Migration, Globalization and the Environment

Cuernavaca, Mexico
Social Work in a Latin American Context
Migration, Globalization and the Environment:
Engaging our Communities
Program Manual
- Spring 2015
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CUERNAVACA - SPRING 2014
Table of Contents
Welcome from Mexico
I. ACADEMIC INFORMATION
A. Faculty and Staff in Mexico
B. Who to Contact
C. Book List (Books to Purchase at least 6 Weeks in Advance!)
1. For All Students
2. For Spanish Courses
3. For MGE Students
4. For SWK Students
D. Information about Courses
1. Registration Information and Deadlines
2. Guidelines and Recommendation for Course Registration
3. Information regarding Registration for Spanish Courses
4. Class Schedule and Contact Hours
5. MGE Course Options with Brief Descriptions of Each Course
6. SWK Course Options with Brief Descriptions of Each Course
7. Spanish Course Options with Brief Descriptions of Each Course
8. General Course Information
a. Students’ Rights and Responsibilities
b. Excused Absences
c. Honesty Policy
d. Grading
e. Self-Assessment and Peer Assessment
f. Late Assignments
g. Rewriting Assignments
h. Portfolios
i. Incompletes
j. Transcripts
E. Additional Course Options Before and After Program
F. Summer Programs
G. Tentative Calendars
H. Related Components of the Academic Program
1. Intensive Orientation Seminar
2. Concurrent Semester Program
3. Living/Learning Environment
4. Speaking Spanish
5. Group Travel Component
6. Homestay
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II. GENERAL INFORMATION
A. Required Travel Documents
1. Passport Requirements
2. Visa Requirements and Tourist Cards
B. Health and Safety Matters
1. Safety Concerns
2. Common Health Concerns
3. Other Health Concerns
4. HIV/AIDS
5. Dengue Fever
6. Health Care Providers
7. Alcohol and Drug Abuse
8. Immunizations
9. Diarrhea, Cholera, Typhoid and Dysentery Prevention
10. Health Insurance
C. Arrival and Departure Information
1. Arrival and Departure Dates and Times
2. Storage Facilities after Semester Ends
D. Locale and Facilities
1. Cuernavaca
2. Currency Exchange
3. Time
4. Weather Conditions
5. Housing: Facilities and House Rules
6. Roommate Assignments
7. Dates Housing is Available
8. Phone and Linen Deposit
9. Housing/Room Rentals for Family and Friends
E. Communication
1. Mailing Address (Snail Mail)
2. Phone Numbers and Cell Phones
3. Computers, Email, and Internet Access
4. CGE Communication with Parents
5. Library Resources
F. Travel Within Mexico
1. Weekend Travel
2. Travel during Spring Break
3. Optional Travel after Program Ends
4. Visits from Family and Friends
5. Hotel Information
G. Extracurricular Activities in Cuernavaca
1. Exercise Options and Sports
2. Nightlife
3. Religious Life
H. Money Matters
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I.
What To Bring
1. General Recommendations
2. Suggested Packing Check List
III. ADVICE FROM FORMER STUDENTS
A.
B.
C.
D.
E.
F.
G.
H.
I.
Words of Wisdom for MGE Students
Words of Wisdom for SWK Students
For Students of Color
For White Students
For Students in Recovery
For Students with Mental Health Issues
For LGBTQ Students
For Straight Students
The GSA (Gay-Straight Alliance) in Cuernavaca
V. DIVERSITY IN MEXICO
VI. MAP AND COUNTRY INFORMATION
IV. APPENDICES
A. Country Information
B. Education For Life
1. Educational Philosophy of the Center for Global Education
2. Pillars of CGE Pedagogy
3. Tools for Reflection and Analysis: Journal Writing
4. Analyzing an Issue
5. Recognizing Stereotypes
6. Discerning What is “True”
C. Cultural Awareness
1. Culture Shock
2. Cultural Guidance for Sojourners
3. Provincialism in an Age of Interdependence
4. White Privilege: Unpacking the Invisible Knapsack
5. The Cost of American Privilege
6. Heterosexual Privileges: A Questionnaire for Heterosexual People
7. On Being an Ally
8. What are Allies?
9. A Code of Ethics for Travelers
D
Augsburg College Policies
1. Academic Honesty
2. Grievance Procedure for CGE Students
3. Sexual Harassment
4. Sexual Violence
5. Alcohol/Drugs/Controlled Substances
E. Code of Ethics of the National Association of Social Workers
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November 2014
Mexico
Dear Students:
Greetings from the Cuernavaca staff of the Center for Global Education (CGE)! We are excited that you have
decided to come to Mexico to participate in our Spring 2015 semester program. We trust that it will be an enriching and exciting experience for all of us. CGE’s educational philosophy emphasizes holistic education for
personal and social transformation. Hence, our approach is both experiential and rigorously academic. We try
to create many opportunities for you to meet with Mexicans who represent different viewpoints and sectors of
society. We also encourage you to sharpen your critical thinking skills, analyze your experiences, reflect upon
your emotional reactions, and contemplate ways to act upon and apply what you have learned.
We urge you to carefully read this program manual, as it will undoubtedly answer many of the
questions that you have about the program, including questions about course registration, books to
buy, what to pack and your semester-long schedule. Please bring it with you to Cuernavaca, as we
will refer to it during the orientation sessions and throughout the semester. The manual also includes information about options for taking additional Spanish classes in January, May, and June, as
well as in the summer (at an additional cost). Please look at the January and summer options before purchasing your plane ticket so that you can take those dates into account, should you so
choose.
We will be sending a letter and a copy of this manual to your parents before the program starts. The
purpose of that letter is to introduce the Center for Global Education, describe what the semester
program is like, and extend an invitation for them to visit Cuernavaca.
During your semester in Mexico, there will be two semester programs taking place at the same time.
Therefore, you will share housing and some program activities with the students participating in the
other program. Please note that you will be receiving a roommate information form via email to complete and return prior to your arrival. We will use this form to assign you to a room in one of our two
program houses and will inform you upon your arrival in Cuernavaca. You will also be receiving several other forms via email and online. Please complete all of them as quickly as possible and return
them by their due dates.
Be sure to complete your registration form/credit agreement form (found in-line at http://
www.augsburg.edu/global/academic-programs-abroad-checklist/) and send it to Margaret Anderson
in the CGE Minneapolis office no later than December 1, 2014. (Fax: 612-330-1695) Application materials for Independent Studies, Internship and Fieldwork may be found on-line at the checklist address above. Students who are applying for internships, or fieldwork, must send their completed applications to Margaret Anderson at [email protected] with copies to [email protected] and [email protected] no later than December 1.
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“Migration, Globalization, and the Environment” students who are registering for independent
study credit must submit a preliminary proposal that includes a reading list to [email protected] and [email protected] no later than January 15.
Finally, you have some JANUARY reading to do, as we strongly recommend that BEFORE THE SEMESTER BEGINS you read the following book that is required for the HIS/WST 357, SWK 294, and SWK
316 courses: The World of Mexican Migrants: The Rock and the Hard Place by Judith Adler Hellman
(NY: The New Press, 2008). Even if you are not taking those courses, we strongly urge you to read
this book, which shares the stories of several different Mexican migrants in the U.S. and their family
members in the U.S., and thereby provides important background for understanding the rural seminar
and homestay experience.
When purchasing your plane ticket to Mexico City, please make arrangements to arrive by Saturday,
January 24 by 3:00pm. As soon as you have your flight information, please send your arrival Information to the International Resident Assistant/Intern at [email protected] so he can coordinate group pick-up times at the airports.
Again, we are delighted that you will be joining us this spring. We look forward to meeting you.
Sincerely,
Ann Lutterman-Aguilar
CGE-Mexico Site Director
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CGE Academic Program Staff and Faculty
Dustin Stiffler: International Resident Assistant/Intern, [email protected]
Dustin is a 2014 graduate of Siena College in upstate New York. While at Siena, he studied Sociology and Spanish and was involved with social justice organizations and initiatives on campus. Dustin studied abroad with
CGE in Central America during the Fall 2012 semester, and in Buenos Aires, Argentina during the Spring 2013
semester. Dustin's academic interests include economic justice, international development, women's empowerment, immigration, and visual sociology. In his free time, he enjoys hiking, biking, running, music, photography, and playing guitar. Dustin began working with CGE-Mexico in August 2014.
Dr. Ann Lutterman-Aguilar, Mexico Site Director and Instructor, [email protected]
In 2011 Ann earned her doctorate in international feminist theologies from the San Francisco Theological Seminary, which is affiliated with the Graduate Theological Union at University of California-Berkeley. She previously earned a Masters in Divinity (M.Div.), with a focus on Feminist Theology and Latin American Liberation
Theology from Yale University and her B.A. in Peace and Global Studies from Earlham College. In 2000 she
completed a certificate program in Intercultural Communication. Prior to joining the CGE-Mexico staff in 1993,
Ann worked as a campus minister at Penn State University and in a refugee camp in El Salvador during the civil
war there. Her prior experience also includes activism and volunteer work with HIV/AIDS patients, in homeless
shelters, battered women’s shelters, and a rape crisis center and hot-line. Her primary academic interests are
in the areas of religion and social change, gender studies, intercultural communication; and experiential education. She enjoys hiking, reading novels, singing, playing piano, and participating in community organizations
that empower women. Ann is involved in the overall administration of the Mexico site and curriculum development for all CGE academic programs, as well as teaching Religion, Women’s Studies, and other courses. Ann is
proudly a dual citizen of Mexico and the U.S.A. In the spring, she teaches REL/WST 313 and co-teaches both
SWK 294 and HIS/WST 357 with Antonio Ortega.
Hillary Mealman, MSW, Visiting Social Work Professor for Spring Semester 2015, [email protected]
In 2003, Hillary participated as a student in the first Social Work in a Latin American Context semester program
and it changed the trajectory of her life. Following her graduation from the Social Work program at Winona
State in 2004, Hillary returned to CGE Mexico and served for nearly three years as the Resident Advisor and
Teaching Assistant in Cuernavaca fostering supportive and experiential learning for the semester program participants. Hillary has experience working on many systemic levels including work with groups and community
organization, including developing and facilitating Latino family outreach groups, court advocacy for domestic
violence prevention and intervention, and legislative advocacy and policy analysis of child care related issues.
Hillary also spent one year supporting the work of the Augustinian Lutheran Church of Guatemala in Guatemala City. In 2011, she earned a Masters in Community Practice Social Work degree from the University of Minnesota and has facilitated various community strengthening efforts as a Community Convener. Currently, Hillary serves at South Metro High School in Minnesota as a Family Support Worker providing licensed family social work to a diverse populations focused on school success and long-term self-sufficiency. Hillary came back
to Mexico as the Visiting Social Work Professor in the Spring of 2013.
Lisanne Morgan, Homestay and Program Coordinator, [email protected]
Lisanne earned an Honorary B.A. in Latin American and Caribbean Studies and Spanish from York University in
Toronto. Before she began consulting for CGE in 2002, she worked as a Program Director for the Cuernavaca
Centre for Intercultural Dialogue on Development (CCIDD) from 1995-2001. There she led groups from the
U.S. and Canada, facilitating a program for those interested in developing an understanding of the political,
social, cultural, and economic realities of Mexico through experiential learning. After leaving CCIDD, Lisanne
worked as a freelance translator and consultant. She has also coordinated and facilitated exposure programs
to the Dominican Republic, Nicaragua and Cuba, Chiapas, and Mexico City.
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Although she had previously worked as a consultant with CGE, she joined the CGE team more formally in January of 2003. Lisanne is responsible for coordinating students’ homestays with Mexican host families and
setting up, facilitating, and translating many of the experiential components of the program, including setting
up the fieldwork placements, in coordination with Hillary Mealman. She also assists in teaching the Social
Work courses, particularly as they relate to the homestay and other experiences in Mexico. In addition, Lisanne
works with short-term courses that come to Mexico and travel to other countries.
Antonio Ortega, Instructor and Program Coordinator, [email protected]
Antonio earned his Licenciatura in Accounting at La Salle University in Mexico City and recently completed a
Masters degree in History. Antonio is a Certified Public Accountant who worked for several years in the Mexican stock market. However, he wasn’t happy wearing a suit and tie or living in Mexico City. He then went to
Oxford, England, where he studied English, but after a year he felt homesick, so he moved to Cuernavaca,
where he has lived happily ever after since 1990. Prior to joining CGE in January of 2003, Antonio spent several
years teaching English and working at CETLALIC Alternative Spanish School, where he promoted the school and
coordinated the Gay and Lesbian Studies Program. In 1999 Antonio received a Teaching Certificate from the
Anglo American School. He is also a founder and active member of Grupo CD4, a non profit organization devoted to fight AIDS through sexual education. His primary academic interests are LGBT issues, literature, and history. He enjoys traveling, movies, reading, and writing. Antonio is the local registrar and liaison with the UNIVERSAL Spanish language school, as well as a History and Women’s Studies instructor. In the spring of 2013 he
will teach the ‘Migration and Globalization” students’ Internship Seminar in coordination with Lisanne Morgan
and co-teach SWK 294 and HIS-WST 357 with Ann Lutterman-Aguilar.
Raziel Valiño, Adjunct Professor for Spring Semester 2015, [email protected]
Raziel earned her Licenciatura in Social Anthropology at UAEM (Autonomous University of the State of Morelos) and recently completed her MA/MPhil in Sociomedical Sciences at Columbia University. Raziel is currently
working on her PhD dissertation in Cultural Anthropology and Sociomedical Sciences, focusing on unaccompanied Mexican migrant youth that form part of a Minnesota-Morelos transnational circuit. Prior to her graduate
studies at Columbia, Raziel worked in Morelos on issues related to youth, gender, sexuality, identity, sexual and
reproductive health, violence, and U.S.-Mexico migration. From 2004 to 2006, Raziel was a Research Assistant
and Mexican Mentor for a summer program “Feeding the Family in Troubled Times,” which involved a biocultural study of patterns of work, consumption and nutrition at the household level in two communities of
Morelos. In 2009, while in New York, Raziel became involved with the Latino community, researching access to
medical care and breast cancer screening, as well as the impact of mobility on HIV care and treatment. In the
spring of 2014, she began teaching the POL-WST 341 course "Globalization, Social Struggles, and the Environment."
There may be additional adjunct professors teaching in the Spring.
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Additional CGE Staff in Cuernavaca
Moisés (“Moi”) Aguilar, Groundskeeper and Maintenance Man
Moisés started working at CGE in June of 2007, just a week before he and his wife Monica had their first child,
Jatniel. He enjoys learning new things, dancing, and music.
Ismael Canul, CGE Driver
Ismael was born in Cuernavaca. He is married (to Lupita) and has two children. He has been working at CGE
since 1996. Ismael likes to listen to all types of music, watch movies, and read the newspaper.
Moises Rios, Night Watchman
Born in Cuernavaca, Morelos, Moises (who is married to Isabel) works as one of the night watchmen at CGE. In
addition to his job at CGE, Moises drives a taxi for the local radio taxi company, Monarca, and thus also serves
as one of the drivers on the student’s many excursions in and around Cuernavaca. As a result of his job Moises
enjoys meeting the students and practicing his English with them.
Natividad (“Naty”) Rosas, Office Manager
Naty was born in Mexico City and has worked at CGE since 1991. Presently, she does administrative work. She
has two daughters and two granddaughters. Naty loves to practice her English with program participants. She
has lived in Puebla, Mexico, D.F., Cuernavaca and Los Angeles, California. She likes to cook and dance and get
to know people. She also loves to sing Kareoke.
Isabel (Chavela) Sánchez, Cleaning Staff
Born in Cuernavaca, Morelos, Isabel has lived here all her life. Previously, Isabel worked at CGE for five years.
She started working with CGE again this past January. She works hard at home and loves taking care of her five
children.
Guadalupe (“Lupita”) Vázquez, Head Cook
Originally born in D.F., she had lived in Morelos nine years before she started to work at CGE in 1990. She is
married (to Ismael) and has two children. She lives in the Colonia 10 de abril in Temixco. Lupita likes to dance,
cook and take care of her children. She likes working at CGE because it gives her the chance to meet a lot of
people.
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………… Who Do I Contact? …………
The following pages are filled with lots of important information as you prepare for
your semester. As questions arise, please refer to this sheet to find the appropriate
person to address your concern!
Application Requests for Internships and/or Independent Studies: [email protected]
Completed Applications for and/or Questions about the Internship Course: [email protected]
Housing at CGE houses (students arriving early, any questions before semester): [email protected]
Homestay Information: [email protected]
Questions about Courses and Course Registration, Including Spanish Courses: [email protected] and
[email protected]
Reserving Used Textbooks: [email protected]
Roommate Assignments and other pre-semester surveys: [email protected]
Spanish Course Questions: [email protected]
Summer Sessions: [email protected] with copy to [email protected]
Taking Additional Courses at Universal Language School Prior to Semester): [email protected]
with copies to [email protected] and [email protected]
Travel Information (your arrival and departure times): [email protected] and [email protected]
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SPRING 2015
Books to Buy
For All Students
Listed below are the books you will need to purchase for each course. Our study center in Cuernavaca has a small
library that includes books, periodicals, popular education materials, clipping files, and other resources. These
resources will be available to you for the assignments you will be working on throughout the semester.
You can purchase the following books at your local bookstore or over the Internet through half.com, powells.com,
amazon.com, barnesandnoble.com, directly from the publisher (in the case of Spanish books), or from another
book service. Please note that many of these companies also sell used books over the Internet.
You need to buy most of the books listed below before you leave the United States; be sure to order them at
least four to six weeks in advance! The only ones which you might be able to buy in Cuernavaca are used copies
of a few books marked below with an asterisk.
Pre-Trip Reading
A. Course Related Recommended Reading:
Hellman, Judith Adler. The World of Mexican Migrants: The Rock and the Hard Place. NY: The New Press,
2008. (READ THIS IN JANUARY – PRIOR TO THE START OF THE SEMESTER. Required for HIS/WST 357,
SWK 294, and SWK 316)
B. Supplementary Spanish Texts:
Spanish/English dictionary (The SPA 111 and 112 book includes a dictionary)
Libro de sinónimos y antónimos para estudiantes. Barrons. ISBN 764114476 (recommended for all Spanish
courses that include writing compositions)
C. Other Suggestions
You may also wish to purchase a Mexico guidebook such as The Lonely Planet or The Berkeley Guide for use on
weekends and short breaks or for travel after the semester ends, as well as a blank book to use as a program journal.
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Required Texts for Spanish Courses
*Please note that we do not have ANY USED copies of the Spanish books for these courses in Cuernavaca,
with the exception of the SPA 335 course and the reading packets that you will buy in Cuernavaca if you
take SPA 224, SPA 231, or SPA 334, which will cost approximately US $35 each. Therefore, you must order
the texts over the Internet or through your local bookstore as soon as possible – at least 4-6 weeks prior
to departure for Mexico! (Most students find it easiest to order them over the internet.)
SPA 111 and 112 Beginning Spanish I and II
Eduardo Zayas-Bazán, Susan M. Bacon and Holly Nibert. Arriba! Comunicación y Cultura, 6th edtion. Prentice
Hall, 2011. ISBN 9781256580867. We do NOT have any used copies of this text! Be sure to place your
order six weeks in advance.
SPA 211 and 212 Intermediate Spanish I and II
Emily Spinelli, Carmen Garcia and Carol E. Galvin Flood. Interacciones, 7th edition. Heinle, 2012. ISBN
1111827419. We do NOT have any used copies of this text! Be sure to place your order six weeks in
advance.
SPA 206 Spanish for Health Care Professionals
Rush, Patricia and Patricia Houston. Spanish for Health Care. Upper Saddle River, NJ: Prentice Hall, 2003. We
do NOT have any used copies of this text! Be sure to place your order six weeks in advance.
SPA 220 Business Spanish
Negocios sin fronteras: Intermediate Spanish for Business by Karoline Manny, Julie Abella, María, J. FraserMolina. Prentice Hall College Division, 2002.
Negocios sin fronteras: Intermediate Spanish for Business Workbook by Julie Abella, Karoline Manny, and
María, J. Fraser-Molina. Prentice Hall College Division, 2002.
Spanish Business Dictionary: Multicultural Business Spanish, 2nd revised edition by Morry Sofer. Schreiber
Publishing, Inc., 2005.
We do NOT have any used copies of these texts! Be sure to place your order six weeks in advance.
SPA 224 Spanish for Ministry
Bring US $35 to purchase the reading packet in Mexico.
SPA 225/325 Spanish for Heritage Speakers I and II
Valdés, Guadalupe and Richard V. Teschner. Español Escrito: Curso para hispanhablantes bilingües, Quinta
Edición. Upper Saddle River, NJ: Prentice Hall. We do NOT have any used copies of this text! Be sure
to place your order six weeks in advance.
SPA/ART 231 Precolumbian, Colonial, and Contemporary Mexican Art
Bring US $35 to purchase the reading packet in Mexico.
SPA 311 Conversation and Composition I
Guillermo Bleichmar and Paula Cañón. Taller de escritores: Grammar and Composition for Advanced Spanish. Vista Higher Learning, 2012. ISBN 161767205X.
We have ONE used copy of this text in Cuernavaca that can be purchased for US $20 each. Email our
International Resident Assistant at [email protected] ASAP to reserve a copy.
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Required Texts for Spanish Courses (con’t)
SPA 316 Conversations in Cultural Context
Wegmann, Brenda, Sandra Schreffler, and Mary Ellen Kiddle. Perspectivas, Octava Edición. Heinle, 2009.
ISBN 0030339588 www.heinle.com.
We have TWO used copies of the latest edition of this text in Cuernavaca that can be purchased for
US $20 each. Email our International Resident Assistant at [email protected] ASAP to
reserve a copy.
SPA 334 Contemporary Mexican Literature
Bring US $35 to purchase the reading packet for this course in Mexico.
SPA/WST 335 Contemporary Latin American Women: Texts and Voices
Criado, Miryam and José Manuel Reyes. Mujeres de hoy: Textos, Voces e Imágenes. Prentice Hall, 2005.
We have TWO used copies of this text in Cuernavaca that can be purchased for US $20 each. Email
our International Resident Assistant at [email protected] ASAP to reserve a copy.
SPA 356 Latin American Literature (only for non-Augsburg students)
You can purchase the text(s) after arrival in Mexico.
SPA 411 Conversation and Composition II (Advanced)
Cándido Ayllón, Paul C. Smith and Antonio Morillo. Spanish Composition through Literature, 6th edition.
Prentice Hall, 2010. ISBN 0205696759. We have TWO used copies of this text in Cuernavaca that can
be purchased for US $20 each. Email our International Resident Assistant at [email protected] ASAP to reserve a copy.
Modern Language Association. MLA Handbook for Writers of Research Papers, 7th ed. Modern Language
Association of America, 2009. ISBN 1603290249. We do NOT have any used copies of this text! Be
sure to place your order six weeks in advance.
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Required Texts for “Migration and Globalization” Courses
Please note: We have a FEW used copies of some of the text books for some of the courses. If you want to
purchase a used copy of one of the books for approximately US $10, please email our intern at [email protected] to find out if the books you want are available and to reserve one. If we don’t have copies
of the books you need, you will have to order the texts over the Internet or through your local bookstore.
(Most students find it easiest to order them over the internet.) Be sure to order them as soon as possible –
at least 4-6 weeks prior to departure for Mexico! (Most students find it easiest to order them over the internet.)
BIO 118: Environmental Biology
Cunningham, WP and MA Cunningham. 2012. Principles of Environmental Science: Inquiry and Applications
(5th edition). New York: McGraw-Hill. We may have a few used copies of this text. Contact [email protected] to inquire.
HIS/WST: 357 Mexican History, Culture and Cosmovision (There will be some additional texts that you
can buy in Mexico. The only ones that you need to purchase in advance, or reserve, are listed below.)
Hellman, Judith Adler. The World of Mexican Migrants: The Rock and the Hard Place. NY: The New Press,
2008. (READ THIS IN JANUARY – PRIOR TO THE START OF THE SEMESTER. Required.)
Hernández Chávez, Alicia. Mexico: A Brief History. University of California Press, 2006. We do NOT have
any used copies of this book, so be sure to order it in advance!
O’Neil, Shannon K. Two Nations Indivisible: Mexico, the United States, and the Road Ahead. NY: Oxford
University Press, 2013. We only have a couple of copies of this text, so contact [email protected] to reserve one. Otherwise be sure to order it right away.
Wellman, Christopher Heath and Philip Cole. Debating the Ethics of Immigration: Is there a Right to Exclude? NY: Oxford University Press, 2011. We have FOUR used copies of this text. Please contact the
Intern at [email protected] ASAP to reserve a copy.
POL/WST 341: Globalization, Social Struggle and the Environment
Fitting, Elizabeth. The Struggle for Maize: Campesinos, Workers, and Transgenic Corn in the Mexican Countryside. Duke University Press Books, 2010. We do NOT have any used copies of this book, so be sure to order
it in advance!
Plankey-Videla, Nancy. We are in This Dance Together: Gender, Power, and Globalization at a Mexican Garment Firm. Rutgers University Press, 2012. We do NOT have any used copies of this book, so be sure to
order it in advance!
Robinson, Scott. Latin American and Global Capitalism: A Critical Globalization Perspective. Baltimore, John
Hopkins University Press, 2008. We do NOT have any used copies of this book, so be sure to order it in
advance!
Timmons Roberts, J. and Demetria Thanos, Nikki. Trouble in Paradise. Routledge, 2003. We may have a few
used copies to sell if you want to try to reserve one. Otherwise, you will need to order it in advance!
Wallerstein, Immanuel. Historical Capitalism. London: Verso, 1983. We do NOT have any used copies of this
book, so be sure to order it in advance!
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Required Texts for “Migration and Globalization” Courses (con’t)
REL/WST 313: Environmental Theology and Ethics (We do not have ANY used copies of these books, so be sure
to order them several weeks before departure for Mexico.)
DesJardins, Joseph R. Environmental Ethics: An Introduction to Environmental Philosophy, 5th edition. Boston:
Cengage Learning, 2013.
Grim, John and Mary Evelyn Tucker. Ecology and Religion. Washington, DC: Island Press, 2014.
Kingsolver, Barbara. Flight Behavior. NY: Haprer Perennial, 2013. (A novel) We recommend that you read this
in January prior to the start of the semester.
You will also read selected chapters from a few books that we will lend you in Mexico.
Internship Seminar
Sweitzer, H. Frederick and Mary A. King. The Successful Internship: Transformation and Empowerment
in Experiential Learning. Wadsworth Publishing, 2004. ISBN 0534558798. (You do not need to buy
this book; we have several copies you can use while you are here.)
Independent Study
Independent study students should purchase and bring with them any and all books relevant to their research topic. If you want to check to see if we already have a particular book in our library, please email the International
Resident Assistant at [email protected]
Please email our International Resident Assistant at [email protected] asap if you would like to find out
if we have any used copies of the books you need and then reserve them to purchase for US $10/each in Cuernava-
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Required Texts for “Social Work in a Latin American Context” Courses
SWK 294 International Social Welfare: The Mexican Context
Hellman, Judith Adler. The World of Mexican Migrants: The Rock and the Hard Place. NY: The New
Press, 2008. (READ THIS IN JANUARY – PRIOR TO THE START OF THE SEMESTER. Required.)
Jandt, Fred E. An Introduction to Intercultural Communication: Identities in a Global Community, 7 th edition. Thousand Oaks, CA: SAGE Publications, 2013.
O’Neil, Shannon K. Two Nations Indivisible: Mexico, the United States, and the Road Ahead. NY: Oxford
University Press, 2013.
You will also be given a supplementary reading packet in Cuernavaca, so you do NOT need to purchase
the book listed under “supplemental reading” in the SWK 294 syllabus.
SWK 295 Comparative Social Policy
Segal, E. (2013). Social Welfare Policy and Social Programs: A Values Perspective. Belmont, Ca: Brooks/
Cole.
You will also receive a supplementary reading packet in Cuernavaca, so you do NOT need to purchase
any of the books listed under “supplemental reading” in the SWK 295 syllabus.
SWK 316 Working with Families and Groups: Theory and Practice
Collins, D., Jordan, C., and Coleman, H. An Introduction to Family Social Work (3rd edition). Brooks/Cole,
2013.
Delgado, Melvin. Social Work with Latinos: A Cultural Assets Paradigm. 2007. Chapters 1, 4, 6, and 7.
We have two used copies of this book for sale, so if you want to reserve one, please contact [email protected] right away. Otherwise, be sure to order the book well in advance.
*Hellman, J. The World of Mexican Migrants: The Rock and the Hard Place. NY: The New Press, 2008. *
This text is a shared with the Mexican Context class and should be read prior to coming to the program. Be sure to order it right away.
Toseland, R. and Rivas, R. (2012). Introduction to Group Work Practice, 7th Ed. Allyn and Bacon, 2012.
ISBN 0205376061
You will also receive a supplementary reading packet in Cuernavaca, so you do NOT need to purchase
the book listed under “supplemental reading” in the SWK 316 syllabus.
SWK 317 Fieldwork in Social Work
Sweitzer, H. Frederick and Mary A. King. The Successful Internship: Personal, Professional, and Civic
Development, 3rd Edition. Belmont, CA: Brooks/Cole CENGAGE Learning, 2009. We have several
used copies of this book, so you do not need to purchase it.
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Important Information about Courses
Mexico – Spring 2015
Registration Information for ALL Students (MG and SWK)
How to Register
Students from the BSW Mexico Consortium schools (ie., St. Cloud State, St. Olaf and St. Thomas) should register for courses at your home school. The only students who should register through Augsburg College are
Augsburg and West Chester students. Please contact our office if you are unsure of your school’s status.
Social Work students should be sure to consult the Social Work Department at your school for course numbers and sections. Also check with your Registrar’s Office regarding deadline(s) for drop/adds which will
need to made at your home school. CGE staff cannot do this for you. However, although you register at your
own school, you must still complete Course Registration form to inform CGE staff which courses you plan on
taking, and return it to the Minneapolis office by Dec. 1.
The registration form and instructions is available on the For Accepted Students webpage.
Augsburg students and students from non-consortium schools may make slight changes in your registration
after arrival in Cuernavaca. However, you may not change Spanish courses after the third day of the Spanish
class due to the intensive nature of the Spanish courses. Moreover, if you drop a course after the add/drop
deadline, it will appear on your transcript with a “W” for “withdrawn.” PLEASE NOTE THE FOLLOWING NONNEGOTIABLE DEADLINES:
Deadlines
Dec. 1, 2014
Dec. 1, 2014
Dec. 1, 2014
Dec. 1, 2014
Jan. 15, 2015
Feb11, 2015
Feb 20, 2015
Mar 13, 2015
Deadline for sending Registration Forms to Margaret Anderson ([email protected])
in the Minneapolis Office.
Registration deadline for January Spanish courses at Universal.
Deadline for returning homestay information form, roommate information form, and all
other forms.
Deadline for MGE internship and SWK fieldwork applications.
Deadline for independent study proposals with reading lists.
Last day to change a Spanish course option.
The last day for students to add a class (including changing a Spanish course level), or drop
a class (without a “W” for “withdrawal” on your transcript).
Last day to withdraw from a class (You will receive a “W” for “withdrawn” on your transcript.)
General Guidelines and Recommendations Regarding Course Selection/Registration

You are required to take at least three courses, although most students take four courses. A "full load" is 34 courses. Each course is worth four credits in the Augsburg College system.

All students in the “Social Work in at Latin American Context Program” are required to take the course
entitled “International Social Welfare: The Mexican Context.” If you have already taken a similar course
in the past, please contact Ann at [email protected] right away.

Courses other than Spanish will be taught primarily in English, and translation will be provided for guest
lecturers who speak in Spanish. However, if you would like to write your papers for the HIS/WST 357, POL/
WST 341, or SWK 294 courses in Spanish, you may do so.
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
If you do not need more than 12 credits (three courses), you may want to consider taking only three courses because of the rigorous nature of the academic program and the fact that you are living in a new cultural environment where you will very likely want to take advantage of opportunities to travel and spend additional time with your host family rather than taking a heavy course load. Students who have previously
done so have enjoyed the extra freedom that it gives them. However, if you choose this option, you must
check with your own school to make sure that it would not affect your enrollment status and/or financial
aid.

If you are only taking three courses and choose to register for a formal Audit (“V”) for the fourth, you must
attend all class sessions. You are encouraged to sit in on classes for which you are not registered, with the
exception of Spanish.

You must take your courses for traditional grades. Pass/No Credit is not an option UNLESS your home
school does not give grades. If that is the case, please email Ann at [email protected] and Margaret
at [email protected] right away and provide documentation from your own college or university.

If you plan to register for the Social Work Field Experience, you should complete the Field Work application
form, which can be found on the Study Abroad Checklist. You must then submit all application materials,
including your resumé and the completed Spanish Reference form, to Margaret Anderson at [email protected] and both [email protected] and [email protected] no later than December 1. Requests for fieldwork will not be processed without these two forms. Students who do not
register for the Social Work Field Experience will have other opportunities to engage with the local community. Please write “Internship Application with the year and session (fall, spring, or summer)” in the subject heading of your email message and to request confirmation that it was received. Ex: “Internship Application for Spring 2015.”
Important Information Regarding Registration for Spanish classes

You should register for whichever course follows the last course you took, or if you are at the 300-level and
above, whichever course you are most interested in or most need.

In the case of SPA 316, you do not need to have taken SPA 311 first; those two courses may be taken in any
order.

We strongly recommend that if you have already completed the equivalent of SPA 212 that you take *SPA
316 Conversations in Cultural Context, as it is geared toward developing oral competency in Spanish and is
therefore particularly appropriate to take in Mexico.

