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Cultural Humility (complete)

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    >> [Background Music] One word
    to describe cultural humility
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    for me is love actually.
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    >> If I had to encapsulate cultural
    humility or the whole concepts
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    of cultural humility, it
    doesn't do at justice,
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    but the word that I
    think of it is essence.
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    [ Foreign Language ]
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    >> Being.
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    >> You.
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    >> Opening.
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    >> Receive.
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    >> Compassion.
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    >> Love.
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    >> The principles of cultural
    humility offer one more framework,
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    to contribute to what has
    got to be our ultimate goal.
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    Yes? Our ultimate goal is that
    there will be a sense of equity,
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    a sense of equality,
    and a kind of--
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    and a kind of respect that
    we are driving forward.
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    [ Music ]
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    >> Cultural humility is a
    multidimensional concept,
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    and certainly, Melanie Tervalon and
    I conceptualized three dimensions.
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    >> The first is lifelong learning
    and critical self-reflection.
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    And in that critical
    self-reflection,
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    it is the understanding of how
    each of us, every single one
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    of us is a complicated
    multidimensional human being.
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    Each of us comes with our
    own histories and stories,
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    our heritage, our point of view.
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    You are looking at me now.
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    I am very fair skin.
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    When I was a little
    girl, my hair was blonde.
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    My eyes are blue.
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    People often tried to call me
    anything but African-American.
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    I have a history.
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    My identity is rooted
    in that history.
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    My parents gave me the knowledge
    of my own social identity
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    and my own experience in
    life has created that.
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    I get to say who I am.
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    >> The second tenet
    after self-reflection
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    and ongoing lifelong learning
    and development is this notion
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    that we must mitigate the
    power imbalances to recognize
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    and mitigate the power
    imbalances that are inherent often
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    in our clinician-patient
    or clinician-client
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    or service provider
    community dynamics.
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    >> And then finally, the piece
    that I would offer that Jann
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    and I feel people often either
    don't read or don't like,
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    which is-- and the institution has
    to model these principles as well.
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    [ Music ]
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    >> An African-American
    nurse is caring
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    for a middle-aged Latina
    woman several hours
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    after the patient had
    undergone surgery.
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    A Latino physician on a consult
    service approached the bedside
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    and noting the moaning
    patient, commented to the nurse
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    that the patient appeared to be in
    a great deal of postoperative pain.
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    >> The nurse merely dismissed
    his perception, informing him
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    that she took a course in nursing
    school, in cross-cultural medicine
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    and knew that Hispanic
    patients overexpress the pain
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    that they are feeling.
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    The Latino physician had a
    difficult time influencing the
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    perspective of this
    nurse who focused
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    on her self-proclaimed
    cultural expertise.
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    >> It was curious to
    this Latino physician,
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    who first of all was Latino,
    not like all, in his case,
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    not like all Mexican-Americans
    know everything there is to know
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    about Mexican-American patients.
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    That wasn't it but he
    might have been a resource
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    for that African-American nurse in
    that moment that she didn't feel
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    like she needed again because
    she had bought into this notion
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    of competence, of
    cultural competence.
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    >> The distinction
    between cultural humility
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    and cultural competence was
    that we were in a process,
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    in a relationship that had
    many other layers to it
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    and that we were less
    comfortable with this--
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    with even the term of
    competence in a way
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    that I think people
    understand well,
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    and that it implies especially
    for people who are providers
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    and are trained in academia
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    that you are then all
    knowing and all powerful.
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    And we felt like that was
    not what was happening for us
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    as we were learning from
    community and understanding
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    in a very practical way
    how families were coming
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    to the hospital and feeling as if
    they really were not being heard
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    from their own heritage
    and history and how
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    that impacted what they came to
    the hospital with that we could--
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    we didn't know anything about,
    hadn't even a clue about.
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    For us, this is part of
    the humility piece of it,
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    getting to understand that.
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    Not trying to humiliate you,
    not trying to make you feel bad,
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    trying to help us all
    understand that there--
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    that life is like this and
    to-- in a certain sense,
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    you're really happy
    about not knowing.
