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Liberatory Community Practice:
    Lessons Learned from a
Puerto Rican/Latino Community
            Michele A. Kelley
         Alejandro Luis Molina
        Michael Rodríguez Muñiz
            Robyn Wheatley
              Dennis Poole


        Chicago, February 17, 2006
Introduction
Increasing attention to Community Level of
analyses in interventions and research (PHDCN,
CDC, NIH)

Multiple determinants of health disparities and
social inequalities (McKinlay, 2000)

Community as a moderator and mediator of
outcomes (CDC, NIH initiatives)

Relevance of local ecology in problem
specification and in tailoring interventions
(Trickett, 2004; Anderson, 2003; Kelley, 2005)
Purpose of Presentation
• To provide a case example of a community’s approach to
  transforming and healing itself, despite persistent “macro
  level” social inequities, e.g., racism, classism and
  oppression.
• To relate this approach to contemporary discourses and
  theories among community and health professions
  scholars.
• To identity the relational and power aspects of conducting
  cross-cultural community work
• To suggest new directions for Social Work / Health
  Professions education, research and practice in the
  Liberatory tradition.


                                                     3
Exemplary Projects:
Community-driven response to the HIV
AIDS crisis & a participatory democracy
                 project
 – Acts of resistance (Prilleltensky, 2003)
 – Role of social (Hawe, 2000) & cultural capital (Ramos-Zayas,
   2004)
 – Built environment, community resilience & health (Galea,
   2005; Davis 2005)
 – Cultural affirmation and identity vs Discrimination (Pérez,
   2004; Hovey,1996; Szalacha, 2003)
 – Positive youth development & social political development
   (Watts, 2003; Zimmerman,1999)
 – Community-Based Participatory Research (CBPR) for
   “evidence-based” practice (Trickett,2004)
 – Culturally Sensitive Interventions (CSIs) vs. Empirically
                                                         4
Definition of Community
• Healthy community, continually renewing itself, provides
  resources and supports for attainment of full potential of all
  members (WHO, 1986)
• Community as ethnic enclave is the emotional ecosystem of its
  collective members. (Fullilove, 1994)
• Community has three aspects: compositional, contextual &
  collective. (MacIntyre, 2002)
• Chicago Puerto Rican community’s migration occurred within a
  broader context of US colonial policies. (Pérez, 2004) Settlement
  in particular areas of Chicago was politically determined.
• However, this community resisted the “ghettoization” that the
  dominant society envisioned, and instead formed a social and
  cultural space for the communal healing and well-being of
  community members.
                                                           5
Liberatory Public Health/
      Social Work at Community Level
• Recognizes that Community is an Intellectual Space; Employs
  alternative epistemologies to capture indigenous theories and
  practices. (Kemmis, 2000; Patton,2002)
• Builds capacity and sustainability. Strengthens assets. (Gutiérrez,
  2002)
• Understands historical and political forces that shape
  community experience and memory, including role of academic &
  “expert controlled" service organizations, vs indigenous
  organizations; & academic vs. local knowledge. (Watts, 2003;
  Prilleltensky, 2003; Foucault, 1984; Pease, 2002)
• Submits to community self-determination. (Prilleltensky, 2003)
• Fosters ongoing dialogue, reflection and action and critical
  consciousness. (Labonte, 2002; Wallerstein, 1988)
• Affirms community culture and identity. (Hall, 2001)



                                                            6
Lessons Learned
Ongoing critique of existing knowledge.

Dynamic boundaries are constantly negotiated.

Self reflection and critical analyses of relational aspects
of partnership and its effects on all members. (Assumes
participation in social life of the community.)

Document how process of inquiry (reciprocal learning)
changed participants as well as how the knowledge was
created.

Role and paradigm conflicts ensue from CBPR.
Insider-Outsider Issues

Social scientists have historically been viewed as
“outsiders” to communities.

Community members and social scientists are
co-researchers.

May embody elements of both “insiders” and “outsiders”
simultaneously, and with fluidity. (Heshusius, 1994)

“Researcher bias”, irrespective of “insiderness” or
“outsiderness”; may keep researchers from embracing the
potentially different visions of reality in the partnerships.
Community-Researcher
    Partnership
Researcher-community dynamic is evolving.

“Outsider” and “insider” roles overlapping. (Thomas et al., 2000)

“Bridge builder” role. (Bloodworth et al., 2004)

Significant implications to community-researcher partnerships.

Motivation, intent and goals of partnership must align. (Ferman & Hill,
2004)

Social scientists may provide resources, yet community members are
the ones with the initiative for improvement of the capacity of their
community for action. (Hampshire et al., 2005)

Ethical implications necessitate that the university researcher’s/social
scientist’s role includes being facilitative, e.g. providing training, grant
writing support.
Power Dynamics
Professionalism does not equate with expertise.

