critical reflection research

• Deakin University
• Learning and Teaching

Critical reflection for assessments and practice

• Critical reflection writing

Critical reflection for assessments and practice: Critical reflection writing

• Reflective practice
• Critical reflection
• How to reflect
• Recount and reflect

Critically reflective language and writing

"Our language is the reflection of ourselves..."

Mahatma Ghandi -  Cries of Never  (1916)

Our language is part of our identity. How we speak or write or paint or move when communicating shapes our sense of self and our presence in this world.  Critical reflection uses particular language and writing styles.

What is reflective writing? 

Critical reflection uses particular language and writing styles, often linked to your study area. For example, critical reflection in Health disciplines is linked to evidence-based practice and therefore uses a combination of clinical language and first-hand clinician perspective. In contrast, critical reflective writing for a dance student may have technical terms and creative language. Regardless of area, reflective writing at uni needs you to link your reflection to theories. This means that there is a formal tone to reflective writing assessments.    

What does critical reflective writing include?

Critical reflective writing is not just a summary or description of an event or something that you have observed. Description is needed for context in a critical reflection but the core of good reflective writing is exploring the significance of events (the ‘why’ and ‘how’) by providing analysis and insights into your thinking.  

In critical reflective writing you need to:

This helps you to develop new insights and perspectives which can inform your future practice. 

Language of reflective writing

The language used in reflective writing allows you to discuss your personal experiences, feelings and ideas. It’s fine to refer to yourself and use “I”, “my” and “me”. 

You can also use action verbs when writing about your feelings and opinions, for example, “I felt…”, “I think…”, “I realise…”. 

Remember you also need to include theory to support what you are saying. Take a look at the  language of reflective writing  for more support in this area. 

What? So What? Now What? Model 

Just as there are models to help you critically reflect on your actions, thoughts and feelings, there are also models to help you write critical reflections. 

The 'What? So What? Now What?' model guides your own reflections and learning from events that are significant for you. It gives you prompts to help you identify and discuss the different components of critical reflective writing. 

Click on the plus symbols (+)  below to see what is discussed in each section. 

What? So What? Now What? template

To help you put this model into practice for your own context, download the template provided below to use for assessments. 

• What? So What? Now What? template

Essay versus critical reflection essay

At uni a common form of critical reflection writing is the critical reflection essay. For a quick recap on the major differences, look at this table.

Try to express your reactions, feelings, attitudes and views in an open and honest way. Avoid writing what you think others ‘want to hear’.

Remember that a critical reflection should describe, analyse and evaluate? Use this checklist to shape up a draft critical reflection based on a recent experience. Don’t forget to use the SWOT model to help prompt your writing

• A brief description of the event or context
• What you noticed
• What you were thinking and feeling
• Why this learning is significant to you
• What you have learnt from this experience
• How this will inform future practice.
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• Last Updated: Mar 15, 2024 4:53 PM
• URL: https://deakin.libguides.com/critical-reflection-guide

Use of critical reflection as a research method: A case of research-induced distress?

Affiliation.

• 1 Research Coordinator, Project on Decentralisation and Health: Lessons from the Kerala Experience, Kerala Institute of Local Administration, Thrissur, Kerala, INDIA.
• PMID: 32103803
• DOI: 10.20529/IJME.2020.014

Critical reflection is widely used in qualitative research (1). It helps us understand participants' internal dialogues and analyse their thought processes. The use of oral or written reflections is a well-documented data collection method, particularly in educational research.

• Qualitative Research

Critical Reflection

A Critical Reflection (also called a reflective essay) is a process of identifying, questioning, and assessing our deeply-held assumptions – about our knowledge, the way we perceive events and issues, our beliefs, feelings, and actions. When you reflect critically, you use course material (lectures, readings, discussions, etc.) to examine our biases, compare theories with current actions, search for causes and triggers, and identify problems at their core.   Critical reflection is   not   a reading assignment, a summary of an activity, or an emotional outlet.   Rather,   the goal is   to change your thinking about a subject, and thus change your behaviour.

Tip: Critical reflections are common in coursework across all disciplines, but they can take very different forms. Your instructor may ask you to develop a formal essay, produce weekly blog entries, or provide short paragraph answers to a set of questions. Read the assignment guidelines before you begin.

How to Critically Reflect

Writing a critical reflection happens in two phases.

