Pages

Showing posts with label national culture. Show all posts
Showing posts with label national culture. Show all posts

Friday, 3 January 2025

Hofstede's cultural dimensions

Culture is a shared societal system of values and norms, which - when taken together - are a "design for living" (Rao, 2008, p. 308). Our values are abstract ideas about what we believe to be good, right, and desirable; whereas our norms are our social rules and guidelines which set out what is 'appropriate behaviour' in most situations. Our values give us context for our norms, helping us establish and justify our culture society (Rao, 2008). And a society? Well, that is a group of people who share a common set of values and norms!

Geert Hofstede worked for IBM, in HR. When doing his PhD, he decided to turn the lens inward on his own work environment, so studied - over 11 years - the 166,000 IBM staff who were working across more than 50 countries. He undertook this study in 1974, published his results in 1984 (and I am guessing that he had access to an IBM mainframe computer to crunch his numbers!). Because he had such a large data set, he was able to identify six cultural or value dimensions which distinguish one national culture from another. This became a framework for understanding how basic values motivate organisational behaviour.

There are four key cultural dimensions which have stood the test of time. They are (Daft, 2008):

  • Power distance: "Power distance is the extent to which the less powerful members of organizations and institutions (like the family) accept and expect that power is distributed unequally." Cultures that endorse low power distance expect and accept power relations that are more consultative or democratic. People relate to one another more as equals regardless of formal positions. Subordinates are more comfortable with and demand the right to contribute to and critique the decision making of those in power. In high power distance countries, less powerful accept power relations that are more autocratic and paternalistic. Subordinates acknowledge the power of others simply based on where they are situated in certain formal, hierarchical positions. As such, the power distance index Hofstede defines does not reflect an objective difference in power distribution, but rather the way people perceive power differences (p. 340). 
  • Uncertainty avoidance: "a society's tolerance for uncertainty and ambiguity". "It reflects the extent to which members of a society attempt to cope with anxiety by minimizing uncertainty. People in cultures with high uncertainty avoidance tend to be more emotional. They try to minimize the occurrence of unknown and unusual circumstances and to proceed with careful changes step by step by planning and by implementing rules, laws and regulations. In contrast, low uncertainty avoidance cultures accept and feel comfortable in unstructured situations or changeable environments and try to have as few rules as possible. People in these cultures tend to be more pragmatic, they are more tolerant of change (p. 340). 
  • Individualism vs. collectivism: "The degree to which individuals are integrated into groups". In individualistic societies, the stress is put on personal achievements and individual rights. People are expected to stand up for themselves and their immediate family, and to choose their own affiliations. In contrast, in collectivist societies, individuals act predominantly as members of a lifelong and cohesive group or organization (note: "The word collectivism in this sense has no political meaning: it refers to the group, not to the state"). People have large extended families, which are used as a protection in exchange for unquestioning loyalty (p. 340). 
  • Masculinity vs. femininity: "The distribution of emotional roles between the genders". Masculine cultures' values are competitiveness, assertiveness, materialism, ambition and power, whereas feminine cultures place more value on relationships and quality of life. In masculine cultures, the differences between gender roles are more dramatic and less fluid than in feminine cultures where men and women have the same values emphasizing modesty and caring. As a result of the taboo on sexuality in many cultures, particularly masculine ones, and because of the obvious gender generalizations implied by Hofstede's terminology, this dimension is often renamed by users of Hofstede's work, e.g. to Quantity of Life vs. Quality of Life (p. 340). On reflection, I would prefer that these terms were labelled something less gendered (such as 'task' versus 'relationship'), but this is what we have.

Further, uncertainty avoidance is also about how those in a cultural group are comfortable - or uncomfortable - with uncertainty and ambiguity; and so, how much we support beliefs and behaviours which promise us uncertainty and difference; or promise us certainty and conformity (CSU San Marcos, 2004; Daft, 2008). We might also want to think about how much we, in our national or organisational culture, may feel threatened by ambiguous, uncertain situations; do people around us try to avoid feeling less certain by imposing structure and rules? Or do they say "woohoo, yeah!" and leap right in?

These are very interesting dimensions to consider. And collectively they help us understand just where we feel our cultural values are in sync; or not.


Sam

References:

Daft. R. L. (2008). The Leadership Experience (4th ed.). Thomson South-Western.

CSU San Marcos (2004). Hofstede’s Dimensions of Culture.  http://www.docstoc.com/docs/3542579/hofstedes-theory

Rao, P. L. (2008). International Human Resource Management: Text and Cases. Excel Books India.

read more "Hofstede's cultural dimensions"

Friday, 7 June 2024

The Aotearoa national career strategy

Many other nations are ahead of New Zealand in having a national career strategy: Europe, the UK, and Australia, for example (Rose & Jarvie, 2021). In response to repeated requests - read 'clamourings' from the career development sector - for a government-led approach to careers, the National Career System Strategy, or NCSS, was created; with work starting in July 2021, adoption in May 2023, and the official launch in August 2023 (New Zealand Ministry of Education, 2023).

The primary goal of the NCSS is to establish a career development system that is fair, equitable, and flexible, which caters to the requirements of the people of Aotearoa. It does this by aligning education and training with industry requirements and promoting individual career growth that “empowers them [individuals] to understand themselves and their aspirations and to navigate career opportunities that fit throughout their lives” (New Zealand Ministry of Education, 2023, para. 2). The NCSS also aims to: enhance the effectiveness and efficiency of Aotearoa's careers system; to provide a comprehensive and integrated approach to workforce planning; to integrate careers with other government priorities; to take into account structural and economic changes brought about by COVID-19; and to address various challenges and hindrances in the country's education, training, and employment domains (TEC, 2023a, 2023b, 2023c).

The NCSS has been created for an all-encompassing, system-wide approach to careers and individual development (TEC, 2023a). The overriding principles of the NCSS are those of accessibility and inclusiveness; being people-centred and respecting different pathways; being responsive to changes in the world of work; and connectedness across the system. The adoption of what are seven principles (see the illustration accompanying this post) will hopefully mean positive outcomes for all of us who seek career education, information, or guidance (CEIG) to prepare to enter the world of work, who are in work, or who are transitioning out of work (TEC, 2023b).

TEC has carried out a stocktake of current careers resources and has identified a number which specifically support older workers (MSD, 2023) but ensuring these resources remain relevant and accessible is key. Including NCSS strategies to address older worker underutilisation, and increase labour force participation should assist skills shortages and ease employment pressures. However, older workers are not specifically mentioned in the NCSS recommendations, nor given attention in the NCSS Action Plan (TEC, 2023a). As older workers have unique needs and considerations when it comes to career transitions, incorporating targeted support and resources specifically designed for this group could add value to the nation... and increase the workforce.

