In Aotearoa New Zealand, cultural humility relates to the Māori concept, Manāki; "bestowing the blessing that mana represents in the love, care, respect and kindness expressed towards an individual or group of people" (Walters, 2015, p. 1). This positions us as the practitioner as not being above our clients, but WITH them, on a journey together as fellow human beings. In fact, it is MORE likely that the client is the keeper of life knowledge, not the practitioner.
I think that - unlike multiculturalism, cultural humility is an continual aspirational place where we place our client at the centre of practice. Further, we want our clients to lead our sessions together, and to determine their own goals without us - as practitioners - putting our own construction on 'success' wherever possible (Ide & Beddoe, 2022). We aim to learn from our clients; our curiosity is forefront in our practice. We are askers of questions, not offerers of THE solution (Spitzer & Evans, 1997). We recognise other ways of practice (Ide & Beddoe, 2022), and try to safely transfer power to our client so they are able to lead us in their own cultural practice. Finally, we are "a guide on the side", not "a sage on the stage" (King, 1993, p. 30).
Learning about cultural humility has allowed me to begin to see just how much imperialist colonisation practices have shaped my world-view. Understand this colonialist impact also assists us to realise just how few people on the planet actually experience the world that very dominant way (about 12.5%; Henrich et al., 2010). I have done - and continue to do - a lot of reading, talking, and learning. I try to remain curious, and try not to become protective or defensive. I aim to embrace the standpoint of what cultural humility is: that it is not about an endpoint of reaching 'expertise', but one of development; of continual growth, inquiry, and openness to challenge of those imperialist ideas I was born into.
We keep learning. Every day.
Sam
References:
Ide, Y., & Beddoe, L. (2022). Attitude or skills?: Cultural competence development within an Aotearoa New Zealand bicultural framework. Aotearoa New Zealand Social Work, 34(4), 47-60. https://anzswjournal.nz/anzsw/article/download/954/853
Henrich, J., Heine, S. J., & Norenzayan, A. (2010). The weirdest people in the world?. Behavioral and Brain Sciences, 33(2-3), 61-83. https://doi.org/10.1017/S0140525X0999152X
King, A. (1993). From Sage on the Stage to Guide on the Side. College Teaching, 41(1), 30-35. https://doi.org/10.1080/87567555.1993.9926781
Orwell, G. (1945). Animal Farm: A fairy story (1962 reprint). Secker and Warburg.
Schaufeli, W. B., Salanova, M., González-romá, V., & Bakker, A. B. (2002). The Measurement of Engagement and Burnout: A Two Sample Confirmatory Factor Analytic Approach. Journal of Happiness Studies, 3(1), 71–92. https://doi.org/10.1023/A:1015630930326
Spitzer, Q., & Evans, R. (1997). The new business leader: Socrates with a baton. Strategy & Leadership, 25(5), 32-39. https://doi.org/10.1108/eb054599
Walters, T. (2015). Cultural humility: A hermeneutic literature review. [Masters Thesis, Massey University]. https://openrepository.aut.ac.nz/server/api/core/bitstreams/3620c459-44e5-428d-811c-2d860e091ea1/content
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