Overview The purpose of this assignment is to use a framework for engaging diver

Overview
The purpose of this assignment is to use a framework for engaging diver

Overview
The purpose of this assignment is to use a framework for engaging diverse population groups in a change episode. To complete this assignment, you will engage in a series of tasks designed to support you to “recognize the importance of hearing from persons whose lives will be affected by whatever policies, plans, programs, and practices will be developed” (Netting et al., 2023, p. 83).
All reference material must be from peer-reviewed scholarly journals, professional journals or texts, edited books, official government documents, or reliable agency and organizational reports and documents.
Note: You may use the course text as a resource, however, it will not count toward the eight required resources listed in the assignment instructions.
Other textbooks are not allowed as reference material for this assignment. Additionally, newspapers, Internet sites such as Wikipedia, and other non-peer-reviewed reference materials are not acceptable as references for this assignment. Using these materials as references may result in failure of the assignment.
Assignment Instructions
Create a 5–8 page paper that utilizes a framework for engaging a specific population group related to a macro-level social, economic, cultural, or environmental condition. Use the Capella library and other credible sources. Perform a search for relevant, peer-reviewed articles that have been published in the past five years. You must use a minimum of eight peer-reviewed references in your analysis.
Complete each of the tasks associated with the framework for engaging diverse populations in a change episode.
Task 1: Start Where the Population Is
Assess positionality of self and population by responding to the following:
Identify the macro-level social, economic, cultural, or environmental condition and the focal population affected by it.
Describe experiences you have had with members of this population group.
Identify self-identities, attitudes, and biases you bring to this situation.
Describe the strengths, vulnerabilities, and power imbalances faced by this population group.
Demonstrate cultural humility by seeking the populations’ perspectives by responding to the following:
Identify at least three key informants from the population of interest.
Discuss how you will include diverse voices and perspectives in clearly stating the issues faced by the population.
Task 2: Assess Impacts of Difference, Discrimination, and Oppression
Assess discrimination and oppression for the focal population by responding to the following:
Identify some of the stereotypes or generalizations that confront this population group.
Describe how this population group has been discriminated against or oppressed.
Describe ideologies or value structures and institutional policies or practices that have, or have had, an impact on the population group.
Discuss whether members of the population group feel marginalized and, if so, why. Be sure to include how you know.
Assess implications of intersectionality for the focal population by responding to the following:
Discuss the dimensions of intersectionality within this population.
Describe the issues of power, privilege, discrimination, and oppression identified by members of this population.
Explain what frameworks are useful in understanding population dynamics.
Task 3: Search Professional Knowledge Base
Apply concepts and issues related to growth and development of the focal population by responding to the following:
Provide references for at least eight academic and professional resources that support understanding of the focal population.
Create an annotation for each reference that identifies:
The theoretical frameworks used.
Factors or characteristics presented that support greater understanding of the focal population, including human growth and development considerations.
Assess impact of social relationships and structures by responding to the following:
Describe structural and environmental forces affecting this population group.
Describe theoretical frameworks that will help in understanding the interactions between members of the population and the larger social environment.
Task 4: Develop Strategies for Authentic Engagement
Synthesize best practice strategies and skills into a holistic plan to effectively prepare for action with individuals, families, groups, organizations, and communities by responding to the following:
Identify those who have been (or will be) involved in identifying the need for change.
Discuss at least two principles you will use to guide meaningful participation in the process.
Describe at least two methods you might use to engage diverse population groups.
Identify at least four specific allies, advocates, and/or accomplices of the population group.
Note: Remember to be as detailed as possible in developing each section of your assignment. Be sure to include relevant academic and professional resources to support your narrative.
Additional Requirements
Your paper should meet the following requirements:
Written communication: Written communication is free of errors that detract from the overall message.
APA formatting: Resources and citations are formatted according to current APA style. See the Evidence and APALinks to an external site. section of the Writing Center for guidance.
References: A minimum of eight professional and academic resources. All literature cited should be current, with publication dates within the past five years.
Length of paper: 5-6 typed, double-spaced pages.
Reference
Netting, F. E., Kettner, P. M., McMurtry, S. L., & Thomas, M. L. (2023). Social work macro practice (7th ed.). Pearson.
Learning Outcome 3.2 Use a framework for engaging population groups in a change episode.