It will be interesting to see how the NCSS rolls out, particularly with a change of government.


Sam, Aaron & Alison

References:

MSD. (2023, July). Older Workers Employment Action Plan: Monitoring and Implementation Table. Ministry of Social Development. https://www.msd.govt.nz/documents/what-we-can-do/seniorcitizens/older-workers-employment-action-plan/rep-23-7-678-appendix-1-oweap-monitoring-and-implementation-table-july-2023-online-version.pdf

Rose, S, & Jarvie, P. (2021). The Careers System in New Zealand: The Need for a Strategy [whitepaper]. Employers & Manufacturer's Association [EMA]. https://emalive.co.nz/documents/news-publications/whitepaper-the-careers-system-in-nz.pdf

TEC. (2023a). Te Rautaki Pūnaha Aramahi ā-Motu | National Careers System Strategy [report]. Tertiary Education Commission. https://www.tec.govt.nz/assets/Publications-and-others/National-Careers-System-Strategy-Overview-v2.pdf

TEC. (2023b). Te Rautaki Pūnaha Aramahi ā-Motu | National Careers System Strategy [summary]. Tertiary Education Commission. https://www.tec.govt.nz/assets/Publications-and-others/National-Careers-System-Strategy-Overview-v2.pdf

TEC. (2023c, September 27). National careers system strategy. Tertiary Education Commission. https://www.tec.govt.nz/focus/our-focus/national-careers-system-strategy/

* Aaron Lock and Alison Frith kindly prepared much of the material for this post

read more "The Aotearoa national career strategy"

Friday, 17 May 2024

Cultural humility

In New Zealand we have a bicultural society, which does not mean what biculturalism traditionally means; instead here it refers to the two partners under Te Tiriti O Waitangi living as equal partners to form one nation (and Te Tiriti is our de facto constitution). Well; the idea is that we are equal partners. Sadly, one partner has been - to paraphrase the words of Orwell - much more equal than the other (1945). I have been thinking about cultural humility, which, as a construct "acknowledges that it is impossible [for us] to be adequately knowledgeable of cultures other than one's own" (Walters, 2015, p. 2). 

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

read more "Cultural humility"

Friday, 31 March 2023

A critique of MBTI

Career assessments are part of a holistic career counselling process. Assessments have a role as a starting point for clients to “identify, understand and appreciate the unique aspects that make them up as an individual” (Osborn & Zunker, 2016, p. xii). Tests can catalogue client aptitudes, abilities, interests, values, personality and career decision-making skills, as an integral component in our career practitioner toolbox. Further, career assessment tools are often standardised quantitative instruments, which use norms - or “typical scores” - to enable comparisons of client results with a statistical representation of a similar population (Osborn & Zunker, 2016).

As part of our process of seeking appropriate instruments to use with a client, not only do we need to consider how reliable, and valid an assessment is; and what norms are used (Osborn & Zunker, 2016), but also how culture and personal characteristics may affect test norms. We should also factor in aspects of "age, gender, ability, race, ethnic group, national origin, religion, sexual orientation, linguistic background” (Flores et al., 2003, p. 45). During test construction, minorities are often not well catered for, meaning that we cannot necessarily assume accurate generalisations about client results (Flores et al., 2003).

We also must consider "equivalence" with assessment, as it relates to language, constructs, scales and norms within any test (Flores et al., 2003). The meaning of words and ideas - such as behaviour or values - change between different cultures. We need to ask ourselves if the questions/scales are relatable and understandable; and if the culture of clients is represented in norms. We need to be aware of the duality of those who walk in two value worlds - such as Māori and Pasifika people - of both individuality and the collective (Apulu, 2022). These differences must be noted and taken into account when interpreting results.

According to the Myers-Briggs website, the Myers-Briggs Type Indicator, or MBTI,  is “based on large representative norms that account for race, age and gender” (The Myers Briggs Foundation, 2022). They note that there have been “hundreds of studies over the past 40 years which have proven the instrument to be both valid and reliable" (The Myers Briggs Foundation, 2022). In the Buros Centre for Testing review, the Myers Briggs Foundation is quoted as stating that the MBTI is the "most popular personality type inventory" (Mastrangelo, 2001, p. 816).

MBTI is designed for ages 14 year and older, and is very accessible: there are a number of free tests which self-calculate online; if completing a full inventory with a licenced provider the test can be hand written and scored, or completed as an online version. MBTI is available in 29 languages, which should be useful for a range of cultures to complete the test in their first language (Mastrangelo, 2001; The Myers Briggs Foundation, 2022). 

While we may find this test personally valid, when working with clients it is essential to independently establish the validity of qualitative assessments. The Buros Centre for Testing found that the MBTI test/retest reliability after 4 weeks was only 65% (Mastrangelo, 2001). Sixteen years later in 2017, MBTI reliability estimates ranged from 38% to 97%, again averaging around two thirds (Harris, 2017). This means that over a third of clients will get a different result if they retook the test within 90 days. Our clients are likely paying $350 for a professional MBTI assessment from a licenced practitioner, and it is easy to see that many would be unhappy with that level of reliability in their results.

The founder of many of the concepts which MBTI is based upon, Carl Jung, warned that his personality types were useful primarily as tools for studying large numbers of people, and became all but meaningless when applied to individuals (Pittenger, 2005), throwing further doubt upon the validity of the test. It has also been noted that MBTI appears to have “no evidence to show a positive relation[ship] between MBTI tests and success within an occupation” (Pittenger, 1993, p. 52). Critiques have also been made about the binary scoring scales leading to less than valid results (Harris, 2017; Mastrangelo, 2001). Tests such as the Big Five (aka NEO) use scales, considered more valid and appropriate measure. 

MBTI can be a useful tool to gather general preference information and a good self reflection tool, but it should not be relied upon AT ALL for hiring decisions. It is a preference indicator not a personality measure (Mastrangelo, 2001).


Sam, Alexandra, Donna, Karen & Helen

References:

Apulu, M. (2022). How to grow a culturally responsive career practice. [Master's thesis: University of Otago]. https://www.researchbank.ac.nz/bitstream/handle/10652/5711/MPP_2022_Peter_Apulu.pdf

Flores, L. Y., Spanierman, L. B., & Obasi, E. M. (2003). Ethical and professional issues in career assessment with diverse racial and ethnic groups. Journal of Career Assessment, 11(1), 76-95. https://doi.org/10.1177/106907202237461

Harris, S. M. (2017). [127] Myers-Briggs Type Indicator® Step III. In J. F. Carlson, K. F. Geisinger, & J. L. Jonson (Eds.) The Twentieth Mental Measurements Yearbook (pp. 521-526). The Buros Institute of Mental Measurements.

