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The Circle, Indigeneity, and Healing: Rehumanizing Chicano, Mexican, and Indigenous Men

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The Circle, Indigeneity, and Healing: Rehumanizing Chicano, Mexican, and Indigenous Men The Circle, Indigeneity, and Healing: Rehumanizing Chicano, Mexican, and Indigenous Men Item Type text; Electronic Dissertation Authors Caporale, Juvenal Publisher The University of Arizona. Rights Copyright © is held by the author. Digital access to this material is made possible by the University Libraries, University of Arizona. Further transmission, reproduction, presentation (such as public display or performance) of protected items is prohibited except with permission of the author. Download date 24/09/2021 17:05:41 Link to Item http://hdl.handle.net/10150/641709 THE CIRCLE, INDIGENEITY, AND HEALING: REHUMANIZING CHICANO, MEXICAN, AND INDIGENOUS MEN by Juvenal Caporale __________________________ Copyright © Juvenal Caporale 2020 A Dissertation Submitted to the Faculty of the DEPARTMENT OF MEXICAN AMERICAN STUDIES In Partial Fulfillment of the Requirements For the Degree of DOCTOR OF PHILOSOPHY In the Graduate College THE UNIVERSITY OF ARIZONA 2020 3 ACKNOWLEDGMENTS I want to thank God and all of those who helped me on this journey. A special thanks to my grandmother, Irene, my mother, Martha, and my wife, Graciela. It is because of your prayers and loving-kindness that I was able to complete this project. To my wife, I could not have completed this project without the support and unconditional love from you and your family. Thank you for always being there when I needed you, for having my back, listening to me, for showing me a better way, for keeping it real, and for putting up with me. Like we say in the circle, you are my In Lak’ Ech , my other half. Another special shout-out to my dissertation committee! To my advisor, Andrea Romero, and committee members Roberto Rodriguez and Nolan Cabrera, thank you so much! I am the scholar that I am today because of your guidance, wisdom, and assistance and I would not have wanted it any other way. All of you are amazing heroes! Also, thank you to Ada Wilkinson-Lee for your boundless support! Another special thanks to Roberto Alvarez, Luis Alvarez, Natalia Molina, Jorge Mariscal, and Mario Chacon! All of you played a significant role in my development. Last, but not least, thank you to the Ford, Fulbright, and Bilinksi Fellowships for helping me as well. Thank you to all the professors in my department, Mexican American Studies, and those in Higher Education. To the NOPALab folks, colleagues at UC San Diego and the University of Arizona, and people in the community who were always there for me, I appreciate all of you! To the men and women of Izcalli , thank you! To the men of the Circulo de Hombres in San Diego who were involved and continue to be involved in our group, I salute you! I can truly say that we have shared sweat, blood, and tears. All of you are my brothers in ceremony and all of your stories truly showed me what In Lak’ Ech —Tu eres mi otro yo—you are my other me; and Panche Be —to seek the root of the truth—is. Thank you to the following men: Abel Macias, Agustin Herrera, Albert Rodriguez, Arturo Tisnado, Carlos Solorio, Carlos Soto, Cesar Acosta, Cesar Fernandez, Chris Pereirra, Cuezpallin Rodriguez, David Ortiz, David Renteria, Don Jesus, Eduardo Fuentes, Eloy Pelayo, Francisco Carlos, Gabriel Mena, Gabriel Nuñez, German Gurrola, German Ortiz, Guillermo Aranda, Gustavo Padilla, Hector Villegas, Heriberto Escamilla, Ismael Robles-Peña, Javier Cardenas, Jesse Payan, Jesus Jaime-Diaz, Joe Lara, Othli Lara, Joel Saldaña, John Monreal, Jorge Hernandez, Jorge Narvaez, Jose Campas, Joseph Lopez, Juan Carlos Mazeda, Juan Carlos Nieblas, Julio Brieño, Long Bui, Luis Caporale, Luis Gomez, Luis Miguel Tovar, Luis Tinoco, Macedonio Arteaga Jr., Mario Valladolid, Michael Slomanson, Norman Paraiso, Omar Mercado, Octavio Ochoa, Ricardo Medina, Roberto Hernandez, Rudy Garcia, Saguaro, Sal Zarate, Stevie Ruiz, Victor Chavez Jr., Victor Esquivel, and Victor Ochoa. To the men who we lost along the way, you are never forgotten because you are always with us in ceremony! My respect goes to all the youth and the elders or maestros and maestras who taught us valuable lessons! “El es Dios!” To the reader: While I do not expect a life changing experience to take place from you reading my work, I hope that it moves you in some way. The intent of my work was to help change, inspire, transform, and/or guide young people, especially young men of color. If my work can touch anyone in the smallest way, then all of it is justified! 4 DEDICATION To the fatherless, motherless, orphans, widows, and those without a family. 5 TABLE OF CONTENTS LIST OF TABLES..……………...……………………………………………………………..…8 ABSTRACT.…………………..……………………………………………………………….….9 CHAPTER 1: BACKGROUND, PURPOSE, AND OVERVIEW OF THE STUDY….