Latino Culture

Exploring the Latino Culture
L. Michele Henline
Arizona School of Professional Psychology
Cultural Diversity
Winter Term, February 2000

Abstract
Each year people from Mexico, Central and South America are migrating to the United States, bringing their culture, values and customs. Therapists today need to become informed of these different values and cultures in order to treat them successfully. One must not assume that this population is the same due to speaking a common language. There are differences between countries, histories, values, customs beliefs and dialect. This paper will primarily focus on the Central American countries.

Exploring the Latino Culture

    The Latino population consists of different groups, Mexicans, Puerto Ricans, Cubans, Central Americans, and South Americans. Each group has a different immigration background, experience and discrimination. Therapists need to be aware of the difficulties these immigrants encounter and have an understanding of their culture in order to be successful with treatment. Spanish terms for medical conditions need to be understood for effectively diagnosing this population. Religion is an important aspect of treatment as well and needs to be acknowledged by the therapist.
    Most of the immigrants from Central and South America have settled in California, New York and New Mexico. Many are often political or economic refugees. Millions have entered the U.S. illegally since 1950 and have been exploited, harassed, traumatized, and deported (Dana, R., 1993). It is estimated that Latino’s will be the largest minority group in the U.S. by the year 2005. The Latinos have a high rate of unemployment and often live in substandard housing. Many are blue-collar workers with a discrepancy in income when compared to the Caucasian. In 1992, the Latino man averaged $20,054 per year while the women earned $17,124 per year. Caucasian males earned $31,765 and women earned $21,930 per year (Sue, D., Sue, D., 1999).
    There is a high rate of Latino adolescents that drop out of school, approximately one-third will not complete high school. One reason is due to language barriers. Spanish usually is the primary language of the first generation and many times the primary language of the second generation as well (Sue, D., Sue, D., 1999). They may be bi-lingual but consideration needs to be made to their primary language in regards to diagnosising or using assessments in English. Misinterpetations can occur between the therapists and the client when using the clients secondary language. Use of the client’s primary language may be necessary even if the client knows English. Self-disclosure may lead to fragmented information in English. There may be speech distortions that can be misinterpreted if their language is not used (Dana, R., 1993).
    Latinos have a group identity, which is focused around “familism”. Familism includes family obligations and family support. The family is an extended kinship group which includes the immediate family or nuclear family called, “la casa”, plus the extended family containing aunts, uncles, grandparents, cousins, godparents, and even some close friends (Dana, R., 1993). They tend to have a strong loyalty to their family and cooperation is encouraged while competition is discouraged among the members. Interpersonal relationships are important for this culture. They have a deep respect and affection among their friends and family (Sue, D., Sue, D., 1999).
    Part of the personal identity within the Latino population includes the term “respeto”, meaning, respect. Elders are to be respected, likewise women are to respect the men, and respect is to be given to persons of authority (Dana, R., 1993). They tend to be religious and strict in child rearing. Within the extended family, each member has a role. The grandparents have wisdom, the mother has abnegation, the father has responsibility, children should be obedient and godparents are to be resourceful. The extended family is first sought with problems before outside help is sought (Sue, D., Sue, D., 1999).
    The father is the primary authority figure with sex roles clearly defined. Female children are severely restricted from sexual behavior while the male children have more freedom. Parents help their kids financially even through their marriages but expect the children to contribute to the family when they can. Older children are expected to help with the younger siblings (Sue, D., Sue, D., 1999).
    Latino’s value the family over themseves, and frown on divorce even as a last resort to marital difficulties. In 1994, approximately 71% the population had two married parents. Many believe misfortune in life is inevitable and they feel resigned to their fate, therefore, family life becomes their fate many times (Sue, D., Sue, D., 1999).
    Traditional sex roles are described as “machismo” for the men and “maricinismo” for women. Machismo describes the males physical dominance and sexual availability. It also describes a provider who is responsible for the welfare, protection, honor, and dignity of his family. All members of the family are expected to be obedient the father (Dana, R., 1993), (Sue, D., Sue, D., 1999). Marianismo describes the women to be spiritually superior and capable to endure all suffering, with reference to the Virgin Mary. After marriage, the women are expected to sacrifice but be strong, nurturing, submissive, flexible, and persevere. They believe that this will ensure survival and power through the children (Dana, R., 1993), (Sue, D., Sue, D., 1999). Domestic violence can become acceptable within these roles.
    In Nicaragua, it is acceptable for husbands to punish or “correct” his wife with violence. Many of the women view this part of marriage as part of life. Recently, the Nicaraguan Penal Code changed from assaulting wives and children being a crime if the injuries required 10-15 days to heal to harsher sentences for offenders and making restraining orders available. Unfortunately, many public officials and police officers still believe that it is socially acceptable to beat wives and this law is difficult to enforce. Due to the lack of support or a safe haven, many women do not report the abuse for fear they will be punished again by their spouse (Ellsberg, M. et al., 1999).
    In Chile, up until 1989, women and children had no basic human rights. A Civil Code of Chile before 1989 stated that the wife owed obedience to the husband, and the husband owes protection to the wife. The husband had authority over the wife’s possessions and person. On June 9, 1989 this Civil Code was changed and now stated that the husband and wife should reciprocally respect and protect each other. Divorce is also illegal in Chile. The women in this country define their role as mother, cook, ironer and sewer. Their self-worth is based on how well she fulfills these roles in relationships to others (McWhirter, P., 1999). These roles are important when viewing the health of this population.
    Latino’s view good physical and mental health as having a balance with God and a congruence or harmony with the family, other persons, and the customs of the church. In order for the American therapist to treat a Latino successfully, there must be a style that is comfortable and acceptable to Latino’s. Many of the ingredients used by folk healers must be taken into consideration. Understanding the cultural knowledge and attention to the behavioral implications of respect, personalizing, and conversing is necessary when dealing with this population. The therapist needs to accept and understand the importance of familism and church, as well as the meaning of the client’s relationship to these cultural entities. It will be difficult to establish confianza en confianza (trust) that exists between the Latino community and with traditional healers (Dana, R., 1993).
    Culture bound syndromes also need to be explored when dealing with this population. Many times they may refer to what is ailing them in terms they carry from their country. Unfortunately some of these words mean different things to people from different countries in Latin America. For example, “mal del cerebro o de la mente” can mean “bad in the mind or brain” (Mezzich, J., et al., 1996) to one Latino but to another from Nicaragua it can mean the person has no respect of others, is violent, or crazy, (J.A. Mora-Jimenez, personal communication, February 12, 2000). Nerviosidad may describe nervousness (Mezzich, J., et al., 1996), but to a Nica (Nicaraguans often refer to themselves as a Nica), it describes being traumatized, is situational, and panic attacks, (J.A. Mora-Jimenez, February 12, 2000).
    Natural healers can be viewed differently from person to person in this population as well. For example, curanderos to some are natural healers that use herbs, prayers, and magic (Dana, R., 1993), to a Christian Nica or other Christian Latinos; these healers are in the same class as brujas or “witches”. The difference being the curandera uses white magic to remove the spells that the brujas place on people using black magic, (J.A. Mora-Jimenez, February 12, 2000).
    In conclusion, one can see how important it is for the therapist to be knowledgeable on the culture that he/she is attempting to help. Without this knowledge they can unknowingly harm the client or cause the client to reject all forms of help. A therapist must never assume all Latino’s come from the same culture or value system similar to the belief that all Caucasians have the same values and traditions.

Links

Race Relations	Latino Historia
Nicaragua	Mexico ONline
Healing latinos	Cultural Diferences
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