Running head: REFLECTION FOUR
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Reflection Four – Advanced Lifespan Development
Identity Development and Ethnicity
(Chapter 11, 12, 13 Kraus)
Javier D. Ley
Mississippi College, Clinton, Mississippi
April 10, 2014
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Reflection Four
The following reflection is based on the readings of Chapter 11 (Kraus) “Black Racial
Identity Development”, Chapter 12 (Kraus) “Defining Latino Identity” and Chapter 13 (Kraus)
“White Racial Identity Development”. To begin, there will be a summary of the readings,
including the purpose, central information, inferences and assumptions of the authors. Next, I
will share my cognitive reaction to the readings including critical thinking and ideas challenged,
followed by my emotional reaction to both chapters. After, I will state the key lessons learned by
the assigned reading, any invitation to personal/professional transformation that rose from the
assignment, and implications for counseling using concrete examples.
Summary of assigned readings
Chapter 11 (Kraus) “Black Racial Identity Development” describes theories related to
identify development of blacks in America. As part of such, William Cross’s theory, describing
his Model of Psychological Nigrescence, is portrayed as a basis over which other such theories in
this field arise. In this context, the term Nigrescence means the shift towards an African centered
perspective. Cross’s model has five stages of development called pre-encounter, encounter,
immersion-emersion, internalization, and internalization-commitment. An important assumption
of the model is that Cross states that the person’s fundamental personality is unaffected by the
integration of a new black racial identity. This implies the need for models that therapeutically
work on this personality fundamental traits.
Other theories are also portrayed in this chapter, including one very philosophically
appealing to me, that of Wade Nobles. In this model, Nobles seeks a positive perspective into
black identity development that arises from positive aspects of African culture and not from the
perspective of oppression and negative issues of life in White America. According to Nobles,
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relevant black psychology needs to come from a black ethos, which is different that a white
cultural ethos. The concept of community is of high relevance in this model, along with unity
and harmony with nature, leading to the inclusion of spirituality as a factor influencing black
identity development.
In Chapter 12 (Kraus) “Defining Latino Identity”, the authors also share theories of
identity development, in this case Latino identity development. In this context the term Latino
represents those of Latin American descent that live in the United States. Theories in the chapter
also share the assumption that there is a dominant culture in the United States and those not part
of it experience diverse types of oppression. There is also a relevant statement about the
differences within the Latino group where there is discrimination between Latinos that is based
on race and nationality.
Three theories are presented throughout this chapter: 1) Keefe and Padilla (1987), 2) Ruiz
(1990), and Torres (2003). The first theory presents information on ethnic identity with research
support, but little clinical value. The second theory presents clinically useful model of
development of the ethnic identity, but with no research support. The third theory presents a
model with both clinical value and research base. This third theory posits the bicultural identity
possibility, stating that there is both acculturation and ethnic identity maintenance. This implies
diverse degrees of both extremes of a continuum.
The final chapter of relevance for the present document is Chapter 13 (Kraus) “White
Racial Identity Development”. The models involved in this White racial identity, imply the
difficulty for a white person, not to be affected by racism, which is already part of society as a
whole. The models attempt to explain the positive development of white racial identity without
racism. The main model described in this chapter is that of Janet Helms (1995). In it, Helms
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describes six stages: 1) contact, 2) disintegration, 3) reintegration, 4) pseudo-independence, 5)
immersion/emersion, and 6) autonomy. The development of the white racial identity follows the
acceptance of the existence of oppression and racism, leading to a positive sense of being White.
Cognitive and emotional reactions
My principal cognitive reaction was based on the importance of developmental racial
identity theories for different races/ethnicities. In relation to multicultural counseling, I have read
about it in a more general way and had never been exposed before to more race specific
developmental models as were presented in these chapters. I was mostly surprised by a White
racial identity model of development as I was expecting this to be based solely on minorities. I
did not have the perspective of a dominant, or majority, racial identity development in mind.
Through the reading of the chapters I was able to see the importance of race identity
development for all races and or ethnic groups in a same society, from both majority and
minority perspectives.
In the emotional aspect, I was filled with remembrance of me as a twelve year old
Nicaraguan immigrant in the United States. There were definitely moments of stress due to the
different culture and a language I did not speak. I felt not accepted, not understood, and
confused. I did not know how to act in school or how to make friends. It was a time in my life
that led to isolation, sadness, and anger. One of the biggest cultural shocks came from a different
set of values of kids at school. These values were opposite of those I held coming from
Nicaragua and they included being mean, acting stupid at school, not studying, and being
rebellious, so I eventually started acting as such to be accepted by the dominant micro group in
my sixth grade class. Here, I started losing myself.
Key lessons learned and invitation to transformation
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The key lessons learned are based on the need for knowledge of specific race identity
development models in an attempt to a deeper understanding of society. Identifying myself as an
immigrant and having been exposed to North American culture, I could definitely see in me a
bicultural influence that still has an effect in me as of today. For example, from North American
culture, I like music, films, dance, sports, and humor. From Nicaraguan culture, I like family,
food, and people. Also, Spanglish is part of my daily life.
As an invitation for transformation, I was motivated by the White racial identity
development model, to look at my place and situation as part of society in my present Nicaragua.
Specifically how my parent’s socioeconomic status did helped me be where I am today. My birth
and family position placed me in an advantageous situation in relation to most of my poverty
ridden countrymen. I also could see how I have been part of the oppression and of maintenance
of the status quo because of personal convenience. The invitation then is to seek deeper within
me for ways to partake in a solution of improvement of situations of oppression. A specific
starting point could be my place in hiring people that earn so little money for domestic choirs.
These people do not usually receive any social security benefits. I know they should, but I do not
do it because of financial convenience to myself and my family. I also know I should change this
and I have to take the action step, thus becoming part of the solution and not perpetuate the
problem.
Implications for counseling
As for the implications for counseling, the preceding knowledge can help me become an
active counselor in aiding clients in their racial identity development while taking this
perspective into consideration of what makes a complete person. Racial identity development
should be included within lifespan development as an essential factor of influence. There are
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many Nicaraguans that, like me, have lived part or most of their lives in the United States and
that have gone through processes of acculturation and ethnic identity. These processes have gone
in the direction of leaving your country of origin and going to the United States. To some other
people the direction has reversed as people have returned to Nicaragua after years in the United
States. In this case acculturation back to culture of origin can take place and needs to be
considered in a counseling session.
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References
Kraus, K. L. (2009). Lenses: Applying Lifespan development theories in counseling. Boston,
MA: Lahaska Press/Cengage Learning.