Looking for Alibrandi - Movie Review Example

Counselling Across Cultures: Reviewing Theoretical Frameworks and World Views Based On a Movie Review "Looking For Alibrandi" Introduction 3 Re-tell of story and characters 4 Racial and Cultural Identity Development Stages of Characters 4 Josie Alibrandi 6 Myself (Janet) 8 Applying Value Orientation Model of World Views 9 The Value Orientation model (VOM) provides a way to understand “worldviews”, cultural differences. Family as a whole unit may be at a certain position on the VOM even though individuals within the family are at different levels. Members of the same family may have varying world views and thus VOM enables us explore the culturally different orientations to time, nature, and social relations. 9 The Family are at external-locus of control because the members are superstitious as we see the three women belonging to different generations but as a family, they hold a dominant view that their family is cursed. This could be a learned behaviour from the belief that if they do not conform to tradition or religious values, bad things will happen to them thus influenced by the curse. The family is also at internal-locus of responsibility (EC-IR) because the women work together to support one another. This we see by issues of father-daughter relationship being resolved, as well as the mother-daughter, and grandmother-granddaughter relationships, and the belief that the family is blessed. 11 Cross Cultural Group and Family Counselling 11 Conclusion 13 References: 14 Introduction This review looks at counselling across cultures by applying theoretical frameworks and world perspectives based on the family and characters in the movie Looking for Alibrandi (2000). Conflicts may arise among family members from a multicultural orientation but with cross-cultural and group-therapy, the relationship among the members can be strengthened as will be seen in the case of the Alibrandi family. Re-tell of story and characters Looking for Alibrandi (2000) film is the story of Josie Alibrandi experiences, relationships, and complexities of living between two cultures. Josie is looking for her identity, in the process she reacts to those around her and her sense of destiny. The family-unit and their experiences have a profound influence on Josie. She progresses towards a mature understanding of herself, her identity and how much family means to her. Such identity is going to be determined to the following characters: Katia-(Nonna) Alibrandi Christina Alibrandi Josephine-(Josie) Alibrandi Janet- (self) Khoshnevissan Racial and Cultural Identity Development Stages of Characters The Racial/Cultural Identity Development (R/CID) model enables us to understand individuals from culturally diverse groups (Kirilik et al, 2011, p.2) it has several stages which are non-linear and a person can revert to previous stage(s) (Orbe & Harris, 2008, p. 76). Katia-(Nonna) Alibrandi Katia appears to begin in the Resistance and Immersion stage of the R/CID model because she embraces her Italian culture through her communication and attempts to influence Christina and Josie to comply with that culture. As a female, Katia conforms to her traditional role by marrying Francesco, a man from her ethnicity who though mistreats her, she remains in the marriage. Divorcing Francesco would mean disrespect to her Italian community which she holds with high regard. Katia believes that staying in the marriage will give her daughter a life “worth living” indicating acceptance by the Italian community. Katia’s values in life are also influenced by her Catholic beliefs and she believes in curses and blessings. Features of the resistance and immersion include high appreciation of self and strong culturocentrism feelings (Sue & Sue, 2008, p. 243,248) as seen in Katia. Katia moves to the introspection-stage of the R/CID model after her confession where we learn that she conceived with a white man who was not her husband; hence Francesco is not Christina’s father. Katia’s introspection-stage is shown by appreciation of some values from the white culture when she explains to Josie that the white man treated her with love and respect whereas her husband treated her like “one of his farm animals”. This shows that despite her high regard for her culture, Katia’s personal experiences do not support the group’s view that condemned interracial relationships at the time. Introspection is marked by the individual feeling that she has too rigidly held onto minority group views and notions in order to “submerge personal autonomy” (Sue & Sue, 2008, p. 250). Katia’s confession shows that she redirected her time and energy into resolving aspects of her self-identity from the past. However, she reverts to resistance and immersion stage through her feelings of guilt, shame and thinking that her family is cursed. Katia is still concerned