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Cultural Competence for Equity and Inclusion: A Framework for Individual and

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Cultural Competence for Equity and Inclusion: A

Framework for Individual and Organizational Change

Diane J. Goodman

Abstract

This article presents a model of Cultural Competence for Equity and

Inclusion (CCEI) defined as the ability to live and work effectively in

culturally diverse environments and enact a commitment to equity and

inclusion. Going beyond traditional approaches to cultural competence

that tend to focus solely on self-awareness, the appreciation of cultural

differences and interpersonal skills, this model integrates an

intersectional perspective and social justice concepts—issues of power,

privilege, oppression, and systemic change. The CCEI framework

identifies a range of awareness, knowledge, and skills that allow people

to develop the capacities to constructively engage with people from a

variety of socio-cultural identities and create equitable and inclusive

relationships and institutions. I describe each of the five interrelated core

competencies along with some key components of each core

competency. Examples of role and context specific competencies are

also discussed. I suggest a variety of ways this framework can be

utilized.

Keywords: cultural competence, social justice, diversity, equity,

inclusion, multicultural competence

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Diane J. Goodman, Ed D, has been an educator, trainer, and consultant

on diversity, equity, inclusion, and social justice issues for over three

decades. She is the author of the book Promoting Diversity and Social

Justice: Educating People from Privileged Groups, (2nd ed.; Routledge

2011) and co-editor and contributor to Teaching for Diversity and

Social Justice (3rd ed.) and other publications. Her website is

www.dianegoodman.com.

Understanding and Dismantling Privilege Goodman: Cultural Competence Framework

ISSN 2152-1875 Volume X, Issue 1, April 2020 6

As the United States becomes

increasingly diverse, organizations realize

that developing cultural competency is a

growing imperative. Many institutions have

committees or initiatives focused on some

aspects of diversity, equity, and inclusion

(DEI). They acknowledge that in order to be

effective and successful, individuals at all

levels need to develop and deepen their

capacities to work across differences and

create environments that are welcoming,

equitable, and inclusive. Whether it is

working in teams, serving clients, engaging

with community members, educating

students, or leading organizations, people

need to cultivate the cultural

competencies—the awareness, knowledge,

and skills related to DEI to do their jobs

effectively. Moreover, schools and

universities recognize their role in preparing

students to develop the ability to live and

work with people from a range of

backgrounds and to be thoughtful global

citizens (McNair, 2016; Whitehead, 2015).

Since the language of cultural

competency is widely used in DEI work, the

Cultural Competence for Equity and

Inclusion (CCEI) model integrates equity,

inclusion, and social justice content into the

paradigm of cultural competence. It is an

accessible and flexible framework that can

guide efforts to help people develop the

capacities to become more culturally

competent for equity, inclusion, and social

justice across a range of contexts. In this

article, I clarify what I mean by cultural

competence for equity and inclusion, briefly

describe each component of the CCEI

model, note some of the highlights of this

framework, and identify ways it can be

utilized. Some models of cultural

competence focus on cross-cultural

understanding in a global context. This

model will focus on the United States but

may have applicability to other settings.

Clarifying Language

When organizations engage in DEI

work, often the focus is on the “D,”

diversity, sometimes on the “I,” inclusion,

and least often on the “E,” equity. Often

these terms are used interchangeably, but I

believe there are important distinctions.

Diversity efforts usually focus on increasing

the representation of under-represented

groups and understanding sociocultural

differences. The emphasis is frequently on

recruitment, hiring, promotion, and

retention. Diversity initiatives generally seek

to ensure that the organization reflects the

larger community of which it is part and that

people understand and value differences.

Inclusion speaks to a sense of belonging

and feeling valued, respected, and

empowered. People may be at an institution

but not really feel part of it or as if they are

fully valued members. Often gaining a sense

of belonging is a one-way street—

individuals from marginalized groups are

expected to assimilate into the already

existing organizational culture and norms.

Equity refers to fairness, ending systemic

discrimination, ensuring access, and creating

equivalent outcomes. It attends to

differences in power and privilege and seeks

to address those inequities. All three of these

components are necessary to create a truly

fair, multicultural environment.

I sometimes use the term social justice

to refer to the integration of these three

aspects. Social justice refers to creating a

society (or community, organization, or

campus) with an equitable distribution of

resources and opportunities where all people

are safe (psychologically and physically),

can meet their needs, and can fulfill their

potential (Bell, 2016, p. 4).

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The concept of cultural competence has

been discussed for many years in a range of

fields, especially in the helping professions

(Cross, Bazron, Dennis, & Isaacs, 1989;

Sue, Arredondo, & McDavis, 1992). A

variety of terms have been used to capture

the importance of being able to understand,

work with, and serve people from various

backgrounds and social identities, such as

cultural competence (Why Cultural

Competence, n.d.), cross-cultural

competence (Chiu, Lonner, Matsumoto, &

Ward, 2013), multicultural competence

(Shallcross, 2013), intercultural competence

(Bennett, 2004), cultural proficiency

(Lindsey, Nuri-Robins, & Terrell, 2009),

and cultural humility (Tervalon & Murray-

Garcia, 1998). Most cultural competency

efforts have focused on developing the

necessary interpersonal skills to work across

cultural differences and particularly on race,

ethnicity, and language. Some professional

fields and organizations have shown

increasing interest in developing cultural

competency to work with other marginalized

groups and sociocultural differences, as well

as to address issues of social inequality

(National Association of Social Workers,

2015; Pope, Reynolds, & Mueller, 2019;

Ratts, Singh, Butler, Nasar-McMillan, &

McCullough, 2016; Sue, 2001). While many

descriptions of cultural competence have

identified some important qualities and

capacities, most are related to a particular

discipline (e.g., counseling, healthcare,

student affairs, social work) and do not

adequately attend to concepts related to

equity—power, privilege, and oppression.

