Community Worldviews Research Articles

Community-Engaged Development of Strengths-Based Nutrition Measures: The Indigenous Nourishment Scales.

Mainstream approaches to nutrition typically focus on diet consumption, overlooking multi-dimensional aspects of nutrition that are important to American Indian/Alaska Native (AI/AN) communities. To address health challenges faced by AI/AN communities, strengths-based measures of nutrition grounded in community worldviews are needed. In collaboration with AI/AN communities in Baltimore and Minneapolis, we developed the Indigenous Nourishment Scales through three phases. Phase 1 involved focus group discussions with nine community-research council (CRC) members (n = 2) and four in-depth interviews (n = 4) to gather perspectives on existing models of nutrition. Phase 2 refined scales through two additional focus group discussions (n = 2) with a total of nine participants and two in-depth interviews (n = 2). Finally, in Phase 3, we held ten (n = 10) cognitive interviews with AI/AN community members to refine the scales. Participants appreciated the measures' ability to provoke reflection on their relationship with nutrition and suggested adjustments to better capture cultural nuances, such as incorporating concepts like "being a good relative" to land. The Indigenous Nourishment Scales represent a departure from conventional approaches by encompassing multiple dimensions of nourishment, offering a framework that addresses epistemic injustices in nutrition measurement and grounds health measurement efforts directly in community perspectives and worldviews.

Strengthening Religious Moderation Among the People of Madura through Religious Mentoring Activities Based on Local Wisdom

This study explores efforts to enhance religious moderation among the Madurese community through local wisdom-based religious mentoring. The concept of wisdom here encompasses social religion, social culture, and social economy. The research focuses on strengthening Madurese community moderatism through such mentoring activities. Conducted as a field study with qualitative methods, this research relies on primary data from observations and interviews, and secondary data from statistical and literature sources. Using the Miles and Huberman analysis technique, the study yields two key findings. Firstly, the current state of religious moderation in Madurese society is unhealthy, evidenced by the rise of religious groups or movements exhibiting conservatism and radical tendencies in addressing contemporary social religious issues. Secondly, the Madurese community possesses local wisdom values that support religious moderation, including pesantren institutions, traditional cultural constructions with high respect for religious symbols, and diverse resources significantly influencing collective religious awareness. Efforts to strengthen religious moderation involve local wisdom-based diversity assistance activities, utilizing community worldviews that reflect their creativity and unique social religious characteristics. This study's results can significantly contribute to enhancing religious moderation in Indonesia, serving as a reference for other regions with similar characteristics. The findings can help develop a religious mentoring model that leverages local wisdom and measures its effectiveness in fostering moderate attitudes and behaviors.

Educational ethnographies on memory and territory with children in rural contexts in Colombia

ABSTRACT This paper examines children's perspectives on rural territories in two Colombian areas affected by armed conflict, exploring intersections of knowledge production, territory, and memory. Using Decolonial Perspectives and Escobar's territory concept, an educational collaborative ethnography was conducted. Territory is conceptualised as a biophysical and epistemic space shaped by community worldview. This paper reflects on how collaboration with children contributes to decolonising representations of conflict-affected rural territories, allowing the recognition of its values and the reconstruction of negative dominant representations. Data collection involved five months of participant observation, engaging children, teachers, parents, grandparents, community leaders, and researchers. Activities included walks, reading circles, workshops, map-making, and family garden visits to construct narratives about the past and present. Analysis revealed situated knowledge production, with territory acquiring semantic and experiential meaning. Peasant children's perspectives challenge homogenising discourses about childhood, war, peace, and rurality, emphasising agency and exploring multiple forms of knowledge.

