Encountering the Culturally Diverse Empathy and Dialogue in Intercultural Spiritual Care

1. Encountering the Culturally DiverseEmpathy and Dialogue in Intercultural Spiritual Care Adriana P. Cavina 2014

2. Table of Contents • Part One: Living Human Documents and the Global Society: Developing Pastoral Competencies from an Intercultural Worldview • Part Two: Finding Our Place: Self, Story and Context in the Global Society • Part Three: Empathy and Cross-cultural Dialogue Connecting Across the Bridge of Intercultural Communication

3. What we will be focusing on • Globalization and its impact on education • The relationship between globalization and the multicultural society • Pastoral competencies in multicultural contexts • Supervisory competencies in multicultural pastoral education • The place of self and story in intercultural empathy • The new paradigm of “inter-subjectivity”

4. Living Human Documents and the Global Society Part One: Spiritual Care in the Global Society Developing Pastoral Competencies from an Intercultural Worldview

5. Living Human Documents in an Intercultural Perspective The study of “living human documents” is the “careful and systematic study of the lives of persons struggling with the issues of the spiritual lives in the concreteness of their relationships” to the aim of “restoring the connection between the language of theology and the language of human experience” Charles Gerkin, The Living Human Document What changes in this definition today? Today we would need to add: ...“the language of human experience in a society where relationships take place in a digital, virtual, mediatic, global, multilayered context ”.... We live most of our relational lives through social media in the context of global markets and global political scenarios

6. Social Media and the Search for Connection Sherry Turkle, cultural analyst, sociologist and psychologist, teaches at the MIT. She argues that “the social media we encounter on a daily basis are confronting us with a moment of temptation. Drawn by the illusion of companionship without the demands of intimacy, we confuse postings and online sharing with authentic communication. We are drawn to sacrifice conversation for mere connection. Technology promises to let us do anything from anywhere with anyone. But it also drains us as we try to do everything everywhere. We begin to feel overwhelmed and depleted by the lives technology makes possible. We may be free to work from anywhere, but we are also prone to being lonely everywhere. In a surprising twist, relentless connection leads to a new solitude. We turn to new technology to fill the void, but as technology ramps up, our emotional lives ramp down”.

7. A New Maturity in Interpersonal Relationships? Turkle affirms: “In constant digital contact, we feel ‘Alone Together’ ” She explains: “These days cultural norms are rapidly shifting. We used to equate growing up with the ability to function independently. These days always-on connection leads us to reconsider a more collaborative self. All questions about autonomy look differently now if, on a daily basis, we are together even when we are alone.” Sherry Turkle. Alone Together. Why We Expect More From Technology And Less From Each Other. New York, Basic Books, 2011. http://www.ted.com/talks/sherry_turkle_alone_together

8. Question for the group What does it mean to have a conversation in today’s world? How do you carry on a conversation in today’s world? ....I’d rather text than talk...

9. Global Society and Culture The second feature of our time, beside social media, is the world wide web, that takes to us to look at globalization. Globalizationis not a concept; it is something we observe and experience; it is the heart of the society we live in. Society moves at the speed of possible communication and spread of information. In a society that becomes global, the question to ask is: Is education in rhythm with the movement of people and ideas in today’s world?

10. Two Views of Globalization Development of global financial markets, growth of transnational corporations, and their increasing domination over national economies. (tight economic definition) Globalization of information and culture, spread of TV, internet, social media, digital and other forms of communication, and the increased mobility and commercialization of ideas. (broad social definition) George Soros, On Globalization

11. Globalization, a definition “What happens when the movement of people, goods, or ideas among countries and regions accelerates. While human lives continue to be lived in local realities, these realities are increasingly being challenged and integrated into larger global networks of relationships” Suarez-Orozco, Globalization. Culture and Education in the New Millennium

12. The World is Flat The world is “flat” (Thomas Friedman) because: • events happen on the simultaneous world wide web of global communication • (artistic, commercial, industrial) production takes place through simultaneous processes in different world locations A “flat” world requires new skills, and new paradigms for teaching and learning. The question that challenges us is: How to study a “living human document” in a flat, globalized world?