Mastrangelo, P. M. (2001). [251] Myers-Briggs Type Indicator [Form M]. In B. S. Plake & J. C. Impara (Eds.), The Fourteenth Mental Measurements Yearbook (pp. 816-820). Buros Center for Testing.

Nord, C. (2017). Could fMRI be a viable biomarker in psychiatry? A test-retest reliability fMRI study. https://www.ucl.ac.uk/pals/research/experimental-psychology/blog/fmri-viable-biomarker-psychiatry-test-retest-reliability-fmri-study/

Pittenger, D. J. (1993). Measuring the MBTI...And Coming Up Short. Journal of Career Planning and Placement, 54(1), 48-53.

Pittenger, D. J. (2005). Cautionary comments regarding the Myers-Briggs type indicator. Consulting Psychology Journal: Practice and Research, 57(3), 210-221. https://doi.org/10.1037/1065-9293.57.3.210

Osborn, D. S., & Zunker, V. G. (2016). Using Assessment Results for Career Development (9th ed.). Cengage Learning.

The Myers Briggs Foundation (2022). MBTI® Basics. https://www.myersbriggs.org/my-mbti-personality-type/mbti-basics/

* Karen Bennett, Alexandra Howe, Donna Manley & Helen Davie-Martin have kindly prepared much of the material used in this post. And I have mashed it up, and connected it :-)

read more "A critique of MBTI"

Wednesday, 22 March 2023

Safe cross-cultural practice

When working with a client, it may become apparent that the client is lacking some self-knowledge to assist with exploring their career options and may benefit from an assessment to uncover more information. The client themselves may even request a particular test. Before we embark on selecting and administering any instrument we may be considering, there are a number of factors to take into account (Osborn & Zunker, 2016).

To demonstrate competency as a career development practitioner, the Career Development Association of New Zealand's Competency Framework reminds us we need to “understand the validity, reliability, norm group issues, and technical merits and limitations of relevant career development assessment tools, interventions, techniques and approaches, and their applicability to [our] clients” (CDANZ, 2018, p. 6). Further, practitioners should “Represent services, qualifications, and experience accurately and fully, and only undertake those practices for which they are qualified and in circumstances where they have appropriate experience” (CDANZ, 2016). It is worth looking abroad for alternative guidance when considering assessment tools. The US National Career Development Association states that “when possible, use multiple forms of assessment” and that there is an obligation for career development practitioners to “use caution when selecting assessments for culturally diverse populations to avoid the use of instruments that lack appropriate psychometric properties for the client population” (NCDA, 2015, p. 14).

Assessment tools are broadly split into two categories, namely quantitative or qualitative. They are used for measuring individual characteristics such as values, skills, abilities, interests and personality; and to indicate how these characteristics may connect with occupational selection (Swanson & Fouad, 2020). Quantitative tools are standardised tests; therefore, the psychometric properties of validity, reliability and norms hold high importance when considering the use of instruments that fall within this category (Osborn & Zunker, 2016).

As an example, we may have a client who is unsure of the types of occupations available which would be congruent with their interests therefore we may suggest the use of an interest inventory. Grounded in Parson’s trait and factor theory, Holland’s theory of career choice is still influential in New Zealand career practice models (Furbish, 2012), and categorises individuals into a combination of vocational personality types of Realistic, Investigative, Artistic, Social, Enterprising, and Conventional. Commonly know as Holland Codes or RIASEC, these codes have been integrated into the Occupational Information Network (O*NET), the US Labor Department's national database of US occupations. An online assessment can be taken on O*Net’s website (also run by the US Labor Department).

Another tool based on RIASEC codes is the Strong Interest Inventory which is highly recommended for use as the “best interest assessment available for career counsellors” (Buros Center for Testing, 2010). Selecting the Strong Interest Inventory as the choice of assessment instrument for the client would then require checking the validity, and reliability of the tool and whether appropriate normalisation data was available (Osborn & Zunker, 2016). Validity refers to the question of whether the test is measuring what it is supposed to be measuring and the review undertaken by the Buros Centre for Testing (2010; Osborn & Zunker, 2016) confirms that it has high validity. The degree to which test results are error-free and the consistency of the obtained data are both factors in reliability and again the review from the Buros Center for Testing (2010; Osborn & Zunker, 2016) marks the test well in this domain. Norms relate to the groups for whom the test was designed or for whom it has been demonstrated to have value and should be considered in part when determining whether a test is appropriate (Osborn & Zunker, 2016).

Another important consideration relates to norms and there appears to be no normalisation data available for any population groups within New Zealand currently. A technical brief for The Strong Interest Inventory has been prepared to determine the cultural validity and norms for the Australian population with findings which “suggest that the Strong assessment functions with people in Australia similarly to how it functions with the U.S. General Representative Sample and other international samples” (Donnay et al., 2013). There has been suggestion that the Australian norms could be suitable for use in New Zealand however, there is no empirical research to support this suggestion.

When comparing people from different cultures, four levels of equivalence for us to check through before commencing have been suggested (Fouad, 1993. pp. 8-9, citing Lonner, 1985):

  1. Functional Equivalence: Checking to see behaviours are the same across different cultures
  2. Conceptual Equivalence: Check that the meanings of actions or constructs are the same across different cultures
  3. Metric Equivalence: A scale measures the same concepts across cultures
  4. Linguistic Equivalence: Check that the meaning of translated words is the same across cultures.

Although “some interest models are equivalent across culture, this does not imply that the behaviors linked to interests are also equivalent. It is anticipated that there will be greater evidence of behavioral differences in occupational choice across cultures than in interests themselves” (Tao et al., 2019, pp. 666—667). Additionally, current research on “measures and models are not supportive of construct equivalence of RIASEC scales across cultures” (p. 667).

Relating to linguistic equivalence, validity and reliability have an expanded meaning when testing in a cross-cultural context (Fouad, 1993). We must ensure that “The instrument [is] validly translated, the items must have conceptual and linguistic equivalence, and the test, as well as the items, must be free from bias” (Fouad, 1993, p. 8). We must be careful of our language.

If we follow these steps - our Code of Ethics; tests of reliability, validity and norms; four levels of equivalence - we should be serving our clients well, and being safe cross-cultural practitioners.


