Introduction - Hands on Social Work Janice Innes - Home
Running head: CULTURAL GENOGRAM
Cultural Genogram
by
Janice Innes
University of Calgary
Introduction
My cultural genogram is an illustration of the sources of pride and shame within the groups that form my culture of origin; therefore, my culture of origin is the foundation upon which my values and beliefs have been constructed. I have embraced some of the values and beliefs within my culture of origin and I have rejected others, all the while being emotionally and behaviourally impacted by sources of pride and shame within my culture of origin. My cultural genogram is not only a roadmap of where I have been but a roadmap of where I am going, as it highlights the values and beliefs that drive my passion for social work.
Defining My Culture of Origin
My culture of origin is comprised of three groups: my father’s side of the family, my mother’s side of the family, and my immediate family. My father’s side of the family is of Scottish descent; thus, my father’s family members are Scottish Canadians. My mother’s side of the family is of Irish descent; thus, my mother’s family members are Irish Canadians. Therefore, my immediate family (comprised of my father, my mother, my brother, and I) has both Scottish and Irish roots. My immediate family and I identify as Canadians, but we are nevertheless proud of our cultural heritage – being Canadian is a source of pride within my family. The groups that comprise my culture of origin have helped me to become the person that I am today. Each group, in its own unique way, is part of the fabric with which I have woven my identity.
Influences at Work
Family
The word family, from my perspective, is perhaps the most sacred word in the English language, as it implies unity, support, and love. My family, specifically my immediate family, has provided me with the foundation upon which I base my identity; thus, I define family as a group of people who love, support, and care for each other throughout their lives. Additionally, I believe that blood (i.e. genetic relation) need not play a role in a family, as an individual does not have to be related to another individual in order to care for them. My immediate family and my mother’s side of the family share this definition of family as well; however, my father’s side of the family does not share these beliefs about the definition of family. My father’s side of the family may be defined as rigid and traditional; therefore, they have traditional beliefs about the definition of family. My father’s side of the family is of the opinion that a family is strictly comprised of members who are genetically related – unity, support, and love are not part of their definition of family. As it has been shown, my definition of family has been greatly influenced by my mother’s side of the family, as I have immersed my heart within the comfort and security of this group.
Migration Patterns
In order to explore the migration patterns of both my father and mother’s sides of the family, I had to draw upon the strength of my inner detective, as both sides of my family have lived in Canada for numerous generations. I asked my mother about her family’s migration patterns, who then asked her mother about her family’s migration patterns. My grandmother told my mother that John and Alice Daley immigrated to Canada from Ireland in 1817. John and Alice Daley came to Canada in search of a land upon with to raise their family. It was this couple who planted Daley roots within New Brunswick soil. To this day my mother’s side of the family continues to live in New Brunswick. Several family members have moved to other parts of Canada, but the majority of the Daley family resides in Bathurst, NB. I am seventh generation Canadian on my mother’s side of the family. In comparison, migration patterns on my father’s side of the family are rather difficult to trace. I am confident that over seven generations of Innes family members were born and raised in Miramichi, NB, but beyond that I am unsure. It is likely that the first Innes family members arrived in Miramichi, NB between 1765 and 1800, as numerous Scotsmen and Scotswomen immigrated to New Brunswick during this time in search of employment and farm land. Additionally, the majority of my father’s side of the family resides in Miramichi, NB. I am approximately eight generation Canadian on my father’s side of the family.
Ethnicity
My immediate family may be defined as Caucasian, in terms of ethnicity. We all have fair skin, light hair, and blue eyes. We share similar facial features and have similar body types, and therefore we “look like a family,” in the sense that we all share similar physical characteristics. My mother’s side of the family also “looks like a family,” as they too share similar physical characteristics: light skin, light hair, blue eyes. They too, may be classified as Caucasian, in terms of ethnicity. In contrast, my father’s side of the family does not “look like a family,” in the sense that they do not all share similar physical characteristics. My grandparents on my father’s side of the family classify themselves as Caucasian; however, my grandfather, who has passed away, had dark skin and dark hair, and resultantly did not look Caucasian. As a child, I heard rumors of African-American blood coursing through the veins of the Innes blood line, but such rumors were faint and often stifled. I believe that these rumors brought shame upon the Innes family, as family members attempted to keep these rumors a secret. Furthermore, my aunts and uncles on my father’s side of the family, like my grandfather, have dark skin and dark hair. My father stands out as he has fair skin and light hair. The discrepancies between my father, his siblings, and my grandfather’s appearances causes me to question the ethnicity of my father’s side of the family, as I believe that they are concealing a secret that they plan to take to their graves.