Understanding Needs for Chronic Musculoskeletal Pain Management in a Northern Dene and Métis Community: A Community Based Needs Assessment

ABSTRACT Background Chronic musculoskeletal (MSK) pain disproportionately affects Indigenous Peoples, and rural/remote communities face significant barriers in accessing care. La Loche, a Dene/Métis community in northern Saskatchewan, has limited access to specialized chronic pain management services and specialized health providers. Aims The aim of this needs assessment was to gain insight into the community’s priorities, strengths, and concerns regarding chronic MSK pain management. Community engagement and relationship building were essential to ensure that cultural protocols were respected and community worldviews were accurately represented. Methods A community-directed needs assessment was conducted in collaboration with local health care providers and community members. To ensure appropriate representation of community-led priorities, reflexive thematic analysis was utilized and rooted within interpretive description and informed by community-based participatory research and Two-Eyed Seeing. Open discussions were conducted in person, over the phone, or via Zoom in a semistructured format. Thirteen individuals were interviewed (eight community members, five health care professionals). Results Interviews conducted with community members and health care providers were analyzed separately. Both yielded the same four major overarching themes: (1) impact of pain on daily living, (2) barriers limiting access to care and the understanding of pain between health care provider and patient, (3) systemic oppression and negative experiences with health care, and (4) strength-based solutions. Conclusions Five recommendations were developed to promote culturally safe and patient-centered environments for chronic MSK pain communication and future care delivery: (1) person-centered and community-directed care, (2) clinic model and staffing requirements, (3) practitioner education and awareness, (4) community education and awareness, and (5) community resources.

Re-righting renewable energy research with Indigenous communities in Canada

The global call to address climate change and advance sustainable development has created rapid growth in research, investment, and policymaking regarding the renewable energy transition of Indigenous communities. From a rightsholder perspective, Indigenous Peoples' vision of sustainability, autonomy, and sovereignty should guide research on their energy needs. In this paper, we present a multi-method, inductive examination to identify gaps between Indigenous communities' expressed needs and rights, and the questions researchers and policymakers investigate in energy transition research conducted in the context of Indigenous communities located in Canada. We combine a systematic review of the extant literature, a scoping review of the grey literature on off-grid communities by Indigenous and non-Indigenous governments and non-governmental policy bodies, qualitative primary data collected via fieldwork, and an in-depth study of an Indigenous-led renewable energy transition study conducted by Haíɫzaqv Nation's Climate Action Team. We holistically examine these different perspectives and identify emergent themes to recommend ways to bridge the gaps between off-grid renewable energy research and stated Indigenous community priorities. Specifically, we recommend designing equitable research practices, understanding community worldviews, developing holistic research goals, respecting Indigenous data sovereignty, and sharing or co-developing knowledge with communities to align with community priorities closely.

Understanding preferences for bicycling and bicycle infrastructure

Using survey data collected in New Jersey, we analyze the frequency of bicycling and respondent perceptions of the safety of various bicycling facilities. Data was collected via a mixed-mode survey design, including intercepts, bicycle hangers, flyers in bicycle shops, and a Facebook advertisement targeted toward bicyclists in New Jersey (N = 1937). This provided us with a reasonable sample of respondents that included bicycle commuters and non-cyclists. Data on cycling frequency was collected for recreational and commute trips. Respondents ranked the relative safety of images of bicycle facilities, ranging from cycling on-street to off-road trails. We also collected attitudinal data on risk perceptions and world views linked to political perspectives. Our analysis suggested that feeling safer with on-street bicycle lanes and off-street bicycle paths is not associated with the frequency of bicycling, while feeling safer on-street in traffic is associated with the frequency of bicycling. In analyzing correlates associated with our images of bicycling infrastructure, we found those with more liberal/egalitarian world views prefer on-street bicycle lanes and off-street bicycle paths, while those with traditional community world views tend to not feel safe with on-street bicycle lanes and bicycling in traffic. Those who are risk takers also feel safer bicycling in traffic. Most other demographic controls in our models give us the expected results. Policy implications suggest that bicycle infrastructure will be less controversial when world views are more liberal/egalitarian, but that making all streets safer might be a useful approach for increasing the frequency of bicycling.

