Cultural Exploration of Latino Community.docx

8/14/2019 Cultural Exploration of Latino Community.docx

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NASP Communiqu, Vol. 33, #1September 2004

Journey to Thinking Multiculturally

A Cultural Exploration of the Latino Community

Amy Taylor

Contributing Editor's Note: This ongoing series of articles features culture-focused papers written byfirst-year Specialist level school psychology students from San Diego State University. Students reflecton their journey to thinking multiculturally by learning about a culture different from their own. Byno means are they experts in the culture they studied. The students recognize that the journey tothinking multiculturally is never-ending and forever evolving. Their stories are unique and theirexperiences brought each of them to different places professionally and personally. It is our hope thatthis series will encourage practitioners, trainers, students and other professionals to take their ownjourneys. -Tonika Duren Green

My interest in the Latino community began in ignorance. In high school the Puerto Rican side of thealarmingly segregated cafeteria was a ruckus of Spanish words launched in loud voices. I was intriguedbut always at a safe distance as the warning was always the same: they are dangerous; their passion isuncontrollable; they cannot be trusted. In congruence, I was privy to the media representation ofLatinos: their gang fights, the infidelities, the temper. I was fed a steady diet of negative, albeitalluring, stereotypes of Latino culture and I had little in the way of first-hand knowledge.

I moved to Venezuela hardly able to locate it on the map of South America. Upon arrival in theCaracas International Airport I was transported back to the loud hum of Latino verve from the highschool cafeteria, the way the words rolled off their tongues like music. The energy of the experienceexhilarated my uneasiness and shadowed my lack of the language. This would be my home for the nexttwo years.

In Venezuela I lived as the "extranjero," the foreigner. My blonde hair and pale skin defied myattempts at "blending." I avoided speaking for embarrassment, fearing I would be perceived as a dumbAmerican woman. I was instantly humbled. I began to rethink the cultural assumptions and biases andrecognize the cultural privilege I have as a white woman.

I left Venezuela knowing the culture in a deeper way than if I had just visited there. I knew that it wasrude to be the first person to leave a dinner party, which ultimately led to late night outings; thatbeing late doesn't exist; and that "en dos semanas" actually means whenever we get to it, which can benext year. I learned how to relax, enjoy myself while taking myself less seriously, and how toappreciate the personal wealth that I had in life. I fell in love with the Latino culture for all of the newunderstandings I was acquiring.

Throughout my journey to thinking multiculturally, I have been given the opportunity to reconnect withthis passion for Latino culture. I have learned through the course readings and discussions a broadexplanation for the cultural differences that I experienced in Venezuela: while the European-Americanculture plans and contemplates the future, Latinos live in the moment.

The terms Latino, Mexican American and Chicano are used throughout this paper. The term Hispanicwill not be used as it denies the influence of the indigenous cultures and overly relies on Spanish-European influence (Sue & Sue, 2003). Young people adopted the term "Chicano" in the 1960's as asymbol of pride, acknowledging and accepting the indigenous side of their heritage (Coe, 1994).


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History

The Latino population in the United States is growing rapidly, currently at 35.5 million or roughly 13%of the total population, and is projected to increase (U.S. Census Bureau, Census 2003). While MexicanAmericans constitute the fastest growing ethnic group in the United States, their history and literatureis virtually unknown and rarely taught in American classrooms. The Mexican American experience in the

United States is diverse, complex and dynamic. No single definition or history characterizes theMexican American experience, just as no single story can capture any other ethno-linguistic group. Therich complexity of Chicano history is rooted in its indigenous history. Some Mexican Americans havebeen here for generations while others will be arriving today.

The history of Mexicans in the United States predates all other Latino groups. Upon the signing of theTreaty of Guadalupe-Hidalgo in 1948, Mexicans became Mexican-Americans. This treaty gave theUnited States nearly half of Mexico's territory, what is now Texas, New Mexico, Arizona, Colorado,Utah, Nevada and California. With gold mining in California and the spread of railroad lines, "manifestdestiny" followed, providing the basis for not only the displacement of land and people but of languageand culture. Domination and subordination characterized the subsequent experiences of the variousMexican groups.

Family Practices and Structure

The dominant culture exists as an individualistic construct; conversely, Latino families are morecollective. Based on interviews as well as my cultural plunges, I have come to understand that theMexican American family expects you to achieve so that you can bring economical and emotionalbenefit to the family structure. An example of the collectivist model can be seen in the migrationpatterns of Mexican immigrants in the United States. Immigrants often have a friend or relativeawaiting them on the "other side" to help them with the transition (Falicov, 1995).