Undergirding the Cultural Competence

for Equity and Inclusion framework is the

notion of cultural humility, which originated

in reference to medical relationships

(Tervalon & Murray-Garcia, 1998).

Tervalon and Murray-Garcia describe the

three main dimensions of cultural humility

as (a) committing to life-long self-education

and self-critique, (b) addressing power

imbalances between provider and client, and

(c) creating mutually beneficial partnerships

with clients and communities. When we

approach developing cultural competency

with cultural humility, we do not engage

from a stance of arrogance or paternalism

but from a place of curiosity and openness.

We recognize that even if we have

experienced some form of oppression, it

does not mean we understand the oppression

others face, nor does it eliminate the areas in

which we have privilege. The willingness

and ability to suspend our assumptions and

judgments to respect how an individual

expresses their own culture and identity is

an ongoing process, not an endpoint.

Similarly, developing cultural competence

for equity, inclusion, and social justice is a

life-long endeavor.

Cultural Competence for Equity and

Inclusion Model

Cultural Competence for Equity and

Inclusion (CCEI) is the ability to live and

work effectively in culturally diverse

environments and enact a commitment to

equity and inclusion. CCEI requires

developing critical consciousness, or the

ability to perceive social, political, and

economic inequities and to take action

against the oppressive elements of society

(Freire, 1970). Developing cultural

competence for equity and inclusion helps

move toward the vision of social justice.

Cultural Competence for Equity and

Inclusion requires a range of awareness,

knowledge, and skills. The five core

competencies in this model are: (a) self-

awareness, (b) understanding and valuing

others, (c) knowledge of societal inequities,

(d) interpersonal skills to effectively engage

across differences in different contexts, and

(e) skills to foster transformation towards

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equity and inclusion. These five core

competencies are interconnected, and each

has key components. Additionally,

depending on the context and one’s role and

responsibilities, there will be specific

awareness, knowledge, and skills that are

necessary. See Figure 1.

The CCEI framework also incorporates

an intersectional perspective. An

intersectional approach recognizes that

different social identities and forms of

oppression simultaneously intersect and

interact (Collins & Blige, 2016; Crenshaw,

1993). While individuals may focus on one

aspect of their own or another’s identity and

the related marginalization or privilege, this

dimension is always being affected by other

aspects of identity and positions within other

systems of oppression. To truly be culturally

competent for equity and inclusion, we need

to appreciate how lived realities are shaped

by all aspects of identities and how different

forms of social inequities are interlocking.

Self-Awareness

The first core competency of Cultural

Competence for Equity and Inclusion, self-

awareness, entails the ability to understand

who we are and how it affects our

worldviews, relationships, perspectives,

experiences, and behaviors. Some of the key

components of self-awareness are:

• Awareness of our social identities and their cultural influences and how

they intersect.

• Awareness of our prejudices, stereotypes, and biases.

• Awareness of our internalized superiority and internalized

inferiority.

• Awareness of how we may be perceived by others and the impact

of our behavior.

Figure 1: Cultural Competence for

Equity and Inclusion Framework

Cultural Competence for

Equity and Inclusion

Self-Awareness

Understadning and Valuing

Others

Understanding Societal

Inequities

Interpersonal Skills to Engage

Across Different Contexts

Skills for Transformation towards Equity and Inclusion

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Awareness of our own various social

identities and their cultural influences and

how they intersect

How do our race, ethnicity,

religion/spirituality, socioeconomic class,

sexual orientation, gender, ability, national

origin, age, and other social identities affect

our worldview, values, beliefs, and

behavior? We are socialized and culturally

conditioned into particular roles and ways of

being. Consider the messages you received

(overtly or implied) growing up about how

to express your feelings; how to deal with

conflict; expectations about school, work,

career, and lifestyle; and appropriate gender

roles. Were you encouraged to address

conflict openly, or were you encouraged to

avoid conflict? Were you expected to

conform to rigid gender roles or supported

to express yourself in gender-

nonconforming ways? Were you raised to be

highly individually competitive or to be

more collaborative and community-

oriented? These messages are tied to our

social and cultural identities (as well as our

particular individual personalities and

histories). It is not sufficient to understand

each dimension of our identity in isolation

without appreciating how these various

aspects intersect to shape our particular

behaviors, perspectives, and realities. The

messages we receive may align or

contradict. As a middle-class girl in a New

York area Jewish family, I was taught both

to “act like a lady” (be polite and well-

mannered) as well as to speak up for what I

believed in, even if it meant challenging

authority.