Shakespeare and Queer Representation

Shakespeare and Queer Representation

Community Worldview of Springs in Panyabungan District

Community behavior is basically a cultural manifestation that is influenced by several factors, including: environmental, social, economic and cultural conditions, as well as the behavior of people on the banks or around water sources in the Panyabungan sub-district. People use rivers and lakes as a means of bathing, washing and latrines. This behavior is a manifestation of culture caused by the functional relationship between humans and their environment. Bathing, washing, and latrine (MCK) is one of the needs of everyone. To meet these needs the community in the district. Panyabungan performs actions such as cleaning the body, washing clothes, household furniture and kitchen utensils as well as urinating and defecating, but there are some people who use water sources for business and excavation purposes. The purpose of this study was to determine the perception and attitude of the community regarding the springs, to determine the community factors in the use of water sources and the use of springs around us in daily life. Sampling was carried out in August 2021 using qualitative methods and data collection methods with interviews using questionnaires. The results showed that most of the people in the district. Panyabungan utilizes water sources and springs for bathing, washing, latrine activities as well as businesses such as excavation C and drinking water companies. This is caused by several factors, including environmental, social, economic and cultural conditions. Public understanding of clean and healthy behavior is quite high, although the manifestation of behavior in utilizing river water, lakes as a means of bathing and washing in fulfilling other needs is still carried out. Meanwhile, for food and drinking needs, in general, they still use drilled wells and PDAM water. From the results of this study, no significant health impact was found, instead what was felt was that the environment seemed shabby, clothes that were washed easily faded and became wrinkled.

Estate Planning and Wills Across Borders: Sometimes a Quagmire in the Making

In this article a synoptic evaluation is made in respect of the estate planning and wills of South African nationals working, investing or living in foreign jurisdictions, in the broader context of globalisation and internationalisation. Estate planners and testators may inadvertently leave family members in a financially vulnerable position or diminish family assets due to a non-appreciation of international private law. The importance of international wills, the role of testamentary trusts, and the potential impact and reciprocity of international instruments are considered. The most applicable Hague Conventions and the EU Succession and Matrimonial Property Regulations are discussed in an attempt to give an overview of the current legal position. In discussing the role of international private law, its practical application is illustrated by way of reference to a few jurisdictions popular among South Africans with multi-jurisdictional estates, namely Malta, Portugal, the Netherlands and the United Kingdom. Although there may be more popular emigration jurisdictions amongst South Africans, this contribution focusses on the South African who lives, works and plays in a European context, without necessarily cutting his or her ties with the homeland. Not all attempts to harmonise wills, deceased estates, succession and matrimonial property regimes have been met with the same levels of enthusiasm by the international community. Contributing hereto may be the fact that fiduciary law deals with sensitive and very personal aspects of individuals and is closely linked to the different worldviews of communities. It is argued that not only fiduciary advisers and will drafters, but also attorneys and notaries involved with prenuptial agreements, should be proficient in the workings and implications of the applicable international instruments. Lastly, an argument is made for more pragmatic and commercial style thinking in the arena of fiduciary law.

Rethinking Development: Vikalp Sangam and the search for alternatives in India

It is increasingly becoming evident that the current model of “development” has led the world to the brink of a climate disaster, as the very fundamentals of the natural systems on which the world’s current economic structure is predicated upon stand compromised. Vast tracts of lands have become poisoned and barren, and the rising seas are threatening coastal cities and ecosystems. As people begin to make sense of this rapidly devolving situation, some serious and well-considered attempts are being made to craft an alternative model of human existence. In India, Vikalp Sangam or the “Confluence of Alternatives” is an emerging platform, which is leading this exploration through a blend of modern progressive thinking, and ancient wisdom of indigenous peoples and other traditional community worldviews. It is empowering these ideas as well as the practice of alternatives to reach a large audience and become viable for discussion, analysis and eventual replication in other places. This paper analyzes the opinions, facts, theories and data emerging out of the Vikalp Sangam process to understand the evolution of “alternatives” thinking in India, and how it can influence the process of recalibrating the larger idea of development in the country. It focuses on the process by which a fundamental and transformative systemic change could be introduced into the society for the construction of a new political-economy that moves beyond both corporate capitalism and state socialism and towards the creation of “Radical Ecological Democracy”, based on climate justice, environmental sustainability and socio-economic equality.

