Journal of Educational Research and Innovation Volume 3 Number 1 EDUCATIONAL ADVANCES Article 3 THROUGH CULTURAL INTEGRATION AND TEACHER EFFICACY

2014 "Am I at Peace"?: A Deeper Look Into Identity Formation and Integration Annette Susanne Peters

Maria Lahman

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Recommended Citation Peters, Annette Susanne and Lahman, Maria (2014) ""Am I at Peace"?: A Deeper Look Into Identity Formation and Integration," Journal of Educational Research and Innovation: Vol. 3 : No. 1 , Article 3. Available at: http://digscholarship.unco.edu/jeri/vol3/iss1/3

This Article is brought to you for free and open access by Scholarship & Creative Works @ Digital UNC. It has been accepted for inclusion in Journal of Educational Research and Innovation by an authorized editor of Scholarship & Creative Works @ Digital UNC. For more information, please contact [email protected]. Peters and Lahman: "Am I at Peace"?: Identity Formation and Integration Journal of Educational Research and Innovation Spring 2014, Vol., 2, No. 2 Am I At Peace?: A Deeper Look into Identity Formation and Integration

Annette Peters Doctoral Student, University of Northern Colorado

Maria K. E. Lahman Professor, University of Northern Colorado

Psychological Association (2002) for “Do not be too hard, lest you be culture as the “belief systems and value broken; do not be too soft, lest you be orientations that influence customs, squeezed.” norms, practices, and social institutions, - Ali ibn Abi Talib including psychological processes (language, care taking practices, media, In an increasingly global world, educational systems) and organizations many students in higher education have (media, educational systems),” when been exposed to multiple cultures initially selecting the participant. through moving, being members of However, during the study, we multicultural families, or relating with encouraged the participant to define people from varied cultural culture in her own words and according backgrounds. Our perception of others to her own experiences. and ourselves is affected by these An in-depth exploration of one various group affiliations (Stevenson, person’s experiences with the process 2010). These experiences are of integrating different cultural successfully processed by integrating identities provides valuable information divergent information, “from cross- to educators and counselors alike. cultural experiences, a multicultural Having a better understanding of this environment, or being born to a multi- process is vital in our movement ethnic or multi-racial family” (Hoersting towards becoming more multiculturally & Jenkins, 2011, p. 1). This process, competent and raising awareness of however, may also cause difficulties in a biases rooted in society (Arnett, 2009; person attaining a “solid cultural, ethnic, Sue & Sue, 2008). Therefore, we1 posed or racial identity” (Hoersting & Jenkins, the following research question for this 2011, p. 1). Keith (2011) suggested study: What does the integration of forming a multicultural identity gives multiple identities look like for a Saudi individuals the potential to enhance Arabian female in Higher Education? In their lives because it creates a sense of the following sections, we provide a self-efficacy, in addition to developing a sense of identification with one’s 1 Throughout the paper, we will be using “we” and “I” in order heritage. We used the definition to clarify the researchers’ roles in each section. This study was established by the American conducted by Annette with Maria’s supervision and guidance.

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brief background of the participant’s allow other religious practices (Cole, cultural heritage as a Saudi Arabian and 2001; Saudis, 2009). Muslim, describe the initial and current According to Islam, women and men study, and present findings in the areas “have an equal footing before God” of cultural integration. We conclude (Nassar-McMillan, 2008, p. 988). This with a call for counselors and educators means the right to own and inherit to advocate for groups facing injustice in property and obtain an education. order for them to be who they are. However, in some Arab countries, government restriction and local or Contextual Background familial religious interpretations may At this point, a brief contextual prevent these rights from being realized background is warranted. While the (Nassar-McMillan, 2008). While women participant in this study, Fatimah, has have recently been granted the right to her own unique experiences, these vote, there are major social restrictions were initially formed within a Saudi on women in Saudi Arabia culturally Arabian context and her religious explained as protective of a woman’s background as a Muslim. Saudis honor and virtue. For example, women descend from ancient nomadic tribal are not allowed to drive cars (Eggers al- peoples of the desert (Arabia and the Harthy, Hatrash, & al-Mansour, 2013), Arabs, 2000; Saudis, 2009) which, while which is said to protect them from the a rich and vital heritage, comprises disgrace of driving in public. much of the romantic side of today’s Furthermore, women are not allowed to Western stereotype of citizens of the interact with men outside the family, current Kingdom of Saudi Arabia (KSA) including in educational settings. as “oil rich, desert nomads, and camel As part of the culture of respect, back riders” (Hilal & Denman, 2013, p. chastity and sexual modesty are highly 25). valued. Key parts of the expression of Today, KSA represents about four- this value occur through gender fifths of the Arabian Peninsula. The separation and covering of the female community (unmah) in which Saudis body. Saudi women most often wear participate does not overtly base its traditional clothing that varies from decisions for social action, political region to region. A Saudi woman’s behavior, and economic organization on dress covers the body from head to toe. race, ethnicity, and national origin (Cole, These inner dresses can be embellished 2001), but instead on religion (i.e., with embroidery, coins, and brightly Islam). Race and ethnicity are said not colored fabric. When out in public, to be as significant because the identity Saudi Arabian women are expected at a of Muslims exceeds the borders of minimum to wear a covering on their states and has precedence over all other head, and clothes, which depending on identities (Cole, 2001). The official family expectations, may include a face language spoken in Saudi Arabia is veil. Arab American women also Arabic, with many distinctive dialects sometimes wear a cover for their head (Cole, 2001; Saudis, 2009). Saudi Arabia called a Hijab. The Hijab is primarily is officially an Islamic state and does not worn by Muslim women, but some