Awareness of our prejudices, stereotypes,

and biases

We all are exposed to misinformation

and a lack of information about various

social identity groups. The growing research

on implicit or unconscious bias

demonstrates that everyone has biases that

affect their behavior and decisions, whether

we realize it or not (Banaji & Greenwald,

2013; Staats, Capatosto, Wright, & Jackson,

2016). These unconscious biases may not

even be consistent with our conscious

beliefs. Biases may affect whom we see as

most trustworthy or as having the most

potential, or with whom we feel most

comfortable. The more we are aware of our

stereotypes and assumptions and are vigilant

about how our unconscious biases may be

manifesting, the more we are able to act in

equitable and inclusive ways.

Awareness of the impact of our

positionality and internalized superiority

and inferiority

Not only are we all cultural beings, but

we are also positioned differently within

systems of inequality. We may be part of

dominant (or privileged) groups—male,

heterosexual, cisgender (people whose

gender identity matches the sex they were

assigned at birth), middle/upper class,

Christian, able-bodied/without disabilities,

born in the United States, as well as part of

marginalized groups—female; lesbian, gay,

bisexual, trans*, queer (LBGTQ); low-

income; born outside the United States; have

a disability; be an elder; or from a religious

minority. Most of us are part of both

privileged and marginalized groups.

When we are part of privileged groups,

that identity is aligned with norms of the

dominant culture. Therefore, we are often

less aware of that identity or of the realities

of others from marginalized groups. As a

result, we may not be as sensitive to or

empathic about the inequities others may

face. This can affect how we respond to

concerns, form opinions on issues, make

decisions, and set policy. People without

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disabilities may not be attuned to the range

of challenges people with disabilities face

and thus may not sufficiently attend to how

to make the organization more equitable and

accessible. Or individuals who come from

predominantly dominant groups may not

understand why other people feel so strongly

about the need to address microaggressions

(subtle insults and slights, often

unconscious, towards marginalized groups).

Moreover, in mainstream society,

dominant groups are seen as superior to

other groups and set the norms and

standards against which others are judged.

When we are part of dominant groups, we

may internalize this sense of superiority and

the normality of our group—internalized

superiority. We may see ourselves and

people like us as “just normal” (with the

implication that others are not) and as

smarter, more capable, more valuable, and

more deserving of positions of power than

people from the corresponding nondominant

group. We may not be aware of our

internalized superiority; we may not

consciously believe that we are better than

others. Yet, these attitudes and beliefs may

manifest when we negatively judge others

who are from marginalized groups who are

“different,” feel that we know what is best

for those individuals and communities, want

to make others “more like us,” or feel

entitled to take up more space, attention, and

resources. Despite good intentions, behavior

that is seen as patronizing or condescending

such as the “White savior complex” (when

White people assume they can “fix” the

problems of people of Color) or

“mansplaining” (when a man explains things

to a woman in a way that is arrogant and

condescending, assuming that he

automatically knows more than she does)

are examples of internalized superiority.

When we are part of privileged groups, we

may also find it difficult to hear challenges

to the current social, political, and economic

systems, learn about our group’s role in

perpetuating oppression, or get feedback on

our behavior (DiAngelo, 2011; Goodman,

2011; Watt, 2015). Self-awareness, in this

regard, requires being able to notice and

address our reactions, feelings, and

defensiveness so we can continue to learn

and grow.

The flip side of internalized superiority

is internalized inferiority (or internalized

oppression). In mainstream culture,

nondominant groups are seen as inferior,

deficient, and “less than.” When we are part

of marginalized groups and internalize these

negative messages we may believe,

sometimes unconsciously, that we or others

like us are not as smart, competent,

attractive, or deserving of power and

resources as people from dominant groups.

The research on stereotype threat (Inzlicht &

Schmader, 2012; Steele & Aronson, 1995)

illustrates how these negative beliefs can

adversely impact test performance. Due to

internalized oppression, we may try to

overcompensate, limit ourselves, or engage

in self-destructive behavior. We may also

distance ourselves from others from our

social identity group or view them

negatively (Bivens, 2005; David, 2014).

Expressions of internalized oppression

maybe when an administrative assistant

assumes she has nothing valuable to

contribute to a department meeting that

involves higher-level staff and

administrators, or when a gay person is

uncomfortable being around other gay

people whom he sees as “too gay.”

Internalized oppression contributes to our

collusion with oppression, which supports

its continuation.

Unless we are aware of how we have

absorbed and enacted internalized

superiority and inferiority, we are likely to

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continue to enact inequitable dynamics.

Becoming aware of internalized

superiority/inferiority is essential though

challenging work because these beliefs are

often unconscious. Personal awareness of

internalized superiority and inferiority is

linked to understanding societal inequities

and will be explored further in the third

component of the model.

Awareness of how we may be perceived by

others and the impact of our behavior

Another component of self-awareness is

understanding how we may be seen or

“read” by other people and how our

behaviors are interpreted and experienced.

These perceptions are influenced by our

social identities and dominant and

subordinated statuses. An African American

with a more passionate style of

communication may be incorrectly

interpreted as being angry. As a woman, my

self-deprecation may be read as a lack of

confidence or competence, whereas that is

less likely to be the case for a man. A man

who interrupts women or talks at length may

be seen as enacting his male privilege. Our

various intersecting social identities affect

how we are experienced. While White

female instructors are likely to be challenged

more than White male ones, women of

Color faculty are even more likely to have

their authority and credentials questioned

(Gutierrez y Muhs, Niemann, Gonzalez, &

Harris, 2012; Pittman, 2010). Add in other

marginalized identities, such as being

younger or being an immigrant, and this

undermining of authority will likely

increase. Being aware of how we may be

seen by people with different identities and

backgrounds allows us to not internalize

inaccurate projections, adjust as necessary,

or decide how we want to express our

authentic selves within the mainstream

norms.

