The Intersection of Latin@ Spirituality, Religiosity, Cultural Values and Health
Laura Pigozzi, Ph.D., Lecturer, MS/Certificate Program Coordinator, University of Minnesota
Language barriers, access to care, lack of insurance, low literacy, a variety of cultural factors, and often most significantly an undocumented status all contribute to the challenge of providing quality healthcare to the immigrant Latin@ community. Health disparities exist despite increasing awareness for the need for cultural competency and work to eliminate health disparities. This interdisciplinary paper will focus on individuals from Mexico and is grounded in the idea that, for Latin@s, spirituality and religiosity is interwoven with cultural values. Clinician’s understanding of this interplay will enhance their cultural competency, which may lead to better health outcomes for this population.
Various cultural concepts will be reviewed with respect to their significance and prevalence within this community. For example, an individual who is simpatico displays empathy and “behaves with dignity and respect toward others, and seems to strive for harmony in interpersonal relations” (Triandis et al. 1984, p. 1363). Other important cultural concepts include familismo, respecto, dignidad, and marianismo. The author takes care to acknowledge culture is not a static concept, but rather a dynamic one. Religiousity is interwoven with these cultural concepts.
The Catholic Church played a major role in the colonization of Mexico and the mostly forced conversion of the indigenous peoples. In the United States, in the first half of the twentieth century, the Church operated under a policy of assimilation with respect to immigrant Latin@s. However, doctrinal changes from Vatican II resulted in a more responsive attitude by the Church. Worship could now include Latin@ religious practices and styles of worship, some mixed with the influences of indigenous cultural roots. Ransford, Carrillo, and Rivera (2010) observe that “religion helps Latino immigrants gain control and bolster their health, whether real or perceived, in the face of health system barriers” (p. 864). Additionally, churches are becoming used more frequently to reach immigrant populations. Campesino & Schwarz (2006) reference empirical research that “indicate[s] that spirituality and religiousity are interwoven with their [Mexican Americans] daily lives and serve as foundations of strength in coping with life’s struggles” (p. 70). The barriers this community experience when attempting to access culturally competent healthcare are among these struggles.
Street & Haidet (2010) demonstrated that physician’s perceptions of Latin@’s health beliefs were significantly different than the actual beliefs. Confounding this situation is the existence of culture-bound syndromes such as susto and the associated traditional treatments. For example, Ransford, Carrillo, & Rivera (2010) describes a blend of traditional healing and Catholicism practices in Los Angeles, “A highly respected healer (Hortencia) blends rituals of Catholicism, advice, counseling, and limpias [ritual cleansings] to heal her patients” (p. 864). The complicated situation resulting from the intersection of spirituality, religiosity, cultural values, and health will be explored and Illustrated with data from author’s research in immigrant, Catholic, Latin@ communities.
Language barriers, access to care, lack of insurance, low literacy, a variety of cultural factors, and often most significantly an undocumented status all contribute to the challenge of providing quality healthcare to the immigrant Latin@ community. Health disparities exist despite increasing awareness for the need for cultural competency and work to eliminate health disparities. This interdisciplinary paper will focus on individuals from Mexico and is grounded in the idea that, for Latin@s, spirituality and religiosity is interwoven with cultural values. Clinician’s understanding of this interplay will enhance their cultural competency, which may lead to better health outcomes for this population.
Various cultural concepts will be reviewed with respect to their significance and prevalence within this community. For example, an individual who is simpatico displays empathy and “behaves with dignity and respect toward others, and seems to strive for harmony in interpersonal relations” (Triandis et al. 1984, p. 1363). Other important cultural concepts include familismo, respecto, dignidad, and marianismo. The author takes care to acknowledge culture is not a static concept, but rather a dynamic one. Religiousity is interwoven with these cultural concepts.
The Catholic Church played a major role in the colonization of Mexico and the mostly forced conversion of the indigenous peoples. In the United States, in the first half of the twentieth century, the Church operated under a policy of assimilation with respect to immigrant Latin@s. However, doctrinal changes from Vatican II resulted in a more responsive attitude by the Church. Worship could now include Latin@ religious practices and styles of worship, some mixed with the influences of indigenous cultural roots. Ransford, Carrillo, and Rivera (2010) observe that “religion helps Latino immigrants gain control and bolster their health, whether real or perceived, in the face of health system barriers” (p. 864). Additionally, churches are becoming used more frequently to reach immigrant populations. Campesino & Schwarz (2006) reference empirical research that “indicate[s] that spirituality and religiousity are interwoven with their [Mexican Americans] daily lives and serve as foundations of strength in coping with life’s struggles” (p. 70). The barriers this community experience when attempting to access culturally competent healthcare are among these struggles.
Street & Haidet (2010) demonstrated that physician’s perceptions of Latin@’s health beliefs were significantly different than the actual beliefs. Confounding this situation is the existence of culture-bound syndromes such as susto and the associated traditional treatments. For example, Ransford, Carrillo, & Rivera (2010) describes a blend of traditional healing and Catholicism practices in Los Angeles, “A highly respected healer (Hortencia) blends rituals of Catholicism, advice, counseling, and limpias [ritual cleansings] to heal her patients” (p. 864). The complicated situation resulting from the intersection of spirituality, religiosity, cultural values, and health will be explored and Illustrated with data from author’s research in immigrant, Catholic, Latin@ communities.