Carla

References:

Buros Center for Testing. (2010). Strong Interest Inventory. In. In R. Spies, J.F. Carlson, & K.F. Geisinger (Eds.) The Eighteenth Mental Measurements Yearbook (pp. 579-586). https://archive.org/details/eighteenthmental0000unse/page/584/mode/2up

CDANZ. (2016). Code of Ethics. Career Development Association of New Zealand. https://cdanz.org.nz/ModularPage?Action=View&ModularPage_id=26

CDANZ. (2018). Competency Framework. Career Development Association of New Zealand. https://cdanz.org.nz/ModularPage?Action=View&ModularPage_id=27

‌Donnay, D., Johnson C., Morris, M., Weber A., Thompson R., Schaubhut, N., & Thompson, R. (2013). Technical Brief for the Strong Interest Inventory® Assessment—Australia. https://ap.themyersbriggs.com/content/Research%20and%20White%20Papers/Strong/Strong_Australia_Tech_Brief.pdf 

Furbish, D. (2012). An Overview of New Zealand Career Development Services. Australian Journal of Career Development, 21(2), 14-24. https://doi.org/10.1177/103841621202100203

Fouad, N. A. (1993). Cross‐cultural vocational assessment. The Career Development Quarterly, 42(1), 4-13. https://doi.org/10.1002/j.2161-0045.1993.tb00240.x

NCDA. (2015). Code of Ethics. National Career Development Association.  https://www.ncda.org/aws/NCDA/asset_manager/get_file/3395

Osborn, D. S., & Zunker, V. G. (2016). Using Assessment Results for Career Development (9th ed.). Cengage Learning.

Swanson J. L., & Fouad, N. A. (2020). Career Theory and Practice: Learning through case studies. Sage Publications, Inc.

Tao, C., Gupta, S., & Tracey, T. J. G. (2019). Interest Assessment in a Cross-Cultural Context. In J. A. Athanasou, & H. N. Perera (Eds.) International Handbook of Career Guidance (2nd ed., pp. 655-671). Springer. https://doi.org/10.1007/978-3-030-25153-6

* Carla Knight has kindly prepared much of the material for this post

read more "Safe cross-cultural practice"

Friday, 17 March 2023

Culture-Infused Career Counselling

A person’s culture is determined by a combination of some or all of "ethnicity, gender, religion, ability, sexual orientation, age, and social class" (Arthur & Collins, 2011, p. 147). Developed in Canada, the Culture-Infused Career Counselling (CICC) model (Arthur & Collins, 2011, Arthur, 2019) is based on the premise that a person's culture and identity are relevant to career concerns and must be considered to provide a fair, just career intervention (Arthur, 2019). CICC provides a framework - model - to incorporate culture into our practice as "cultural influences are inextricably woven into a [client]’s career development" process (Arthur & Collins, 2011, p. 147). CICC "focuses on establishing an effective and culturally sensitive working alliance with clients" (p. 148).

The CICC model has four stages, as follows:

  1. "Gaining awareness of personal cultural identities" (Arthur, 2019, p. 22)
  2. "Gaining awareness of the cultural identities of other people" (p. 22)
  3. "Understanding cultural influences on the working alliance" (p. 22)
  4. "Implementing culturally responsive and socially just career interventions"  (p. 23).

As career practitioners, we need to be awake to our personal cultural approach in our client work, where those clients come "from nondominant populations" (Arthur & Collins, 2011, p. 148). Further, we must ensure that any interventions we choose will have an appropriate meaning and purpose "within the cultural contexts of [our] clients’ lives" (Arthur, 2019, p. 27). 

Finding information on what is 'appropriate' for our client norm group may be difficult to determine because of the lack of applied research in the Antipodes, but, following the CDANZ code of ethics (2016), considering the following elements will lead us to good practice:

  • "Respect - the dignity and personal rights of the client involved and the client’s right to self-determination, and treat the client honestly, and with respect, empathy, and integrity at all times" 
  • "Ensure – that any ethical and cultural dimensions relevant to the client are respected" 
  • "Remain - fully aware of their social responsibility and the impact of their recommendations and actions" (CDANZ, 2016).

It is our role to ensure we "keep ethics and culture in dialogue with each other" (Agee et al., 2011, p. 29). It reminds us that if we are working with a client who is of a different culture to ourselves, whose shoes we have not walked in, we need to be very careful not to make ‘assumptions’.


Eleanor

References:

Arthur, N., & Collins, S. (2011). Infusing culture in career counseling. Journal of Employment Counseling, 48(4), 147-149. https://doi.org/10.1002/j.2161-1920.2011.tb01098.x

Arthur, N. (2019). Chapter 3: Culture-Infused Career Counselling: Connecting culture and social justice in career practices. In N. Arthur, R. Neault, McMahon, M (Eds.) Career Theories and Models at Work: Ideas for practice (pp. 21 – 30). CERIC.

Agee, M., Crocket, K., Fatialofa, C., Frater-Mathieson, K., Kim, H., Vong, C. & Woolf, V. (2011). Chapter 1.3 Culture is Always Present: A conversation about ethics. In K. Crocket, M. Agee, S. Conforth (Eds.) Ethics in Practice: A guide for counsellors (pp. 28-32). Dunsmore Press.

CDANZ. (2022). Code of Ethics. Career Development Association of New Zealand. https://cdanz.org.nz/ModularPage?Action=View&ModularPage_id=26

* Eleanor Blakey has kindly prepared most of the material for this post

read more "Culture-Infused Career Counselling "

Monday, 13 March 2023

Cultural Appropriateness in Aotearoa

New Zealand is a nation of broad diversity both culturally and ethnically. According to Halbert (2020) culture is a multifaceted system that consists of “beliefs and values that are socially transmitted” (p. 584) among people in comparable social groups. Although people of the same ethnic background are frequently referred to as having the same culture, ethnicity and culture are two different things. Cultural values and beliefs give the underpinning justification and or drive for a particular way of acting, thinking, and feeling.

OECD’s scale of ethnic diversity ranks New Zealand fourth out of all OECD members with 26.8 per cent of the population being foreign born (OECD, 2022). With a score greater than 25 per cent, Chen (2015) notes that New Zealand has reached the threshold for recognition as a country of superdiversity and in contrast to other nations with this status is distinctive due to having a large indigenous population, with Māori making up 16.5 per cent of the population (Statistics New Zealand, 2019).

New Zealand projections expect ethnic diversity to become more pronounced by 2043 estimating a likelihood of a decrease in the European population to 64 per cent while the remaining ethnic groups will all see increases, most notably the Asian ethnic group which is anticipated to make up 26 per cent of the population (Statistics New Zealand, 2021).