Understanding and Valuing Others

The corollary to self-awareness is

knowledge of and appreciation for others’

social identities, cultures, and perspectives,

and understanding their biases and

internalized inferiority and superiority.

Some key components of this core

competency include:

• Knowledge of the social identities of other people, their cultural

influences, and how they intersect.

• Ability to value and appreciate ways of being, doing, and thinking other

than our own.

• Ability to recognize how other people express internalized

superiority and internalized

inferiority.

Knowledge of the social identities of other

people, their cultural influences, and how

they intersect

Like self-awareness, knowledge of

others’ cultures and social identity groups

and how they intersect is also essential. We

need to explore how others’ socialization,

life experiences, and cultural backgrounds

shape who they are, their worldviews,

beliefs and values, and ways of being.

Unless we understand other individuals, we

are likely to misinterpret their behavior,

unintentionally offend, or be ineffective at

meeting their needs. Much diversity work is

focused on understanding cultural

differences and people’s experiences as part

of different social identity groups.

Furthermore, we cannot assume that just

because we share a particular social identity

with another, our perspectives and

experiences are alike or that two people will

be similar just because they come from the

same social identity group. For example,

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although women in an organization may

share some similarities related to being

female and dealing with sexism, a Chinese

American, middle-class manager, and a

White, working-class custodian are likely to

have different experiences as women.

Additionally, simply because two people are

Latinx immigrants, we cannot assume

similarities and would need to understand

not only personal differences but countries

of origin, conditions of immigration, status,

and experiences in their home country, years

in the United States, as well as the

significance of their other social identities.

The more we can appreciate the many

dimensions of an individual and how they

interact, the greater the understanding and

ability we will have to work with them.

There is less likelihood we will misinterpret

their behavior or rely on stereotypes.

Ability to value and appreciate ways of

being, doing, and thinking other than our

own

It is not enough to just seek to know and

understand different social and cultural

identities. We need the capacity to value and

appreciate other ways of being, doing, and

thinking. CCEI entails a shift from believing

that our way is the right or only way.

Different worldviews, cultural backgrounds,

socialization, and experiences influence how

people approach situations, tasks, and

relationships. Dominant U.S. society tends

to value individualism, competition,

expediency, and objectivity (Okun, n.d.).

Yet, people may have other cultural styles

and orientations. Some people may be

oriented towards more collaborative

approaches to working together, less linear

thinking, artistic ways of conceptualizing

and expressing ideas, recognizing the

wisdom of the body, the use of ritual, less

rigid time norms, and prioritizing

relationship and process over task. People

with different abilities/disabilities, religious

practices, or other needs outside the

mainstream norms may require structures

and processes that allow for their full

participation and inclusion. Cultural

competence for equity and inclusion

requires not only understanding different

social identities and cultural styles but

developing the flexibility to interact and

work in ways that value and accommodate

these differences.

Ability to recognize the impact of others’

positionality and how they express

internalized superiority and internalized

inferiority

Social location and experiences of

privilege and oppression affect others’ sense

of identity, perspectives, behavior, and

experiences. This lens of positionality

provides ways to understand how

individuals may be interpreting,

understanding, and dealing with situations.

This, in turn, can enable us to make sense of

their behavior, develop ways to challenge

their biases, support their growth, and have

greater compassion.

We can consider positionality and

internalized superiority and inferiority when

we work with and mentor different

individuals. For example, in a university

context, how might internalized dominance

be at play when a straight, cisgender resident

assistant at a college is being accused by

queer students in a residence hall of being

insensitive to their needs and planning

programs that are not inclusive of people

with a variety of genders and sexualities?

How could the resistant assistant be helped

to see how this behavior may reflect his lack

of awareness or sense of normalcy as a

heterosexual, cisgender person and is

impeding his ability to be successful in his

position? Or, when a female student

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studying engineering is quick to assume she

can’t succeed in this field when she receives

some negative feedback. How could we

challenge her internalized inferiority and

support her to explore the roots of her self-

doubt and achieve her academic and

professional goals? Dominant and

subordinated statuses may also affect how

people respond to diversity and social justice

issues. While any individual can experience

a range of emotions at different times, as

noted previously, people from privileged

groups may express defensiveness as well as

guilt and shame. People from marginalized

groups may feel anger and hopelessness. By

understanding these common reactions, we

can better support people in working

through their responses, finding appropriate

outlets, and developing greater openness to

learning and change.

Knowledge of Societal Inequities

We cannot understand ourselves or other

people or create greater equity without

considering the larger sociopolitical and

historical context of which we are part. We

need to have a grasp of different forms of

privilege and oppression and how these

affect people’s experiences and access to

social power, resources, and opportunities.

Additionally, we need an awareness of the

strategies for resistance and resilience

different individuals and communities have

utilized. It is also critical to appreciate the

interlocking nature of different types of

inequality. Some key components include:

• Knowledge of the history and ideology of different forms of

oppression and how they impact

current manifestations of systemic

inequities.

• Understanding how different forms of oppression operate on individual,

interpersonal, cultural, institutional,

and structural levels.