HUMAN AS A CARRIER OF THE WORLDVIEW: INDIVIDUAL AND COLLECTIVE DIMENSIONS

Purpose. The purpose of the study is to outline the links between individual and collective dimensions of the human worldview. This purpose requires solving two tasks: to update philosophical ideas formed by reflection on human and community worldview; to identify and generalize the relationship of singular and general in the context of the problem of human worldview. Theoretical basis. The study is based on philosophical reflections about manifestations of singular and general worldviews. Such reflections appeared in European philosophy quite a long time ago (Dilthey, Rickert, Jaspers). Ukrainian and foreign philosophical discourse considers both measures of the worldview. And a role of the carrier of worldview plays either human or society. We can see that in researches of S. Krymskyi, I. Nadolniy, V. Popov, N. Rozhanska, V. Tabachkovskyi, V. Shynkaruk, V. Poythress, D. Rousseau, D. Billingham, C. Gianolla and others. However the links between individual and collective dimensions of worldview are not clearly outlined. It is possible to note the research of V. Popov who focuses on the problem of socio-collective and individual dimensions of worldview. But the scientist focuses more on the use of the concept of worldview in these two meanings. Human as a social being interacts with worldviews of other individuals. That is why we can speak of two dimensions of the worldview function: individual and collective. This problem became topical due to acuteness of the links between human and society in modern life. Originality. The author outlined key links between individual and collective dimensions of human worldview functioning. The study identified a role of human as a carrier of the worldview in formation of collective worldview. Conclusions. Human as a worldview carrier plays a key role in formation of collective worldview. In philosophical discourse thoughts about links between individual and collective worldviews are different and sometimes conflicting. We have a discussion problem of uniformity and diversity of collective worldview. Collective worldview is showed as a circulation of different ideas and views of individuals. But collective worldview is showed as a whole system of individual views too. Collective worldview manifests as integrated phenomenon because it is based on common worldviews of individuals. At the same time the human is influenced by collective worldview in particularly as a past generation heritage.

Good Heart: Aboriginal Women's Understanding of Risk and Protective Factors

Aboriginal women's voices have been largely absent in informing efforts to prevent cardiovascular disease, despite evidence that centreing strategy around community's worldviews can drive health improvements. The aim was to gauge an understanding from Aboriginal women in South and Central Australia of the factors that put women at risk or protect from cardiovascular disease. A participatory centred, grounded theory study was developed and endorsed by an Advisory Panel of Aboriginal women. Five Aboriginal women's groups designed and participated in yarning circles. Six constructs of women's conceptualisation of risk and protective factors were explored. First level analysis and member checking was performed by the researcher. Final analysis and interpretation was undertaken by the Advisory Panel. The heart is vital for a woman's spiritual and physical wellbeing, and having cardiovascular health is important for women. This understanding is the core of a conceptual framework identifying personal factors which keep women's hearts strong or can make them sick, and social factors that affect women's capacity to care for their heart. Personal biopsychosocial factors include women's Aboriginal identity, connectedness and belonging, stress, grief, hereditary disease, lifestyle, health knowledge and relationship with services. The social factors are community; family; racism; financial hardship; government policy and funding; environment; individual, family and group supports; and accessible health and community services. Aboriginal women have identified personal and social factors enabling prevention of cardiovascular disease. The challenge is to embed this conceptual understanding into services to promote and enable those aspects protecting Aboriginal women's cardiovascular health.

A coexistence of Paradigms: Understanding Human–environmental Relations of Fishers Involved in the Bycatch of Threatened Marine Species

In this article, we study a fishing community and its relationship with non-human species, including threatened marine mammals and turtles incidentally captured by fishers. We focus on the interaction between this fishing community and a group of conservation experts who seek to protect these vulnerable species by proposing the testing of alternative fishing gear. This conservation practice, however, ignores the fishing community's worldview − which includes its relationship with animal species and the links and negotiations established with other stakeholders. Through an interdisciplinary ethnographic approach, we find that although fishers classify species according to their capacity to be exploited as a resource, they may also be willing to become strategic conservationists by negotiating with conservation experts to protect some of these species. The coexistence of strategic conservation and resource exploitation practices in this fishing community does not preclude the existence of an 'implicit communalism', in which resource exploitation is rooted in daily intimacy with various species. A comprehensive reconstruction of local perspectives and practices is a first step towards a democratic exchange between local and expert knowledge in pursuit of the conservation of biodiversity.