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Christian Arab American women also 2009). The government indicates they wear head scarves (Arab World are willing to allow women more rights, Immigration, 2004). Some people but so far no policies have been put in believe Arab women are not required by place to end the discrimination. Saudi religion or culture to cover their heads, Arabians cite instances such as two while others believe it is mandatory to females who were recently in the wear a Hijab (Arab World Immigration, Olympics, increased ability to walk in 2004). Some Saudi women also wear a places such as a mall unveiled, and the black outer cloak called an abaya. first woman movie director as examples A central component for Saudis is of the broadening of female rights over the family. Extended families often live the past decade (Eggers et al., 2013). together in the same house. Saudis As in many wealthy countries, there value generosity, hospitality, and are divisions in society between local helping those in need. Society is tribal citizens and guest workers. The working in nature, and members of the tribe, class is mostly composed of temporary groups or relatives traced through immigrants. Major variation in income males, take interest in one another’s and wealth also exists. However, “a well being, and those who are more strong ideology of egalitarianism is wealthy aid the impoverished when traditional among Saudi Arabians, needed. For Saudis, hospitality is whose social and verbal patterns of important. Generosity and respect are interaction stress equality and shown through events such as dinner siblinghood rather than status parties, were the host or hostess acts as differentiation” (Cole, 2001, p. 1934). a server and generously refills plates. Education in Saudi Arabia is highly This serving the guests is known as al- valued and is an important aspect in mubashara (Saudis, 2009). family and community life. Education From a global perspective, female ranging from preschool to university is advocates state Saudi women face free. Females and males are separated extreme legal discrimination, although in the classroom, women who attend not all Arabic or Saudi women would University watch the lecture on a TV agree with this (Saudis, 2009). Women monitor in a separate room. Recently, are not allowed to engage in work, the KSA government has opened a travel, study, or marriage without Science and Technology University consent of a male guardian. These where genders may interact in restrictions are justified on the basis of moderation (Hilal & Denman, 2013). Islamic principles (Saudis, 2009). Saudi Our Saudi friends report that women are beginning to protest international students make up the restrictions even though protesting is primary enrollment for this new type of banned in the Kingdom of Saudi. One of education. the women’s rights groups has Over the last decade, the KSA petitioned King Abdullah for the right to government has implemented an drive vehicles and compete in immense international scholar program, international sporting events (Amnesty the largest of its kind, the King Abdullah International Report, 2013; Saudis, Scholarship Program, which has allowed

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over 120,000 Saudi Arabians to pursue creating a culture, the struggle to fit-in, higher education overseas in countries and the six themes discovered in the such as the United States, Australia, and study (Peters, 2012) from which this England. The program was established case study stems (i.e., race, language, partly to combat terrorism and education, cultural appreciation, conservative religious elements (Hilal & education, and dominant culture). Denman, 2013) through an increasingly These topics help shed light on the global and educated citizenry. Little complex process of cultural identity research exists on this program, with formation. For the purpose of this Hilal and Denman (2013) being the only study, cultural identity formation refers research we could identify. Fatimah, the to the process of integrating one’s participant of this study, was a member different racial, ethnic, and national of the scholar program. cultural groups into either one identity or multiple identities. In this study, we Multicultural Perspectives on sought for the participant to shed light Identity Formation on all these constructs. We explored Research on identity has primarily the participant’s own understanding of been the examination of a single her identity and cultural groups. In concept of identity within mainstream exploring the participant’s cultural culture identity or outside of main identity process, we particularly culture identity. While identity observed the role of her race and researchers have acknowledged that gender and how these constructs people have several identities at one impacted her journey of self, which time, some of which may be insider or aligns with a critical race feminism outsider identities, research has been perspective (Wing, 2000). primarily in discreet areas of identity (Roccas & Brewer, 2002). There is an Creating a Culture and Sense of increased call for attempts to examine Self what has been described as the In creating our cultural identity, we complexity of identity that for all are forming our sense of self. The ways persons is the nexus of gender, age, we think, write, and talk about race, ethnicity, nationality, religion, ourselves vary historically, culturally, orientation, etc., but this connection and temporally. Human identity becomes even more complex when two changes over time and place and is or more major cultural positions such as constructed within interpersonal race or gender are straddled by one exchanges (Burkitt, 2011). In western person simultaneously (e.g. being a society, the exploration of a sense of Saudi Arabian female) (Benet-Martinez self often occurs with looking inside & Haritatos, 2005). Thus, our approach oneself. However, in order to do so, we considers the intersectionality of these must also look at contextual variables various positionalities (Hancock, 2007). such as culture and the process of When discussing cultural identity creating our own culture that aligns and formation and integration, it is influences our sense of self (Burkitt, important to consider the process of 2011). While none of the terms used in

