[Learning] centres recognize that expressions of ideas, opinions, and thoughts are political acts. Speaking, writing, and visual expression both shape and reflect patterns and habits of thinking within communities and institutions, and these practices of speaking and writing are connected to histories of subjugation and coercion that have privileged some and marginalized others (Garcia, 2019). Teaching and supporting [tutees], then, is also a political act; as [learning] centres are founded as acts of social justice, each tutoring session is an act for social justice.

Part of our work towards tutoring as a socially just space involves the practices of culturally safe and anti-racist tutoring.

Practicing Cultural Safety

The American Psychological Association (2020) defines cultural sensitivity as “awareness and appreciation of the values, norms, and beliefs characteristic of a cultural, ethnic, racial, or other group that is not one’s own, accompanied by a willingness to adapt one’s behaviour accordingly.” Cultural sensitivity is a core value that informs our interaction with tutees, and  positions us as lifelong learners who seek to learn from each of our tutees about cultural values, practices, and ways of interaction that support their learning and well-being (Tervalon & Murray-García, 1998). In contrast, cultural un-safety is a subjective sense that one’s cherished values, goals, language, identity, and ways of life are denigrated or threatened in an encounter, or that one is being asked to venture into a foreign culture without knowing how to function in it and without positive accompaniment. Unsafe cultural practice is any action which demeans, diminishes or disempowers the cultural identity and well-being of people.

Creating cultural safety requires both openness to learning from others, and a commitment to self-reflection on how our own identities shape our ways of understanding the world and interacting with others. Often, we may be unaware of how our cultural and social locations shape our assumptions and expectations. For example, we are deeply shaped by the educational systems we have participated in our youth and adulthood, and these systems may shape our expectations of how to learn in an academic context. We may not fully realize that these assumptions may not be shared by all of our tutees.

Cultural safety addresses power relationships between the service provider and the people who use the service. Practicing cultural safety asks us to carefully reflect on the power dynamics that may occur within our relationships with tutees. For example, even as peer tutors, we recognize that our tutees may feel vulnerable, especially at the beginning of the relationship, and that our knowledge of academic processes places us into a leadership position within our roles.  Cultural safety also asks that we consider how power affects intercultural relationships within our institutional contexts.

Canadian Human Rights law forbids discrimination on a number levels, including: race, national or ethnic origin, colour, religion, age, sex (including pregnancy and breastfeeding), sexual orientation, gender identity or expression, marital status, family status, disability (physical and mental), and genetic characteristics. Your awareness of your personal background and biases that may exist will help you to support a tutoring environment that is free from discrimination and safe for all.

Ethnically/Culturally Sensitive Attitudes and Values

The following list is adapted from material by Mercedes Tompkins and Casea Myrna Vasques, from an interview with Elva Caraballo (1996).

This is not very different from how most people want to be treated and is a key component of how tutors need to act to be effective. The interesting thing is that many people believe that the process by which we interact with others should be different from how we want to be treated. It is often useful and always polite to respectfully inquire how a person wishes to be treated or helped.

Anti-Racist Tutoring Practice

Anti-racist action asks for an additional layer of analysis, as we consider how systems, practices, and processes may cause disadvantage and harm to non-dominant groups.  The Ontario Anti-Racism Secretariat defines anti-racism as “the practice of identifying, challenging, and changing the values, structures and behaviours that perpetuate systemic racism”.  This extends beyond an understanding that education is a cultural practice, to understanding the ways in which some are advantaged, and others disadvantaged, within this cultural system.  Anti-racist educational practice, including tutoring, includes reflecting on our own relationship with academic cultures, learning how racism affects ourselves and those around us, and taking focused actions to challenge the impacts of racism.