Ethical Challenges of Parenting Interventions in Low- to Middle-Income Countries

This article explores ethical issues raised by parenting interventions implemented in communities in low- to middle-income countries (LMICs) with rural, subsistence lifestyles. Many of these interventions foster “positive parenting practices” to improve children’s chances of fulfilling their developmental potential. The practices are derived from attachment theory and presented as the universal standard of good care. But attachment-based parenting is typical primarily of people living Western lifestyles and runs counter to the different ways many people with other lifestyles care for their children given what they want for them. Thus, such parenting interventions involve encouraging caregivers to change their practices and views, usually with little understanding of how such changes affect child, family, and community. This undermines researchers’ and practitioners’ ability to honor promises to uphold ethic codes of respect and beneficence. Support for this claim is provided by comparing positive parenting practices advocated by the United Nations International Children’s Emergency Fund (UNICEF; with the world health organization [WHO]) Care for Child Development (CCD) intervention with parenting practices typical of communities with rural, subsistence lifestyles—the most common of lifestyles worldwide and largely observed in LMICs. As UNICEF has a considerable presence in these countries, the CCD intervention was selected as a case study. In addition, parenting interventions typically target people who are poor, and the issues this raises regarding ethics of fairness and justice are considered. Recommendations are made for ways change agents can be sensitive to the living conditions and worldviews of communities, and, thus, be appropriately effective and ethically sensitive to the diverse needs of different communities.

Life on thin ice: Insights from Uummannaq, Greenland for connecting climate science with Arctic communities

What are the links between mainstream climate science and local community knowledge? This study takes the example of Greenland, considered one of the regions most impacted by climate change, and Inuit people, characterized as being highly adaptive to environmental change, to explore this question. The study is based on 10 years of anthropological participatory research in Uummannaq, Northwest Greenland, along with two fieldwork periods in October 2014 and April 2015, and a quantitative bibliometric analysis of the international literature on sea ice – a central subject of concern identified by Uummannaq community members during the fieldwork periods. Community members' perceptions of currently available scientific climate knowledge were also collected during the fieldwork. This was done to determine if community members consider available scientific knowledge salient and if it covers issues they consider relevant. The bibliometric analysis of the sea ice literature provided additional insight into the degree to which scientific knowledge about climate change provides information relevant for the community. Our results contribute to the ongoing debate on the missing connections between community worldviews, cultural values, livelihood needs, interests and climate science. Our results show that more scientific research efforts should consider local-level needs in order to produce local-scale knowledge that is more salient, credible and legitimate for communities experiencing climate change. In Uummannaq, as in many Inuit communities with similar conditions, more research should be done on sea ice thickness in winter and in areas through which local populations travel. This paper supports the growing evidence that whenever possible, climate change research should focus on environmental features that matter to communities, at temporal and spatial scales relevant to them, in order to foster community adaptations to change. We recommend such research be connected to and co-constructed with local communities to ensure their needs and values are integrated into the research process and outputs.

The World-View of Penan Community on Quality of Life

The issues of poverty among the Penan communities are often associated with the development policies and government policies that are too forward thinking and living experience that goes beyond the Penan community understands on quality of life. Accordingly, the main objective of this study is to examine the concept of quality of life based on the Penan community’s construction. By exploring their own worldview on life, daily life activities, and social environment, their relationship with the environment and culture and belief system will be elucidated using an abductive research strategy. This is because social reality is seen as a social construction by actors. The study population comprised of the Penan communities living in Long Urun Resettlement in Belaga District, Sarawak. Purposive sampling technique was used in this study. A total of 50 household heads were interviewed using in-depth interview. Focus group discussions were conducted with the Belaga District Officer, Belaga District Health Officer, Belaga District Education Officer, Primary School Teachers, community leaders and religious leaders of the Penan community. The results showed the accessibility of facilities and infrastructure are the themes that resonate as prominent features for the community, followed by the theme of community, resources and environment, physical and psychological well-being, family relationships, participation, and capability in order to understand the meaning of quality of live from the Penan community world-view. In short, the objective indicators of quality of life still remains a key feature compared with subjective indicators or non-material aspects of life.