• Understanding the impact of systemic inequities on individuals’

opportunities and lived realities and

strategies for surviving, resisting,

and thriving.

Knowledge of history and ideology of

oppressions and their current impact

Our current inequities did not occur

overnight, nor are they disconnected from

what has previously occurred. Oppression is

a system of accumulated advantages and

disadvantages. Without a historical

perspective, we cannot appreciate how the

past is shaping the present. For example, in

order to understand the challenges for

Indigenous people in gaining access to

education and well-paying jobs, it is

necessary to recognize the long history of

oppression Native people have endured,

including the stealing of their lands,

displacement and isolation, boarding schools

that forcibly removed children from their

homes and brutally tried to erase their

cultural knowledge and language, the

breaking of treaties, negative and distorted

history and media images, and the banning

of their cultural and religious practices.

Every marginalized group has a particular

history of exclusion, discrimination,

violence, and distortion. This history

provides a context and lens for interpreting

the behaviors and inequities we currently

see. Knowledge of how different groups

have survived and thrived despite or because

of these barriers and mistreatment is also

important to challenge notions of

victimhood and provide models of resilience

and change.

Coupled with a historical perspective is

the need to understand the dominant

ideology that justifies and normalizes

oppression. What are the commonly

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accepted narratives and stereotypes about

different marginalized groups? How do

these biases and beliefs perpetuate systemic

inequality? Returning to the example of

Native Americans, the dominant ideology in

the United States portrays Indigenous people

as poor, lazy alcoholics, who mistreat their

children, while also being exoticized as

spiritual and in tune with nature. More

generally, the dominant narrative in the

United States is that we are a meritocracy

where anyone can pull themselves up by

their own bootstraps. This allows people

who are poor to be viewed as deserving of

their situation rather than seeing the

systemic forces that create and maintain

poverty. The commonly accepted beliefs

about different marginalized groups allow

the oppression to continue as if it is natural

or deserved. Similarly, the dominant

ideology also allows the elevated positions

of people from privileged groups to seem

natural and go unchallenged. For example,

many people have accepted the

disproportion of men in positions of power

since their dominance historically has led to

assumptions that this is normal and that they

are stronger, more decisive leaders than

women.

Oppression on different levels

All forms of oppression occur on

multiple levels: individual, interpersonal,

institutional, cultural, and structural.

Oppression needs to be understood and

addressed on all dimensions if we want to

dismantle inequities and foster social justice.

The individual and interpersonal levels

entail the ways individuals internalize the

messages from the dominant culture that

maintain oppression, such as the internalized

superiority and inferiority discussed earlier.

Offensive jokes, individual acts of meanness

or bias (e.g., writing a hateful word on

someone’s door), and microaggressions are

examples of interpersonal oppression.

Members of organizations often relate

numerous ways they experience

interpersonal bias on a daily basis, eroding

their sense of belonging and ability to thrive.

Institutional policies, practices, and norms

also create barriers to diversity, equity, and

inclusion. Examples include a criminal

justice system that has unfairly targeted and

incarcerated Black and Brown people, a lack

of legal protection against job or housing

discrimination for LGBTQ people, an under-

representation of women in high-level

positions in government, business, and

corporate boards, and the reluctance to hirer

older employees. Institutional manifestations

may include biases in hiring, mentoring, and

promotion; the lack of adequate

accommodations for people with disabilities;

a curriculum that ignores the history,

contributions, and realities of various

marginalized groups; pay inequities; or

financial barriers for low-income students.

Cultural manifestations include norms

around communication, dress, and language;

the holidays that are recognized and

observed; the food that is served; gender

role expectations; and physical esthetics

(decorations, pictures, etc.). Often people

from marginalized groups feel that they

cannot express their authentic selves since

they would not fit in or feel that the

environment does not reflect their cultural

identities or needs. Structural oppression

refers to how ideology, along with these

different levels of oppression, and

interlocking institutions, create a broader,

interconnected system that disadvantages

people from marginalized groups.

Impact on opportunities and lived realities

History, ideology, and manifestations of

oppression on multiple levels all affect

people’s experiences and access to

resources. Being culturally competent for

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equity and inclusion requires that we

understand and support people in navigating

and overcoming these barriers. Someone in

a queer family may face different obstacles

and have different concerns finding housing

in a welcoming and safe community with

accepting schools for their children than

someone who is heterosexual. Socio-

economic status affects people’s ability to

pursue educational or professional

development opportunities—conferences,

internships, study abroad, or simply to being

able to afford to stay in school. Immigration

status may affect someone’s opportunities to

get jobs or internships and their risks in

complaining about unfair treatment for fear

of losing their position, which could

jeopardize their visa status. Ability/disability

may impact how easily and quickly someone

can move around campus or a city or what

jobs are available. When we are part of

privileged groups, relative to the

marginalized group, we are generally seen

as smarter and more capable, given the

benefit of the doubt in situations, and thus

are more likely to be given mentoring and

opportunities to try something new. The

particular mix of dominant and marginalized

identities will affect the ways and the

degrees to which people experience both

advantages and disadvantages.

Interpersonal Skills to Engage Across

Differences in Different Contexts

In addition to understanding self, others, and

society, we need the ability to adapt to and

work collaboratively with a diversity of

people in a range of situations. People’s

social identities affect their interpersonal,

communication, and work styles, as well as

their views of conflict, notions of leadership,

and sense of time (among many other

things). Our positionality affects power

dynamics in interpersonal relationships and

groups. Some key components of this core

competency include the ability to:

• Embrace, integrate, and adapt to different cultural styles.

