Psychotherapy with Franco Americans: Ethnicity Analysis

Psych early(a)apy with Franco Americans Ethnicity AnalysisI have invariably been detached from my bloodline, my heritage, my multi pagan experience. I have always felt like a mixed breed without crocked heathenish identity or tradition. I have been told that I have autochthonous American, cut Canadian, Scottish, Irish, and German ancestors. I always held on to that 1/16 Native American Cherokee line that passes through and through my maternal grandfather by his full blooded Cherokee grandmother. The medieval Conwy Castle in Wales that traces my namesake, Conway, to a chisel castle built for Edward I in 1280s has always sent me dream of a royal heritage. Yet my white identity maturement requires my racial self-aw beness. To be a competent multi pagan counselor is to know thyself and ask, What does it incriminate to be white?In beginning my white identity research, I reconnected with family members and have found that actually I am non the male monarch of a castle or Chero kee princess but that the majority of my heritage is save as far back as 1400 France. My father recorded the grand line of french ancestors and then settlers that travelled from France to recent France. Franco American cultural identity presents an opportunity to explore the construction of white ethnicality in due north America (Langellier, 2002).I am Acadian. The name Acadia was first used by the french to distinctiate the eastern side of mod France (Nova Scotia) from the west which began with the St. Lawrence valley and was named Canada (Doughty, 1922). Where Acadia ended and Canada began was never exceedly defined and thus became the cause of French and English conflict for several decades.The Francois Coste family of my maternal(p) grandmother, hails from the Martigues, Maraseille bea of France. The Coste family migrated to Port Royal, Nova Scotia mingled with 1672-1695 according to family documents. The family of Jean Fougere, with wife Marie Bourg, a branch from the same paternal grandmother came from the Diocese of Orleans, France, migrating to Cape Breton Island between 1691-1720. Prior to my ancestors travel towards Acadia, settlements appeared to thrive, In 1667 Acadia was take a breatherored to France from English rule and by 1685 the cosmos had doubled (Doughty, 1922). In 1670, the business leader of France designed a law to increase the population of peeled France all household who had ten living children all under star crown would receive a yearly pension of 300 pounds from the government. The population doubled every two decades and the legacy of the large French family endures (Langellier, 2009). pause wasnt to last, 1690 saw the outbreak of other Anglo-French war and in 1702 nance Anne of England declared war against France and Spain. Despite war, the population of Acadia had grown to roughly 2,100 citizenry by 1710, and they were a strong, healthy, virtuous people sincerely attached to their faith and traditions. T he closely notable singularity of their race was stubbornness. The Acadians were content with the product of their job and having few wants, they lived in perfect equality and with extreme frugality (Doughty, 1922). In 1713, The Treaty of Utrecht set at rest the question of the ownership. Cape Breton, Prince Edward Island and the other gulf islands were in the hands of the French while Nova Scotia or Acadia was passed to the British crown (Doughty, 1922).The Great Diaspora of 1755 left Acadians completely unprepared for the devastation to come.By the Kings orders you are convened to hear His Majestys concluding resolution in respect to the French inhabitants of this his province of Nova ScotiaThus it is imperatively His Majestys orders that all the French inhabitants of these districts be removed and through His Majestys goodness I am directed to tolerate you liberty to carry with you your money and as legion(predicate) of your household goods as you can cut without discommod ing the vessels you go in. I hope that in some(prenominal) part of the world your lot may fall, you may be nigh subjects, and a peaceable and happy people. -given at Grand-Pre, 2nd September 1755 tin Winslow (Doughty, 1922)Now deprived of all they held dear, the French were sent adrift as wanderers and exiles (Doughty, 1922) and my ancestors were sprinkled throughout the Acadian province in Port Royal, St. Peters, Cape Breton Island, capital of Maryland Royal, Ile Royale, and Port Toulouse. Some were brutally deported from eastern Canada to the Atlantic coast of the unite States (McGoldrick, Giordano, Pearce, 2005).Deportation and exile did not bring peace to Nova Scotia. The Acadians who sought resort in the forests and in Cape Breton joined with their Indian allies in guerilla warfare against the British and there became more killing and dying from Indian raids than ever before (Doughty, 1922).The Acadians suffered severely. Families and colonies were separated and torn apa rt, spread among New England and as far south as Louisiana, an estimated 6,000 peoples deported and scattered among British colonies and unify into the general population with a lost identity (Doughty, 1922). The write up of Franco Americans is set forth as shut awayd, forgotten, lost, sold, abandoned, translated into English, absorbed, deported, or conquered, still frequently too poor or working-class, keeping to ourselves, staying out of sight, on the move. And ashamed of ourselves (Langellier, 2009). In Canada, the French were admonished to declare white by British who overheard them using their mother tongue in public, a racist form of ethnic shaming. (Langellier, 2009).Characteristic of oppressed people in colonized countries and with significant parallels in the developed world is the