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the literature to describe the process of Sue & Sue, 2008) developed a creating a culture seem positive or Racial/Cultural Identity Development appear to completely capture the (R/CID) model that describes these tension in this construct (e.g., cultural attitudes and beliefs individuals may homelessness, between cultures, experience in the process of forming a bicultural, multicultural), a review of the sense of self. The R/CID model defines literature is valuable. Cultural five stages of development “oppressed homelessness, a term used by Vivero people experience as they struggle to and Jenkins (1999), describes the understand themselves in terms of their experiences and feelings of multicultural own culture, the dominant culture, and individuals who face cross-cultural the oppressive relationship between the tensions within the family and between two cultures” (Sue & Sue, 2008, p. 242). the family and its culturally different This tension and conflict is especially environment. These multicultural true in societies where there are clear experiences can cause emotional religious or ethnic divisions. Specifically distress and psychological vulnerabilities when immigrating, people may face the for individuals. However, when conflict of trying to be like their host conditions are favorable, an individual culture while staying true to their might benefit from these experiences by original culture. This is a challenge that gaining personal strength such as cross- may result in peer rejection for being cultural adaptation, greater flexibility, different and anger and punishment and less ethnocentric attitudes (Vivero from the original culture for attempting & Jenkins, 1999). Furthermore, cultural to assimilate (Vivero & Jenkins, 1999). homelessness can be both the In educational settings, culture has also perceived and actual social and been examined closely, especially as it emotional isolation that “creates a relates to multicultural education as a sense of ‘wanting to be home’ but not national issue (Ogbu, 1995). Ogbu knowing where ‘home’ is or how it (1995) described how culture is a feels” (Vivero & Jenkins, 1999, p. 13). framework within which we behave This does not mean individuals are according to standards that we deem confused about their self-identity; acceptable. These values are rather, it means they do not belong to incorporated in our day-to-day living. any one culture (Vivero & Jenkins, Naturally, having cultural diversity in an 1999). When discussing cultural educational setting is important to identity, the individual determines what consider in regards to how students aspects are important in constituting behave and learn. Furthermore, there her or his sense of self (Watzlawik, can be tensions in the educational 2012). environment of what students are asked Multicultural individuals may face a to do in terms of acculturation. Ogbu desire or feel pressure to fit in with discussed those who come to the U.S. as mainstream cultures while also feeling a immigrants are aware that they need to similar stress to identify with their learn English in order to attend school original and host cultures (Sue & Sue, and thus are able to learn it as a second 2008). Sue and Sue (1999, as cited in language. Therefore, as we discuss the

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process of forming a cultural identity or investigates a contemporary identities, it is important to consider the phenomenon in depth and within its cultural and educational context in real-life context, especially when the which this process takes place. boundaries between phenomenon and context are not clearly evident” (p. 18). Previous Study Stake (1995) stated the purpose of a In a previous phenomenological case study is to capture the complexity study (Peters, 2012), Annette of a single case. Following the terms of investigated the process of cultural these various definitions, this research identity formation and integration with study is categorized as an intrinsic, ten self-identified multicultural holistic case study (Stake, 1995). It is an individuals through semi-structured intrinsic case study because the interviews. The sample consisted of 10 participant was purposively selected for undergraduate and graduate students her unique experience of forming her (four males, six females), ranging from cultural sense of self. It is also holistic 19 to 48 years old. Participants came because the participant’s overall from a variety of cultural backgrounds, experience is captured in a holistic with some growing up in multicultural manner. In this study, the case and homes and others having experienced bounded system is the participant and immigration. One in-depth interview her experience with her cultural identity with each participant, lasting from 30 to formation. This case study method was 60, minutes was used to gather the data used because it allowed me to focus on for this study. During this process, six a particular phenomenon, which yielded themes emerged: race, language, descriptive data that allows the reader religion, cultural appreciation, to have a better understanding of the education, and dominant culture. In this phenomenon (Merriam, 1998). expansion of the study, we focused on Theoretical Perspective extending the study in-depth with one The theoretical orientation utilized of the participants, investigating how for this study was critical race feminism the six themes played out and whether (CRF), which stems from critical inquiry or not these themes were accurate and critical race theory (CRT). Critical descriptions of her experiences. theory’s (CT) historical roots are grounded in the Western European Methodology Marxist tradition, which purports “the Case Study notion that…researchers should not Case study has been demonstrated only seek to interpret social reality but to be a valuable way to study social and also aim to make positive social change” psychological multicultural research (Thomas, 2009, p. 55). More recently, issues in education (e.g. Calderon, 2012; CRT arose as a form of oppositional Li & Vazquez-Nuttall, 2009). Case study scholarship in order to challenge “the research involves studying an event or experiences of white males as the case within a bounded system (Creswell, normative standard” and thus ground 2007). According to Yin (1994), a case its conceptual framework “in the study is an “empirical inquiry that experiences of people of color”

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(Thomas, 2009, p. 55). CRF stems from simple answer, to put myself in a box. CT and CRT. CRF arose because Throughout the years, I have integrated minority women felt excluded by males and learned how to acknowledge my and white women. Theorists from this different cultural parts without feeling I movement, from its beginning, have could only be one. For me, cultural argued for a “deeper understanding of integration is a continual process. As the lives of women of color” (Thomas, such, I have conducted multiple 2009, p. 59). CRF attempts to research studies in the area of diversity understand and integrate how race and and find this will be a research line of gender structure social inequality (Dua, mine. As part of this work, I took 1999). This theory differs from CRT in extensive coursework with Maria and the rejection of blanket essentialism of found we have different paths to similar all minorities (Wing, 2000). According research interests. to critical inquirers, “critical forms of Maria: I first met Annette in a research call current ideology into graduate introduction to qualitative question, and initiate action, in the research course. Annette went on to cause of social justice” (Crotty, 1998, p. take other courses with me, and I 157). We identify with this theory and became a member of her dissertation its goals: freedom and equity for society committee. Since my area of research and the agenda of social justice. tends to be focused on diversity (e.g., Researchers’ Personal Stance Lahman, 2011a, b), I was interested in Annette: It is important as a the research topics she conducted, with researcher, as a part of reflexivity my direction, as a professor. As a White (Hertz, 1997), to ask myself the identity woman with U.S. citizenship, my questions I asked the participant in this diversity path has been primarily study. As a White woman and German through that of a religious minority, citizen, I became interested in this topic Mennonite. Traditionally, Mennonite through my own personal experience. women do not cut their hair and wear a Growing up, I had the opportunity to covering, which while more symbolic in live for protracted periods of time in nature than the Saudi’s literal covering several different countries, such as of the hair, has still caused me to be Germany, Netherlands, Switzerland, and profoundly aware of the curiosity, the U.S., because of my father’s work. ignorance, and prejudice women who These moves gave me the opportunity cover may be exposed to. We wish to to experience new cultures, languages, note here Annette conceived of the and experiences. As much as I enjoyed study and completed all aspects of it these experiences, at the same time, with some minimal direction from me. they made it hard for me to fully form My work occurred primarily as we an identity. “Who and what was I?” moved the research into an article. When individuals would ask, “Where Therefore, when we use the word “I” in are you from?” I wanted to explain my other sections of the paper, it is background because a simple answer referring directly to Annette’s original was not enough. This process taught work. me many people expected me to give a