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    >> In April of 1992, in the
    wake of the Los Angeles riots,
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    following the initial
    not guilty verdict
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    of the police officers
    accused of beating Mr. King,
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    the Children's Hospital Oakland
    community was compelled to meet
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    in a series of highly
    charged sessions to expose
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    and critique our own patterns
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    of institutional racism,
    injustice and inequity.
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    My name is Dr. Melanie
    Tervalon and I am director
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    of multicultural affairs here
    at Children's Hospital Oakland.
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    >> Well, I thank everybody
    for coming
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    to what is a celebration
    for me of this year.
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    >> Jann and I had the good
    fortune really to be together
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    in the same place when
    this work was evolving.
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    Jann and I, while we're
    several years difference in age,
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    are both African-American
    women and both raised by women
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    who were teachers and
    we come out of that--
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    and fathers who were working men--
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    who come out of that
    southern tradition
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    and who participated fully in the
    civil rights movement in the way
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    that meant that they
    made sacrifices
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    and their children made
    sacrifices and they taught us
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    about those sacrifices and raised
    us each in ways to understand
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    that we were here to serve.
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    [ Music & Noise ]
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    >> Patty.
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    >> Hey.
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    >> How are you doing?
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    >> How are you?
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    Good to see you.
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    >> I'm good.
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    It's so good to see you.
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    It's been so long.
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    >> It's been a long time.
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    >> Yeah.
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    >> How have you been?
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    >> I'm pretty good.
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    >> Good. Good.
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    Thank you for having me.
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    >> I'm invested in children
    and in that population
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    because I've been
    there for so, so long.
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    >> Oh, and the residents.
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    >> And I'm seeing like second
    generation of my families now.
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    >> Wow, OK.
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    >> The multicultural
    curriculum program really started
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    in about '91, '92 as a pilot and--
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    >> So, then-- when
    was the Rodney King?
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    Wasn't that-- I thought
    that was '92, right?
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    >> It was provoked by the--
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    >> Yes, '92.
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    >> '92.
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    >> Yes.
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    >> The Rodney King
    incident that was--
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    people saw all over
    the world, really.
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    And Children's meant that
    we started to talk again
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    about what we called our
    own private Rodney Kings.
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    The circumstances
    where families felt
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    as if they were not being taken
    care of in a respectful way.
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    That was a big part of our work,
    being certain that we were living
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    after the principles that
    had clearly been established,
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    did a conversation is
    already in the hospital,
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    that given their composition
    of the faculty at Children's
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    and given the composition of the
    patients we were taking care of,
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    that the faculty could really not
    teach about the issues of culture
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    and race and difference
    and income and the like.
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    And so, we spent a lot of time
    working with community groups
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    and families to actually
    come in and teach.
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    >> When I think of the two
    terms, cultural competency
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    versus cultural humility, for me,
    cultural competency implies kind
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    of a subject, a topic, you know.
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    And people do feel like I
    need to know this or not,
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    and if I don't know this,
    I'm not smart or whatever.
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    Whereas, for me, cultural
    humility is a philosophy,
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    it's an approach, it
    is a tool, you know.
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    So, it's not something to be,
    I'm going to master it or not,
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    it's my approach, it's how I
    will handle this situation.
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    >> Last year, I was the coordinator
    of the student support team
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    which are the meetings that
    families have with teachers
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    when their kids are having trouble,
    and it was quite interesting
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    to just try to navigate that,
    those meetings in a way that worked
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    with the principles of cultural
    humility, just really try to say
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    to my colleagues, let's hear
    what this parent is experiencing
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    and what this parent hears
    about from their child
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    and let's try to talk about.
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    Let's try to talk about that
    as a starting point rather
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    than you know your kid is XYZ.
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    >> One of the things that helped me
    out a lot to be able to also kind
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    of make peace with not knowing
    is that for a long time,
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    I mistook not knowing for lack
    of intelligence and a dear friend
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    of mine pointed out to me once
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    when though I was having
    a conversation about this.
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    He said, it's not that
    you're not intelligent,
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    it's that you don't have, you
    know, your fund of knowledge
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    in this particular
    area, you don't have it.
