Counseling Mexican Americans: A Multimodal Approach

The author describes a culturally sensitive and relevant therapeutic framework for nonminority and minority counselors working with clients of Mexican-American heritage. Lazarus's multimodal approach provides the basis for this framework. Prior to the presentation of the framework, the current status of Mexican-American mental health service delivery and use is examined.     

Chinese Values in Supervisory Discourse: Implications for Culturally Sensitive Practices

Despite the long history of work addressing cultural competency, relatively little attention has been given to how supervisory discourse affects the supervision unit in any context—particularly within the Chinese context. This article reflects a consideration of Chinese cultural values within the supervisor-supervisee discourse and their potentially positive and negative effects on the supervisory system. We describe an approach to supervision that details how to address intersecting forms of cultural values such as social hierarchy, piety, face-concerns, other-centeredness, and harmony that may be operating within the Chinese social and professional context. We include three supervisory practices to address Chinese values, with case examples that illustrate them.     

Some Personality Characteristics of the Culturally Disadvantaged

The relationship between sensitive maternal behavior and mother-infant vocalization during feedings was examined in an effort to determine this situational meaning of Ainsworth's concept of sensitivity. Ss were 28 white, middle-class mothers and their infants. Excerpts of home feedings videotaped at 6 and 9 months were coded for frequency of contingent vocal interaction and quality of vocal affect. Sensitive mothers were distinguished from insensitive mothers at each age period by differing vocal patterns. At 6 months, infants of sensitive mothers vocalized significantly less than did infants of insensitive mothers. Mothers in both groups responded to their infants' vocalizations equally as often. At 9 months, infants in both groups vocalized the same amount, while sensitive mothers vocalized more often in response to their infants than did insensitive mothers. The only significant difference in vocal affect was found in the greater positive affect among sensitive mothers at 9 months.     

Sexuality among Mexican Americans: a case of sexual stereotyping

The purpose of this study was to establish an empirical base for the comprehensive study of sexual preferences and practices among Mexican Americans. The sample consisted of 165 Mexican-American (86 male, 79 female) and 99 Anglo (47 male, 52 female) undergraduates. The instrument used was the Sexual Knowledge and Attitude Test (SKAT; Lief & Reed, 1972). The first section of the SKAT consists of four attitudes subscales dealing with autoeroticism, abortion, heterosexual relations, and sexual myths. The second section includes 50 true-false items testing knowledge of the biological, psychological, and social facts of human sexuality. The last section focuses on the respondent's sexual value system and practices. The design was a 2 (ethnicity) X 2 (gender) X 4 (religion) X 3 (socioeconomic status) incomplete factorial, in which the effect of interest was ethnicity. This effect was assessed controlling for subjects' age, gender, religious preference, and socioeconomic status. The dependent variables were subjects' sexual attitudes, knowledge, sexual value system, and sexual practices. Tests of significance were undertaken separately for each set of dependent variables, with a correspondingly reduced alpha level. Significant differences were obtained between Mexican Americans and Anglos, in attitudes, knowledge, value system, and practices, in clear support of the hypotheses.     

Parameters for Creating Culturally Sensitive CBT: Implementing CBT in Global Settings

The current article is a commentary on the article, “A Common Elements Approach for Adult Mental Health Problems in Low- and Middle-Income Countries,” which describes a form of transdiagnostic CBT and its implementation among a highly traumatized Burmese and Iraqi group. Murray et al.’s (this issue) article is one of several new studies indicating the efficacy of CBT in global contexts. In this commentary, we suggest a set of parameters to create culturally sensitive CBT in global settings in a way to maximize efficacy and effectiveness. When applicable, we will discuss ways in which these parameters are illustrated by Murray et al. in this pilot study. These parameters can be used more generally to design culturally sensitive CBT studies in global contexts and to evaluate such studies. Some examples of these parameters are culturally appropriate framing of CBT techniques, assessing and addressing key local complaints (e.g., somatic symptoms) and local catastrophic cognitions, and incorporating key local sources of recovery and resilience.     