• Analyze:   In the first phase, analyze the issue and your role by asking critical questions. Use free writing as a way to develop good ideas. Don’t worry about organized paragraphs or good grammar at this stage.
• Articulate:   In the second phase, use your analysis to develop a clear argument about what you learned. Organize your ideas so they are clear for your reader.

First phase: Analyze

A popular method for analyzing is the three stage model: What? So What? Now what?

In the  What?  stage, describe the issue, including your role, observations, and reactions. The   what?   stage helps you make initial observations about what you feel and think. At this point, there’s no need to look at your course notes or readings.

Use the questions below to guide your writing during this stage.

• What happened?
• What did you do?
• What did you expect?
• What was different?
• What was your reaction?
• What did you learn?

In the second  So What?   stage, try to understand on a deeper level why the issue is significant or relevant. Use information from your first stage, your course materials (readings, lectures, discussions) -- as well as previous experience and knowledge to help you think through the issue from a variety of perspectives.

Tip:  Since you’ll be using more course resources in this step, review your readings and course notes before you begin writing.

Below are three perspectives you can consider:

• Academic perspective: How did the experience enhance your understanding of a concept/theory/skill? Did the experience confirm your understanding or challenge it? Did you identify strengths or gaps in your knowledge?
• Personal perspective:   Why does the experience matter? What are the consequences? Were your previous expectations/assumptions confirmed or refuted? What surprised you and why?
• Systems perspective:   What were the sources of power and who benefited/who was harmed? What changes would you suggest? How does this experience help you understand the organization or system?

In the third   Now what?   stage, explore how the experience will shape your future thinking and behaviour.

Use the following questions to guide your thinking and writing:

• What are you going to do as a result of your experiences?
• What will you do differently?
• How will you apply what you learned?

Second phase: Articulate

After completing the analysis stage, you probably have a lot of writing, but it is not yet organized into a coherent story. You need to build an organized and clear argument about what you learned and how you changed. To do so,   develop a thesis statement , make an   outline ,   write , and   revise.

Develop a thesis statement

Develop a clear argument to help your reader understand what you learned. This argument should pull together different themes from your analysis into a main idea. You can see an example of a thesis statement in the sample reflection essay at the end of this resource.

Tip: For more help on developing thesis statements, see our   Thesis statements  resource

Make an outline

Once you have a clear thesis statement for your essay, build an outline. Below is a straightforward method to organize your essay.

• Background/Context of reflection
• Thesis statement
• Introduce theme A
• Writer's past position/thinking
• Moment of learning/change
• Writer's current/new position
• Introduce theme B
• Introduce theme C
• Summarize learning
• Discuss significance of learning for self and others
• Discuss future actions/behaviour

Write and revise

Time to get writing! Work from your outline and give yourself enough time for a first draft and revisions.

Even though you are writing about your personal experience and learning, your audience may still be an academic one. Consult the assignment guidelines or ask your instructor to find out whether your writing should be formal or informal.

Sample Critical Reflection

Below are sample annotated paragraphs from one student’s critical reflection for a course on society and privilege.

Introduction

Background/context of reflection : I became aware of privileged positions in society only in recent years. I was lucky enough, privileged enough, to be ignorant of such phenomena, but for some, privilege is a daily lesson of how they do not fit into mainstream culture. In the past, I defined oppression as only that which is obvious and intentional. I never realized the part I played. However, during a class field study to investigate privileged positions in everyday environments, I learned otherwise.   Thesis:   Without meaning to, I caused harm by participating in a system where I gained from others’ subtle oppression. In one of these spaces, the local mall, everything from advertisements to food to products, to the locations of doorways, bathrooms and other public necessities, made clear my privilege as a white, heterosexual male.

Body paragraph

Topic sentence : Peggy McIntosh describes privilege as an invisible knapsack of tools and advantages. This description crystalized for me when I shopped for a greeting card at the stationary store. There, as a white, heterosexual male, I felt comfortable and empowered to roam about the store as I pleased. I freely asked the clerk about a mother’s day card.   Writer’s past position:   Previously, I never considered that a store did anything but sell products. However, when I asked the sales clerk for same sex greeting cards, she paused for a few seconds and gave me a look that made me feel instantly uncomfortable. Some customers stopped to look at me. I felt a heat move over my face. I felt, for a moment, wrong for being in that store.  I quickly clarified that I was only doing a report for school, implying that I was not in fact homosexual.   Writer’s current position:   The clerk’s demeanor changed. I was free to check, she said.  It was the only time during the field study that I had felt the need to explain what I was doing to anyone. I could get out of the situation with a simple clarification. But what if I really was a member of the homosexual community? The looks and the silence taught me that I should be feared.  I realized that, along with its products, the store was selling an image of normal. But my “normality” was another person’s “abnormality.”  After I walked out of the store I felt guilty for having denied being homosexual.

