 |
|
| Cultural Responsiveness in
Family Services |
| Contents
Introduction
This factsheet is available |
The cultural, racial, and ethnic composition of the respite and crisis care community has become increasingly diverse as it reflects the changing demographics in America. To provide effective and successful services, service providers must understand and commit to programming that incorporates intervention strategies that validate and build upon the culture and strengths of the children and families being served. Knowledge of a family’s cultural value system related to supervision of children, discipline, male/female relationships, and help-seeking decisions, as well as their different expectations for different children based on age, gender or birth order, can provide information that enhances the development of effective case management strategies and case plans. |
|
The culture in which we are raised greatly influences the standards we use to assess ourselves and others, and our beliefs about what is worthwhile, desirable, or important for well being. Ethnocentrism, the tendency to view one’s own cultural group as the center of everything, and the standard against which all others are judged, leads to the assumption that one’s own cultural patterns are the correct and best ways of acting. When we attempt to establish behavioral norms for all other cultures based on our own culturally influenced belief system, we shut our minds to new learning and approach one another expecting to correct a defect or deficiency. Self-assessment is important to the process of becoming more culturally responsive; it challenges the cultural biases we may each perceive as universally applicable. Traditional intervention, service, and treatment models tend to overlook cultural variables impacting the lives of people of color, creating gaps in service areas from family assessment to alternate care exit. The belief that the helping approaches traditionally used are universally applicable tends to render services virtually useless to all but the most assimilated people of color. This approach causes misunderstandings in all areas of the social service delivery system and these misunderstandings are unlikely to be resolved in ways which are favorable for the children and families of the non-dominant cultures. Cultural Responsiveness Cultural responsiveness is being aware of, and capable of functioning in, the context of cultural difference. It is an essential tool in moving personal and professional interactions beyond racial assessments to cultural relevancy. Building capacities and skills to communicate effectively with individuals from any culture opens avenues to more information that can assist in the development of service plans. It also assists in the development of intervention strategies that recognize unique strengths and respect competencies. Cultural responsiveness can aid in differentiating the limitations in family functioning that may be caused by poverty, the environment, and/or culture from those due to unhealthy family conditions or behaviors. Culturally responsive approaches must include information, activities, and practice opportunities that interweave family centered practice guiding principles, such as strengths based, collegial relationships with families; protecting children within their own family units; and involvement of the entire family in the intervention process. Since there is no way to be well versed in the unique child rearing practices of families of the many different cultures we serve, it is necessary to develop skill in communicating effectively across cultural boundaries. Cultural information can provide a background upon which family functioning can be comprehensively assessed. The search for more ways to provide services that respond effectively to the culturally influenced needs and issues of at-risk families can be facilitated. Culturally relevant information sharing can also spark the practitioners’ thinking, and sensitize them to the importance of culture in their relationships with, and ability to support, culturally diverse program participants and staff. A Culturally Responsive Framework A framework for cultural responsiveness in respite and crisis care must
It should not attempt to provide a "laundry list" of norms and behaviors for each cultural group; that approach may only serve to produce new stereotypes. To be effective, supports for cultural responsiveness must be evident in all stages of respite and crisis care programming–development, implementation, and monitoring. The cultural responsiveness of the service delivery process is best enhanced when these interdependent components are consistent in their efforts to respond to the influences/impacts of cultural diversity. The three main focal points of program design that can facilitate the development of culturally responsive services are organizational structure, policies, and procedures; the training curricula; and, supervisory and staff roles and responsibilities. Organizational Structure, Policies and Procedures Attitudes, policies, and practices of the agency must establish the guidelines that emphasize culturally responsive behaviors in the workplace. The paradigm shift from ethnocentrism to multiculturalism in respite and crisis care services, and any of the other family care services, can only be accomplished when cultural responsiveness is considered one of the primary goals of the entire agency. A continuous examination process for bias in policies, practices, and personal philosophies is required to implement and sustain culturally relevant program efforts. Cultural responsiveness enhancements to the organizational structure include the following:
Agency Training Curricula Cultural responsiveness training should be interwoven into the entire fabric of the agency/organization if its importance is to be understood and its far reaching impacts appreciated. Training must include a focus on building skills that aid in differentiating the limitations in family functioning that may be caused by poverty, the environment, and/or culture from those due to unhealthy family conditions or behaviors. Recommendations for cultural responsiveness training include the following:
Supervisory and Managerial Roles and Responsibilities Supervisors and middle managers in human services make daily decisions that strongly influence the quality of services provided. To be effective in the position, supervisory personnel must master a variety of workplace roles such as role-model, overseer, and teacher. The middle manager must respond to both the norms of the profession and to the day-to-day reality of service delivery. "Cultural expert" and "diversity manager" must now be added to that list of roles. The diversity of the client population and child welfare staff members requires a supervisor who is capable of modeling behavior that is culturally responsive; facilitating cross-cultural communications; and identifying and bridging cultural gaps in both staff development and client service delivery. Supervisors must be clear on their responsibility and provide the administrative supports to spearhead the paradigm shift from cultural ignorance to cultural responsiveness. Some of the modifications and approaches that can be helpful in enhancing supervisory oversight of cultural responsiveness in the workplace include
Case Scenario The culture of the child/family entering into respite or crisis services, the education and socioeconomic status of the caregiver(s), and the culture, education, and training of the service counselor all influence the service delivery. The importance of cultural responsiveness as a family care and service essential can be noted in the following case scenario: A newly immigrated family from a small Caribbean island sought medical services at a public heath clinic for their youngest child. Major medical and developmental problems were diagnosed for the six-month-old baby. Prescriptions were given and a two-week follow-up appointment and consultations with specialists were scheduled. The family did not show for the appointment and did not respond to phone calls, mail, or home visits. Clinic staff reported to the state abuse registry indicating possible medical neglect. Traditional Approach and Results The summary report of the child protective services investigation confirmed the neglect allegation, recommended removal of the child. Siblings, ages four and two, were also removed from the home based on the high risk assessment assigned to the family and living environment. The children were placed in three separate foster homes in different cities throughout the county. The six-month-old infant was placed in a therapeutic foster home for medically needy infants; the foster parents were white. The four-year-old child was placed with a Southern roots African American family; and the two-year-old was placed with an African American family of Jamaican descent. The children remained in foster care for eighteen months while the mother attempted to meet the requirements of the permanency plan: parenting classes, visitation with the children, employment. Follow-up information on the family revealed that the mother never sought or refused assistance from any of the available support services, agencies, or referral resources. As a result, neglect reports were filed again. The family reentered the child protective services system again. The cycle began anew. Culturally Responsive Approach and Results Anticipating a language barrier and the potential for cultural misunderstandings, the child protective services supervisor assisted the field worker in preparing for the intervention by identifying a community based, bilingual cultural guide to accompany the worker to the family’s home. The assessment of the family revealed that the mother had taken the child regularly to the community faith healer for medical care as she and the other neighbors did for all medical emergencies/services. The faith healer had cared for her and the other children successfully and the mother had complete trust in the healer and the advice given. The mother spoke and understood very little English and was also afraid to seek traditional services due to her incomplete immigration paperwork. She very rarely ventured outside her neighborhood and was unfamiliar with the transportation service to the clinic located downtown. She stated that everything was okay and it was just a matter of time before the remedies and care provided by the community healer would improve the health of the baby. Pending the husband’s immigration to the country, neighbors and friends were supplying food, rent money and other basic help. New appointments were scheduled at the clinic for the baby, the siblings, and the mother. The mother was told that the faith healer would