Providing career development services requires us to operate within the bounds of a collection of ethical standards (COE) as set out by the professional association. The Career Development of New Zealand's Code Of Ethics requires members to “give due regard to cultural diversity and in particular for the provisions of, and the spirit and intent of, Te Tiriti o Waitangi” (CDANZ, 2016). Furthermore, career development practitioners should “understand the culture-specific career development needs of Maori” according to the CDANZ Competency Framework (2018, p. 8). There is also a legal requirement to uphold obligations pertaining to the principles of the treaty. Assisting Māori to achieve successful outcomes in the labour market will require provisions for “options to participate in ways that are appropriate for their needs and circumstances” (Ministry of Business, Innovation & Employment, 2022).

The spectrum of diversity within the New Zealand population presents infinite possibilities for combinations of differences and similarities between individuals and shapes how individuals may see themselves and the world around them. As career practitioners we also need to be cognisant of our own cultural lens and how our worldview affects how we interact with clients professionally, how we see the concerns that clients describe, and how we plan interventions (Arthur, 2015).

These aspects highlight the complexities involved in cross-cultural communications and the importance of viewing our clients as distinctly unique individuals. Caution should be exercised “against assuming that all individuals from a certain cultural group—especially those who share your cultural background—have had similar life experiences and share common values about work” (Leong & Flores, 2013, p. 68).

Zunker & Osborn (2016) advise that establishing the client relationship from the outset is a vital factor in gaining an understanding of the clients’ identity and may be achieved through an interview. Looking within our organisation, the predominant client group is comprised of individuals referred for vocational rehabilitation, and this is where the commonality begins and ends. The use of an initial interview allows for deeper consideration of the multiple facets which make the individual uniquely “who” they are while removing the pitfalls of face value assumptions which pose the very real risk of stereotyping clients.

The initial interview is also a core component of uncovering what the client hopes to achieve from attending career counselling sessions (Osborn & Zunker, 2016, p. 5). The decision to use an assessment as part of the counselling process shouldn’t be indiscriminate, testing should have a purpose, driven by a combination of the clients’ needs and the career theory the practitioner subscribes too (Osborn & Zunker, 2016, p. 17).

The majority of career theories, counselling techniques and tools were created internationally and there is “reason to expect differences in New Zealand that may result in unique career circumstances” (Inkson et al., 2002, p. 42). Additionally, tools that have been adapted for use in New Zealand have not been well studied for their efficacy and usefulness (Inkson et al., 2002). While the “underlying purpose of these assessments is to help clients gain a better understanding of who they are to apply that knowledge to their career concerns and career decision-making process” (Osborn, 2012 p. 7) thought should be given to the cultural context before considering the best interventions for our client.


Carla

References:

Arthur, N. (2015). Infusing Culture and Social Justice in Ethical Practices with All Clients. In N. Arthur (Ed.) Counselling in Cultural Contexts (pp. 3—28). Springer. https://doi.org/10.1007/978-3-030-00090-5

CDANZ. (2016). Code of Ethics. Career Development Association of New Zealand. https://cdanz.org.nz/ModularPage?Action=View&ModularPage_id=26

CDANZ. (2018). Competency Framework. Career Development Association of New Zealand. https://cdanz.org.nz/ModularPage?Action=View&ModularPage_id=27

Chen, M., (2015). Superdiversity Stocktake: Implications for business, government and New Zealand. Superdiversity Centre For Law, Policy And Business. https://www.superdiversity.org/wp-content/uploads/Superdiversity-Stocktake-Section1.pdf

Halbert, C. H. (2020). Cultural Factors. In M. D. Gellman (Ed.) Encyclopedia of Behavioral Medicine (2nd ed., pp. 584—588). Springer. https://doi.org/10.1007/978-3-030-39903-0

Inkson, K.; Furbish, D.; Parker, P. (2002). Fast Forward: Careers Research in New Zealand. Australian Journal of Career Development, 11(3), 36–45. https://doi.org/10.1177/103841620201100315

Leong, F. T. L., & Flores, Y.L. (2013). Chapter 3 Multicultural Perspectives in Vocational Psychology. In W. B. Walsh, M. Savickas, & P. J. Hartung (Eds.) Handbook of Vocational Psychology: Theory, research, and practice (4th ed., pp. 53–80). Routledge.

Ministry of Business, Innovation & Employment. (2022). Te Tiriti principles. https://www.mbie.govt.nz/business-and-employment/employment-and-skills/employment-strategy/maori-employment-action-plan/te-tiriti-principles/

OECD. (2022). Foreign-born population (indicator). Organization for Economic Co-operation and Development. https://doi.org/10.1787/5a368e1b-en

Osborn, D. S. (2012). An international discussion about cross-cultural career assessment. International Journal for Educational and Vocational Guidance, 12(1), 5-16. https://doi.org/10.1007/s10775-012-9220-0

Osborn, D. S., & Zunker, V. G. (2016). Using Assessment Results for Career Development (9th ed.). Cengage Learning.

Statistics New Zealand. (2021). Population projected to become more ethnically diverse. https://www.stats.govt.nz/news/population-projected-to-become-more-ethnically-diverse

Statistics New Zealand. (2019). 2018 Census population and dwelling counts. https://www.stats.govt.nz/information-releases/2018-census-population-and-dwelling-counts

* Carla Knight has kindly prepared the material for this post

read more "Cultural Appropriateness in Aotearoa"

Friday, 3 March 2023

Not slipping up with testing

Collectively, our clients have a wide range of worldviews, experiences, values, and expectations due to their cultural and social context. As practitioners, we must be open to exploring the client's context, not making assumptions about their culture, their identity, and their ethnicity (Arthur & Collins, 2011).

Both ourselves as practitioners, and the assessments we select, can inadvertently be racist and ethnocentric. Our clients deserve to have valid, culturally appropriate career experiences as they understand themselves and are better able to make informed choices (Blustein & Ellis, 2000). Any assumptions we make about a client's cultural influence can be problematic, potentially resulting in stereotypical thinking. This not only contradicts our professional codes of ethics (CDANZ, 2016; Stuart, 2004), but also limits our effectiveness in building the focus of our practice: “a strong therapeutic alliance” (Flores et al., 2003, p. 78).

Our role as practitioners is to reflect on the client's cultural identity, considering whether a particular tool or model may be culturally relevant for them; and whether that will aid their understanding of self in terms of future aspirations (Arthur & Collins, 2011). Coming back to consider our underlying career theories helps us to engage in more rigorous personal analysis with our client. We take the time together what theory should guide our process, and that should lead us to resulting measurement tools which have value and is relevant to the client in front of us (Blustein & Ellis, 2000). Having our client undertake any test without due consideration, planning, and research is unethical (CDANZ, 2016). Further, we must honour Te Tiriti, offering Māori models and processes to aid our client's career pathways (Came et al., 2020).

