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Cultural Competence for Equity and Inclusion: A Framework for Individual and
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Cultural Competence for Equity and Inclusion: A
Framework for Individual and Organizational Change
Diane J. Goodman
Abstract
This article presents a model of Cultural Competence for Equity and
Inclusion (CCEI) defined as the ability to live and work effectively in
culturally diverse environments and enact a commitment to equity and
inclusion. Going beyond traditional approaches to cultural competence
that tend to focus solely on self-awareness, the appreciation of cultural
differences and interpersonal skills, this model integrates an
intersectional perspective and social justice concepts—issues of power,
privilege, oppression, and systemic change. The CCEI framework
identifies a range of awareness, knowledge, and skills that allow people
to develop the capacities to constructively engage with people from a
variety of socio-cultural identities and create equitable and inclusive
relationships and institutions. I describe each of the five interrelated core
competencies along with some key components of each core
competency. Examples of role and context specific competencies are
also discussed. I suggest a variety of ways this framework can be
utilized.
Keywords: cultural competence, social justice, diversity, equity,
inclusion, multicultural competence
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Diane J. Goodman, Ed D, has been an educator, trainer, and consultant
on diversity, equity, inclusion, and social justice issues for over three
decades. She is the author of the book Promoting Diversity and Social
Justice: Educating People from Privileged Groups, (2nd ed.; Routledge
2011) and co-editor and contributor to Teaching for Diversity and
Social Justice (3rd ed.) and other publications. Her website is
www.dianegoodman.com.
Understanding and Dismantling Privilege Goodman: Cultural Competence Framework
ISSN 2152-1875 Volume X, Issue 1, April 2020 6
As the United States becomes
increasingly diverse, organizations realize
that developing cultural competency is a
growing imperative. Many institutions have
committees or initiatives focused on some
aspects of diversity, equity, and inclusion
(DEI). They acknowledge that in order to be
effective and successful, individuals at all
levels need to develop and deepen their
capacities to work across differences and
create environments that are welcoming,
equitable, and inclusive. Whether it is
working in teams, serving clients, engaging
with community members, educating
students, or leading organizations, people
need to cultivate the cultural
competencies—the awareness, knowledge,
and skills related to DEI to do their jobs
effectively. Moreover, schools and
universities recognize their role in preparing
students to develop the ability to live and
work with people from a range of
backgrounds and to be thoughtful global
citizens (McNair, 2016; Whitehead, 2015).
Since the language of cultural
competency is widely used in DEI work, the
Cultural Competence for Equity and
Inclusion (CCEI) model integrates equity,
inclusion, and social justice content into the
paradigm of cultural competence. It is an
accessible and flexible framework that can
guide efforts to help people develop the
capacities to become more culturally
competent for equity, inclusion, and social
justice across a range of contexts. In this
article, I clarify what I mean by cultural
competence for equity and inclusion, briefly
describe each component of the CCEI
model, note some of the highlights of this
framework, and identify ways it can be
utilized. Some models of cultural
competence focus on cross-cultural
understanding in a global context. This
model will focus on the United States but
may have applicability to other settings.
Clarifying Language
When organizations engage in DEI
work, often the focus is on the “D,”
diversity, sometimes on the “I,” inclusion,
and least often on the “E,” equity. Often
these terms are used interchangeably, but I
believe there are important distinctions.
Diversity efforts usually focus on increasing
the representation of under-represented
groups and understanding sociocultural
differences. The emphasis is frequently on
recruitment, hiring, promotion, and
retention. Diversity initiatives generally seek
to ensure that the organization reflects the
larger community of which it is part and that
people understand and value differences.
Inclusion speaks to a sense of belonging
and feeling valued, respected, and
empowered. People may be at an institution
but not really feel part of it or as if they are
fully valued members. Often gaining a sense
of belonging is a one-way street—
individuals from marginalized groups are
expected to assimilate into the already
existing organizational culture and norms.
Equity refers to fairness, ending systemic
discrimination, ensuring access, and creating
equivalent outcomes. It attends to
differences in power and privilege and seeks
to address those inequities. All three of these
components are necessary to create a truly
fair, multicultural environment.