• Engage in dialogue about diversity, equity, and inclusion issues.

• Deal with conflict due to cultural differences and the dynamics of

inequality.

Embrace and adapt to different cultural

styles

Given these myriad differences, we need

to develop the skills to work together across

our various social identities and cultural

orientations and recognize and value

alternative styles of engagement. When

people act in ways different from our own or

different from organizational norms, it can

be easy to label their behavior as wrong or

inferior. Cultural competence for equity and

inclusion asks us to reconsider our

assumptions and find ways to embrace a

wider range of interpersonal and work

styles. People who favor personal

connection might prefer face-to-face

meetings rather than email exchanges.

Others may want the expression of emotions

to be an acceptable part of interactions and

not seen as irrational, unstable, or

dangerous. Degrees of formality vary, and

those who seem too informal may be viewed

as disrespectful or unserious. We need the

skills to recognize and then adjust to and

integrate these different cultural

orientations, so people do not feel excluded,

silenced, or misinterpreted. We need the

flexibility to engage in ways that stretch our

own and our institution’s cultural norms in

order to truly be more inclusive.

Engage in dialogue about diversity, equity,

and inclusion issues

If we are to live and work together

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effectively, we need to be able to

acknowledge and discuss the impact of

social identities, power dynamics, and

systemic inequities. Often these topics are

taboo, or people are too uncomfortable to

talk about them. Some individuals believe

that merely talking about differences creates

division and that if we ignore injustices, they

will simply go away. Yet, we know that

cultural differences and inequities exist and

affect us whether we name them or not. It is

often easier to adopt a colorblind (or power

evasive) stance or avoid issues that may be

controversial. Cultural competence for

equity and inclusion requires that we talk

about how social identities shape

perspectives and experiences and validate

the realities of different groups of people.

For example, instead of dismissing the

concerns of people of color as being overly

sensitive, we can explore how institutional

racism and unconscious racial bias may be

affecting decisions and climate. There are a

variety of skills that help us do so. Active

listening is critical since these skills help us

pay attention and really listen to what

someone is saying and reflect that

understanding. We also must be able to give

and receive feedback. Individuals need the

ability to discuss how we are experiencing

different situations and the impact of others’

behavior. We need to let people know what

we expect from them in order to have

constructive and authentic personal and

working relationships. The ability to hear

and utilize feedback requires managing our

defensiveness and other reactions. Knowing

the appropriate language or terminology to

discuss issues helps conversations be more

productive.

Deal with conflict

Inevitably, conflicts arise in our

relationships with others. Differences in

social identities, positionality, and cultural

styles can increase the potential for conflict

and the complexity in resolving it. CCEI

requires that we not only have the awareness

and knowledge to recognize how conflicts

may be fueled by our differences in

identities, cultures, and positionalities, but

also have the skills to work through these

challenges. Often people have different

ways to approach conflict and its

management. Some people may prefer a

direct approach that clearly lays out the

concerns and actively seeks to explore the

issues; others may prefer a more indirect

approach that addresses disagreements in a

more subtle way. Avoiding conflicts that

arise as we work together reduces our ability

to enact change and often results in people

disengaging. We need to be able to work

effectively through differences and

disagreements in culturally sensitive and

respectful ways. Successfully resolving

interpersonal issues allows for the

development of trust and deeper and more

authentic relationships.

Skills for Transformation Towards

Equity and Inclusion

Cultural competence for equity and

inclusion entails more than just interpersonal

skills and an understanding of the impact of

structural inequities. It requires being able to

identify and address inequities and choose

appropriate interventions to create

environments, policies, and practices that

foster diversity and social justice. We need

to be able to transform the barriers to equity

and inclusion. Key components for creating

change are needed at various levels, such as

skills for:

• Continual self-development and allyship.

• Addressing interpersonal and group issues.

• Transforming institutions.

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• Creating societal change.

Continue self-development and allyship

Skills for self-development include

ongoing self-reflection, self-education, and

personal growth. Since developing cultural

competence for equity and inclusion is a

life-long process, we need to know how to

continually learn and grow. These skills

include being able to self-monitor our

thoughts and behavior, hear and respond

appropriately to feedback, access resources

for on-going learning around different social

identities and forms of oppression, work on

overcoming our biases and prejudice, and

examine and transform our internalized

superiority/inferiority.

We also need to be developing our skills

for allyship (Brown, 2015; Goodman, 2011).

While allyship can occur within and across

different marginalized groups, I am

particularly referring to when people from

privileged groups work against a form of

oppression from which they benefit.

Certainly, personal awareness and

knowledge of the issues are key

components. Additionally, being able to

work in solidarity with people from

marginalized groups for equity and inclusion

involves numerous skills such as learning

when to listen and when to speak up, how to

contribute one’s expertise without taking

over, and not looking for and expecting the

marginalized group to provide emotional

support and praise.

Skills to address interpersonal and

group issues may involve a host of

capacities depending on one’s role,

including the ability to respond to biased

comments and microaggressions, to identify

and remedy oppressive group dynamics, and

to create equitable and culturally inclusive

workplaces and classroom/learning

environments. This may mean being able to

speak up at a meeting when one notices that

a person of Color’s idea is being ignored or

attributed to a White person, ensuring that

students with disabilities are appropriately

included in-class activities and group

assignments, or constructively leading a

discussion on controversial social issues.