We need to remind ourselves that data from quantitative assessments are only valid when derived - and normed - from within the person's culture. Thus assessing the appropriateness of a particular test, and information collected, should be a careful and considered process (Stuart, 2004). If not careful, not only may the data collected not be relevant, it may cause confusion (Osborn & Zunker, 2016), or damage the client's self-concept (Arthur & Collins, 2011). During a results debrief, we need to acknowledge - as they were not designed for New Zealand - where cultural biases in the tool may impact the test findings for our client (Arthur & Collins, 2011). Our clients tend to come from multiple cultures here in Aotearoa, and we are a small population: few assessments are normed here. 

So, when we are using a qualitative assessment which has not been normed for our cultural group, it has been suggested that we treat that assessment as if it were qualitative: i.e. that it provides general advice, which should be used with caution (Flores et al., 2003).

Let's be careful out there. We don't want to slip up.


Sam & Fiona

References:

Arthur, N., & Collins, S. (2011). Infusing culture in career counseling. Journal of Employment Counseling, 48(4), 147-149. https://doi.org/10.1002/j.2161-1920.2011.tb01098.x

Blustein, D. L., & Ellis, M. V. (2000). The Cultural Context of Career Assessment. Journal of Career Assessment, 8(4), 379–390. https://doi.org/10.1177/10690727000080040

Came, H., Kidd, J., & Goza, T. (2020). A Critical Tiriti Analysis of the New Zealand Cancer Control Strategy. Journal of Cancer Policy, 23, 100-210. https://doi.org/10.1016/j.jcpo.2019.100210

CDANZ (2016). Code of Ethics. The Career Development Association of New Zealand. http://www.cdanz.org.nz/uploads/CDANZ_CoE_Word%20English%20Final.pdf

Flores, L. Y., Spanierman, L. B., & Obasi, E. M. (2003). Ethical and professional issues in career assessment with diverse racial and ethnic groups. Journal of Career Assessment, 11(1), 76-95. https://doi.org/10.1177/106907202237461

Osborn, D. S., & Zunker, V. G. (2016). Using Assessment Results for Career Development (9th ed.). Cengage Learning.

Stuart, B. (2004). Twelve Practical Suggestions for Achieving Multicultural Competence. Professional Psychology: Research and Practice 35(1) 3–9. https://doi.org/10.1037/0735-7028.35.1.3

* Fiona Wilson has kindly prepared much of the material used in this post

read more "Not slipping up with testing"

Friday, 24 February 2023

Cultural identity in career practice

As practitioners, it is immensely helpful in our career practice to consider our client’s cultural identification. However, it is important to note that a client's apparent ethnicity does not dictate our assumptions of personal cultural origin, ethnicity, or identity (Comas-Diaz & Jacobsen, 1987; Te Rito, 2007a; Ward & Bingham, 1993). Just because a client does or doesn’t 'look' Māori, that doesn’t mean that they do or don’t identify as Māori. We must ask. 

In asking, we could use the five steps of the Multicultural Career Counseling Checklist (Ward & Bingham, 1993) to help us to better determine our client's needs, by taking the client's own context into account. The five steps are: 

  • Am I aware of my client’s cultural identification? 
  • Do I know of many of the strengths of client’s culture? 
  • What is my own cultural identity? 
  • Do I understand and respect my client’s culture? 
  • And what do I know of my client’s cultural group history and issues and their attitude towards seeking help?

However, these elements lack cultural alignment with Aotearoa New Zealand. What we could do instead is to combine the five steps of the Multicultural Career Counseling Checklist model (Ward & Bingham, 1993) with roles, identities, and cultural identification concepts (Comas-Diaz & Jacobsen, 1987), then use the context and language relevant to New Zealand (Te Rito, 2007). This creates a set of questions and areas which may be more relevant for our clients:

  1. Whakapapa. Firstly, we can engage with a client through asking about their whakapapa ("a genealogical narrative" of ancestry from past to present; Te Rito, 2007, p. 1), if they know it (Ward & Bingham, 1993). 
  2. Whānau origins. Depending on the answer to the client’s whakapapa, we can ask if they immigrated to New Zealand or if their Whānau were born in Aotearoa. If they are migrants, where did they come from? What were their circumstances in coming to New Zealand? (Massey University, 2018; Te Rito, 2007).
  3. Whānau identity. Our sense of identity can be defined as  how clients may "attribute ethnocultural characteristics" to themselves or to the practitioner (Comas-Diaz & Jacobsen, 1987, p. 236). We need to know what the likely family attributions may be, so we must ask. What is the Whānau cultural identity? Has the Whānau cultural identity stayed constant or changed? Be open to Whānau potentially having a different cultural identity to the client; there may be generational change if Whānau migrated to New Zealand  (Te Rito, 2007).
  4. Personal client identity. Compare the Whānau identity to the way the client describes their own cultural identity. What differences are noted? How comfortable are they with seeking help? Where does help become 'uncomfortable'? How are decisions made? (Te Rito, 2007; Ward & Bingham, 1993).
  5. Compare to practitioner. Finally, we can compare our client’s cultural identity to our own (Ward & Bingham, 1993). This last step can be critical to our understanding of the cultural expectations that the client is facing, our "complementary identification"; as is the client's "degree of identification with the [practitioner]" (Comas-Diaz & Jacobsen, 1987, p. 236).

It is easy to see that this may not be a fast process. But it is worthwhile; building cross-cultural understanding, sensitivity, and self-knowledge for all participants.


Jordan

References:

Comas-Diaz, L., & Jacobsen, F. M. (1987). Ethnocultural identification in psychotherapy. Psychiatry, 50(3), 232-241. https://doi.org/10.1080/00332747.1987.11024355

Massey University. (2018). A brief introduction to Te Ara Tika. Te Kunenga Ki Pūrehuroa. https://www.massey.ac.nz/documents/365/Te_Ara_Tika_summary.pdf Massey University - Te Ara Tika summary, 2018.pdf

Te Rito, J. S. (2007b). Whakapapa: A framework for understanding identity. MAI Review LW, 1(3), 1-10. http://www.review.mai.ac.nz/mrindex/MR/article/download/56/56-65-1-PB.pdf

Ward, C. M., & Bingham, R. P. (1993). Career assessment of ethnic minority women. Journal of Career Assessment, 1(3), 246-257. https://doi.org/10.1177/106907279300100304

* Jordan Brannigan has kindly prepared much of the material used in this post

read more "Cultural identity in career practice"

Wednesday, 22 February 2023

What does culture mean in career practice?

