R.A. & Tello, J. (Eds.) (1998). Family Violence and Men of Color:
Healing The Wounded Male Spirit. New York, NY: Springer Publishing
reviews research on the prevalence of domestic violence, child abuse
and homicide in special populations, including African American, Latino/Chicano,
Asian American and Native American. Empirical, clinical, experiential,
and narrative approaches provide the reader with a culturally integrated
perspective of this controversial subject. Also addressed is the need
for more culturally-sensitive research that would result in more effective
prevention and intervention efforts in years to come.
The book's writers and editors reached the following conclusions: 1)
The field is sorely lacking in research and treatment models to assist
in the healing of men of color and domestic violence; 2) The present
models not only are inadequate, but many times mirror the violence and
control that we are attempting to address; 3) A major root cause of
domestic violence in men of color is in the historical oppression and
violence that people of color have experienced and continue to experience
today; 4) Spirituality is a foundational element needed in the assessment
and healing processes in working with men of color; and 5) The integrated
inclusion of family/community as part of the healing and ongoing recovery
process is essential.
R.A. & Goubaud-Reyna, R. (1998). Clinical Treatment of Latino Offenders.
In R. Carrillo & J. Tello (Eds.), Family Violence and Men of Color:
Healing the Wounded Male Spirit (pp.53-73). New York, NY: Springer
Publishing Company, Inc.
describes a treatment process for court-mandated Latino immigrant men
from Mexico, the Caribbean, and Central America. The model is based
on the Hombres Nobles philosophy and pre-columbian, postcolonial theory.
The successful treatment of the Latino batterer requires thorough diagnostics,
tailored treatment plans, and needs assessments to include the battererís
family members. An emphasis on the values of respect, dignity, trust
and love articulated in their own language and cultural milieu can contribute
to successful rapport building. It is imperative that the effects of
colonialization, racism, discrimination, and migration be addressed
in treatment. The authors' preference is that the treatment focus be
systemic and intergenerational, including as much of the family as possible,
whenever it is safe to do so.
J.C. (1980). A Cultural-Consistency Theory of Family Violence in Mexican-American
and Jewish Ethnic Groups. In Straus M.A.& Hotaling,G.T. (Eds.),
The Social Causes of Husband-Wife Violence (pp. 68-81).
suggests that even cultural norms that do not have a manifest reference
to violence also affect the level of violence. For example, norms may
structure family roles in a way that increases tension and hostility
in the family, even though that is not what is intended. Carroll argues
that the elements of a culture tend to be interdependent. He applies
this "cultural consistency" theory to Mexican-American and Jewish-American
families. For example, Carroll concludes that in Mexican-American families,
norms call for male dominance in husband-wife relationships and father
dominance in parent-child relationships. As a result, it is not legitimate
for a wife or child to contest the husband or father. These norms are
systematically linked to a high level of violence. In Jewish families,
it is not illegitimate to argue with one's husband, wife, or father.
Conflicts are not settled on the basis of ascribed power, but on the
basis of discussion and knowledge (either scriptural or scientific).
To the extent that this ideal is followed, conflicts can be settled
without resorting to violence. While this chapter examines only two
ethnic subcultures, it is a promising beginning to the development of
a typology of family subcultural norms and their role in permitting
or discouraging the use of violence as a means of conflict resolution.