For change to be initiated, there must be an individual or a small group that recognizes the need for change and is prepared to take action. Within this core group, early decisions are made about collaboration and sharing of responsibility. Skills are needed in the areas of interviewing representatives of affected populations, researching the professional knowledge base, collecting qualitative and quantitative data, and making an informed analysis based on findings. Remember that it is likely that the case to be made in favor of change will ultimately be taken to a decision-making body and possibly to a funding source. People who make decisions and allocate funds have a right to expect that those who come before them are knowledgeable and informed and have done their homework.
Doing one’s homework in this instance means taking a disciplined, methodical approach to understanding the population, arena, condition, and political context of the proposed change. Referring to Figure 3.1 as a guide to our study of these domains, we first approach them as separate circles. This means that a social worker might look first to the population and attempt to understand everything they can about this domain within the limited time frame available. For example, one study of engaging persons with mental illness in community change concluded that communities and organizations must reframe the concept of inclusion. Instead of not having enough time or being too tired to accommodate people, professionals must fully recognize the importance of hearing from persons whose lives will be affected by whatever policies, plans, programs, and practices will be developed (Bromage, et al., 2019).
To begin assessing the population, we propose that the change agent engage in a series of tasks, as depicted in Figure 3.2. Remember that these tasks do not have to be done in a particular order. They are guidelines, not rules.Figure 3.2 Full Alternative Text
Task 1: Start Where the Population Is
A mantra of social work practice is to start where the client is. This is as much the case in macro-practice activities as it is in work with individuals and families. Engaging a population and assessing the conditions they face require attention to a range of perspectives. Conditions can be understood in a number of ways, including (1) experiencing the situation firsthand, (2) working closely with people who have experienced this condition, or (3) exploring the professional knowledge base about the condition. In considering these approaches, it is important to distinguish between the understanding and insight gained by personal experience as contrasted with other methods of learning. For this reason, it is important to communicate directly with persons who know about the condition firsthand, and to remember that early encounters in which one is humble and open will help pave the way for mutual trust and engagement.
Task 1 includes two sets of activities—developing cultural humility and listening to different perspectives from population members.
Develop Cultural Humility
Most, if not all, episodes of macro-level change will involve populations that differ on some dimension from the social work change agent. For this reason, we emphasize listening to members of the focal population and gathering a wide variety of theoretical perspectives and empirical evidence to develop an effective planned change intervention. But before social workers engage in these learning activities, they must attend to interpersonal attitudes regarding diversity and difference. In other words, they must be able to assess their positionality.
Questions to be explored for this activity include the following:
What experiences has the social worker had with members of this population group?
What self-identities and attitudes does the social worker bring to this situation?
What are the strengths, vulnerabilities, and power imbalances faced by this population group?
Ideally, in each macro-level change effort would be a change agent available who reflects the race, culture, ethnic group, gender, age group, and life experiences of the focal population. This ideal should always be pursued but at times is not possible. Social workers find themselves the focal point or conduit for concerns representing many diverse perspectives, and it is expected that they will find ways to give visibility and voice to each perspective. And it is important to note that even if a social worker shares lived experience or group membership with the population, within-group experiences can vary extensively.
Central to joining with a focal population is understanding the concept of power. Power is the ability to exert one’s influence, and this ability can come in different forms such as the power of person (one’s charismatic personality) or the power that comes from being associated with a formal organization. In Chapter 4 we will elaborate on the types of power that may be available to the change agent when we discuss power and politics in communities. At this point, however, it is critical that you recognize when there are power imbalances and dynamics at play in interactions with population members. Recognize, for example, that you have power by virtue of being a professional who has social work expertise. You may not feel powerful and you may be painfully aware of what you don’t know, but the persons with whom you work may see you as representing a powerfully dominant educational system or an organization that has the authority to determine whether they are eligible for services. The persons with whom you work may feel powerless in the face of legal, political, economic, social, and other forces by which they have been challenged. Never underestimate the power imbalances that are institutionalized into communities and organizations (Walter et al., 2017), and always be mindful of the power you may represent to others, particularly by the power associated with race and ethnicity.
