Dominicans_and_Haitians

| | Dominicans and Haitians Few countries geographically close and as distinct culturally as Dominican Republic and Haiti yet there are many similarities between them. The Dominican Republic and Haiti were once colonies both having African roots, although one denies having African roots and the other acknowledges. Many Dominicans perceive their European/Hispanic identity to be superior. Dominicans became Dominicans after the Haitian occupation. By then the Dominicans were no longer Spanish, they were also to a large extent African in origin although the Spanish strain predominates. (Bell, 1981) When people are secure within their own identity, they tend to act with greater flexibility and openness to those of other cultural backgrounds. However, if people receive negative or distorted images of their ethnic group, they often develop a sense of inferiority, even self-hate, that can lead to aggressive behavior and discrimination toward outsiders. (Hines, 2005) Dominican Republic and Haiti both gained their independence from colonial rulers in the first half of the 19th century. Dominican Republic being a democracy with a strong multi-party political system. Dominican Republic and Haiti share a relationship of unease which has is often characterized by suspicion and fear. Haiti is the only country to be considered in Latin American, but language and culture is predominantly French. The population of the Haitian people is predominantly of African descent. The literacy rate, life expectancy, and other social indicators compare unfavorably with the figures from the Dominican Republic. This is not a surprising factor since Haiti has a low per capita income in ‘Latin America and is the poorest country in the Western Hemisphere. This represents a drastic change from Haiti, which was once the richest French colony. (Dash, 2001) In 1822, Haiti, an independent, black republic, invaded the present-day Dominican Republic. Dominicans waged a successful revolt against Haitian rule almost one quarter of a century later. Haitian occupation had a lasting impact on the Dominican Republic. Although Dominicans are of African descent, they classify themselves as Indians rather than blacks. Dominican’s deny their African descent as a way to deny any kind of connection to Haiti. The development of strong political parties and democracy in the Dominican Republic somewhat comes from their desire of not being like Haiti. Haiti won its independence from France in 1804 in the only successful slave revolt in history. Haiti has always relied on its main crops which consist of sugar and coffee as means of income and revenue. Since 1804, the Haitian population has grown from half-a-million people to about eight million people. During the century of relative isolation that followed Haiti’s independence, the peasantry developed distinct traditions in religion, ritual, cuisine, music, dance, and dress. Many elements of the African culture has survived, such as prayers, words, and a few spirit entities, but the Haitian culture is distinct from the African culture and many other New World cultures. Despite the presence of over a million Haitian farm workers, servants, and urban laborers, there exists an intense prejudice against the Haitian people. In 1937, the Dominican dictator Rafael Trujillo ordered a massacre of approximately fifteen to thirty-five thousand Haitian people living in the Dominican Republic. Be it legal or not a marriage or union is typically considered complete and gets the respect of the community when a man builds a house for the woman and after the first child has been born. When marriage does occur, it is usually later in a couple's relationship, most of the time after a household has been established and the children have reached adulthood. Couples usually live on the property that belongs to the parents of the man. Unlike Haitians the Dominican people usually marry and have children early. Most couples come together through religious and legal marriages, but consensual unions are still common. Legal unions are more prevalent in the urban areas, whereas consensual relationships or concubinage are more frequent in rural sections of the country. Although not legal, about 10 percent of Haitian men have more than one wife. These relationships are acknowledged as being legitimate unions by the community. The women live with their children in separate homesteads that are provided for by the man. Polygamy is also a practice known of Dominican men to have multiple partners and more than one household. About 95 percent of the Dominican population is Roman Catholic. Practicing Catholicism was introduced by Columbus and the Spanish missionaries and has shaped the Dominican society. Although many Dominicans are fairly secular, children are often taught to ask for a blessing from their parents and other relatives when greeting them. The dominance of the Catholic Church began to diminish at the end of the twentieth century, because of decreasing funds, a shortage of priests, and the lacking of social programs for the people. Some Protestants are descendants of non-Spanish immigrants who came to the island in the early 1800s, the Protestant evangelical movement has began to gain more support. The style of worship is less formal than that of the Catholic Church and emphasizes on family rejuvenation, biblical teachings, and economic independence. Haiti is famous for its popular religion, known to its practitioners as "serving the lwa” but referred to by the literature and the outside world as voodoo. This religious complex is a mixture of African and Catholic