Summary of learning:   At the mall I realized how much we indirectly shame nonprivileged groups, even in seemingly welcoming spaces. That shame is supported every time I or any other privileged individual fails to question our advantage. And it leads to a different kind of shame carried by privileged individuals, too.   Value for self and others:   All of this, as Brown (2003) documents, is exacerbated by silence. Thus, the next step for me is to not only question privilege internally, but to publicly question covert bias and oppression. If I do, I may very well be shamed for speaking out. But my actions might just encourage other people to speak up as well.

Sample paragraphs adapted from James C. Olsen's Teaching Portfolio from Georgetown University .

Global Applications of Culturally Competent Health Care: Guidelines for Practice pp 97–112 Cite as

Critical Reflection

• Larry Purnell Ph.D., R.N., FAAN 4 , 5 , 6  
• First Online: 03 July 2018

2695 Accesses

Critical reflection, sometimes referred to as cultural self-awareness, is a purposeful, vital, careful evaluation of one’s own values, beliefs, and cultural heritage in order to have an awareness of how these qualities can influence patient care. However, critical reflection goes beyond solely awareness by examining and critiquing the assumptions of one’s values and beliefs. It includes an examination of one’s own cultural values that have the potential to be in conflict with the values of others and, as a result, hinder therapeutic relationships and effective patient care outcomes. A number of models related to critical thinking are reviewed and include Dewey’s model of reflective learning, Habermas’s model of critical reflection, Kolb’s model of experiential learning, and feminist theory. In addition, recommendations for clinical practice, administration, education and training, and research are addressed. Tools to help practitioners assess their views and values related to bias are included as appendices.

Guideline : Nurses shall engage in critical reflection of their own values, beliefs, and cultural heritage in order to have an awareness of how these qualities and issues can impact culturally congruent care . Douglas et al. ( 2014 : 110)

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School of Nursing, University of Delaware, Newark, DE, USA

Larry Purnell Ph.D., R.N., FAAN

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Larry Purnell

Appendix 1: Promoting Cultural and Linguistic Competency

1.1 self-assessment checklist for personnel providing primary healthcare services.

Please select A, B, or C for each item listed below.

A = Things I do frequently, or statement applies to me to a great degree

B = Things I do occasionally, or statement applies to me to a moderate degree

C = Things I do rarely or never, or statement applies to me to minimal degree or not at all

1.1.1 Physical Environment, Materials, and Resources

_____ 1. I display pictures, posters, artworks, and other decors that reflect the cultures and ethnic backgrounds of clients served by my program or agency.

_____ 2. I ensure that magazines, brochures, and other printed materials in reception areas are of interest to and reflect the different cultures and languages of individuals and families served by my program or agency.

_____ 3. When using videos, films, or other media resources for health education, treatment, or other interventions, I ensure that they reflect the culture and ethnic backgrounds of individuals and families served by my program or agency.

_____ 4. I ensure that printed information disseminated by my agency or program takes into consideration accuracy and without bias.

1.1.2 Communication Styles

_____ 5. When interacting with individuals and families who have limited English proficiency, I always keep in mind that:

* Limitations in English proficiency are in no way a reflection of their level of intellectual functioning.

* Their limited ability to speak the language of the dominant culture has no bearing on their ability to communicate effectively in their language of origin.

* They may neither be literate in their language of origin nor in English.

______ 6. I use bilingual/bicultural or multilingual/multicultural staff and/or personnel and volunteers who are skilled or certified in the provision of medical interpretation services during treatment, interventions, meetings, or other events for individuals and families who need or prefer this level of assistance.

______ 7. For individuals and families who speak languages or dialects other than English, I attempt to learn and use key words so that I am better able to communicate with them during assessment, treatment, or other interventions.

______ 8. I attempt to determine any familial colloquialisms used by individuals or families that may impact on assessment, treatment, health promotion and education, or other interventions.

______ 9. For those who request or need this service, I ensure that all notices and communiqués to individuals and families are written in their language of origin.