Geographical Region
Geographical region is a great source of pride for the three groups that form my culture of origin. My mother’s side of the family, as previously stated, resides in Bathurst, NB. Some of my fondest childhood memories are tied to Bathurst, NB: I bottle feed calves on my grandfather’s dairy farm, picked apples in his orchard, and rode on the tractor beside him. Technically, my mother’s side of the family is from New Bandon, NB, which is about thirty minutes outside of Bathurst, NB; however, in New Brunswick it is common for individuals who reside in rural areas to say that they are from the city that is nearest to them. For instance, I say that I am from Miramichi, NB, despite the fact that I live in Lower Newcastle, NB. Furthermore, it is my belief that individuals from Bathurst, NB are hard working, humorous, strong, and rough around the edges. These characteristics have been passed down to me by my mother. In contrast, my immediate family and my father’s side of the family, reside in Miramichi, NB. The people of Miramichi are also hard working and humorous. In addition, they are friendly and generous. Miramichiers often have an East Cost accent and speak with the use of colourful language. New Brunswick will always hold a special place in my heart, as its culture, people, values, and sense of pride are all embedded within my soul – I take great pride, as do my family members, in be a New Brunswicker.
Gender
Gender roles, often the cement that prohibits social change, are frequently a point of contention within the groups that form my culture of origin. Gender roles may be described as traditional on my father’s side of the family (i.e. men are financial providers and women are homemakers). As a child, my father attended to barn work, while his sisters attended to house work. In stark contrast, girls and boys alike on my mother’s side of the family all equally contributed to chores in the house and on the farm – a helping had was an asset, no matter its gender. My immediate family is similar to my mother’s side of the family in the sense that we also believe that our genders do not define our capabilities. However, I often notice small differences amongst gender roles within my immediate family. For example, when I returned home for the Christmas holidays, one my parents’ horses died. I was perfectly capable of helping my father remove the dead body from the barn, but he asked my brother to assist him, despite the fact that my brother lives thirty minutes away from the family farm. For the first time in my life, I was thankful for men’s beliefs about the things that women can not / should not do.
Religion and Spirituality
Religion is a sensitive subject within the groups that comprise my culture of origin, as contrasting beliefs amongst groups rub like sand paper against one another when challenged. My mother’s side of the family is Protestant and my Father’s side of the family is Catholic. When my parents married, my mother converted to the Catholic religion, and thus my brother and I were raised in the Catholic faith. I begrudgingly went to catechism until I was in the ninth grade and have never set foot in a church since the day I was confirmed. I consider myself a spiritual person, but I do not wish to surrender my free will or have ideals and traditions forced down my throat. I firmly believe that individuals may be “good” and “moral” without affiliating themselves with religion. However, I have benefited from being raised in the Catholic religion, as my experience has highlighted my distaste for social injustice – being raised in the Catholic religion has fueled my passion for equality and equity, neither of which are apparent or valued in the Catholic religion.
Health and Mental Health
Considering the fact that my career as a social worker revolves around mental health, it is disappointing to acknowledge that having mental health concerns is looked down upon, to an extent, within the groups that comprise my culture of origin. Alzheimer’s disease and anxiety are prevalent mental health concerns on my father’s side of the family. Discussing mental health concerns or seeking professional help in relation to mental health concerns is considered taboo on my father’s side of the family; thus, family members with anxiety suffer in silence. In comparison, mental health concerns are discussed and professional help is sought on my mother’s side of the family, but family members with mental health concerns are looked down upon by other family members – it is considered a source of shame. My immediate family, I believe, has a different view of mental health concerns: discussing and seeking professional help for mental health concerns is as important as discussing and seeking professional help for physical concerns / illnesses.
Physical health, particularly poor physical health, often brings the groups of my culture of origin closer together. All three groups within my culture of origin surround those who are physically ill by providing them with support, comfort, and care. My father’s side of the family, a largely unemotional family, breaks with stoic tradition in order to physically and emotionally care for family members during their time of need. My mother’s side of the family and my immediate family does this same; however, both groups frequently express their emotions, whether a family member is healthy or ill, and thus it is no surprise to see them express their emotions when a family member is ill. Furthermore, several health concerns are prevalent on my father’s side of the family: Alzheimer’s disease, cancer, and heart disease. On my mother’s side of the family, cancer, IBS, thyroid disease, and arthritis are prevalent health concerns. Finally, physical illness reminds my immediate family that life is precious; physical illness reminds me I must capitalize upon the time that I have with my family.