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Participant & Setting A for example pictures) contained ten In order to recruit the participant I pictures from the last 2 years. To used purposive sampling (Creswell, protect the participant’s confidentiality, 2007). Furthermore, the participant she chose a pseudonym. All interviews represents the case and bounded were transcribed. During the system. The participant is a Saudi transcription process, quotes were Arabian female adult, in her 20’s, who lightly cleaned for distracting and/or identifies her race as Middle Eastern2 confusing language (Poland, 2002). and her ethnicity as Arab. She is fluent Trustworthiness in Arabic and English and comes from a To establish trustworthiness, I middle class background. The employed several techniques participant is attending a university in recommended by Merriam (1998) and the U.S. Creswell (2001): triangulation, member Data Collection check, peer examination, and self- Over the course of 6 months data reflection. A major strength of case were collected, including semi- study is the multiple data sources structured and informal interviews, employed in order to triangulate data. demographic information, observations, In this study, interviews, observations, and a photo journal (Stake, 1995). The demographic questionnaires, photo participant was interviewed and journal, and literature were used to observed at various locations, including meet this criterion. A member check her work and social settings (i.e., was conducted throughout the study, as restaurants, on campus, and off well as at the end when the participant campus). Questions used for the had the chance to read the final results interview were designed to better and paper. Themes were discussed and understand and explore the lived evaluated with colleagues during peer experience of the participant examination. In addition we consulted (Moustakas, 1994). Five in-depth extensively with Saudi and Muslim interviews lasted from 30 minutes to an colleagues regarding how to hour, with most interviews lasting an appropriately, culturally respectfully, hour. Eight observations over the and accurately portray the KSA context course of 6 months lasted from 1 to 2 and the participant. During the data hours, with an average length of 1.5 half collection and analysis process, I hours. The photo journal (see Appendix attempted to bracket my experience to help increase trustworthiness and make 2 It is important to note that the label Middle Eastern is an my biases transparent. I did this by imposed outside term traced to colonialism and specifically an American Naval Officer (Hilal & Denman, 2013). Therefore, reflecting on my own cultural we recommend being as specific as possible, such as saying Gulf integration process both in writing and Arabs (Hilal & Denman) or as we do here, Saudi Arabian. in discussions with peers. Indeed, even these terms encompass a vast amount of specific Analysis of Data tribal roots and immigrated groups. We also wish to note that Middle Eastern is typically not considered a “race” but a category Data analyses followed Stake’s of the race Caucasian. This is how Fatimah identified. It would (1995) recommendation of categorical be interesting to know if Caucasian Americans, in the context of aggregation. Thus, I, as a researcher, increased tension with Islamic countries and heightened hate, understand Saudi Arabians are from the same “race”. looked for issue-relevant meanings to

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emerge. Furthermore, I established desk behind them where a student patterns from the data corresponding worker in charge of international travels with categories/themes I found to be was located. To the left of this area was emerging (Creswell, 2007). In the final Fatimah’s workplace. Fatimah is step, I developed naturalistic responsible for helping international generalizations from the analysis, in students with a variety of tasks such as hopes readers will apply the case to translating and explaining tasks to those populations that fit their own use students who are learning to speak (Creswell, 2007). English. Students speaking Arabic During data collection, I reflected on especially valued Fatimah because she the interviews, before and after reading can be an important link in building transcripts of the recorded interviews, communication between them and a as well as on observation notes and the teacher or administrator. photo journal. This process helped me The IC was decorated with art pieces become sensitive to the information from all over the world; some are gifts gathered and allowed me to identify from previous students. Seated next to quotes and sections of transcripts that Fatimah’s desk, I faced five clocks were most salient. I reviewed the showing different times in various demographic questionnaire, transcripts, countries. The fifth clock displayed the observation notes, and responses from time for Saudi Arabia. Fatimah shared the participant several times to help she feels comfortable in this office, with identify themes as well as assess themes its rich decoration and representation of found in my previous study. I read, various cultures. reread, and then coded the interviews Fatimah has a vibrant personality, for themes, which helped me identify which is evident when she is at work patterns. After all transcripts were and spending time with her friends. On completed and themes from this case the first day of observation at her work, were identified, I asked the participant Fatimah was wearing dark dress jeans, to review the themes found and identify stylish brown boots, and an elegant blue what was applicable. She made no top. Fatimah identifies as Middle additions. At this time, I wrote about Eastern and moved a few years ago to what and how the participant the U.S. in order to attend school. Her experienced the process of cultural straight brown hair crowned her head integration. The naturalistic and fell below her shoulders. She wore generalization incorporated rich subtle make-up, highlighting her rich descriptions of the participant’s brown eyes and fair skin. She greeted experience. me warmly, gesturing I should make myself comfortable. I appreciated my Findings observation spot, as it was hidden away In order to enter the university’s enough to allow me to write notes International Center (IC), I walked discreetly, while located in such a way I through a short, narrow corridor that could naturally observe Fatimah and the opened into a central office. I noticed office. The only setting change that comfortable-looking couches with a occurred was a month into my