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    So, it doesn't take away
    from your intelligence
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    by any stretch the imagination,
    you just you don't know
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    because no one has told you or
    you haven't asked that question.
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    And, they allowed me to be able
    to ask a million a question
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    because now, I didn't feel
    like I was saying to the world
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    or to the person or to the patient
    or to the community I'm stupid.
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    I was actually saying, "I just
    don't know," and the same way
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    in front of knowledge with
    medicine, there's no way for you
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    to know something unless
    you learn about it.
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    But in no way, shape or form
    to take away your intelligence.
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    So, once I could distinguish the
    difference, I was comfortable
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    with not knowing anymore.
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    >> The article gets written
    but not published right away
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    about what we learned form all of
    this work working with communities
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    and this is the cultural humility
    piece that people have now used
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    in many than used not just
    in medicine but in education,
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    many non-profit organizations use
    still cultural humility principles
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    in their work.
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    The principles are not just about
    individual activity and behavior.
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    Institutions have got
    to be self-reflective,
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    lifelong learners have to really
    believe that the communities
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    that are being served really
    do know what they want
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    and what they need, right?
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    And they're in the best position
    to let us know what that is.
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    [ Music ]
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    >> People living in poverty
    have the least access to power
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    to change the structure
    of policies of poverty
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    and are often denied
    effective solutions
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    to combat the violations
    to their human rights.
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    And, I care about this issue
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    because my brother is an
    innocent man with special needs
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    who has been held in what
    I call modern day slavery
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    for two years now for a
    crime that he did not commit.
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    And, I come to you because the
    so-called justice system is not
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    designed to benefit my community
    and I can hear the voice
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    of the oppressor echo me,
    "No, you don't deserve
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    to have rights, just this.
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    You don't have a history,
    just this.
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    You don't have the strength to
    control your mind, just this.
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    You don't remember what your
    fight is about, just this."
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    >> There are these moments
    that grab everybody's attention
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    that we can take advantage of
    and I think the Rodney King more
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    of the response to Rodney King is
    what inspired a lot of conversation
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    and a lot of soul-searching and
    a lot of people seeking ways
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    that we could have
    these conversations in--
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    with better result and
    then, you know, it fades.
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    [ Music ]
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    >> The three police officers facing
    felony criminal charges were among
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    a group of 15 who stopped the
    25-year-old black man last Saturday
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    night then beat him,
    kicked him, and clubbed him.
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    At WHAT radio, host Mary Mason
    filled it scores of calls
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    from members of the black
    community angered by the verdict.
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    [ Inaudible Remark ]
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    Shocked by the violence
    that followed.
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    >> We need to love and
    respect one another.
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    We need to--
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    >> In 2010, Arizona passed a
    law that authorized local police
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    to check the immigration status
    of anyone of whom they suspect
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    of being an illegal
    immigrant to the United States
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    and who has the right to call
    another human being illegal.
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    Most of these illegals are the
    ones working in the fields,
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    cleaning homes, landscaping,
    our jobs that have the right
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    to pay lower the minimum wage.
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    >> There are a things
    that are difficult to hear
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    and there are things that
    are just plain hard to see.
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    So, you know, how it is,
    a fish doesn't sea water.
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    It's very hard when you benefit
    from great privilege to see it
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    as that and I would say it takes
    constant reminding and I don't --
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    I certainly don't
    see it all the time.
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    And each time, I'm reminded of it,
    I've reminded that I'm reminded
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    of it that why do I have to
    be reminded of it but I do.
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    >> I heard the white
    woman behind us say,
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    "You foreigners have no manners."
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    My initial reaction was
    anger and confusion.
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    Anger because I felt
    discriminated against and judged.
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    Confusion because she was an
    older woman so how did she been
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    around long enough to know
    that she is not a native
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    of this country either.
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    We are constantly bombarded
    by supplemental messages
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    that light skin as superior.
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    Immigration policy is
    continuously debated
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    in the White House while
    brown men are hoping
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    to land a side job
    outside of Home Depot.
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    >> How does cultural
    humility come to life
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    at Berkeley Media Studies Group?