13. The Endless Knot of ourLiving Web Our differences are inextricably woven together We live on the same planet and share the same resources, breathe the same air We are connected physically, and also emotionally and spiritually In our pastoral/spiritual assessment work, we are confronted with a question: How to place people (individuals and groups with their private suffering) in context (socio-economic, cultural, global context)? Suffering always takes place in a context that can support the suffferer but also contribute to the suffering

14. The Two Domains of Globalization The Domain of Difference and the Domain of Complexity “All modern nations contradict themselves: they contain multitudes” Clifford Geertz Managing differences has become one of the greatest challenges worldwide in multicultural countries It requires a “global intent”, the world-encompassing mental process that changes our awareness of how the local and the distant are connected in a global (universal, world-wide) reality It requires also that we rethink what we mean with “identity” globally. The process of creating an “Us”.....should it inevitably involve creating a “Them” –those not like us.

15. Negotiating Differences Negotiating differences requires energy and a special attitude: • the ability to consider multiple perspectives and worldviews • to reverse mental routines of thought and to consider multiple hypotheses • to embrace different cultural views and practices • to argue freely and respectfully within a framework of difference • to integrate personal and collective identity with restraint, respect, humility; avoiding the “narcissism of small differences”

16. Complexity in the Global Society and Intercultural Practices In summary: Across the globe, there is an increasing amount of intricate demographics, economies, political processes, media and information The revolution of the World Wide Web, the global diffusion of social media, the spread of information in the fastest and easiest of times characterize the way we live and relate to one another This creates the need for a different paradigm of teaching and learning We are all part of this global system. It is not something we have to study. It is an identity we already have and that we need to assume consciously. We are local citizens of a global society

17. Education in the “www.com” society What is required of a new educational paradigm: Individuals who are cognitively flexible, culturally sophisticated, and able to work collaboratively in groups made up of diverse individuals Competencies required of students increase exponentially generation after generation We are asked to expand our scope of teaching and learning, at the same time placing our educational work against the background of its specific context, a paradox we need to live in

18. Education and Globalization Howard Gardner affirms that the global society requires certain new skills, abilities, and understandings; among which: Understanding the global system Ability to think analytically and creatively within disciplines, and to tackle problems and issues that do not respect disciplinary boundaries Knowledge of, and respect for, one’s own cultural tradition as well as other cultures and traditions. Howard Gardner, How Education Changes

19. Cultural Competence A set of individual attitudes and communication and practice skills that enables the nurse to work effectively within the cultural context of individuals and families from diverse backgrounds Diana Gustafson, Transcultural Nursing Theory from a Critical Cultural Perspective. In:Advances in Nursing Science, Vol.28, 2005, 2-16

20. Cultural Humility An attitude of respect when approaching people of different cultures, which entails engagement in a process of self-reflection and self-critique requiring an ability to move beyond one’s own biases ACPE 2010 Standards, Definition of Terms

21. Individual Worldviews Attitudes, values, opinions, concepts, and philosophy of life, built within the viewpoints of one’s cultural upbringing and adjusted to individual personality and lifestyles. “Every standpoint or worldview shapes what is possible to see and what is obscured. Each standpoint is based on a set of assumptions that structures how one sees and interprets the world”. Gustafson

22. Universality and Particularity Every human being operates in the world by expressing: What is universal (consciousness of self, ability to make use of symbols, having a body, going through a lifecycle, experiencing emotions, -fear and joy, anger and pain, etc..) What belongs to his/her group(norms, customs, beliefs, socio-cultural location, role and gender expectations, etc..) What is unique of him/ her as an individual (unique genetic endowment, personal experiences, character and personality, etc..) David Augsburger

23. Not Just Cultural Beings, and Yet….Mostly Cultural Beings No person is an island. We are always “situated” (culturally, historically, geographically, relationally) We belong to several groups, that are separate from others, overlapping others, containing others, and contained by others. We are all embedded, both culturally and contextually, and moving though successive phases of being “rooted out” , “staying put” for a while, and “embedded’ again. Robert Kegan How then can I know you....... if not in a context? How do I know at all ……if not out of my context?

