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applied to all individuals of diverse backgrounds. The ideological underpin- nings and logistical shortcomings of cultural competence have been the subject of considerable debate. Its controversies, contradictions, and barriers have been discussed extensively in the literature (Ben-Ari & Strier, 2010; Dean, 2001; Furlong & Wight, 2011; Harrison & Turner, 2011; Iglehart & Becerra, 2007; Johnson & Munch, 2009). Based on the assumption that cultural knowledge translates into competent practice, the term competence is criticized for imply- ing that a tangible set of skills and behaviors can be achieved and measured. Williams (2006) notes the problematic emphasis on technique in the absence of a coherent theoretical foundation, which is critical to informing the rationale for why certain practice approaches are believed to be more or less effective than others, as well as providing the groundwork for evaluating their efficacy.
Cultural competence frameworks have also been challenged for their erroneous assumption that clinicians are from the dominant culture (Sakamoto, 2007b), disregard of immense within-group diversities (Tsang, Bogo, & George, 2003), and situating competence as a static characteristic of the clinician (Lee, 2010). Perhaps the greatest shortcoming of much of the literature on cultural competence lies in its apolitical stance, weak or absent analysis of power relations, promotion of othering, and inadequate approach to addressing oppression at systemic and structural levels (Abrams & Moio, 2009; Sakamoto, 2007b). Daniels (2008) calls for a paradigm shift in social work education to embrace a more critical understanding of the experiences of oppressed individuals and groups.
Irrespective of these conceptual and practical tensions, considerable attention continues to be given to cultural competence in the burgeoning theoretical and empirical literature, education curricula, and organizational policies and prac- tice standards. Furlong andWight (2011), for instance, discuss the practical and rhetorical appeal of cultural competence, despite incoherence and ambiguities in definition and operation. This sentiment is echoed by Williams (2006), who asserts that, notwithstanding poorly understood competencies and applications, cultural competence “demands that we practice with skills, attitudes, and values that will make us effective and adequate in service provision to clients who originate from a variety of cultural backgrounds” (p. 210).