Social Class
In relation to social class, all three groups within my culture of origin may be described as middle class. Social class is a source of pride within all three groups, as social class, while also a birth right, is a mark of hard work and determination from the perspective of the three groups that comprise my culture of origin. Education is highly valued and those who pursue it are sources of pride within the family. Furthermore, social class has provided the three groups within my culture of origin with numerous opportunities and privileges. Occupations involving manual labour, such as farming and fishing, are valued and occupations that require degrees are also valued (e.g. nursing and teaching). Additionally, being middle class has provided my immediate family with opportunities and privileges. For instance, my brother and I both attended university, something that would have been challenging without financial support from our parents. Growing up as a child within the middle class meant that I had family vacations, new toys, nutritious food, and shelter – all of which I am grateful for.
Age
Western society often places youth and beauty upon a pedestal so that both may be revered; this reverie is not subtle, as there is nothing quiet about the extent to which Western society worships youth and beauty. Resultantly, older adults are often devalued and pushed aside in order to provide space for the worship of youth. My father’s side of the family places little value upon older adults, in my opinion. Older adults on my father’s side of the family are cared for; however, it is done out of a sense of obligation, as it is my belief that my father’s side of the family fails to see the value that lies within each older adult. In comparison, older adults on my mother’s side of the family act as the foundation upon which the family structure is built; thus, older adults are the life-force through which the blood of the family flows. My immediate family shares the same beliefs as my mother’s side of the family pertaining to value of older adults. Consequently, I have been raised to cherish the time that I spend with the older adults within my family. Age serves the purpose of reminding both my immediate family and I that life is finite in nature, and thus every day is a gift.
Intercultural Marriages or Liaisons
It is with great shame that I acknowledge that intercultural marriages and liaisons are considered sources of shame with the three groups that comprise my culture of origin. All of my father’s siblings have Catholic, Caucasian spouses and all of my mother’s siblings have Protestant, Caucasian spouses; thus, both of my parents are the only members within their families to marry outside of their religion. Although my mother converted to the Catholic religion, she often described feeling as though she was not accepted by my father’s side of the family. My father in comparison was embraced by my mother’s side of the family, as they were able to see past his religion and recognize that he made my mother happy.
Within my immediate family, my brother and I do not subscribe to the Catholic religion or any religion for that matter. Five years ago my brother began dating a woman who had also rejected her religious upbringing. The religion of her parents is difficult to describe, as it does not have a name. This religion does not have a name because it is based upon the teachings of a group of individuals who followed Jesus – a group which did not have a name. My brother’s and his partner, Melanie, dated for two years. Following this, Melanie decided to return to her religion. I support her right to believe and practice the religion of her choosing, but I find it difficult to accept the impact that Melanie’s return to her religion will have and is having upon my brother (e.g. children may not play competitive sports and social interaction is limited). Last year, Raymond and Melanie got married, while I support their marriage, I do not support the fact that Melanie’s beliefs and values are being forced upon my bother and likely their future children. I realize that Raymond does not have to accept Melanie’s beliefs and values, but I do not believe that he has another option, as he fell in love with a nonreligious woman who quickly turned into a religious woman. Thus, it is difficult for me to support this type of intercultural marriage,
Group Values
Group values have undoubtedly shaped the members of my immediate family. As it has been shown, my father’s side of the family has distinctly different values than my mother’s side of the family. It is my belief that my father’s side of the family shaped my father by providing him with a roadmap of the values, beliefs, and behaviours that he would like to distance himself from. When my father met my mother, it is likely that he recognized that both my mother and her family represented the values, beliefs, and behaviours that he would like to embrace within his life. When my father and my mother had a family of their own, they incorporated their values with the values of my mother’s side of the family. Thus, my immediate family has primarily been shaped by the values of my mother’s side of the family, as my immediate family has been constructed in the image of my mother’s side of the family, which is likely why I share a deeper connection with my mother’s side of the family than I do with my father’s side of the family. Furthermore, my mother’s side of the family has shaped me by embedding within me a sense of love and compassion for humanity; it is this love and compassion that has driven me to become a social worker.