about acceptance by her Italian community when she tells Josie that they are “lucky to be included”. Christina Alibrandi Christina is at the introspection-stage of the R/CID as shown by her individual experiences being different from the expectations of her culture, and from the conflict(s) she has with Katia regarding many issues for example, the person she is dating. Also Christina conceived out of wedlock in her teenage years which is seen with antipathy by the church, and an act that brought disgrace to her family, getting her kicked out of her home by her father Francesco. Instead of holding onto feelings of guilt and shame as a person in the resistance and immersion stage might, she embraces her independence and takes sole care of Josie. Christina does not hold culture centred feelings as strongly as her mother, hence further tension between them. Christina fits the description of an individual at the introspection stage, by showing increasing resentment over how the individual’s group may attempt to pressure or control the person into making decisions that are inconsistent with his or her beliefs, values, and outlook (Sue & Sue, 2008, p. 250-1). Christina has asserted her own autonomy and does not need to agree with the “values of her cultural group” to become acceptable (Kirilik et al, 2011, p. 8). Josie Alibrandi Josie appears to be in the dissonance-stage of the R/CID at the beginning because she feels that she does not belong to her Italian culture and neither does she fit into the dominant-culture as shown by her statement “Give me a few years and I will be running things, and it won’t be a small Italian family”. Josie also feels sidelined from the rich lifestyle of the high social-class students in St. Martha’s where she attends school. “I’m surrounded by girls whose father’s treat them like princesses….” Josie’s beliefs that life is perfect when you are white and rich is compromised when her crush and an elite’s son-John Barton commits suicide. This event allows Josie to evolve to the resistance and immersion stage as seen from her depreciating values of the dominant culture. “I always wanted to be part of his world, but I don’t belong there. God he didn’t even belong there”. Josie’s experience of racial-remarks from her schoolmate Carly Bishop could also be a contributing factor to Josie being in the resistance and immersion stage as the two do not relate well at school. This is because conflicting experiences from the dominant culture can challenge a person’s current self concept (Sue & Sue, 2008, p. 247). By end of the movie, Josie reaches the integrative-awareness stage, where she embraces both her individuality and bicultural orientation as shown when she says “I know now that what’s important is who I feel I am. I’m Christina and Michael’s daughter, and Katia’s granddaughter. And we’re not cursed, we’re blessed”. The awareness is demonstrated by acceptance of her father whom she earlier resented because of being absent in her younger life. Josie has developed an inner sense of security, a feature of the integrative-awareness stage (Sue & Sue, 2008, p. 251) and states her pride in being Australian with “Italian blood running through her veins” showing that she strongly identifies with both the Italian and Australian cultures. At the integrative-awareness stage, individuals are able to appreciate both the unique aspects of their culture as well as those of the dominant culture (Sue & Sue, 2008, p. 251). Valenzuela (2008, p54) talks about the struggle that minority students go through as they debate on whether to keep or discard the group’s traits. Josie has potentially defined herself along multiple cultural boundaries. Myself (Janet) I began in the conformity-stage of the white R/CID as a child born and raised in an Anglo/Celtic environment. I wittingly and unwittingly conformed to a racist mindset, which I came to realize later when I became part of a multicultural family through marriage to a Middle-Eastern gentleman. Being white in my culture was considered a sign of normalcy, and privilege (Orbe & Harris, 2008, p77) but I later came to understand that other cultures are equally important in their own ways. Relations lie in different world views of white and coloured persons hence racial reality varies within the groups (Sue & Sue (2008, p263). My acquired multicultural background helped me identify with minority groups. My husband and I moved to the Middle-East where his family was accepting and we have children who are of multicultural descent. I began to understand the socio-political influences that had made me inherit the racist mindset. I am now at the integrative-awareness stage as these life transformations enabled me to work out a balance to ensure appreciation of each other’s culture(s). I have increased awareness of whiteness, and am now more knowledgeable about racial, ethnic