"Dichos" as metaphorical tools for resistant Latino clients.

Zúñiga, María Elena Godoy

doi:10.1037/0033-3204.28.3.480

Cited by 32 publications

(35 citation statements)

References 5 publications

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“…Clinicians working with Latino populations have found that the use of 'dichos ' or 'refranes' */popular Spanish proverbs */can create the appropriate cultural ambience to discuss popular beliefs, social norms and their effect on people's lives (Aviera, 1996;Zuñ iga, 1991Zuñ iga, , 1992. Dichos may also have a place in HIV prevention interventions.…”

Section: A Randomized Controlled Trial To Test An Hiv-prevention Intementioning

confidence: 98%

A randomized controlled trial to test an HIV-prevention intervention for Latino gay and bisexual men: lessons learned

et al. 2005

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At the time of this writing, no randomized controlled trial (RCT) of an intervention to reduce unsafe sex among Latino gay and bisexual men (LGBM) had been published. We report the results of an RCT conducted in New York City in which 180 LGBM were assigned either to an intervention developed specifically for this population or to a wait-list control group. The intervention was based on empowerment theory and used factors identified in prior research as determinants of unsafe sex. By eligibility criteria, all men had engaged in unprotected anal intercourse (UAI) within two months of the baseline assessment. At first (two months) and second (six months later) follow-up assessments, approximately half of the men in the experimental group reported no UAI. Yet, a similar proportion of the control group also reported no UAI. Baseline data indicate that although the men had been the subject of social oppression and sexual prejudice (homophobia), they did not feel disempowered, externally controlled or fatalistic, and they reported self-efficacy and intentionality to enact safer sex. Lessons learned are discussed, as well as notes of caution for future research employing a similar conceptual framework.

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Section: A Randomized Controlled Trial To Test An Hiv-prevention Intementioning

confidence: 98%

A randomized controlled trial to test an HIV-prevention intervention for Latino gay and bisexual men: lessons learned

et al. 2005

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show abstract

“…As short, traditional guides of conduct, dichos endorse moral and ethical values (Delgado-Gaitán 2004) as well as transmit cultural values and beliefs to younger generations by teaching lessons about life, offering advice, summarizing ideas, and expressing a specific perspective on a given situation (Chahin et al 1999;Zuñiga 1992). These metaphorical images of Hispanics' cultural values and beliefs are spontaneous, brief, and often developed with rhyme (Zuñiga 1991(Zuñiga , 1992. Dichos are funds of knowledge of a people, and are part of the historically accumulated body of knowledge essential for household functioning and well-being among native speakers of Spanish (Gonzalez et al 2001;Moll 1992).…”

Section: Dichosmentioning

confidence: 99%

“…Dichos are funds of knowledge of a people, and are part of the historically accumulated body of knowledge essential for household functioning and well-being among native speakers of Spanish (Gonzalez et al 2001;Moll 1992). Most of the published literature on dichos available to date comes from the field of counseling psychology, where dichos have been explored to enhance counseling approaches with Hispanic Spanishspeaking clients (Altarriba and Santiago-Rivera 1994;Iterian and Diaz-Martinez 2006;Zuñiga 1991Zuñiga , 1992. Given their cultural and linguistic relevance among Hispanics, dichos may encourage family storytelling.…”

Section: Dichosmentioning

confidence: 99%

Learning About Students’ Culture and Language Through Family Stories Elicited by Dichos

Sánchez

2009

Early Childhood Educ J

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Teachers' knowing about students and their families is critical to ensuring relevant classroom instruction. The Family Storytelling through Dichos approach is explored as a culturally and linguistically appropriate mechanism for learning about students' backgrounds. This article posits that this approach may be a viable one, since it is rooted in the Hispanic culture and language and integrates three critical elements (a) familism, a core Hispanic cultural value; (b) storytelling, a vehicle for exploring families' identities; and (c) dichos or popular sayings in the Spanish language, authentic cultural constructs present in Hispanics' everyday oral discourse.

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“…The perspectives and wisdoms of dichos emanate from patrónes which have been passed across generations and a means of conocimiento translated into life lessons. Capturing the sabiduría of Latina/os (Comas-Díaz, 2006) and serving as concrete directives from patrónes, dichos illuminate pathways to move through difficult experiences as they accentuate ability, resilience, and endurance (Castellanos & Gloria, 2014;Zuniga, 1991). Comas-Díaz (2006) aptly argued that dichos can "offer subversive strategies as they express adaptive responses to oppression, colonization, and internalized oppression" (p. 444).…”

Section: Living Through Dichos: the Bridge Between Ancestral Teachingmentioning

confidence: 99%

Latinas poderosas: Shaping mujerismo to manifest sacred spaces for healing and transformation.

Gloria¹,

Castellanos²

2016

Womanist and Mujerista Psychologies: Voices of Fire, Acts of Courage.

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A frequent starting point for and about Latina/os more generally and to Latinas specifically, is the question of quien somos (Who are we)? Yet, all too frequently the questions of who are Latinas or what are the cultural roles available Latinas becomes the center of focus and subjugates self-discovery and self-affirmation (Miguela, 2001). The restrictive roles of sinner, saint, whore, mother, wife, and caretaker become the measure against which Latinas are dichotomously judged or admired (Castillo, 1994; Gloria & Castellanos, 2013; Miguela, 2001). Latinas Poderosas-3 Given the heterogeneity of experiences based on age, ethnicity, sexual orientation, generational level, acculturation, language ability, education, socioeconomic status, and a multitude of other identities, there is no "typical" Latina (Gloria, 2001). Although the statistical descriptives may seemingly provide a typical or average narrative of Latinas in the U.S., the data only assists in creating a context-the information does give meaning or deep-structure value in and of itself. Instead, literature which examines more fully Latinas' processes is of greatest gain. Further, it is incumbent upon Latinas to engage in self-exploration in finding her voice and defining her realities in answering the questions of who, what, and how she is (Anzaldúa, 1987;

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"Dichos" as metaphorical tools for resistant Latino clients.

Abstract: are cultural metaphors which may be used to illustrate psychotherapeutic principles as applied to specific cultural groups. The author describes the use of such tools and gives several clinical examples.

Cited by 32 publications

References 5 publications

A randomized controlled trial to test an HIV-prevention intervention for Latino gay and bisexual men: lessons learned

A randomized controlled trial to test an HIV-prevention intervention for Latino gay and bisexual men: lessons learned

Learning About Students’ Culture and Language Through Family Stories Elicited by Dichos

Latinas poderosas: Shaping mujerismo to manifest sacred spaces for healing and transformation.

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