Meaning Given to Group Attributes
Significant Differences
Significant differences emerge between my father’s side of the family and my mother’s side of the family. These differences may primarily be found within the families’ definitions of family, gender roles, and the values / purposes that the families place upon older adults. Gender roles are perhaps the most significant difference between my father and mother’s sides of the family. As previously stated, my father’s side of the family subscribe to traditional gender roles, whereas my mother’s side of the family are not constrained by the social constructs of gender. Additionally, significant differences emerge between my father’s side of the family and my immediate family (i.e. beliefs surrounding gender, age, health, and mental health); however, only slight differences emerge between my mother’s side of the family and my immediate family (i.e. religion). For the most part, I share the values and beliefs of my immediate, but there is one significant difference. This difference pertains to my values and beliefs surrounding mental health and seeking professional help in order to address mental health concerns. My immediate family associates mental health concerns and seeking professional help for mental health concerns with shame, whereas I view seeking professional help for mental health concerns as a strength within the individual who seeks it. This difference is largely do to my educational background within psychology and social work.
Meaning Associated with Significant Differences
The meaning that I associate with the differences between my father and mother’s sides of the family is that my father’s side of the family is cruel, unemotional, and judgmental, whereas my mother’s side of the family is kind, emotional, and accepting. I associate greater value with my mother’s side of the family as a result of these attributes; thus, I consider the attributes of my mother’s side of the family to be better than those my father’s side of the family, as I connect the attributes my mother’s side of the family to pride. In comparison, I associate shame with my father’s side of the family, as from my perspective, they embody social injustice. Additionally, the significant difference between my mother’s side of the family and my immediate family (i.e. religion) means that my immediate is looked down upon by my mother’s side of the family in relation to religious beliefs, as my immediate family does not attend church and my brother and I do not subscribe to any religion. To me, this difference means that my immediate family is not tied to a religion that would have us abandon our freedom to choose the way in which we live our lives. Finally, the difference between my immediate family and myself (i.e. beliefs surrounding mental health) means that my pursuit of a career in social work, to some degree, is misunderstood by my immediate family.
Emotional and Behavioural Effects of Pride and Shame
The significant differences between my father and mother’s sides of the family have resulted in emotional and behavioural effects within my culture of origin, in relation to pride and shame. For instance, my immediate family emotionally and physically distances themselves from my father’s side of the family, as a result of contrasting values and beliefs. Personally, I am ashamed to be related to my father’s side of the family; thus, throughout my life I have sought to set myself apart from my father’s side of the family by expressing my emotions and behaving in a manner that contrasts the behaviours of my father’s side of the family. Therefore, the shame that I attach to my father’s side of the family has had both emotional and behavioural effects upon me. In comparison, the sense of pride that I associate with both my mother’s side of the family and my immediate family has also had emotional and behavioural effects upon me. Although my emotions, values, and beliefs are my own (in the sense that I do not construct them in relation to others expectations) my behaviours reflect the behaviours that are condoned / support by both my mother’s side of the family and my immediate family. Therefore, the pride that I associate with both groups influences my behaviours.
Rules Pertaining to Differences
Within my immediate family it is acceptable to talk about most differences, both within and outside of the family. Differences between my immediate family and my father and mother’s sides of the family are openly discussed. The differences between my immediate family and my father’s side of the family are most frequently discussed with tones of disgust and disapproval, and differences between my immediate family and my mother’s side of the family are most frequently discussed with tones of humour and approval. Thus, the unspoken rule in relation to discussing differences outside of the family is that such discussion is both accepted and encouraged. However, the unspoken rule in relation to discussing differences within the family is that such discussion is accepted but discouraged. For instance, when I talk about differences within the family (e.g. my brother’s beliefs about marriage versus my beliefs about marriage) with my parents, I feel as if my voice is heard but I get the impression that my parents would rather avoid the subject of differences within the family. Thus, an additional unspoken rule within my family is: differences within the family may be discussed but it is preferable to talk about similarities within the family.
Conclusion
Completing my cultural my cultural genogram has taught me numerous things, as it has both increased my cultural awareness and my understanding of my journey in life. I have learned that my culture of origin, and the groups that comprise it, provides me with a foundation within my life; however, my culture of origin does not determine what I build upon the foundation, as it is my responsibility to write my own blueprint. Furthermore, sources of pride and shame within my cultural genogram have acted as the sculptors of my identity, as they have shaped my emotional and behavioural responses to the experiences within my life. Finally, I am the culmination of my experiences (the good, the bad, and the beautiful), as I am the sculpture sculpted by my culture of origin.
Cultural Genogram
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