and cultural differences (Sue & Sue, 2008, p. 273) and worldviews. I have taken it upon myself to contribute my efforts to advocating for minority-groups and working towards change in policy, societal attitudes and beliefs with the aim to eradicate institutionalized racism and discrimination. Applying Value Orientation Model of World Views The Value Orientation model (VOM) provides a way to understand “worldviews”, cultural differences. Family as a whole unit may be at a certain position on the VOM even though individuals within the family are at different levels. Members of the same family may have varying world views and thus VOM enables us explore the culturally different orientations to time, nature, and social relations. Katia is at external-locus of control and internal-locus of responsibility (EC-IR) on the VOM as shown by her life being shaped by her beliefs in the Italian-tradition and Catholic-religion. She endured an abusive marriage in order to remain acceptable to her community. Abramson & Seligman (1978, p 54) point to a situation of personal helplessness, such as Katia’s case, in which subjects believe they are not in a position to influence their problems. Katia also feels disgraced that she conceived out of wedlock with a white man who loved her and she believes her family is cursed. Despite external cultural influence on her beliefs, Katia shows responsibility in behaviour and attitude towards Christina whom she cares for, despite not being her husband Francesco’s daughter. Individuals at EC-IR like Katia live on the margins of two cultures neither of which totally accommodates them (Sue & Sue, 2008, p300). Christina seems to be at internal-locus of control because she appears to “shape events in her own life” (Sue & Sue, 2008, p. 303) as seen by taking sole care of Josie after being thrown out of her home. Christina is also at external-locus of responsibility (IC-ER) as we see that Katia and Josie have to face the consequences of her actions, such as Josie growing up without her father because culture could not allow Christina to stay at home and resolve the issues with the man (Michael) responsible for getting her pregnant. Also, it is Katia who is responsible for making arrangements for Josie to reunite with her father Michael-Andretti. Josie begins at external-locus of control and internal-locus of responsibility (EC-IR) as shown by her realization that traditions “suffocate her” but she will not be trapped as she is “going places”. She even feels that Jacob Coote, her boyfriend is lucky for living “without culture or religion”, and she believes she can turn things around for herself. “I’m going to be the first Alibrandi woman to have a say in how her life turns out”. Later in the movie, she develops internal-locus of control because she adopts values of acceptance and sense of belonging to her bicultural orientation and believes that she can “shape her own fate” (Sue & Sue, 2008, p. 294). Josie is aware that she may not have gotten what she wanted, but she has faith to get it at the end. At this stage Josie also has external-locus of responsibility (IC-ER) because she is able to perceive the barriers of discrimination and barriers that can influence the attainment of her goals. This we see by her pride in acceptance of her two cultures and she believes that her faith will get her what she wants in life. The Family are at external-locus of control because the members are superstitious as we see the three women belonging to different generations but as a family, they hold a dominant view that their family is cursed. This could be a learned behaviour from the belief that if they do not conform to tradition or religious values, bad things will happen to them thus influenced by the curse. The family is also at internal-locus of responsibility (EC-IR) because the women work together to support one another. This we see by issues of father-daughter relationship being resolved, as well as the mother-daughter, and grandmother-granddaughter relationships, and the belief that the family is blessed. Cross Cultural Group and Family Counselling Cross cultural and family theories and frameworks accommodate R/CID and value orientations as they address the family first rather than the individual (Cheatham, 1993, p.105). Multidimensional conflicts are attributed to both individual and cultural factors (Durst, 1992, p 192). The Alibrandi family as a group appear to have multiple issues which can be ascribed to a combination of intergenerational, structural, developmental, personal and ethno-specific factors with members of family in multiple-levels of awareness. Josie is a teenager and struggles with all the usual issues which come with that, as well as identity issues concerning her bicultural-identity, and relational issues regarding the new daughter-father identity. Josie is struggling with psychological-issues