Culturally Sensitive Therapy with Low-Income Ethnic Minority Clients: An Empowering Intervention

In this article the author discusses how to engage low-income ethnic minority clients in psychotherapy. She proposes the empowering model of clinical intervention, which views clients and their difficulties in the context of their cultural identities, and social backgrounds and intervenes within a framework that is ecological and empowering. Further, clinicians need to clearly identify clients’ abilities and cultural needs in order to accurately assess and utilize their strengths and resources. The empowering model of clinical intervention is described as culturally sensitive and ecologically valid. The model provides a structured and predictable format that maintains client safety and control while addressing the challenges of race, class, sexual orientation, and other client differences.     

Death-Related Attitudes and Behavior among Mexican Americans: A Review

ABSTRACT: A review of the literature on death-related attitudes and behavior of Mexican Americans is presented. Special focus is given to the 1976 study of Kalish and Reynolds which concludes that Mexican Americans are more accepting of death than Anglos and other ethnic groups. Some of the study's findings are found to suggest that the opposite may be true. An alternative interpretation of the findings is given along with suggestions for future research.     

Volunteer work in the church among older Mexican Americans

The purpose of this study is to identify the factors that influence the amount of volunteer work that older Mexican Americans perform in the place where they worship. The relationship between religion and volunteering is viewed from a social identity perspective. Data from a nationally representative sample of older Mexican Americans suggest that Evangelical/Pentecostal church members spend more time performing volunteer work at church than older Mexican Americans who affiliate with other denominations. Moreover, the findings indicate that the difference in the amount of volunteering between the two groups can largely be explained by differences in the nature of the spiritual support that Evangelical/Pentecostal receive from their fellow church members as well as depth of their commitment to their faith.     

Personality structure of Mexican Americans using the Comrey Personality Scales

The Comrey Personality Scales (CPS) were used to examine the personality structure of 176 Mexican American college students. A majority of the eight factors maintained substantial loadings and corresponded closely with Comrey's normative sample as well as with Brazilian and New Zealand samples. Two factors, Conformity and Orderliness, showed the weakest fit across all four groups. Overall, the CPS shows adequate measurement properties for "normal" personality assessment among Mexican Americans and is preferable to instruments such as the Minnesota Multiphasic Personality Inventory (MMPI). However, the external validity of the CPS with clinical populations must first be determined prior to its use to assess psychopathology among Mexican Americans.     

The Role of Religion on the Health Practices of Mexican Americans

Twenty million Mexican Americans live in the U.S. (U.S. Census 2000 Summary File, 2000). It is vital that health care clinicians become familiar with and acknowledge the role of religion or religiosity on the health practices of Mexican Americans so that these needs may be addressed through holistic care. This paper reviews the origin and role that religion plays in the health practices of Mexican Americans. The potential benefits of addressing these client’s religious needs are examined and suggestions are offered on how health care clinicians may address these needs in a culturally sensitive manner.Josefina Lujan, MSN, RN is a first generation Mexican American who has been practicing nursing for 25 years in the Texas-Mexico border community of El Paso, Texas.Howard Campbell is an associate professor of anthropology at the University of Texas at El Paso. e-mails: jlujan1@utep.edu; hcampbel@utep.edu     

Presentation of Mexican Americans to a Memory Disorder Clinic

Despite the rapidly growing nature of the Mexican American population in the United States, relatively little is known regarding cognitive aging among this minority group compared to non-Hispanic, white individuals. The current study was conducted to describe the nature of cognitive and affective characteristics of Mexican American patients with dementia or other cognitive disorders on initial presentation to a Memory Disorder Clinic. Archival data were reviewed from this specialty clinic for 219 patients who were evaluated for the first time over a 2-year period. Twenty-two Mexican American patients were identified, and a sample of 22 matched non-Hispanic white patients was derived for comparison. When compared to non-Hispanic white patients, Mexican Americans were found in fewer numbers, reported higher levels of anxiety and depression, and produced lower scores on neurocognitive assessments. Results support the notion that Mexican American patients present for cognitive assessment and treatment at a greater stage of impairment severity as compared to non-Hispanic whites.     

