1. National
Best
Practice
Framework
for
Indigenous
Cultural
Competency
in
Australian
Universities
What
is
Indigenous
Cultural
Competency?
Main
Points
There
is
still
no
single
definition
of
cultural
competence
or
pedagogical
model
for
it.
However,
cultural
competency
(or
competence)
aims
to
achieve
equality
so
it
is
important
for
all
students
and
staff
to
have
all
these
components:
• knowledge
and
understanding
of
Indigenous
Australian
cultures,
histories
and
contemporary
realities
and
awareness
of
Indigenous
protocols
(cultural
awareness);
• critical
reflection
on
one’s
own
culture
and
professional
paradigms
in
order
to
understand
its
cultural
limitations;
• proficiency
to
engage
and
work
effectively
in
Indigenous
contexts
congruent
to
the
expectations
of
Indigenous
Australian
peoples;
and
• effecting
positive
change
in
one’s
profession.
Cultural
awareness
(knowledge),
on
its
own,
has
not
led
to
changes
in
behaviours
and
attitudes
necessary
for
the
delivery
of
adequate
services
to
Indigenous
people.
Cultural
competence
is
much
more
than
awareness
of
cultural
differences,
as
it
focuses
on
the
capacity
to
improve
outcomes
by
integrating
culture
into
the
delivery
of
services.
Cultural
competency
requires
commitment
to
a
whole
of
institution
approach.
Teaching
and
learning
strategies
are
central
to
transmitting
the
concept
and
developing
its
associated
behaviours
in
students
and
thus,
via
graduates,
to
the
wider
community.
Many
models
of
cultural
competence
suggest
developmental
stages.
Cultural
incompetence
may
be
described
as
destructiveness,
incapacity,
blindness,
pre-­‐competence,
denial,
defence
and
minimization.
Stages
of
sensitivity,
safety,
acceptance,
adaption
and
integration
lead
to
cultural
competence
and
proficiency.
One
useful
pedagogical
model
as
a
matrix
as
a
useful
tool
for
curriculum
development
of
units
and
courses
as
a
sequence
from
• Generic
understanding
of
culture
(knowledge,
awareness);
to
• Understanding
Indigenous
cultures
and
histories
(knowledge,
awareness);
to
• Reflexivity
of
values
and
attitudes;
to
• Critically
examining
the
profession;
to
• Cross-­‐cultural
skills;
to
• Professionally
specific
skills.
The
learner
develops
from
cultural
incompetence
to
knowledge
to
awareness
to
sensitivity
to
competence
and
finally
to
cultural
proficiency.

2. National
Best
Practice
Framework
for
Indigenous
Cultural
Competency
in
Australian
Universities
What
is
Cultural
Competency?
This
is
a
summary
from
a
section
of
the
National
Best
Practice
Framework
for
Indigenous
Cultural
Competency
in
Australian
Universities
(Universities
Australia,
2011).
Cultural
Competence
There
is
still
no
single
definition
of
cultural
competence,
although
there
is
agreement
that
it
includes
self-­‐assessment
of
one’s
own
cultural
heritage
as
well
as
knowledge
of
other
cultures
and
practices,
and
a
consciousness
about
the
interactions
between
them.
Several
definitions
and
descriptions
are
given
here
to
demonstrate
breadth
of
the
term.
Cultural
competence
has
key
elements:
• valuing
diversity;
• having
the
capacity
for
cultural
self-­‐assessment;
• being
conscious
of
the
dynamics
inherent
in
cross-­‐cultural
interactions;
• institutionalising
the
importance
of
cultural
knowledge;
and
• making
adaptations
to
service
delivery
that
reflect
cultural
understanding.
Cultural
Competency
in
the
Australian
higher
education
context
Cultural
competency,
although
a
general
term,
is
contextual.
For
the
purposes
of
the
Australian
higher
education
context,
cultural
competency
is
defined
as:
Student
and
staff
knowledge
and
understanding
of
Indigenous
Australian
cultures,
histories
and
contemporary
realities
and
awareness
of
Indigenous
protocols,
combined
with
the
proficiency
to
engage
and
work
effectively
in
Indigenous
contexts
congruent
to
the
expectations
of
Indigenous
Australian
peoples.