“Career struggle” for academe-bound doctoral students. How
to reconcile, resist traditionalist system?

Longer time commitment required to do such work.

Engaging in cooperative research or interventions with
communities and gaining acceptance and respect for work.

Community development and capacity for action/change
means power rests within the particular community (Gilbert
& Masucci, 2004).

Ultimately accountable to community with whom you engage
in research (Ismail & Cazden, 2005).
Cultural Competency:
        Problematic
Assumption that there exists a “catch all”, generic
prescription for process of cultural competence.

Each community is unique and complex in its “cultural
makeup”.

Not possible to be a “culturally competent” researcher.

Focus on trust building, listening, being honest about limits to
knowledge and resources, and truth of existing within
relationship as a “student” engaged in learning.

Propose a term that encompasses ideas of cultural
engagement, interest and active listening, e.g. “cultural
proficiency”. (Association of Schools of Public Health, 2005)
The PRCC is a 35 year-old community
services institution that was founded as a
response to the conditions that the Puerto
Rican and Latino communities confronted at
that time.

Three principles
have guided the
work of the Puerto
Rican Cultural
Center (PRCC):

• Self-Determination
• Self-Actualization
• Self-Sufficiency
Self-
determination
is the inalienable
right of a people or
nation to determine
their own destiny.

Within the context of
our work in
Humboldt Park, this
principle asserts the
right of the Puerto
Rican community to
be in control its
political, economic,
social, and cultural
future.
Self-
actualization      is
our methodological
approach to
community building.
Our community must
overcome the
obstacles imposed by
a colonial, dependent
mentality by defining,
articulating and
executing a vision
that will lead us to a
better tomorrow.
Self-sufficiency
means the process of
critically assessing and
harnessing community
assets, which stand outside
of a traditional deficit-based
model. This assessment, of
our own resources and
strengths, implies a
vigorous and holistic
interrogation of the
community’s status.

Self-sufficiency does not
imply separatism; rather it
demands that
interdependency not be
defined by historically
imposed paradigms.
The PRCC is comprised of the following
programs and affiliates:


Dr. Pedro Albizu Campos
High School, Vida/SIDA
AIDS Education and
Prevention Program,
Family Learning Center
(FLC), Andrés Figueroa
Cordero Library and
Community Informatics
Center, Consuelo Lee
Corretjer Day Care
Center, CO-OP
Humboldt Park and
annual projects like the
Three Kings Winter
Festival, Puerto Rican
Peoples’ Parade Fiesta
Boricua
An example of our work
is Vida/SIDA (Life/AIDS),
our HIV/STD peer
education and
prevention project.

Vida/SIDA builds
partnerships with
appropriate local
agencies and
community leadership
roundtables
Vida/SIDA makes use of
cultural reflection and
affirmation to change
behavior and
understanding.
It is made up of different
programs:
-MSM program
-Testing
-Capacity building
And does presentations
at: Peoples Parade
Fiesta Boricua
School Presentations
Bingo Halls (Churches)
Nightclubs

It also integrates
understanding of
gender and sexual
oppression in
Puerto Rican/Latino/
Communities of Color
In addition to the
previously mentioned
programs and projects of
Puerto Rican Cultural
Center, in December
2003, a group of young
activists launched a new
initiative to combat
gentrification and
displacement.

The Humboldt Park
Participatory Democracy
Project, as it was later
named, focused on
engaging the residents
living on and
surrounding Paseo
Boricua to participate in
the process of
“community-building”
•  Weekly, anywhere
from 25-35
community workers
and youth conduct
one-on- one door
knocking sessions to
assess and address
community needs

• PD puts community
members in touch with
community resources
and city services;
project serves as
liaison
• Also the project
works closely with
local politicians to
conduct voter
registration
campaigns; hundreds
registered thus far

• To further stimulate
discussion and
dialogue, PD organized
“La Voz del Paseo
Boricua,” a bilingual
community newspaper
to keep community
informed of
developments.
“Participatory Democracy is founded on the belief
that people have the capacity and also the interest
to participate in giving form and content to their
future. It arms people with a collective voice much
stronger than a ballot, and the opportunity to be
agents of change.