_____ 10. I understand that it may be necessary to use alternatives to written communications for some individuals and families, as word of mouth may be a preferred method of receiving information.

_____ 11. I understand the principles and practices of linguistic competency and:

* Apply them within my program or agency

* Advocate for them within my program or agency

_____ 12. I understand the implications of health literacy within the context of my roles and responsibilities.

_____ 13. I use alternative formats and varied approaches to communicate and share information with individuals and/or their family members who experience disability.

1.1.3 Values and Attitudes

_____ 14. I avoid imposing values that may conflict or be inconsistent with those of cultures or ethnic groups other than my own.

_____ 15. I screen books, movies, and other media resources for negative cultural, ethnic, or racial stereotypes before sharing them with individuals and families served by my program or agency.

_____ 16. I intervene in an appropriate manner when I observe other staff or clients within my program or agency engaging in behaviors that show cultural insensitivity, racial biases, and prejudice.

_____ 17. I recognize and accept that individuals from culturally diverse backgrounds may desire varying degrees of acculturation into the dominant culture.

_____ 18. I understand and accept that family is defined differently by different cultures (e.g., extended family members, fictive kin, godparents).

_____ 19. I accept and respect that male-female roles may vary significantly among different cultures (e.g., who makes major decisions for the family).

_____ 20. I understand that age and life cycle factors must be considered in interactions with individuals and families (e.g., high value placed on the decision of elders, the role of eldest male or female in families, or roles and expectation of children within the family).

_____ 21. Even though my professional or moral viewpoints may differ, I accept individuals and families as the ultimate decision-makers for services and supports impacting their lives.

_____ 22. I recognize that the meaning or value of medical treatment and health education may vary greatly among cultures.

_____ 23. I accept that religion and other beliefs may influence how individuals and families respond to illnesses, disease, and death.

_____ 24. I understand that the perception of health, wellness, and preventive health services has different meanings to different cultural groups.

_____ 25. I recognize and understand that beliefs and concepts of emotional well-being vary significantly from culture to culture.

_____ 26. I understand that beliefs about mental illness and emotional disability are culturally based. I accept that responses to these conditions and related treatments/interventions are heavily influenced by culture.

_____ 27. I recognize and accept that folk and religious beliefs may influence an individual’s or family’s reaction and approach to a child born with a disability or later diagnosed with a disability, genetic disorder, or special healthcare needs.

_____ 28. I understand that grief and bereavement are influenced by culture.

_____ 29. I accept and respect that customs and beliefs about food, its value, preparation, and use are different from culture to culture.

_____ 30. I seek information from individuals, families, or other key community informants that will assist in service adaptation to respond to the needs and preferences of culturally and ethnically diverse groups served by my program or agency.

_____ 31. Before visiting or providing services in the home setting, I seek information on acceptable behaviors, courtesies, customs, and expectations that are unique to the culturally diverse groups served by my program or agency.

_____ 32. I keep abreast of the major health and mental health concerns and issues for ethnically and racially diverse client populations residing in the geographic locale served by my program or agency.

_____ 33. I am aware of specific health and mental health disparities and their prevalence within the communities served by my program or agency.

_____ 34. I am aware of the socioeconomic and environmental risk factors that contribute to health and mental health disparities or other major health problems of culturally and linguistically diverse populations served by my program or agency.

_____ 35. I am well versed in the most current and proven practices, treatments, and interventions for the delivery of health and mental healthcare to specific racial, ethnic, cultural, and linguistic groups within the geographic locale served by my agency or program.

_____ 36. I avail myself to professional development and training to enhance my knowledge and skills in the provision of services and supports to culturally and linguistically diverse groups.

_____ 37. I advocate for the review of my program’s or agency’s mission statement, goals, policies, and procedures to ensure that they incorporate principles and practices that promote cultural and linguistic competence.

Reprinted with Permission: Tawara D. Goode • National Center for Cultural Competence • Georgetown University Center for Child & Human Development • University Center for Excellence in Developmental Disabilities, Education, Research & Service • Adapted Promoting Cultural Competence and Cultural Diversity for Personnel Providing Services and Supports to Children with Special Health Care Needs and their Families • June 1989 (Revised 2009).