I sometimes use the term social justice
to refer to the integration of these three
aspects. Social justice refers to creating a
society (or community, organization, or
campus) with an equitable distribution of
resources and opportunities where all people
are safe (psychologically and physically),
can meet their needs, and can fulfill their
potential (Bell, 2016, p. 4).
Understanding and Dismantling Privilege Goodman: Cultural Competence Framework
ISSN 2152-1875 Volume X, Issue 1, April 2020 7
The concept of cultural competence has
been discussed for many years in a range of
fields, especially in the helping professions
(Cross, Bazron, Dennis, & Isaacs, 1989;
Sue, Arredondo, & McDavis, 1992). A
variety of terms have been used to capture
the importance of being able to understand,
work with, and serve people from various
backgrounds and social identities, such as
cultural competence (Why Cultural
Competence, n.d.), cross-cultural
competence (Chiu, Lonner, Matsumoto, &
Ward, 2013), multicultural competence
(Shallcross, 2013), intercultural competence
(Bennett, 2004), cultural proficiency
(Lindsey, Nuri-Robins, & Terrell, 2009),
and cultural humility (Tervalon & Murray-
Garcia, 1998). Most cultural competency
efforts have focused on developing the
necessary interpersonal skills to work across
cultural differences and particularly on race,
ethnicity, and language. Some professional
fields and organizations have shown
increasing interest in developing cultural
competency to work with other marginalized
groups and sociocultural differences, as well
as to address issues of social inequality
(National Association of Social Workers,
2015; Pope, Reynolds, & Mueller, 2019;
Ratts, Singh, Butler, Nasar-McMillan, &
McCullough, 2016; Sue, 2001). While many
descriptions of cultural competence have
identified some important qualities and
capacities, most are related to a particular
discipline (e.g., counseling, healthcare,
student affairs, social work) and do not
adequately attend to concepts related to
equity—power, privilege, and oppression.
Undergirding the Cultural Competence
for Equity and Inclusion framework is the
notion of cultural humility, which originated
in reference to medical relationships
(Tervalon & Murray-Garcia, 1998).
Tervalon and Murray-Garcia describe the
three main dimensions of cultural humility
as (a) committing to life-long self-education
and self-critique, (b) addressing power
imbalances between provider and client, and
(c) creating mutually beneficial partnerships
with clients and communities. When we
approach developing cultural competency
with cultural humility, we do not engage
from a stance of arrogance or paternalism
but from a place of curiosity and openness.
We recognize that even if we have
experienced some form of oppression, it
does not mean we understand the oppression
others face, nor does it eliminate the areas in
which we have privilege. The willingness
and ability to suspend our assumptions and
judgments to respect how an individual
expresses their own culture and identity is
an ongoing process, not an endpoint.
Similarly, developing cultural competence
for equity, inclusion, and social justice is a
life-long endeavor.
Cultural Competence for Equity and
Inclusion Model
Cultural Competence for Equity and
Inclusion (CCEI) is the ability to live and
work effectively in culturally diverse
environments and enact a commitment to
equity and inclusion. CCEI requires
developing critical consciousness, or the
ability to perceive social, political, and
economic inequities and to take action
against the oppressive elements of society
(Freire, 1970). Developing cultural
competence for equity and inclusion helps
move toward the vision of social justice.
Cultural Competence for Equity and
Inclusion requires a range of awareness,
knowledge, and skills. The five core
competencies in this model are: (a) self-
awareness, (b) understanding and valuing
others, (c) knowledge of societal inequities,
(d) interpersonal skills to effectively engage
across differences in different contexts, and
(e) skills to foster transformation towards
Understanding and Dismantling Privilege Goodman: Cultural Competence Framework
ISSN 2152-1875 Volume X, Issue 1, April 2020 8
equity and inclusion. These five core
competencies are interconnected, and each
has key components. Additionally,
depending on the context and one’s role and
responsibilities, there will be specific
awareness, knowledge, and skills that are
necessary. See Figure 1.