Check with your Spanish department BEFORE registering for your courses (by Dec. 1) so that you make the
appropriate choice in advance.

During the semester, the minimum number of students required in order to offer a course is two. Individual courses will only be offered in the case of students who have no other course options due to their level
of Spanish. For example, if only one student needs to take SPA 111, then private classes will be arranged
for that student. However, if only one student has registered for SPA 311 and has the option of taking SPA
316, then SPA 311 will not be offered for just one student.

You may not change courses after the first three days of the first week of Spanish classes.

You may change classes in the first three days under the following conditions: 1) There is still space in the
course that the student wants to take (no more than six students per class). 2) The student’s Spanish level
is adequate, as indicated by the pre-test or the on-line placement test and/or previous Spanish coursework.

If you who would like to take additional Spanish courses, we encourage you to come in January and/or stay
in Mexico for an additional course in May or during Summer Session I and/or II. See details later in this
manual.
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
You are not required to take Spanish, although most students choose to do so. If you are already fluent in
Spanish or plan to come early in January to take a Spanish course then, you will not be as busy as you
would be otherwise during the semester. In fact, if you don’t take Spanish, you will have more time to complete the required internship hours if you are conducting an internship.
Pre-Test and Post-Test for Assessment Purposes
You will probably take a written, ungraded pre-test and meet with the Academic Director at Universal after arrival in Cuernavaca and then take an ungraded post-test at the end of the semester in order to assess their improvement. The pre-test will not serve as a placement exam, rather as an assessment measure and a way for
the Spanish instructors to determine students’ strengths and weaknesses. That information will then be used
to: 1) tailor some of the class sessions to address problem areas; 2) recommend special tutoring for students
who are behind others in the class; and 3) divide the group into smaller classes when there are more than six
students registered for the same course.
Choosing and Registering for Spanish Courses
Choose your Spanish course(s) after reading the course descriptions, recommendations and guidelines listed
here. If you are still not certain which course to take, please review the Spanish syllabi on-line at http://
www.augsburg.edu/global/semester/academic-information/ and talk to a professor in your Spanish department. You may also email Ann Lutterman-Aguilar at [email protected] with questions.
If you want to take an additional Spanish course before or after the semester, please see the section of this
manual entitled “Additional Spanish Course Before and After the Program,” as you may come to Mexico early or stay later to take an additional course for an additional expense.
Spanish Class Schedule and Contact Hours
Migration, Globalization, and the Environment (MGE) Program
You may take more than one Spanish course, as Spanish courses are usually taught consecutively over the
course of the semester. The first, most intensive Spanish course typically meets for three hours/day, MondayThursday for five weeks, providing you with a total of 60 hours of class time. In addition, you will be expected
to practice your Spanish during your rural and urban home stays, in fieldwork settings, at meals, and in the
community. If you are taking a second and/or third Spanish course, those courses are typically spread out over
longer periods of time and begin after you finish the first course. You will receive the schedule for such courses
in Cuernavaca.
Social Work in a Latin American Context
You may take one or two Spanish course during the semester, although those of you taking fieldwork should
know that you will be far busier and that taking a second Spanish course will make it more difficult to schedule
your fieldwork during week days. However, you can take a second Spanish course if you so choose. The first,
and more intensive Spanish course, meets for three hours/day (8:00-11:00am), Monday-Thursday for five
weeks, providing you with a total of 60 hours of class time. In addition, you will be expected to practice your
Spanish during your rural and urban home stays, in fieldwork settings, over meals, and in the community. If
you need to take an additional Spanish course in Mexico, see the options listed in this manual regarding January and/or May-June courses.
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Course Offerings with Brief Descriptions for Migration, Globalization and the Environment
ART/SPA 231 Pre-Columbian, Colonial, and Contemporary Mexican Art
This course, which is also offered in Spanish for Spanish credit, aims to develop an understanding and appreciation of Mexican art from in the Pre-Columbian, colonial, and contemporary periods, with emphasis on Frida
Kahlo and the muralist movement of Diego Rivera, David Alfredo Siqueiros, and José Clemente Orozco. Students will participate in numerous excursions to many museum as well as archaeological and historical sites.
(Prereq for SPA 231: SPA 212 or equivalent or instructor's consent.) Please note: This course includes several
day-trips on weekends to beautiful cities such as Taxco, Puebla and Mexico City. This course meets a Fine
Arts Liberal Arts Foundation (LAF) requirement but NOT the culture requirement for Spanish majors/minors at
Augsburg as it is only a 200-level course.
BIO 118 Environmental Biology
In this course you will analyze some of the most important issues in environmental biology with special emphasis on biodiversity, drawing particularly from examples in Mexico. Students will learn about theoretical and applied issues regarding the ecological framework of tropical America through lectures, required readings, fieldwork/lab work. This course may be used as a substitute to meet the ENV 120 requirement in the ENV major
and meets Natural Sciences LAF. (No prerequisites.) This course fulfills a Natural Sciences and Mathematics:
LAF requirement at Augsburg College
HIS/WST 357 Mexican History, Culture, and Cosmovision
This course explores of Mexican history, culture, and cosmovision with special emphasis on gender and the varied and changing roles of women of diverse backgrounds in Mexican history. Particular attention will be given
to understanding how Mexican history has shaped its diverse cultures and vice versa. Emphasis will also be
placed on contemporary issues in Mexican history, such as migration and emigration to the United States, as
well as U.S.-Mexico relations. This course is intended to provide a helpful framework for those of you who
hope to work with Mexican immigrants by developing a basic understanding of Mexican realities today. This
course meets the culture requirement for Spanish majors/minors at Augsburg, but majors/minors can only
count one course that is taught in English. This course also meets a Humanities LAF at Augsburg College.
POL/WST 341 Globalization, Social Struggle, and the Environment
This course focuses on contemporary issues facing Latin American societies, using Mexico as a case study. The
course will examine the phenomenon of economic globalization and analyze different perspectives regarding
the pros and cons of specific types of globalization and their impacts on diverse groups of people and the natural environment. We will explore peoples’ social struggles for access to natural resources and political representation. We will also discuss the relationships between economic globalization and migration and emigration. The course uses feminist and gender analysis to identify the ways in which diverse groups of women and
men are differently impacted by political, economic, and immigration policies. This course meets the culture
requirement for Spanish majors/minors at Augsburg, but majors/minors can only count one course that is
taught in English. This course also meets a Social Sciences LAF at Augsburg College.
REL/WST 313 Environmental Theology and Ethics
In this course you will gain a basic understanding of contemporary environmental theologies and approaches
to environmental ethics, using case studies of environmental problems in Mexico. Due to the fact that the
dominant religion in Latin America is Christianity and because of the enormous influence of Liberation Theologies on contemporary Latin American culture and politics, special emphasis will be given to Christian approaches to environmental ethics. However, we will also explore other approaches, such as traditional indigenous
spirituality and ecofeminism. Attention will also be given to the relationship between environmental destruction and social stratification, focusing on the disproportionate effects of environment destruction on women,
particularly poor and indigenous women.
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If you register for this course for REL credit, it meets a core curriculum graduation requirement at Augsburg:
“Search for Meaning II” (previously REL 200). Students from other schools with religion course graduation
requirements may be able to use this course to meet their requirements. Be sure to inquire.
HPE 002: Lifetime Fitness – Latin Dance. This course, which is a NON-credit bearing course, meets a Lifetime
Activity graduation requirement for students at Augsburg College. Students from other schools are welcome to
take the course. However, if you are NOT from Augsburg, you should check with your own school to see
whether or not it will meet any physical education requirements at your own school. The course teaches basic
Latin rhythms, including basic steps of the Cumbia, Salsa, and Merengue dance styles. It will meet for a total
of 21-22 hours: probably two hours/week for 11 weeks.
Internship and Independent Study and/or Research Options
You may choose to complete an academic internship and/or independent study. Internships and Independent
Study courses may be taken for credit in Spanish or another discipline, as listed below. They tend to be concentrated more heavily during the second half of the semester, after the first Spanish course ends. Please note
that these are serious academic courses that take up lots of time and require great personal motivation and
initiative.
Internship and Seminar 399 (Prerequisites: SPA 212 or equivalent, internship application, and Spanish reference form) The internship seminar is a rigorous academic course that involves not only 80-100 hours of work
experience and/or participant observation in a Mexican organization but also participation in a seminar that
explores cultural issues, organizational analysis, and personal and professional development through class discussions and written and oral assignments. All placements are made with agencies that have expressed interest in receiving a student. You are encouraged to focus on meeting the organization’s needs, but given the
cultural context, more emphasis is placed on learning from the experience than on accomplishing specific
tasks.
You may choose to register for credit in any of the following departments:
 Business (BUS)
 Political Science (POL)
 Cross-Cultural Studies (LCS)
 Religion (REL)
 Environmental Studies (ENV)
 Spanish* (SPA)
 Women’s Studies (WST)
 History (HIS)
 YFM (Youth and Family Ministries)
 Interdisciplinary Studies (INS)
 Marketing (MKT)
*Students seeking Spanish credit must complete all assignments in Spanish
If you register for the internship, you must complete and submit an internship application in which you list
your primary learning objectives for the internship by December 1. The application includes a Spanish Reference form to be completed by a Spanish professor indicating that your Spanish is strong enough to successfully
complete the internship, as well as a brief phone interview in Spanish. Requests for internships will not be processed unless these forms are submitted on time to Margaret Anderson at [email protected] and
both [email protected] and [email protected]. Please note: Students who register for the
internship seminar must be willing to travel to their internship sites and to work evenings and weekends, as
necessary. The internship seminar is a rigorous academic course and should be treated as such. If you want
to register for Spanish credit for the internship, please see the description above with the other Spanish
course listings. Internship application forms are available on the Study Abroad Checklist.
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Independent Study 499
Students who are highly independent and self-motivated may conduct independent, field-based research, particularly during the second half of the semester. You will also meet regularly with an advisor and/or participate
in a seminar that explores fieldwork methods and cultural and ethical issues (depending on how many others
also complete an independent study). This course option is intended for serious students who want to begin
research related to a senior thesis or capstone project. You must submit a preliminary independent study proposal that includes a reading list by January 15 at the latest. You may revise your proposal after arrival in
Cuernavaca. However, you MUST bring related books and articles with you to Mexico. If you seek Spanish credit, you must complete all work in Spanish and meet with a Spanish instructor on a regular basis. This is a rigorous academic course that requires preliminary work prior to the start of the semester, as well as great initiative. Independent study proposal forms are available on the Study Abroad Checklist.
Course Offerings with Brief Descriptions for Social Work in a Latin American Context
SWK 294 International Social Welfare: The Mexican Context (required unless special permission is sought and
granted) This course strives to develop your understanding of current social, economic, political and cultural
realities in Mexico by exploring Mexican history and culture. Particular emphasis will be placed on intercultural
communication and the role of U.S. foreign policy in Mexico both historically and currently. This understanding
will frame your knowledge of contemporary social welfare and social work practice with migrants and immigrants in the United States and will serve as a foundation for the other Social Work courses taught in Mexico.
SWK 295 Comparative Social Policy
This course in comparative social policy will use Mexico and the United States as the context for studying policy
formation, implementation, analysis, and the influence of values on these processes. Roles and responsibilities
of citizens and professionals in formulating and implementing policy responsive to social needs will be addressed.
SWK 316 Social Work with Groups and Families: Theory and Practice
This course is part of the practice sequence in generalist social work education. The primary focus is on the
study of human behavior in groups with extensive opportunity to practice skills necessary to be an effective
group member and leader. Historical development of group work and mutual aid systems will be studied. The
effect of diversity on group interaction in both Mexico and the USA is highlighted.
SWK 317 Social Work Field Experience
This course is only for students who are required by their school to complete fieldwork during this semester and
who have at least an intermediate level of Spanish. You must complete a fieldwork application form. Send your
completed application to Margaret Anderson at [email protected] with ccs to both [email protected] and [email protected] by December 1 at the latest. The field experience contributes to
the practicum hours required for the BSW degree. You will be placed in a social service agency in order to observe, learn from, and work with social work practitioners and/or others involved in the tasks and activities of
the agency. A seminar will be provided to help link theory to practice under the supervision of a Mexican practitioner and the visiting faculty member from a CSWE accredited school. Total hours of placement will be approximately 100-120 in Mexico. Students may opt to complete the fieldwork during an extension in May for an additional fee.
HPE 002: Lifetime Fitness – Latin Dance. This course, which is a NON-credit bearing course, meets a Lifetime
Activity graduation requirement for students at Augsburg College. Students from other schools are welcome to
take the course. However, if you are NOT from Augsburg, you should check with your own school to see whether or not it will meet any physical education requirements at your own school. The course teaches basic Latin
rhythms, including basic steps of the Cumbia, Salsa, and Merengue dance styles. It will meet for a total of 21-22
hours: probably two hours/week for 11 weeks.
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Spanish Course Options
If you are a student at a BSW Mexico Consortium school, some of these courses may not yet be approved
and you will have to petition your Spanish Department to get credit. CGE will contact you if this is the case.
SPA 111, 112 Beginning Spanish I, II
Aims to develop the four basic skills: understanding, speaking, reading, and writing of elementary Spanish. Introduction to culture of the Spanish-speaking world. (No prerequisite for SPA 111. Placement level determined
by placement test or completion of prerequisite for SPA 112.)
SPA 206 Spanish for Health Care Professionals
This course aims satisfy the needs of students in nursing, pre-med students, and others health care fields who
seek to develop strong speaking and oral comprehension skills. The main focus will be on developing specialized vocabulary and learning grammar within the context of daily situations relevant to different aspects of
health care. This is a great course to take if you are planning to apply for an internship in a health care setting.
(Prerequisite: SPA 112 or instructor’s consent.)
SPA 211, 212 Intermediate Spanish I, II
Through the reading of selected Latin American and Spanish texts that stimulate intellectual growth and promote cultural understanding students review all of the basic structures of Spanish and build conversational
skills through class discussions. (Placement level determined by placement test or completion of prerequisites:
112 for 211 and 211 for 212.)
SPA 220 Business Spanish
Aims to enable intermediate Spanish language students develop proficiency in the vocabulary, grammar, and
cultural competencies necessary to successfully conduct business in Spanish-speaking countries, with an emphasis on Latin America. This is a great course to take if you are planning to apply for an internship in a business setting. (Prerequisite: 112 or equivalent or instructor’s consent.)
SPA 224 Spanish for Ministry
Amis to enable intermediate Spanish language students develop proficiency in the specialized vocabulary, as
well as the regular grammar, necessary to successfully engage in Christian ministry with Spanish-speaking people. Texts will include the Bible and other resources used by Catholic and Protestant Christians in Mexico. Excursions will include trips to diverse churches. This is a great course to take if you are planning to apply for an
internship in a religious setting. (Prerequisite: SPA 112 or equivalent or instructor’s consent.)
SPA 225/325 Spanish for Heritage Speakers I/II
This course is for you if you grew up hearing Spanish and can communicate your ideas but are lacking a basic
knowledge of Spanish grammar and thus feel insecure about writing and/or speaking it. The goal is to help you
gain fluency and confidence in your native language. (No prerequisites. Level depends on proficiency.)
SPA/ART 231 Pre-Columbian, Colonial, and Contemporary Mexican Art
This course, which you can take in either English or Spanish, aims to develop an understanding and appreciation of Mexican art from in the Pre-Columbian, colonial, and contemporary periods, with emphasis on Frida
Kahlo and the muralist movement of Diego Rivera, David Alfredo Siqueiros, and José Clemente Orozco. Students will participate in numerous excursions to many museum as well as archaeological and historical sites.
(Prereq: SPA 212 or equivalent or instructor's consent.) Please note: This course includes several day-trips on
weekends to beautiful cities such as Taxco, Puebla and Mexico City. If you are an Augsburg student and
need the course to fulfil your LAF in fine arts, you should register for ART credit rather than SPA credit. However, if you need the SPA credit, please email Ann at [email protected] right away. The course does not
fulfil a culture requirement for Spanish majors/minors at Augsburg.
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SPA 311 Conversation and Composition
Aims to enrich vocabulary and improve fluency and facility thorough oral and written practice in correct expression. This course counts toward the major or minor in Spanish at Augsburg College is a prerequisite for all
upper division courses except for SPA 316. (Prerequisite: SPA 212 or equivalent or placement exam.)
*SPA 316 Conversations in Cultural Context (*highly recommended)
Aims to improve oral fluency through debates, oral reports, and discussion of contemporary issues in Latin
America. Uses Latin American films and local newspapers to stimulate discussion and deepen students’ understanding of political, economic, social, and cultural issues in the host country and throughout Latin America.
Please note that you do not have to take SPA 311 before taking SPA 316. (Prerequisite: SPA 212 or equivalent.)
SPA 334 Contemporary Mexican Literature
This course examines short stories by the most important contemporary Mexican authors, focusing particularly on the second half of the 20th and the first few years of the 21st century. You will learn about the distinctive traits of Mexican literature as you learn about the historical, cultural, and literary contexts of this period.
(Prereq: SPA 311 or equivalent or instructor’s consent.) This course meets the literature requirement for Spanish majors/minors at Augsburg.
SPA/WST 335 Contemporary Latin American Women: Texts and Voices
This course examines the social construction of gender in Latin American countries and addresses key issues
faced by Latin American women today. Includes analysis of poems, excerpts of novels, essays, testimonies,
and interviews by and about Latin American women. Aims to help students develop an appreciation for the
complexity of diversity of Latin American women’s experiences. (Prereq.: SPA 311 or equivalent or instructor’s
consent. ) This course meets the culture requirement for Spanish majors/minors at Augsburg.
SPA 356 Latin American Literature
Examines the study of literature, as well as issues of social change through the voices of Latin American writers. Focuses on short stories, poetry, plays, one novel, and testimonials of indigenous peoples, women, and
Central American refugees. (Prereq.: SPA 311 or equivalent or instructor’s consent. This course is NOT available to Augsburg students. Unless your school requires “Latin American Literature,” we recommend that you
take SPA 334 instead.)
SPA 399 Internship (for Spanish credit)
The internship seminar is a rigorous academic course that involves not only 80-100 hours of work experience
and/or participant observation in a Mexican organization but also participation in a seminar that explores cultural issues, organizational analysis, and personal and professional development through class discussions and
written and oral assignments. All placements are made with agencies that have expressed interest in receiving
a student. While you are encouraged to focus on meeting the organization’s needs, more emphasis is placed
on learning from the experience than on accomplishing specific tasks. Please note: Students who register for
the internship seminar must be willing to travel to their internship sites and to work evenings and weekends, as necessary. The internship seminar is a rigorous academic course and should be treated as such. If
you register for Spanish credit must complete all assignments in Spanish. (Prerequistes: SPA 311 or equivalent) In order to register for this course, you must complete and submit an internship application in which
you list your primary learning objectives for the internship by December 1. The internship counts towards
the Spanish major/minor at Augsburg but students must get approval from the Spanish department at Augsburg before applying, and it is only reserved for advanced Spanish students. Internship application forms
are available on the Study Abroad Checklist. Send your completed application to Margaret Anderson at [email protected] and both [email protected] and [email protected].
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SPA 411 Advanced Conversation and Composition
Emphasizes increasing facility and correctness of written and oral expression through conversations, discussions, reports, debates, written compositions, and grammatical exercises. (Prerequisite: SPA 311 or equivalent.) This course meets the Augsburg Writing (W) skill requirement.
General Course Information – Relevant to ALL Courses
Student Rights and Responsibilities
Students with formally diagnosed learning or physical differences have legal rights to course modifications. If
you qualify, please identify yourself to the instructors so that we may assist you with your course progress.
Excused Absences
Religious holidays and documented illness constitute excused absences. Students are responsible for getting
class notes and making up any work that was missed.
Honesty Policy
You are expected to follow the Augsburg Honesty Policy, which you will find in the Appendices of this manual.
Except when the assignment expressly encourages group work, it is assumed that all course work will be your
own. You are not to copy the work of others. Your name on assignments will be taken as your “pledge” that
you have read the honesty policy, understand it, and are following it. The first occurrence of plagiarism will
result in the failure of the assignment. A student who commits plagiarism a second time will fail the course.
Explanation of Grades
All courses must be taken for grades (rather than Pass/No Credit) UNLESS you attend a school such as Hampshire College that does not give grades. In that case, please send documentation of that fact to Margaret Anderson at [email protected] and Ann Lutterman-Aguilar at [email protected]
We believe that good evaluation of student work is an art and not a science. The grading system we use
attempts to be as explicit as possible regarding the ways in which you are evaluated. Augsburg College uses a
numerical grading system, so you will receive a numerical grade on their transcript.
If you attend a school other than Augsburg, you should note that even if your grades from Mexico do not
average into your school’s GPA, if you apply for graduate or professional school, you will be asked for a transcript from Augsburg. Therefore, you should still take your courses seriously.
Grading Criteria
Number
4.0
3.5
3.0
2.5
2.0
1.5
1.0
.5
0
Letter
Equivalent
A
A-/B+
B
B-/C+
C
C-/D+
D
DF
Percentage
93-100%
88-92%
83-87%
78-82%
73-77%
68-72%
63-67%
60-62%
under 60%
Augsburg Definition
Achieves highest standards of excellence
Achieves above basic course standards
Meets basic standards for the course
Performance below basic course standards
Unacceptable performance (no course credit)
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While it may vary slightly from assignment to assignment, most of your work will be graded on the following four criteria: 1) Form, 2) Content, 3) Interpretation and Analysis and 4) Connections. The instructors consider superior work to be work that fulfills the following criteria:
1. Form:
 extremely well organized
 articulates ideas clearly and concisely
 correct grammar and spelling
 legible
 accurate citation of readings and speakers (using footnotes or endnotes and bibliography)
2. Content:
 includes an articulate statement of your thesis and/or questions for further exploration
 demonstrates accurate knowledge of the subject
 scales down information to what is most important
 exhibits a profound understanding of the main points expressed by guest speakers and in required readings
 employs solid logic and well-documented data
 supports arguments with concrete examples from readings, speakers, and own experiences
3. Interpretation and Analysis:
 presents more than just a summary of information
 analyzes issues from different viewpoints
 recognizes interrelationships among issues
 draws upon assigned texts, class sessions and guest speakers to support own thesis
 makes logical arguments
 articulates complexities of the issues
 generates critical questions not addressed fully by authors or speakers
 applies principles and generalizations already learned to new information
4. Connections:
 demonstrates an understanding of the ways in which issues interrelate with each other
 integrates knowledge from diverse sources
 compares ideas of authors of required readings with each other
 makes connections between ideas raised in required readings with those of guest speakers
 takes new information acquired in Mexico and effectively integrates it with prior knowledge and experiences
 synthesizes and integrates information and ideas
Self-Assessment and Peer Assessments
You will often be asked to complete and hand in a self-assessment form with your assignments. Although the
instructor makes the final determination of points, and hence grades, you are asked to honestly evaluate your
own work in order to have input into the grading process and generate a constructive dialogue regarding the
evaluation of specific assignments based on explicitly defined criteria. If you disagree with an instructor regarding the evaluation of a particular assignment, you are urged to make an appointment with the instructor to discuss the disagreement. You will also be asked to evaluate other students’ class presentations.
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Additional Spanish Course Options Before and After Program
January Classes
Students who would like to brush up on their Spanish by taking additional Spanish classes before the semester
begins may make arrangements directly with Universal Centro de Lengua y Comunicación Social, while cc’ing
the CGE staff at [email protected], [email protected] and [email protected]. We particularly advise students who plan to take an internship come in January in order to take Spanish then.
I. Spanish Classes without Academic Credit
We strongly recommend that you take a full three weeks of Spanish, arriving on Friday, January 2 so you can
get some orientation to Cuernavaca and get set up with your family stay over the weekend, then start Spanish
classes on Monday, January 5 and finish on Fri, January 23.
We encourage students to choose this non-credit option as a way of improving their Spanish because it gives
you the most flexibility in terms of the number of weeks of Spanish that you take. If you aren’t seeking academic credit, you don’t have the pressure of grades; you are simply free to advance at your own pace and to
concentrate on learning as much as you can as quickly as you can.
If you choose this option, please contact Ramiro Cuellar at [email protected] by December 1 in
order to make arrangements directly with Universal for your Spanish classes. Be sure to mention that you will
be a student enrolled in the Center for Global Education (CGE/CEMAL) spring semester program that starts in
the late afternoon of Saturday, January 24, but let Universal know that you are interested in their regular Spanish program and will NOT be seeking academic credit. You will then need to pay Universal directly for your
classes. However, CGE will bill you for your homestay, pick you up from the airport, and introduce you to your
host family. Therefore, we ask you to cc [email protected] and [email protected] on all of
your correspondence with Universal, just to keep us informed.
II. Spanish Classes for Academic Credit
Since Universal does not normally offer our semester courses during the month of January they would have to
offer a special course just for you. Therefore, you would have pay an additional fee to Universal on top of the
cost for room and board you would pay CGE during the month of January.
In order to receive academic credit for one course, you will need to take 60 hours of Spanish: four hours/day,
five days/week for three weeks.
The additional Spanish will incur an “overload fee” of $2,005 in addition to your regular tuition. You will also
have to pay Universal an additional fee of US $150, and you will have to pay your January room and board
costs. This applies to Augsburg and West Chester students.
Students from BSW Mexico Consortium Schools (St. Cloud State, St. Olaf, and St. Thomas): since you are
from a consortium school and register for classes at your home school, the process is different. Be sure to find
out whether or not you are to take five courses between January and May without paying extra tuition and
whether or not you would have to pay an Overload Fee. If you do, you need to make arrangements to register
for the course and pay for it through your home school. In addition to any overload fees from your school, you
will also have to pay Universal an additional fee of US $150, and you will have to pay CGE your January room
and board costs.
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ALL students who plan to study Spanish in January:
Please contact Ramiro Cuellar ([email protected]) and cc Antonio Ortega
([email protected]) and Margaret Anderson ([email protected]) by December 1 to make arrangements for the course for which you need to register. If you are taking Spanish classes for credit, please let
Ramiro know that you will be participating in the Augsburg semester program and that Augsburg will pay for
your tuition but that you would like him to make your room and board arrangements with a host family and
that you will pay him directly for that.
If you are taking Spanish for credit in January or taking three weeks of Spanish prior to the semester, we
highly recommend that you arrive on Fri, January 2 in order to participate in orientation, take your Spanish
exam on Friday, and get settled with your host family before classes start on Mon, Jan. 5.
Please send your flight arrival information to the International Resident Assistant
([email protected]) and cc Margaret Anderson ([email protected]) and Lisanne Morgan
([email protected]) in order to arrange your airport pickup and your homestay with a Mexican family, as
well as your additional payment for room and board in January.
Housing/Homestays in January
Since CGE will be hosting groups of students from other colleges in January, we will not be able to house you in
our facilities until Saturday, January 24, 2015. However, we will arrange your homestay with a Mexican host
family and provide your orientation to the family from January 2-24. The fee for your orientation, room and
board and airport pick-up will $550.
Summer Academic Programs in Cuernavaca
CGE offers two 7½ week sessions in Cuernavaca, Mexico. Each session offers two 4-credit courses, and you may
enroll in one or both programs. This is a great time to take additional Spanish courses and/or complete an internship and/or independent research. The cost of the 2015 program is $5,500, but as an alum of the semester program, you will receive a 10% discount. The program fees include tuition for two courses, course related field trips, room and board with host families, pre-trip preparation materials, airport or bus transfers, medical/emergency insurance, and general program oversight. For details, see http://www.augsburg.edu/global/
summer/

Summer Session I: May 20-July 12, 2015: Please note that May 20-22 is an orientation period full of activities that are mandatory for everyone except students who have completed a full semester in Mexico.
Graduates of CGE-Mexico semester programs can take a week of vacation and then begin the program on
Fri, May 22.