Equality
is
more
than
a
set
of
beliefs
that
we
aspire
to;
more
than
a
set
of
standards
that
can
be
legally
enforced.
It
is
a
set
of
congruent
behaviours,
attitudes
and
policies
that
come
together
in
an
organisation,
enabling
people
to
work
effectively
in
cross-­‐cultural
situations.
Guiding
Principles
for
Cultural
Competency
in
Australian
higher
education
While
cultural
competency
is
to
be
an
all-­‐encompassing
theme
throughout
a
university,
teaching
and
learning
strategies
are
central
to
transmitting
the
concept
and
its
associated
behaviours
to
students
and
thus,
via
graduates,
to
the
wider
community.
Cultural
competence
enhances
capacity
in
all
spheres
(academic,
management,
governance
and
infrastructure):
1. University
governance:
Indigenous
people
should
be
actively
involved
in
university
governance
and
management.
2. Teaching
and
learning:
All
graduates
of
Australian
universities
should
be
culturally
competent.
3. Indigenous
research:
University
research
should
be
conducted
in
a
culturally
competent
way
that
empowers
Indigenous
participants
and
encourages
collaborations
with
Indigenous
communities.
4. Human
resources:
Indigenous
staffing
will
be
increased
at
all
appointment
levels
and,
for
academic
staff,
across
a
wider
variety
of
academic
fields.

3. National
Best
Practice
Framework
for
Indigenous
Cultural
Competency
in
Australian
Universities
5. External
engagement:
Universities
will
operate
in
partnership
with
their
Indigenous
communities
and
will
help
disseminate
culturally
competent
practices
to
the
wider
community.
Individual
Cultural
Competence
to
Institutional
Cultural
Competence
Individual
cultural
competence
may
be
defined
as:
The
ability
to
identify
and
challenge
one’s
own
cultural
assumptions,
one’s
value
and
beliefs.
It
is
about
developing
empathy
and
connected
knowledge,
the
ability
to
see
the
world
through
another’s
eyes,
or
at
the
very
least,
to
recognise
that
others
may
view
the
world
through
different
cultural
lenses.
Indigenous
Australian
cultural
competence
in
relation
to
higher
education
requires:
• an
organisational
culture
which
is
committed
to
social
justice,
human
rights
and
the
process
of
reconciliation
through
valuing
and
supporting
Indigenous
cultures,
knowledges
and
peoples
as
integral
to
the
core
business
of
the
institution;
• effective
and
inclusive
policies
and
procedures,
monitoring
mechanisms;
• allocation
of
sufficient
resources
to
foster
culturally
competent
behaviour
and
practice
at
all
levels
of
the
institution;
and
• commitment
to
a
whole
of
institution
approach,
including
o increasing
the
University’s
engagement
with
Indigenous
communities,
o Indigenisation
of
the
curriculum,
o
pro-­‐active
provision
of
services
and
support
to
Indigenous
students,
o capacity
building
of
Indigenous
staff,
o professional
development
of
non-­‐Indigenous
staff
and
o the
inclusion
of
Indigenous
cultures
and
knowledges
as
a
visual
and
valued
aspect
of
University
life,
governance
and
decision-­‐making.
Operational
Models
for
developing
Indigenous
Cultural
Competency
Several
models
show
developmental
stages
from
cultural
awareness
to
stages
by
several
different
names
leading
to
professional
behaviour,
attitudes
and
policies
that
effects
change
in
policies
and
service
delivery.
Cultural
incompetence
may
be
described
as
destructiveness,
incapacity,
blindness,
pre-­‐
competence,
denial,
defence
and
minimization.
Stages
of
sensitivity,
safety,
acceptance,
adaption
and
integration
lead
to
cultural
competence
and
proficiency.
Six
operational
models
are
described
as
their
different
aspects
may
be
important
in
different
courses
and
contexts.