If a social worker is a 23-year-old White or Latina woman working with an older African American or Asian American person, she must recognize that her experiences are not the same as those of persons with whom she is working, and power differences between groups may influence and affect the situation. As mentioned previously, the White or Latina social worker should also not assume that her experiences are the same as those of someone who shares her ethnicity. Similarly, a social worker engaged in intercountry adoption work must recognize that there are diverse, culturally embedded perspectives on the acceptability of adoption and the definition of what constitutes a family (Roby, Rotabi, & Bunkers, 2013). Effective cross-cultural social work in these situations requires that the social worker be able to hear the voices of persons with different perspectives, to recognize embedded power dynamics, and to partner with others as they guide one another toward understanding and change.
To become effective in cross-cultural situations, social workers have been encouraged to respect diversity and difference by developing cultural competence, a concept that emerged in the 1980s. Cultural competence includes becoming aware of one’s own cultural values and biases; learning about the behaviors and beliefs of other cultural groups; seeing diversity as normative, difference as a resource, and culture as fluid. Cultural competence then is both a process and a product that includes self-awareness and respect for diversity as well as effective practice behaviors across all levels of care (Danso, 2018).
Cross, Bazron, Dennis, and Isaacs (1989) identified six points on a continuum moving toward competency: (1) cultural destructiveness, (2) cultural incapacity, (3) cultural blindness, (4) cultural precompetence, (5) cultural competence, and (6) cultural proficiency. Whereas destructiveness and incapacity are harmful because the practitioner does not even recognize the significance of culture, being culturally blind means assuming everyone should assimilate to the dominant culture even if it means giving up their identities. The authors suggested a process of growth that includes practitioner and agency awareness, knowledge, and skills, with cultural proficiency being the worker holding culture in high esteem and having increased knowledge enhanced by research.
The assumptions of cultural competence have been questioned in interdisciplinary scholarship, particularly the assumption that competence can ever truly be attained (e.g., Hook, Owen, Davis, Worthington, & Utsey, 2013). Johnson and Munch (2009) identified four paradoxes in current understandings of cultural competence. First, despite professional emphasis on learning from clients, models of cultural competence often espouse knowing about clients and assume specialized knowledge can be acquired about different client groups. Second, although ethical standards emphasize the dignity and worth of individuals, descriiptions of difference are by definition stereotypical and may overlook the uniqueness of each individual. Third, the ethical value of self-determination may be undermined by a focus on the group. Finally, the authors questioned whether competence can ever be achieved, given the lack of clarity about the definition and the numerous unique combinations that comprise individual identities.
In contrast to cultural competence, medical educators Tervalon and Murray-Garcia (1998) proposed cultural humility as the goal for cross-cultural practice. Unlike competence, humility does not suggest that one can master everything about a culture. Instead, it suggests an ongoing process that includes a continual commitment to learning and self-reflection, to altering the power imbalances in the interactions between helping professionals and service consumers, and to developing collaborative and equitable relationships with community members (Campos-Moreira, Cummings, Grumbach, Williams, & Hooks, 2020). Barsky (2019) reflected on the courage it takes to admit one’s own biases and to engage others in constructive, respectful verbal and nonverbal communication. Foronda (2020) proposed a theory of cultural humility in which lifelong learning and flexibility are emphasized. Compared to cultural ambivalence and cultural destruction in which one focuses on one’s own needs and perceptions, enacting cultural humility means placing others equal to oneself. Tervalon and Murray-Garcia (1998) and other critics of cultural competence recognize the importance of increasing knowledge and skills, but also recognize the limits and potential dangers of these behaviors if they are not accompanied by ongoing self-evaluative processes and relationship building.
Table 3.1 provides an overview of a number of cross-cultural practice concepts identified in the professional literature. These terms have emerged in an attempt toFigure 3.2 Full Alternative Text
Task 1: Start Where the Population Is
A mantra of social work practice is to start where the client is. This is as much the case in macro-practice activities as it is in work with individuals and families. Engaging a population and assessing the conditions they face require attention to a range of perspectives. Conditions can be understood in a number of ways, including (1) experiencing the situation firsthand, (2) working closely with people who have experienced this condition, or (3) exploring the professional knowledge base about the condition. In considering these approaches, it is important to distinguish between the understanding and insight gained by personal experience as contrasted with other methods of learning. For this reason, it is important to communicate directly with persons who know about the condition firsthand, and to remember that early encounters in which one is humble and open will help pave the way for mutual trust and engagement.
Task 1 includes two sets of activities—developing cultural humility and listening to different perspectives from population members.