and wants to break free from the culture stereotype. Christina and Katia have interpersonal-conflicts which are heightened by Christina’s suspicion that Francesco was not her father, a secret that had been well kept by Katia. Katia has intrapersonal-conflicts and is still trapped in shame and guilt of conceiving a child out of wedlock which she sees as a disgrace to the Italian community. Park (1991, p61) attributes difficulties in cultural adjustment to diverse perspectives of different cultures. Having migrated from Italy, Katia had to learn some English for communication, failure to learn sufficiently would make it difficult to communicate with others hence a conflict (Devore & Schlesinger, 1991, p 173). Varying R/CIDs between the family members, changing value orientations in Josie, and familial conflicts are causing mayhem in the family dynamics especially for Katia, the traditional matriarch. Katia is stuck in her past, Christina lives in the present and Josie is enthusiastic about the future, thus time and relational dimensions should be of help in identifying these conflicts during therapy. Appropriate multicultural techniques should show understanding regarding the shaping of minority identity, awareness of worldviews, and variability within the group (Cheatham et al, 1993, p. 94). Therapists should have awareness of the worldview of culturally different clients in regards to family role, function and definition (Sue & Sue, 2008, p196), and focus on family strengths and resources available to deal with the issue(s) at hand, and liberate the client from self-blame and build self-esteem and awareness (Cheatham, et al., 1993, p96). The multidimensional conflict seen in the Alibrandi family can be resolved with a multi-faceted approach (Ingamells & Westoby (2008, p163) in treatment as portrayed in the Multicultural Cube (Cheatham et al., 1993, p.106). Firstly, Family systems therapy can be applied in the case of the Alibrandi family to help modify family relationships and nurture communication with the members (Sue & Sue, 2008, p. 189). The structural and communication approaches of the family systems therapy can accommodate the intergenerational, value-orientation, and worldview aspects of the Alibrandi family.The structural approach will help resolve the conflicts between Josie and her father, and Katia and Christina because of its ability to harmonize family relationships such as parent-child, and parent-parent. Communication approach in theory can assist to improve family communication and help the family members to deconstruct their perception(s) such as the family curse. Secondly, Network-Therapy which is a strength-based model can help the family resolve their faulty interpersonal communication towards each other, the minority community, and the dominant culture because it emphasizes the importance of relations between self and interdependence (Cheatham et al, 1993, p.116). Thirdly, the Feminist-Therapy can be applied to the family especially in Katia’s case. The therapy could help Katia shift from total unawareness, through egocentric development phase to a stage where she can focus on changing oppressive structures in society (Cheatham, et al, 1993, p111). Conclusion This critical analysis has reviewed the theoretical frameworks for multicultural counselling of minority families. The Alibrandi’s are a minority family where each member belongs to a unique stage of R/CID and VOM depending on unique socio-political influences. This results in conflicts among the family members but can be solved by applying the family systems therapy, network therapy, and feminist therapy to improve and harmonize relationships among themselves and others. Cross cultural and family theories and frameworks focus on the family unit rather than individual thus are most appropriate in resolving multidimensional conflicts in multicultural families. References: Abramson, L. & Seligman, M. (1978). Learned helplessness in humans: Critique and reformulation. Journal of Abnormal Psychology, 87(1), 49-74. Cheatham, H.E., Allen, A.E., Ivey, M.B., & Simek-Morgan L. (1993). Multicultural counselling and therapy: Changing the foundations of the field. In Counselling and psychotherapy: A multicultural approach (3rd ed., pp. 93-123). Boston: Allyn and Bacon. Devore, W. & Schlesinger, E. (1991). Assumptions and principles for ethnic-sensitive practice. In Ethnic sensitive social work practice (3rd ed., pp. 166-182). New York: Macmillan. Durst, D. (1992). The road to poverty is paved with good intentions: Social interventions and indigenous peoples. International Social Work, 35(2), 191-202. Ingamells, A. & Westoby, P. (2008). Working with young people from refugee backgrounds in Australia. European Journal of Social Work, 11(2), 161-173. Kirilik, L., Duncombe, R., & Mlcek, S. (2001). Developing cross cultural competencies. WEL218 