Summer Session II: July 8 – August 29, 2015: Please note that July 8-10 is an orientation period full of activities that are mandatory for everyone except students who have completed a full semester in Mexico.
Graduates of CGE-Mexico semester programs can arrive on Sunday, July 12 and begin classes on Mon, July
13.
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Calendar for Migration, Globalization and the Environment (MGE)
Spring 2015
Please note: This calendar is subject to change. One thing that will definitely NOT change is your Spring
Break.  Your starting and ending dates will not change either. You will receive an updated version of the
calendar upon arrival in Mexico. For updates on schedule changes, please contact Ann Lutterman-Aguilar at
[email protected]
Prior to the Semester
Dec. 1
Dec. 1
Deadline for sending Registration forms to Margaret Anderson in the Minneapolis
Office.
Internship applications due.
Dec. 1
Registration Deadline for January Spanish courses at Universal.
Dec. 1
Deadline for completing required forms and surveys on www.SurveyMonkey.com
(Spanish background information, homestay information form, roommate information form and the course and program survey)
Optional Intensive Spanish course (at own expense) for those who don’t meet the
minimum requirement of Spanish or who choose to take an additional course prior
to the start of the semester (especially recommended for students completing internships). You can take a 3-week course for credit. In order to get academic credit,
you must take AT LEAST three weeks of Spanish. If you only take 1-2 weeks of
Spanish, you can improve your Spanish but not receive academic credit. See more
information in this manual.
Deadline for submitting a preliminary independent study proposal that includes a
reading list for those registering for independent study credit.
Jan. 2-23, 2015
Jan. 15
MGE Semester Dates
*Please note: there will be a number of Saturday excursions related to the Art course that will be optional
for other students. There will also be at least one mandatory Saturday excursion for all students. Therefore,
before making plans for travel on weekends, please consult Ann at [email protected]
Sat, Jan. 24
Arrival in Mexico City/Cuernavaca by 3:00pm. Airport pick-ups in Mexico City.
Sun, Jan. 25-Fri, Jan. 30
Orientation week in Cuernavaca with trips to surrounding area.
Sun, Feb 1-Thu,, Feb 5
Rural homestay in the Nahua indigenous community of Amatlán de Quetzalcoatl
and a 1-day debriefing. The focus of the rural homestay will be on immigration issues. You will be given more details upon arrival.
First or only intensive Spanish classes at the Universal Center for Language and Social Communication for one month Most Spanish classes will meet from 8:0010:50am, Mon-Thu, for five weeks. (60 hours) Literature courses will most likely
meet fewer times per week.
Last day to change Spanish classes (only if absolutely necessary).
Mon, Feb 9-Thu,, Mar
12.
Wed, Feb 11
Sat, Feb 14
Fri, Feb 20
Potential all-day excursion to the “pyramids” of Teotihuacán.
Last day to add a class or drop a class without a “W” for “withdrawn” on your transcript. This includes changing a Spanish course level.
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MGE Semester Dates (con’t)
Fri, Feb 27– Fri, Mar 27.
4-week urban homestay. Due to the start and end of homestay, you should NOT
plan to travel on the weekends of Feb 28-29 or Feb 21-22. You will need to completely vacate your rooms prior to the start of homestay, as another group may be staying
in your rooms while you are away. You are also discouraged from traveling during
your few weekends with host families, as you can travel on weekends prior to the
start of homestay and during spring break. If you would like a longer homestay, write
that on your Homestay Information Form and communicate with Lisanne at [email protected]
Mon, Mar 9
Beginning of second Spanish courses.
Sat, Mar 28-Sun, Apr5
Spring Break (“Holy Week” holidays in Mexico). Please note that you may NOT skip
classes on Thursday or Friday prior to the start of Spring Break! Classes will end at
6:00pm on Fri., Mar 27. Also, be sure to make travel arrangements and hotel reservations 4-6 weeks in advance, as this is a peak travel time in Mexico! You MAY stay
in CGE housing over Spring Break. While food will be available, we will determine
whether or not full meals are provided Mon-Wed after we know how many students
will be in town. Be sure to advise the International Resident Assistant well in advance
so that the cooks can plan accordingly. Please know that the cooks are on vacation
on Thursday and Friday of Semana Santa.
Sun, Apr5
Easter
Mon, Apr6- Fri Apr10
Potential seminar in Mexico City and another community this week – TBA
Sun, May 10
Mexican Mother’s Day
Fri, May 15
Last day of classes. Program ends at 6:30pm
Sat, May 16
Day to pack and say goodbyes. Last day of meals.
Sun, May 17
Departure day. We will provide transportation to the Mexico City airport on this day
only. Please note that you will be very busy during the semester, so you are encouraged to come early and/or stay and travel afterwards. If you do so, you may make
arrangements to store belongings in our storage space as long as you pick them during office hours (Mon-Fri, 8:00am-3:00pm).
After the Semester
Sun, May 17 - Sun, May
25
Relax and/or travel for one week. This is a great break if you plan to participate in Summer Session I and/or II.
Wed, May 20-Sun, July
12
Optional 7½ Week Summer Session I. Take a one week break after the semester ends
and then take two more courses. You may complete an internship and independent
research, Latin Dance class, two Spanish courses, an Art class, or one Spanish course
and independent study. For more information, see the CGE website at and contact Margaret Anderson at [email protected] (Students who have not spent the semester in Mexico begin on Wed, May 20 in order to participate in orientation activities.)
*Wed July 8 – Sat, August 29
Optional 7½ Week Summer Session II. (Same as above.) You may stay for both summer
sessions if you want to complete a 13-week summer program. New students who are
not continuing on from Summer Session I must arrive on Wed, July 8 for orientation activities and excursions.
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Are Weekends Free?
While some weekends are free for independent travel, please note that there will be a number of Saturday excursions related to the Mexican Art course that will be optional for other students. There will also be at least
one mandatory Saturday excursion for all students. If you are completing an internship or fieldwork, you may
also need to work on some weekends. Therefore, before making plans for travel on weekends, please consult
Ann at [email protected]
Please note that the best time to travel and/or receive visitors is during your spring break from Sat, March
28-Sun, April 5. You may NOT take off on Fri, March 27 (classes end at 6:00pm that day) or Mon, April 6. In addition, many students choose to come earlier in January or stay for at least one week after the program ends in
May so that they can travel. Please note that you will be very busy during the semester, so it is a great idea to
plan to travel before and/or afterwards.
Calendar for Social Work Semester Program – Spring 2015
Please note: This calendar is subject to change. One thing that will definitely NOT change is your Spring
Break.  Your starting and ending dates will not change either. You will receive an updated version of the
calendar upon arrival in Mexico. For updates on schedule changes, please contact Ann Lutterman-Aguilar at
[email protected]
Prior to the Semester
Dec. 1
Dec. 1
Deadline for sending Registration Forms via to Margaret Anderson in the Minneapolis Office. Students from consortium schools other than Augsburg must register at their own schools. However, you also need to let CGE know which courses
you registered for!
Fieldwork applications due.
Dec. 1
Registration Deadline for January Spanish courses at Universal.
Dec. 1
Deadline for completing required forms and surveys (homestay information form,
roommate information form and the course and program survey)
Optional Intensive Spanish course (at own expense) for those who choose to take
an additional course prior to the start of the semester (especially recommended
for students completing internships). In order to get academic credit, you must
take AT LEAST three weeks of Spanish. If you only take 1-2 weeks of Spanish,
you can improve your Spanish but not receive academic credit. See more information in this manual.
January 2-23, 2015
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SWK Semester Dates for Spring 2015
*Please note: there will be a number of Saturday excursions related to the Art course that will be optional
for other students. There will also be at least one mandatory Saturday excursion for all students. Therefore,
before making plans for travel on weekends, please consult Ann at [email protected]
Sat, Jan. 24
Arrival in Mexico City/Cuernavaca by 3:00pm. Airport pick-ups in Mexico City.
Sun, Jan. 25–Fri, Jan. 30
Orientation week in Cuernavaca with trips to surrounding area.
Sun, Feb 1–Thu, Feb 5
Rural homestay in the Nahua indigenous community of Amatlán de Quetzalcoatl and
a 1-day debriefing. The focus of the rural homestay will be on immigration issues.
You will be given more details upon arrival.
Mon, Feb 9–Thu, Mar 12
Wed, Feb 11
First or only intensive Spanish classes at the Universal Center for Language and Social
Communication for one month Most Spanish classes will meet from 8:00-10:50am,
Mon-Thu, for five weeks. (60 hours) Literature courses will most likely meet fewer
times per week.
Last day to change Spanish classes (only if absolutely necessary).
Sat, Feb 14
Potential all-day excursion to the “pyramids” of Teotihuacán.
Fri, Feb 20
Last day for Augsburg and West Chester students and any students from nonconsortium schools to add a class or drop a class without a “W” for “withdrawn” on
your transcript. This includes changing a Spanish course level. Other students: check
with your own school for their deadlines!
Fri, Feb 27–Fri, Mar 27
4-week urban homestay. Due to the start and end of homestay, you should NOT plan
to travel on the weekends of Feb. 28-29 or Feb 21-22. You will need to completely vacate your rooms prior to the start of homestay, as another group may be staying in your
rooms while you are away. You are also discouraged from traveling during your few
weekends with host families, as you can travel on weekends prior to the start of
homestay and during spring break. If you would like a longer homestay, write that on
your Homestay Information Form and communicate with Lisanne at [email protected]
Mon, Mar 9
Beginning of second Spanish courses.
Sat, Mar 28–Sun, Apr5
Spring Break (“Holy Week” holidays in Mexico). Please note that you may NOT skip
classes on Thursday or Friday prior to the start of Spring Break! Classes will end at
6:00pm on Fri, Mar 27. Also, be sure to make travel arrangements and hotel reservations 4-6 weeks in advance, as this is a peak travel time in Mexico! You MAY stay in
CGE housing over Spring Break. While food will be available, we will determine whether
or not full meals are provided Mon-Wed after we know how many students will be in
town. Be sure to advise the International Resident Assistant well in advance so that the
cooks can plan accordingly. Please know that the cooks are on vacation on Thursday
and Friday of Semana Santa.
Sun, Apr5
Easter
Mon, Apr6–Fri, Apr 10
UNAM National School of Social Work Exchange #1 in Mexico City: You will participate in a special seminar hosted by the UNAM School of Social Work all week and will
most likely stay in a very simple ecological center/dormitory facility or seminary near
the UNAM.
Mon, Apr13–Fri, Apr 17
UNAM National School of Social Work Exchange #2: UNAM students participate in
classes in Cuernavaca. They will be housed in the CGE program houses with you and
you may be asked to switch rooms this week in order to share rooms with them. This is
also a week for potential site visits from Social Work faculty from the consortium and
affiliate schools.
Mexican Mother’s Day
Sun, May 10
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SWK Semester Dates (con’t)
Fri, May 15
Last day of classes. Program ends at 6:30pm
Sat, May 16
Day to pack and say goodbyes. Last day of meals.
Sun, May 17
Departure day. We will provide transportation to the Mexico City airport on this day only. Please
note that you will be very busy during the semester, so you are encouraged to come early and/or
stay and travel afterwards. If you do so, you may make arrangements to store belongings in our
storage space as long as you pick them during office hours (Mon-Fri, 8:00am-3:00pm).
After the Semeste
Sun, May 17–Sun, May 24
Relax and/or travel for one week. This is a great break if you plan to participate in
Summer Session I and/or II.
Wed, May 20–Sun, Jul 12
Optional 7½ Week Summer Session I. Take a one week break after the semester
ends and then take two more courses. You may complete an internship and independent research, Latin Dance class, two Spanish courses, an Art class, or one Spanish course and independent study. For more information, see the CGE website at and
contact Margaret Anderson at [email protected] (Students who have not
spent the semester in Mexico begin on Fri, May 22 in order to participate in orientation activities.)
Optional 7½ Week Summer Session II. (Same as above.) You may stay for both summer sessions if you want to complete a 13-week summer program. New students
who are not continuing on from Summer Session I must arrive on Wed, July 8 for
orientation activities and excursions.
*Wed Jul 8–Sat, Aug 29
Are Weekends Free?
While some weekends are free for independent travel, please note that there will be a number of Saturday excursions related to the Mexican Art course that will be optional for other students. There will also be at least
one mandatory Saturday excursion for all students. If you are completing fieldwork, you may also need to work
on some weekends. Therefore, before making plans for travel on weekends, please consult Ann at [email protected]
Please note that the best time to travel and/or receive visitors is during your spring break from Sat, Mar 28Sun, April 5. You may NOT take off on Friday, Mar 27 (classes end at 6:00pm that day) or Monday, April 6,
which is the day that you begin your week-long exchange in Mexico City at the National School of Social Work.
In addition, many students choose to come earlier in January or stay for at least one week after the program
ends in May so that they can travel. Please note that you will be very busy during the semester, so it is a great
idea to plan to travel before and/or afterwards.
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Related Components of the Academic Program
Spring 2015
Intensive Orientation Seminar (Sat, Jan. 24–Fri, Jan. 30, 2015)
We will begin the semester with an intensive week-long orientation seminar starting on the evening of Saturday, January, 24. Throughout the week, you will spend lots of time getting to know the other students and faculty of both your program and the other semester program that is happening at the same time (see below).
This is essential to the construction of a healthy living/learning environment. You will also get an in-depth introduction to some of the key issues that you will be studying throughout the rest of the semester.
Concurrent Programs
During your semester in Cuernavaca, there will be two different cohorts living and studying in close proximity:
“Migration, Globalization and the Environment” (MGE), draws students from many different disciplines from
colleges and universities all over the United States. Much like the Social Work program, the MGE program is
rooted in the philosophy of experiential education for social transformation.
“Social Work in a Latin American Perspective” (SWK): The goal of this program is to develop cross-culturally
competent, ethical social work professionals with a global perspective by providing a semester of transformative, experiential learning focused on social and economic justice. Much like the MGE program, the social work
program is rooted in the philosophy of experiential education for social transformation.
Both groups will share housing facilities, eat meals, take Spanish classes, attend many of the same guest lectures, and participate in some of the same field trips. As a result, we will try to coordinate several activities for
the two groups. We trust that the opportunity to share experiences and ideas with students from the other
program will add to the diversity and richness of your overall experience in Mexico.
Living/Learning Environment
Over the course of the semester, we strive to develop a living and learning environment in which the interpersonal dynamics are consistent with the ideals of social justice we are studying. Our educational philosophy values personal experiences and recognizes that education involves questioning oneself and the world. Hence,
we try to foster an atmosphere in which you feel safe and supported as you grapple with new realities and new
questions about yourself and the world in which we live.
In order to create this kind of healthy living/learning environment, students and staff will periodically participate in structured discussions and activities designed to foment awareness and responsible behavior with regard to issues of racism, sexism, heterosexism, classism, and intercultural communication. While these activities may sometimes take place outside of the formal “classroom,” they are considered an integral part of all
courses and an essential part of the overall academic program. Another element of building a sense of cohesion is the collective responsibility for a few household chores, such as composting, bringing in the drinking
water jugs, and keeping the patio, library and computer rooms tidy.
Throughout, your International Resident Advisor/Intern will facilitate “lab groups” to discuss issues that affect
you as a community of learners. He will also organize optional activities, such as group outings to water parks
and other interesting and fun locations.
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Speaking Spanish
Although the courses that are not offered for Spanish credit will be taught primarily in English, you will have
ample opportunity to use your Spanish. Your courses will involve many field trips and guest lectures in Spanish
that will be translated for those who don't understand. Students who choose to do so may write papers in
Spanish for POL/WST 341, HIS/WST 357, the MGE Internship Seminar, the Independent Study, and SWK 294.
You are encouraged to speak Spanish as much as possible, even while living in a CGE program house.
Group Travel Component and Rural Homestay
In order to learn about the impact of globalization, migration and emigration on rural communities in Mexico,
the group will spend an intensive 4-5 day seminar in Amatlan de Quetzalcoatl, a rural Nahua indigenous community that has been impacted by emigration, where you will stay with local families. Unlike the urban
homestays, in which one student will be placed per household, during the rural homestays, generally two students will be placed in each home.
All of the courses and the overall program will include extensive excursions, most of which will be day trips to a
wide variety of organizations and communities. Details will be provided after arrival in Cuernavaca. Please remember to bring a small overnight bag or daypack with you for short trips.
For the SWK Cohort Only:
Two-week exchange with the Mexican National School of Social Work at the Universidad Nacional Autónoma de
Mexico (UNAM), including one week in Mexico City. We have a formal exchange agreement with the National
School of Social Work at the National Autonomous University of Mexico, the UNAM. As a result of this agreement, during the week immediately after Spring Break, you will spend one week at the UNAM in Mexico City,
where you will participate in classes and fieldwork alongside Mexican social work students. You will stay in an
informal environmental retreat center owned by the university, where you will be provided meals, as well as
transportation to and from classes at the UNAM. The retreat center has strict rules which do not permit students to go out in the evenings. Therefore, if you are interested in exploring night life in Mexico City, you should
plan to do that during your spring break, on free weekends or after the semester ends.
The week after your trip to Mexico City, a group of the Mexican social work students will come to Cuernavaca
for one week to participate in classes and service-learning projects with you here. They will share rooms with
you in the program house(s) in Cuernavaca. We hope that you will take advantage of the opportunity to interact with students of your age and show them around town. Please note that you should try to avoid having visitors come during this week of the semester, as you will be expected to spend most of your time hosting the
Mexican social work students.
For the MGE Cohort Only:
During the week immediately after Spring Break, you will participate in an educational seminar in Mexico City,
where you will stay in a guest house near downtown. You will have numerous guest speakers and excursions
related to the themes of Migration, Globalization, and the Environment, including a visit to a shelter for migrants on the outskirts of Mexico City. You will receive more information about that trip after arrival in Cuernavaca.
Urban Homestay
One of the most rewarding and challenging parts of your semester will be the month that you spend living in a
Mexican home. The homestay is an essential part of the semester program. It is not only a time to be immersed in the Spanish language, but more importantly, it is a time to experience the diverse realities of Mexican life—to experience how the issues raised in the classroom and on visits are related to the daily lives of your
host families. If you want or need a longer homestay, please contact Lisanne Morgan at [email protected]
as soon as possible and also write that on your Homestay information Form.
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In an effort to facilitate student contact with people from the Mexican working class, CGE has relationships
with families of modest means, many of whom are involved in community, political, environmental, and/or
church activities. We trust that the homestay will be one of your best experiences in Mexico. All of the families that receive students have been carefully chosen by CGE staff and have participated in orientations and
activities including a health and safety orientation. They open their homes to students with a strong desire for
cultural exchange and solidarity. Most of them go out of their way to adapt to you, and several have participated in vegetarian cooking classes that we have offered so that they can meet the needs of vegetarian students.
For your part, we ask that you open yourself to the experience, accepting the good, the difficult, and the unavoidable awkward moments, remembering that different is not better or worse, just different.
One student will be placed per home, but most students will be housed with families in the same neighborhoods. You will very likely live in a working-class neighborhood that has a strong history of community organizing. The homestay neighborhoods tend to be a 20-50 minute bus ride from CGE. Previous students have expressed very positive feelings about their homestay experiences (see comments below).
You will be sent a Homestay Information Form on which you can indicate any allergies to pets, special dietary
requirements, and other preferences regarding your home stay, such as a request for a gay or lesbian-friendly
home, an alcohol-free home, vegetarian food, etc. If it is extremely important to you to conduct a longer
homestay, please indicate that on the form and send a separate email highlighting that to Lisanne and the International Resident Assistant/Intern. Please be sure to return your completed form to Lisanne Morgan at [email protected] and cc the International Resident Assistant/Intern at [email protected] by
December 1.
Quotes from former students regarding their homestay experiences:
“I got a better feel for what real life is like in Mexico and learned a lot of things that can’t be
learned from a book.”
“I now have a better idea of what Mexican family life is like–the good and the bad–and I’ve
learned how to break down stereotypes of what it means to be a Mexican.”
“(This was) definitely the most important and meaningful experience of the whole program.
Many relationships developed, and I had opportunities to do things I wouldn’t normally have
done.”
“It was really a time to be able to observe cultural differences in opinions, behaviors, religion and
way of life.”
“I liked family stay. It was hard at times, but very good for me and my Spanish. I feel much
closer to Mexico and the people because of it. I felt like a guest in my family sometimes, but
felt very welcome. I learned so much about commitment to each other and gained a better understanding of Mexican life and culture.”
“It helped my Spanish a lot, and broke bad stereotypes. It taught me a lot about Mexican culture and life. I learned so much during those three weeks that would not have been possible by
staying in the program house. It strengthened my commitment to fight poverty and oppression.
My host mother was a great inspiration for me. I learned about food, relationships, music, and
much more.”
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“[My host-mother's] stories and life experiences really opened my eyes to my privilege and changed
my definition of the word ¨HARD¨… hard work, hard life, etc. We shared meals together and had
good conversation. I learned more about the cultural differences (i.e. time and space), the language,
and indirect conversation and how to detect it.”
”I learned so much more about how a Mexican family lives and works. I also was supported with
my internship and to be the best person I could be. I think [CGE] did a good job helping us process
the situation before and during the [home stay] experience. [The staff] was always there for us if
we needed to talk or process our new experiences.”
” [The family was] welcoming, open to the fact that I made mistakes, great cooks, and very helpful with Spanish. They always made an effort to include me, and they were willing to try new
things with me and accept my invitations to go places.”
”I loved being able to spend time in the family, practice my Spanish and talk to my mom and little
brother. I felt like family and at the same time they went out of their way to make me feel comfortable. I was overwhelmed by their hospitality... making sure that I had what I needed to get
things done homework wise and accompanying me if appropriate. They were interested in my
life and asking me questions, seeing my pictures and talking with me...I learned first-hand about
the DIF [social service] programs and maquilas and immigration.”
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REQUIRED TRAVEL DOCUMENTS
Passport Requirements
Be sure to obtain a passport if you do not have one. If you have one, be sure that it is valid through at least November 17, 2015.
To obtain a new passport, you need the following:
 Original birth certificate with an embossed seal,
OR
 An old U.S. passport (even if it has expired),
OR
 A certified copy of your birth certificate with the Health Department seal of the state of birth. This can
be obtained from the county clerk in the county in which you were born for a small fee. (Note: A birth
registration or hospital certificate is not acceptable.)
AND
 Valid identification, such as a driver’s license.
 Check payable to the Department of State for $75 (10 year passport) plus a $25 execution fee to the facility processing the passport application.
 Two identical passport photographs
To renew your passport, you will need:
 Your most recent passport
 Two identical passport photos
 A $75 fee, payable to the U.S. Department of State
For complete information and application forms, see http://travel.state.gov/passport/passport_1738.html
Once you receive your passport, make two copies of the photo page. Send one to the Center for Global Education in Minneapolis, and keep one to carry with you (in a separate place from your passport) when you travel.
As a further safeguard, we require that you also bring to Mexico a certified copy of your birth certificate (see
above where this is described) in case you need to reapply for a lost passport during the semester.
If you are under the age of 18, or are not a U.S. citizen or permanent resident, please contact our Minneapolis office, as there are special documentation procedures you will need to follow.
Registration with U.S. State Department:
If you are a U.S. citizen you should register with the U.S. State Department so we can better assist you in an
emergency. Register your travel plans with the State Department through a free online service at https://
travelregistration.state.gov. This will help the government contact you if there is a family emergency in the U.S.,
or if there is a crisis where you are traveling. In accordance with the Privacy Act, information on your welfare
and whereabouts will not be released to others without your express authorization. You will need your passport and the address of the CGE study center (JH Preciado #314, Colonia San Anton, Cuernavaca) to complete
the information. Non-U.S. citizens should check with their own country.
Visa Requirements and Tourist Cards (Important!)
Entry into Mexico does not require a special visa for U.S. citizens and permanent residents. Upon arrival in
Mexico (or on the plane), you will receive a tourist card, which you will complete and present to immigration
authorities. If asked on the form, please indicate that your occupation is STUDENT but the purpose of your trip
is “TOURISM.”
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While you are obviously planning to study in Mexico, you will not be enrolled in a Mexican university and
therefore may use the standard tourist visa rather than having to apply for a special student visa.
When you go through Customs, be sure to tell the Mexican immigration officer that you would like to be given 180 days. There will not be a place to indicate that on your form, so be sure to ask.
With the tourist card (visa), you will need to present your passport. It is helpful to bring a photocopy of the first
page of your passport to carry with you in Mexico as identification. When you get to Cuernavaca, you will be
able to store your passport and tourist card in the safe. Be sure to keep the tourist card (visa), since CGE staff
will have to pay for it later and since you will have to present it to Mexican immigration officials in order to
leave Mexico.
HEALTH AND SAFETY MATTERS
Safety Concerns
Throughout the course of the semester there are opportunities to visit different parts of the country, including
the capital, Mexico City, which claims to be the largest city in the world with a population that is estimated
around 22 million. It is a diverse city rich with innumerable museums and other cultural attractions. However,
as in any large metropolis, there are safety issues both in Mexico City and Cuernavaca. Our staff in Mexico
stays informed about the current situation and takes every means possible to ensure the students’ well-being,
including providing them with a thorough health and safety orientation upon their arrival to Cuernavaca (see
below).
Security Concerns in Mexico in Light of Recent Drug-Related Violence in Mexico
The U.S. State Department issued a travel warning on September 10, 2010 to note the changing security situation in Monterrey, Mexico. The travel warning urges U.S. citizens to defer unnecessary travel to Michoacán
and Tamaulipas, to parts of Chihuahua, Sinaloa, Durango, and Coahuila and advises U.S. citizens residing or
traveling in those areas to exercise extreme caution. (See the full text of the Travel Warning at: http://
travel.state.gov/travel/cis_pa_tw/tw/tw_4755.html ) The Center for Global Education does not operate programs or excursions in any of the states mentioned above. Please see the Center’s security statement at
http://www.augsburg.edu/global/about/safety.html
The Center for Global Education staff in Cuernavaca, Mexico, has been monitoring the reported increase in violence in Cuernavaca and throughout Mexico. The decision to continue programming in Cuernavaca, Mexico
City, and the state of Morelos has been made with careful consideration of risk. Although there has been highly publicized, drug-related violence in Cuernavaca recently, it has not been directed at international students,
foreign tourists, or foreign residents of the city. There has been no random drug violence that has placed the
general public at risk.
The safety and security of students and participants is the highest priority for the Center for Global Education
and the staff does not see any fundamental changes affecting student safety in the city and the areas where
program travel takes place. However, any violence is a cause for concern and, as would be necessary in any
large urban area, precautions have been taken to address the safety and security issues. Students and program
participants are provided with very specific guidelines to follow as their personal responsibility in reducing risk
and they will be immediately notified of any heightened risk to their safety and security. Students are urged
to read the latest State Department information at http://travel.state.gov/travel/cis_pa_tw/tw/tw_4755.html
before planning independent, personal travel to ensure that they do not plan travel to areas of high risk identified in the current Travel Warning.
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The Center for Global Education has continued to successfully run programs throughout the recent years for
students and professionals, and has programs scheduled in the same locations throughout the coming
year. Staff will continue to monitor the situation and will not hesitate to cancel or reroute programs, if needed,
to secure the safety of students and travel seminar participants.
If you or your parents have concerns about health and/or safety that you would like to discuss with faculty,
staff, current or former students, or parents of current and/or former students, please contact Margaret Anderson at [email protected] so that she can put you in touch with them.
In-Country Health/Safety Orientation. Upon arrival in Mexico, all trip participants are given an extensive
health and safety orientation by one of CGE’s staff members. This orientation covers topics from drinking water and insects to how to deal with catcalls on the street, withdrawing money from ATMs and emergency response. At the end of the orientation, participants are asked to read and sign a “Health and Safety Agreement”
form.
Additional Security Measures in Light of Drug-Related Violence
In addition, in light of the recent drug-related violence, we urge you to follow the following risk reduction
measures:
 Carry a charged cell phone with airtime on it at all times, so that we can reach you and you can reach us
in case of emergency. You can also use this phone to call radio taxis (see below). It will be programmed
with CGE staff home numbers, on-call numbers, emergency numbers, radio taxi numbers, and other numbers you may need. CGE will provide you a cell phone upon arrival in Cuernavaca unless you have your
own cell phone that you want to use in Mexico and provide us with that number. You will need to pay a
deposit of US $25 for the CGE cell phone, and the money will be returned to you when you return the
phone after the semester ends.

When taking taxis, always take radio taxis, as they are much less risky than flagging taxis down off the
street because RADIO TAXIS (such as Radio Taxi Monarca, with which we have a special agreement), have
to report to base every time they pick up and drop off passengers, whereas there is no control of taxis you
flag on the street. Do not flag down taxis on the street. This is particularly important in Mexico City, where
there has been taxi-related crime. Instead, students should take “taxis de sitio” (taxis from a stand at the
airport and in bus terminals, etc.) or call radio taxis because the taxi drivers in these services must report
every time that they pick up and drop off a passenger, which provides greater security to passengers.

After dark and before sunlight, do not walk or take buses. Rather, take radio taxis when it is dark out!
After calling the radio taxi to pick you up, WAIT INSIDE until the taxi arrives before going out to the street
and immediately getting in the taxi. We will reimburse any radio taxi expenses related to the program,
while you are obviously responsible for expenses in going out on your own when it's not program-related.

Ask CGE-Mexico faculty and staff and other local people about the safety of places you intend to visit.

Avoid going to the bars and night spots at the Plazuela, a popular night spot area near the Zócalo (town
square), as there was a violent incident there and it has a widespread reputation for having bars where
staff sell drugs. As a result, there could be violent incidents outside of and/or inside any of the establishments in the Plazuela. Please choose other clubs with live music rather than going to any of these places,
including The Bull, where violent incidents have taken place against students.

Avoid going to discos and nightclubs until the violence subsides, as many nightclubs have staff who sell
drugs and therefore could suffer violent attacks. Only go to places on a recommended list that staff will
give you that includes places where we know the owners. Remember, there are LOTS of fun things to do in
Cuernavaca other than going out to bars and discos. There are movie theatres, bowling, and activities you
can engage in with your host families.
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
At Casa CEMAL and Casa Verde, do not leave the front doors open and do not buzz people in or open the
front doors without first looking at the security camera monitor to see who is there.

Do not give out our addresses or phone numbers to people you meet. Get their numbers instead if you
want to contact them.

Do not buy, sell or use illegal drugs. If you do so, you not only put yourself and Augsburg College at risk,
you will also be sent home from the program. If you get caught, you will go to a Mexican jail and CGE cannot bail you out.

Do not associate with anyone you think may be involved in selling, buying, and/or consuming drugs. Do
not go to their homes or businesses. Avoid all contact with them.

Do not drink to excess. Excessive drinking puts you at greater risk. While the drinking age in Mexico is
18, IF you drink, be very careful about how much you drink. Recent studies have demonstrated that students abroad tend to drink far more than they do at home. For your own safety, please be the exception
to that rule!