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observations, when the usual table at husband or call me to help them …. which I sat was switched with the When I moved here I was alone, I had to computer table to make the office figure out how to buy a car, etc. Most appear less crowded. girls rely on their husbands.” This was Several categories were created evident and is a unique function of from the data that appeared to be Saudi culture, as I observed on important in Fatimah’s process of numerous occasions Saudi men coming integrating her different cultural groups. into the office to fill out paperwork or Some of the categories identified were pick up paperwork for their wives. I unique to Fatimah’s experience (e.g., asked Fatimah about it. Fatimah shared gender and changing person), while the this was typical and she was not other categories were supported by surprised by it because it highlighted findings from the previous research her belief Saudi women are dependent study (i.e., language, race, religion, on their husbands. It is of note that education, and dominant culture; while there is no law against women Peters, 2012). driving, there is a deep cultural Gender restriction that continues today (Eggers, Fatimah is an outgoing person who et al., 2013). Therefore, when Saudi does not represent what she feels is a women drive in the U.S., it is generally typical Saudi “girl.” First of all, she talks for the first time. to men who are not her father or Changing Person brothers, which is forbidden in her Fatimah identifies herself as having culture, especially back home in Saudi what she terms a U.S. mentality, which Arabia. Fatimah illustrated this for her represents equality among uniqueness, saying, “I could guarantee gender, independence, and you that if another Saudi girl worked determination—defining her own path here she would not be like me, she in life. As much as Fatimah feels she has would not want to talk to the men.” a U.S. mentality, certain cultural Furthermore, Fatimah has both female components from her home country are and male friends, which is not common incorporated in her everyday life: faith, in Saudi Arabia, nor for the Saudi generosity, and respect. It is hard for women with whom Fatimah interacts in Fatimah to differentiate what is cultural the U.S. “You know like I said, I have got and what is her personality. both male and female friends. That’s Fatimah is free spirited and just who I am. I like having male and independent. Her expression of her female friends and as a matter of fact I free spirit and independence can be prefer having more male friends impacted and changed according to her because … females clash from time-to- surroundings, which has made the time.” process of integrating her different Fatimah also feels she has a cultural groups more difficult. For different attitude and outlook example, one day at work she jammed compared to other Saudi women she out and danced to the song, “Teach Me knows in the area: “I am independent, How to Dougie.” This is something she most of the girls here rely on their felt comfortable doing in an office in the

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U.S. However, she explained, had a Whatever my [Saudi] culture Saudi person walked in she would have recommends we do, like respecting stopped dancing out of cultural respect. elders and being generous, people Fatimah shared she feels her personality [in the U.S.] are like, “Oh why did does not change when she transitions you get me this dinner? Or why did between Saudi Arabia and the U.S., but you … lend me your car?” Whereas she cannot openly be who she is in in Saudi Arabia it’s like normal …”. either place, but especially in Saudi Arabia. Illustrating this tension Fatimah Two important subthemes emerged shared the following: as Fatimah talked about her gender and changing person: generosity and When I was in Hawaii with my respect. sister I was so happy. We would say Generosity. “People in my country aloha to anyone who would listen are very generous …. I try to go out of and we would dance to “I’m Sexy my way to be generous to show people I and I Know It” because we were so care …. I don’t ask for money back happy that’s because that’s us, when I give it …. I don’t expect anything because that’s how we are, we like in return.” Fatimah’s generosity was to express [ourselves]. In Saudi demonstrated during the observations Arabia there is no way on earth I in several ways, such as when she could do that even if I wanted to. So offered to buy people coffee, a simple going back home you are forced to act meant as a friendly gesture. Even change who you are. though most people in the office do not take her up on it, some people do and Overall, Fatimah felt it is difficult appreciate it. Fatimah finds it transferring cultural components she frustrating that people complain about appreciates and with which she being broke, but then go out drinking identifies from each country to the alcohol. She does not understand why other. others are not more generous. Fatimah also demonstrates her generosity by It has been difficult lending out her car to friends who need [incorporating different cultural it. I further noticed her generous groups] because I tried to bring back behavior included having an attitude the things I learned here to Saudi that included other people. This to me Arabia. A lot of people don’t accept was apparent by her offering to make a it, my independency, my talking to cup of tea for others at her workplace, everyone. I love talking to including me, when she would make everybody… even to the workers. herself one. Thus, it appeared People in Saudi Arabia don’t talk to generosity did not simply include the workers … so it’s been hard lending or buying, but more when I go out to dinner with my understanding and being aware of the family and I have a conversation needs of people around. This also with the waiter. It’s unacceptable explained her dislike of the “me, myself, you shouldn’t talk to the waiter ….

