Cultural fluency means all is okay, cultural disfluency implies otherwise

2019 ◽  
Vol 84 ◽  
pp. 103822 ◽  
Author(s):  
Ying Lin ◽  
Sharon Arieli ◽  
Daphna Oyserman
Keyword(s):  
Author(s):  
John Sullivan ◽  
Sharon Croisant ◽  
Marilyn Howarth ◽  
Wilma Subra ◽  
Marylee Orr ◽  
...  

This paper is intended to complement our extended documentation and analysis of the activities of the Gulf Coast Health Alliance: Health Risks related to the Macondo Spill project Community Outreach and Dissemination Core entitled, “Building and maintaining a citizen science network with fishermen and fishing communities after the Deepwater Horizon oil disaster using a Community-Based Participatory Research (CBPR) approach.” We discuss nuances of CBPR practice, including trust-building, clarification of stakeholder expectations, balancing timelines and agendas, cultural fluency, and the importance of regional history—political-economic context, regulatory practices, and cultural life-ways—in creating social dynamics that overarch and underpin the entire process. We examine the unique role of knowledge-making hybrid structures like the project’s Fishermen’s citizen science network and compare/contrast this structure with other models of participatory science or deliberation. Finally, we reiterate the importance of environmental health literacy efforts, summarize project outcomes, and offer thoughts on the future roles of collaborative efforts among communities and institutional science in environmental public health.


2009 ◽  
Author(s):  
Melissa L. Constantine ◽  
Todd H. Rockwood ◽  
Barbara A. Schillo ◽  
Jose William Castellanos ◽  
Steven S. Foldes ◽  
...  
Keyword(s):  

2021 ◽  
pp. 239-302
Author(s):  
Richard B. Miller

This chapter proposes that a proper telos for the study of religion is Critical Humanism. Drawing on Aristotle and Charles Taylor, it explains how Critical Humanism provides a theoretical framework for studying religion and describes its mobile, liberal, dialogical, and inclusive aspects. Building on the ideas of Felski, Walzer, Rorty, and the environmental humanities, it notes how Critical Humanism places a premium on expanding the moral imagination and examines the connections between that idea and humanistic scholarship. That discussion leads into an account of four values to which the study of religion can be connected: post-critical reasoning, social criticism, cross-cultural fluency, and environmental responsibility. The chapter then describes four works in the study of religion that exemplify these values. Lastly, it summarizes the chapter’s arguments in response to the challenges posed by Weber’s view of science and Welch’s reckoning with the field’s “identity crisis” as described in chapters 1 and 2.


2015 ◽  
Vol 33 (4) ◽  
pp. 308-344 ◽  
Author(s):  
James A. Mourey ◽  
Ben C. P. Lam ◽  
Daphna Oyserman
Keyword(s):  

1997 ◽  
Vol 60 (3) ◽  
pp. 9-22 ◽  
Author(s):  
Collin Randlesome ◽  
Andrew Myers

The importance of being fluent in a foreign language has been well docu mented and highlighted in academic texts. So has the importance of being fluent in another culture, a need documented as early as the 1950s. How have organizations in the UK and Ireland responded to these needs?A survey of members of ALECS (Association of Language Excellence Centres) in the UK and language training providers in Ireland assessed the level of language and cultural awareness. The results indicate that the percentage of British and Irish companies carrying out an internal foreign language audit is disturb ingly low. The number of companies wishing to become culturally fluent is even lower. Companies as well as training organizations are thus overlooking a number of opportunities.


2009 ◽  
Vol 19 (2) ◽  
pp. 45-50 ◽  
Author(s):  
Kenneth J. Staub

Abstract Multiculturalism has been, and will only continue to become more of a fact in our society and professional practice. Because of this, supervisors have both a practical reason and ethical responsibility for facilitating their supervisees' cultural fluency. This article explores multiculturalism, offering a working definition, emphasizing the dynamic nature of the concept, and reasserting its need for inclusion in the supervisory process. The development of cultural fluency is presented, primarily as a process predicated upon the supervisee's attainment of self-awareness as a means of establishing responsive, reciprocal, and respectful relationships. Supervisor facilitation of cultural fluency is addressed in the context of modeling relevant skills for the supervisee in the clinical setting. Indicators for assessing supervisor performance as multicultural clinic educators are presented, as are criteria for evaluating the supervisee's progression toward becoming a culturally fluent practitioner and individual.


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