We often tend to 'decide' a person's culture by their appearance, so pigeon-holing them as a particular culture: a 'sorting hat' (Rowling, 1997) if we will. Pigeon-holing is superficial, and can be pretty hit and miss. It lacks nuance for showing a person's lived cultural connection. Culture is not simply 'race', but encompasses aspects of cultural origin, ethnicity, and identity.

Culture has been defined in a number of ways: shared reality; tribally; mentally; and in our practices. For example, culture has been defined as shared reality, a “shared learned behavior that is transmitted from one generation to another, for purposes of individual and societal adjustment” (Marsella & Leong, 1995, p. 203). Thus, due to our unique cultural experiences, we each define reality differently. This is ethnocentrism, or “the spectacles we use in the construction of our reality” (Marsella & Leong, (1995, p. 205).

Culture may be thought of as tribal: in that it serves as “a reminder to institutions and individuals that there are other 'tribes' in the world” (Austin, 1999, p. 1). Our 'tribe' has a shared history, customs, traditions, and stories which connects us, and our sharing makes our tribe more cohesive.

Further, culture is a mental process. The guru of culture - Geert Hofstede - defined culture very early on as “the collective programming of the mind that distinguishes the members of one group or category of people from others” (Hofstede, 1989, p. 391). This programming includes “an amalgam of values, meanings, conventions and artifacts that constitute daily social realities” (Kitayama & Park, 2010, p. 111). Culture is often metaphor that we use in "self-representations, cognition, emotion and motivation" (p. 111). It affects how our brains work, our mental self-image - and how we see others (Kitayama & Park, 2010).

Culture relates to how we act, to our practices: our tikanga. Culture is “customs, practices, languages, values and world views" helping us to distinguish all the societal clusters making up Aotearoa's complex society, "such as those based on nationality, ethnicity, region or common interests” (Ministry of Social Development, 2016). In the 2018 Census 70% of people in New Zealand identified as 'European': the only ethnic group decreasing with each successive census while the percentage of people who identify as Māori, Pasifika, or Asian in Aotearoa is growing (Statistics New Zealand, 2018). For a career practitioner in Aotearoa New Zealand, our context is key. Beyond being a multicultural nation, we are also bound by Te Tiriti o Waitangi, our founding de facto constitution, to honour the Treaty principles and the partnership with tangata whenua.

We cannot simply categorise people according to what we 'assume' to be their culture: we must take the time to explore our clients' cultural origin, ethnicity, and identity: we must be culturally competent. Cultural competence can be defined as our expertise in "adapt[ing] and function[ing] effectively in culturally diverse contexts" (Alexandra, 2018, p. 62). As practitioners, cultural competence is vital in meeting Treaty obligations in our practice. CDANZ members are required to “give due regard to cultural diversity and in particular for the provisions of, and the spirit and intent of, Te Tiriti O Waitangi” (CDANZ, 2016). In acknowledging the increasing diversity of our nation, we also accordingly must ensure our practice remains culturally competent. 


Sam, Helen, Beate, Karen & Juanita

References:

Alexandra, V. (2018). Predicting CQ Development in the Context of Experiential Cross-Cultural Training: The Role of Social Dominance Orientation and the Propensity to Change Stereotypes. Academy of Management Learning & Education, 17(1), 62-78. https://doi.org/10.5465/amle.2015.0096

Austin, J. T. (1999). Culturally sensitive career assessment: A quandary. ERIC Clearinghouse on Adult, Career, and Vocational Education, Center on Education and Training for Employment [Digest No. 210]. http://www.ericdigests.org/2000-2/career.htm

CDANZ. (2016). Code of Ethics. Career Development Association of New Zealand. https://cdanz.org.nz/ModularPage?Action=View&ModularPage_id=26

Hofstede, G. (1989). Organising for Cultural Diversity. European Management Journal, 7(4), 390-397. https://doi.org/10.1016/0263-2373(89)90075-3

Kitayama, S., & Park, J. (2010). Cultural neuroscience of the self: Understanding the social grounding of the brain. Social Cognitive and Affective Neuroscience, 5(2-3), 111-129. https://doi.org/10.1093/scan/nsq052

Marsella, A. J., & Leong, F. T. (1995). Cross-cultural issues in personality and career assessment. Journal of Career Assessment, 3(2), 202-218. https://doi.org/10.1177/106907279500300207

Ministry of Social Development. (2016). The Social Report 2016 – Te pūrongo orange tangata. https://socialreport.msd.govt.nz/cultural-identity.html

Rowling, J. K. (1997). Harry Potter and the Philosopher’s Stone. Bloomsbury Publishing Plc.

Statistics New Zealand. (2018). 2018 Census ethnic group summaries. https://www.stats.govt.nz/tools/2018-census-ethnic-group-summaries/

* Helen Davies-Martin, Beate Wiebel, Karen Bennett & Juanita Farrelly has kindly prepared much of the material used in this post

read more "What does culture mean in career practice?"

Friday, 19 August 2022

Culturally appropriate assessment considerations

Ah: culture. This is the “customary beliefs, social forms, and material traits of a racial, religious, or social group” (Merriam-Webster Dictionary, 2021). Or "The way we do things around here" (Deal & Kennedy, 1982, p. 4). It is the trickiest thing to get right: and even more tricky when matching tests to client culture in career practice. As Betts said, “From a psychological perspective, culture is the milieu that provides a context for all of a person’s behaviour, thought, and other mediating variables” (2013, p. 98). Culture is all-encompassing and impacts on every aspect of our lives.

Understanding that none of us comes into a practice relationship free of our own cultural background and identity helps us to focus on understanding our own viewpoint, and to realise that understanding the viewpoint of the client is of equal importance. While reflection is a key tool for us learning our own cultural turangawaewae, we have to work harder to unlock the culture of our clients.

Career tools and instruments usually assess a client’s ability, aptitude, interests, personality, strengths, weaknesses, values & job preferences, and career decision making. These types of categorisation tests are largely normalised and standardised quantitative tools. They are used in different combinations with different clients, sometimes alongside non-standardised, qualitative assessments (Osborn & Zunker, 2016).

It’s important to always keep in mind the purpose of using career assessments and how they relate to the needs of the client, as the “underlying purpose of these assessments is to help clients gain a better understanding of who they are and to apply that knowledge to their career concerns and career decision-making process” (Osborn, 2012, p. 7).