Develop Cultural Humility
Most, if not all, episodes of macro-level change will involve populations that differ on some dimension from the social work change agent. For this reason, we emphasize listening to members of the focal population and gathering a wide variety of theoretical perspectives and empirical evidence to develop an effective planned change intervention. But before social workers engage in these learning activities, they must attend to interpersonal attitudes regarding diversity and difference. In other words, they must be able to assess their positionality.
Questions to be explored for this activity include the following:
What experiences has the social worker had with members of this population group?
What self-identities and attitudes does the social worker bring to this situation?
What are the strengths, vulnerabilities, and power imbalances faced by this population group?
Ideally, in each macro-level change effort would be a change agent available who reflects the race, culture, ethnic group, gender, age group, and life experiences of the focal population. This ideal should always be pursued but at times is not possible. Social workers find themselves the focal point or conduit for concerns representing many diverse perspectives, and it is expected that they will find ways to give visibility and voice to each perspective. And it is important to note that even if a social worker shares lived experience or group membership with the population, within-group experiences can vary extensively.
Central to joining with a focal population is understanding the concept of power. Power is the ability to exert one’s influence, and this ability can come in different forms such as the power of person (one’s charismatic personality) or the power that comes from being associated with a formal organization. In Chapter 4 we will elaborate on the types of power that may be available to the change agent when we discuss power and politics in communities. At this point, however, it is critical that you recognize when there are power imbalances and dynamics at play in interactions with population members. Recognize, for example, that you have power by virtue of being a professional who has social work expertise. You may not feel powerful and you may be painfully aware of what you don’t know, but the persons with whom you work may see you as representing a powerfully dominant educational system or an organization that has the authority to determine whether they are eligible for services. The persons with whom you work may feel powerless in the face of legal, political, economic, social, and other forces by which they have been challenged. Never underestimate the power imbalances that are institutionalized into communities and organizations (Walter et al., 2017), and always be mindful of the power you may represent to others, particularly by the power associated with race and ethnicity.
If a social worker is a 23-year-old White or Latina woman working with an older African American or Asian American person, she must recognize that her experiences are not the same as those of persons with whom she is working, and power differences between groups may influence and affect the situation. As mentioned previously, the White or Latina social worker should also not assume that her experiences are the same as those of someone who shares her ethnicity. Similarly, a social worker engaged in intercountry adoption work must recognize that there are diverse, culturally embedded perspectives on the acceptability of adoption and the definition of what constitutes a family (Roby, Rotabi, & Bunkers, 2013). Effective cross-cultural social work in these situations requires that the social worker be able to hear the voices of persons with different perspectives, to recognize embedded power dynamics, and to partner with others as they guide one another toward understanding and change.
To become effective in cross-cultural situations, social workers have been encouraged to respect diversity and difference by developing cultural competence, a concept that emerged in the 1980s. Cultural competence includes becoming aware of one’s own cultural values and biases; learning about the behaviors and beliefs of other cultural groups; seeing diversity as normative, difference as a resource, and culture as fluid. Cultural competence then is both a process and a product that includes self-awareness and respect for diversity as well as effective practice behaviors across all levels of care (Danso, 2018).
Cross, Bazron, Dennis, and Isaacs (1989) identified six points on a continuum moving toward competency: (1) cultural destructiveness, (2) cultural incapacity, (3) cultural blindness, (4) cultural precompetence, (5) cultural competence, and (6) cultural proficiency. Whereas destructiveness and incapacity are harmful because the practitioner does not even recognize the significance of culture, being culturally blind means assuming everyone should assimilate to the dominant culture even if it means giving up their identities. The authors suggested a process of growth that includes practitioner and agency awareness, knowledge, and skills, with cultural proficiency being the worker holding culture in high esteem and having increased knowledge enhanced by research.
The assumptions of cultural competence have been questioned in interdisciplinary scholarship, particularly the assumption that competence can ever truly be attained (e.g., Hook, Owen, Davis, Worthington, & Utsey, 2013). Johnson and Munch (2009) identified four paradoxes in current understandings of cultural competence. First, despite professional emphasis on learning from clients, models of cultural competence often espouse knowing about clients and assume specialized knowledge can be acquired about different client groups. Second, although ethical standards emphasize the dignity and worth of individuals, descriiptions of difference are by definition stereotypical and may overlook the uniqueness of each individual. Third, the ethical value of self-determination may be undermined by a focus on the group. Finally, the authors questioned whether competence can ever be achieved, given the lack of clarity about the definition and the numerous unique combinations that comprise individual identities.