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    I have to credit Tony Borbon.
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    Tony Borbon, may he rest in peace,
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    was a violence prevention advocate
    par excellence who I met early
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    in our years in working
    on violence prevention
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    when we first started the
    Berkeley Media Studies Group
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    and Tony just confronted me
    and then, you know, and said,
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    "You live in California.
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    How many of your staff
    speaks Spanish?"
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    In hand, I had to say,
    "None," and Tony in a--
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    I was going to say, loving.
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    It wasn't in a loving way.
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    It was in a confrontational way.
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    I mean, we grew to love each
    other and each other's work
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    and had great respect
    for each other.
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    I think as our relationship
    blossomed but he had no fear
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    about saying what was important.
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    [ Music ]
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    >> [Background Music] It's
    really important to show up.
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    Take a time from your life and
    show, you know, that you care
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    about the community and
    be there and, you know,
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    so the workers were participating
    in actions to bring pressure
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    on a poultry market owner
    who owed her workers wages.
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    The workers were going out with
    picket signs and I went with them,
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    too, and in that way,
    you know, I felt nervous.
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    Yeah. You do kind of feel exposed.
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    You're in this environment that's
    very different from, you know,
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    some of the other
    things that I've done.
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    [ Music ]
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    So, when we had these meetings,
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    everybody on the project was
    really experiencing doing community
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    research but there's this dynamic.
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    When you're in a professional
    culture,
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    you're used to participating
    in meetings
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    and trying to get in your word.
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    You know, and then on top of all
    that, we're conducting all of these
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    in English and so,
    the other two staff
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    from the Chinese Progressive
    Association were interpreting
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    for the non-English
    speaking staff member.
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    And so, they're not
    fully able to participate
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    and then everything
    is happening so fast.
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    People are talking over each other
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    that for the non-English
    speaking staff member, you know,
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    it was hard for her to sort
    get a word in edgewise.
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    We did reflect on this
    and people noticed it.
  • 18:22 - 18:26
    Then we start to conduct
    the meetings in Chinese
  • 18:26 - 18:28
    and then all the English
    speakers wore their headsets
  • 18:28 - 18:30
    with simultaneous interpretation.
  • 18:30 - 18:32
    The native English
    speakers were quieter
  • 18:33 - 18:34
    and that changed the
    dynamics a lot,
  • 18:34 - 18:37
    but the workers were still quite.
  • 18:38 - 18:41
    In terms of cultural humility, we
    were really challenged to think,
  • 18:41 - 18:44
    I think a little bit more
    deeply about what culture is
  • 18:44 - 18:49
    and how doesn't mean thinking
    about a list of traits
  • 18:49 - 18:51
    that you can ascribe to people.
  • 18:51 - 18:56
    But that it's actually,
    you know, that involves you
  • 18:56 - 18:59
    and your assumptions and,
    you know, how you project,
  • 18:59 - 19:02
    you know your assumptions
    on to somebody else and then
  • 19:02 - 19:05
    versus what is their
    actual experience
  • 19:05 - 19:06
    and who they actually are.
  • 19:07 - 19:28
    [ Music ]
  • 19:28 - 19:31
    >> [Background Music] I first
    heard about cultural humility
  • 19:31 - 19:32
    when I was a graduate student
  • 19:32 - 19:34
    in the master's program
    here at San Francisco State.
  • 19:34 - 19:37
    But I feel like I first
    understood cultural humility
  • 19:37 - 19:39
    as a concept a lot
    earlier in my life.
  • 19:39 - 19:43
    It came from a place of
    invisibility, a place of kind
  • 19:43 - 19:45
    of suppressing, who I
    was as a woman of color
  • 19:45 - 19:50
    and now has completely transformed
    as an educator, realizing who I am,
  • 19:50 - 19:52
    where I stand in the
    classroom, what my privileges
  • 19:53 - 19:56
    but also what my voice
    means in the world
  • 19:56 - 19:57
    and what it means as an educator.