Supervisors/managers, in particular, may

need skills at helping to resolve

interpersonal conflicts related to culture and

social identities and providing unbiased

performance evaluations.

Skills for institutional transformation

involve being able to create and critically

analyze organizational policies and practices

for differential impact and outcomes

(Diversity Collegium, 2016; Sturm, Eatman,

Saltmarsh, & Bush, 2011). This competency

requires that one can advocate on behalf of

self or others to address policies, practices,

or organizational cultural norms that are

inequitable or culturally exclusive or

insensitive. Institutional policies and

practices that affect admissions, graduation,

hiring, promotion, retention, discipline,

curriculum, services, and programming are

some areas that need to be considered.

People need to be able to use a social justice

lens to develop new policies and practices

that are equitable and inclusive and be able

to remedy and enact changes to existing

ones once inequities or disparities are

identified.

Skills for societal change include the

ability to work collaboratively with others to

create changes in society that may include

efforts to change laws, governmental

policies, or cultural norms. These efforts

might be collective action to support rights

for the LGBTQ community, to increase

educational access for low-income and

immigrant students, or to enhance worker

rights. To be effective, we need the capacity

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to utilize various social change strategies as

appropriate, such as community organizing,

media campaigns, petitions, rallies, and

teach-ins and the ability to choose

appropriate action for a given situation.

Competencies

Context and Role Specific Competencies

Thus far, I have focused on the five core

competencies and key components that are

likely to be relevant for anyone seeking to

become more culturally competent for

equity and inclusion: self-awareness,

understanding and valuing others,

knowledge of societal inequities,

interpersonal skills engaging across

differences, and skills for transformation

towards equity and inclusion. Depending on

one’s particular context, role, and

responsibilities, the specific awareness,

knowledge, and skills within these core

competencies will need to be tailored to the

situation. For example, in terms of

considering the context, the make-up of the

members of the organization and the

surrounding community will affect what

people need to know to be culturally

competent for equity and inclusion. If an

institution has numbers of individuals from

particular ethnic groups, obviously greater

knowledge of those cultures and lived

realities is necessary. Similarly, if an

organization serves people from specific

populations, such as individuals who were

formerly incarcerated or immigrants, people

need a deeper understanding of the

experiences and related government policies

for those groups.

People within the same organization

with different roles will need different

specific competencies. For example, in a

university, faculty have many varied

responsibilities. They need the self-

awareness to understand how their social

identities and positionality will affect how

and what they teach, an awareness of how

their biases might affect how they treat

students in the classroom, as well as how

they advise, mentor, or grade them. Faculty

also need knowledge of how the social

identities and positionality of their students

may affect their participation and experience

in the class (e.g., feeling isolated, invisible,

confident), and their life circumstances (e.g.,

being able to afford books, food, housing;

working other jobs). They need skills to

manage classroom dynamics (e.g., address

microaggressions, handle conflict

constructively) and create an inclusive

curriculum and classroom environment

where everyone feels valued and is able to

learn. In addition, faculty need skills to

create and advocate for equitable

departmental and university policies.

Others in the college community may

need other specific awareness, knowledge,

and skills. Health service providers need to

be particularly aware of gender and

sexuality issues in order to provide

appropriate and sensitive medical and

mental health care to people who identify as

gender non-conforming or queer. Important

for career counselors is an awareness of

their biases as they advise students on career

options and an understanding of how

internalized inferiority, cultural background,

and societal oppression may influence career

choices, whether in limiting one’s

aspirations, dealing with the pressure from

family to pursue a particular vocation, or

concerns about the bias and discrimination a

student is likely to encounter in a particular

field (e.g., women in technology).

Administrators and those with management

responsibilities may need particular work

regarding biases that arise in hiring,

promotion, evaluation, and supervision skills

to effectively manage diverse staff, and the

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ability to create and review policies and

procedures for equity and inclusion.

Developing Competencies

The development of a particular

competency rarely occurs in isolation from

other competencies. The core competencies

are interrelated, and thus their development

is often interconnected. For example, when

we learn about others’ cultures and

experiences, it often sheds light on our own.

As we learn more about systemic inequities,

it can help us develop ways to create more

equity in our environments and to raise our

awareness of the privileges we receive. The

point is not to try to isolate the different core

or key competencies, but to ensure that all of

them are being addressed in appropriate

ways. Additionally, individuals likely have

uneven awareness, knowledge, and skills

depending on the social identity, form of

oppression, or issue. Someone might have

high levels of competency around LGBTQ

issues but not about class issues, or be

skilled at institutional advocacy but limited

in self-awareness.

There are numerous ways to develop

competencies and increase capacity for

equity and inclusion. One way is through

various educational experiences such as

classes, workshops, webinars, and lectures

that provide information, discussions, and

activities to increase awareness, knowledge,

and skills. Another avenue is through

relationships and experiences with different

individuals, groups, and communities. This

may include meeting with people from local

organizations, doing internships,

volunteering, joining groups, or developing

more meaningful relationships with

individuals with a diversity of social

identities and backgrounds. As we have

actual contact and connections with different

people, we have the potential to gain

invaluable firsthand knowledge, empathy,

and insight. Additionally, we can engage in

our own self-education by accessing

information through reading, media, and

cultural events. There is no shortage of

opportunities to be developing cultural

competence for equity and inclusion if one

is intentional about doing so.