24. Steps to Acquire Cultural Competence in a Global Society Two pitfalls to avoid: • being “encapsulated” in one ethnocentric view of life that veils and obscures the other, and misses both the individual context and the global connection. • being blinded by “universalism” Becoming aware of socio-cultural complexity is the first step. Then we become sensitiveto cultural differences, which is preliminary to acquiring culturalcompetence. There are no shortcuts

25. Start where you are When we talk about being culturally and spiritually sensitive, we start with ourselves and our own personal assumptions. We have a life-long unconscious framework of our world. This framework of values influences all we do. The first invitation is for us to become aware of our own assumptions before we can appreciate the cultural and spiritual values and customs of others. The second invitation is to acquire clarity of the context in which the cross-cultural encounter takes place: both the specific local context and the global society context, both the spiritual care context and the technological and digital context

26. End of Part One

27. Encountering and engaging with diversity • Part Two: Self, Story and Context in the Global Society

28. The Process of Building Multicultural Competencies In our increasingly more complex personal and professional formation, our educational “tool bag” should include some specific tools: Cultural awareness of our own personal story Specific knowledgeof cultural dynamics, and especially when a power differential is in place A receptiveattitudeto intercultural exploration Cross-culturalskills in communication and dialogue Genuine passionfor multicultural settings and intercultural exchanges and it will not be enough, if we do not learn to dance……….

29. Intercultural communication:a circle-dance movement Sharing our stories Sharing our values and beliefs Sharing our personal contexts Building a new story

30. Building a new story A new story is built every time the cross-cultural encounter modifies both partners. Differences remain but they are engaged openly, trustfully, fully. There is a common ground we share with all: The process of formation of our cultural identity (though not, its content).

31. Different Worlds, Worlds of Difference To extend our professional care to others or educate others, we need to enter into another person’s unique world of meaning, but meaning is based on a world-view and world-views, worlds of meaning, are socially constructed and maintained This process of socialization of worldviews is the common ground we all share ...We may begin to see its connection today with the global society we live in....

32. World-Views Attitudes, values, opinions, concepts, and philosophy of life, built through the lenses of one’s cultural upbringing There are no value-free worldviews and lifestyles. Every choice we make, every dream we dream, every action and commitment of ours, are based on a specific set of values, beliefs and norms that are deeply embedded in a specific culture. Since I belong to a culture, to connect cross culturally I need to start with me. How am I acultural being? What is my culture? What should I know to enter someone else’s cultural world?

33. Personal Identity and Understanding Others The way we understand others and the world around us is by way of three central ideas: • Categorization, or “analogical understanding”, understanding myself and others by applying categories, or measuring blocks (may lead to build walls of separation…) • Identification, or looking for the “places of belonging”, of similarities, defining people on the basis of where they belong (may lead to feelings of isolation…) • Social comparison, or “how similar/different am I from the other(s)?”, “where am I located in the general context?” (may arise feelings of inferiority or superiority…)

34. The prism of cultural identification Cultural identity is a rainbow How many ethnic/ cultural traits do you recognize in yourself? Reflect on your roots, family, generations, travels, places, encounters, studies, new and old values, habits, etc… What is your present culture composed of? WE ARE MANY CULTURES IN ONE PERSON

35. The characters of my life story Whose voices sit in the circle of my life and identity? parents, teachers, extended family, friends, mentors…. socio-political events and conditions cultural norms, values and beliefs geography and place Put some word for each chair …….