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and I” attitude in the U.S., because it For Fatimah, cultural appreciation does not include other people. does not play a large role in her Respect. Respect is another topic integration process but rather that came up frequently for Fatimah as encompasses the respect or tolerance something she keeps from her Saudi she has taken with her from her Saudi Arabian culture. Respect for her is culture. She feels the respect she tries “valuing somebody’s beliefs and to show people is her way of being open opinions, treating somebody with to new beliefs and ideas. She clearly dignity and uhm, just respecting how stated this: they think, what they think, what they like, what they dislike, where they come There is nothing I would do that from, even if you don’t agree with it.” would show that I appreciate any Respecting elders, especially culture. It comes back to respect. I grandparents, is crucial. “I cannot joke wouldn’t go out of my way to try around with an older Saudi man” said Chinese food because the person is Fatimah “even if it is part of my Chinese, but if he did that thing like personality, I cannot. This one man, he that [bows] I would do that back. is like the “father” to all Saudi guys. I’m not the kind that seeks more Even though I have known him for years knowledge about a culture; I’m not I cannot joke with him. I have to be going out of my way to learn more serious.” This is an example of Fatimah about a culture. Not going to try to modifying her personality to comply make somebody happy by learning with aspects of her culture she deems about their culture, but I will be highly important. respectful. That’s it. Race/Ethnicity In our final interview together, I Education conducted a member check of the Fatimah expressed her enjoyment in findings with Fatimah. I also asked her educating people about the different about the categories I had identified in cultural groups to which she belongs. the previous study (Peters, 2012), in This was evident when we were out to which she had been a participant, and dinner with some of her friends from whether she felt they applied to her. school. She shared with us a blessing to When I asked her about the role of her say before we ate, Bismil Allah. She also ethnicity and how it has impacted her incorporated other small cultural cultural integration, she responded it aspects over the course of the evening did not impact her and she did not feel that exposed us more to her Saudi race played a significant role in her culture by teaching us other phrases cultural integration process. While (i.e. Alhamdellah, which means “Thank contrary to U.S. cultural beliefs, this God” and is appropriate to say after the seems to fit with the Saudi Arabian meal) and sharing experiences she had attitude that being Muslim supersedes in Saudi Arabia working at an race or ethnicity. International School. Fatimah is more Cultural Appreciation than happy to tell people about both countries and what is happening there.

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She finds it extremely important to As a Muslim, Fatimah shares her educate people when the media does religion is a source of comfort yet at the not portray either country accurately. same time can serve as a source of conflict and difficulty. She feels grateful the people at her work are supportive Anybody that is interested … I and offer their office when she needs a will talk about my culture. In Saudi private place to pray. As part of her Arabia people ask, “What’s it like? Is faith, Fatimah prays five times a day it true what you see on TV?” Here facing Mecca. She carries with her a [U.S.] they are more curious about prayer carpet and prayer clothes so she religion as a culture. So yes, I love to can pray wherever she is. “You know express … the media as wrong; I they [people at work] are very friendly think it’s my duty to make sure that and respectful about my culture and people understand that’s wrong. religion … I love where I work …. Praying Yes women are oppressed, but not in public is a big no no, cause all I’m as oppressed as the media makes it thinking about is who is watching me.” look like. Just like America has good Fatimah invited me to one of her and bad people so do we in Saudi prayer sessions. She pulled her white Arabia. prayer clothes over her normal clothes. The prayer cloth covered her exposed However, as much as Fatimah enjoys skin and hair. She pulled out her pink sharing about the different cultural prayer carpet and spread it on the floor groups to which she belongs, she did facing northeast. It was the second not identify it as an important part of prayer of the day. She began her process of integrating her different whispering her prayer standing, cultural groups. She shared that kneeling, and bowing. After a few educating others about her cultures is minutes, she finished and packed away not an important part of the process of her prayer clothes and carpet. We forming her sense of self because “I walked back to her workstation, and she know who I am.” Furthermore, she explained how the prayer time changes does not agree with half of what she with the changing sunlight. I asked her tells people about her Saudi culture: whether she feels discriminated against for her faith. Fatimah shared she feels The things that I say about Saudi accepted and respected. She Arabia, it’s the truth, but I don’t mentioned that it does help that she agree with maybe 50% of what I say does not wear the Hijab (head scarf), [what I explain]…. So whatever I talk and thus most people would not know about when it comes to Saudi Arabia right away she was not a Christian. and my culture has nothing to do Language with the way I integrate both Fatimah warmly greets students and cultures together. faculty as they walk into the IC and makes sure they are helped. She knows Religion many of the students who walk in who need her assistance with their studies.

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Because Fatimah is bilingual, students had I been born and raised in Saudi whose primary language is Arabic Arabia all my life and then came especially seek her out. Over the here, it might actually have been several weeks I observed Fatimah, I totally different. I’m sure a lot of my noticed that these students had friends would say, “You know we memorized her schedule and made a have had difficulties communicating point to come in when she was working. with people and people not Following regulations, she always understanding us or getting started her conversations with students frustrated with us.” But me in English and would then switch to personally, if somebody comes in Arabic when students were struggling to and they don’t know English, I get understand. When a casual friend frustrated even though I know would swing by, she would exactly what they are going through. automatically talk to him or her in Arabic. Fatimah shared that she expressed Fatimah made smooth transitions her emotions in English and feels she between the two languages and did not has a harder time expressing them in seem to struggle with switching Arabic, which is difficult when she is in languages at short notice. Fatimah Saudi Arabia, as not everyone learned to speak English when she lived understands her. “When I’m on the in the U.S. during middle school. basketball court and I get angry, a lot of Fatimah later told me she believed them don’t know English and I’m like language was powerful and she felt screaming, ‘Go get the ball!’ When it empowered by being able to comes out in Arabic it sound stupid communicate with anyone she wanted because I’m literally translating English in either language. She felt it made it to Arabic, but you have to say it in a easier for her to build relationships. different way.” Overall, Fatimah felt “Many of the Saudi guys don’t have language was empowering and helpful American friends not because they in integrating her different cultural don’t know how to form relationships, identities; however, she acknowledged but because of the language if she were not bilingual, it would most difficulties,” said Fatimah. When I asked likely serve as a stressor. her about whether language has been a Dominant Culture source of stress for her cultural Fatimah described her struggles to integration, Fatimah responded: fit in with each culture. She believes she fits in well in Saudi Arabia, as she A lot of people don’t know I’m was born and raised there; however, not American. They think I’m a she does not like all of her culture, so it mixture, but they think my first is hard for her to be who she is when language is English. So they don’t she is at home. When she is in the U.S., really notice my accent so I never she feels she can be herself, but she also really had a problem with English or feels pressured by cultural norms to fit anybody giving me a hard time in. because of my English. However,