  • 19:57 - 20:00
    It came from trying
    to be to fit in,
  • 20:00 - 20:04
    to do whatever I could do be Indian
    at home and not out in the world
  • 20:04 - 20:10
    and not express that and it's
    become this marker of identity
  • 20:10 - 20:11
    that I knew was always there
  • 20:11 - 20:13
    that I could never
    really express growing up.
  • 20:13 - 20:16
    And now, it's saying
    who that person is.
  • 20:16 - 20:20
    And acknowledging both my own
    power and privilege in I get
  • 20:20 - 20:22
    to check myself kind of way.
  • 20:22 - 20:25
    In the same respect, it's also
    saying, "I am a woman of color.
  • 20:25 - 20:28
    I have something important
    to say and in here I am."
  • 20:28 - 20:32
    >> I think as long as power
    and privilege exist in society,
  • 20:32 - 20:35
    we will always be struggling with
    being too humble as woman of color,
  • 20:36 - 20:38
    as woman who come from working
    class background, as woman who come
  • 20:38 - 20:42
    from low-income backgrounds or
    under resource backgrounds, right?
  • 20:42 - 20:44
    As long as there's power
    and privilege to society,
  • 20:45 - 20:46
    I know I will always be
    struggling with that.
  • 20:46 - 20:49
    And I struggle with
    that on a daily basis.
  • 20:51 - 21:05
    [ Music ]
  • 21:05 - 21:08
    >> I examine as I've stayed here
  • 21:09 - 21:15
    to see how inclusive our current
    policies and programming are
  • 21:15 - 21:17
    for transgender students.
  • 21:17 - 21:22
    >> And, I was just reflecting about
    how, it's actually very relevant
  • 21:22 - 21:24
    to the topic this evening
    of cultural humility
  • 21:24 - 21:28
    because we're talking about like
    transgender culture or fair culture
  • 21:28 - 21:31
    as I've stated, and how
    it's respected or not.
  • 21:31 - 21:31
    >> Right.
  • 21:31 - 21:36
    >> And, how like the institution
    can be culturally relevant
  • 21:37 - 21:41
    or humble or respectful of
    the experiences of trans folks
  • 21:41 - 21:43
    when they come to this place.
  • 21:43 - 21:48
    >> The half educators that I work
    with are all transgender females
  • 21:48 - 21:53
    and literally, the second day of
    my job, I walked into a meeting
  • 21:53 - 21:58
    and it was a community advisory
    board, all transgender females.
  • 21:58 - 22:00
    And, I was so uncomfortable
    but at the same time,
  • 22:00 - 22:02
    they made me feel
    me so comfortable.
  • 22:02 - 22:06
    They started asking me questions
    like they know it is, do you know
  • 22:06 - 22:09
    and they were like so,
    "Where are you from?"
  • 22:09 - 22:11
    You know, and I was
    like, "I'm Iranian."
  • 22:11 - 22:14
    "Oh, we know this Middle East
    transgender girl, do you know her?"
  • 22:14 - 22:16
    And I was like, "Hello."
  • 22:16 - 22:21
    So, in my definition of
    cultural humility is to be open
  • 22:22 - 22:25
    to learning all the time.
  • 22:26 - 22:30
    So, what I want from you guys is
    to go around, introduce yourself
  • 22:30 - 22:33
    and tell us what cultural
    humility means to you.
  • 22:33 - 22:35
    >> I first became passionate
    about cultural humility.
  • 22:35 - 22:39
    As an undergraduate student, I
    was interning with an organization
  • 22:39 - 22:44
    and they were holding a
    cultural competency training
  • 22:44 - 22:47
    for Pacific Islanders in working
    with Pacific Islander communities.
  • 22:47 - 22:51
    And, as a biracial Pacific Islander
    woman, I was really excited
  • 22:51 - 22:54
    and anxious to attend the
    training and to really learn
  • 22:54 - 22:57
    about the material that was
    going to be sort of discussed
  • 22:57 - 23:00
    and how others were going
    to learn and myself included
  • 23:00 - 23:04
    about Pacific Islander culture
    and working with Pacific Islanders
  • 23:04 - 23:06
    around health issues that were
    important to the community.