36. How do I come to be who I am? This is a personal exercise Take time to reflect and write down 5 things that you know you have because were handed down to you by your family of origin, the society you lived in, the school, etc.. They may be values or beliefs or something really important for you. Then, find one person in the group whom you do not know well, and share it with him/her, taking turns 10 minutes

37. We are all culturally “situated” How could one tolerate a foreigner if one did not know one was a stranger to oneself? Julia Kristeva Whether you are aware of it or not, you are the product of your environment, your time and place, the family who raised you, the society you lived in If we do not explore the forces that have shaped our own identity and all the forces that shape other people’s identities, we may not avoid the “unintentional racism” that is born out of cultural blindness We need three qualities to accompany this process of recognition: Humility, compassion, critical thinking

38. The virtues of a culturally responsive pastoral caregiver Humility: the capacity to regard oneself in the company of others as one, but not more than one Compassion, or an attitude of charity towards others: to regard our neighbor as ourselves, as fully as oneself, and appreciate those who challenge my beliefs and values Critical thinking: the capacity to see things as they really are, to continually question my assumptions, and look for explanations that go beyond what appears self-evident Pamela Hays

39. How does one approximate the cultural experience of another? • Through observation and the exercise of wonder • I suspend what I know so that Imight discover what Icould not see before. • Both set the stage for perceiving familiar things in radically new ways; both raise the possibility of new understanding. • From wonder I can move to the nature of interior landscapes, the sensory parameters of world views, and the search for the unique essence of another • Alfred Margulies, The Empathic Imagination

40. The observation of social media Let us take a clear look at how social media characterize interpersonal communication: it must be Immediate (what is going on with me now) Shared (bouncing information with the largest group people across distances) Public (the concept of “private” has undergone huge change) Narcissistic (my little world is of interest for everyone) Visual (photos, images, videos) Entertaining (the world is my stage)

41. Intercultural Process in a Global Society is a Möbius band The consequence of all this is that personal boundaries have acquired different meaning; and that they are flexible and permeable; there is a new practice of interchange that cannot be ignored.

42. The complexity that lives in me Our basic nature as human beings is a combination of sameness and differences I am me, and you are you, but actually, in some way, I am also you and you are also me. And we both belong to a larger “we”….So,… Who am I? Who are you? And what does “we” really mean?

43. An “interpersonal identity dance ” In a two-person interaction, the “I” and the “You” move fluidly as in a dance, change position, their worldviews come together and influence each other In viewing the world through your eyes, I am not just enriched, I am transformed We have co-created a new reality

44. The New Relational Paradigm in Pastoral Care Relationship is viewed as a two-person co-construction of reality, as opposed to the view of two isolated subjects each regarding the other as an object. Self and the other become intertwined in the relational matrix This is the space of Intersubjectivity,the “shared wisdom” through which we come to know one another Pamela Cooper-White, Sacred Wisdom. Use of the Self in Pastoral Care and Counseling

45. Intersubjectivity and Complexity in Pastoral Care The new paradigm advocates for a complex relational structure in which two subjects are understood as reciprocal subjects. Aspects of selfness and of otherness both appear in the relational space in between two subjects, as the relationships unfolds and is co-created. There is no more a “subject/object” mode of relating, but a shared process of reciprocal relating. Reality is perceived and lived through a co-construction operated by a complex connectivity of different worldviews

46. Intersubjectivity and Cultural Humility Inter-subjectivity is the space where cultural humility meets cultural competence In meeting you, I recognize that my inner worldview is influenced and changed by your internal and external world The same happens to you. I know my self and your self as I observe the reciprocal influences in the space in between us. We “make meaning” in a relational context

47. Writing our personal cultural history First requirement to fully engage in the dance of intersubjectivity is self-awareness: To write a personal cultural history The elements: • Identity formation • Social location, or socio-cultural context • Familiarity with multilayered contexts, such multifaith, multispiritual, different avenues of global information and communication

48. Steps of the Interpersonal Intercultural Dance • Seeing my personal development as part of a larger process of cultural and ethnic identity formation • Recognizing the influence of cultural conditioning in shaping relational attitudes and power dynamics • Becoming conversant with issues of prejudice, bias and power as related to identity • Seeing my place in the wider context of global connectivity • Recognizing the place of global information in the shaping of my worldviews

49. End of Part Two

50. Developing Competencies: Empathy and Care in Multicultural Encounters Part Three: Empathy and Connection Across the Bridge of Intercultural Communication Multicultural Competencies in Clinical Pastoral Education