The CCEI framework also incorporates
an intersectional perspective. An
intersectional approach recognizes that
different social identities and forms of
oppression simultaneously intersect and
interact (Collins & Blige, 2016; Crenshaw,
1993). While individuals may focus on one
aspect of their own or another’s identity and
the related marginalization or privilege, this
dimension is always being affected by other
aspects of identity and positions within other
systems of oppression. To truly be culturally
competent for equity and inclusion, we need
to appreciate how lived realities are shaped
by all aspects of identities and how different
forms of social inequities are interlocking.
Self-Awareness
The first core competency of Cultural
Competence for Equity and Inclusion, self-
awareness, entails the ability to understand
who we are and how it affects our
worldviews, relationships, perspectives,
experiences, and behaviors. Some of the key
components of self-awareness are:
• Awareness of our social identities
and their cultural influences and how
they intersect.
• Awareness of our prejudices,
stereotypes, and biases.
• Awareness of our internalized
superiority and internalized
inferiority.
• Awareness of how we may be
perceived by others and the impact
of our behavior.
Figure 1: Cultural Competence for
Equity and Inclusion Framework
Cultural
Competence for
Equity and
Inclusion
Self-Awareness
Understadning
and Valuing
Others
Understanding
Societal
Inequities
Interpersonal
Skills to Engage
Across
Different
Contexts
Skills for
Transformation
towards Equity
and Inclusion
Understanding and Dismantling Privilege Goodman: Cultural Competence Framework
ISSN 2152-1875 Volume X, Issue 1, April 2020 9
Awareness of our own various social
identities and their cultural influences and
how they intersect
How do our race, ethnicity,
religion/spirituality, socioeconomic class,
sexual orientation, gender, ability, national
origin, age, and other social identities affect
our worldview, values, beliefs, and
behavior? We are socialized and culturally
conditioned into particular roles and ways of
being. Consider the messages you received
(overtly or implied) growing up about how
to express your feelings; how to deal with
conflict; expectations about school, work,
career, and lifestyle; and appropriate gender
roles. Were you encouraged to address
conflict openly, or were you encouraged to
avoid conflict? Were you expected to
conform to rigid gender roles or supported
to express yourself in gender-
nonconforming ways? Were you raised to be
highly individually competitive or to be
more collaborative and community-
oriented? These messages are tied to our
social and cultural identities (as well as our
particular individual personalities and
histories). It is not sufficient to understand
each dimension of our identity in isolation
without appreciating how these various
aspects intersect to shape our particular
behaviors, perspectives, and realities. The
messages we receive may align or
contradict. As a middle-class girl in a New
York area Jewish family, I was taught both
to “act like a lady” (be polite and well-
mannered) as well as to speak up for what I
believed in, even if it meant challenging
authority.
Awareness of our prejudices, stereotypes,
and biases
We all are exposed to misinformation
and a lack of information about various
social identity groups. The growing research
on implicit or unconscious bias
demonstrates that everyone has biases that
affect their behavior and decisions, whether
we realize it or not (Banaji & Greenwald,
2013; Staats, Capatosto, Wright, & Jackson,
2016). These unconscious biases may not
even be consistent with our conscious
beliefs. Biases may affect whom we see as
most trustworthy or as having the most
potential, or with whom we feel most
comfortable. The more we are aware of our
stereotypes and assumptions and are vigilant
about how our unconscious biases may be
manifesting, the more we are able to act in
equitable and inclusive ways.
Awareness of the impact of our
positionality and internalized superiority
and inferiority
Not only are we all cultural beings, but
we are also positioned differently within
systems of inequality. We may be part of
dominant (or privileged) groups—male,
heterosexual, cisgender (people whose
gender identity matches the sex they were
assigned at birth), middle/upper class,
Christian, able-bodied/without disabilities,
born in the United States, as well as part of
marginalized groups—female; lesbian, gay,
bisexual, trans*, queer (LBGTQ); low-
income; born outside the United States; have
a disability; be an elder; or from a religious
minority. Most of us are part of both
privileged and marginalized groups.
