Over the course of the past 10 years, there has been considerable discussion devoted to multicultural competence within the counseling professions. These discussions are only now beginning to surface within sport and exercise psychology certification. The intent through multicultural training is to provide the intended clients with health services that more closely align with their specific cultural background. However, there is a distinction between garnering multicultural competencies and skills that pertain directly to a client in relation to the cultural experience. The divide between cultural competencies and the uniqueness of each client determines whether the services are culturally safe.
文化上不安全的做法
从业者有时有各种各样的文化不安全实践。在写作中,人们找到了对该术语的引用race blindness:通过权威的人实施的行为,他们试图使用同样的一件文化方法来查看和对待客户的多样性。之间有一个明显的区别sameness和equality,with the latter term conforming more closely to cultural safety. A second unsafe practice is for the practitioner to engage in acts of stereotyping, where clients are classified as part of larger groups, such as a nationality, race, gender, or religion. From overarching categories of classifications, the practitioner might move forward, employing general cultural guidelines, proposed as pertinent across the group. A third example of unsafe practice is for the sport and exercise psychology consultant to approach all consultation opportunities employing a mainstream sport psychology approach, mostly built from Western academics. From this third misstep, the consultant might entirely overlook the practices of a client from a marginalized background, perpetuating the marginalization.
Possible Considerations
文化安全需要与特定的咨询技能以及运动心理学家提出的动机工具与客户的习俗和实践相匹配。例如,与传统的土著习俗社交的加拿大一名加拿大原住民运动员合作时,体育心理学顾问可能会与原住民长老协商或参加会议,或参加使用当地原住民神圣药物的使用,例如燃烧甜草。对于每个具有与体育心理学顾问不同的文化价值观的客户,在另一部分中概述了与文化能力有关的部分。除了更一般的文化准则外,还必须对客户的社会化和身份进行更深入的考虑。冒犯或剥夺客户的可能性存在于运动心理学专业人员遇到的交流的多样性之内。为了抵消文化上不合适的应用程序,从业人员必须参与发现过程,该过程允许与客户有关的特定实践和一般准则。
获得文化安全的方法
There are various ways to develop a closer understanding of clients in terms of their cultural identity. The most likely strategy is to meet with the client, and during an intake interview, learn more about the socialization through direct questions and observation. Questions might bring to light the client’s religion and level of adherence, view of self in relation to family and community, value in terms of formal and informal education, dietary practices, and use of wording, among a wider range of considerations brought forth with open-ended questions. Via observation, the astute practitioner can learn from the client’s eye contact the extent that sustaining or averting is suitable. In addition, the client will seat or re-seat at a specific distance from the practitioner, suggesting an appropriate physical distance that in turn suggests formality or informality. Clothing would also provide some visible indication of whether the client is traditional in relation to general cultural guidelines or assimilative of specific subcultural practices. One might learn about the client’s cultural standpoint, also by engaging in collateral meetings with coaches or people the practitioner is referred to as offering collateral information, by the client. From collateral interviews, the practitioner learns more about the client’s affiliations and motivational views.
Research Applications
Cultural safety is also relevant within research contexts. There are instances when the applied sport researcher interviews or observes participants from minority or oppressed cultures and subcultures. When entering into these exchanges, the researcher can seek to learn the specific research practices that align with the participant’s standpoint. One example might be to interview participants with a collective inclination in groups, or have people threatened by personal interviews or cross-gender exchanges via research accompanied by a family member or friend. There is uniqueness within small local groups of participants that refine more general cultural considerations, such as among a community’s early adolescents as contrasted with its elders. These details become parts of a culturally safe methodological approach, building trust and rapport with the intended participants.
Conclusion
Cultural competence is often gained through courses where people, including sport and exercise psychologists, might learn about, for example, Hispanic, Indo-American, or American Indian (indigenous) practices. Cultural competencies include general cultural practices within a larger cultural group. Cultural safety narrows cultural understanding to the local level, where the client is considered more closely in relation to his immediate context, peer affiliations, and familial socialization.
参考:
- McGannon, K. R., & Johnson, C. R. (2009). Strategies for reflective cultural sport psychology research. In R. J. Schinke & S. J. Hanrahan (Eds.),文化运动心理学(第57–75页)。伊利诺伊州香槟:人类动力学。
- 帕勒姆(W. D.在M. Andersen(编辑)中,Practicing sport psychology(第211–219页)。伊利诺伊州香槟:人类动力学。
- Schinke,R.J.,Hanrahan,S.J.,Eys,M.A.,Blodgett,A.,Peltier,D.,Ritchie,S。等。(2008)。通过体育研究与加拿大原住民社区的跨文化关系发展。Quest, 60,357–369.
- Whaley, D. E. (2001). Feminist methods and methodologies in sport and exercise psychology: Issues of identity and difference.运动心理学家,15岁,419–430。