  • 23:07 - 23:09
    And I think after
    attending the training,
  • 23:09 - 23:14
    I realized that there was a sense
    of achievement and completion
  • 23:14 - 23:15
    for those who participated.
  • 23:15 - 23:19
    And, I -- then was
    introduced to cultural humility
  • 23:19 - 23:21
    as an undergraduate
    student in the class.
  • 23:21 - 23:25
    Just so happened around the same
    time and I realized that a sense
  • 23:25 - 23:29
    of achievement and accomplishment
    and competence and understanding,
  • 23:29 - 23:30
    sort of limits your learning.
  • 23:30 - 23:34
    >> It can't really tell you what
    cultural humility means to me.
  • 23:34 - 23:36
    I feel like I practice
    it and that's how I know.
  • 23:37 - 23:40
    But one thing that I think about
  • 23:40 - 23:45
    or that I can practice
    is cultural humility is--
  • 23:46 - 23:56
    [ Foreign Language ]
  • 23:56 - 24:00
    >> Coming from a background
    in science and coming
  • 24:00 - 24:04
    into public health and not
    ever hearing cultural humility
  • 24:04 - 24:07
    in the sciences was
    very telling for me
  • 24:07 - 24:11
    because culture is not
    something that's emphasized.
  • 24:11 - 24:14
    It's not something that's
    talked about in a relevant way.
  • 24:14 - 24:19
    There've always been very
    clear barriers present
  • 24:19 - 24:21
    for particular minorities
    in science.
  • 24:21 - 24:23
    You can see it when you're
    in the science classes.
  • 24:23 - 24:26
    You can see it when
    you're in study groups.
  • 24:26 - 24:28
    You can see it when you're
    looking at your professors.
  • 24:29 - 24:31
    And, I'm not just talking
    about racial minorities.
  • 24:31 - 24:34
    I'm talking about lot of
    underrepresented minorities
  • 24:34 - 24:37
    in the sciences like
    that raises a factor
  • 24:37 - 24:39
    about gender sexual orientation.
  • 24:39 - 24:43
    >> I learned cultural humility
    through-- I'm in two places,
  • 24:44 - 24:47
    by my own culture which being
    Cambodia and South East Asian,
  • 24:48 - 24:49
    not knowing anything about it.
  • 24:49 - 24:56
    My folks roasting me about I'm not
    speaking well and then after going
  • 24:56 - 24:59
    to college and learning
    about it in anthropology,
  • 24:59 - 25:00
    and interviewing my parents
  • 25:01 - 25:04
    about their experience,
    it opened my eyes.
  • 25:04 - 25:09
    >> One of the things that I
    have learned in the past couple
  • 25:09 - 25:13
    of years I want to say is just
    listening to what I'm saying
  • 25:13 - 25:16
    and I mean like seriously
    listening to what I'm saying.
  • 25:16 - 25:20
    And one of the things that I
    have learned to listen to is
  • 25:20 - 25:22
    when I say, "I believe this.
  • 25:22 - 25:23
    I do this."
  • 25:24 - 25:28
    And listen how that is very
    different from the "we."
  • 25:28 - 25:30
    We, I hear that a lot in the news.
  • 25:30 - 25:32
    We, Americans, right?
  • 25:33 - 25:36
    Like we who is the
    "we" speaking about.
  • 25:36 - 25:39
    It's to think about and
    listen to when we use the
  • 25:39 - 25:40
    "I", the "we," the "you".
  • 25:40 - 25:43
    >> Growing up, I was like
    always interested in culture
  • 25:43 - 25:46
    and other religions and
    just really learning
  • 25:46 - 25:48
    about things form
    other backgrounds.
  • 25:48 - 25:50
    And so, I just figured
  • 25:50 - 25:53
    that [Background Music]
    made me culturally humble
  • 25:54 - 25:58
    because I had the interest
    and so after studying a year
  • 25:58 - 26:02
    in West Africa, I came back like
    oh my god, I don't know anything.
  • 26:02 - 26:04
    I don't know anything
    about black people.
  • 26:04 - 26:06
    I don't know anything about Africa.
  • 26:06 - 26:09
    I mean, it just like
    shift my world.