Assessing Competencies

There are also many ways to assess the

development of competencies. While at the

moment there is no validated instrument for

the CCEI model, there are a variety of other

methods that can be helpful. Individuals and

departments can receive feedback from

relevant others: colleagues, supervisors,

students, clients, community members. This

can be done through surveys, questionnaires,

feedback forms, and/or focus groups.

Campus climate surveys can help identify

areas for attention. People can be asked to

discuss or write self-assessments, self-

reflections, or case analyses and take tests

that assess knowledge. Individuals can

demonstrate skills though facilitating a

group, planning and conducting a class or

workshop, or being observed working with a

client. There are also instruments that

measure attitudes, beliefs, and behaviors

related to diversity and inclusion (e.g.,

https://idiinventory.com/Intercultural

development inventory; Pope & Mueller,

2005).

Implementation and Application

The Cultural Competence for Equity and

Inclusion model can be used for a variety of

diagnostic and planning purposes. It can

help people reflect on the questions:

• What do we want people to be able to do?

• What areas are we are already

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addressing and which need more

attention and depth?

• How can we measure where we are towards this goal?

This model can offer a roadmap for

implementing diversity, equity, and

inclusion efforts and for identifying the

capacities that need to be deepened. Instead

of just randomly offering particular

workshops or implementing new programs,

the CCEI can help individuals and groups

charged with advancing DEI at their

institutions create a more systematic and

intentional way to plan their interventions.

The following are a few examples of how

the model could be used.

Organizational mission and strategic

planning

At its broadest level, this model can be

used for setting institutional goals. These

core competencies can provide the overall

framework for what the institution wants to

cultivate in all its members. It can then

consider how these capacities can be

developed.

Professional development

The CCEI framework can be used to

identify and develop the competencies

needed by members of the organization,

generally, as well as the specific needs of

different departments/groups within an

institution. The model can be a reference to

ascertain which competencies are being

developed and which need further attention.

For example, I worked with one

organization to offer a two-day general

CCEI training open to all members of the

organization to create some shared

foundational knowledge and skills. This was

followed by some sessions, particularly for

people in different roles.

Educational programming

To go beyond just general diversity

events, planners can be intentional about

offering a range of programming that would

help people develop the awareness,

knowledge, and skills for CCEI. They can

consider the particular speakers who are

invited, include sessions that allow people to

have meaningful dialogue across

differences, and provide workshops on

specific topics.

Student leadership development

Student leadership development

programs can be designed to prepare

students to be culturally competent for

equity, inclusion, and social justice. At one

university, I developed and trained trainers

to lead a one-day basic workshop for student

leaders on CCEI. The staff is subsequently

developing additional training for students

who remain student leaders over several

years to build on and increase their

competencies.

Curriculum development and creating

student learning outcomes

Instructors can develop courses that

intentionally develop these various

competencies or create programs or

sequences of courses to do so. These

competencies can be the basis for student

learning outcomes. Some instructors have

intentionally integrated these competencies

into their syllabi. One university has adopted

the CCEI framework as the core

competencies for all their students. Each

school and department is working to identify

the specific competencies needed for their

students and how students through courses

and other experiences (across the university)

would develop these competencies and how

they will be assessed. I provided initial

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training on the CCEI model to a steering

committee so they could help oversee this

process.

An overall flow to consider for

implementing the CCEI is identifying:

Core competencies → Key

components→ Specific competencies for

that role/context → Ways to develop the

competencies → Ways to assess the

competencies.

As more people have become familiar

with the model, they are finding different

ways of utilizing it.

Highlights of This Model

There are several characteristics of this

framework that make it different from most

cultural competency models, and that may

make it a useful tool for a range of

organizations.

Encompasses all social identities and

forms of oppression. This framework

addresses various sociocultural groups, not

just those related to race and ethnicity.

People can use this model to explore and

develop cultural competency around sex,

gender, sexual orientation, religion,

socioeconomic class, ability/disability, age,

and national origin, among others, along

with the corresponding systemic inequities.

Incorporates an intersectional

perspective. Not only does this model

address a variety of sociocultural groups, it

considers how these various social identities

and forms of oppression interact and

intersect within particular contexts and how

this affects people’s senses of self and

experiences.

Integrates equity, inclusion, and social

justice issues. Examinations of power,

privilege, and oppression, as well as cultural

differences, are infused throughout all

components of the model.

Includes skills for action and advocacy.

In addition to interpersonal skills, this

framework addresses the skills needed to

ensure equity and inclusion on

organizational, institutional, and societal

levels. It recognizes the importance of both

personal and institutional/social change.

Provides a flexible, broad framework.

This model can be applied across a variety

of contexts and purposes. These basic

components can be tailored to meet the

needs of particular fields or organizations.

The Cultural Competence for Equity and

Inclusion model offers one way to integrate

social justice content with cultural

competency to achieve diversity, equity, and

inclusion goals. Making competences

explicit increases the likelihood they will be

addressed. The ability to live and interact

effectively with a diversity of people in

diverse contexts and foster equity, inclusion,

and social justice is needed throughout all of

our institutions. This framework can be a

tool towards this end.

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