Revisiting Community Bidayuh Empowerment Using Abductive Research Strategy

Previous studies shows that the failure of community development in Malaysia always related with two aspects such as the emphasis on top-down approach which is the centralization of power without the active participation of community members and also a limited understanding of the needs and aspirations of the local people. Therefore the main objective of this study is to understand the meaning of empowerment from the world-view of Bidayuh community itself. This study using abductive research strategy and a phenomenology research paradigm which is based on idealist ontology and constructionist epistemology. This paradigm focuses on the lived experience of the Bidayuh Bukar community which are shaped by their own value and daily life experience. Data was gathered through in-depth interviews conducted with 50 informants. The Bidayuh understanding of empowerment was analysed from themes derived from the knowledge, experience, interpretation, action and the reaction of the Bidayuh Bukar community world view. The findings show that the Bidayuh understanding of empowerment is a process in which power is developed, promoted, obtained, shared, simplified or adapted by individual or groups in social interaction that would allow them the ability to use internal capability themselves to do something, to take effect and make a difference in the community as a product that has been strengthened. In short, it refers to a process in which a person or a group are at a point where they are able to use the skills, ability and capacity themselves in understanding, interpreting problems and then define the requirements and translate these requirements to the process definition action through participation in the organization itself.

Disseminating research in rural Yup'ik communities: challenges and ethical considerations in moving from discovery to intervention development

BackgroundThe native people of Alaska have experienced historical trauma and rapid changes in culture and lifestyle patterns. As a consequence, these populations shoulder a disproportionately high burden of psychological stress. The Yup'ik Experiences of Stress and Coping project originated from rural Yup'ik communities’ concerns about stress and its effects on health. It aimed to understand the stressful experiences that affect Yup'ik communities, to identify coping strategies used to deal with these stressors and to inform culturally responsive interventions.ObjectivesHere, we examine the process of moving from research (gaining understanding) to disseminating project findings to translation into intervention priorities. We highlight the importance of community participation and discuss challenges encountered, strategies to address these challenges and ethical considerations for responsible intervention research with indigenous communities that reflect their unique historical and current socio-cultural realities.DesignCommunity-wide presentations and discussions of research findings on stress and coping were followed by smaller Community Planning Group meetings. During these meetings, community members contextualized project findings and discussed implications for interventions. This process placed priority on community expertise in interpreting findings and translating results and community priorities into grant applications focused on intervention development and evaluation.ResultsChallenges included translation between English and Yup'ik, funding limitations and uncertainties, and the long timelines involved in moving from formative research to intervention in the face of urgent and evolving community needs. The lack of congruence between institutional and community worldviews in the intervention research enterprise highlights the need for “principled cultural sensitivity”.ConclusionsCultural sensitivity requires sharing results that have practical value, communicating openly, planning for sustainability and incorporating indigenous knowledge and expertise through a community-guided process. Our research findings will inform continued work within our partnership as we co-develop culturally based strategies for multilevel community interventions to address stress.