Do not travel to Acapulco. As mentioned earlier, you should check the U.S. State Department website
before travelling outside of Cuernavaca and give your travel contact information to CGE staff. However,
due to violence against tourists in the Acapulco area, we urge you to visit OTHER, more beautiful beaches
at this time. There are also lots of beautiful water parks near Cuernavaca.
Despite this long list of “DO NOTs,” please know that students, staff and faculty regularly go out to safe
places and have a wonderful time! You are not going to be locked into your houses; you just need to be
careful about what you do and where you go so that you can reduce risks as you make friends and explore
Mexico.
Emergency Contact Cards. You will be given a credit-card sized emergency contact card to carry at all times.
The card includes the phone numbers for lodgings in Mexico, as well as phone numbers for CGE staff members
and emergency numbers (police, hospitals, ambulance, etc). Additionally, the card has phone numbers for
local authorized taxi companies with whom we have a contract, specifically for security purposes.
Safe Taxis. As mentioned above, CGE has a relationship with one of Cuernavaca´s authorized taxi companies, Taxi Monarca. Commonly referred to as “radio taxis,” these taxis are sent by a central headquarters to
pick up and drop off customers at a fixed price. Taxi Monarca is familiar with CGE and the location of our
houses, and is a reliable, safe option for getting around the city (particularly after dark). We also recommend
Radiotaxi Citlalili.
You should avoid traveling alone and taking overnight buses when traveling long distances in Mexico, as
there have been reported incidents on overnight buses in certain regions of the country.
It is very important that our staff be able to reach you in case of an emergency. Therefore, you are required to
complete a Travel Information Form and give it to the CGE staff before you travel outside of Cuernavaca.
You are also required to carry a charged cell phone with airtime on it at all times so that we can reach if necessary.
Safes. We do NOT recommend carrying passports with you in Mexico, except for the visit to the U.S. Embassy in Mexico City and any long-distant travel you conduct during spring break. We have a safe in our office
where you can keep your passport and other valuables locked away during your time in Cuernavaca. There
are also safe boxes in each room.
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Cell Phones. CGE will provide you with a Mexican cell phone upon arrival in Mexico UNLESS you have your
own cell phone that you choose to use (at your own expense) and provide us with that number so that we can
reach you when necessary. Upon arrival in Cuernavaca, you will either give us your cell phone number or a US
$25 deposit for one of our cell phones, which will be programmed with the phone numbers of radio taxis, CGEMexico faculty and staff phone numbers, and emergency numbers, such as hospitals, police, etc. You will receive your deposit back at the end of the semester when you return the phone. If you lose the phone, you will
be provided with a new phone but forfeit your deposit.
CGE cell phones will have enough air time on them for you to call radio taxis and make emergency calls. However, should you choose to use the cell phones for personal use, you will need to add airtime, which is easy to
do.
On-Call System. Every evening and weekend there is a designated “on call” staff member who carries with
her/him our “on-call cell phone.” This staff member can be reached at any time of the night to assist in any urgent situation. The phone number for the “on call cell phone” is widely distributed (signs around the houses,
listed on participants schedule and emergency contact cards, taught at orientation, loaded into student cell
phones, etc). You also have all staff’s home phone numbers in case the emergency cell phone does not work
for some reason or other. Between 10:00pm and 6:00am, you can also talk with one of the night watchmen
who are at the house.
Night watchman. There is a night watchman on duty every night of the week between 10:00pm and 6:00am.
The night watchman does rounds of both CGE houses and sits outside to monitor our facilities and the neighborhood activity.
Security Cameras. The CGE houses have security cameras in front of them in order to tape any activity in
front of our houses and to see who is at the doors before opening them. These cameras add to our security and
help reduce risks of crime.
Common Health Issues
Staff and students at the Center for Global Education in Cuernavaca have experienced a number of minor
health problems. Most of these problems have been gastrointestinal and parasitic infections. Although we have
not had any reported cases among students for over five years, the most serious problem in the past has been
Typhoid Fever. Typhoid is caused by a type of Salmonella (Salmonella-typhi) which is endemic to Mexico and
has been a particular problem in Cuernavaca over the past several years. Typhoid is transmitted through food
and water that has been contaminated with infected human feces.
CGE does everything in its power to protect staff and students from illness, including periodic tests of cooking
personnel, bacteriological studies of the water and kitchens, constant vigilance of hygiene and sanitary conditions of the houses, and educational work with students and host families. Typhoid and other gastrointestinal
infections can be prevented by being careful about what you eat and drink and practicing proper hygiene
(which includes the regular washing of water bottles). In the event that you do become sick, however, there is
competent and professional medical care available in Cuernavaca, and in most cases these diseases can be
treated with common antibiotics.
Other Health Concerns
The altitude is high in both Cuernavaca (6,000 feet) and in Mexico City (7,300 feet); that, compounded with
potential culture shock and the overall intensity of the program, may make you tire easily. In general, you
should drink three times as much water as you normally do in order to avoid dehydration. Also be aware that
pollution in Mexico City is a problem year round, but is especially acute during the dry season (October - May).
If you have a history of respiratory illness, heart problems or allergies, you could experience complications
while there.
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While strenuous walking is not a regular part of the program, there could be an occasion when this is necessary to reach a certain location. Varying road conditions can at times make anticipating this very difficult although our field staff will keep you informed whenever possible. If your particular health condition makes this a
concern, please be prepared to communicate your limitations to the academic coordinators.
HIV/AIDS
You should also be aware that the state of Morelos (where Cuernavaca is located) has the third highest rate of
HIV-AIDS infection in Mexico. If you plan on being sexually active while in Mexico, you should be aware of this
and use protection to reduce the risk of HIV infection.
Dengue fever
Dengue fever, which is transmitted by mosquitoes, has recently been found in Morelos, mainly in the southern
part of the state rather than Cuernavaca. Therefore, it is wise to reduce the risk of acquiring dengue by remaining in well-screened or air-conditioned areas when possible, wearing clothing that adequately covers the
arms and legs, and applying insect repellent to both skin and clothing. The most effective repellents are those
containing N,N-diethylmetatoluamide (DEET).
Health Care Providers
The Center staff in Cuernavaca has done extensive research on health providers in the area. Upon arrival in
Cuernavaca we will give you a list of doctors for general care, gastroenterology, gynecology, ear, nose and
throat, mental health, and homeopathy, etc. In addition, the Center has established an on-going relationship
with several specialists, including English-speaking psychiatrists and psychologists. There are also several prestigious, well-equipped, modern hospitals only a 15-20 minute drive from the CGE facilities. Program participants can receive quality out-patient or emergency care at these hospitals at a reasonable cost.
Alcohol and Drug Abuse
As mentioned earlier, alcohol abuse is a serious health risk. Therefore, while those of you who are over 18 are
allowed to drink, as per local laws, we encourage you to develop a social life that does not depend upon alcohol. Some of you may be in recovery from drug or alcohol addictions, and others of you may decide that you
need to seek out a recovery program while in Cuernavaca. The Grupo Delicias AA and NA meetings are held
daily from 7:30-9:00pm at St. Michael’s Episcopal Church, Calle Minerva #1, Colonia Vista Hermosa (right
around the corner from the Superama on Avenida Río Mayo).
For information, feel free to contact English-speaking sponsor James Gregory at [email protected]
If you are an alcoholic or drug addict, we encourage you to inform the CGE-Mexico Site Director at [email protected] BEFORE coming to Mexico so that we can support you in your recovery process. We also
encourage you to "come out" to your peers so that they can be supportive of you.
There are regular Al-Anon meetings in Cuernavaca. A Spanish-speaking Al-Anon group meets every evening
from 5:30-7:00pm at St. Michael’s Episcopal Church, Calle Minerva #1, Colonia Vista Hermosa (right around the
corner from the Superama on Avenida Río Mayo). An English-speaking Al-Anon group meets at the same location every Tuesday from 12:00-1:00pm.
If meeting times conflict with your class schedule and it is important for you to attend meetings, please notify Ann at [email protected] ASAP.
If you would prefer to live in an alcohol-free house and homestay, please be sure to list that on your information forms so that we can try to accommodate you.
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Immunizations
You should make sure that you are up to date on all of your inoculations (polio, diphtheria, tetanus). Check
with your doctor about the timing for all of the inoculations. Some should not be taken together.
Typhoid: We require students to have had a typhoid immunization within the last three years. The immunization must be completed at least two weeks before arriving in Mexico and the process should be initiated as
soon as possible since the immunization usually requires two shots a month apart. Again, if you have already
been immunized, inoculation must have occurred within the last three years. The Typhoid vaccine does not
guarantee absolute protection from Typhoid since there are over 100 strains of the disease. It does, however,
offer some protection, and doctors have noticed a lessening of the severity of symptoms and quicker recovery
from Typhoid among those U.S. patients who had received the inoculation.
Hepatitis A: The Centers for Disease Control recommend that travelers to Mexico and Central America receive an immune globulin (IG) shot or Hepatitis A vaccine for protection against Hepatitis A. According to the
CDC, travelers to Mexico and Central America are at high risk for Hepatitis A, especially if travel plans include
visiting rural areas and extensive travel in the countryside or eating in settings of poor sanitation. A study has
shown that many cases of travel-related Hepatitis A occur in travelers to developing countries with “standard”
itineraries, accommodations, and food consumption behaviors. Hepatitis A vaccine is preferred for persons
who plan to travel repeatedly or reside for long periods of time in intermediate or high-risk areas. Immune
globulin is recommended for persons of all ages who desire only short-term protection. The vaccine requires a
series of injections, the first of which must take place at least four weeks prior to travel. The immune globulin is
a single dose shot. Because it offers only short-term protections, it should be administered shortly prior to travel. Our most recent information, however, says that immune globulin is in very short supply.
Malaria: Some travelers to Mexico and Central America opt to take chloroquine that is a preventative medication for malaria. You should know that it does have possible side effects, so check with your doctor. The possibility of contracting malaria is extremely low in Cuernavaca but could be higher in some other areas that you
may choose to visit on your own. We urge you to talk with your own doctor about this and to check with the
Centers for Disease Control (CDC) before traveling.
Cholera: Cholera is transmitted through contaminated food and water, and is therefore prevented by being
careful about what you eat and drink. The Minnesota State Health Department discourages travelers from receiving the cholera vaccination as it offers little or no protection against the disease, and can cause side effects.
Diarrhea, Cholera, Typhoid and Dysentery Prevention
You will be given more information about this once you get to Mexico, but in general, you should follow certain
rules for eating and drinking:
 Drink bottled or boiled water (available at the house and in your family stay), or bottled drinks, including
soda water.
 All meat and fish should be well cooked. Avoid salads and any kind of raw vegetables unless the greens/
vegetables have been washed and then soaked in a disinfectant solution. (The cooks at Casa CEMAL disinfect the fresh fruits and vegetables they serve to you.)
 Be very careful of what you eat in restaurants and don’t eat food from street vendors. For example, fruit
that you peel is the safest bet; drinks with ice can be bad if the ice is not made from bottled water, etc.
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Play it safe! You will learn to eat and drink wisely once you are in Cuernavaca. At some point during the semester, you will undoubtedly have some stomach upset. Some students have opted to take an antibiotic to
prevent diarrhea (two such options are bactrim, a sulfa drug; or doxycycline, a form of tetracycline). These only
prevent certain types of diarrhea disease, so hygiene and avoidance measures remain important even if antibiotics are used. You may want to bring along acidophilus and take a tablet/capsule before eating or drinking
anything. It is available in health stores in the U.S. These suggestions, along with bananas, which are always on
hand, are helpful. Note: drugs such as Lomotil, Paragoric, and Kaopectate are not recommended because they
can be dangerous in the case of infectious diarrheas.
Insurance
Medical Insurance: As a Center for Global Education student, you will be covered by Augsburg College’s Foreign Travel Abroad insurance, underwritten by Educational and Institutional Insurance Administrators. We encourage you to review this website as it has other helpful information to prepare for your trip. The plan includes travel, accident and sickness coverage (a $250 deductible per incident applies). See Benefits Summary
and Information Card. Make sure you bring these with you when you travel.
Should you require any medical care during your semester in Mexico, you ought to be prepared to pay for that
care up front and submit a claim for reimbursement to a program coordinator. Although medical costs are lower in Mexico than they are in the United States, they are not cheap. A visit to the doctor costs approximately
US $40, and a visit to a specialist could range between US $50-75. The cost of lab work varies depending on
what is needed but can cost up to US $100, and treatment involving antibiotics can also cost US $50 or more.
Please keep this in mind as you budget for the semester. Also, in the event that you do need medical attention,
be sure to save all your receipts as they will be required for reimbursement.
We will provide you with a list of English-speaking doctors upon your arrival. If you need assistance making a
doctor’s appointment, you can seek support from the International Resident Assistant. You will be responsible
for getting to and from any appointments. In the case of medical or other emergencies, you should contact the
faculty or staff person who is on call.
Personal Property Insurance: Please note that you are responsible for the cost of replacing any personal
property that is stolen or damaged. Your personal possessions may be covered by your family’s household insurance, but check to make sure (especially if you plan to bring along anything of value). If you want additional
accident or life insurance, most companies can help you with this.
If you plan to bring your laptop, please note that you will be responsible for the cost to repair or replace it,
whether or not the damage is the result of your action or the action of another student, staff person, or unknown person. It is strongly recommended that you consider property insurance for any theft or damages.
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ARRIVAL AND DEPARTURE INFORMATION
Your program fees do not cover your travel costs to and from Mexico. You are responsible for making your
own arrangements to and from the airport in either Cuernavaca or Mexico City. Please plan to arrive at the
airport by 3:00pm on Saturday, January 24 in order to have supper and begin the orientation that evening.
We will arrange for one or two pick-up times at a meeting point in the Mexico City airport on Saturday as well
as a pick-up at the Cuernavaca airport, which has limited flights from the United States (Chicago, Oakland, and
a few other cities). These times will be based on the arrival times of all group members. Therefore, you may
have to wait for a couple of hours in the airport to coordinate with our pick-up times.
If you need to arrive on Friday, January 23, you may stay in our facilities overnight for free. However, please
contact the International Resident Assistant at [email protected] as soon as possible to make
arrangements. If you will already be in Cuernavaca (in order to take extra Spanish classes before the semester or to travel before classes start) you will need to check with CGE staff about the possibilities of staying at
the CGE guesthouse or make alternative housing arrangements. Again, please let the International Resident
Assistant ([email protected]) know of your plans.
In order to coordinate appropriate meeting times, you will need to notify us of your travel plans as soon as you
have your flight information. Email your itinerary to our Minneapolis office ([email protected]) and the
International Resident Assistant ([email protected]).
The last day of classes is Fri, May 15. We will finish around 6:00pm that day. Saturday, May 16 will be free
for you to pack and say goodbye before departing on Sunday, May 17. The Center will provide transportation
to the airport in Mexico City on Sunday, May 17. If you depart on a different day, you must make your own
arrangements for transportation. Since you must allow two hours to get to the airport from Cuernavaca and
are supposed to check-in between 2-3 hours in advance, we recommend that you choose a flight that leaves no
earlier than 11:00am. If you must take an earlier flight, you may need to take the bus to the airport. There
are comfortable direct buses from Cuernavaca to the airport that leave as early as 3:15am and cost approximately US $15.
Should you decide to stay for a few days after the program ends, please remember that no meals will be provided after breakfast on Sunday, May 17 and that you must vacate your room by 12:00pm on Mon, May 19.
Storage after the end of the semester
You may make arrangements to store your belongings in one of our facilities. However, please note that CGE
takes no legal responsibility for items lost or stolen while in storage. In addition, you must arrange to collect
your items from storage during office hours: Monday-Friday, 9:00am-2:30pm.
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LOCALE AND FACILITIES
Cuernavaca
You will spend most of the semester in Cuernavaca, a city known for its perennial springtime weather, making
it a favorite vacation and weekend get-away for Mexico City residents. Located in the state of Morelos, Cuernavaca is about 1½ hours south of Mexico City. Both the city and the state are important in Mexican history: the
palace of the Spanish conqueror, Hernán Cortéz, borders the central plaza in Cuernavaca; the state itself was
named after Father José María Morelos y Pavon, one of the founders of the Mexican War of Independence
against Spain in 1810; and Morelos is the birthplace of Emiliano Zapata, who led the cry “Land and Liberty” in
the Mexican Revolution of 1910 in the southern half of the country. Cuernavaca is also known for its role in
innovative grass-roots education, alternative health practices, Base Christian Communities (“BCCs”), and economic cooperatives, as well as its free trade zone (CIVAC), which serves national and international businesses,
such as NISSAN. North Americans, Japanese and Europeans are attracted to Cuernavaca’s climate and its numerous Spanish language schools.
Currency Exchange
The unit of currency in Mexico is the peso. The exchange rate at the time of printing was approximately $12.94
pesos to US $1. However, the rate fluctuates.
Time
Most of the year the time is the same as U.S. Central Standard time. Mexico also employs daylight savings, just
as in the United States, although Mexico changes time on different days than the United States. Therefore,
there are a few weeks of the year in which Mexico is on Mountain time rather than Central Standard. Please
be sure to check.
Weather Conditions
In Cuernavaca, the climate will usually be sunny and pleasant (70° - 80° F) most days, cooling at night. There is
a dry and a rainy season. You will be there mostly during the dry season (October-April), when temperatures
are lower in January (50°s and 60°s F) and steadily climb through May. You may catch the beginning of the
rainy season (May-October), when there is often daily afternoon and evening showers. The altitude is high,
both in Cuernavaca (6,000 ft) and Mexico City (7,300 ft), so you may find yourself getting tired more easily until
you acclimate. Again, be sure to drink 2-3 times as much water as you are used to drinking.
Housing
The Center for Global Education (CGE) maintains two houses in Cuernavaca for its study programs. One of
these will be your home base during the semester. Both are located in Colonia San Antón, a 15-minute walk to
the main downtown area.
The house in which the office is located is known locally as Casa CEMAL (the Spanish acronym for CGE: Centro
para la Educación Mundial). It has four bedrooms with bunk beds, six bathrooms, a dining room, a living room,
a classroom, small library, a study room equipped with a printer, four computers with internet access, ample
garden space, and wireless access for students who bring laptop computers. Approximately 3-4 students will
share each bedroom. All meals will be prepared for you and served in Casa CEMAL, and you will participate in
dish duty.
The other house that CGE maintains is called Casa Augsburg, which is across the street from Casa CEMAL.
Often referred to as Casa Verde, this house has several bedrooms, many bathrooms, one large classroom, a
living room, kitchenette, and several spaces to study or hang out. There is also a study room equipped with a
printer, five computers with internet access, and wireless access for students who bring laptop computers.
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We will most likely designate one of the houses an alcohol-free house in support of students who are addressing issues of recovery and for those who simply prefer an alcohol-free space.
Dining facilities are in Casa CEMAL and classrooms are in both houses, so both will be used by all students for
program activities. There are also facilities to wash clothes by hand in both houses, although some students
choose to go to the nearby laundromat, which charges reasonable prices for full service washing, drying and
folding.
In order to get a better idea of what the houses look like, take the CGE-Mexico House Tour.
The Universal language school, which has a small swimming pool, ping-pong table and racquetball court, is
conveniently located on the same street as the CGE houses. Also located on the same street are a bakery, a
laundromat, an Internet café, four small grocery stores, two stationery stores, a Pentecostal Church, and the
San Antón Catholic Church.
House Rules
As mentioned in the section regarding the Living/Learning Environment, you will be expected to wash your
own dishes and participate in other household chores, such as composting. As a group, you will have to determine your own rules regarding quiet hours, phone usage, and other issues that will affect the group.
Smoking is not permitted inside either of the houses. Students who smoke tobacco may do so outside in areas
designated by the group. Marijuana is an illegal drug in Mexico and is strictly forbidden. Importantly, the Mexican government makes no distinction between it and so-called “hard” drugs. Any students who use it or any
other illegal drug while in Mexico will be sent home, as illegal drug use can endanger you and jeopardize the
college’s legal status in this country, especially in light of the current violence taking place between opposing
drug cartels.
If you are 18 or older, you may legally drink alcoholic beverages in Mexico. Moderate consumption of beer and
other alcoholic beverages is allowed in public spaces in Casa Augsburg and Casa CEMAL. However, drunk and
disorderly conduct is not permitted and is grounds for being sent home. In addition, participants may not drink
during any class sessions including reflections, debriefings, lab groups, and sessions with outside speakers.
Most importantly, we encourage you to create a comfortable living and learning environment that is not dependent upon alcohol consumption, as any group of people inevitably has at least one or more alcoholics in the
group. Please be sensitive to your peers, some of whom who may be in recovery or may have suffered from
the alcohol abuse of family members and friends. Please seek out alternatives to drinking rather than adding to
the alarming rates of students in study abroad who abuse alcohol.
While we would like you to make yourself at home in the CGE program houses during the weeks that you reside in one of them, it is essential that you be respectful of the rest of the people who live in the house and of
our neighbors. It is also important to be extra careful about the security of all who live in the house. Therefore,
you may not give the phone numbers of the CGE houses out to people that you have just met. You may only
give them to family members and friends from home. When meeting new people, ask them for their phone
numbers and call them instead. If you choose to give out the number of your cell phone, that is up to you.
You are encouraged to get together with new friends in Cuernavaca in public parks, inexpensive restaurants,
and other gathering places. For suggestions, please talk to the CGE staff, who encourage you to make friends
locally and spend time with them in the community.
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With the exception of members of your Mexican host family, you may not invite visitors inside either of the
CGE houses without seeking permission 24 hours in advance. This is due to the commitment of maintaining
the safety and security of the entire group. For safety reasons, you may not have parties in the CGE residencies
in Mexico. If you want to invite friends over, you must write a formal request and give it to the International
Resident Assistant/Intern at least 24 hours in advance. If you do have visitors over, you are responsible for
signing them in with their I.D. You must then accompany them in public spices as long as they are on the premises. From Sundays through Wednesdays, visitors must leave by 10:00pm. From Thursdays through Saturdays,
visitors must leave by midnight. If they have not left by the designated times, the night watchman on duty will
escort them out. Any visitors who engage in drunk and disorderly conduct will not be allowed back on the
premises.
During the weeks that you live with host families, you may continue to use the library and computer services at
Casa CEMAL between 7:00am and 10:00pm. However, during the home stay, bedrooms are off limits, as they
may be used by other groups or be left alone so that the cleaning staff does not have to do extra work. You
may not shower or sleep in either Casa CEMAL or Casa Augsburg. Students who are found on the CGE premises
after 10:00pm or before 7:00am will be charged a fine of US $20.
You are encouraged to speak Spanish as much as possible, even while living in Casa CEMAL or Casa Augsburg.
Several CGE staff members do not speak English, so it is important not to speak a language that the people
around you do not understand. There will be designated Spanish-only tables for all meals.
Roommate Assignments
You will receive a Roommate Information Form via e-mail. Completing this form will allow you to express preferences according to your personal habits that will make for better roommate matching. Please email it to the
International Resident Assistant/Intern ([email protected]) by Dec. 1. If you do not complete the
form on time, you will simply be assigned a room. Upon arrival we will give you your room assignment in one
of the two houses.
Housing Dates
The CGE dorm facilities will be open for you to move into on Saturday, January 24. You must move out by
12:00pm on Monday, May 18 UNLESS you are staying to participate in Summer Session I. (See the Arrival and
Departure Information section for details.)
We will be housing other individuals or groups during your home stay in Cuernavaca. Consequently, you must
completely vacate your room, taking with you all your personal items. This includes all clothing, toiletries,
school books, medication, luggage, etc. There will be a storage place for you to store things that you do not
want to take with you to your home stay. Just check with your International Resident Assistant in advance.
During Spring Break, the dorms will be open and food will be available for you to make your own sandwiches,
soups, and salads. However, unless a large number of students plan to stay over break, no freshly prepared
meals will be provided. Moreover, the local staff has vacation from Thursday through Sunday of Spring Break.
Therefore, no meals will be provided during those days.
Key, Linen and Cell Phone Deposit
Upon arrival in Cuernavaca, you will be given a set of keys and a cell phone in exchange for a US $30 deposit which will be returned to you at the end of the semester when you return your keys, linens, and
cell phone. The keys that you will be given are just for the inside doors because you access the outside
gates via your thumb print, which we will record shortly after your arrival. The cell phone is for your own
safety and for us to reach you in case of emergencies. You will be assigned a phone upon arrival unless
you already have your own. If you do, we ask you to give us that number so that we can contact in you in
case of emergencies.
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Housing/Room Rentals for Family and Friends
You are welcome to have family and friends visit you during the semester. Immediate family members and legal guardians may stay for free for up to one week, if space allows. In addition, if space is available, friends may
rent a room in Casa Augsburg or Casa CEMAL at the rate of US $15 per person per day for lodging.
Please note, however, that there are limited times during the semester that any rooms are likely to be free, so
you should check with the International Resident Assistant. Reservations must be made at least one week in
advance. To find out about availability and to reserve rooms, please contact the International Resident Assistant/Intern at [email protected] as soon as you have your visitors’ dates. You or your guests
should also make arrangements to pay during regular office hours: Monday-Friday, 9:00am-2:30pm. If
space is unavailable in our program houses, there are nearby hotels and guesthouses that offer inexpensive,
comfortable accommodations (see Hotel Information)
Meals for guests: If your guests choose to eat at Casa CEMAL, meals are available at the following costs: US
$5 for lunch and US $5 for supper. Please make arrangements in advance with your intern (so that they can
advise the cooks that there will be additional people) and pay the cost for meals in the office between 9:00am
and 2:30pm.
COMMUNICATION
Keeping in touch with family and friends is very important. You should also inform your study abroad office
and/or registrar where you can receive mail during the semester.
Snail Mail
Your mailing address in Mexico is:
J.H. Preciado # 314
Colonia San Antón
Cuernavaca, Morelos
C.P. 62020 MEXICO
The Mexican postal service is often very slow. Allow up to three weeks for delivery of letters and small packages. Warning: In many cases, packages don’t arrive or are held up in Customs, so we caution you about having
anything valuable sent through the mail! If someone does decide to send you a package, we recommend
that they send it in a large envelope rather than a box because boxes are almost always held up in customs,
whereas envelopes tend to arrive without hassle. Although reliable, Federal Express and United Parcel Service are expensive and must be given the street address: J.H. Preciado #314, Colonia San Antón, 62020, Cuernavaca, Morelos, MEXICO and phone number (777) 318-7799.
Please note that there is a fair amount of corruption in the Mexican mail system, and therefore you should
not send anything valuable through Mexican mail. This includes checks, credit cards, and debit cards. It is far
safer to use Federal Express or UPS.
It is also very important to know that the Mexican government charges an extremely high tax on most articles sent by mail from the United States according to the assumed value of the items. Hence, you may want
to advise family and friends to take that into account when listing the price of any given package on the customs slip. Sometimes students have had to pay nearly half the cost of the birthday presents they have received
in taxes!
We suggest that you bring U.S. stamps for letters and postcards since friends of the Center for Global Education
traveling to the U.S. often mail items for participants, thus speeding up delivery.
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If your school is planning to send you mail during the semester, DO NOT give them the address of CGE in Minneapolis as it will not be forwarded. Be sure to give them the Mexico mailing address listed above.
CGE Communication with Parents
If you indicated your consent we will send a copy of this program manual with a cover letter to your parents
before the program begins. This letter will introduce the Center for Global Education, describe what the semester is like, and extend an invitation for them to visit Cuernavaca while you are here. Please give a copy of the
calendar listed in this manual to close friends and family so that they know when you will be living in the
CGE guesthouses, traveling or in homestay with Mexican families.
Phone Calls
Calls to and from the United States
CGE has Vonage phone service through the Internet that allows us to make and receive calls as if we were in
Minneapolis. For family and friends from the Twin Cities, this is a local call. For everyone outside of the Twin
Cities, the call is a national long distance call. Through this service, as long as the Internet is working, you can
make calls anywhere in the U.S.A. and Canada for free.
Calls within Mexico
In addition to the Vonage phone system, we also maintain Mexican phone numbers for local calls within Mexico and for calls when the Internet isn’t working. Please note that if you are making a long distance call from
within Mexico, you must do so from a pay phone and dial “01-and the area code” before the rest of the number. However, you may receive long-distance calls from within Mexico and internationally at the phones in
both guest houses. If a person doesn’t answer, a recording will ask you for the correct extension; please use
the extension numbers below. Phone lists with extension numbers are located by all phones in Casa CEMAL
and Casa Augsburg.
Calls from
the U.S.A.
and Canada
Calls within
Mexico
CGE Mexico Offices
Casa CEMAL
Casa Augsburg
(612) 605-7230 (Internet phone line)
Ext. 105 = Ann Lutterman-Aguilar, Mexico
Site Director
Ext. 101 = Naty Rosas, Office Manager
Ext. 109 and 110 = students in dining area
Mexican phone line from U.S: 011-52-777
-318-7799 or 312-3578
(01-777) 312-3578 or
(01-777) 318-7799, Ext. 115 Fax
(612) 605-7222 (Internet phone
line in basement computer/
study room)
(612) 605-7231
(Internet phone
line)
(612) 605-7230, ext. 109 or 110
– dining area
(01-777) 312-3578 or
(01-777) 318-7799
Ext 109 or 110. These are the
extensions you should use.
(01-777) 3125641
It is important to provide your family with the semester schedule so that they know what dates you WILL
NOT be living in CGE facilities.
Cell Phones
As mentioned previously, CGE will provide a Mexican cell phone to you to use for security purposes unless you
already have your own phone that works in Mexico (see section on Health and Safety Matters). If people need
to call you on a Mexican cell phone from the U.S., they should dial 011-52-1 BEFORE the 10-digit cell phone
number that begins with 777. However, this is much more expensive than calling you on the internet-based
Vonage phone line or via Skype.
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Computers, Email, and Internet Access
Casa CEMAL has a printer and four PC computers, all of which have Internet access, plus additional cables and
wireless internet access for students who bring laptop computers. Casa Augsburg also has a small computer
lab with four computers, plus wireless access and additional cable access for students who bring laptop computers. In addition to our limited computer services, there are many Internet cafés nearby, including one
right up the street, where the cost is approximately $10 pesos per hour.
If you have a laptop computer, you are encouraged to bring it, along with a card for wireless Internet access.
Please note that there are frequent problems with Internet service in Cuernavaca and that it may be much
slower than that to which you are accustomed. Internet service also goes down frequently, and so you
should not count on having constant Internet access.
For email access, the best option is to use Mozilla Firefox or Internet Explorer to access your university account
or a web-based address like Gmail, Yahoo, or Hotmail, which you can set up for free. If you’d like to use this
option, find out how to access your university network or set up a different account and forward your university email to that address.
Library Resources
There is a small library in Casa CEMAL. However, you will need to be able to access your college/university library online. Make sure you find out from your IT department how you can gain access from Mexico.
TRAVEL WITHIN MEXICO
Upon arrival in Cuernavaca, you will be provided with information regarding local tourist attractions and potential day-trips and weekend trips, as well as the schedule of trips related to the Mexican art course, which are
open to all students and free of cost. In addition, the International Resident Advisor and Universal Language
School organize optional weekend trips, most of which have an additional fee of US $15 – $20. We encourage
you to bring a travel guide such as Lonely Planet or The Berkeley Guide to Mexico.
Weekend Travel
Day trips and weekend trips are possible during the semester while in Mexico. Popular weekend destinations
include Taxco, Toluca, Puebla, Cholula, Mexico City, Querétaro, the monarch butterfly sanctuary in Michoacán
(February), and the pyramids of Teotihuacán and Tula. To give you an idea of prices, the bus ride to Mexico
City takes about 1½ hours and costs about US $7 one-way. Modest hotel accommodations can often be found
for approximately US $15-20/person. Again, for safety reasons, we highly recommend that students: 1) use
only radio taxis; 2) travel in pairs or small groups, and 3) avoid traveling alone or taking overnight buses.
It is very important that our staff be able to reach you in case of an emergency. Therefore, you are required to
complete and turn in a Travel Information Form and give it to the CGE staff before you travel outside of Cuernavaca. You must also carry a charged cell phone with airtime on it at all times, so that we can reach you
and you can reach us in case of emergency.
Travel during Spring Break
During the break, if you choose not to travel, you may stay in a CGE program house, as the dorms will be open.
In any case, you need to let us know what your Spring Break plans are. If you decide to travel, be sure to make
reservations 4-6 weeks in advance, as this break falls during Semana Santa (“Holy Week”), and many Mexicans
go on vacation at this time. Making hotel reservations well in advance IS A MUST!
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Optional Travel After the Program Ends
After the program ends, you may want to stay in Mexico for an extra week or two in order to travel with other
students, family members, or friends. Popular destinations include Chiapas, Guadalajara, Puerto Escondido,
Zihuatanejo/Ixtapa (twin cities), and Puerto Vallarta.
You may also want to consider taking additional Spanish courses, an internship, or independent study in Summer Session I and/or II. We advise that you decide this before arranging your return date, as we have found
that students often want to stay for at least one more week but have set the date of departure immediately
after the program ends. Keep in mind that most airlines charge at least US $100 for any date changes.
Please remember that the last meal served on campus will be breakfast on Sunday, May 18. You must move
out of your room by 12:00pm on Monday, May 19. You may make arrangements to store your belongings in
one of our facilities if you plan to travel within the region. However, CGE takes no legal responsibility for items
that are lost or stolen while in storage. In addition, you must arrange to collect your items from storage during
office hours: Monday-Friday, 9:00am-2:30pm.
If you choose to travel extensively, please be sure to budget accordingly. In the past, students have traveled in
small groups by bus to historical sites and ocean beaches, such as Zihuatanejo, Puerto Escondido, Guadalajara,
Oaxaca, and Veracruz. When traveling overland on a careful budget, about US $50 per day is sufficient for
transportation, room and board (depending on where you go, prices can vary quite a bit). You may want to allot
extra funds ($100-$300 recommended) for souvenir purchases, nightlife, emergencies or other extras.
Visits from Family and Friends
As stated earlier, family and friends are more than welcome to come and visit; the best times are during the
long weekends, Spring Break and after the semester ends. Please note that it is best to receive visitors at these
times, due to the large number of speakers and excursions and the overall intensity of the program. Some students have commented in the past that they found visits by friends and family during regular program time to
be extremely stressful. Absences due to travel with family and friends do not count as excused absences. However, family and friends are often able to attend classes, listen to guest lectures, and participate in excursions
with you. (See the “Housing/Room Rentals for Family and Friends” section for more details).
A Note to Parents and Legal Guardians: We very much enjoy meeting you and would love to have you visit.
It is important for you to know that sometimes parents’ visits during periods while students have classes puts
extra pressure on them, as they feel that they must entertain you in addition to trying to complete their coursework and participate in a very busy schedule. Therefore, you may find that it works best to arrive during Spring
Break or after the semester ends. We highly discourage you from taking your children to the beach or traveling
elsewhere with them at times when they would have to miss classes and other program activities. However, if
you arrive prior to a long weekend or at another time during the semester, you are more than welcome to
attend speakers and excursions with the group. If rooms are available, you may stay in our facilities for free for
up to one week. (See the “Housing/Room Rentals for Family and Friends” section for more details).
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HOTEL INFORMATION
For Mexico City: (from the U.S., dial 011-52-55 and then the phone number)
(within Mexico, dial 01, if long distance, then dial 55, and then the phone number)
Hotels Near Mexico City Airport
Hotels from $40 – $150 USD
Hotel Camino Real Aeropuerto ($$)
Puerto México No. 80, Col. Peñón de los Baños
Just across from the airport, Terminal 1
Tel: (55) 30-03-00-33
Fax: (55) 30-03-00-34
Hotels In Downtown Mexico City (approx. 20 minutes from the airport via authorized taxi)
Hotels from $10 – $20 USD
Hostal Moneda
Moneda 8, Centro Histórico de la Ciudad de México
Phones: 55 22 58 21/ 55 22 58 03
Dorms and private rooms (all with bathroom), internet, kitchen, terrace
café, short term storage, travel info, clean, safe, excellent location.
Hotel Aeropuerto ($)
Boulevard Aeropuerto No. 380 Colonia Moctezuma
Tel. (55) 57-85-53-18 / 57-85-58-88
Fax: 57-84-13-29
They do phone reservations and just take cash
Hotels from $20 – $50 USD
Hotel San Antonio
2 Callejon 5 de Mayo # 29
(Entre Isabel La Católica y Palma)
Colonia Centro
Telephone and fax: 55-12-99-06
Hotels from $70 – $130 USD
Hotel María Cristina
Rio Lerma # 31 Colonia Cuauhtemoc
Phones: 57-03-12-12 /55-66-96-88
Hotel Canada
5 de Mayo # 47
Close to metro stop Isabel La Católica
Telephone: 55-18-21-06, fax: 55-12-93-10
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NEAR ZONA ROSA in Mexico City
Hotels from $10 – $25 USD
Casa de los Amigos (Quaker House)
Ignacio Mariscal No. 132 (close to Metro Revolución)
Colonia Tabacalera
Phones: 57-05-05-21/57-05-06-46
Fax: 57-05-07-7l
Email: [email protected]
100 pesos per night for a room in an 8-person single-sex dorm room
Also offers very reasonably priced private rooms
Safe, cheap hostel – good place to meet other backpackers, students, and volunteers
Hotel Azores
República de Brasil No. 25
Colonia Centro
Tels: 55-21-52-20/55-12-00-70
Hotels from $35 – 50 USD
El Hotelito San Rafael
Ignacio M. Altamirano No. 45
Colonia San Rafael (close to Metro San Cosme)
Contact owners: Cuca Valero and Miguel Legaria
Phone: 55-35-39-73
Fax: 55-46-67-20
Email: [email protected]
Hotel Juárez
Telephone: 55-12-69-29 / 55-18-47-18 / 55-12-05-68
HOTELS IN CUERNAVACA
(from the U.S. dial 011-52-777 and then the phone number)
(within Mexico, dial 01-777 and then the phone number)
Hotels from $20 – $60 USD
Hotel Cadiz
Alvaro Obregón, 329 (near downtown and CEMAL)
Telephone: 312-29-71 and 318-92-04
Hotels from $80 – $120 USD
Villa San Marcos B and B
(cheaper rooms also available: from $40)
Leyva #208, Colonia Miguel Hidalgo, Phone: 314-03-61
Close to downtown (10 minutes) and gay-friendly
Contact person: Marta Elena de la Fuente
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Hotel Casa Azul (Raul Villareal)
Arista No. 17, Centro (downtown)
Phones: 314-21-41/314-36-34/314-36-84
Email: [email protected]
Hotel Casa Colonial
Nezahuatcoyotl #37, Centro (downtown)
Phone: 312-70-33 and 310-0395
Posada Tlaltenango and SPA
(15 minutes in bus to downtown)
Privada Eucalipto #77
Phone: 313-2525
Fax: 313-0395
Hotels from $120 – $200 USD
Las Casas BandB Hotel
Fray Bartolomé de las Casas #110 corner w/ Blvd Juárez
Col. Centro, Cuernavaca, Morelos, Mexico CP 62000
International Call: +52 (777) 318-7777
From Mexico: (777) 318-7777
Local Call: 318-7777
Hotel María Cristina
Blvd. Juárez 300, Centro (downtown)
telephone: 318-57-67/318-96-84
fax: 312-91-26
e-mail: [email protected]
Hotels from $200 – $350 USD
Hotel Las Mañanitas
Ricardo Linares #107
telephone: 314-14-66/ 312-46-46
fax: 318-36-72
e-mail: [email protected]
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HOTELS IN TEPOZTLAN, MORELOS
(from the U.S. dial 011-52-739 and then the telephone number)
(within Mexico, dial 01-739 and then the phone number)
Hotels from $50- $100 USD
Hotel Tepoztlán
Industria No. 6, Centro (downtown)
Phone: 395-0522/395-0523
Hotels from $150- $250 USD
Posada Tepozteco
Paraiso No. 3, Barrio San Miguel
Phone: 395-0010
EXTRACURRICULAR ACTIVITIES IN CUERNAVACA
Exercise Options in Cuernavaca
Sports
Running: Often students ask about the possibility/safety of running in Cuernavaca. Many students in the
past have found a route or two which they get to know and enjoy running every day, often seeing the same
people and activities, which allows them to feel comfortable running in a new place. If you do not mind street
dogs or city running, which includes traffic that is not as pedestrian-friendly as some places in the U.S., then
you will be able to enjoy running in Cuernavaca. There is also a park/baseball field close to the cemetery up the
street from Casa CEMAL; it is well lit and has outdoor workout equipment, as well as many activities going on
throughout the day and early evening.
Soccer: There is a soccer field in a neighborhood close to CEMAL, just off J.H. Preciado. Some students have
gone to play with the youth from that neighborhood, and have had positive experiences, but you should probably go accompanied by another student until you have established a relationship with the youth there.
There are a number of gyms and workout facilities in the Cuernavaca area that you can join. The following list
gives you an idea about options and approximate prices. Many of these places have additional services and
classes to the ones listed here. You may want to call them or stop by to verify schedules and prices.
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Name of Gym
In or Near Neighborhood
Street Address
and Directions
Facilities and Services
Hours Open
Approx. Cost
Club Deportivo
KEOPS
Colonia Centro
Phone: 313-5550
Website: http://
clubdeportivo.com.
Mx
Colonia Centro
Phone: 316-2077
Avenida Emiliano Zapata #
808
Colonia Tlaltenango
Gran Plaza Cristal, 3er Nivel en
Av. Plan de Ayala #825
Calle Degollado
No. 18 A
Karate classes
Dance classes: Arabic,
Hawaian-Tahitian, and
Jazz, Squash Court
Swimming classes
Classes: aerobics, yoga,
pilates, spinning.
Gymnasium with weight
machines
Aerobics classes
Gymnasium exclusively
for women with weight
machines, etc.
Staff to help with diet,
natural health plans, etc.
*Call or stop by for more
information!
Groups: Tai Chi, Kung Fu,
Dance, Yoga (open inscription), Theatre, Choir
Interaction with Mexican
artists and local community members
*Call for more information!!!
Classes: aerobics, dance,
step, pilates, etc.
Fully-equipped gym,
Olympic size swimming
pool
Varies with
classes. *Check
website or call
for more info.
Call for price
information
5:30am –
10:30pm
500 pesos
per month
6:30am – 9pm
350 pesos
per month
OR
850 pesos for
3 months
Varies with
classes.
*Stop by or call
for more info.
Varies with
classes.
*Stop by or
call or more
info.
Mon–Fri:
6am –10:00pm
Sat: 7am –
7pm
$$$
Beverly Hills
Workout
MC Lysh Gym
*Women Only
Dragon de
Jade
Colonia Centro
Accessible to Colonia
La Lagunilla
Phone: 318-6651
Colonia Tetela
Phone: 380-1927
Av. Felipe Rivera
Crespo #106 ,
Fracc. Hacienda
Colonia Tetela,
Cuernavaca
(near Don Bosco)
Gold´s Gym
Amatitlan, 62000
Morelos
Phone: 318-1813
Plan de Ayala
418
Muscle and
Fitness World
Col. Tlatenango
Tel. (777) 372-2791
Av. San Jerónimo No. 207
Weight machines, health
club
Sun - 9am-2pm
Mon-Fri - 6am10pm
Sat - 9am-2pm
Call for price
information
Coral Gables
Gym
Col Tlaltenango
Tel. 311-1407
Av. San Jerónimo No. 209
Classes: Yoga, Pilates,
Body shape, Modeling,
Tae-Bo, Kick boxing,
Zumba, Sexy dance, belly
dancing, fitball, spin
Varies with
classes.
*Stop by or call
for more info.
Varies with
classes.
*Stop by or
call or more
info.
Zumba J.H.
Preciado
On J.H. Preciado,
about a 5- to 10minute walk from
CEMAL
Zumba classes only – no
workout equipment
Combat Academy
On J.H. Preciado,
about a 5- to 10minute walk from
CEMAL
Classes: kickboxing,
muay thai, jujitsu
Classes offered
on weekdays
at 8am, 9am,
5pm, 6pm,
7pm, 8pm
Kickboxing:
Monday,
Wednesday,
Friday, 9-11
am,6-8pm
Muay thai:
Tue and Thu 911am and 6pm
30 pesos per
class or 150
pesos for a
monthly
membership
400 pesos for
a monthly
membership
*Great place to
interact with
community
members!
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1st class free
Socially Responsible Nightlife in Cuernavaca
It is important to note that overt discrimination on the basis of race, class, and sexual orientation is very common in Cuernavaca. There are numerous clubs whose bouncers are known for only allowing foreigners and rich
-looking, light-skinned Mexicans to enter, while excluding dark-skinned Mexicans. We ask you to be aware of
these dynamics when going out in Cuernavaca so that you do not inadvertently participate in or support practices that violate your own values and those of this program. We appreciate your feedback so we can continue
to update our lists for future students.
In addition, as mentioned earlier, alcohol abuse is a serious health risk and a particular problem in study
abroad. Therefore, we highly encourage you to develop a social life that does not depend upon alcohol. There
are movie theaters, bowling allies, restaurants, cafes, and other places you can go to have a good time without
consuming alcohol.
Due to the current violence between rival drug cartels, you need to be especially careful when going out to
places that serve alcohol, as many bars, discos, and nightclubs serve as fronts for the drug trade. Many very
respectable-looking places have waiters who sell drugs or owners who are involved in the drug trade. For that
reason, we urge you to follow staff’s warnings about places that we have deemed off limits and to be extremely careful about anywhere else you go!
I. Restaurants
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Armando´s Pizzeria: Avenida Avila Camacho. Delicious pizzas and cheesecake; Tuesdays are two for the
price of one pizzas!
Los Arcos: Jardín de los Héroes Col. Centro (312-1510). An outdoor café next to the Zócalo. Open for
lunch and dinner with many traditional Mexican dishes and a great location.
El Barco: Two locations in Cuernavaca: Colonia Centro, Rayon 5, and Avenida Zapata ·618. A great place to
try Pozole, a good option particularly for Monday nights when many other restaurants are closed.
House Café+ Lounge: Fray Bartolome De Las Casas 110. | at Las Casas BandB. Modern style restaurant with
excellent cocktails and food. A good place for a special occasion, or to treat youself. Higher prices than
other places.
Iguanas Green’s: Corner of Av. Morelos and Calle Rayón. Affordable food, with many breakfast deals. Eccentric decorations and atmosphere.
L’arrosoir d’Arthur: Calle Juan Ruiz de Alarcon, numero 13. A very trendy atmosphere with affordable drinks
and food. Great breakfast. Good place to study, and to meet up with friends for a drink.
La Fontana: Calle Juárez. A great place to gather for pizza, beer, and a casual, fun atmosphere.
La Maga: On calle Morrow #9. Across the street from La Comuna, second floor. Good food in cozy environment. Especially noteworthy is their lunch buffet (with lots of great vegetarian options!).
Pizza Roma: Chalma Sur #29B Col. Lomas de Atzingo (313-5029) Great little restaurant with gourmet pizzas. Eat in, take out, or delivery.
Restaurant Bar El Salto: Bajada del Salto No. 31, Colonia San Antón (318-12 19). A nice restaurant located a
short walk from CEMAL, right next to the San Antón waterfall.
Taquería La Gringa: Avenida Avila Camacho Casual, delicious place for tacos.
II. Bars and Cafés Where We Know the Owners
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Café Alondra: In Centro across from the Cathedral, Hidalgo #22. Higher-end café, with good food and
drinks. Outdoor seating is great on sunny days. Offers breakfast and brunch.
 El Manojo: On Calle Prol. Ahuatepec #304. Delicious, healthy foods of all kinds.
 Los Arcos: Jardín de los Héroes Col. Centro (312-1510) An outdoor café next to the Zócalo. A popular meeting place for foreigners and Mexicans. There are evening happy hours specials 8:00-10:00pm. Live Salsa
and Cumbia music on Sunday, Tuesday and Friday evenings and lively dancing initiated by the diners. No
cover. (also see listing in Restaurants)
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
Barecito Comonfort: # 17 Col. Centro (314-1425) Located on Calle Comonfort at the corner of Calle Morrow. This is a very small, LGBT-friendly bar that is open to the LGBTQIA community and the community at
large. No cover. http://www.geocities.com/barecito
 Celoffán: In Centro, Rayón 24. Bright restaurant that offers quaint coffees and teas. Mini cupcakes are
served with each drink. Good place to study.
 La Maga: On calle Morrow. Across the street from La Comuna, second floor. Good drinks, cozy and artsy
environment, live music some weekend nights (also see listing in Restaurants). During the day time, this
has a great, clean, and inexpensive salad bar and buffet.
 El Telón: (en Tepoztlán) Very good place to dance salsa in the Tepoztlán area. Only open Saturday nights. If
you want to get there without a car, you can take the bus to downtown Tepoztlán, and take a cab from
there. The last bus to Tepoztlán leaves the López Mateos market at 8:00pm. Music doesn’t begin at El
Telón until about 11:00pm, so you might hang out in Tepoztlán until then. Any cab driver will know how to
get there. You will have to take a cab back to Cuernavaca, and you MUST arrange this when you get to
Tepoztlán, because you will not be able to call a cab when the club closes at 3:00am. Cabs back to Cuernavaca from the club cost approximately $150 pesos for 3-4 people, depending on the size of the cab. LGBT
friendly.
III. PLACES TO AVOID (PLEASE TAKE THIS SERIOUSLY!)