When we are part of privileged groups,
that identity is aligned with norms of the
dominant culture. Therefore, we are often
less aware of that identity or of the realities
of others from marginalized groups. As a
result, we may not be as sensitive to or
empathic about the inequities others may
face. This can affect how we respond to
concerns, form opinions on issues, make
decisions, and set policy. People without
Understanding and Dismantling Privilege Goodman: Cultural Competence Framework
ISSN 2152-1875 Volume X, Issue 1, April 2020 10
disabilities may not be attuned to the range
of challenges people with disabilities face
and thus may not sufficiently attend to how
to make the organization more equitable and
accessible. Or individuals who come from
predominantly dominant groups may not
understand why other people feel so strongly
about the need to address microaggressions
(subtle insults and slights, often
unconscious, towards marginalized groups).
Moreover, in mainstream society,
dominant groups are seen as superior to
other groups and set the norms and
standards against which others are judged.
When we are part of dominant groups, we
may internalize this sense of superiority and
the normality of our group—internalized
superiority. We may see ourselves and
people like us as “just normal” (with the
implication that others are not) and as
smarter, more capable, more valuable, and
more deserving of positions of power than
people from the corresponding nondominant
group. We may not be aware of our
internalized superiority; we may not
consciously believe that we are better than
others. Yet, these attitudes and beliefs may
manifest when we negatively judge others
who are from marginalized groups who are
“different,” feel that we know what is best
for those individuals and communities, want
to make others “more like us,” or feel
entitled to take up more space, attention, and
resources. Despite good intentions, behavior
that is seen as patronizing or condescending
such as the “White savior complex” (when
White people assume they can “fix” the
problems of people of Color) or
“mansplaining” (when a man explains things
to a woman in a way that is arrogant and
condescending, assuming that he
automatically knows more than she does)
are examples of internalized superiority.
When we are part of privileged groups, we
may also find it difficult to hear challenges
to the current social, political, and economic
systems, learn about our group’s role in
perpetuating oppression, or get feedback on
our behavior (DiAngelo, 2011; Goodman,
2011; Watt, 2015). Self-awareness, in this
regard, requires being able to notice and
address our reactions, feelings, and
defensiveness so we can continue to learn
and grow.
The flip side of internalized superiority
is internalized inferiority (or internalized
oppression). In mainstream culture,
nondominant groups are seen as inferior,
deficient, and “less than.” When we are part
of marginalized groups and internalize these
negative messages we may believe,
sometimes unconsciously, that we or others
like us are not as smart, competent,
attractive, or deserving of power and
resources as people from dominant groups.
The research on stereotype threat (Inzlicht &
Schmader, 2012; Steele & Aronson, 1995)
illustrates how these negative beliefs can
adversely impact test performance. Due to
internalized oppression, we may try to
overcompensate, limit ourselves, or engage
in self-destructive behavior. We may also
distance ourselves from others from our
social identity group or view them
negatively (Bivens, 2005; David, 2014).
Expressions of internalized oppression
maybe when an administrative assistant
assumes she has nothing valuable to
contribute to a department meeting that
involves higher-level staff and
administrators, or when a gay person is
uncomfortable being around other gay
people whom he sees as “too gay.”
Internalized oppression contributes to our
collusion with oppression, which supports
its continuation.
Unless we are aware of how we have
absorbed and enacted internalized
superiority and inferiority, we are likely to
Understanding and Dismantling Privilege Goodman: Cultural Competence Framework
ISSN 2152-1875 Volume X, Issue 1, April 2020 11
continue to enact inequitable dynamics.
Becoming aware of internalized
superiority/inferiority is essential though
challenging work because these beliefs are
often unconscious. Personal awareness of
internalized superiority and inferiority is
linked to understanding societal inequities
and will be explored further in the third
component of the model.
Awareness of how we may be perceived by
others and the impact of our behavior
Another component of self-awareness is
understanding how we may be seen or
“read” by other people and how our
behaviors are interpreted and experienced.
These perceptions are influenced by our
social identities and dominant and
subordinated statuses. An African American
with a more passionate style of
communication may be incorrectly
interpreted as being angry. As a woman, my
self-deprecation may be read as a lack of
confidence or competence, whereas that is
less likely to be the case for a man. A man
who interrupts women or talks at length may
be seen as enacting his male privilege. Our
various intersecting social identities affect
how we are experienced. While White
female instructors are likely to be challenged
more than White male ones, women of
Color faculty are even more likely to have
their authority and credentials questioned
(Gutierrez y Muhs, Niemann, Gonzalez, &
Harris, 2012; Pittman, 2010). Add in other
marginalized identities, such as being
younger or being an immigrant, and this
undermining of authority will likely
increase. Being aware of how we may be
seen by people with different identities and
backgrounds allows us to not internalize
inaccurate projections, adjust as necessary,
or decide how we want to express our
authentic selves within the mainstream
norms.