In contrast to cultural competence, medical educators Tervalon and Murray-Garcia (1998) proposed cultural humility as the goal for cross-cultural practice. Unlike competence, humility does not suggest that one can master everything about a culture. Instead, it suggests an ongoing process that includes a continual commitment to learning and self-reflection, to altering the power imbalances in the interactions between helping professionals and service consumers, and to developing collaborative and equitable relationships with community members (Campos-Moreira, Cummings, Grumbach, Williams, & Hooks, 2020). Barsky (2019) reflected on the courage it takes to admit one’s own biases and to engage others in constructive, respectful verbal and nonverbal communication. Foronda (2020) proposed a theory of cultural humility in which lifelong learning and flexibility are emphasized. Compared to cultural ambivalence and cultural destruction in which one focuses on one’s own needs and perceptions, enacting cultural humility means placing others equal to oneself. Tervalon and Murray-Garcia (1998) and other critics of cultural competence recognize the importance of increasing knowledge and skills, but also recognize the limits and potential dangers of these behaviors if they are not accompanied by ongoing self-evaluative processes and relationship building.
Table 3.1 provides an overview of a number of cross-cultural practice concepts identified in the professional literature. These terms have emerged in an attempt toFigure 3.2 Full Alternative Text
Task 1: Start Where the Population Is
A mantra of social work practice is to start where the client is. This is as much the case in macro-practice activities as it is in work with individuals and families. Engaging a population and assessing the conditions they face require attention to a range of perspectives. Conditions can be understood in a number of ways, including (1) experiencing the situation firsthand, (2) working closely with people who have experienced this condition, or (3) exploring the professional knowledge base about the condition. In considering these approaches, it is important to distinguish between the understanding and insight gained by personal experience as contrasted with other methods of learning. For this reason, it is important to communicate directly with persons who know about the condition firsthand, and to remember that early encounters in which one is humble and open will help pave the way for mutual trust and engagement.
Task 1 includes two sets of activities—developing cultural humility and listening to different perspectives from population members.
Develop Cultural Humility
Most, if not all, episodes of macro-level change will involve populations that differ on some dimension from the social work change agent. For this reason, we emphasize listening to members of the focal population and gathering a wide variety of theoretical perspectives and empirical evidence to develop an effective planned change intervention. But before social workers engage in these learning activities, they must attend to interpersonal attitudes regarding diversity and difference. In other words, they must be able to assess their positionality.
Questions to be explored for this activity include the following:
What experiences has the social worker had with members of this population group?
What self-identities and attitudes does the social worker bring to this situation?
What are the strengths, vulnerabilities, and power imbalances faced by this population group?
Ideally, in each macro-level change effort would be a change agent available who reflects the race, culture, ethnic group, gender, age group, and life experiences of the focal population. This ideal should always be pursued but at times is not possible. Social workers find themselves the focal point or conduit for concerns representing many diverse perspectives, and it is expected that they will find ways to give visibility and voice to each perspective. And it is important to note that even if a social worker shares lived experience or group membership with the population, within-group experiences can vary extensively.
Central to joining with a focal population is understanding the concept of power. Power is the ability to exert one’s influence, and this ability can come in different forms such as the power of person (one’s charismatic personality) or the power that comes from being associated with a formal organization. In Chapter 4 we will elaborate on the types of power that may be available to the change agent when we discuss power and politics in communities. At this point, however, it is critical that you recognize when there are power imbalances and dynamics at play in interactions with population members. Recognize, for example, that you have power by virtue of being a professional who has social work expertise. You may not feel powerful and you may be painfully aware of what you don’t know, but the persons with whom you work may see you as representing a powerfully dominant educational system or an organization that has the authority to determine whether they are eligible for services. The persons with whom you work may feel powerless in the face of legal, political, economic, social, and other forces by which they have been challenged. Never underestimate the power imbalances that are institutionalized into communities and organizations (Walter et al., 2017), and always be mindful of the power you may represent to others, particularly by the power associated with race and ethnicity.