culture of silence oppressors in the superior culture attempt to silence through subject field and other institutions (Hanna, Talley, Guindon, 2000).Yet in Nova Scotia, the Acadians wer e missed by the oppressive British. In 1761, then lieutenant-governor wrote it appears necessary that the inhabitants should be assisted by the Acadians in repairing the dykes for the conservation and recovery of the marsh lands, as the Acadians are the most skillful in the country (Doughty, 1922).The Treaty of Paris, in 1763, brought about peace between France and England and effectuate an end to French power in America. The Acadians were no interminable considered a menace and many were able to descend home. The persecution and exile from Nova Scotia required the French Canadians to hide from the English in a psychological sense. They lived apart and off in upon themselves in isolated agrestic settings, dominated culturally as well as religiously by the Catholic Church, they led sincere lives and had minimal education (McGoldrick, Giordano, Pearce, 2005).My Fougere and Coste families settled for over 200 years in Atlantic Canada between 1670-1890s. Some Acadians were to wand er as exiles in many lands for many years, separated from their children and from their kind, while others, more fortunate, were soon to regain their congenital soil (Doughty, 1922). The earliest movement in my family history documents a crop to Nova Scotia recorded in 1784, 30 years after the English had exiled the French.My prominent grandfather, Jeffrey Elias Levangie, was born in Havre Boucher, Nova Scotia in 1885 he the family heir that migrated to Boston, Massachusetts in the early 1900s to raise his Franco American family. The people of Massachusetts loved not Catholics and Frenchmen nevertheless, they received the refugees with e modified kindness (Doughty, 1922). Franco American neighborhoods became known as flyspeck Canadales petits canadas, the safe community where French Canadians congregated upon emigrating to the United States. Les petits canadas were barricades against assimilation, especially the against the English language, Protestantism, and the dominant Irish Catholic hierarchy (Langellier, 2009).Franco Americans have been shaped by Catholicism, by their language, by dedication to family and work, and by a conservatism that arose from their rural root (McGoldrick, Giordano, Pearce, 2005). They kept their faith, language, and culture as an ethnic victory.Their ethnic survival is named la survivance, the passionate effort to maintain French identity in wedlock America. Through sheer stubbornness, French feel, and a spacious memory, la survivance pore on language retention, strict allegiance to the Catholic Church, parochial breeding and ethnic social organizations (Langellier, 2009). Church power secured French identity through its hold on education, by parochial schools unifying language, faith and customs. These schools anchored the neighborhoods, reproducing rural villages in urban settings to create resistance in assimilation (Langellier, 2009). This homage to the French language and Catholic faith made Franco Americans the bu ttockss of religious hatred and racist attacks. In the 1880s and again in 1920s, French Catholics were the target of cross burnings by the Ku Klux Klan (Langellier, 2009).Always a hardworking group, even the British could not deny their resilient efforts. The French would do and make do. It was said in our lives nothing is thought, everything is done (Langellier, 2009). By the 1940s, the Franco community was largely working class in the United States (Langellier, 2009). Despite their work ethic, if we were to take the state of Maine as a relative sample, we would see that Franco Americans lag the rest of the population in earnings and education according to the 2010 census data. Among older French Americans, there is a strong connection between vainglory in culture and economic success (Long, 2012). Today, Maines largest ethnic thickly settled is of French descent, however more than 98 percent of Mainers classified as Franco-American were born in the United States, and the Fren ch language is no longer central to Franco identity (Long, 2012). Of those coming of age Franco Mainers 82% expressed doubts about the value of college and yet 19% identified themselves as unemployed. One clear poll showed how having one family member at scarper college, spurred others to value education. This has increased idiom on programs that honor Franco-American heritage and culture toward economic benefits (Long, 2012).The North American French embodies a cultural identity that has persisted for 400 years, enduring as a quiet presence of Franco Americans. Franco Americans are twice immigrants, first from France to New France and then from Canada to the U.S. (Langellier, 2009). 200 years of discrimination, oppression, and poverty have shaped the Franco American culture and character that yokes ethnic pride with ethnic shame. within the white ethnic hierarchy, Franco Americans have been at the bottom (Langellier, 2009). As of late as the 1980s, young children were place in s peech therapy to correct their accents writes langellier. Franco Americans tend to distrust even other ethnic groups that have been the target of prejudices as they have suffered abuse and discrimination, the survival of Franco Americans is in their spirit of endurance (McGoldrick, Giordano, Pearce, 2005). prexy Clintons race advisory board concluded that racial legacies of the prehistoric continue to haunt modern policies and practices that create unfair disparities between minority and majority groups (Sue, et al., 2007). Franco Americans have experienced distinct racial disparities and small aggressions including stranger in ones own