Finally
a
matrix
provided
may
be
a
useful
tool
to
map
these
stages
of
learning
through
a
course
1. A
simple
model
“Cultural
Awareness”:
This
model
has
been
criticised
for
its
failure
to
effect
change
in
behaviour
and
therefore
service
delivery.
Despite
more
than
25
years
of
cultural
awareness
programs
operating
in
Australia,
Indigenous
Australians
continue
to
find
health
and
other
services
“alienating
and
uncomfortable”
and
continue
to
experience
poor
outcomes
as
a
result.

4. National
Best
Practice
Framework
for
Indigenous
Cultural
Competency
in
Australian
Universities
It
may
be
because
‘cultural
awareness
programs
and
sessions
do
not
have
assessments
and
measurable
outcomes
and
participants
do
not
have
to
display
the
achievement
of
any
competencies’.
2. An
operational
model
suggests
that
cultural
safety
is
achieved
in
three
stages:
• Cultural
Awareness
involves
developing
knowledge
and
understanding
of
cultural
differences
and
of
the
social,
economic
and
political
context
in
which
people
exist.
• Cultural
Sensitivity
is
where
cultural
differences
are
‘legitimated’
through
a
process
of
self-­‐exploration
that
enables
an
individual
to
reflect
on
how
their
culture,
worldview
and
actions
impact
upon
others.
• Cultural
Safety
is
an
environment
which
is
safe
for
people;
where
there
is
no
assault,
challenge
or
denial
of
their
identity,
or
who
they
are
and
what
they
need.
It
is
about
shared
respect,
shared
meaning,
shared
knowledge
and
experience,
of
learning
together
with
dignity
and
truly
listening.
3.
‘Cultural
competence’
transcends
notions
of
cultural
awareness
and
safety
to
include
critical
reflexivity
of
self
and
profession,
capacity
building
of
skills
and
decolonisation
of
organisational
paradigms,
policies
and
procedures.
Cultural
competence
is
much
more
than
awareness
of
cultural
differences,
focusing
on
the
capacity
to
improve
outcomes
by
integrating
culture
into
the
delivery
of
services.
Professional
cultural
competence
has
‘measurable
human
capabilities
involving
knowledge,
skills,
and
values,
which
are
assembled
in
work
performance
demonstrated
by:
•
knowledge
of
other
cultures;
•
personal
qualities
of
openness,
flexibility,
tolerance
of
ambiguity
and
a
sense
of
humour;
•
behavioural
skills,
such
as
communication
competencies,
culturally
appropriate
role
behaviour
and
ability
to
relate
well
to
others;
•
self-­‐awareness,
especially
of
one's
own
values
and
beliefs;
and
•
technical
skills,
including
ability
to
complete
tasks
in
new
cultural
settings.
4. A
six
stage
sequential
development
of
cultural
competence
and
proficiency
of
individuals
and
organisations
through
personal
and
professional
development,
commitment
and
systemic
organisational
change:
Individuals
and
organisations
are
said
to
be
at
the
stage
of:
• being
culturally
destructive
when
they
hold
beliefs
or
engage
in
policies
and
practices
that
perpetuate
and
reinforce
historical
notions
of
Western
racial
and
cultural
superiority;
• cultural
incapacity
when
they
have
developed
sufficient
knowledge,
insight
and
skills
to
operate
in
less
culturally
destructive
ways
but
continue
to
reinforce

5. National
Best
Practice
Framework
for
Indigenous
Cultural
Competency
in
Australian
Universities
culturally-­‐biased
policies
and
practices
and
covertly
foster
notions
of
Western
superiority
through
paternalism;
• cultural
blindness
when
they
are
actively
seeking
to
be
nonbiased
in
their
policy
and
practice
but
in
so
doing
implicitly
or
explicitly
encourage
assimilation
by
failing
to
adequately
recognise
and
address
the
needs
of
the
cultural
minority;
• cultural
pre-­‐competence
having
recognition
of
the
need
for
culturally
competent
policies,
procedures
and
professional
development,
yet
this
recognition
does
not
extend
beyond
tokenism
or
discussions
on
strategies;
• cultural
competence
when
they
have
developed
the
knowledge,
reflexivity
and
skills
necessary
to
be
genuinely
accepting
and
respecting
of
cultural
differences
and
actively
implementing
policies
and
procedures
that
support
these
beliefs
and
commitment;
• cultural
proficiency
when
they
have
inclusive
policies
and
procedures
in
place
and
have
a
fully
integrated
workforce,
being
pro-­‐active
in
seeking
to
refine
their
approach
and
practice
through
research,
cross-­‐cultural
engagement
and
ongoing
professional
development
and
act
upon
a
set
of
values
and
guiding
principles
that
support
cultural
competence
and
cultural
proficiency
in
every
aspect
of
their
personal,
professional,
and
organizational
functioning.