If a social worker is a 23-year-old White or Latina woman working with an older African American or Asian American person, she must recognize that her experiences are not the same as those of persons with whom she is working, and power differences between groups may influence and affect the situation. As mentioned previously, the White or Latina social worker should also not assume that her experiences are the same as those of someone who shares her ethnicity. Similarly, a social worker engaged in intercountry adoption work must recognize that there are diverse, culturally embedded perspectives on the acceptability of adoption and the definition of what constitutes a family (Roby, Rotabi, & Bunkers, 2013). Effective cross-cultural social work in these situations requires that the social worker be able to hear the voices of persons with different perspectives, to recognize embedded power dynamics, and to partner with others as they guide one another toward understanding and change.
To become effective in cross-cultural situations, social workers have been encouraged to respect diversity and difference by developing cultural competence, a concept that emerged in the 1980s. Cultural competence includes becoming aware of one’s own cultural values and biases; learning about the behaviors and beliefs of other cultural groups; seeing diversity as normative, difference as a resource, and culture as fluid. Cultural competence then is both a process and a product that includes self-awareness and respect for diversity as well as effective practice behaviors across all levels of care (Danso, 2018).
Cross, Bazron, Dennis, and Isaacs (1989) identified six points on a continuum moving toward competency: (1) cultural destructiveness, (2) cultural incapacity, (3) cultural blindness, (4) cultural precompetence, (5) cultural competence, and (6) cultural proficiency. Whereas destructiveness and incapacity are harmful because the practitioner does not even recognize the significance of culture, being culturally blind means assuming everyone should assimilate to the dominant culture even if it means giving up their identities. The authors suggested a process of growth that includes practitioner and agency awareness, knowledge, and skills, with cultural proficiency being the worker holding culture in high esteem and having increased knowledge enhanced by research.
The assumptions of cultural competence have been questioned in interdisciplinary scholarship, particularly the assumption that competence can ever truly be attained (e.g., Hook, Owen, Davis, Worthington, & Utsey, 2013). Johnson and Munch (2009) identified four paradoxes in current understandings of cultural competence. First, despite professional emphasis on learning from clients, models of cultural competence often espouse knowing about clients and assume specialized knowledge can be acquired about different client groups. Second, although ethical standards emphasize the dignity and worth of individuals, descriiptions of difference are by definition stereotypical and may overlook the uniqueness of each individual. Third, the ethical value of self-determination may be undermined by a focus on the group. Finally, the authors questioned whether competence can ever be achieved, given the lack of clarity about the definition and the numerous unique combinations that comprise individual identities.
In contrast to cultural competence, medical educators Tervalon and Murray-Garcia (1998) proposed cultural humility as the goal for cross-cultural practice. Unlike competence, humility does not suggest that one can master everything about a culture. Instead, it suggests an ongoing process that includes a continual commitment to learning and self-reflection, to altering the power imbalances in the interactions between helping professionals and service consumers, and to developing collaborative and equitable relationships with community members (Campos-Moreira, Cummings, Grumbach, Williams, & Hooks, 2020). Barsky (2019) reflected on the courage it takes to admit one’s own biases and to engage others in constructive, respectful verbal and nonverbal communication. Foronda (2020) proposed a theory of cultural humility in which lifelong learning and flexibility are emphasized. Compared to cultural ambivalence and cultural destruction in which one focuses on one’s own needs and perceptions, enacting cultural humility means placing others equal to oneself. Tervalon and Murray-Garcia (1998) and other critics of cultural competence recognize the importance of increasing knowledge and skills, but also recognize the limits and potential dangers of these behaviors if they are not accompanied by ongoing self-evaluative processes and relationship building.
Table 3.1 provides an overview of a number of cross-cultural practice concepts identified in the professional literature. These terms have emerged in an attempt toencourage cross-cultural practice, and there is some overlap in how they are described. They are listed in an ascending order from simply recognizing the relevance of culture to becoming culturally humble as an ultimate goal.Based on concepts identified by Cross, Bazron, Dennis, and Isaacs (1989), Danso (2018), and Foronda (2020).
For social workers who practice directly with individuals and families, each encounter with a client provides an opportunity to exercise cultural humility. For social workers who practice with organizations and communities, these opportunities to use the lens of cultural humility are also readily available (Rosen, McCall, & Goodkind, 2017). Using Tervalon and Murray-Garcia’s (1998) components of cultural humility, Table 3.2 provides critical questions to consider when faced with opportunities to develop and exercise cultural humility.
Required Books
Netting, F. E., Kettner, P. M., McMurtry, S. L., & Thomas, M. L. (2023). Social work macro practice (7th ed.). Pearson.