Participatory democracy will confront the historically
oppressive conditions of our community; transforming
dependency, cynicism, hopelessness, individualism and
the threat of gentrification into self-sufficiency,
critical reflection, hope, collectivity and the
realization of community autonomy and self-
determination.”
–Humboldt Park Participatory Democracy Project, 2004
Liberatory Community Practice: Lessons Learned from a  Puerto Rican/Latino Community
Contact info:
Michele A. Kelley:
makelley@uic.edu

Robyn Wheatly:
rwheat3@uic.edu

Michael Rodríguez Muñiz:
mrodriguez_lavoz@prcc-chgo.org

Alejandro Luis Molina:
alejandro@prcc-chgo.org

Dennis Poole:
dpoole@gwm.sc.edu

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Liberatory Community Practice: Lessons Learned from a Puerto Rican/Latino Community

  • 1. Liberatory Community Practice: Lessons Learned from a Puerto Rican/Latino Community Michele A. Kelley Alejandro Luis Molina Michael Rodríguez Muñiz Robyn Wheatley Dennis Poole Chicago, February 17, 2006
  • 2. Introduction Increasing attention to Community Level of analyses in interventions and research (PHDCN, CDC, NIH) Multiple determinants of health disparities and social inequalities (McKinlay, 2000) Community as a moderator and mediator of outcomes (CDC, NIH initiatives) Relevance of local ecology in problem specification and in tailoring interventions (Trickett, 2004; Anderson, 2003; Kelley, 2005)
  • 3. Purpose of Presentation • To provide a case example of a community’s approach to transforming and healing itself, despite persistent “macro level” social inequities, e.g., racism, classism and oppression. • To relate this approach to contemporary discourses and theories among community and health professions scholars. • To identity the relational and power aspects of conducting cross-cultural community work • To suggest new directions for Social Work / Health Professions education, research and practice in the Liberatory tradition. 3
  • 4. Exemplary Projects: Community-driven response to the HIV AIDS crisis & a participatory democracy project – Acts of resistance (Prilleltensky, 2003) – Role of social (Hawe, 2000) & cultural capital (Ramos-Zayas, 2004) – Built environment, community resilience & health (Galea, 2005; Davis 2005) – Cultural affirmation and identity vs Discrimination (Pérez, 2004; Hovey,1996; Szalacha, 2003) – Positive youth development & social political development (Watts, 2003; Zimmerman,1999) – Community-Based Participatory Research (CBPR) for “evidence-based” practice (Trickett,2004) – Culturally Sensitive Interventions (CSIs) vs. Empirically 4
  • 5. Definition of Community • Healthy community, continually renewing itself, provides resources and supports for attainment of full potential of all members (WHO, 1986) • Community as ethnic enclave is the emotional ecosystem of its collective members. (Fullilove, 1994) • Community has three aspects: compositional, contextual & collective. (MacIntyre, 2002) • Chicago Puerto Rican community’s migration occurred within a broader context of US colonial policies. (Pérez, 2004) Settlement in particular areas of Chicago was politically determined. • However, this community resisted the “ghettoization” that the dominant society envisioned, and instead formed a social and cultural space for the communal healing and well-being of community members. 5
  • 6. Liberatory Public Health/ Social Work at Community Level • Recognizes that Community is an Intellectual Space; Employs alternative epistemologies to capture indigenous theories and practices. (Kemmis, 2000; Patton,2002) • Builds capacity and sustainability. Strengthens assets. (Gutiérrez, 2002) • Understands historical and political forces that shape community experience and memory, including role of academic & “expert controlled" service organizations, vs indigenous organizations; & academic vs. local knowledge. (Watts, 2003; Prilleltensky, 2003; Foucault, 1984; Pease, 2002) • Submits to community self-determination. (Prilleltensky, 2003) • Fosters ongoing dialogue, reflection and action and critical consciousness. (Labonte, 2002; Wallerstein, 1988) • Affirms community culture and identity. (Hall, 2001) 6
  • 7. Lessons Learned Ongoing critique of existing knowledge. Dynamic boundaries are constantly negotiated. Self reflection and critical analyses of relational aspects of partnership and its effects on all members. (Assumes participation in social life of the community.) Document how process of inquiry (reciprocal learning) changed participants as well as how the knowledge was created. Role and paradigm conflicts ensue from CBPR.
  • 8. Insider-Outsider Issues Social scientists have historically been viewed as “outsiders” to communities. Community members and social scientists are co-researchers. May embody elements of both “insiders” and “outsiders” simultaneously, and with fluidity. (Heshusius, 1994) “Researcher bias”, irrespective of “insiderness” or “outsiderness”; may keep researchers from embracing the potentially different visions of reality in the partnerships.
  • 9. Community-Researcher Partnership Researcher-community dynamic is evolving. “Outsider” and “insider” roles overlapping. (Thomas et al., 2000) “Bridge builder” role. (Bloodworth et al., 2004) Significant implications to community-researcher partnerships. Motivation, intent and goals of partnership must align. (Ferman & Hill, 2004) Social scientists may provide resources, yet community members are the ones with the initiative for improvement of the capacity of their community for action. (Hampshire et al., 2005) Ethical implications necessitate that the university researcher’s/social scientist’s role includes being facilitative, e.g. providing training, grant writing support.