5. Another
6-­‐stage
model
of
cross-­‐cultural
competency
is
a
sequential
development
of
knowledge
and
cognitive
processing
on
a
continuum
from
denial
to
integration.
The
first
three
stages
are
considered
to
be
ethno-­‐centric
in
which
individuals
use
their
own
culture
as
the
benchmark
for
viewing
all
others.
In
the
denial
stage,
individuals
recognise
their
own
culture
as
the
‘real’
one.
Individuals
do
not
recognize
that
differences
among
people
can
be
based
upon
culture
or
social
structure.
Instead,
they
view
all
people
as
alike
with
any
differences
a
result
of
personal
choice.
When
people
first
recognize
that
culture
and
social
structure
do
influence
individuals’
beliefs,
values,
attitudes,
and
behaviour,
they
may
move
to
the
second
stage.
During
the
defence
stage,
they
begin
to
acknowledge
the
existence
of
other
cultures;
however,
at
this
stage
their
worldview
structure
delimits
their
understanding
so
that
they
see
their
own
culture
as
the
ideal
and
other
cultures
as
inferior.
Individuals
tend
to
think
about
other
cultures
hierarchically.
Typically,
western,
industrialized
cultures
are
ranked
highest
by
westerners
with
other
cultures
falling
in
status
as
they
differ
from
this
norm.
The
third
stage,
minimization,
is
similar
to
cultural
blindness,
in
which
cultural
differences
are
recognized
but
viewed
as
inconsequential.
The
remaining
three
stages
are
described
as
ethno-­‐relative.
In
the
fourth
stage,
individuals
accept
differences
without
judging
or
minimizing
them.
People
who
achieve
the
fifth
stage,
adaptation,
are
able
to
alter
their
own
behaviour
to
accommodate
the
behaviour
of
those
who
differ
from
themselves.

6. National
Best
Practice
Framework
for
Indigenous
Cultural
Competency
in
Australian
Universities
In
the
final
stage,
integration,
individuals
celebrate
and
incorporate
cultural
differences
into
their
way
of
being.
A
Pedagogical
Model
for
Building
Cultural
Competence
There
is
currently
no
commonly
agreed
upon
pedagogical
framework
to
guide
appropriate
course
and
program
development
in
this
field
across
the
sector.
However,
if
the
aim
is
for
students
and
staff
to
become
skilled
to
function
effectively
in
inter-­‐cultural
contexts
and
develop
a
culturally
competent
system,
then
the
following
matrix
may
be
a
useful
tool
for
curriculum
development
of
units
and
courses
that
may
achieve
this
aim.
A
pedagogical
matrix
can
be
used
for
curriculum
development,
showing
foundational
knowledge,
understandings,
skills
and
attributes
to
program-­‐specific
content
and
strategies
required
for
culturally
competent
engagement
and
professional
practice.
A
developmental
model
for
Indigenous
Cultural
Proficiency
in
a
university
course
or
unit
Reference
Universities
Australia.
(2011).
National
Best
Practice
Framework
for
Indigenous
Cultural
Competency
in
Australian
Universities.
Canberra:
Department
of
Education,
Employment
and
Workplace
Relations
(DEEWR)
Retrieved
from
http://www.universitiesaustralia.edu.au/lightbox/1312.