Collectivism is a basic cultural value that separates Latino culture from the dominant Americanmainstream. Collectivism requires mutual empathy, allowing Latino adolescents to preserve theirethnic identity as they navigate through the dominant culture (Falicov, 1995). For example, it is verycommon for the eldest female in the family to be expected to be responsible for the caretaking ofaging parents, according to colleagues and Latinos involved in this exploration. A central aspect ofcollectivism is La familia, orfamilismo (Sue & Sue, 2003). When I interviewed a Latina woman as partof my cultural entry experiences, she reported that her family would not move far from la frontera,orthe border, because of her close connections there to her family.

When Latino families begin to acculturate, some begin to see the perplexity of the dominant culturethat values assertiveness, independence and achievement. At this point from readings and interactionswith Latino colleagues, it is apparent that those who struggle do not entirely internally abandon theconnectedness. For example, many Latinos reside with their families and continue to take on familyexpectations while balancing a very "dominant culture" path such as graduate school. However, it wasnoted in the Latino home cultural experience that the mere fact that they were pursing an advancedcollege degree was a testament to how acculturated they had become.

As school psychologists, we must be aware of our own understanding of "family." Mother, father andchildren, in terms of Latino families, is insufficient. The significant roles of the abuelita/abuelos, thetias and tios, and other siblings and caregivers define a family as they confront the social stress ofacculturation in neighborhoods often plagued by poverty, gang violence and inferior educationalsystems. It is clear to me through exploring the Latino culture that the extended family works topreserve traditions and comfort lives. As school psychologists we must understand the effects ofmigration on families: How do families respond? What are the characteristics that enable them to beresilient? What factors place them at risk? What are the strengths that we can build upon?


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Religion and Spirituality

Religion and spirituality are very important to this culture. Many Mexican-Americans are deeply rootedin the Catholic Church (Sue & Sue, 2003). Their tight adherence to the values of piety in this life forsalvation in the after life, charity and acceptance clearly has the potential to lead to a lack of self-assurance for deeply spiritual Mexican Americans (Sue & Sue, 2003). As school psychologists it is

imperative that we do not diminish the cultural importance of spiritual advisor intervention. Talking toa religious mentor may be the culturally appropriate solution for some individuals (Sue & Sue).

Education

Latino students are traditionally in conflict with their home culture versus school culture (Sue & Sue,2003). The teacher's expectations may be in conflict with the child's home responsibilities andexpectations (Sue & Sue, 2003). Therefore, the child spends much of his or her academic life balancingon a tight-wire between the dominant culture and the home culture.

Mexican-American children tend to exhibit low achievement and mobility overall (Sue & Sue, 2003).Mexican American children have historically been marginalized by racist and separate but unequalschooling practices and facilities (Spring, 1998). Mexican-Americans have not fared well under theseeducational inequities. School authorities tended to explain these difficulties in terms of racial andcultural deficit models. Culturally biased performance tests, political opposition to bilingual educationand teachers who are unfamiliar with Latino culture created barriers to learning for Latino children.

The schools have historically played an important role in maintaining Anglo-American dominance. Usingthe social control of compulsory education, public officials wanted Mexican children in schools butsegregated so they could be indoctrinated and controlled. They were to be "Americanized" (Spring,2000), learn English, and rid themselves of the native language that was feared to be detrimental tothe maintenance of a unified nation. This is the same method of control behind the dismantling ofbilingual education today, California's Proposition 227 and other initiatives to impose highly controlledmonolingual education.

Culturally-Affirming Practices/Strategies

Mexican Americans contend with a number of unique risk factors (e.g., poor schools, gang activity,violence and drug problems). The "cultural deficiency model" blames social problems on the adherenceto traditional values and beliefs and fails to acknowledge the exploitative social system that createsand sustains these problems. The cultural deficiency perspective is being reexamined. New research issuggesting that Latinos who try to assimilate actually experience more distress than those whomaintain cultural ties to Mexican traditions (Vigil, 1999). This social adaptation theory is exemplifiedby the story of one cohort member and her family's struggle to keep their Mexican culture intact aftermigrating to the United States. Only Mexican television shows were viewed in the home; her family atetypical Mexican food; and spoke only Spanish with each other. She credits this adherence to hercultural ties to her success in her life. She is comfortable interacting in the dominant culture as shewent to school in that culture, but has also benefitted from her bicultural experience.