  • 10. Power Dynamics Professionalism does not equate with expertise. “Career struggle” for academe-bound doctoral students. How to reconcile, resist traditionalist system? Longer time commitment required to do such work. Engaging in cooperative research or interventions with communities and gaining acceptance and respect for work. Community development and capacity for action/change means power rests within the particular community (Gilbert & Masucci, 2004). Ultimately accountable to community with whom you engage in research (Ismail & Cazden, 2005).
  • 11. Cultural Competency: Problematic Assumption that there exists a “catch all”, generic prescription for process of cultural competence. Each community is unique and complex in its “cultural makeup”. Not possible to be a “culturally competent” researcher. Focus on trust building, listening, being honest about limits to knowledge and resources, and truth of existing within relationship as a “student” engaged in learning. Propose a term that encompasses ideas of cultural engagement, interest and active listening, e.g. “cultural proficiency”. (Association of Schools of Public Health, 2005)
  • 12. The PRCC is a 35 year-old community services institution that was founded as a response to the conditions that the Puerto Rican and Latino communities confronted at that time. Three principles have guided the work of the Puerto Rican Cultural Center (PRCC): • Self-Determination • Self-Actualization • Self-Sufficiency
  • 13. Self- determination is the inalienable right of a people or nation to determine their own destiny. Within the context of our work in Humboldt Park, this principle asserts the right of the Puerto Rican community to be in control its political, economic, social, and cultural future.
  • 14. Self- actualization is our methodological approach to community building. Our community must overcome the obstacles imposed by a colonial, dependent mentality by defining, articulating and executing a vision that will lead us to a better tomorrow.
  • 15. Self-sufficiency means the process of critically assessing and harnessing community assets, which stand outside of a traditional deficit-based model. This assessment, of our own resources and strengths, implies a vigorous and holistic interrogation of the community’s status. Self-sufficiency does not imply separatism; rather it demands that interdependency not be defined by historically imposed paradigms.
  • 16. The PRCC is comprised of the following programs and affiliates: Dr. Pedro Albizu Campos High School, Vida/SIDA AIDS Education and Prevention Program, Family Learning Center (FLC), Andrés Figueroa Cordero Library and Community Informatics Center, Consuelo Lee Corretjer Day Care Center, CO-OP Humboldt Park and annual projects like the Three Kings Winter Festival, Puerto Rican Peoples’ Parade Fiesta Boricua
  • 17. An example of our work is Vida/SIDA (Life/AIDS), our HIV/STD peer education and prevention project. Vida/SIDA builds partnerships with appropriate local agencies and community leadership roundtables
  • 18. Vida/SIDA makes use of cultural reflection and affirmation to change behavior and understanding. It is made up of different programs: -MSM program -Testing -Capacity building And does presentations at: Peoples Parade Fiesta Boricua School Presentations Bingo Halls (Churches) Nightclubs It also integrates understanding of gender and sexual oppression in Puerto Rican/Latino/ Communities of Color
  • 19. In addition to the previously mentioned programs and projects of Puerto Rican Cultural Center, in December 2003, a group of young activists launched a new initiative to combat gentrification and displacement. The Humboldt Park Participatory Democracy Project, as it was later named, focused on engaging the residents living on and surrounding Paseo Boricua to participate in the process of “community-building”
  • 20. •  Weekly, anywhere from 25-35 community workers and youth conduct one-on- one door knocking sessions to assess and address community needs • PD puts community members in touch with community resources and city services; project serves as liaison
  • 21. • Also the project works closely with local politicians to conduct voter registration campaigns; hundreds registered thus far • To further stimulate discussion and dialogue, PD organized “La Voz del Paseo Boricua,” a bilingual community newspaper to keep community informed of developments.
  • 22. “Participatory Democracy is founded on the belief that people have the capacity and also the interest to participate in giving form and content to their future. It arms people with a collective voice much stronger than a ballot, and the opportunity to be agents of change. Participatory democracy will confront the historically oppressive conditions of our community; transforming dependency, cynicism, hopelessness, individualism and the threat of gentrification into self-sufficiency, critical reflection, hope, collectivity and the realization of community autonomy and self- determination.” –Humboldt Park Participatory Democracy Project, 2004
  • 24. Contact info: Michele A. Kelley: makelley@uic.edu Robyn Wheatly: rwheat3@uic.edu Michael Rodríguez Muñiz: mrodriguez_lavoz@prcc-chgo.org Alejandro Luis Molina: alejandro@prcc-chgo.org Dennis Poole: dpoole@gwm.sc.edu