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Fitting in is socializing and having why we don’t drink, that’s why to drink … there is no alcohol in many women don’t mingle for Saudi Arabia .... The first time I went pleasure purposes: because of out, people were like, “You have to reasons like this. I totally respect drink.”… I tried it and it was horrible that. But I am also contradicting … it was hard to fit in with people myself. I like going out to party with because I didn’t drink … and hard to men. I don’t drink, so I control talk about because we had different myself. I don’t go out with any man. knowledge [culture, current topics, Here they encourage women to, etc.] .… In Saudi Arabia it’s not hard “Drink, drink, drink …. If you want to to fit in because I was born there have fun you have to drink.” If you and grew up there. don’t drink you don’t have fun. That’s one thing I don’t like. How When I asked Fatimah whether she the women like to act. feels she has a sense of peace or balance in regards to belonging to more All together, a sense of peace is than one culture, she responded by missing for Fatimah. Summarizing the describing aspects of both cultures: interview question, she responds definitively, “Am I at peace? No I’m not. Absolutely not … I hate my There are some good things and there culture with a passion––I hate how are some bad things.” they think, I hate how they treat Photo Journal each other, I hate the whole Fatimah compiled ten pictures (see arranged marriage––I cannot marry Appendix A), taken over the last 2 years. someone I met and fell in love with. Two pictures were not included out of It has to be someone I don’t know. I cultural respect to the people in the hate how women can’t drive in my picture. She tried to capture what is culture. I hate how a woman gets in important to her and what she feels deep trouble but men don’t … how represents her, as well as her belonging the father always has the say… to two cultural groups: Saudi and American. When I asked her how she Regarding the U.S. culture, Fatimah chose the pictures, she responded with also has areas for which she does not the following: care and that make it difficult for her to belong. The first thing that went through my mind was friends. So I went on I hate many things in America as Facebook and I saw … this one well, the whole me, myself, and I … [points at image 1]… Perfect! I how OK it is to be with many scrolled down and saw the next different partners. Having sexual picture, which shows two different stuff and going to bars and seeing cultures but the same concept: women getting drunk and going out friends. I wanted you to see it …. I with any man who talks to them. chose this picture [picture 4] That’s why I respect Islam, that’s because it’s the only family picture I

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have. [Picture 5] …shows me having expressions of gender are complex and fun with friends and because I am highly impacted by one’s culture. Saudi wearing my headscarf (Hijab). Why women and women in general may this picture? Because it’s the first need support in finding creative and that popped up.” [Picture 6] …is the meaningful ways to express themselves only picture I have with my mom— while continuing to honor their families literally. She doesn’t like taking and religions. There is a tension pictures .… I chose this one [picture between the global and the local where 9] because I’m helping people …. I “people need gradually to become have other pictures of helping world citizens without losing their where I am posing after we are roots” (Hilal & Denman, 2013, p. 38). done. [Picture 10] …had my Furthermore, it is important to teammates all together with the recognize that even when people do not basketball …. I wanted to take a embrace all aspects of their original picture of dancing, something I love cultures, they are nonetheless highly doing … but I couldn’t find one that I impacted by these original cultures. liked. I tried to get everything that Hilal and Denman (2013) identified this covers my life … nothing else … tension in their work with Gulf Arabs matters too much. and taking from Delors (1998), have described this as tradition and The pictures encompass Fatimah’s modernity or “how it is possible to support system: family and friends, adapt to change without turning one’s playing basketball, and her favorite back on the past” (Delors, 1998, p. 17). place in the world, the beach. They also These tensions were amply illustrated in show an important glimpse of the Fatimah’s willingness and ability to process of beginning to integrate the describe her culture yet statement that cultures that have impacted her. The she does not agree with many aspects pictures also captured her transition of it. from wearing the Hijab (head covering), Fatimah shared several strategies which she is still wearing in Picture 5. that helped her through the cultural She decided to stop wearing the Hijab in integration process. Her strategies the U.S. 2 years ago, which is close to involved her support system, especially the time period Picture 5 was taken. her sister. Furthermore, her attitude Furthermore, the pictures show her and beliefs guided her in making the activities in both countries, including best out of a situation, as well as being having both male and female friends in open to new experiences when she the U.S., while only having female encountered them. Support systems as friends in Saudi Arabia. well as one’s attitude are important indicators of how the individuals will Conclusion process cultural integration. These The following recommendations for coping strategies were also found in the persons working in mental health larger study. professions and education are based on Fatimah’s experience in her process the findings. Understandings and of integrating different cultural groups is