…….….11 Background: The Disruption of Maíz-based Cultures...……………………………………....13 Dehumanization………………………………………………………………………………15 Street Gangs and Criminalization……………………………………………………….…17 The Larger Context of Gang Injunctions……………………………………………...…...20 Gang Injunctions and Dehumanization…......…...………………………………………...22 Men of the Circulo de Hombres in San Diego………………………………………………..25 From Dehumanization to Re-humanization…………………………………………………..27 The Scope of the Study………………………………………………………………………..30 Scholarly Significance of the Study…………………………………………………………..31 Definition of Key Terms……………………………………………………………………...32 Organization of the Dissertation……………………………………………………………....35 CHAPTER 2: THEORETICAL FRAMEWORK AND LITERATURE REVIEW………...........36 Theoretical Framework………………………………………………………...………….….36 Liberatory Praxis……..……………………………………………………….………...... 36 Literature Review……...…………………………………………………………………..….39 Healing Intergenerational Trauma and Dehumanization...……….……….…………….....39 Re-humanization, Secular, and Spiritual Programs.………………..…………...………....40 Izcalli and the Circulo de Hombres……………………………………………..…………42 The Relevance of the La Cultura Cura Philosophy………………………………..………43 Indigenous Pedagogies.………………………………………………...…………...……..44 CHAPTER 3: METHODS…………………………………………………………………...…..49 Introduction…...………………………………………………………………………………49 Theoretical Framework and Research Question……………………………………………...50 Description of Method………………………………………………………………………..50 Interview Questions...……………..………………………………………………………52 Ethnography….……...…………………………………………………………………….53 Interviews and Ethnographic Rationale.…….......…………………...………………...…..55 Data Analysis…………………………………………………………………………………58 Analysis……………………………………………………………………………………58 Coding……………………………………………………………………………………..59 Validity…………………...……………………………………………………………….61 Reflexivity………………………………………………………………………………...62 Positionality………………………………………………………………………………......64 Procedure/Data Collection……………………………………………………………………66 Recruitment………………………………………………………………………………..66 Neighborhood/Community Context……………………………………………………….68 Circulo de Hombres...……………………………………………………………………...69 The Participants…………………………………………………………………………….…72 Specific Procedures…………………………………………………………………………...74 Sample Size………………………………………………………………………………..74 Verbal Consent…………………………………………………………………………….75 Interviews………………………………………………………………………………….75 6 Ethnography……………………………………………………………………………….76 Coding and Analysis……………...……………………………………………………….78 Ethnographic Participation…………………………………………………………….…..78 CHAPTER 4: FINDINGS I CHANGE THROUGH DIALOGUE.……………………….….......81 The Circulo Created a Safe Space for Dialogue…………………………………………….....81 Healing and Trauma…………………………………………………………………………..83 Venting and Releasing Cargas……………………………………………………………..85 Expressing Emotions without Drugs and Alcohol………………………………………....86 “Los Hombres No Lloran” (Men Do Not Cry)………………………………………….....87 The Importance of Palabra (Word)………………………………………………………...93 Self-reflection and Seeing Self in Others………………………………………………….…..94 Being Human and a Critique on Masculinities.…………………………………………….....95 Ceremonial Dialogue………………………………………………………………………....98 CHAPTER 5: FINDINGS II: INDIGENOUS SPIRITUALITY. ...……………………….........101 Connection…………………………………………………………………………………..111 Spiritual Connection and Critical………………………………………………………...111 Spiritual Connection and Indigeneity…..………………………………………………...114 Relational Aspect of the Circulo………..………………………………………………...116 (Re)Connection was the Circulo’s Purpose……………………………………………....118 Stronger Beliefs……………………………………………………………………………...119 The Role of Sweat Lodge…………………………………………………………………....123 Spiritual Foundation…………………………………………………………………………125 Already Spiritual…………………………………………………………………………128 Peace or Balance…………………………………………………………………………….128 Prayer………………………………………………………………………………………..129 Direction and Clarity………………………………………………………………………...130 Always Critical……………………………………………………………………………....131 Commitment For Life………………………………………………………………………..132 Spiritual and Human………………………………………………………………………....133 CHAPTER 6: FINDINGS III: SOCIAL JUSTICE……………. ...……………………….........134 Already Involved in Social Justice and Influenced by the Circle…………………………....134 Social Justice was Already Part of Life……………………………………………………...136 Learned about Social Justice and Activism through the Circulo…………………………….137 Sociopolitical Awareness and Critical Consciousness……………………………………....139 Ongoing Self-reflection and Better Understanding of Social Justice Issues…………………141 The Circulo Provided a Social Justice Space………………………………………………..143 CHAPTER 7: DISCUSSION, IMPLICATIONS, CONCLUSION……………. ...………........146 Change Through Dialogue…………………………………………………………………..147 Healing and Trauma……………………………………………………………………...150 The Importance of Palabra (Word)…………………………………………...…………..153 Self-reflection and Seeing Self in Others………………………………………………....153 Being Human and a Critique
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