Most second-generation Mexican Americans find a place for themselves in the dominant culture andhave positive acculturation outcomes. An example of this resiliency and success can be explored in thestory of Luis Rodriguez and his struggle to overcome institutionalized racism, gang involvement andpoverty, ultimately to become a respected author and lecturer. The tremendous power in the story,Always Running: La Vida Loca, Gang Days in LA resonates with the idea that clearly, not all MexicanAmericans live in poverty or as victims (Rodriguez, 1993).

Implications for School Psychologists


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Latinos experience racism and discrimination in great numbers (Sue & Sue, 2003). Sixteen percent ofLatinos indicated that prejudice was the most important issue facing them (Krupin, 2001 as cited in Sue& Sue, 2003). As a result, it is important that school psychologists openly discuss cultural and ethnicidentity issues as they relate to achievement in school. To be able to do this effectively, it isimperative that school psychologists have the opportunity to explore and understand their own culturalbackgrounds and biases to best serve this population. An example of this in-depth exploration can beseen in the Seminar in Multicultural Dimensions in Counseling at San Diego State University's SchoolPsychology Program.

It is important for school psychologists to be aware of the complex interplay of historical, economical,social and political factors related to personal and social identity among Latinos. For example, asLatinos move within and between work, school, community and home, they have to contend with thepressures of diverging expectations related to overall behavior and language. These divergingexpectations can be a locus of internal conflict and stress.

From an ecosystemic perspective, the most effective interventions with Latino youth in trouble involvefamilies, schools and communities. A student who may be having trouble with aspects of adaptationcould benefit from a role model who serves as a mentor to support students in their development.Clearly, mentors would need to have experienced similar life situations to act as a positive role model.

Interventions need to be grounded in salient cultural values and beliefs. Being aware of the collectivenature of Latino households, interventions may be more effective at the group level. It is important forsupport personnel to recognize that counseling may not be sought until all other resources-family andclose friends-are exhausted. Latinos may be suffering from conflicts between societal and culturalexpectations. Counseling sessions may be more appropriately held in a church or school in theneighborhood rather than in a formal counseling setting (Sue & Sue, 2003).

Reflection

After truly experiencing this culture first hand through one-on-one connections and group explorations,I have come to reconcile the assumptions I held earlier in life. Latinos' pride in their family, theiramazing love for life, and rich connection to their traditions are aspects that I would like toincorporate in my own life. I have a greater understanding of their concept of living in the moment,which quells the previous assumptions and stereotypes. Personally, I am changing. I am growing to seethe beauty in the moment instead of the "light at the end of the tunnel." I have also learned about thepolitics behind the labels and the importance and the pride in the indigenous heritage.

No amount of reading or studying could provide the depth of understanding that was brought aboutthrough this assignment. As a practitioner it is important to prepare oneself with multiculturalcompetence. It is imperative, in this ever-changing world that we live in, that School Psychologytraining programs provide us with the tools that best meet the needs of the populations we will beserving. Throughout this paper, I have only touched upon the issues that practitioners need tounderstand when working with the Latino population.

References

Coe, M.D., (1994). Mexico:From the Olmecs to the Aztecs. New York: Thames and Hudson.

Falicov, C.J., (1995). Training to think culturally: A multidimensional comparative framework. FamilyProcess, 34,373-388.

Rodriguez, L., (1993).Always running la vida loca: Gang days in LA. New York: Touchstone Books.


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Spring, J. (2000). The American school.New York: McGraw-Hill.

Sue D. & Sue, D. (2003). Counseling the culturally diverse.New York: John Wiley & Sons.

U.S. Census Bureau (2003). Census 2003: General demographic characteristics for the United States,2003. Washington, DC: US Government Printing Office, Table DP-1.

Vigil, D., (1999). Streets and schools: how can educators help Chicano marginalized gang youth.Harvard Educational Review, 69, 270-282.

2004, National Association of School Psychologists. Amy Taylor is a student in the specialist SchoolPsychology program at San Diego State University. This paper was originally written to fulfillrequirements of the SDSU Seminar in Multicultural Dimensions in Counseling.

Documents

Cultural Exploration of Latino Community.docx