Avoid The Bull, where violent incidents have taken place against students. This bar has had many very serious allegations against it and is considered dangerous. PLEASE DO NOT GO THERE!
 Avoid all bars and night spots in the Plazuela, a popular night spot area near the zócalo (town square), as
there was a violent incident there and it has a widespread reputation for having bars where staff sell drugs.
As a result, there could be violent incidents outside of and/or inside any of the establishments in the
Plazuela.
 Avoid Barbazul. In Mar 2012, bodies were dumped near there, and the bar has the reputation of selling
drugs, as well as practicing racial and class discrimination.
 Avoid any other bars, discos, and nightclubs that CGE staff warn you against.
Like we said, there are plenty of other fun things to do in Cuernavaca with your host families and friends!
Religious Life in Cuernavaca
Mexico is a predominantly Roman Catholic country. Therefore, there are many Catholic religious services available for students who would like to attend them. In fact, there is a Catholic church just one block down on the
same street as the CGE study center. In addition, there is a growing number of Protestant churches here, including Baptist, Episcopalian, Methodist, Pentecostal, and other churches. There is also one orthodox synagogue in Cuernavaca and several conservative and other synagogues in Mexico City. The following is a brief list
of a few of the religious services that we know of. Please join us in updating and completing our list of religious
services. Also, please call each place of worship you are thinking of attending once in Mexico for more information on their service times (which tend to change).
Buddhist Centers
El Centro Budista Kadampa Shakyamuni
Antinea 74-B, Col. Delicias, Cuernavaca, Morelos. C.P. 62330
Phone: 317-8300
Email: [email protected]
Nalandabodhi Cuernavaca
Calle San Jéronimo, número 503, Col. San Jerónimo
Phone: (cel) 777-192-82-10
Email: [email protected]
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Islamic Mosques
Masjid Dar As Salaam
Circuito Tequesquitengo No. 150,Tequesquitengo, Morelos
Phone: 734-347-0995
check website for worship times
Mezquita Muhammad Ibn Abdul Wahab
Sur 77 No. 32 int. 7, esq. Lorenzo Boturini, Col. Lorenzo Boturini, Deleg. Vanustiano Carranza, Mexico DF, 15820
Phone: (55)5650-4612, English (55)3166-81-13
Email: [email protected]
Jewish Synagogues
Cuernavaca Services on Saturday Mornings
Madero 404, Baja California, Cuernavaca
Phone: not available
This is an Orthodox Jewish nursing home. There are Saturday morning services. You will need to bring ID and
identity that you are Jewish.
Alianza Monte Sinai (Orthodox)
Tennyson #134, Colonia Polanco, Ciudad de Mexico
Phone: 01-55-5280-6369
Agudes Achim
Montes de Oca 32, Colonia La Condesa, Ciudad de Mexico
Phone: 01-55-5553-6430
Judaismo Humanista de Mexico
Reforma 2233 E., Sauces 402, Cuidad de Mexico
Phone: 01-55-5559-6638
Bet-El (Conservative)
Horacio 1722, Colonia Polanco, Ciudad de Mexico
Phone: 01-55-5281-2592
Protestant and Evangelical Churches
Angelican/Episcopal:
St. Michael´s Episcopal Church
Calle Minerva #1, Colonia Las Delicias, Cuernavaca
Phone: 315-2870
Website: www.cuernavaca-anglican.org, Sunday services in English at 10:45am and in Spanish at 5:00pm.
The Good Shepherd
Corner of Calle Degollado and Guerrero, Colonia Centro, Cuernavaca
Phone: 315-2870
Baptist:
Iglesia Bautista Monte Abarim
Ocotepec #612, Colonia Reforma, Cuernavaca (behind Sam´s Club)
Phone: 311-4362
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Capital City Baptist Church
Sur 138 Esq. Bondojito, Colonia Las Americas, Del Alvaro Obregon, Ciudad de Mexico
Phone: 01-55-5516-1862
Jehovah’s Witness:
Congregación Cristiana de los Testigos de Jehova
Amapola 110, Cuernavaca
Phone: 777-316-7249
Los Testigos de Jehova en Mexico
Vicente Guerrero 36, Cuernavaca
Phone: 777-512-0276
Lutheran:
Good Shepherd Lutheran – Iglesia Luterana del Buen Pastor
Paseo de las Palmas 1910, Ciudad de Mexico
Phone: 55-96-1034
A bilingual Lutheran church in Mexico City. There are no Lutheran churches in Cuernavaca.
Methodist:
Iglesia Metodista de Mexico A.R.
Calle No Reelección #31, Colonia Centro, Cuernavaca
Phone: 312-9429
Mormon:
Iglesia de Jesucristo de los Santos de los Últimos Días
Francisco Leyva 109, Miguel Hidalgo, Cuernavaca
Phone: 777-314-2882 ý
Presbyterian:
Iglesia Nacional Presbiteriana Bethel
Jardin San Juan #10, Colonia Centro, Cuernavaca
Phone: 312-3564
Email: [email protected]
Non-Denominational Christian:
Compañerismo Estudiantil, A.C. (*youth group only, not a church)
Calle Leyva y Abasolo (in front of a school in the Templo Philidelphia)
Phone: 322-0457
Email: [email protected], [email protected]
Centro Cristiano de Cuernavaca
Calle Obregon #321
Phone: (777) 318-5965
This is within walking distance of the CGE house. After crossing the bridge, turn left. Bible studies on Wednesdays at 6:30pm, Sunday services at 9:00am and 6:00pm.
Pentecostal:
Iglesia Evangelica Pentecostal Eben-Ezer
J.H. Preciado 420
This is walking distance, just past the bridge Puente 2000.
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Iglesia de Dios Pentecostal Emmanuel
Reforma #4, Colonia Centro, Temixco (just outside of Cuernavaca)
Phone: 325-1021
Quaker:
Casa de los Amigos
Ignacio Mariscal 132, Colonia Tabacalera, Ciudad de Mexico, 06030
Phone: 52-55-5705-0521, 52-55-5705-0646
Website:
Seventh Day Adventists:
Iglesia Adventista del Séptimo Día
Callejón 18 de Septiembre 26, Antonio Barona, Cuernavaca
Phone: 777-512-3635 ý
Iglesia Adventista del Séptimo Día
Popocatépetl 6, Col. Teopanzolco, 62410 Cuernavaca
Phone: 777-318-0585
Roman Catholic Masses
Catedral de Cuernavaca
Hidalgo #17, Colonia Centro, Cuernavaca (on the corner of Morelos y Calle Hidalgo)
Phone: 318-4590, 318-4596
Mass times: M-F, 7:00am, 12:00pm and 7:00pm; Saturday, 7:00pm; Sunday, every hour and a half from
7:30am to 1:30pm, 5:00pm, 6.30pm and 8:00pm; English mass 10:30am Sunday en la Capilla del Carmen
Parroquia de San Antón
J.H. Preciado #112 (down the street from CEMAL, walking away from el Puente 2000, on left-hand side)
Phone: 312-7947, 313-0075
Parroquia de Ocotepec
Av. Miguel Hidalgo #304, Esq. Aldama, Ocotepec, Cuernavaca
Phone: 382-1156
Parroquia de Tejalpa
Plaza de la Asunción #1, Cuernavaca
Phone: 320-9817
Parroquia de La Lagunilla Christo Obrero
Manzana 11, Lote 21, Av. Mariano Matamoros, Cuernavaca
Phone: 102-4644
Parroquia de Plan de Ayala Nuestra Señora de Guadalupe
On the corner of Otilio Montano and Emiliano Zapata, Cuernavaca
Note: There are many Catholic churches in Cuernavaca. This is just a partial listing. In many Catholic churches,
there is a sign posted outside with a list of the times for Masses.
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MONEY MATTERS
A major question you are likely to have is how much money to bring and in what form. Your fees cover all living
and travel expenses, as well as course reading packets, during the program. You need to cover the following:
your travel to and from Mexico City; the cost of required texts, most of which must be bought in the U.S. before departing for Mexico; deposits for keys, linens, and cell phones; weekend and Spring Break travel, and
any medical expenses incurred while in Mexico (although this can be reimbursed).
CGE recommends bringing both cash in U.S. dollars and an ATM card with your PIN number, as you can withdraw money regularly from ATM machines, which are common all over Mexico. Most students prefer their
ATM cards to carrying large amounts of cash or traveler’s checks. If you’d like to bring a Visa card or MasterCard, you will find that many of the fancier stores, hotels and restaurants accept credit cards. Credit cards can
often be used to pay for health services, especially in clinics and hospitals. You may also withdraw money from
an ATM machine and get cash advances on credit cards in all Mexican cities, although this can be very costly.
We strongly urge you to bring an ATM card and to use money belts or body pouches for the bulk of your money while traveling. Once we are in Cuernavaca, you will be able to keep most of your funds in a safe and draw
only amounts you need once or twice a week. In Mexico you will receive a slightly higher rate for cash than for
traveler’s checks, which are obviously safer. You may cash traveler’s checks at banks in Mexico. International
ATM machines are also available in cities all over Mexico.
As stated in the health section above, you will need to pay for medical expenses yourself and then file a claim
for reimbursement. Given this, the amount of money you will need depends on your lifestyle: the number and
cost of gifts and souvenirs you purchase, how much you like to go out to the movies or go dancing in clubs, and
how much additional travel you plan, as well as how simply or extravagantly you do it. The week after the program ends offers an excellent opportunity to travel, perhaps with family or friends who may be able to visit, or
with other program participants.
In the past, most students have brought between US $500-$1,500. Many students spend U.S. $500-$1,000
while fewer spend U.S. $1,000-1,500. How much you bring obviously depends upon your own spending
patterns and financial capabilities.
There will be several artisan groups, including women’s cooperatives associated with people we meet whom
you may want to support. You will find that because some items are less expensive in Mexico, you may feel rich
and spend freely and quickly. Beware of this tendency! Your money will disappear rapidly if you are not careful!
WHAT TO BRING TO MEXICO
We cannot emphasize enough the matter of packing lightly! As a general rule, you should be able to transport
all of your luggage on your own for at least one block without difficulty. Remember, in addition to a larger bag
or two, you will need one piece of luggage that is small enough to use as a bag for overnight or weekend trips
elsewhere.
With regard to clothing, shorts and flip-flops are not appropriate for many of our fieldtrips or sessions with
guest speakers. The CGE staff will advise you regarding the appropriate clothing to wear for any particular
speaker or field trip, though in general we ask both women and men not to wear shorts except during their
free time. Please avoid bringing military style, olive-colored clothing, or clothing with patriotic slogans on it.
Students who register for the internship or fieldwork course should expect to be seen as professionals in their
placements and dress accordingly. Professional dress in Mexico does NOT include: low-rider pants, crop tops,
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tank tops with spaghetti straps (unless worn under a jacket or blouse), or any clothing that might expose the
lower back and midriff areas. Flip-flops are not appropriate; however students may wear sandals. Nice jeans or
other pants and casual skirts are fine. Split dresses or split-skirts that function like shorts are also fine. Be sure
to bring a few shirts that are not T-shirts, crop tops, or tank tops.
We also encourage you to dress professionally when we visit Mexican government offices, factories, maquiladoras, schools, and social service agencies. Depending on the occasion, we may ask you not to wear jeans,
shorts, tennis shoes, hiking boots, or flip-flops. It is important to note that factories and maquiladoras do not
usually allow people to wear any kind of open-toe shoes, tennis shoes, or high-heeled shoes.
Since the weather is usually moderate in Cuernavaca, most of the time you will only need casual, warmweather clothing and light sweaters.
School supplies and standard U.S.-brand toiletries are easy to find in Cuernavaca at reasonable prices, so don’t
pack big bottles of shampoo, deodorant, etc. Some items, such contact lens solution, suntan lotion, condoms
and tampons, are available but at prices somewhat higher than in the United States. The electrical current is
the same as in the U.S., so you do not need any special adapters. In the CGE guesthouses, the plugs are made
for two-prongs so you may wish to bring a 3-prong to 2-prong adaptor.
Most basic items, including clothing, can be purchased in Cuernavaca fairly inexpensively, so don’t worry about
bringing everything. If in doubt about something to pack, think about carrying it (along with all your heavy
books and everything else you’re packing) and then decide.
Suggested Check List of Things to Pack
(These are just suggestions! Please do not feel restricted by this list! )
Clothes
___ 2-3 pairs nice jeans/pants
___ 2-3 semi-professional outfits-can include collared shirts, casual skirts/dresses, khakis.
___ 2-3 professional outfits for those doing internships and certain kinds of independent study
___ 1 pair of shorts
___ 2-3 short-sleeved shirts
___ 2-3 tank tops or T-shirts
___ 1-2 long-sleeved, warmer shirts/tops
___ 2-3 outfits for night-life (something you could wear to fiestas or clubs if you like to go dancing)
Clothing (con’t)
___ 1-2 light sweaters
___ 1 warm sweater and/or light jacket
___ Nightshirt or pajamas
___ Bathrobe (optional)
___ Underwear
___ 6-7 pairs of socks
___ 2 pairs of comfortable shoes (1 pair you can wear when dressing up, making sure that at least one pair is closedtoe and flat, for potential visits to a factories)
___ 1 pair of slippers or flip-flops that you can wear around the house
___ Sneakers
___ Hiking boots if you plan to hike
___ Work-out clothes if you like to exercise
___ Swimsuit
___ A towel you can use during homestay and travel to beaches, etc.
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Other Items to Pack
___ Passport that will not expire within six months of the time you leave Mexico (at least not before 11/17/15)
___ A photocopy of the title page of your passport
___ ATM card and/or Visa or MasterCard with pin numbers
___ Money for any potential medical expenses ($300-350) and US $50 for cell phone and linen deposit
___ Health insurance information and EIIA card and Travel Abroad Insurance Information
___ Required books for courses (see book list)
___ Spanish/English dictionary
___ Laptop computer with a card for wireless internet access (if you have one)
___ Travel alarm clock
___ Piece of carry-on baggage
___ Water bottle with wide mouth that can easily be washed/scrubbed regularly
___ Camera with an extra battery
___ Money belt
___ Electronic device for playing music
___ Journal and/or notebook
___ Any medications you use, along with prescriptions (preferably in their original containers, and should be in your
carry-on luggage.) Please note that medications CANNOT be mailed to Mexico and that U.S. prescriptions cannot
be refilled in Mexico. Bring the amount you need for the whole semester! If you don’t have enough, you will
have to see a Mexican doctor to get a new prescription.
___ Small flashlight for when the electricity goes out
___ Small gift/souvenir (calendar/picture book) from your home state to give to your family in Mexico
___ Pictures of your family/friends/school/neighborhood/work
___ U.S. postage stamps (to send letters through the U.S. mail)
___ Sunscreen
___ A cap or hat for protection from the sun
___ Insect repellent
___ Pocket knife (packed in a bag that you will check and not carry on)
___ Musical instruments/sheet music
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Words of Wisdom from Former MGE Students
“This program will challenge you mentally, physically, and emotionally, but if you open your mind and heart to
learning more about the world than you ever have before, it can change your life.”
“This program gives you hand- on personal experience that can never be received in the classroom.”
“I had so much fun this past semester. The contacts that CGE has in Cuernavaca are really incredible. This is an
intense semester and it really opened my eyes to issues both in Mexico and in my own life.”
“There is so much going on during the semester! I found it really helpful to keep a journal. It was interesting to
go back later and see what I was experiencing, thinking, and feeling at the time; it helped me reflect on and integrate everything I had learned.”
“Nothing prepares you for this trip. You meet people with amazing stories and passion. It makes you think
about what it means to get an education and what it means to have privilege. It is not emotionally easy but
you grow a lot. The support group that you develop is nothing like what you will have back in your home
school.”
“…when I came here, I could barely speak any Spanish or understand very much. Now, I feel like I’m able to
have good conversations and even have meaningful friendships with Mexicans.”
“I was extremely impressed by all of the staff here. I thought everyone was extremely friendly, helpful, and passionate about their work. I really enjoyed getting to know everyone and listening to their personal stories. It
was especially nice to have the faculty and students interact so frequently outside the classroom and in nonacademic environments such as eating lunch together.”
¨This program will open your eyes to the reality of the world, help you process it and lead you to discover how
you can use your knowledge for the rest of your life.¨
¨The program helps create culturally--competent individuals as well as rounding off the fine arts aspect of education. It brings new meaning to putting yourself in someone else´s shoes and attempting to perceive their lives
in order to help facilitate changes.¨
“This is the program for people who ever wondered if there was more to Mexico than beautiful beaches, tequila, and salsa dancing. This is not a vacation, and it’s not a service trip. You don't come to ease your conscience
but to change it and engage it in a new way forever.”
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Words of Wisdom from Former SWK Students
“If you let it, this program will change your life.”
“Keep a journal! It’s crazy how much you forget every day…”
“I had no idea how valuable and important and life-changing this experience would be before I came, but now
that I have done it, I can’t imagine my education or my life being complete without it.”
“It is an amazing experience. You meet so many interesting people. You learn about yourself, you’re challenged, your eyes are opened, your views are changed or strengthened and you become a more culturally competent social worker.”
“This program provides incredible opportunities to see many of the different faces and realities in Mexico and
Latin America that the average traveler would never get the opportunity to experience.”
“I had been planning to go on this trip since I came to Augsburg. It fit perfectly with both of my majors, and
with my desire to learn Spanish. I just thought that this was the opportunity of my life to experience living and
learning in another country, which is something that I always wanted to do.”
“The SWK program challenges you to look inside yourself and the reality in which you live to discover what’s
often hidden, offering you the power to change it.”
“This program is not just a semester program. It forces you to think about making life long changes and to dedicate yourself more to promoting social change. I am leaving this program now knowing that the real work
from this semester is just beginning with my trip home, because it is a challenge to change our lives so we can
align our lives with our ideologies. There are lasting effects of a semester like this when you decide you want to
change the way you interact in your community and how you relate with your country.”
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For Students of Color
Despite the fact that more and more students from the United States are studying abroad, according to recent
data from Open Door, an organization that monitors study abroad, out of 205,983 students who studied abroad
recently, 83% were white students. In contrast, only 6.3 % of the students who studied abroad self-identified as
Asian-American/Pacific Islander, 5.6 % as Hispanic/Latino(a), 3.5% as African-American, 1.2 % as multi-racial,
and 0.4% as Native American/Alaskan Native. While CGE has worked hard to recruit more diverse students, our
enrollment numbers for students of color are only slightly higher than the national averages. Therefore, students of color are still in the minority within the student groups. As a result, they sometimes feel isolated or
alone when facing some challenges that are completely different than those of the white students due to the
ways in which issues of race and ethnicity are constructed and dealt with differently in Mexico from in the U.S.
Some former students have said that their semester in Mexico led them to reassess how they identify themselves with regard to race and ethnicity, while others have indicated that it helped them deepen the identities
with which they arrived. While their overall experiences were very positive and life-affirming, they have also
sometimes been very emotional. This is why it is important to have your support structures in place before
coming to Mexico.
The following are suggestions offered by former students who studied in Mexico:
 If you haven’t already done so, be sure to reach out to groups on campus for students of color and/or campus staff people who can provide space for listening to students of color. Students who were interviewed
for this guide emphasized that these support structures are essential for having safe spaces to be able to
process their study abroad experience with other people of color.
 Talk with other students of color who have studied abroad in Mexico. If you would like to talk with former
students who participated in a CGE semester program here, please contact us at [email protected] so
that we can put you in touch with students who have volunteered to serve as resources to future students.
Check out some of the resources that have been developed specifically for students of color who plan to study
abroad:
 http://www.globaled.us/plato/diversity.html
 http://studyabroad.msu.edu/people/studentsofcolor/index.html
 http://www.diverseeducation.com/IntDiversity2.asp
Be prepared to be identified racially in ways that may completely surprise you. Race is constructed differently
and addressed differently in Mexico than it is in the U.S.; it is not better or worse, simply handled differently.
You may be asked direct questions about your ethnicity and the answer of, “I’m from the U.S.” might not satisfy
someone asking you where you’re from. Mexicans may give you nicknames that you feel don’t reflect your reality.
Take charge of your education. While it is a tricky line between being a token student spokesperson and educating by example, trust your gut. If you feel moved to speak out, do it in a manner that feels safe and comfortable to you.
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For White Students
Many white students from the United States who come to Mexico for a semester experience being a numerical
minority for the first time in their lives. Nonetheless, while less than 10% of the Mexican population looks like
them, that small group is the most dominant group in terms of political, economic, and social capital due to the
legacy of European conquest and colonization in Mexico. As a result, white students, and U.S. citizens and residents in general, are given inordinate amounts of power and privilege whether they want this or not and
whether they recognize this as such or not.
Moreover, in Mexico it is much more socially acceptable to comment on people’s physical characteristics than
in the United States, and so many white students feel discomfort when Mexicans they don’t even know will call
them “güera” or “güero,” which are terms used in Mexico to identify light-skinned people, including lightskinned Mexicans. Most Mexicans would not consider these terms insulting but rather just an identifying characteristic of the person.
While the experience of being a numerical minority and having that pointed out to you on a regular basis may
be uncomfortable, it is important for you to recognize that you will be given power and privileges that you can
choose not to exercise. For example, there may be times where you will be allowed or even invited to move to
the front of a line because of the color of your skin and the color of your passport. In addition, there are bars
and dance clubs that you will be able to get into that dark-skinned Mexicans and students of color from the
United States may be excluded from. You may not even be aware when this is happening, which is why we
want to alert you to it in advance and ask you to be extra careful about not inadvertently participating in or
supporting practices that are racist and classist.
In past semesters there have been times when a few white students have attended clubs that are known for
their racist and classist practices. When defending their behavior, the students said they had a right to do
whatever they wanted during their free time. However, students of color who were part of the program felt
incredibly offended and betrayed that their peers and supposed friends would knowingly frequent places that
would discriminate against them and against their Mexican host families. In addition, white students have
sometimes been oblivious to the pain that students of color experience when they are confronted with racial
and ethnic stereotypes in Mexico. For example, one former Asian-American student wrote in paper:
My eyes have been painfully forced open to realize that I am different than most people in this program because I am Asian. I feel I have to defend myself every time I hear people saying Chinese or
Japanese person, or when people ask where I am from and I say that I live in the U.S. and people
give me weird looks. I am getting tired of feeling that I must defend or explain myself every time this
happens. I am pointed and singled out by the Mexican population here. I have equated different as
being bad and then I feel ashamed and embarrassed about myself. I just want to hide and pretend
that I am just like everyone else, Caucasian. In this way, I have been colonized and conquered into
American society and culture.
Therefore, as you prepare to come to Mexico, we encourage you to think about your power and privilege as a
white U.S. citizen or resident. We trust that you will want to be aware of these issues and to serve as an ally to
others rather than abusing your power and privilege.
For resources on anti-racism, we encourage you to check out the following websites:
 http://www0.un.org/cyberschoolbus/racism2001/orglinks.asp
 http://www.drix.net/jdowling/antiracism.html
 http://www.hopesite.ca/rekindle/links/racism_hrights.html
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For Persons Identifying as Recovering Alcoholics or Addicts
by a Student in Recovery
Before Leaving:
For me, the work began well before boarding the airplane. Make sure you discuss with your sponsor (if you’re
a member of a 12-step meeting), counselor, or support network to process your feelings about living in a foreign country. This will not only ensure that you have everything in place to maintain your recovery, but will also
to put your nerves at ease—I promise!
Don’t be afraid to let the Center for Global Education know about being in recovery. CGE is well educated on
addiction and is more than willing and happy to make accommodations (time for meetings, dry housing, etc.). I
was connected with a potential sponsor before leaving. I communicated with him via e-mail to establish a relationship before I physically met him.
Finally, make sure that you have discussed with any medical professionals or therapists about going abroad.
CGE is also able to connect students with mental health resources within Cuernavaca. Be sure to contact the
CGE Mexico Director (Ann Lutterman-Aguilar) at [email protected] well in advance of departure.
During your Stay:
HIT A MEETING YOUR FIRST NIGHT. Not only did this immediately establish relationships with the recovery
community in Cuernavaca, but it also settled my nerves. Make sure that you fellowship after that first meeting
to get phone numbers and make friendships. Again, if you are in communication with the CGE-Mexico staff
prior to departure, they can help you get to a meeting soon after arrival.
CELEBRATE YOUR ANNIVERSARIES IN A MEXICAN CONTEXT. Celebrating my sobriety anniversary in Mexico is
something I will never forget. Remember, you’re here to try new things, experience the culture and challenge
your ways of thinking. This includes recovery! A Mexican AA/NA anniversary is unlike anything I’ve experienced.
LET YOUR PEERS KNOW. For me, it was essential that I let my peers in my learning community know that I am a
recovery alcoholic and drug addict. Don’t forget that you’ll be spending a considerable amount of time with
them and that they can help support you in your recovery in Mexico.
FINDING MEETINGS. CGE can connect you with recovery persons from the community. There are many English
and Spanish language meetings. I try to hit 2-3 meetings a week in order to stay connected with the AA/NA
community in Mexico.
LIVE WITH A DRY FAMILY. Make sure that that the homestay coordinator knows that you are in recovery and
want to live in a dry household. Living with people who understand recovery will be a great assistance!
And Don’t Forget:
To breathe! It’s not hard to maintain recovery in another country as long as you hit your meetings, keep connected and do the ‘next right thing.’ My experiences in Cuernavaca have given me a Mexican perspective on
AA/NA and have strengthened my recovery leaps and bounds.
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For Students with Mental Health Issues
from Former Students
Having a sound mind is inherent to the well-being of every individual. It becomes especially important, however, to remain healthy and balanced during times of change and adjustment. As a former CGE student battling an
often difficult mood disorder, I can tell you that while it is a challenge (and can sometimes feel overwhelming),
dealing with mental health issues properly and taking good care of yourself will help to yield the best studyabroad experience possible. Being cognizant of your mental state is crucial while you are studying abroad, and
while it may seem hard to manage at first, it is entirely possible to make your mental and emotional health a
priority!
What exactly does the term “mental health” encompass? People often have a limited or narrow understanding
of what it really is and all that it can include. The spectrum of mental health is quite varied, and can refer to
mental/personality/mood disorders and illnesses, dealing with traumatic events, and dealing with crises of
identity. Each of these issues can adversely affect our ability to function in academic and social situations, and
can even take a toll on our physical health. Having a plan of action to take care of these issues is essential to
your success in studying abroad. I would like to present my own self-care strategy as a framework for you to use
when considering how you can make sure to keep your mental and emotional health in check.
First, always make sure that you will have access to your medications. While it is easy to think that your medications will be easier to attain (and cheaper) in Mexico, this is not always the case. The cheapest medications are
generic, and there are no strict laws regarding the quality of generics – therefore, it is very difficult to ascertain
that you are receiving safe, high-quality medications if you buy generic. Additionally, health insurance functions
differently in Mexico; rather than being able to have the pharmacy bill your insurance company, you must pay
upfront for your medications and file your claims after. I would recommend stocking up on your medications
before leaving the U.S., as this could save you quite a lot of money and time.
Second, it is critical to build yourself a support system for your time here. What this looks like will vary depending on what you need, but it is of vital importance that you have emotional support during this time. This can
include seeking out therapy and support groups, keeping close contact with family and friends back home, and
being open and communicative about your needs with CGE staff. It is of particular importance that you are open
with our staff, because in order to help you as much as we can, we need to know what is going on with you!
One of the most effective tools I have found has been the use of online support groups. Oftentimes, these
groups include chat rooms with weekly times scheduled for online meetings, forums and message boards, and a
wealth of information and articles to peruse. Some of my personal favorite online support groups include the
Depression and Bipolar Support Alliance (DBSAlliance), and Online Al-Anon Outreach (OLA). These groups exist
for eating disorders, alcoholism and substance abuse, sexual assault survival, all types of mental health disorders and recovery journeys. It is as simple as Google searching what you´d like support for! There are also some
support groups in Cuernavaca (Al-Anon, Alcoholics Anonymous and Narcotics Anonymous), that have proven to
be extremely helpful to past students.
Next, it is good to have a crisis plan in place in case you find yourself in need of urgent care. While we would like
to hope that it is unnecessary, being able to anticipate a time when you might be in crisis is a big part of comprehensive self-care. Have a list of close family members that you can contact in the event of a medical emergency or traumatic event. Make sure never to run out of your medication. Be proactive about having a good
support system while you’re here, and be prepared for any possible eventuality. Knowing that you can go home
if you find yourself in need of urgent care is extremely comforting, as is knowing that you are not alone and
have support all around you. Being assertive and proactive is key, because our recovery and our self-care cannot be successful if we are not actively part of it.
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The last piece of advice (and perhaps the most important of all) is to make sure that you practice EXCELLENT
self-care tactics. Create a routine and stick to it, for this can help to keep you stable, aid in your recovery process and/or keep you strong and mentally and emotionally fit. This can include getting enough sleep, exercising and maintaining a healthy diet, avoiding alcohol and drugs, keeping up with medications and therapy, having an active social life and balancing that with adequate alone time, keeping contact with your family and
friends back home, journaling, meditation and treating yourself every once in a while. In this way you can keep
your own mind and body as healthy as possible.
All in all, staying mentally and emotionally healthy while studying abroad can be a lot of work, but it is worth
it. Always be prepared with a regimen and an emergency plan, be proactive and reach out when you need help
– these are the keys to a happy, healthy, safe and awesome semester abroad!
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For LGBTQ Students
BY LGBTQ Students who Studied in Mexico
Our Positionalities
Cecilia: My name is Cecilia Márquez, I identify as a queer, multi-racial Latina, from the United States. I’m 20
years old, able-bodied, cis-gendered woman and come from a rapidly gentrifying suburb of Washington, D.C.—
Arlington, VA. I’m a first-generation American from a mixed-class background. I am currently a junior at
Swarthmore College, where I am a Black Studies major with a minor in Gender and Sexuality Studies. Of course
my positionality here in Mexico is affected by my position as a U.S. citizen and as a woman who is able to pass
for white. Also, because of my limited Spanish, the experiences I have had are limited by the ability of people
around me to communicate through language barriers.
Max: My name is Max, and I’m a 21-year-old white, able-bodied queer man from a middle-class background. I
was born in Boston, MA but mostly grew up in Urbana, Illinois in a liberal, mostly middle class and white neighborhood. I am a senior at Oberlin College, majoring in Comparative American Studies. During my time here, I
have been doing volunteer work teaching English classes at Don Bosco, a local school, and CD4, a local sexual
health/HIV-AIDS/gay rights organization, as part of the Internship Seminar class. Both of these experiences
have enriched my time in Cuernavaca greatly. I believe deeply in the power of education as a tool for liberation
and social mobilization, and hope someday to be a teacher, as well as participate in radical queer activist work,
so it has been illuminating and inspiring to learn about both of those things in this context.
Mia: My name is Amelia Fortunato, and I go by Mia. I’m a 22-year old white, queer identifying, able-bodied, cis
-gendered woman in the Crossing Borders program. I am from a rural, working class town in upstate New York,
and I’m currently a senior at Oberlin College, where I study Comparative American Studies. This semester was
my second experience in Mexico (I did a one-month language program in Guadalajara this past January) but my
first to really reach out and try to understand the dynamics of queer/LGBT communities and identities in Mexico. My experiences this semester have been shaped by several factors, including my limited communication
skills (having only studied Spanish for one year), my positionality as a white woman and U.S. citizen, and the
access CGE provided me to queer spaces, such as the GSA group headed by three amazing professors and staff
members, and my homestay with a lesbian couple.
Queer in CGE/Mexico by Cecilia
I was very intentional in choosing the Crossing Borders program. It was advertised as a “queer-friendly” program that offered queer homestays. This was incredibly important to me. As someone who just came out of
the closet two years ago, I had no interest in going back during my study abroad experience. I came into the
program expecting to find a group of students who had the same politics as me and a staff that was ready to
challenge me to think more critically about my own identity.
For the most part this has been amazingly true. Most of the students here were either politically very progressive or open to respectful discussions about gender and sexuality. The staff have, with the rare exception, been
absolutely fantastic and have been understanding of the different needs of queer students. We have been especially lucky to have three queer-identified staff members with us this year. Marisela, Antonio and Ann all
came together to be a rock-star team of queer superstars who came together to form the staff arm of the GSA.
They have been amazing in inviting us to queer cultural events and helping us immerse ourselves in the queer
community here in Cuernavaca. I have found these relationships invaluable when trying to figure out my new
community and identity here in Mexico. It has also been important for me to develop strong relationships and
community within the queer student group. For example, when one speaker that we had went on a particularly homophobic tangent in her talk, we were able to use each other as resources to cope with the situation.
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It has also meant that I was able to decompress the particularly good talks. It’s also been great to work with
and utilize the allies that we have in the group. They have at different times helped take some of the burden
off of the queer students to challenge and question problematic moments. For me being a queer student here
has meant growing in my own queer identity and learning about new queer identities across cultural and national lines.
A Statement about CGE-Mexico’s GSA (Gay-Straight Alliance) by Max
(CGE Staff Note: The make-up of the GSA varies from semester to semester, as do the activities, which depend
on the students’ interest in any given semester. The testimony below reflects one student’s opinions and experience.)
At the beginning of the semester, I and the other two openly queer students were pleasantly surprised when
two of the staff suggested forming a GSA. I admit, after my last experience with a GSA – in my high school, our
membership was me and twelve or thirteen very nice straight girls – I wasn’t incredibly enthusiastic, nor totally
sure why I would need a GSA at this point. I have been happily out for more than 5 years and my time at Oberlin College, a very liberal and queer-friendly school, has thus far been largely free of any painful or difficult moments surrounding my sexuality.
I went to the first GSA meeting, nonetheless, and had a wonderful time. It ended up just being me, the other
two queer students, and Antonio, Marisela, and Ann – the three openly queer staff. Some of our straight
friends on the program had considered going, and they would have been welcome, but a part of me was glad
that it turned out to just be the 6 of us, and that we could speak openly about our experiences as queer people
and know that everyone would be able to understand. We continued to meet on a biweekly basis, and our activities have so far included attending performances by queer musicians, going out to queer bars together, and
sharing our coming out stories. As I spent more time in Mexico, I started to see that being queer on this program meant something completely different than being queer back at Oberlin.
The majority of the other students on our program, while kind and well-intentioned, initially knew very little
about LGBT communities and cultures for the most part. While they have been very accepting of us and open
to learning, there was a lot that they didn’t understand right off the bat. Moreover, being in a predominantly
Catholic country that has traditionally silenced and excluded LGBT people, and where my command of the language is far from perfect, has made me feel less able to share my identity and experiences with people I meet
and more prepared to encounter homophobia. All of a sudden, having the GSA started to take on new meaning
for me, and I realized how important it was to have that space, and eventually also to have a queer homestay. I
certainly wasn’t expecting it to be this way, but being on this program has given me a renewed sense of queer
identity and a need to actively seek out queer community. I am incredibly grateful for the support and outreach from the queer staff here; they are amazing and they have made this experience a lot easier and more
special than it would have been otherwise.
Night Life/Going Out by Mia
Going out to bars and clubs is an important part of most college students’ abroad experiences. For queer students at CGE, the program provides a list of LGBT-friendly establishments, which we have utilized this semester. Through some good, bad, tough, tense, and downright fantastic experiences, we have discovered that just
because a bar/club is queer, doesn’t mean it doesn’t have problems. As a supplement to the list in the program
manual, here’s an up-to-date synthesis of our going out experiences. As a disclaimer, we are writing this as
three cis-gendered students, two women and one man, two white identifying and one light-skinned person of
color, so we only claim to able to speak from our own experiences and positionalities.
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
Enigma: A chill bar spot patronized by mostly men, with a handful of women. Mostly older folks in their
thirties. Gendered bathrooms (men and women) with stalls. Thursday-Saturday features, “La Gorda,” an
amazing singer and great drag queen. She rocked the show. Try to get reservations, because tables fill up
fast.
 El Barecito: Super cute hobbit-sized bar with AMAZING mojitos and a wide variety of out of the ordinary
snacks. Very nice wait-staff and owned by a gay activist. One (adorable) bathroom for people of all genders that locks. A little pricey, but worth it. Great place to support. Best on weeknights when it is less
busy.
 Oxygen: If you want to dance, this is the place. Super classy spot and yet also super accessible for our
group. Great male wait-staff, who are usually shirtless and above-average attractive. Again, mostly patronized by men, but younger, twenty-somethings, and is a comfortable safe space for women too. Gendered,
but flexible bathrooms. Doesn’t get started until around 1. Techno music mostly (classic gay), but the DJ
has been known to play reggaetón upon request.
Important CGE Staff Comment : Due to recent drug-related violence in both “straight” and “queer”
bars and nightclubs, the only place listed above that we are certain is not involved in the drug trade
is El Barecito. Therefore, it is the only one that staff feels is safe at this time.
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For “Straight” Students
By Nora Smith and Stephanie Jackson
Many "straight” (heterosexual) students from the United States who come to Mexico experience much of the
same dating behavior that they have experienced in different parts of the United States. However, many past
students have also commented that the differences in gender roles, expectations between men and women,
and the ways in which sexism or machismo is made manifest in Mexico complicate going-out etiquette and the
types of relationships they have been able to have while living here. For example, many of us have found it
harder here to develop platonic friendships with people of the opposite sex than we did in the U.S.
The semester programs in Cuernavaca provide many opportunities for you to actively engage with your community. This includes interactions with your host family, with your supervisor and colleagues at your internship
placement site, and with strangers and new friends while enjoying a night out on the town. If you appear to be
a foreigner, you may also find that you are “hit on” more often than you were at home, now that you are in a
society that has a legacy of foreign conquest and frequently privileges foreigners.
Additionally, you will most likely notice very explicit public displays of affection on the streets, in parks, or in
other public places. It is important to know that PDA is often determined by Mexican police to be “indecent
public behavior” that violates Mexican law and can provide a pretext for harassment, fines and even arrest. So
even if you see others doing it, think twice about engaging in PDA if you could stand out as a foreigner. Moreover, please keep in mind that some of your peers who identify as lesbian, gay, bisexual, transgendered, or
queer (LGBTQ) may not be able to engage in similar activities based on cultural norms and the fear of hate
crimes that could be committed against them.
As in the United States and many other countries, dominant Mexican society is heteronormative, and therefore, most people will probably assume you are heterosexual whether you are or not. As a result, you may find
new or different ways in which heterosexual privilege is made manifest and find yourself confronted with a
myriad of overwhelming situations as you exercise your heterosexual privilege. Therefore, as straight people
ourselves, we encourage you to be extra thoughtful when deciding what clubs and bars to visit, as some of
your LGBTQ peers and friends might not feel as comfortable in highly sexualized, heterosexual environments.
It is important to recognize that although there are a number of bars and other forums in which queer people
can socialize, the majority of nightlife caters to the heterosexual crowd. You should be aware of these dynamics when choosing which places to frequent because lack of awareness has sometimes led to hurt feelings within previous student groups.
Since you will probably be taking classes together and spending much of the semester living together with students of diverse sexual orientations, it is especially important to recognize how your decisions regarding nightlife affect the rest of your community, which will undoubtedly include people from many different backgrounds, identities, and positionalities. If you are someone who identifies as straight, we encourage you to be
extra sensitive and intentional about your personal choices and interactions both within CGE and the larger
local community in Cuernavaca, in order to avoid the perpetuation of heterosexual privilege.
For resources on combating heterosexual privilege, we encourage you to check out the following websites:
 http://blog.shrub.com/archives/dora/2007-03-09_554
 http://www.gvsu.edu/allies/index.cfm?id=80A9A5FE-B2B3-A1F9-8E72D26BEC8834DE
 http://www.utexas.edu/diversity/ddce/gsc/downloads/resources/
Combating_Heterosexism_Homophobia.pdf
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The GSA (“Gay-Straight Alliance”) in Cuernavaca, Mexico
What is the GSA?
The “Gay-Straight Alliance” (GSA) is part of a national network in the United States that is geared towards
“empowering youth activists to fight homophobia and transphobia in schools.” (http://gsanetwork.org/ ). The
GSA at CGE-Mexico shares the values and mission of the GSA network.
The GSA at CGE-Mexico is an alliance of GLIBTAQQ (Gay, Lesbian, Intersex, Bisexual, Transgender, Asexual,
Queer, and Questioning) and “straight” (heterosexual) students, faculty, and staff who are committed to trying
to provide an open and affirming space for GLIBTAQQ-identified students and those who are questioning their
sexual identities. This is particularly important in this context because many GLIBTAQQ students have been
able to “come out” in their own universities or home communities and are now afraid of having to go back
“into the closet” while studying abroad. At the same time, others may never have been able to live “out of the
closet” and long for spaces where they can be accepted for who they are. This is NOT an exclusive group! ANYONE who shares the values of the GSA is WELCOME to join! In fact, students, faculty, and staff at Universal
Language School have also been invited to attend. :-)
GSAs Strive to:

“Create safe environments for students to support each other and learn about homophobia and other oppressions
 Educate the school community about homophobia, gender identity, and sexual orientation issues, and
 Fight discrimination, harassment, and violence in schools.”
Why GSA Groups Are Important to Establish:





GSAs groups provide GLIBTAQQ students with a safety net and an open space in which to socialize and enjoy each other’s company, as well as that of straight allies.
GSA groups can help GLIBTAQQ students break through the isolation to find support from peers, faculty,
and staff.
GSA groups unite GLIBTAQQ students, straight allies, and members of the community who are committed
to making the world safer and more accepting of GLIBTAQQ people.
GSAs draw on the courage of GLIBTAQQ people and the commitment of straight allies working in partnership to build bridges.
“Strong, well-supported GSAs can have a major impact on the education environment and possess the
power to transform individuals, school cultures, and educational institutions.”
Moreover, GSAs are necessary because far too many GLIBTAQQ students “face pervasive harassment and violence in schools`” and universities “because of their actual or perceived sexual orientation or gender identity.
Research shows that youth harassed on the basis of sexual orientation are:
 More than twice as likely to report depression and seriously consider suicide
 More likely to report low grades, smoke, drink alcohol or use drugs
 More likely to become victims of violence
 3 times as likely to carry a weapon
 3 times as likely to report missing school in the last 30 days
 While youth who are harassed report weaker connections to school and less support from teachers and
other adults, research shows students with GSA clubs at their school feel safer and more supported.”
Why did CGE-Mexico start a GSA?
Because it is a starting point to create a safe space for a group that has been oppressed and discriminated
against in both U.S. and Mexican society.
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Because we tend to receive many GLIBTAQQ students, we have tried to open study abroad up to GLIBTAQQ
students, and are trying to respond to the suggestions of prior GLIBTAQQ students.
A Comment from a Former CGE-Mexico GSA student member:
As I spent more time in Mexico, I started to see that being queer on this program meant something
completely different than being queer back at Oberlin. The majority of the other students on our
program, while kind and well-intentioned, initially knew very little about LGBT communities and
cultures for the most part… Moreover, being in a predominantly Catholic country that has traditionally silenced and excluded LGBT people, and where my command of the language is far from
perfect, has made me feel less able to share my identity and experiences with people I meet and
more prepared to encounter homophobia. All of a sudden, having the GSA started to take on new
meaning for me, and I realized how important it was to have that space, and eventually also to
have a queer homestay.
Can CGE-Mexico start other groups in addition to the GSA?
Yes! CGE-Mexico faculty and staff are completely open to creating other groups of interest to students.
If you are interested in starting something new, please share your interest with the director or any of the faculty and staff! :-)
Details and Logistics re the CGE-Mexico GSA
IF there are students interested in participating in a GSA this semester, the group will try to meet approximately every other week and mix discussion of topics that the students are interested in with cultural events and
activities.
Past CGE-Mexico activities have included the following:
discussion of GLIBTAQQ life and GLIBTAQQ-friendly spaces in Mexico
sharing of coming out stories
attending a drag show
going to a concert by a gay flautist and activist
watching and discussing the movie Milk and the movie For the Bible Tells Me So
celebrating birthdays of group participants
visiting the HIV/AIDS education organization Grupo CD4 and the headquarters of the magazine Queernavaca
Please use your imagination to come up with suggestions for themes, activities, and outings! All ideas are welcome! :-)
Possible Agenda for First Meeting IF anyone is interested in forming a GSA this semester:
 Icebreaker
 Purpose of GSA
 Interests
 Brainstorming for Semester: Discussion topics, movies, outings, etc.
 Norms of GSA participation (These will be set together: One suggestion is that people check it out for the
first one or two meetings but then make a commitment and that new members not come and go after that
so that we can create an environment of trust. Obviously, if someone gets sick and can’t attend, that’s understandable, but the idea is to have an ongoing group with a high level of trust.)
 ICE CREAM :-)
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Diversity in Mexico
Race/Ethnicity
Mexico is an extraordinarily diverse country in ethnic and cultural terms. Over 60 different indigenous groups
exist, many of which maintain their own language, and they make up 10-30% of the population today, depending on the statistics one consults. These groups are concentrated in the central and southern regions of Mexico, though some also live in the northern region. Over 60% of the Mexican population is mestizo—a mixture of
Spanish and indigenous blood, and approximately 9% are of European descent. During the colonial period, African slaves were brought to Mexico and their descendants live in Mexico today, many of whom mixed with the
indigenous people and the Spaniards. These groups were brought to the coastal areas of the states of Veracruz,
Guerrero and Oaxaca, where strong Afro-Mexican communities exist today.
The indigenous and the Afro-Mexican people are subject to blatant racism in Mexican society, and many mestizo people also experience racism to varying degrees, depending on their skin color and class background. However, many Mexicans don’t believe that racism exists in Mexico; instead they blame any discrimination that
does exist on classism. In Mexico, racism is closely linked to classism. This means that Mexican people skinned
and the poorest people in Mexico. The discrimination these groups experience is based on skin color, socioeconomic class, and cultural background.
In early 1992, the Mexican Constitution was amended to include f the multicultural character of the Mexican
nation. The Zapatista movement in the state of Chiapas, which made its first public appearance in January
1994, has brought many of these issues to national attention. As a result, national networks of indigenous organizations gained strength and numerous organizations to recover Mexico’s black identity, known as the
“third root”, are currently growing.
“For me, learning about the third root, the Afro-Mexicans, was the most significant experience (of
travel to walking down the streets in Cuajinicuilapa, I saw my own face. And although our struggles and contexts of life are drastically different, I felt I could relate to Mexico a little better because of these communities.” ~ Student, Duke University
In addition to the indigenous and Afro-Mexican population within Mexico, people have settled in Mexico from
different parts of the world including the Philippines, the Middle East, France, Italy, China, Japan the United
States and others. People of Arab descent have had an important influence on Mexican society and culture. In
addition, many Jews fled the inquisition and pogroms and later the Holocaust in Europe to settle in Mexico. In
the 1950’s many U.S. citizens sought refuge in Mexico during the McCarthy period of political persecution.
More recently, Mexico granted exile and refugee status to many Central and South Americans who left the dictatorships and civil wars in their countries. These groups experience varying levels of acceptance and/or discrimination.
Discrimination
Students of color who study in Mexico often find that the expressions of racism are different than the ones
they might experience in the United States. Some Mexicans have stereotypes that originate in television programs they watch or in their own experiences as migrants in the United States, and don’t hesitate to express
these stereotypes openly. In Mexico it is much more socially accepted to comment on people’s physical characteristics than in the United States, where students may be accustomed to more insidious forms of racism that
try to conform to “political correctness”. Others express a type of fascination that some students find offensive—for example, African-American and Asian-American students have experienced repeated stares on the
street, and Latino students are sometimes looked upon in condescending ways if they don’t speak Spanish fluently.
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Some Mexicans are quick to point out to Latino students that they are “different” from them because of the
fact that they live and study in the United States and thus experience (from their perspective) more privilege
than the majority of the Mexican people.
“Before coming to Mexico, I was very excited to connect and find my father's culture, and when I
arrived I immediately felt rejected. I realized that when I am in the US, they treat me badly because I am Mexican, and here (in Mexico) they treat me badly because I am a gringa." ~ Mexico
semester student
Some former students have said that reassess how they identify themselves with regard to race and ethnicity
while others have indicated that it helped them deepen the identities with which they arrived. While their
overall experiences were very positive have also been very emotional at times. This is why it is important to
have support structures in place before coming to Mexico.
“I’ve particularly liked the excursions. We’ve met with a wide variety of people representing diverse perspectives that challenge my own and make me grow. My favorite guest speaker was Nadia Alvarado, an Afro who
taught us about the minority population of African descent in Mexico. That hit home so much because it personally touched experience…My time here has expanded my cultural consciousness. Being here has also
strengthened my personal identity."
~ Student, Augsburg College
Many white students feel discomfort when Mexicans they don’t even know will call them “Güera” or “güero,”
which are terms used in Mexico to identify light-skinned people, including light-skinned Mexicans. Most Mexicans would not consider these terms insulting but rather just an identifying characteristic of the person.
I had always heard about "white privilege" in my classes but it wasn't something I ever really
thought about. My semester in Mexico really opened my eyes to my white U.S. privilege and at
the same time, challenged it." ~ Student, Augsburg College.
Religion
As a result of the Spanish conquest, Mexico is a predominantly Catholic country (about 89%). Nonetheless,
Mexican Catholics vary widely in the degree to which they actually practice religion. Moreover, the Catholic
Church in Mexico includes a diversity of perspectives which range from people who openly practice and promote a progressive form of Catholicism known as liberation theology to those who are part of the conservative
Opus Dei movement. Many indigenous groups in Mexico identify as Catholic, but also incorporate indigenous
traditions—a pratcice known as “syncretism.” Evangelical and protestant denominations also exist in Mexico,
as well as Mormons, Jehovah’s Witnesses, Jews and Muslims.
"Spending a week in Amatlán something I’ll never stop processing. Even though I’m an atheist, it
was amazing to live in such a spiritually powerful place. I felt great spiritual energy there. Also, I
got to stay with two elderly gay men who which is something I’d never experienced in the U.S.
They are now my adopted grandparents." ~ Student, Augsburg College
It is common for Mexicans to assume that people from other countries are Christian, so students from other
religions may find this surprising or even experience discrimination. For example, it is not unusual for someone
to respond “The Jews killed Christ” when a student openly identifies as being Jewish. Unlike the United States,
Mexicans tend to distinguish clearly between Catholics and non-Catholics. However, even though some Mexicans may not have much knowledge about other religions besides Catholicism, many are keen to learn when
presented with the opportunity. In Cuernavaca there are many Catholic and Protestant churches, some of
which hold services in English. An orthodox synagogue exists in Cuernavaca, and other opportunities exist in
Mexico City for those interested in attending Jewish services.
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"As a Jewish student, I was at first unsure abroad program organized by a Lutheran college. At
times, it was difficult to be separate from a larger Jewish community both on the program and in
Cuernavaca. However, the Crossing Borders program ended up being an incredibly spiritual experience for me, affording me the opportunity to engage with Judaism on a personal, political, and
academic level I definitely hadn't anticipated and greatly increasing my commitment to religiously transformation." ~ Student, Earlham College
Gender and Sexual Orientation
While “machismo” still permeates Mexican culture in many ways, many Mexican men and women are working
to change this. Mexico has an important feminist movement, which includes not only middle and upper class
Mexican women, but indigenous and poor women as well. In places men have organized to combat their own
sexism and violence against women. Women participate in social and political organizations on many levels and
gradually more women are being appointed to high-level government and business positions. In recent years,
the three major political parties in Mexico adopted quota laws to advance the political participation of women
within the parties and as candidates in elections. Many human rights groups are organizing to demand justice
and put an end to the feminicides in Ciudad Juárez.
The Lesbian, Gay, Bisexual and Transgender (LGBT) movement in Mexico is also growing rapidly. Although discrimination and even hate crimes against the LGBT community exist nation queer-friendly city. There, the LGBT
community has organized a Gay Pride parade since 2005. Moreover, public establishments where the LGBT
community is welcome, including numerous gay and lesbian bars a multiplied in recent years, as have articles
about LGBT themes in national publications available to the general public.
“I feel like Cuernavaca has a really good network of LGBT On the nightlife side of things, it’s exclusive.” ~ Student, University of North Carolina.
This is a particularly exciting time for queer people to study in Mexico, as laws have recently passed that enable
same-sex civil unions and give LGBT couples, as well as unmarried heterosexual couples, the right to make
medical decisions for their partners and list them as beneficiaries of pensions and inheritances. Although these
laws do not afford same-sex couples with important legal rights such as social security or adoption, many LGBT
people in Mexico are celebrating them as important steps forward in the struggle for human rights.
“This program is definitely a safe space for LGBT students. My participation in this program was
very important for me, no development, but in my personal development. Because the program
and the staff were so queer-friendly and queer comfortable with my identity as queer than I felt
when I first came to the program. I am thankful that I was able to have such a positive, affirming
experience studying abroad with CGE.” ~ Student, Wesleyan University
Both men and women have sometimes found it difficult to adapt to what seem like more traditional gender
constructs than those to which they are accustomed in the United States. For example, women students often
become angry and/or frustrated by the catcalls they receive on the street, though learning how to deal with
these in another language can become an empowering experience! Similarly, male students have sometimes
expressed frustration that they be expected to conform to “macho” standards. Transgendered students and
others who defy traditional gender binaries confront particular challenges as transgendered people are largely
rendered invisible in Mexico. Not all queer students may feel comfortable disclosing their gender or sexual
identity in Mexico, though the staff at the Center for Global Education can provide support in this regard. Lesbian and gay Cuernavaca and the surrounding areas.
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Ability
Cuernavaca is built on a number of mountains and ravines thus making it difficult for people with mobility issues to get around independently.
Further Readings on Racism and Discrimination in Mexico:
- Romina by Nadia Alvarado Salas, Acapulco, Guerrero, Mexico
- The Chocolate Colored Boy by Nadia Alvarado Salas, Acapulco, Guerrero, Mexico
Addressing Diversity in Mexico
The staff at all the Center's sites has a commitment to diversity and each site implements this commitment in
different ways. For example, in Mexico, the staff has carried out workshops for host families and language
school instructors on a number of diversity issues so that these people, who have prolonged and sometimes
close contact with students, are more sensitive to diversity issues and cultural differences they may encounter
as they interact with students. Additionally, we often invite host families events in which students participate
regarding these issues, which enriches the learning experience for both parties. Finally, themes of sexism, racism, classism, heterosexism and other forms of discrimination are themes that are woven throughout all the
courses taught in Mexico, as well as the group reflections which take place within the living-learning environment.
Homestays are available with families that represent the diversity of the community (race and ethnicity, religion, socio-economic class, and sexual orientation).
Programming: guest speakers and excursions provide participants with opportunities to learn from and
about diverse groups within the host country, such as:
 a Nahua indigenous community leader who shares his community's culture, cosmovision, and history of
successful community organizing
 the first openly lesbian member of Congress in Mexico and Latin America.
 a member of the Afro-Mexican community
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MEXICO
Cuernava-
U.S. State Department Country Information
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Educational Philosophy of the Center for Global Education
Our Mission: The mission of the Center for Global Education at Augsburg College is to provide cross-cultural
educational opportunities in order to foster critical evaluation of local and global conditions so that personal,
organizational and systemic change takes place leading to a more just and sustainable world.
Goal of Our Educational Programs: We strive to offer academic semester programs which are:
 Rigorously academic, * Intercultural, and * Experiential, * Transformative, * Holistic,
Basic Assumptions: The goal of all educational programs should be the empowerment of the student to work
for personal and social transformation as s/he best sees fit. The purpose of study abroad is to empower and
prepare students to become global citizens.
Principles of Liberating and Transformative Experiential
Education:
Process: The best kind of learning is learning how to learn.
Community: Learning takes place in the context of community.
Content: Liberating education takes place when the content of the curriculum is made real through experience and
includes dialogue with people whose voices are underrepresented in higher education.
Critical Analysis: Liberating education requires critical
analysis of experiences in order to make the experiences
educational.
Action: Liberating education encourages individuals to live
as active agents in history, and hence, fosters social transformation rather than the maintenance of the status quo
We Strive To:
1. Create an environment in which instructors and students collaborate together as "co-learners."
2. Build a community of co-learners by fostering an environment in which diversity is respected, everyone
feels safe to be who s/he is, to express her or his opinions
and beliefs, and to learn.
3. Value all different learning styles.
4. Encourage students to strengthen both affective and cognitive learning skills.
5. Value the knowledge and experience of the students by
encouraging them to reflect upon prior experiences and
relate them to new experiences and new ideas.
6. Strengthen intercultural communication skills.
7. Create opportunities for students to listen to the experiences and perspectives of those whose voices are not always represented in academia. (We try to expose people
to varying perspectives but our emphasis is on exposing under-represented voices in order to broaden
the diversity of perspectives.)
8. Work with the "generative themes" of the group as they emerge.
9. Encourage individuals to reflect upon their personal goals, learning styles, and action plans, and to work
with instructors to meet these both within and outside the context of the courses.
Pillars of CGE Pedagogy
What is unique about CGE program?
They are rooted in community-based learning, which is grounded in the direct dialogue that occurs between
participant and members of h local communities in both rural and urban settings. These exchanges highlight
the differing perspectives of diverse members of local communities and expose learners to multiple
worldviews and priorities. This lays the groundwork for subsequent personal and collective reflection and
leads to greater intercultural understanding and dialogue. Community-based learning is one of the foundations of transformative education.
Pillars of CGE Pedagogy
CGE’s pedagogy is:

Intercultural
CGE draws upon the diverse backgrounds of participants, students, faculty, staff, and community members with a goal of raising awareness about one’s own culture(s) and the complexities of diverse cultures
within other countries. Because knowledge is culturally constructed, our programs broaden the base of
what are commonly considered to be valid sources of information by facilitating encounters with people
who have been marginalized. Our programs are not 100% immersion, nor are they devoid of contact with
people form the United States.

Experiential
CGE believes in reflection upon prior knowledge as we engage in new experiences. Critical analysis of experiences is a must because experiences alone are not truly educational. Our programs intermingle a variety of activities, such as story-telling, dialogue with host families and a range of community members,
small group work, excursions, lectures, internships, films, and the use of music and the arts with other
hands-on experiences.

Holistic
CGE is committed to both intellectual and emotional learning. We encourage people to reflect upon how
they learn best and to grow outside of their comfort zone. Our programs are developed with different
learning styles in mind.

Analytical
CGE encourages participants to critically analyze multiple perspectives and develop their own viewpoints.
Our experiential interactions, combined with background reading and research to ascertain the validity of
information, provide the basis for critical analysis of multiple sides of an issue.