SCORING: This checklist is intended to heighten the awareness and sensitivity of personnel to the importance of cultural and linguistic cultural competence in health, mental health, and human service settings. It provides concrete examples of the kinds of beliefs, attitudes, values, and practices which foster cultural and linguistic competence at the individual or practitioner level. There is no answer key with correct responses. However, if you frequently responded “C,” you may not necessarily demonstrate beliefs, attitudes, values, and practices that promote cultural and linguistic competence within health and mental healthcare delivery programs.

Appendix 2: Promoting Cultural and Linguistic Competency

1.1 self-assessment checklist for personnel providing services and supports in early intervention and early childhood settings.

Directions : Please select A, B, or C for each item listed below.

______ 1. I display pictures, posters, and other materials that reflect the cultures and ethnic backgrounds of children and families served in my early childhood program or setting.

______ 2. I select props for the dramatic play/housekeeping area that are culturally diverse (e.g., dolls, clothing, cooking utensils, household articles, furniture).

______ 3. I ensure that the book/literacy area has pictures and storybooks that reflect the different cultures of children and families served in my early childhood program or setting.

______ 4. I ensure that tabletop toys and other play accessories (that depict people) are representative of the various cultural and ethnic groups both within my community and the society in general.

______ 5. I read a variety of books exposing children in my early childhood program or setting to various life experiences of cultures and ethnic groups other than their own.

______ 6. When such books are not available, I provide opportunities for children and their families to create their own books and include them among the resources and materials in my early childhood program or setting.

______ 7. I adapt the above referenced approaches when providing services, supports, and other interventions in the home setting.

______ 8. I encourage and provide opportunities for children and their families to share experiences through storytelling, puppets, marionettes, or other props to support the “oral tradition” common among many cultures.

______ 9. I plan trips and community outings to places where children and their families can learn about their own cultural or ethnic history as well as the history of others.

_____ 10. I select videos, films, or other media resources reflective of diverse cultures to share with children and families served in my early childhood program or setting.

_____ 11. I play a variety of music and introduce musical instruments from many cultures.

_____ 12. I ensure that meals provided include foods that are unique to the cultural and ethnic backgrounds of children and families served in my early childhood program or setting.

_____ 13. I provide opportunities for children to cook or sample a variety of foods typically served by different cultural and ethnic groups other than their own.

_____ 14. If my early childhood program or setting consists entirely of children and families from the same cultural or ethnic group, I feel it is important to plan an environment and implement activities that reflect the cultural diversity within the society at large.

_____ 15. I am cognizant of and ensure that curricula I use include traditional holidays celebrated by the majority culture, as well as those holidays that are unique to the culturally diverse children and families served in my early childhood program or setting.

_____ 16. For children who speak languages or dialects other than English, I attempt to learn and use key words in their language so that I am better able to communicate with them.

_____ 17. I attempt to determine any familial colloquialisms used by children and families that will assist and/or enhance the delivery of services and supports.

_____ 18. I use visual aids, gestures, and physical prompts in my interactions with children who have limited English proficiency.

_____ 19. When interacting with parents and other family members who have limited English proficiency, I always keep in mind that:

____ (a) Limitation in English proficiency is in no way a reflection of their level of intellectual functioning.

____ (b) Their limited ability to speak the language of the dominant culture has no bearing on their ability to communicate effectively in their language of origin.

____ (c) They may neither be literate in their language of original English.

_____ 20. I ensure that all notices and communiqués to parents are written in their language of origin.

_____ 21. I understand that it may be necessary to use alternatives to written communications for some families, as word of mouth may be a preferred method of receiving information.

_____ 22. I understand the principles and practices of linguistic competency and:

(a) Apply them within my early childhood program or setting

(b) Advocate for them within my program or agency

_____ 23. I use bilingual or multilingual staff and/or trained/certified foreign language interpreters for meetings, conferences, or other events for parents and family members who may require this level of assistance.

_____ 24. I encourage and invite parents and family members to volunteer and assist with activities regardless of their ability to speak English.

_____ 25. I use alternative formats and varied approaches to communicate with children and/or their family members who experience disability.

_____ 26. I arrange accommodations for parents and family members who may require communication assistance to ensure their full participation in all aspects of the early childhood program (e.g., hearing impaired, physical disability, visually impaired, not literate or low literacy, etc.).

_____ 27. I accept and recognize that there are often differences between language used in early childhood/early intervention settings, or at “school,” and in the home setting.

_____ 28. I avoid imposing values that may conflict or be inconsistent with those of cultures or ethnic groups other than my own.