be welcomed to accompany the family to the clinic, and assured that her immigration status would not lead to deportation and removal of the children from the home, as she had been forewarned by her neighbors. Transportation would be provided and an interpreter made available at the medical appointment to gather information and to explain what was happening. Plans were made to help the mother complete immigration paperwork, attend English classes, learn the transportation system, and secure food stamps and other support services. The faith healer was invited to accompany the family to any or all support functions. Respite care was arranged with both community supports and formal agencies to allow the mother to fulfill her obligations and explore other survival options. The family remained together throughout the process in their own community and within their cultural environment. To fully achieve the goals of respite and crisis care and other family support services, it is essential that all aspects of program operations, staff development and training incorporate and support cultural responsiveness. The shift to cultural responsiveness and multicultural programming will require change, risk-taking, training, courage, and coordinating a variety of new and different resources. Culturally responsive services will support the attitudes, knowledge, and skills essential for successful living in a complex and diverse world, and produce outcomes that are long lasting and that strengthen and keep families together. References and Bibliography Abramszbk, L.W. (1980) "The new MSW supervisor: Problems of role transition." Social Casework, 61, 83-87. Axelson, J. (1985). Counseling and development in a multicultural society. Monterey, CA: Brooks-Cole. CASSP Technical Assistance Center; Cross, Terry L, et.al. (1989) Towards a culturally competent system of care, Vol.I. Washington, DC : Georgetown University Child Development Center. Chang, H., Salazar, D. & Leong, C. (1994) Drawing strength from diversity: Effective services for youth and families. California Tomorrow. Devore, W. and Schlesinger (1991) Ethnic-sensitive social work practice. 3rd Edition. New York: John Wiley and Sons. Eisikovits, Z. & Beker, J. (1983) "Beyond professionalism: The child and youth care worker as craftsman." Child Care Quarterly, 12(2), 93-112. Gray, E. and Cosgrove , J. (1985) "Ethnocentric perception of childrearing process," Child Abuse & Neglect, Vol. 9, 389-396. Green, J.W. (1982) Cultural awareness in the human services. Englewood Cliffs, NJ: Prentice-Hall. Hall, E.T. (1976) Beyond culture. Garden City: Anchor Books. Harris, N. (1990) "Dealing with Diverse Cultures in Child Welfare" Protecting Children/Fall 1990, 6-7. Jones, E.D. & McCurdy, K. (1992) "The links between types of maltreatment and demographic characteristics of children." Child Abuse and Neglect, 16, 201-215. Kanter, R.M. (1982, July-August) "The middle manager as innovator." Harvard Business Review, 60, 95-105. Lum, D. (1992) Social work practice and people of color: A process-stage approach, 2nd edition. Monterey, Calif: Brooks/Cole Publishing. Nobles, W.W. (1988) "African American family life: an instrument of culture," in H.P. McAdoo, ed., Black Families, 2nd edition. Newbury Park, Calif.: Sage. Pecora, P., Briar, K., & Zlotnik, J. (1989). Addressing the program and personnel crisis in child welfare: A personnel crisis in child welfare. Silver Springs, MD: National Association of Social Workers. Pinderhughes, E. (1989) Understanding race, ethnicity and power: The key to efficacy in clinical practice. New York: Free Press. Ponterotto, J.G., Casas, J.M., Suzuki, L.A. Alexander, C.M. (1995). Handbook of multicultural counseling. Thousand Oaks: Sage Publications. Randell-David, E. (1989) Strategies for working with culturally diverse communities and clients. Washington, DC: Association for the Care of Children’s Health. Sue, D.W. (1990) Counseling the culturally different. New York: John Wiley & Sons. Yukl, G. (1989) Leadership in organizations. Englewood Cliffs, NJ: Prentice-Hall. About the Author: Shirley Pinder Cook, M.Ed., is a private consultant with more than twenty years of experience providing educational and social services to diverse populations in a variety of work settings across the country. She has coordinated development of curricula in family-focused practice, cultural responsiveness, collaboration, child welfare supervision, and substance abuse rehabilitation services. ARCH Factsheet Number 50, October, 1997 |
|
| This factsheet was produced by the ARCH National Resource Center for Respite and Crisis Care Services funded by the U.S. Department of Health and Human Services, Administration for Children and Families, Administration on Children, Youth and Families, Children’s Bureau—Cooperative Agreement No. 90-CN-0178 under contract with the North Carolina Department of Human Resources, Division of Mental Health/Developmental Disabilities/Substance Abuse Services, Child and Family Services Branch, Raleigh, North Carolina. The contents of this publication do not necessarily reflect the views or policies of the funders, nor does mention of trade names, commercial products or organizations imply endorsement by the U.S. Department of Health and Human Services. This information is in the public domain. Readers are encouraged to copy and share it, but please credit the ARCH National Resource Center. |
 |
 |