Transformative
CGE believes that the purpose of education is to create a more just and sustainable world. We expose
learners to a wide range of perspectives, particularly those held by people who are historically marginalized, because those encounters can be transformative. Our goal is for learners both the engage in their
own transformation and to act to bring about the changes they envision for tour world. Transformative
education leads to greater personal and social responsibility of all involved in the educational process.
Tools for Reflection and Analysis:
Journal Writing
Keeping a journal during the program will help you reflect upon your experiences on a day-to-day basis, and
can serve as your "long term memory" after returning home.
Consider beginning your journal before the program begins. Reflect on how you are feeling about your upcoming journey, on your expectations for the seminar, on the questions that you hope to have answered.
One of the key players in the upcoming program is YOU. It is your eyes that will see, your ears that will hear,
your personal history and education that will interpret what you see and hear. As you prepare for the experience, ask yourself some of the following questions. Taking time to jot them in your journal can be a way of
charting your journey.
In a journal, it is helpful to keep track of your observations. Build a detailed picture which recaptures the
breadth of the experience. What happened? What happened to you? How did you feel? Include ideas, feelings, intentions, as well as actions you took and your reasons. The point is to get a complete documentation of
the facts of your experience.
Why am I taking this journey?
What does that experience tell me about preparing
for and experiencing the upcoming semester?
What am I anticipating most about this program?
What are my fears about the upcoming semester?
What characteristics about me will help me make
the most of this new experience?
What are my key questions?
What are my hopes for the world?
When did I have an experience in the past when I
took a similar journey?
Who are some of the people I wish could accompany
me on this program? Have I told them? What are
some ways they can accompany me?
What was the effect of that experience on my life?
How can the students with whom I will be traveling
be helpful to me during this semester?
Reflect on questions such as the following: What has affected you most deeply? Are you hearing what you expected to hear? What new questions are being raised for you? What ideas are most challenging for you?
What are you learning about yourself? How do you feel about being in a new country? Is the group as you
imagined it to be? What contributions can you make to the group? What can you learn from other students?
Allow a pattern of meaning to emerge. How does this experience fit into your life story? What is its meaning
for you? What in this experience can you reasonably expect that others will be able to share? What is the
most important learning you want to take home with you? How has this experience affected your beliefs?
Your values?
During the semester it is helpful to find quiet time, and to look back on what you wrote. You might choose to
add notes in the margins or with another color pen. Reflect on ideas which are challenged, questions answered, hypotheses confirmed. Look for recurring themes, feelings, things that have been valuable, and
things that have not been helpful.
The journal is a wonderful help both in processing the experience as it is happens and in aiding you to remember this very powerful experience of people and places from another part of our world.
Once the program begins, some things to record include:
1. Notes from speakers (time, date, name of speaker, place and some quick visual identifiers with each entry);
2. Specific quotes;
3. Day-to-day agenda;
4. Sounds, sights, smells which you are experiencing;
5. Questions which arise;
6. Experiences which happen outside the formal schedule;
7. Dreams;
8. Stories, poems, sketches;
9. Hopes and visions you have for the people you meet and your loved ones at home;
10. Commitments you make to yourself or others especially as they relate to your life back
home.
Analyzing an Issue
Throughout the program, there will be many opportunities to ask questions of resource people. The quality of
your learning experience will depend on how well you are able to interact with the learning experience provided to you. The way in which the questions are asked is important. There are open-ended questions which elicit explanations. An example is, " In your opinion, what is the difference between the land reform programs in
El Salvador and Nicaragua?" There are also questions which require yes-and-no answers. There is a time for
each type of question. Try to think through what the situation is and which type of question is more useful.
Social analysis involves:
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Identifying the issue or situation to be studied.
Organizing information to clarify the problems, the possible solutions and their implications.
Tracing the general causes or effects of these issues including historical causes.
Seeing the connections - between personal problems and larger social forces, between social forces and
political-economic forces and between the forces themselves.
Discovering new questions that need to be asked.
Questions to ask when doing a social analysis:
The situation
 What are the facts and figures of the situation? What are the sources of this data? What are their biases?
From what or whose perspective do they view the situation?
The actors or players
 Who are the key players? Who has the power?
 How do different actors define the problem? What are their different strategies for change
Additional questions
 What is the best possible future scenario? The worst possible scenario?
 What questions remain?
 What are my values and assumptions? How do they influence my perceptions?
Social analysis involves processes by which we try to get to the root causes of a concern or situation.
Social analysis is concerned with issues such as hunger, unemployment or inflation. It looks at these issues by
considering the policies which affect these issues. It also considers the economic, social, political and cultural
structures of a society, ultimately reaching beyond issues, policies and structures to the system in which all of
these are interrelated.
Discerning What is “True”
How do you know whom to believe or what to believe? For the experienced as well as the novice prober, discerning the truth is a constant challenge.
During the program, you will be presented with a diversity of information, opinions and situations. You will
encounter contradictory points of view. Some resource people will work from organized outlines; others will
tell personal stories. This variety may be confusing; there will be no one to tell you what to believe. The final
responsibility is on the student to discern what is true.
Read the following quotations. As you try to understand them, think through your process of discernment and
the criteria you use. Following the statements are questions that you may find helpful to incorporate into your
probing.
The first statement was made by a peasant farmer, Julio, to a group of North Americans in August of 1983 at a
farm outside the town of Estelí, Nicaragua. Before the revolution, Julio worked on a farm which was owned by
the Somoza family. After the insurrection, Julio and thirteen other peasants were given use of the land. They
formed a cooperative farm and now raise cabbage and corn.
"Before the revolution, there was plenty of meat in the shops, but we could not afford to buy it. Now there are
meat shortages because everyone is able to buy."
The second statement is an excerpt from an article which appeared in The New Republic, October 8, 1984. It
was written by Robert S. Leiken, senior associate at the Carnegie Endowment and the editor of Central America: Anatomy of Conflict.
"One of the most depressing aspects of our trip [to Nicaragua] was to hear from so many that their lives are
worse today than they were at the time of Somoza. Before the revolution Nicaraguans ate well by Central
American standards. Thanks to the country's fertile soil and its small population, even poor Nicaraguans were
accustomed to beef and chicken. Now consumer goods available to the masses in other Central American
countries are no longer obtainable."
• What is your first reaction to the statements? What makes sense to you? What is confusing?
• Who is the author? Where did the author get information? What is the bias of the author? What is at stake
for the author?
• For whom was it written or said? What is the author's motive?
• What do you think is the truth of the statement?
Culture Shock
Going abroad can be one of the most exhilarating learning experiences of a person’s life; it can also include a
series of bewildering and frustrating incidents that leave you longing for home and leaves those stateside feeling helpless. Aside from basic preparation for a trip, it is valuable to take some time to investigate what you
are likely to encounter, so that you can better understand and enhance your study abroad experience.
While there are common themes in intercultural adjustment, keep in mind that individuals may experience
these phases differently depending upon such variables as individual personality, prior experience, and program length.
BEFORE: THE PRE-DEPARTURE EXPERIENCE
During the pre-departure phase, you may experience the following:
 Application Anxiety: When waiting for an opportunity to go abroad, you may experience anxiety over your
chances of selection and your ability to handle this new opportunity. During this time, you may anticipate
cultural differences but have only a superficial awareness of potential adjustment problems.
 Selection/Planning: Upon hearing that you will be going abroad, you may experience a tremendous elation
coupled with pre-departure frustration in dealing with such items as travel and financial arrangements, or
applying for a visa. During this stage expectations are high, and the pre-departure proceedings and arrival
introductions may be both overwhelming and exciting.
A Sense of Purpose
It is important for you to identify goals and objectives in order to plan for your experience and mitigate some
of your anxiety or apprehension.
Following are some questions that may help you clarify before you leave what you hope to accomplish while
away:
1. Who am I? (awareness of personal beliefs and attitudes)
2. Where do I come from? (awareness of U.S. cultural beliefs and customs)
3. Where am I going? (awareness of foreign culture customs, behaviors, and values)
4. Why am I going? (to practice a foreign language, interest in foreign countries, to see famous sights, to
leave the U.S., etc.)
5. What am I willing to consider? (How open will I be to different ways of doing things? Will I “try on” some
of the behavior and values of the foreign people?)
DURING: THE ON-SITE EXPERIENCE
Cultural Differences: What Are They?
We are surrounded by elements in our own culture that influence who we are and how we relate to the world.
Because we have grown up with this culture, we are comfortable in it. Our values and attitudes have been
shaped by our experiences in our native culture. What happens when we suddenly lose cues and symbols that
orient us to situations of daily life? What happens when facial expressions, gestures and words are no longer
familiar? The psychological discomfort that one feels in a foreign situation is commonly known as culture
shock. This is a reaction to differences one encounters in a foreign culture and can consist of many phases as
described below.
Reactions to Cultural Differences
Most study abroad participants will experience some form of culture shock. However, some might experience
it after only two days in the host country, others not until three or more months into the their stay, even others may never experience it. In addition, the concrete indicators of culture shock vary from individual to individual. The following are the most commonly identified phases of culture shock:
 Initial Fascination: Upon arrival, you may experience a state of euphoria wherein surroundings seem glamorous and exotic, and you feel that you are the focus of attention and activity.
 Initial Culture Shock: The initial fascination and novelty of the new culture often fade as you settle in, and
you may enter a decline known as initial culture shock.
 Surface Adjustment: After this initial “down,” which may last a few days to a few weeks, adjustment takes
place and you settle into your new surroundings. Your language skills begin to improve and it is easier to
communicate basic ideas and feelings without fatigue. You also often develop a small group of friends and
associates that helps you feel integrated.
 Feelings of Isolation: At some point, however, the novelty wears off completely and the difficulties remain.
Frustration increases, and a new and more pervasive sense of isolation can set in. Many times this period
is accompanied by boredom and a lack of motivation as you feel little stimulus to overcome deeper and
more troublesome difficulties. Unresolved personal issues often resurface during this stage.
 Integration/Acceptance: When you are finally at ease with professional or academic interests, as well as
language, friends, and associates, it is easier to examine more carefully the new society in which you are
living. Deeper differences between you and hosts become understandable, and find ways of dealing with
them. You may experience a lack of true friendships but nonetheless appreciate all that the host culture
has to offer. As you become more integrated into the surroundings, you come to accept both the situation
and themselves in it, allowing you to relax and feel at home.
 Return Anxiety: Once you are settled in, the thought of leaving new friends and the community raises anxieties similar to those felt before departure. You begin to sense how much internal change has occurred because of the experience, and apprehension may grow at the thought of returning home to people who
may not understand these new feelings and insights. You may even feel guilty for wanting to stay, knowing
that there are people waiting anxiously at home.
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changes in sleeping habits
disorientation about how to work with and relate to
others
language difficulties and mental fatigue from speaking and listening to a foreign language all day
feelings of helplessness, hopelessness
loneliness
unexplainable crying
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homesickness, feeling depressed
getting angry easily
decline in inventiveness, spontaneity, or
flexibility
stereotyping of host country/culture
increase in physical ailments or pain
compulsive eating or lack of appetite
inability to work effectively
boredom
Culture shock may manifest itself in one or many of the following forms:
Emotional and physical reactions to these various phases will influence how one relates to local citizens. Excitement and fascination with the host country’s behavior and customs will help to pave the way for positive
interaction. Conversely, hostility and aggression towards those “strange and un-[U.S.]American” customs perpetuate the “ugly [U.S.]American” image and cause host nationals to remain at a distance.
Taken from “Study Abroad Guide for Study Abroad in Montpellier.” The Global Campus, Institute of International Studies and Programs, University of
Minnesota.
Cultural Guidance for Sojourners
I’m a little nervous about going to a place I've never been before.” “I don't speak Spanish very well.” “I've never
been anywhere in Africa.” “I don't know what's right and wrong to do there, and I think I'll feel out of place.”
These are thoughts were voiced by students considering participating in a semester program sponsored by the
Center for Global Education at Augsburg College. In expressing their anxieties about crossing cultural boundaries, they articulate feelings that some program participants are reluctant to acknowledge.
In actuality, many participants find that there is less cross-cultural interaction during the program than they had
anticipated. For much of the scheduled time, you will be together with the other students. And at most sites,
Center programs are arranged by U.S. Americans for U.S. Americans, so the program takes a very "North American" shape—the scheduling is intense, most activities have a well-defined purpose, and all presentations are
either given in or translated into English.
So although the schedule includes some experiences which are explicitly cross-cultural (such as the family stays),
many of the intercultural aspects are less readily identifiable, sometimes causing unrecognized strain. There are,
however, ways to prepare for adapting to inter-cultural dynamics on the program. Among these are: 1) recognizing common reactions to cultural differences; 2) familiarizing yourself with general cultural themes in host country; and 3) heeding some specific pointers from past program participants and Center for Global Education staff.
Crossing Cultural Boundaries
In our home contexts, we are adept at drawing on cues to make sense of our experience and to figure out appropriate ways of behaving. We generally know what other people mean when they speak our language, when
to end a conversation, what hand motions to use to punctuate our speech, what are commonly understood
ways to drive in traffic, etc. In fact, we know these things so well that we don't think about them much. But
when one moves into a new cultural context, those old cues are absent. The new context has its own cues
which "insiders" know how to use. The term "culture shock" applies to the confusion and discomfort that arise
in trying to make sense of the new context and act appropriately.
Much has been written about different manifestations of culture shock. Kalervo Oberg identifies four stages of
successfully moving through culture shock to adaptation: 1) Honeymoon; 2) Hostility; 3) Humor; and 4) Home.1
In the honeymoon stage, the cultural sojourner can be enamored with virtually everything the new context has
to offer. "The people are so friendly and courteous." "The way people value their families is so beautiful." "The
tropical plants are gorgeous." "People seem so relaxed, unrushed; they really have their priorities straight."
"Despite their poverty, people are incredibly generous." "People here really know how to enjoy life."
Not everyone passes through the honeymoon stage. Some go directly to experiencing hostility.
Hostility can take several forms and can be directed at different objects.
__________
1
Cultural Shock: Adjustments to New Cultural Environments, by Kalervo Oberg, Practical Anthropology, Vol. 7, No. 4, 1960.
One form of hostility is rejecting the host culture and its people. Some common reactions, particularly from
Anglo North Americans, are: "People (systems/traffic/etc.) here are irrational." "Things are so untidy here/
people are so dirty." "People here are hypocritical; they say one thing but then do another." "Things are so
inefficient/people don't plan ahead/people are lazy." "People here are supposed to be open and warm, but
they're actually very cold." In rejecting the host culture, some people withdraw. They may do this by requiring
unusual amounts of sleep, saying they are too sick to participate in the program, or simply being silent.
Others reject the host culture by idealizing things which represent home. For example, some people focus on
traffic behavior, concluding that in contrast to drivers in the new context, drivers back home seem highly rational, considerate, and safety-conscious. What the cultural sojourner may not recognize is that traffic behavior has taken on a larger meaning for her; the seemingly chaotic driving patterns symbolize the broader confusion of culture shock. She longs for home, not because traffic seems calmer there, but because most things
there make sense to her.
Hostility may also be directed toward one's home culture. This may be difficult to distinguish from the honeymoon experience. For example, an individual enchanted with her new surroundings may conclude that, in
contrast to the people of the new context, North Americans are selfish, materialistic, cold, up-tight, etc.
The difficulty of contending with this form of hostility is that the cultural sojourner may feel she is dealing with
her new context in the "correct" way. She believes she is slow to judge things using the values from her home
context; she is flexible and open to new things and ready to affirm the value of how things are done in the new
context. But this can create hostility toward the other North Americans in the group; she rejects them and, by
making generalizations about all people from her home context, rejects herself as well.
This raises the importance of recognizing diversity among participants. Differences in economic class, education, home region, gender, race, ethnic roots, sexual preference, mother tongue and other factors can contribute to a greater diversity than may be apparent at first glance.
Without a general atmosphere of acceptance in the group--strengthened by conscious efforts to cultivate
openness to different viewpoints and experience—participants who do not identify with the majority of the
other participants can find the program an isolating experience.
Other potential objects of hostility are the program coordinator(s) or on-site staff. Natural differences in personality can be exacerbated when a participant projects some of his anxiety onto these leaders. The participant might feel his uneasiness would disappear if only the leader paid more attention to him, handled group
dynamics differently, or gave more information. He might conclude that on-site staff should have arranged a
less intense schedule, or included more visits of a certain type. Any one of these complaints may be valid, but
a participant experiencing culture shock can give these grievances disproportionate weight.
Oberg's third stage, humor, is reached when one is willing to make light of his or her confusion. Laughter eases the tension of not knowing what is appropriate or how to make sense of something. Easing the tension, in
turn, frees one to ask questions and continue learning.
The final "home" phase indicates the cultural sojourner has reached a general level of comfort with her new
context. She may still have many questions and awkward moments, but she has also grown comfortable with
a certain level of discomfort. She experiments with strategies to learn what she needs to know. She recognizes strengths and weaknesses of the cultures of both her home and new contexts.
Some general principles can be summarized:

Recognize some signs of culture shock for what they are:
- over-enthusiasm about people and things in the new context
- withdrawal
- obsessiveness (e.g., over traffic, cleanliness, being "neutral," getting a call through to home)
- complaints about people and things in the new context
- hostility toward other students or Center for Global Education staff

Recognize diversity within the group and cultivate an atmosphere of openness to different points of view
and experience.

Keep a sense of humor and adventure.