_____ 29. I discourage children from using racial and ethnic slurs by helping them understand that certain words can hurt others.

_____ 30. I screen books, movies, and other media resources for negative cultural, ethnic, racial, or religious stereotypes before sharing them with children and their families served in my early childhood program or setting.

_____ 31. I provide activities to help children learn about and accept the differences and similarities in all people as an ongoing component of program curricula.

_____ 32. I intervene in an appropriate manner when I observe other staff or parents within my program or agency engaging in behaviors that show cultural insensitivity, bias, or prejudice.

_____ 33. I recognize and accept that individuals from culturally diverse backgrounds may desire varying degrees of acculturation into the dominant culture.

_____ 34. I understand and accept that family is defined differently by different cultures (e.g., extended family members, fictive kin, godparents).

_____ 35. I accept and respect that male-female roles in families may vary significantly among different cultures (e.g., who makes major decisions for the family, play and social interactions expected of male and female children).

_____ 36. I understand that age and life cycle factors must be considered in interactions with families (e.g., high value placed on the decisions or child-rearing practices of elders or the role of the eldest female in the family).

_____ 37. Even though my professional or moral viewpoints may differ, I accept the family/parents as the ultimate decision-makers for services and supports for their children.

_____ 38. I accept that religion, spirituality, and other beliefs may influence how families respond to illness, disease, and death.

_____ 39. I recognize and understand that beliefs and concepts of mental health or emotional well-being, particularly for infants and young children, vary significantly from culture to culture.

_____ 40. I recognize and accept that familial folklore, religious, or spiritual beliefs may influence a family’s reaction and approach to a child born with a disability or later diagnosed with a disability or special healthcare needs.

_____ 41. I understand that beliefs about mental illness and emotional disability are culturally based. I accept that responses to these conditions and related treatments/interventions are heavily influenced by culture.

_____ 42. I understand that the healthcare practices of families served in my early childhood program or setting may be rooted in cultural traditions.

_____ 43. I recognize that the meaning or value of early childhood education or early intervention may vary greatly among cultures.

_____ 44. I understand that traditional approaches to disciplining children are influenced by culture.

_____ 45. I understand that families from different cultures will have different expectations of their children for acquiring toileting, dressing, feeding, and other self-help skills.

_____ 46. I accept and respect that customs and beliefs about food, its value, preparation, and use are different from culture to culture.

_____ 47. Before visiting or providing services in the home setting, I seek information on acceptable behaviors, courtesies, customs, and expectations that are unique to families of specific cultural groups served in my early childhood program or setting.

_____ 48. I advocate for the review of my program’s or agency’s mission statement, goals, policies, and procedures to ensure that they incorporate principles and practices that promote cultural diversity, cultural competence, and linguistic competence.

_____ 49. I seek information from family members or other key community informants that will assist me to respond effectively to the needs and preferences of culturally and linguistically diverse children and families served in my early childhood program or setting.

Reprinted with Permission: Tawara D. Goode • National Center for Cultural Competence • Georgetown University Center for Child & Human Development • University Center for Excellence in Developmental Disabilities, Education, Research & Service • Adapted Promoting Cultural Competence and Cultural Diversity for Personnel Providing Services and Supports to Children with Special Health Care Needs and their Families • June 1989 (Revised 2009).

SCORING: This checklist is intended to heighten the awareness and sensitivity of personnel to the importance of cultural diversity, cultural competence, and linguistic competence in early childhood settings. It provides concrete examples of the kinds of practices that foster such an environment. There is no answer key with correct responses. However, if you frequently responded “C,” you may not necessarily demonstrate practices that promote a culturally diverse and culturally competent learning environment for children and families within your classroom, program, or agency.

Appendix 3: Personal Self-Assessment of Antibias Behavior

Directions : Using the rating scale of NEVER to ALWAYS, assess yourself for each item by placing an “X” on the appropriate place along each continuum. When you have completed the checklist, review your responses to identify areas in need of improvement. Create specific goals to address the areas in which you would like to improve.

I educate myself about the culture and experiences of other racial, religious, ethnic and socioeconomic groups by reading and attending classes, workshops, cultural events, etc.

Never ________________________ Always

I spend time reflecting on my own upbringing and childhood to better understand my own biases and the ways I may have internalized the prejudicial messages I received.

I look at my own attitudes and behaviors as an adult to determine the ways they may be contributing to or combating prejudice in society.