beliefs, rituals, and religious specialists, and its practitioners continue to be members of a Catholic parish. Long stereotyped by the outside world as "black magic," voodoo is actually a religion whose specialists derive most of their income from healing the sick rather than from attacking targeted victims. (Dash, 2001) There are different types of families that counselors and psychologists encounter in their line of work that challenge practitioners to reassess the traditional concepts of the nuclear family that has been as a standard against what type of other families have been compared. Haitian families generally do not seek mental health services. Rather they are often referred by child protective services and schools as a result of domestic violence and child abuse. To work effectively with the great diversity of Haitians families, the therapist must pay attention to joint effects of history, politics, economics, class, time of immigration, the immigration experience, and ties to Haiti. These elements add to each family’s unique story. Extended and compound households are predominant among Dominicans in urban areas however it is important to realize that a family with a rural background may have lived in the main city for a significant amount of time and modified their traditional beliefs. An urban middle to upper class Dominican family that has been exposed to a more international world may have a less traditional worldview. The extended family is the most common family structure for Dominicans. The extended family can include godchildren, godparents and non-kin who are considered family. Having non-kin living in the same household can increase the possibility of problems, such as infidelity and child abuse. | | | | . When working with Haitian families, a therapist should remember that most recent immigrants are escaping political persecution and economic devastation, as well as such traumas as rape, assault, and death threats, and have been witness to horrifying crimes. Children may have been separated from their parents, and spouses from each other, for more than a decade. Reunification is often discordant because of the lengthy separation and the acculturation of family members already living in the United States. Still, Haitians have kept coming to these shores, and today there are more than one million Haitians living in the United States, with the largest number in Illinois. Haitian Americans have experienced much trauma, racial prejudice, and cultural bias, both in Haiti and in the United States. Therapist working with Haitians should avoid making assumptions. Because of the many class, religions, and other subcultures in Haitian society, therapists should be open to ask many questions about emotional dynamics, religious beliefs, and other aspects of family life. Questions will also help the therapist to uncover incidents of trauma, which clients do not always associate with their symptoms. Haiti’s long history political problems make it important to ask detailed questions to uncover possible human rights violations experienced or witnessed in Haiti. (Hines, 2005) Haitians are not usually avid consumers of psychotherapy, partly as a result of their belief that families should solve problems on their own. The family therapist working with Haitian families need to recognize that therapy is not the answer. Haitian families referred by outside agencies require practical resources to help them deal with the issues they present. (Hines, 2005)Location and Dominican families migrate in staggered patterns which can be a source of stress and conflict for them and often require professional intervention. However, traditional Dominicans may see therapy as a waste of time, or a process that only takes a few sessions, or something needed only by people who are seriously disturbed. In this case Dominican families may require a psychoeducational approach-offering an explanation of the process of therapy and stressing the importance of attending sessions regularly. The clinician working with Dominican families is challenged to help, in a culturally competent manner that allows the maintenance of the Dominican heritage and ethnic pride and at the same time teaches families how to achieve a healthy adjustment to North American. (Hines, 2005) In my conclusion, it is my hope that the efforts of help and assistance from the Dominican people during Haiti’s devastating earthquake of January, 2010 has begun to bridge the gap between Haiti and the Dominican Republic. What we really have is two countries sharing an island, whose future is inevitably linked. Current and future presidential rule of the Dominican Republic will have to realize that no matter what, the Dominican Republic will have to deal with their poor neighbor across the border. Bibliography Bell, I. (1981). The Domincan Republic. Boulder: Westview Press, Inc. Dash, J. M. (2001). Culture and Customes of Haiti. Westport: Greenwood Publishin Group. Haggerty, R. A. (1991). Dominican Republic and Haiti- Country Studies. Hines, B.-F. (2005). Dominican Families. In G. a.-P. McGoldrick, Ethnicity & Family Therapy (pp. 87-100). New York: The Guilford Press. Hines, B.-F. (2005). Haitian Families. In G. a.-P. McGoldrick, Ethnicity & Family Therapy (pp. 87-100). New York: The Guilford Press. Ivey, D. B.-M. (2002). Theories of Counseling and Psychotherapy. Boston: A Pearson Education Company. Schwartz, T. T. (n.d.). Culture of Haiti. Retrieved October 24, 2009, from Every Culture: www.everyculture.com Schwartz, T. T. (n.d.). Culture of the Dominican Republic. Retrieved October 24, 2009, from Every Culture: www.everyculture.com