Understanding and Valuing Others
The corollary to self-awareness is
knowledge of and appreciation for others’
social identities, cultures, and perspectives,
and understanding their biases and
internalized inferiority and superiority.
Some key components of this core
competency include:
• Knowledge of the social identities of
other people, their cultural
influences, and how they intersect.
• Ability to value and appreciate ways
of being, doing, and thinking other
than our own.
• Ability to recognize how other
people express internalized
superiority and internalized
inferiority.
Knowledge of the social identities of other
people, their cultural influences, and how
they intersect
Like self-awareness, knowledge of
others’ cultures and social identity groups
and how they intersect is also essential. We
need to explore how others’ socialization,
life experiences, and cultural backgrounds
shape who they are, their worldviews,
beliefs and values, and ways of being.
Unless we understand other individuals, we
are likely to misinterpret their behavior,
unintentionally offend, or be ineffective at
meeting their needs. Much diversity work is
focused on understanding cultural
differences and people’s experiences as part
of different social identity groups.
Furthermore, we cannot assume that just
because we share a particular social identity
with another, our perspectives and
experiences are alike or that two people will
be similar just because they come from the
same social identity group. For example,
Understanding and Dismantling Privilege Goodman: Cultural Competence Framework
ISSN 2152-1875 Volume X, Issue 1, April 2020 12
although women in an organization may
share some similarities related to being
female and dealing with sexism, a Chinese
American, middle-class manager, and a
White, working-class custodian are likely to
have different experiences as women.
Additionally, simply because two people are
Latinx immigrants, we cannot assume
similarities and would need to understand
not only personal differences but countries
of origin, conditions of immigration, status,
and experiences in their home country, years
in the United States, as well as the
significance of their other social identities.
The more we can appreciate the many
dimensions of an individual and how they
interact, the greater the understanding and
ability we will have to work with them.
There is less likelihood we will misinterpret
their behavior or rely on stereotypes.
Ability to value and appreciate ways of
being, doing, and thinking other than our
own
It is not enough to just seek to know and
understand different social and cultural
identities. We need the capacity to value and
appreciate other ways of being, doing, and
thinking. CCEI entails a shift from believing
that our way is the right or only way.
Different worldviews, cultural backgrounds,
socialization, and experiences influence how
people approach situations, tasks, and
relationships. Dominant U.S. society tends
to value individualism, competition,
expediency, and objectivity (Okun, n.d.).
Yet, people may have other cultural styles
and orientations. Some people may be
oriented towards more collaborative
approaches to working together, less linear
thinking, artistic ways of conceptualizing
and expressing ideas, recognizing the
wisdom of the body, the use of ritual, less
rigid time norms, and prioritizing
relationship and process over task. People
with different abilities/disabilities, religious
practices, or other needs outside the
mainstream norms may require structures
and processes that allow for their full
participation and inclusion. Cultural
competence for equity and inclusion
requires not only understanding different
social identities and cultural styles but
developing the flexibility to interact and
work in ways that value and accommodate
these differences.
Ability to recognize the impact of others’
positionality and how they express
internalized superiority and internalized
inferiority
Social location and experiences of
privilege and oppression affect others’ sense
of identity, perspectives, behavior, and
experiences. This lens of positionality
provides ways to understand how
individuals may be interpreting,
understanding, and dealing with situations.
This, in turn, can enable us to make sense of
their behavior, develop ways to challenge
their biases, support their growth, and have
greater compassion.
We can consider positionality and
internalized superiority and inferiority when
we work with and mentor different
individuals. For example, in a university
context, how might internalized dominance
be at play when a straight, cisgender resident
assistant at a college is being accused by
queer students in a residence hall of being
insensitive to their needs and planning
programs that are not inclusive of people
with a variety of genders and sexualities?
How could the …
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