Native Understanding of Participation and Empowerment in Community Development

Problem statement: The need for local community is often neglected at macro policy level and it is crucial to engage the native world view. The native view will provide adequate information of the needs and aspirations of the community. The aim of this study is to examine the native understanding of participation and empowerment in community development from the world view of Bidayuh rural community at Serian District of Sarawak. Approach: This study adopts a phenomenology research paradigm. This paradigm focuses on the lived experience of the Bidayuh community which are shaped by their own value and daily life experience. Data was gathered through in-depth interviews conducted with 50 respondents. The native understanding of participation and empowerment was analysed from themes derived from the knowledge, experience, interpretation, action and the reaction of the Bidayuh community world view. Results: The findings show that the native understanding of participation by the Bidayuh community is not just limited to the implementation stage but also involves other stages such as planning, assessment and monitoring. However the natives understand empowerment as the process where an individual or a group are able to use the abilities, skills and capacity of their own. Discussion: Participation by natives in local programs enables communities to have control over resources, increases engagement and decision making and improves their general wellbeing. When individuals are empowered as a consequence of active participation, the different interests and aspirations of groups can come together towards formulating common goals or finding solutions in the rural context. Conclusion: The aspects of participation and empowerment are the main indicator that must be addressed by the policy makers when drafting new comprehensive plan to address the various issues and the problems faced by rural communities. Future studies should address the impact of the local knowledge, local specific needs and freedom in the effectiveness of community development program to native community.

Multicultural Counselor Competency in College Counseling Centers: Recommendations for Implementation

Multicultural Counseling Competency in College Counseling Centers: Recommendations for Implementation By necessity, counseling professionals are challenged with meeting the service needs of individuals from diverse groups. To answer the challenge, counselor education programs along with their accrediting bodies are increasingly more aware of the importance of cultural differences in counseling practices. The standards of practice outlined by the Council for Accreditation of Counseling and Related Educational Programs (CACREP) include updated information on social and cultural diversity that parallel current research (CACREP, 2009). The International Association of Counseling Services (IACS, 2010) also recognized the importance of multicultural counseling competence in the role of counselors/counselors-in-training working within college and university settings. Thus, solidified counselor-in-training multicultural counseling awareness and knowledge of self and others, and skills when working cross-culturally are of the utmost importance. The purpose of this article is to recommend ways to implement evidence-based multicultural counseling competency standards for counselors-intraining working as interns or practicum students in university counseling centers. To do so, the article describes a current college counseling center Alcohol and Other Drug (AOD) program's procedures and methods for training and measuring counselor-in-training multicultural counseling competency. Beforehand, a brief review of the multicultural counseling competency research is provided that includes a review of common instruments of self-reported multicultural counselor competence (MCC). Self-reported MCC instruments can be utilized by counseling center programs to measure counselor-in-training multicultural counseling learning outcomes. Recommendations are outlined for the implementation of MCC standards into college counseling centers that can be utilized with on-site counselors-in-training. The article concludes with a discussion on meeting college counseling center standards of practice, future research, and new directions in multicultural counseling. Multicultural Counseling and Counselors-in-Training Sue et al.'s (1982) work provided the basis for MCC through the use of a three factor model (i.e. self-assessed attitudes/beliefs, knowledge of populations diverse from self, and the skills necessary to work with people diverse from our selves). First, counselor awareness of attitudes/beliefs toward their own race, ethnicity, and/or cultural heritage and their beliefs/attitudes toward the race, ethnicity, and cultural heritage of others is one factor in MCC. Second, counselor multicultural knowledge is generally defined as an understanding of the world-views of communities and the individuals within diverse communities. Third, multicultural counselor competence in terms of skills involves counselors' ability to use culturally sensitive interventions and strategies when working with clients from diverse backgrounds. The three factor model was embraced in whole or in part by counseling fields and has become a guide to the counseling education standardization bodies (e.g. CACREP, 2009). Thus, the definitions that guide counselor competence also guide how counselors-in-training are educated. Multicultural Counseling Competency The three factor model helped to define multicultural counseling competency (MCC). Pope-Davis, Liu, Toporek, and Brittan-Powell (2001) stated that MCC is guided by the three-factor model (awareness of attitudes/beliefs, knowledge, and skills) introduced by Sue et al. (1982). As suggested by Middleton et al. (2000) counselor-in-training MCC should include: (a) examination of their cultural values to see how they impact their cultural biases, (b) recognition of the impact of the counselor's own cultural values on diverse populations, and (c) acknowledgment of the differences that occur between diverse populations. …