Module 2. Faculty of Arts. Charles Stuart University. Looking for Alibrandi. [DVD movie]. Miall, T. (Executive Producer), Marchetta, M, (Original Novel and Screenplay), Kershaw, R, (Producer), Woods, K, (Director). (2000). Australia: The Australian Film Finance Corporation. Orbe, M. & Harris, T. (2008). Cultural identity development models. In Interracial communication: Theory into practice (2nd ed., pp. 76-80). LA: Sage. Park, J.S. (1991). Family therapy in transcultural context: The Korean experience. Asia Pacific Journal of Social Work, 7(2), 61-75. Sue, D.W. & Sue, D. (2008). Counselling the Culturally Diverse (5th edn.).New Jersey: John Wiley & Sons Inc. Valenzuela, A. (2008). Uncovering internalized oppression. In Mica Pollock (Ed.), Everyday anti-racism: Getting real about race in school (pp. 50-54). New York: New York Press. Read More

Katia’s confession shows that she redirected her time and energy into resolving aspects of her self-identity from the past. However, she reverts to resistance and immersion stage through her feelings of guilt, shame and thinking that her family is cursed. Katia is still concerned about acceptance by her Italian community when she tells Josie that they are “lucky to be included”. Christina Alibrandi Christina is at the introspection-stage of the R/CID as shown by her individual experiences being different from the expectations of her culture, and from the conflict(s) she has with Katia regarding many issues for example, the person she is dating.

Also Christina conceived out of wedlock in her teenage years which is seen with antipathy by the church, and an act that brought disgrace to her family, getting her kicked out of her home by her father Francesco. Instead of holding onto feelings of guilt and shame as a person in the resistance and immersion stage might, she embraces her independence and takes sole care of Josie. Christina does not hold culture centred feelings as strongly as her mother, hence further tension between them. Christina fits the description of an individual at the introspection stage, by showing increasing resentment over how the individual’s group may attempt to pressure or control the person into making decisions that are inconsistent with his or her beliefs, values, and outlook (Sue & Sue, 2008, p. 250-1). Christina has asserted her own autonomy and does not need to agree with the “values of her cultural group” to become acceptable (Kirilik et al, 2011, p. 8). Josie Alibrandi Josie appears to be in the dissonance-stage of the R/CID at the beginning because she feels that she does not belong to her Italian culture and neither does she fit into the dominant-culture as shown by her statement “Give me a few years and I will be running things, and it won’t be a small Italian family”.

Josie also feels sidelined from the rich lifestyle of the high social-class students in St. Martha’s where she attends school. “I’m surrounded by girls whose father’s treat them like princesses….” Josie’s beliefs that life is perfect when you are white and rich is compromised when her crush and an elite’s son-John Barton commits suicide. This event allows Josie to evolve to the resistance and immersion stage as seen from her depreciating values of the dominant culture. “I always wanted to be part of his world, but I don’t belong there.

God he didn’t even belong there”. Josie’s experience of racial-remarks from her schoolmate Carly Bishop could also be a contributing factor to Josie being in the resistance and immersion stage as the two do not relate well at school. This is because conflicting experiences from the dominant culture can challenge a person’s current self concept (Sue & Sue, 2008, p. 247). By end of the movie, Josie reaches the integrative-awareness stage, where she embraces both her individuality and bicultural orientation as shown when she says “I know now that what’s important is who I feel I am.

I’m Christina and Michael’s daughter, and Katia’s granddaughter. And we’re not cursed, we’re blessed”. The awareness is demonstrated by acceptance of her father whom she earlier resented because of being absent in her younger life. Josie has developed an inner sense of security, a feature of the integrative-awareness stage (Sue & Sue, 2008, p. 251) and states her pride in being Australian with “Italian blood running through her veins” showing that she strongly identifies with both the Italian and Australian cultures.

At the integrative-awareness stage, individuals are able to appreciate both the unique aspects of their culture as well as those of the dominant culture (Sue & Sue, 2008, p. 251). Valenzuela (2008, p54) talks about the struggle that minority students go through as they debate on whether to keep or discard the group’s traits. Josie has potentially defined herself along multiple cultural boundaries.

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