I evaluate my use of language to avoid terms or phrases that may be degrading or hurtful to other groups.

I avoid stereotyping and generalizing other people based on their group identity.

Never __________________________ Always

I value cultural differences and avoid statements such as “I never think of you as______________,” which discredits differences.

Never _________________________ Always

I am comfortable discussing issues of racism, anti-Semitism and other forms of prejudice with others.

I am open to other people’s feedback about ways in which my behavior may be culturally insensitive or offensive to others.

I give equal attention to other people regardless of race, religion, gender, socioeconomic class or other difference.

I am comfortable giving constructive feedback to someone of another race, gender, age or physical ability.

The value of diversity is reflected in my work, which includes a wide range of racial, religious, ethnic and socioeconomic groups, even when these groups are not personally represented in my community.

I work intentionally to develop inclusive practices, such as considering how the time, location and cost of scheduled meetings and programs might inadvertently exclude certain groups.

I work to increase my awareness of biased content in television programs, newspapers and advertising.

I take time to notice the environment of my home, office, house of worship and children’s school, to ensure that visual media represent diverse groups, and I advocate for the addition of such materials if they are lacking.

When other people use biased language and behavior, I feel comfortable speaking up, asking them to refrain and stating my reasons.

I contribute to my organization’s achievement of its diversity goals through programming and by advocating for hiring practices that contribute to a diverse workforce.

I demonstrate my commitment to social justice in my personal life by engaging in activities to achieve equity.

This activity was adapted from “Commitment to Combat Racism” by Dr. Beverly Tatum & Andrea Ayvazian in White Awareness: Handbook for Anti-Racism Training by Judy H. Katz. ©1978 by the University of Oklahoma Press, Norman. Reprinted by permission of the publisher. All rights reserved.

Permission was also granted from the Anti-Defamation League, Education Division, A WORLD OF DIFFERENCE ® Institute © 2007 Anti-Defamation League: www.adl.org/education ; email: [email protected].

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Purnell, L. (2018). Critical Reflection. In: Douglas, M., Pacquiao, D., Purnell, L. (eds) Global Applications of Culturally Competent Health Care: Guidelines for Practice. Springer, Cham. https://doi.org/10.1007/978-3-319-69332-3_10

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• Critical Reflection

For many educators unfamiliar with designing critical reflection activities and assignments, reflection is something that happens after an experience and that reflection is only appropriate for certain types of situations. In reality, critical reflection is a fundamental process of learning and meaning making. When getting started it's important to keep the following in mind: 

• Critical reflection can be designed to generate a variety of learning outcomes.  These include knowledge, skills, as well as attitudes, values, dispositions and behaviors. 
• Everything is reflection worthy. As a result, it's important to guide learners to attend dimensions of experiences that are of interest. 
• Guidance matters. When designing critical reflection activities and assignments, the guidance provided, whether via written prompts, oral or graphic facilitation, should assist learners to articulate and document their learning coherently and cohesively. 

In light of this, it's useful to remember, what have been termed the " 4 C's of Critical Reflection. " [Eyler and Giles]

4 C's of Critical Reflection

Provide learning opportunities to reflect before, during, and after the experience. The most common error that designers make is to limit reflection until after the experience. Improvements in CR capacity improve with time, practice and scaffolding. When integrating only within a course but across a program of study in order to build capacity for metacognition and critical consciousness building. Remember anything is reflection worthy. It is helpful to use a pre-mid-post structure, relative to the unit of time [session, week, semester, etc.], that focuses learner attention on changes in their assumptions and reasoning processes and on progress toward meeting objectives.

Experience, including service and community-based experiences, bring theories, concepts and statistics to life in palpable, contextualized and unscripted ways. Effective designers of CR, make sure to draw clear connections between the experiences and the frame/lens through that should be applied to the experience. Designers can use a variety of means to communicate the connection between academic content, as well as, other categories of learning [ professional, civic, personal, etc.] and "the experience" [e.g. syllabus, assignment instructions, lecture, etc.]

CHALLENGING

Critical Reflection requires stretching learners outside of their comfort zone to explore more difficult or challenging questions. It requires that the facilitator balance challenging learners while creating a supportive, safe space for learners to express doubt, frustration, and inspiration.

CONTEXTUALIZED

The mode of reflection/reflection mechanism should reflect the setting, be scaffolded appropriate to the learner.

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