Career professionals are expected to operate according to the ethical requirements of our professional body. Professional bodies have codes of ethics (COE) which guide our work. The CDANZ COE states that members will "Represent services, qualifications, and experience accurately and fully, and only undertake those practices for which they are qualified and in circumstances where they have appropriate experience" (2016). Further clarification can be gained from the US, where their national body states that career practitioners will “carefully consider the validity, reliability, psychometric limitations, and appropriateness of instruments when selecting assessments and, when possible, use multiple forms of assessment, data, and/or instruments in forming conclusions, diagnoses, or recommendations” and that “career professionals [must] use caution when selecting assessments for culturally diverse populations to avoid the use of instruments that lack appropriate psychometric properties for the client population” (NCDA, 2015, p. 14).

The psychometric properties that the NCDA refer to are validity, reliability and normalisation. Validity relates to whether or not the test is measuring what it claims to be measuring, especially when being used in a culture different from the one in which it was developed. Reliability relates to the consistency of the results of a test and the freedom from error of the resulting data. Normalisation refers to having norm data for different population groups for comparative purposes (Osborn & Zunker, 2016).

When working in a cross-cultural context it is essential to first determine whether any assessment under consideration can meaningfully be used with a specific cultural group: whether there is norm data, whether the test is valid and reliable for use with our client's cultural group. While it has been argued that no test is free of presuppositions about values, knowledge and communication, in considering test applicability, the idea of equivalency becomes important. Similar to reliability and validity, equivalency measures a test for generalisability between cultures (Greenfield, 1997). There are four equivalency questions (Betts, 2013; Marsella & Leong, 1995) for us to seek answers to so we can determine if an assessment is culturally appropriate:

  1. Linguistic. Do the words used in an assessment tool have the same meaning either when translated or when used in a different cultural context?
  2. Conceptual/construct. Does the test measure the same trait or construct in different cultures?
  3. Functional. Do the behaviours being evaluated have the same meaning or purpose?
  4. Metric. How are the variables quantified?

Lastly, we also need to be aware of context and experience. “Understanding a client’s [ethnic] and cultural experiences, as well as expectations from significant others and family, will help the career practitioner better understand the contextual issues impacting a career decision, as well as draw upon strengths within that client’s environment to help the client achieve their goals” (Osborn & Zunker, 2016, p. 21).

Like so many things, the more we look, the more complexity there is.


Kirstie

References:

Betts, D. (2013). A review of the principles for culturally appropriate art therapy assessment tools. Art Therapy, 30(3), 98-106. https://doi.org/10.1080/07421656.2013.819280

CDANZ (2016). Code of Ethics. Career Development Association of New Zealand. https://cdanz.org.nz/ModularPage?Action=View&ModularPage_id=26

Deal, T. E. & Kennedy, A. A. (1982). Corporate Cultures: The Rites and Rituals of Corporate Life. Penguin Books.

Greenfield, P. M. (1997). You can't take it with you: Why ability assessments don't cross cultures. American Psychologist, 52(10), 1115. https://doi.org/10.1037/0003-066X.52.10.1115

Marsella, A. J., & Leong, F. T. (1995). Cross-cultural issues in personality and career assessment. Journal of Career Assessment, 3(2), 202-218. https://doi.org/10.1177/106907279500300207

Merriam-Webster Dictionary (2021). Definition of culture. https://www.merriam-webster.com/dictionary/culture

NCDA (2015). Code of Ethics. National Career Development Association. https://www.ncda.org/aws/NCDA/asset_manager/get_file/3395

Osborn, D. S. (2012). An international discussion about cross-cultural career assessment. International Journal for Educational and Vocational Guidance, 12(1), 5-16. https://doi.org/10.1007/s10775-012-9220-0

Osborn, D. S., & Zunker, V. G. (2016). Using Assessment Results for Career Development (9th ed.). Cengage Learning.

* Kirstie Smith has kindly prepared much of the materials used in this blog post

read more "Culturally appropriate assessment considerations"

Wednesday, 13 April 2022

A culturally appropriate career model

Much of the career practice research is based on the societally dominant ethno-cultural groups such as white, Anglo-Saxon men (Leong & Marsella, 1995). If we are working with these groups, then when applying assessments we need no further depth of understanding than the norms we have access to from the standard test administration.

However, if a client is grounded in a different culture, then we will need to understand the influence that this may have on their career choices. Understanding the client's cultural 'variables' includes the client’s ethnic identity, their socio-economic status, their gender, the expectations of their family (if that is a factor) and any family responsibilities, their languages or dialects, and any other important relationship factors (Flores et al., 2003; Osborn & Zunker, 2016).

To lay a foundation which helps us to collect culturally relevant information so we can build appropriate client engagement, Flores et al have formalised a culturally appropriate career assessment model (2003). The Flores et al. model consists of four interrelated steps which helps us to understand an ethnic community, as follows (2003):

  1. Culturally Encompassing Information Gathering: first we establish the practice relationship. We ensure that the client is relaxed and comfortable. We accept and adopt the client's views. We establish the dimensions of the client's lifestyle, and we specify the client's needs.
  2. Culturally Appropriate Selection of Instruments: the practitioner needs to consider - with regard to the proposed assessment - norms; reliability, and validity. Further, we need to consider cultural validity and cultural specificity in validating assessment effectiveness. Cultural validity is about the relevance of the assessment for the cultural group; cultural specificity refers to the cultural variables mentioned in paragraph two above.
  3. Culturally Appropriate Administration: in this area we need to ensure that the client is not anxious; that they are comfortable using any required technology; that their literacy will allow them to interpret and to answer the questions; and how much family involvement does the client want to have.
  4. Culturally Appropriate Interpretation of Assessment Data: In this step we need to integrate the client's culture into the assessment data interpretation. We need to be aware of our own personal bias. And we need to consult with other culturally competent practitioners to double-check our interpretation is accurate and meaningful.

This is a very helpful model when working with clients from a range of different backgrounds, assisting us to better take a more holistic approach to client engagement.


Colleen

References:

Flores, L.Y., Spanierman, L.B., Obasi, E.M., (2003).. Ethical and professional issues in career assessment with diverse racial and ethnic groups. Journal of Career Assessment, 11(1), 76-95. https://doi.org/10.1177/106907202237461

Marsella, A. J., & Leong, F. T. (1995). Cross-cultural issues in personality and career assessment. Journal of Career Assessment, 3(2), 202-218. https://doi.org/10.1177/106907279500300207

Osborn, D. S., & Zunker, V. G. (2016). Using assessment results for career development (9th ed.). Cengage Learning.

* Colleen McArthur kindly prepared the material for this post

read more "A culturally appropriate career model"