Development of a Culturally Responsive Group Counseling Model for Mexican American Adolescents

This article discusses a group counseling model specifically targeted for Mexican American adolescents with behavior problems including substance abuse. An integrated model is proposed, with the model assumptions clearly articulated and specific therapeutic goals addressed in a culturally responsive manner. Foci of the model are ethnic identity, affective expression, and life choices. Preliminary findings indicate that the youths are retained in the groups at a higher rate than predicted. To live in the Borderlands means you are neither hispana India negra espanola ni gabacha, eres mestiza, mulata, half-breed caught in the crossfire between camps while carrying all five races on your back not knowing which side to turn to, run from; To survive the Borderlands you must live sin fronteras be a crossroads. —Gloria Anzaldua (1987)     

Culturally Sensitive Risk Behavior Prevention Programs for African American Adolescents: A Systematic Analysis

The current review conducted a systematic assessment of culturally sensitive risk prevention programs for African American adolescents. Prevention programs meeting the inclusion and exclusion criteria were evaluated across several domains: (1) theoretical orientation and foundation; (2) methodological rigor; (3) level of cultural integration; (4) program target or domain (e.g., schools, communities, families); (5) outcome change level assessed (e.g., addressing change in beliefs/values or behaviors); and (6) program effects on risk behaviors. Thirteen studies (N = 13) with adolescent participants ranging from 10 to 18 years were identified and evaluated. Analyses suggested that more effective culturally sensitive risk prevention programs included the following: (1) a clearly articulated theoretical orientation, which utilized both universal (e.g., behavioral theories) and culturally specific (e.g., Africultural theories) frameworks; (2) a rigorous methodological design (e.g., inclusion of control group, utilization of program manuals, valid and reliable study measures); (3) an integration of culture at multiple levels (e.g., accessibility, delivery, and content) of programming; (4) consideration of the influence of multiple contexts and domains (e.g., family, community, school); (5) multiple behavior change outcomes (e.g., behaviors, relationships, values); and (6) sustained program effects over time. Recommendations for increasing the effectiveness and efficacy of culturally sensitive prevention programs are discussed.     

Religion and Health Among Older Mexican Americans: Exploring the Influence of Making Mandas

A manda is a religious quid pro quo whereby an older Mexican American promises to perform a religious act if the Virgin or one of the saints grants a request. The purpose of this study is to see whether making mandas is associated with health among older Mexican Americans. Findings from the study model suggest that making mandas is associated with a greater sense of personal control, and more personal control is associated, in turn, with better health.     

Social Relationships in the Church During Late Life: Assessing Differences Between African Americans,Whites, and Mexican Americans

The purpose of this study is to see if there are differences in the social relationships that older African Americans, older whites, and older Mexican Americans form with the people where they worship. Data from two large surveys are pooled to see if race differences emerge in eleven different measures of church-based social relationships. These measures assess social relationships with rank-and-file church members as well as social relationships with members of the clergy. The findings reveal that older African Americans tend to have more well-developed social relationships in the church than either older whites or older Mexican Americans. This is true with respect to relationships with fellow church members as well as relationships with the clergy. In contrast, relatively few differences emerged between older Americans of European descent and older Mexican Americans. However, when differences emerged in the data, older whites tend to score higher on the support measures than older Mexican Americans.     

Cultures of moderation and expression: emotional experience, behavior, and physiology in Chinese Americans and Mexican Americans

Ethnographic accounts suggest that emotions are moderated in Chinese cultures and expressed openly in Mexican cultures. The authors tested this notion by comparing subjective, behavioral, and physiological aspects of emotional responses to 3 (warned, unwarned, instructed to inhibit responding) aversive acoustic startle stimuli in 95 Chinese Americans and 64 Mexican Americans. Subjective reports were consistent with ethnographic accounts; Chinese Americans reported experiencing significantly less emotion than Mexican Americans across all 3 startle conditions. Evidence from a nonemotional task suggested that these differences were not artifacts of cultural differences in the use of rating scales. Few cultural differences were found in emotional behavior or physiology, suggesting that these aspects of emotion are less susceptible to cultural influence.     

Culturally Sensitive Family Assessment: An Evaluation of the Family Assessment Device Used with Hawaiian-American and Japanese-American Families

This article reports the results of a study of the McMaster Family Assessment Device (FAD) used with samples drawn from two non-Anglo ethnic groups: Hawaiian-Americans and Japanese-Americans living in Hawaii. The results showed that the FAD appeared to make appropriate assessments of Hawaiian-American study participants' families and inappropriate assessments of Japanese-American study participants' families. Results also suggested that cultural norms regarding family functioning may vary according to socioeconomic status. FAD modifications are suggested.