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still ongoing. Themes unique to her and cultural group. As the opening quote those from the previous study seem to from a famous Saudi Arabian indicates, indicate each individual has unique achieving balance between two experiences as well as shared extremes is difficult but an important experiences. Fatimah’s personal part of success. It is important for struggles with religion and gender, while people in the mental health field and unique, also exemplify the larger educators to be aware of the struggles experience of women historically and multicultural people and people with currently. Her struggles of transitioning cross-cultural experiences face. As between countries with different psychologists and educators, it is our degrees of freedom for women role to advocate for groups facing especially make the cultural integration injustice in order for them to be process more difficult for Fatimah. themselves. Even though Fatimah personally did not struggle with language, she Annette Peters is a doctoral student in confirmed language can serve as a counseling psychology. Her interest areas barrier for many individuals whose are social justice, diversity, and identity. primary language is different from the Maria Lahman is a professor of qualitative country in which they are residing. research. Her interest areas are early Having a better understanding of what childhood education, diversity, research the process of language integration ethics, and qualitative methodologies. looks like will allow educators, psychologists, counselors, and other References mental health professionals to better American Psychological Association help and empathize with individuals (2002). Guidelines on Multicultural belonging to more than one cultural Education, Training, Research, group. Practice, and Organizational Change Further research also needs to be for Psychologists. Washington, DC: conducted regarding challenges and Author. supports for cultural integration. It Amnesty International (2013, February). would be helpful to explore further Saudi Arabia: Release women what support has been helpful in protesters (A1 index MDE overcoming barriers and challenges. In 23/006/2013). Retrieved from understanding the resiliency and the http://www.amnesty.org/en/library strength required in the process of /asset/MDE23/006/2013/en/d1248 integrating multiple cultural groups, 857-75a3-402a-9c46- educators, psychologists, and other ee6b61894f63/mde230062013en.ht mental health professionals will be ml better able to help individuals in their Arabia and the Arabs (2000). In R. journeys of belonging to more than one Wallenfels and J. M. Sasson (Eds.), cultural group. The ancient near east: An Overall, this study supports change encyclopedia for students. (Vol. 1, needing to take place to better help pp. 49–51). New York, NY: Gale. individuals belonging to more than one

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Arab World Immigration. (2004). In L. for the twenty-first century. Paris, W. Baker, S. Benson, J. L. Outman, R. France: United Nations Educational, Valentine, & R. Matuz (Eds.), U.S. Scientific and Cultural Organization. immigration and migration Dua, E. (1999). Introduction. In E. Dua & reference library. (Vol. 2, pp. 547– A. Robertson (Eds.), Scratching the 580). Detroit, MI: Gale. surface: Canadian anti-racist Arnett, J. (2009). The neglected 95%, a feminist thought (pp. 7–31). challenge to psychology’s Toronto, Canada: Women’s Press. philosophy of science. American Eggers, D., al-Harthy, M., Hatrash, H., & Psychologist, 64, 571–574. al-Mansour, H. (2013). Dave Eggers’ Benet-Martínez, V. & Haritatos, J. roundtable: Arabia yesterday, today, (2005). Bicultural Identity and tomorrow. World Policy Journal, Integration (BII): Components and 30, 78–85. Psychosocial Antecedents. Journal of Hancock, A. (2007). When multiplication Personality, 73, 1015–1050. doesn’t equal quick addition: doi: 10.1111/j.1467- Examining intersectionality as a 6494.2005.00337.x research paradigm. Perspectives on Burkitt, I. (2011). Identity construction Politics, 5, 63–79. in sociohistorical context. In S. J. Hertz, R. (1997). Reflexivity and voice. Schwartz, K. Luyckx, & V. L. Vignoles, Thousand Oaks, CA: Sage. (Eds.). Handbook of Identity Theory Hilal, K. T., & Denman, B. D. (2013). and Research (pp. 267–283). New Education as a tool for peace? The York, NY: Springer. King Abdullah scholarship program Calderon, A. (2012). Obstacles and and perceptions of Saudi Arabia and strategies: A multicase study of UAE post 9/11. Higher Education three Mexican mother’s investment Studies, 3, 24–40. in education. Journal of Education Hoersting, R. C., & Jenkins, S. R. (2011). Research and Innovation, 1, 1–19. No place to call home: Cultural Cole, D. P. (2001). Saudi Arabia. In C. R. homelessness, self-esteem and Ember and M. Ember (Eds.), cross-cultural identities. Countries and their cultures (pp. International Journal of Intercultural 1927–1939). New York, NY: Relations, 35, 17–30. Macmillan Reference USA. Keith, K. D. (2011). Cross-cultural Creswell, J. W. (2007). Qualitative psychology: Contemporary themes inquiry and research design: and perspectives. Malden, MA: Choosing among five approaches Wiley-Blackwell. (2nd ed.). Thousand Oaks, CA: Sage. Lahman, M. K. E., Mendoza, B. Crotty, M. (1998). The foundation of Rodriguez, K. L., & Schwartz, J. L. social research: Meaning and (2011). Undocumented research perspective in the research process. participants: Ethics and protection in Thousand Oaks, CA: Sage. a time of fear. Hispanic Journal of Delors, J. (2010). Learning: The treasure Behavioral Sciences 33: 304-322 within – Report to UNESCO of the Lahman, M. E., Geist, M., Rodriguez, K., international omission on education Graglia, P., & Deroche, K. (2011).

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Appendix A: Photo Journal The participant, Fatimah, compiled ten pictures to which she already had access from the last two years. Pictures 2 and 6 are not included for the following reasons: Some of the girls in Picture 2 would not want their pictures out in public, as well as their husbands not approving of their picture being published. Picture 6 is not included because Fatimah does not believe her mom would be comfortable with such a direct picture of herself out in public. Picture 7 was removed to maintain the participant’s confidentiality.

Picture 4 (family)

Picture 1 (friends)

Picture 5 (fun)

Picture 2 (female friends in Saudi Arabia)

Picture 6 (my mom)

Picture 3 (coffee)

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Picture 7 (me with my sister)

Picture 8 (the beach)

Picture 9 (volunteering)

Picture 10 (basketball)

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