  • 26:10 - 26:12
    [ Music ]
  • 26:13 - 26:18
    >> Peace. I think when I am-- I
    feel always sitting in a place
  • 26:18 - 26:25
    of humility that there's a quiet
    and a spaciousness and an okayness
  • 26:25 - 26:30
    and ease that is this
    close to peace with being
  • 26:30 - 26:33
    with another person
    that I can imagine.
  • 26:35 - 26:39
    >> If I have to think about it as
    a road, then I think I would think
  • 26:39 - 26:43
    about it as a road that spirals.
  • 26:48 - 26:52
    And, a spiral actually doesn't--
    actually about in a dance context.
  • 26:52 - 26:55
    A spiral that comes up
    has to come down as well.
  • 26:55 - 26:56
    That's sort of continuous loop.
  • 26:57 - 27:02
    And along the continuous loop,
    you know, many things happen
  • 27:02 - 27:04
    and many forces may change
    this shape of it
  • 27:04 - 27:07
    or the depth and reach of it.
  • 27:07 - 27:10
    >> A cultural humility, it's
    definitely a journey for me.
  • 27:10 - 27:12
    And it's definitely a journey
    that I know there's going
  • 27:12 - 27:15
    to be some challenges
    and I'm ready for those.
  • 27:15 - 27:19
    That I know every challenge
    I'm going to learn from
  • 27:19 - 27:25
    and I think it's a process that
    I have to go through everyday
  • 27:25 - 27:26
    and that I'm OK with
    going through it
  • 27:26 - 27:28
    and that actually makes
    me stronger and smarter
  • 27:29 - 27:34
    and I hope wiser than
    I was yesterday.
  • 27:35 - 29:28
    [ Music ]
Title:
Cultural Humility (complete)
Description:

"Cultural Humility: People, Principles and Practices," is a 30-minute documentary by San Francisco State professor Vivian Chávez, that mixes poetry with music, interviews, archival footage, and images of community, nature and dance to explain what Cultural Humility is and why we need it. The film describes a set of principles that guide the thinking, behavior and actions of individuals and institutions to positively affect interpersonal relationships as well as systems change. These principles are:
• Lifelong learning and critical self-reflection
• Recognizing and changing power imbalances
• Developing institutional accountability

More than a concept, Cultural Humility is a process of communal reflection to analyze the root causes of suffering and create a broader, more inclusive view of the world. Originally developed by Doctors Melanie Tervalon and Jann Murray-Garcia (1998) to address health disparities and institutional inequities in medicine, Cultural Humility is now used in public health, social work, education, and non-profit management. It is a daily practice for people who deal with hierarchical relationships, changing organizational policy and building relationships based on trust.

The film tells stories of successes and challenges, and the road in between for those working to develop partnerships among community members, practitioners and academics. It encourages us to realize our power, privilege and prejudices, and be willing to accept that acquired education and credentials alone are insufficient to address social inequality. The first segment introduces Cultural Humility and features interviews with Melanie Tervalon and Jann Murray-Garcia. The second clip offers the context and setting, poetry readings by San Francisco State public health students and an analysis of privilege and power. The third segment is about Community Based Participatory Research and Education; it features the work of the Chinese Progressive Association academic partners and critical educators/students. The last segment brings closure with a reflection on peace, embodied images of nature and a quote by Audre Lorde.

Audiences who might find this documentary helpful include professionals, students, providers, organizers and policy makers in public health, social work, medicine, psychology, nursing, education and more.

M. Tervalon, J. Murray-Garcia (1998). Cultural humility versus cultural competence: a critical distinction in defining physician training outcomes in multicultural education, Journal of health care for the poor and underserved, Vol. 9, No. 2. (May 1998), pp. 117-125.

Vivian Chavez © 2012, Creative Commons license: Attribution-NonCommercial-NoDerivs 3.0 Unported (CC BY-NC-ND 3.0) http://creativecommons.org/licenses/by-ncnd/3.0/http://creativecommons.org/licenses/by-nc-nd/3.0/

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Video Language:
English
Duration:
29:29

English subtitles

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