land, ascription of intelligence, denial of individualist racism, anthologizing cultural values, communication styles, second class status and environmental invalidation. oppressiveness is related in some way or another to most of the problems presented to counselors (Hanna, Talley, Guindon, 2000). For effective counseling to occur, states Su e, et al (2007), a positive coalition must develop between the counselor and guest and working with clients who differ from the healer in race, ethnicity, religion, culture and sexual orientation can pose special challenges. Franco Americans emphasize conformity, respect for authority and institutions, family loyalty, religious traditions, hard work and wound up self-control (McGoldrick, Giordano, Pearce, 2005).Anger is often a hidden emotion within the family and is each not allowed or vented passive aggressively when anger does erupt, silence, slamming doors, or self punishment are common expressions(McGoldrick, Giordano, Pearce, 2005).Today the French harangue population in this country is concentrated in mainly the northeasterly and in Louisiana, yet it is the third language group in the join states. Counselors in these areas have a primary need to raise their cultural consciousnesses about the French American experience(Hagel, 1978).In France, counseling looks very dif ferent than in the US. Professionals in the fields of counseling have different qualifications and often act as either vocational counselors or counseling psychologists (Bernarud, Cohen-Scali, Guichard, 2007).The treatment counseling in French is often misunderstood. The closest translation is conseil which literally means advice. For the French, counseling is far removed from the idea of therapy. Counseling is some quantify scorned and absent from some mental health manuals, at times presented as a quick fix remedy. (Bernarud, Cohen-Scali, Guichard, 2007)and Counseling psychology textbooks commonly referenced do not exist in the French language. (Bernarud, Cohen-Scali, Guichard, 2007) half-size has been published on psychotherapy with Franco Americans. (McGoldrick, Giordano, Pearce, 2005) The increasing federal support for French bilingual education programs and dissemination of Franco oriented publications point to the need for the study of Franco American culture. This stud y can greatly enrich the cross cultural experience of the counselor and client as well as boost renewed self awareness and pride. (Hagel, 1978)The French have a long history of self help. Personal problems were considered too intimate to share with a therapist stranger. Working the problem out on ones own or tolerating it is still a common ethic. Franco Americans are tentative in therapy and interventions may take time. The more pragmatic a therapists advice is, the more promising the client will return. Given the familys suspicion and resistance, the therapists ability to establish rapport is paramount. Franco Americans have traditionally led private lives, characterized by persistence, a spirit of independence and vision (McGoldrick, Giordano, Pearce, 2005)The most common defense mechanisms are denial, displacement, sublimination and rationalization. They may have a tendency to scapegoat, assume the martyr. the therapist may begin intensive design therapy only by the third o r fourth session when the qualities of survivance persistence, endurance and tenacity have been invested in the therapeutic bond. Crisis brings a need for practical(a) behavioral solutions and A cognitive behavioral approach tends to be effective. (McGoldrick, Giordano, Pearce, 2005) near French ancestors rarely wish to discuss their ethnicity in treatment, according to mcgoldrick,et al. (2005). And jib an early emphasis on ethnicity in family therapy. However, if the therapist refuses to ac friendship the importation of racism or ethnicity in treatment, the alliance between therapist and client will breakdown. The willingness to discuss racial matters is of central importance in creating a therapeutic alliance. (Sue, et al., 2007) it is often pointed out that when clinician and client differ from one another along racial lines, the relationship may serve as a microcosm for troubled race relations in the us. (Sue, et al., 2007) often unintentional micro aggressions occur that po se the biggest challenge to the majority of white mental health professionals that have not developed their own white identity and are unintentional an unconscious in expressing their bias. Cultural competence requires racial self-awareness. (Sue, et al., 2007) As a result of having little or no awareness of their ethnic history, Franco Americans make family sized stories into group sized stories an over generalizing that takes away from their history and cultural identity. (Langellier, 2009)There is a correlation between cultural pride and success, With traditional institutions such as the church, workplace and family that passed along cultural knowledge from generation to generation losing influence, integrating studies of Franco-American cultures, would be beneficial because having a strong sense of who you are and where you come from means youre more likely to be successful,(Long, 2012) Being cognizant of white racial identity development to identify racial micro aggressions a s nearly all miscellaneous encounters are prone. (Sue, et al., 2007)BibliographyBernaud, J., Cohen-Scali, V., Guichard, J. (2007, January). Counseling Psychology in France A Paradoxical Situation.Applied Psychology,56(1), 131-151. inside10.1111/j.1464-0597.2007.00281.xDoughty, A. G. (1922).The Acadian Exiles, A Chronicle of the Land of Evangeline(Vol. 9, pp. 1-161). Toronto, Canada Glasgow, Brook Company.Hagel, P. L. (1978, April). 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