Learn as much as possible from cultural "insiders" before and during the program.
Using the Term "American"
When traveling in Latin America, remember that people throughout the Americas are Americans. Some people from the U.S. are in the habit of using "Americans" to refer specifically to U.S. citizens. You will find that in
some places the term "North American" or "Norteamericano" is used instead, although keep in mind that Canadians and Mexicans are also North Americans. Sometimes the term, "Estadounidense," or literally"United
States-an" is used. Other alternatives are "U.S. citizens" or "U.S. Americans."
A Final Word
As you prepare to cross cultural borders, remember that no matter how well you prepare, at some point you
will be caught off guard and confused. So your best preparation is to cultivate an openness to learning and a
sense of humor. The more flexible your attitude, the better prepared you will be to understand and learn from
other cultures.
Provincialism in an Age of Interdependence
The following article is taken from a convocation speech presented by Augsburg College's Fulbright Scholar-inResidence, Dr. Ali Jarbawi, at Augsburg College in May 1987.
Introduction
When I was first asked to speak on the experience of being a citizen of another culture in the United States, I
accepted the task which seemed rather easy. Afterwards I was told that the purpose is to help you pay more
attention to rising complaints from international and minority students about being objects of suspicion, chauvinism, and even hostility from their American colleagues. This task is much more difficult than I had first anticipated. Do you know why? Because to achieve the intended purpose I have to confront you with some of your
biases, challenge your perception, or lack of perception, of other peoples and cultures, and be critical of your
parochial outlook on the world which perpetuates in many a sense of superiority--a sense which when facing
other cultures is usually transformed into a feeling of ethnocentric
chauvinism.
The challenge also confronts me. For me, this task presents a challenge to be sincere and to confront you,
without being provocative, because my intention is not to provoke you, but rather to arouse in you the curiosity to reexamine some of your beliefs and attitudes, and encourage in you the interest to question some of your
assumptions and positions.
The "Global Era"
The profound surge of technological change has heightened almost every aspect of human interaction. News
travels momentarily all over the world, and people can travel from one continent to another in a matter of
hours.
It is now rather indisputable that there has been an internationalization of social and economic life. In the
United States, for example, the economy has become highly sensitive to world markets.
In day-to-day economic life, the difficulties at the supermarket cannot be resolved only by dealing with American farmers. Rather, the price of what we eat, drink, and wear is influenced by a web of global interdependence.
The growing interdependence of the contemporary world is gradually altering the interrelationships of individuals with the international system. Simply put, local issues have increasingly become planetary in implication.
It is now difficult to conceive realistically of an individual's environment being bound solely by the local community or even by the territorial state. We are truly living in the "global era."
Cultural Diversity: A Blessing, Not a Curse
The internationalization of human affairs has been accompanied by a growing realization that the world is diverse, containing a variety of peoples, cultures and religions, and that this variety is not a curse, but rather a
blessing. In fact it is through diversity, not through uniformity, that the world acquires a dynamic and rich quality. And it is through the variety of experiences, abilities, outlooks, and aspirations of its diverse people that
human progress and advancement are attained. Indeed, it is this diversity that makes our world the wonderful
world it is.
However, it seems that people of smaller nations, by and large, have come to this realization and appreciation
at a more rapid pace than people of larger nations. Living in culturally diverse, mosaically carved, and geographically small nation-states, people are compelled to face a variety of heritages as well as practical beliefs,
traditions, and customs. They learn, sometimes the hard way, to accept this diversity, learn from it, and respect it. Of course, in a few cases, they fail to do so and thus face political turmoil.
Being somewhat limited in resources, human and/or natural, smaller nation-states have also come to realize
their growing dependency on the outside world. (In tiny Kuwait there are people of 104 nationalities living
side by side.) A growing number of people of these countries have come to accept the fact that their own well
-being, if not survival, depends to a large extent on the kind of positive relations and cooperation they maintain with other
nations.
U.S. Myth of Self-Sufficiency
In contrast, larger nations, especially the more advanced and powerful like the United States, seem to be slower and somewhat reluctant in recognizing--let alone accepting--that they are becoming more and more dependent on the outside world. Many people in these nations tend to hold to a misconception, perpetuated by
the wealth, power, and size of their countries, that they are not only more advanced and powerful than others, but also that they are still self-sufficient. This misconception has led to the belief that they are not in need
of the rest of the world, thus feeling no urgency to learn about and appreciate its diversity. For them, it is the
rest of the world that is in need of them, and some go so far as to firmly believe that the rest of the world, at
least those areas with which they are most unfamiliar, are envious of them and are aligning themselves in one
way or another to strip them of what they have. Therefore, through suspicion and mistrust they try only to
know whatever is necessary and sufficient to protect themselves and their national interest. This interest,
they think, gives them the absolute right to interfere, whenever they see fit and through whatever means they
regard appropriate in the affairs of others, not basically to help those in their quest for a better life, but rather
to try and shape the world to their liking.
In essence, the view these people hold about other peoples and cultures is highly influenced by three main
characteristics: a sense of superiority, coupled with mere ignorance and double standards. Many Americans, I
am afraid, suffer from these characteristics.
Coming from a foreigner, this last remark might disturb some people and put them on the defensive. This, if it
happens, would be a mistake for two basic reasons. The first is that the critic is not necessarily an enemy. I
believe that only sincere friends are capable of initiating positive criticism. The second and most important is
that criticism should not be disregarded if it comes from an "outsider." Criticism from an "outsider"--a foreigner--does not necessarily render it invalid, or relieve listeners from the responsibility of carefully examining it.
Disregarding the criticism because it comes from an outside source is an example of ethno-centric chauvinism.
Sense of Superiority
The fact that this country is a superpower gives many of its people a sense that they are superior to others. If
their country is number one, then it must be true, that they are, as a collective or as individuals, number one.
What follows from this conclusion is that anything which contradicts or differs from the "American way of life"
is considered not only strange, but also inferior.
From this sense of superiority stems the fact that tolerance of others with a different color, religion, cultural
background, language, and even accent, is not always guaranteed. It is indeed ironic that in this nation which
prides itself on its great democratic system in which all human beings are to be treated equally regardless of
their race, creed, sex, age, national or ethnic origin, we can still find those who believe that they are superior
to others.
Within the framework of this perceived superiority, things tend to become more and more inferior if their
origin is somewhere in the southern hemisphere of this globe. Though it is a huge area in which the majority
of the human race reside, many here in the North do not bother to recognize the diversity and richness it contains, and find it rather convenient to squeeze all this variety under one general and uniform label: "The Third
World." Even the label itself is biased and loaded with ethno-centric overtones.
A foreigner in this country, especially one from the so-called "Third World" countries, is usually faced with a
culture which considers itself superior. This individual is often faced with difficulties that stem from notions
that may be inaccurate. He or she is then constantly put on the defensive in his or her attempts to contradict
notions of inferiority about his or her people and culture. In day-to-day life this individual is expected by those
who suffer from this sense of superiority to comply with the rigid rules and perform normally according to
American standards. Actually, this foreigner, who in most cases struggles with a new environment, a new culture, and a new language, does not, in the eyes of these people, deserve any "special treatment." In fact,
there are those who believe that he or she has already been granted enough "special treatment" when he or
she was allowed to enter this country. It seems that those Americans have forgotten that this country has
been and is being built by a variety of immigrants from all corners of the world.
On the other hand, those same Americans expect when traveling abroad to be granted automatic special
treatment from the moment they declare that they are Americans. They expect that all those they meet will
speak their language, understand their culture, and cater to their needs. Some of them do not even consider
it their own responsibility to try and communicate with others in the native language, and do not take it upon
themselves to understand and really appreciate others' styles and outlooks on life. This is why many Americans, while visiting abroad, shy away from experiencing their new surroundings. Instead, they actually prefer
to create a small America for themselves wherever they go. Thus, they travel aboard an American airline, stay
in an American hotel, carry with them their American Express which they expect to be honored everywhere,
and then try to observe the "natives" while traveling in air-conditioned buses from one tourist attraction to
another. It is sad to observe that not a small percentage of Americans travel abroad not with the intention of
learning about other people and cultures, but basically to visit sites.
Sense of Superiority Breeds Ignorance
The sense of superiority breeds ignorance in its bearer. Nowadays, not many Americans know very much
about the world which surrounds them, and I mean the rest of the world beside America. This is not good,
especially for the country that leads the global civilization of today. How, in the future, can Americans continue to assume the leadership of a world that they do not know much about? But, even worse, a growing number of Americans see this weakness in themselves, but fail to remedy it.
With ignorance evolves the tendency to simplify through stereotyping. Other peoples, cultures, and religions
are subjected to a severe and unfair process of standardization through which they are portrayed in stereotypical images that demonstrate a lack of understanding, as well as a lack of sensitivity. Through this process, for
example, Islam is often portrayed as a fundamentalist, and somewhat vicious religion.
Muslims--more than 800 million of them--are being projected as fundamentalists, Iranians as zealots, Arabs as
oil sheikhs or camel riders, Nicaraguans as communists, Palestinians as terrorists, Africans as lazy, and Russians
as satans.
This process of standardizing and stereotyping fails to recognize the inner dynamics and variety within each of
these people. Stereotyping is a very dangerous phenomenon, not only because it strips the individual of
unique qualities, but also because it serves as a convenient basis for undue discrimination. Individuals, groups,
and even cultures may encounter severe discrimination not because of what they really are, but because of
the stereotype they have to bear.
Many Americans resent and resist being subjected to this process of stereotyping by outsiders, but they are
amazed when "outsiders" resent and resist being stereotyped. Many Americans think that their image in the
outside world should always be clean and clear regardless of what they, or their government, do. Americans
expect the rest of the world to be most understanding, appreciative, forgiving, and compassionate when it
deals with them, while relieving themselves of the same tasks in dealing with others.
It should be apparent that no nation, no matter how strong and powerful, can exist by itself in today's world.
Interaction among peoples and cultures has become an immanent fact of this era of human history. No nation
should attempt, out of a sense of superiority, to either try to isolate itself from the rest of the world, or feel
itself authorized to intervene to structure the world to its own liking. Isolation means negative withdrawal,
and intervention means negative presence; both are extremely illusive reactions to reality, and both, I am sure,
are not welcomed or desired by others. As a matter of fact, both are damaging to oneself as well as to others.
Both of them, I must add, are destined to fail.
Leadership Based on and Cooperation
The world, at least its southern hemisphere, neither wants an isolationist United States nor an interventionist
United States. It is in need of a United States that can exert positive leadership: a leadership that can only be
exerted and accepted through policies based on coexistence and cooperation. Of course, coexistence and cooperation cannot be achieved without the understanding of a diverse world, and that requires, on your part,
more understanding, tolerance, and compassion. Indeed, nothing can be more desirable than an understanding, tolerant, and compassionate leader.
Out there are peoples who may differ from you in color, race, language, or religion. They differ in their memories, experiences, desires, and aspirations. But it should be recognized that all of them share with you a common characteristic, the most vital one. They share with you the membership in the human race, in this huge
and non-exclusive club of humanity. Do not consider them aliens in this world; they share it with you. The fact
that you are more fortunate does not make them less human than you are.
Like you, they contribute, through their ideas, experiences, and hard work, their share to human endeavor.
Like you, they dream of a better future.
We are bound, in spite of our diversity, variety, and even differences, to live together in this world, and it is up
to us to envision the world that we would like to live in. I sincerely believe that we should try our best to make
it a better world for all. Almost a quarter of a century ago, President Kennedy very wisely said: "If we cannot
end now our differences, at least we can help make the world safe for diversity." I hope his words still make
echoes today.
Dr. Ali B. Jarbawi is an assistant professor in the political science department at Birzeit University on the West Bank. He
received his Ph.D in political science from the University of Cincinnati. His expertise is in Middle East political systems and
comparative politics.
White Privilege:
Unpacking the Invisible Knapsack
By Peggy McIntosh
Through work to bring materials from Women's Studies into the rest of the curriculum, I have often noticed
men's unwillingness to grant that they are over-privileged, even though they may grant that women are disadvantaged. They may say they will work to improve women's status, in the society, the university, or the curriculum, but they can't or won't support the idea of lessening men's. Denials which amount to taboos surround the
subject of advantages which men gain from women's disadvantages. These denials protect male privilege from
being fully acknowledged, lessened or ended.
Thinking through unacknowledged male privilege as a phenomenon, I realized that since hierarchies in our society are interlocking, there was most likely a phenomenon of white privilege which was similarly denied and
protected. As a white person, I realized I had been taught about racism as something which puts others at a
disadvantage, but had been taught not to see one of its corollary aspects, white privilege, which puts me at an
advantage.
I think whites are carefully taught not to recognize white privilege, as males are taught not to recognize male
privilege. So I have begun in an untutored way to ask what it is like to have white privilege. I have come to see
white privilege as an invisible package of unearned assets which I can count on cashing in each day, but about
which I was 'meant' to remain oblivious. White privilege is like an invisible weightless knapsack of special provisions, maps, passports, codebooks, visas, clothes, tools and blank checks.
Describing white privilege makes one newly accountable. As we in Women's Studies work to reveal male privilege and ask men to give up some of their power, so one who writes about having white privilege must ask,
"Having described it, what will I do to lessen or end it?"
After I realized the extent to which men work from a base of unacknowledged privilege, I understood that
much of their oppressiveness was unconscious. Then I remembered the frequent charges from women of color
that white women whom they encounter are oppressive. I began to understand why we are justly seen as oppressive, even when we don't see ourselves that way. I began to count the ways in which I enjoy unearned skin
privilege and have been conditioned into oblivion about its existence.
My schooling gave me no training in seeing myself as an oppressor, as an unfairly advantaged person, or as a
participant in a damaged culture. I was taught to see myself as an individual whose moral state depended on
her individual moral will. My schooling followed the pattern my colleague Elizabeth Minnich has pointed out:
whites are taught to think of their lives as morally neutral, normative, and average, and also ideal, so that
when we work to benefit others, this is seen as work which will allow "them" to be more like "us."
I decided to try to work on myself at least by identifying some of the daily effect of white privilege in my life. I
have chosen those conditions which I think in my case attach somewhat more to skin-color privilege than to
class, religion, ethnic status, or geographical location, though of course all these other factors are intricately
intertwined. As far as I can see, my African American co-workers, friends and acquaintances with whom I come
into daily or frequent contact in this particular time, place, and line of work cannot count on most of these conditions.
1. I can if I wish arrange to be in the company of people of my race most of the time.
2. If I should need to move, I can be pretty sure of renting or purchasing housing in an area which I can afford
and in which I would want to live.
3. I can be pretty sure that my neighbors in such a location will be neutral or pleasant to me.
4. I can go shopping alone most of the time, pretty well assured that I will not be followed or harassed.
5. I can turn on the television or open to the front page of the paper and see people of my race widely represented.
6. When I am told about our national heritage or about "civilization," I am shown that people of my color
made it what it is.
7. I can be sure that my children will be given curricular materials that testify to the existence of their race.
8. If I want to, I can be pretty sure of finding a publisher for this piece on white privilege.
9. I can go into a music shop and count on finding the music of my race represented, into a supermarket and
find the staple foods which fit with my cultural traditions, into a hairdresser's shop and find someone who
can cut my hair.
10. Whether I use checks, credit cards, or cash, I can count on my skin color not to work against the appearance of financial reliability.
11. I can arrange to protect my children most of the time from people who might not like them.
12. I can swear, or dress in second hand clothes, or not answer letters, without having people attribute these
choices to the bad morals, the poverty, or the illiteracy of my race.
13. I can speak in public to a powerful male group without putting my race on trial.
14. I can do well in a challenging situation without being called a credit to my race.
15. I am never asked to speak for all the people of my racial group.
16. I can remain oblivious to the language and customs of persons of color who constitute the world's majority
without feeling in my culture any penalty for such oblivion.
17. I can criticize our government and talk about how much I fear its policies and behavior without being seen
as a cultural outsider.
18. I can be pretty sure that if I ask to talk to "the person in charge," I will be facing a person of my race.
19. If a traffic cop pulls me over or if the IRS audits my tax return, I can be sure I haven't been singled out because of my race.
20. I can easily buy posters, postcards, picture books, greeting cards, dolls, toys, and children's magazines featuring people of my race.
21. I can go home from most meetings of organizations I belong to feeling somewhat tied in, rather than isolated, out-of-place, outnumbered, unheard, held at a distance, or feared.
22. I can take a job with an affirmative action employer without having co-workers on the job suspect that I got
it because of race.
23. I can choose public accommodation without fearing that people of my race cannot get in or will be mistreated in the places I have chosen.
24. I can be sure that if I need legal or medical help, my race will not work against me.
25. If my day, week, or year is going badly, I need not ask of each negative episode or situation whether it has
racial overtones.
26. I can choose blemish cover or bandages in "flesh" color and have them more or less match my skin.
I repeatedly forgot each of the realizations on this list until I wrote it down. For me white privilege has turned
out to be an elusive and fugitive subject. The pressure to avoid it is great, for in facing it I must give up the
myth of meritocracy. If these things are true, this is not such a free country; one's life is not what one makes it;
many doors open for certain people through no virtues of their own.
In unpacking this invisible knapsack of white privilege, I have listed conditions of daily experience which I once
took for granted. Nor did I think of any of these perquisites as bad for the holder. I now think that we need a
more finely differentiated taxonomy of privilege, for some of these varieties are only what one would want for
everyone in a just society, and others give license to be ignorant, oblivious, arrogant and destructive.
I see a pattern running through the matrix of white privilege, a pattern of assumptions which were passed on
to me as a white person. There was one main piece of cultural turf; it was my own turf, and I was among those
who could control the turf. My skin color was an asset for any move I was educated to want to make. I could
think of myself as belonging in major ways, and of making social systems work for me. I could freely disparage,
fear, neglect, or be oblivious to anything outside of the dominant cultural forms. Being of the main culture, I
could also criticize it fairly freely.
In proportion as my racial group was being made confident, comfortable, and oblivious, other groups were
likely being made inconfident, uncomfortable, and alienated. Whiteness protected me from many kinds of hostility, distress, and violence, which I was being subtly trained to visit in turn upon people of color.
For this reason, the word "privilege" now seems to me misleading. We usually think of privilege as being a favored state, whether earned or conferred by birth or luck. Yet some of the conditions I have described here
work to systematically overempower certain groups. Such privilege simply confers dominance because of one's
race or sex.
I want, then, to distinguish between earned strength and unearned power conferred systemically. Power from
unearned privilege can look like strength when it is in fact permission to escape or to dominate. But not all of
the privileges on my list are inevitably damaging. Some, like the expectation that neighbors will be decent to
you, or that your race will not count against you in court, should be the norm in a just society. Others, like the
privilege to ignore less powerful people, distort the humanity of the holders as well as the ignored groups.
We might at least start by distinguishing between positive advantages which we can work to spread, and negative types of advantages which unless rejected will always reinforce our present hierarchies. For example, the
feeling that one belongs within the human circle, as Native Americans say, should not be seen as privilege for a
few. Ideally it is an unearned entitlement. At present, since only a few have it, it is an unearned advantage for
them. This paper results from a process of coming to see that some of the power which I originally saw as
attendant on being a human being in the U.S. consisted in unearned advantage and conferred dominance.
I have met very few men who are truly distressed about systemic, unearned male advantage and conferred
dominance. And so one question for me and others like me is whether we will be like them, or whether we will
get truly distressed, even outraged, about unearned race advantage and conferred dominance and if so, what
we will do to lessen them. In any case, we need to do more work in identifying how they actually affect our
daily lives. Many, perhaps most, of our white students in the U.S. think that racism doesn't affect them because they are not people of color; they do not see "whiteness" as a racial identity.
In addition, since race and sex are not the only advantaging systems at work, we need similarly to examine the
daily experience of having age advantage, or ethnic advantage, or physical ability, or advantage related to nationality, religion, or sexual orientation.
Difficulties and dangers surrounding the task of finding parallels are many. Since racism, sexism, and heterosexism are not the same, the advantaging associated with them should not be seen as the same. In addition, it is
hard to disentangle aspects of unearned advantage which rest more on social class, economic class, race, religion, sex and ethnic identity than on other factors. Still, all of the oppressions are interlocking, as the Combahee River Collective Statement of 1977 continues to remind us eloquently.
One factor seems clear about all of the interlocking oppressions. They take both active forms which we can see
and embedded forms which as a member of the dominant group one is taught not to see. In my class and place,
I did not see myself as a racist because I was taught to recognize racism only in individual acts of meanness by
members of my group, never in invisible systems conferring unsought racial dominance on my group from
birth.
Disapproving of the systems won't be enough to change them. I was taught to think that racism could end if
white individuals changed their attitudes. [But] a "white" skin in the United States opens many doors for whites
whether or not we approve of the way dominance has been conferred on us. Individual acts can palliate, but
cannot end, these problems.
To redesign social systems we need first to acknowledge their colossal unseen dimensions. The silences and
denials surrounding privilege are the key political tool here. They keep the thinking about equality or equity
incomplete, protecting unearned advantage and conferred dominance by making these taboo subjects. Most
talk by whites about equal opportunity seems to me now to be about equal opportunity to try to get into a position of dominance while denying that systems of dominance exist.
It seems to me that obliviousness about white advantage, like obliviousness about male advantage, is kept
strongly inculturated in the United States so as to maintain the myth of meritocracy, the myth that democratic
choice is equally available to all. Keeping most people unaware that freedom of confident action is there for
just a small number of people props up those in power, and serves to keep power in the hands of the same
groups that have most of it already.
Though systemic change takes many decades, there are pressing questions for me and I imagine for some others like me if we raise our daily consciousness on the perquisites of being light-skinned. What will we do with
such knowledge? As we know from watching men, it is an open question whether we will choose to use unearned advantage to weaken hidden systems of advantage, and whether we will use any of our arbitrarilyawarded power to try to reconstruct power systems on a broader base.
Peggy McIntosh is Associate Director of the Wellesley College Center for Research on Women. This essay is excerpted
from her working paper, "White Privilege and Male Privilege: A Personal Account of Coming to See Correspondences
Through Work in Women's Studies, " copyright 1988 by Peggy McIntosh. Available for $4.00 from address below. The
paper includes a longer list of privileges. Write to: Peggy McIntosh, Wellesley College Center for Research on Women,
Wellesley, MA 02181; 617/431-1453.
The Costs of American Privilege
by Michael Schwalbe
When it comes to knowledge of the U.S. government, foreign students often put American students to shame.
Many of the American students in my classes don’t know how Congress is organized, what cabinet members
do, or how governmental powers are divided among the executive, judicial, and legislative branches. The foreign students who have shown up in my classrooms over the years tend to know about these matters and
more.
The gap is even wider with regard to knowledge of U.S. behavior around the globe. When foreign students
refer to exploitive U.S. trade policies, military interventions abroad, and support for repressive dictatorships—
as if any educated person would of course know about such things—American students are often stunned.
Foreign students are equally amazed when their remarks are greeted with blank stares.
But this level of ignorance is not so amazing, really. It’s a predictable consequence of privilege. Like white privilege and male privilege in our society, American privilege brings with it the luxury of obliviousness.
Privilege comes from membership in a dominant group and is typically invisible to those who have it. Many
whites do not see themselves as enjoying “white privilege,” yet as Peggy McIntosh has pointed out, there are
dozens of ways that whites are privileged in U.S. society.
For example, whites can live anywhere they can afford to, without being limited by racial segregation; whites
can assume that race won’t be used to decide whether they will fit in at work; whites who complain usually
end up speaking to the white person in charge; whites can choose to ignore their racial identity and think of
themselves as human beings; and, in most situations, whites can expect to be treated as individuals, not as
members of a category.
Men likewise enjoy privileges as members of the dominant gender group. For example, men can walk the
streets without being sexually harassed; men can make mistakes without those mistakes being attributed to
their gender; men can count on their gender to enhance their credibility; men can expect to find powerful
sponsors with whom they can bond as men; and, even in female-dominated occupations, men benefit from
being seen as better suited to higher-paying, administrative jobs.
Whites and men tend not to see these privileges because they are taken to be normal, unremarkable entitlements. This is how things appear to members of a dominant group. What’s missing is an awareness that life is
different for others. Not having to think about the experiences of people in subordinate groups is another
form of privilege.
In contrast, women and people of color usually see that those above them in the social hierarchy receive unearned benefits. At the least, they must, for their own protection, pay attention to what members of more
powerful groups think and do. This is why women often know more about men than men know about themselves, and why blacks know more about whites than whites know about themselves.
It is no surprise, then, that foreign students, especially those from Third World countries, often know more
about the U.S. than most American students do. People in those countries must, as a matter of survival, pay
attention to what the U.S. does. There is no equally compelling need for Americans to study what happens in
the provinces. And so again the irony: people in Third World countries often know more about the U.S. than
many Americans do.
We can thus put these at the top of the list of American privileges: not having to bother, unless one chooses, to
learn about other countries; and not having to bother, unless one chooses, to learn about how U.S. foreign policy affects people in other countries. A corollary privilege is to imagine that if people in other countries study
us, it’s merely out of admiration for our way of life.
The list of American privileges can be extended. For example, Americans can buy cheap goods made by superexploited workers in Third World countries; Americans can take a glib attitude toward war, since it’s likely to be
a high-tech affair affecting distant strangers; and Americans can enjoy freedom at home, because U.S. capitalists are able to wring extraordinary profits out of Third World workers and therefore don’t need to repress U.S.
workers as harshly.
But privileges are not without costs. Most obviously there is the cost of ignorance about others. This carries
with it the cost of ignorance about ourselves.
One thing we don’t learn, when we refuse to learn about or from others, is how they see us. We then lose a
mirror with which to view ourselves. Combined with power, the result can be worse than innocent ignorance.
It can be smug self-delusion, belief in the myth of one’s own superiority, and a presumed right to dictate morality to others.
We also bear the cost of limiting our own humanity. To be human is to be able to extend compassion to others,
to empathize with them, and to reflect honestly on how they are affected by our actions. Privilege keeps us
from doing these things and thereby stunts our growth as human beings.
The ignorance that stems from privilege makes Americans easy to mislead when it comes to war. Being told
that they are “fighting for freedom,” and knowing no better, thousands of American sons and daughters will
dutifully kill and die. The ugly truth that they are fighting for the freedom of U.S. capitalists to exploit the natural resources and labor of weaker countries is rarely perceived through the vacuum of knowledge created by
American privilege.
But of course it is the people in those weaker countries who bear the greatest costs of American privilege. In
war, they will suffer and die in far greater numbers. In peace, or times of less-violent exploitation, their suffering will continue and once again become invisible to citizens living at the core of the empire.
There are positive aspects of American privilege, and from these we can take hope. Most of us enjoy freedom
from repression in our daily lives, and we value our rights to associate and to speak out. Perhaps, then, we can
appreciate the anger created when U.S. foreign policy denies other people these same rights. Perhaps, too, we
can use our freedoms to more fully fight such injustices. If so, then our privileges as Americans will be put to
noble and humane use.
If Americans are often afflicted with ignorance and moral blindness when it comes to the rest of the world, this
is not a failing of individuals. These problems result from a system of domination that confers privilege. And so
we can’t make things right simply by declining privilege. In the long run, we have to dismantle the system that
gives it to us.
Michael Schwalbe teaches sociology at North Carolina State University. He can be reached at [email protected].
Heterosexual Privileges –
A Questionnaire for Heterosexual People
Adapted from Mary Ann Tucker and Sharon Young from DIMENSIONS, DIGNITY in San Diego, CA.
Heterosexual, or “straight,” people are rarely asked any of the following questions that are, in fact, frequently
asked of people who openly identify as lesbian, gay, bisexual, transgendered, transsexual, queer, or intersex
(LGBTTQI). These types of questions reflect a hidden homophobia and acceptance of stereotypical heteronormative thinking.
The following questionnaire was given to a group of people who identified as heterosexual in the hope that
they could reach some inner understanding of what it feels like to be the victim of prejudice, discrimination,
and hatred based on your sexual orientation. It is offered here with the same hope, recognizing that many of
those who are heterosexual may already be very aware of these issues while others may not.
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
12.
13.
14.
15.
16.
What do you think caused your heterosexuality?
When and how did you decide you were heterosexual?
Is it possible that your heterosexuality is just a phase you may grow out of?
If you’ve never slept with a person of the same gender, is it possible that all you need is a good samegender lover?
Is it possible that your heterosexuality stems from a neurotic fear of others of the same gender?
To whom have you disclosed your heterosexual tendencies? How did they react?
Why do you heterosexual people feel compelled to seduce others into your lifestyle?
Why do you flaunt your heterosexuality?
Would you want your child to be a heterosexual, knowing the problems she or he would face?
A disproportionate majority of child molesters are heterosexuals. Do you consider it safe to expose your
child to heterosexual teachers?
With all the societal support that heterosexual marriage receives, the divorce rate is spiraling. Why are
there so few stable relationships among heterosexuals?
Why do heterosexuals place so much emphasis on sex?
Considering the menace of overpopulation, how could the human race survive if all heterosexuals were
like you?
Could you trust heterosexual therapists to be objective? Don’t you fear they might be inclined to influence
you in the direction of their own sexual preference?
How can you become a whole person if you limit yourself to compulsive, exclusive heterosexuality and fail
to develop your natural, healthy homosexual potential?
There seem to be very few happy heterosexuals. Techniques have been developed that might enable you
to change if you really want to. Have you considered aversion therapy?
On Being an Ally
by Dora [Sigel Phoenix] @ 2:10 am, March 9, 2007
Published online on the Official Shrub.com Blog: http://blog.shrub.com/archives/dora/2007-03-09_554
Today, for the last meeting of my class on racism and white privilege, we had a panel of guest speakers who do
anti-racist work from within the university. One was a white man, one a white woman, and one an African
American man, so the issue was raised about allies. Allies, in the context of anti-oppression work, are members
of a privileged group who work against that privilege: white people in anti-racism, men in feminism, etc.
Allies have a very different place in anti-oppression work than members of the non-privileged group. They
don’t have the firsthand experience of oppression, and so their knowledge of it is incomplete. They constantly
risk perpetuating the oppression themselves - which, of course, all of us do, privileged or not - but with the
added risk that, when they slip up, they hurt others rather than hurting themselves. However, allies are also
powerful and helpful because of their very privilege, because they can use the social power that they have
been arbitrarily and unfairly granted in order to work against the power structure.
Being an ally (and staying one) is also difficult and complicated. The panelists’ discussions on what it means to
be allies and to have allies (each of them was in a position to address both questions, due to their respective
places in various social hierarchies) brought up several helpful points, which can help us as we think about
creating and maintaining alliances in our work.
Earn the label, don’t take it.
Being an ally means joining the struggle. It does not mean taking it over, or centering one’s own desires, because those things simply reinforce the patterns of privilege already in place. Being an ally involves something more radical than simply saying, I will work against my own privilege (and yes, that’s radical in
itself). It also involves saying, The first step in combating my privilege will be stepping out of the position of
power.
As a participant, but not leader, of the struggle, you are under someone else’s authority - the non-privileged
group who is fighting for their own survival. It is those people who judge whether you’re an ally or not, whether you are successfully working against the oppression or not. While you should, of course, be learning how
to judge your own behavior, you must be willing to cede to the authority of others’ judgment. The members of
the non-privileged group are the ones who have the knowledge and experience that allow them to navigate
power hierarchies better.
This is not to say, by the way, that people of color are inherently more intelligent or perceptive than white
people, or that something like that is true of any other combination of oppressor/oppressed. As Zeus Leonardo
writes in his essay “The Color of Supremacy,” this acknowledgment of people of color’s epistemological authority “is not to go down the road of essentialized racial subjects, be they black or otherwise, or an equally essentialized white subject.” Rather, [C]ritical analysis begins from the objective experiences of the oppressed in order to understand the dynamics of structural power relations. It also makes sense to say that it is not in the
interest of racially dominated groups to mystify the process of their own dehumanization. Yet the case is ostensibly the opposite for whites [...]
My professor for the class, a self-proclaimed “straight white boy,” takes this respect for oppressed groups’
epistemological authority to a high level. He refuses to take the label of “feminist,” “anti-racist,” etc., upon
himself. As he puts it, he is not in the place to make the determination of whether he is any of those
things. If the people he works with, the women and people of color, judge his work and say that it is feminist or anti-racist, that is the evaluation that matters, not his own.
I don’t altogether agree with that; I don’t think it’s inherently arrogant or overweening to adopt any of
these labels if one is a member of the privileged group. Indeed, it can be beneficial to use the label to announce that white people do care about, and have a stake in, anti-racist work. What’s most important, I
think, is to be aware that you must earn the label, and never take it without respecting the judgments of
the people you want to be an ally for. They are ultimately the ones you must be held accountable to.
Being an ally is a process, not a goal.
Accountability is an ongoing process, not a single instance of evaluation. The dynamics of oppression are
constantly in motion, and it’s not like we can win a single victory of enlightenment and never fall into an
*ism again. But the problem with being on the privileged side of the power divide is that you can easily
overlook these slips.
One of the most important aspects of being an ally is being willing to accept criticism. No matter how
much you’ve learned, no matter how long you’ve been getting it ‘right,’ no matter how much of a ‘good
guy’ you are. We’re all fallible, and thus must be aware that we’ll end up disappointing the people we’re
trying to be allies for.
It’s hard for those people, too. Obviously, when allies mess up, the other people are the ones who get burned. But also, the prospect of criticizing an ally can be daunting. As one of the panelists put it, we want to
keep the allies we’ve got - especially if we’re in an environment where there aren’t many members of our
group (such as a professional workplace, which tend to be white-washed and primarily male), and allies
are our only support. We fear hurting their feelings or angering them, and driving them off. After all, few
people respond well to criticism, and there’s always the risk that an ally will think, I don’t have to be doing
this work. I can just ignore it, and my own life will be fine.
So, allies: remember this fear. Don’t make it come true.
And, yes, on the part of the allies, it can also be scary to know that you can mess up. If we’re invested in
our anti-oppression work, we really care about fighting our own privilege as a good, true mission. The
thought of screwing up and perpetuating oppression, of committing a real wrong, is frightening.
However, consider this passage from Sharon Sullivan’s book, Revealing Whiteness: One white feminist
asks, “Does being white make it impossible … to be a good person?” The answer to this question, while
understandable, is that it is the wrong one to ask. This is because it is a loaded question: it contains a
psychological privilege that white people need to give up, which is the privilege of always feeling that they
are in the right.
This “psychological privilege,” of course, is not limited to those who have white privilege. The gist of the
quote is that worrying about being the good/right person is beside the point. Being a perfectly pure antioppression person is not the point; doing anti-oppression work is the point. The latter does not require
the former, and the latter is what is what is most important in being an ally.
Make your support known.
Another huge part of being an ally is being a visible, vocal supporter of anti-oppression work. That means
more than just agreeing with non-privileged members while you remain silent. You’ve got to join the struggle yourself.
This is not easy, right? For male allies of feminists, speaking up against sexism can generate adverse reactions from other men, because it threatens the collective performance of masculinity. Allies risk accusations of being feminine or possibly even gay. As for white people, bringing up racism is taboo in ‘polite’
conversation. They can be chastised for bringing up problems, ‘making waves,’ being ‘divisive,’ getting
’stuck on the past’ of racial inequities. Straight people who speak up in support of queer rights are accused
of being gay themselves (as if it were a bad thing). In all instances of challenging privilege, you carry the risk
of social disapproval, ostracization, and even hostility. Of course this stuff isn’t easy.
Now imagine what women and people of color and queer people, and everyone else who faces oppression,
have to go through all the damn time.
It’s so important for allies to spread the messages of anti-oppression themselves, because they have a credibility in mainstream society that non-privileged groups, unfortunately, lack. Women complaining about
sexism are seen as self-interested, and thus biased. Men who complain about sexism, while still faced with
other criticisms (like being oversensitive), are more often seen as objective observers (as if sexism didn’t
affect them, or they didn’t have a stake in gender inequality). Society still engages in the devious practice
of portraying dominant groups as the neutral, default, objective position, and non-privileged groups as the
subjective, self-interested ones. The least that allies can do is use that unearned credibility for an antioppression message.
One of the most frustrating denials of sexism or racism I hear is that it just doesn’t ‘mean anything.’ Like,
sure, maybe a group of guys talking will use violent, demeaning sexual language about women they’ve
slept with. Or some people will throw around racial slurs in a casual manner. But it doesn’t mean anything,
see, people just talk like that.
First of all, that’s complete and utter bullshit, of course. We don’t ‘just’ say things that we don’t mean, to at
least some extent. But secondly, there’s a reason that this happens, and it’s that the people who engage in
these practices feel safe to do so. They don’t think anyone will call them on it. Guys are expected to let sexist language slip; white people are expected to ignore racist comments (especially the subtle euphemistic
language about ‘those people’ or code words such as ‘affirmative action’ and ‘welfare’).
Don’t let those people claim that safety. Don’t let this sort of language pass by without calling it out and
making it known that it’s not okay. In short, don’t be a bystander.
This can get more complicated in situations where you are with members of a non-privileged group, and
both of you are capable of speaking up. Do you speak for the other person, and risk acting in a paternalistic
(read: privileged) manner? Do you stay silent, and risk abandoning the person?
There is no easy answer for this. There may not even be any answer that is completely correct. Sometimes
it is very empowering to be able to speak up on your own behalf, and challenge your own oppression headon. At other times, the silence of your allies can be disheartening and disappointing.
My best advice is to take your cue from the people you are being an ally for. Respect their agency and let them
convey their wishes to you, rather than trying to decide for them. Of course the context of the situation is also
relevant, such as if one party has greater authority or power due to the environment you’re in. You might also
be the only member of the privileged group present, in which case it’s probably okay for you to keep your
mouth shut. On the other hand, if the non-privileged person is largely alone, it might be the time to step up
and be a vocal supporter. Use your best judgment - and no, it won’t always provide you with a correct answer.
In the end, it all comes down to what I said previously: be willing to be imperfect, be willing to receive criticism,
and, most of all, keep on doing the work.
WHAT ARE ALLIES?

Allies are people who act not only by standing with oppressed communities, but also by blurring the lines
of “who´s in” and “who´s out” of the so-called “traditional” categories.
 Breaking down these categories challenges accepted definitions and roles, effectively disrupting the aims
of prejudice by obscuring the targets of the prejudiced.
-Syracuse Cultural Workers
All of us should strive to be allies with people who belong to groups that are oppressed
to which we don’t belong, just as we should hope for and expect others to be allies with
us in the aspects of our identities that are oppressed.
Five Qualities of Being an Ally
1. Allies listen.
Pay attention to, believe in, and respect what the person who is being discriminated against feels and says.
2. Allies are present.
Allies don’t assume that it is always the responsibility or the person who is the target of discrimination to
speak up against racism, sexism, heterosexism, or classism, ageism, abelism, religious hatred, etc, but rather see it as their responsibility as an ally to challenge oppressive comments, behaviors when they occur.
3. Allies open doors.
Allies explore the available options, resources, and support to people who belong to groups in which they
themselves are privileged but others are oppressed. Allies provide useful information and share their resources and connections.
4. Allies take chances.
Sometimes we don’t reach out because we fear we will make a mistake or say the wrong thing. An ally is
bold. When they mess up, they fix it and try again. It’s always important to take a chance and reach out.
5. Allies seek support.
When you are challenging oppressive behavior or comments, remember to take care of yourself. Don’t do
it all alone.
Above all, an ally is someone involved in creating social change and true peace with justice – not peace at all
costs.
ALLY PLEDGE 1
-From Jobs With Justice
During the next year, I´ll BE THERE at least five times for someone else´s fight, as well as my own.
If enough of us are there, we´ll all start winning.
THE ALLY PLEDGE 2
-Adapted from “Making the Peace,” by Oakland Men’s Project and Hunter House, Inc.
I pledge not to be violent to myself, my friends, my family, my lover, or anyone else. I will
stand up for other people even when it feels uncomfortable for me to do so.
MY OWN ALLY PLEDGE
Please write your own pledge with language that makes most sense to you!
A Code of Ethics for Travelers

Travel in a spirit of humility and with a genuine desire to learn more about the
people of your host country

Be sensitive to the feelings of other people, thus preventing what might be offensive behavior on your part. This applies to photography as well.

Cultivate the habit of listening and observing, rather than merely hearing and
seeing.

Realize that often the people in the country you visit have time concepts and
thought patterns different from you own; this does not make them inferior, only
different.

Instead of looking for that beach paradise, discover the enrichment of seeing a
different way of life, through other eyes.

Acquaint yourself with local customs--people will help you.

Instead of the Western practice of knowing all the answers, cultivate the habit of
asking questions.

Remember that you are only one of thousands of tourists visiting this country and
do not expect special privileges.

If you really want your experience to be a home away from home, it is foolish to
waste money on traveling.

When you are shopping, remember that bargain you obtained was only possible
because of the low wages paid to the maker.

Do not make promises to people in your host country unless you are certain you
can carry them through.

Spend time reflecting on your daily experiences in an attempt to deepen your understanding. It has been said that what enriches you may rob and violate others.
First issued in 1975 by the Christian Conference in Asia
ACADEMIC HONESTY POLICY
A college is a community of learners whose relationship relies on trust. Honesty is necessary for functioning of
the Augsburg College community and dishonesty is, therefore, abhorred and prohibited.
One example of how trust is destroyed by a particular form of dishonesty is found in plagiarism and its effects.
In its 1990 “Statement of Plagiarism,” the American Association of University Professors (AAUP) Committee B
on Professional Ethics notes that one form of academic dishonesty, plagiarism, “is theft of a special kind [in
which] a fraud is committed upon the audience that believes those ideas and words originated with the deceiver. Plagiarism is not limited to the academic community but has, perhaps, its most pernicious effect in that
setting. It is the antithesis of the honest labor that characterizes true scholarship and without which mutual
trust and respect among scholars is impossible.”
It is, of course, necessary that academic dishonesty be defined so that all concerned will know their responsibilities. The following guidelines are intended to help define academic honesty policies and describe the process involved in assuring adherence to these policies.
These policies and definitions are included in the Augsburg College Student Guide and the Augsburg College
Faculty Handbook. Faculty members are encouraged to call attention to the policy in their syllabi and introductions to their courses and to note in their syllabi any specific concerns, additions, or penalties particular to
their courses. Nevertheless, it remains the responsibility of students to have read and understood these definitions and policies. Students who do not understand these definitions and policies should seek assistance from
their professors or the Offices of the Vice President of Academic Affairs and Dean of the College or Vice President of Student Affairs.
Section I: Definitions
1. Plagiarism
Plagiarism is probably the most common and obvious form of academic dishonesty. Plagiarism is defined in the Student’s Book of College English by Squire and Chitwood (Encino, California: Glencoe Publishing Co., 1975) as follows:
Plagiarism is the use of facts, opinions, and language taken from another writer without acknowledgment. In its
most sordid form, plagiarism is outright theft or cheating; a person has another person write the paper or simply
steal a magazine article or section of a book and pretend to have produced a piece of original [work]. Far more common is plagiarism in dribs and drabs; a sentence here and there, a paragraph here and there. Unfortunately, small–
time theft is still theft, and small–time plagiarism is still plagiarism. For your own safety and self–respect, remember
the following rules – not guidelines, rules:
A. The language in your paper [or oral presentation] must either be your own or a direct quote from
the original author.
B. Changing a few words or phrases from another writer’s work is not enough to make the writing
‘your own.’ Remember Rule 1. The writing is either your own or the other person’s; there are no
in–betweens.
C. Footnotes acknowledge that the fact or opinion expressed comes from another writer. If the language comes from another writer, quotation marks are necessary in addition to footnote. Other
methods of indicating use of a direct quotation, such as indentation, are acceptable if they are
commonly recognized.
D. A writer may not avoid a charge of plagiarism simply because the work from which material has
been used is included in a citation somewhere in the writing. Each occurrence of the use of another person’s work must be cited.
2. Other Forms of Academic Dishonesty
Other forms of academic dishonesty include the following:
A. Using external assistance in the completion of course assignments and examinations unless
such assistance has been specifically authorized by the instructor. Such activities as the use
of “crib sheets” or “cheat sheets,” looking at another student’s answers during a test, and
bringing examination books with notes or answers already written in them are forbidden.
Assistance requiring authorization might include but is not limited to use of technology (e.g.,
a calculator), use of books or notes during an examination, using professionally prepared
materials, or having another person make specific suggestions for changes and corrections
on an assignment. It is, for example, acceptable for a reader to suggest that a paragraph is
unclear or needs more detail; it is unacceptable to offer specific rewording or details for inclusion. It is unacceptable to permit a typist or secretary to make changes or corrections in
written material as part of the process of typing. Use of official college tutors or the Writing
Lab for assistance is not ruled out by this section unless specifically forbidden by the instructor.
B. Handing in material for course assignments that has been, in large part, used to meet requirements in other courses without gaining previous permission by the instructor.
C. Presenting as one’s own work what has been done wholly or in part by another person or a
professional service without gaining the previous permission of the instructor. This prohibition includes but is not limited to allowing another person to conduct research or select
written materials that will be used to complete an assignment, using a paper or assignment
prepared by another student as an assignment in a previous course, or purchasing professionally prepared papers that may be handed in as purchased or used as the basis of a rewritten paper.
D. Failing to acknowledge that work which has not been assigned as collaborative work has
been done with the inappropriate help of others. The prohibition is not intended to discourage legitimate cooperative or collaborative work. Nevertheless, legitimate collaboration
must be distinguished from illegitimate collaboration. Unless the professor has instructed
otherwise, it is dishonest to work with others on a single assignment that will be multiplied
and turned in separately as if it were the work of each individual alone. All who cooperated
on a project should be identified. Students need not be concerned about work that is assigned to be done collaboratively and follows the specific instructions of the professor.
E. Fabricating research in the completion of assignments. This prohibition includes but is not
limited to entirely or partial fabricating scientific research results or inventing information or
citations for use in completing assignments.
F. Interfering with the work of another student. It constitutes academic dishonesty to hinder
the work of another student by stealing, destroying, changing, or otherwise interfering with
their accomplishment of academic assignments. This prohibition involves but is not limited
to such things as stealing or mutilating library materials or other academic resources.
G. Knowingly assisting another student to engage in academic dishonesty itself constitutes a
form of academic dishonesty. Assisting in academic dishonesty includes but is not limited to
such things as permitting another student to complete an assignment where such assistance
is not authorized by the instructor, giving another access to a completed assignment which
that student will submit as her or his own work, allowing another student to copy during an
examination, and/or offering information to another student during an examination.
Section II: Sanctions and Procedures
1. At the beginning of each course, professors will spend some class time explaining any areas of the Augsburg College Academic Honesty Policy which have particular relevance to a specific application in the
course. The professor will offer students the opportunity to ask questions about the application of the policy in the course, then will distribute a form for students to sign and return. The form will carry the course
title and date and the following statement: “I have read and understand the policies of Augsburg College
regarding academic honesty. I understand how they apply to this course, and I pledge myself to abide by
the policies and work to create an atmosphere of academic integrity on the campus.”
2. Even the first occurrence of academic dishonesty by a student may result in a severe penalty, but normally
a student’s previous record will be considered by the faculty member in determining the appropriate penalty. The definitions above rather than any consideration of the student’s intentions will be the determining factor in a judgment of academic dishonesty. Intention may be considered in determining the penalty.
3. A faculty member who makes a determination of academic dishonesty shall meet privately with the student involved to discuss the charge and the penalty. This meeting is intended to give the student the opportunity to understand the reason for the determination and to learn from the experience. It is also intended to give the professor the opportunity to gain information that may be useful in understanding the
student’s behavior and in deciding upon the penalty. In the event that such behavior occurs after the completion of classes (e.g., a term paper handed in near the end of classes), the professor may notify the student in writing.
4. Penalties imposed by the professor may include a “zero” or failing grade on the assignment or examination
which involved the dishonesty, other academic penalties as outlined in the syllabus for the course or other
statement of policies distributed by the professor, forced withdrawal from the course, or failure in the
course.
5. The faculty member shall inform the Vice President of Academic Affairs and Dean of the College in writing
of a determination of academic dishonesty. This report shall include the name of the student involved; a
brief description of the event, including supporting documentation, such as a research paper with plagiarized passages; and a description of the penalty. This material will be kept on file in the Dean’s Office under
the student’s name. Faculty members, in the process of determining a penalty for an occurrence of academic dishonesty, should contact the Dean’s Office for information on previous occurrences.
6. A single serious infringement of academic honesty or recurrent incidents of dishonesty may result in temporary or permanent dismissal from the College or withholding of the degree. Such penalties will be determined by the Vice President of Academic Affairs and Dean of the College in consultation with the faculty
member(s) involved and the Vice President of Student Affairs.
Section III: Appeals
A student who thinks that a determination of academic dishonesty has been made incorrectly or that a penalty
has been too severe may appeal the decision or the penalty through the regular grievance process described
below.
Approved by: Executive Committee of the Board of Regents July 20, 1992 Updated by Augsburg College Faculty, May
1993.
GRIEVANCE PROCEDURE FOR CGE STUDENTS
Part I — Introduction
Preface
Augsburg College is committed to a policy of treating fairly all members of the college community in regard to
their personal and professional concerns. However, times do occur in which students think they have been mistreated. This procedure is provided in order to ensure that students are aware of the way in which their problems with faculty members can be resolved informally and to provide a more formal conciliation process when
needed. Each student must be given adequate opportunity to bring problems to the attention of the faculty
with the assurance that each will be given fair treatment. The faculty member must be fully informed of the
allegations and given an opportunity to respond to them in a fair and reasonable manner.
Definition of Grievance
A grievance is defined as dissatisfaction occurring when a student believes that any conduct or condition
affecting her/him is unjust or inequitable, or creates unnecessary hardship. Such grievances include, but are
not limited to a violation, misinterpretation, or inequitable application of an academic rule, regulation, or policy of the college or prejudicial, capricious, or manifestly unjust academic evaluation.
College policies and procedures that do not come within the scope of the Grievance Procedures are the Sexual
Harassment Policy, the Sexual Violence Policy, the Committee on Financial Petitions, Discipline Process, and
Academic Standing.
Time Limits
Time limits will include only business days (M–F) for the program in which the student was enrolled.
(Weekends, and vacation days are not included; summer may not be included depending on the student’s program.)
Part II - Informal Process
It is always the student’s responsibility to know these procedures and timelines and to follow them.
A. Any time a student feels that she/he has been mistreated by a faculty member, the student
should contact the faculty member to discuss the problem and attempt to resolve it.
B. If no mutually satisfactory solution can be reached with the faculty member or if, in unusual
circumstances, the student prefers not to confer with the faculty member, the student should
discuss the problem with the department chairperson of the faculty member and attempt
resolution of the problem.
C. If the problem cannot be resolved in discussions with the faculty member or department
chairperson, or if the faculty member and the department chairperson are the same individual, the student may contact the Vice President of Academic Affairs and Dean of the College.
D. Time limits
1. The student must begin the Informal Grievance process within 15 days of the con duct
giving rise to the grievance, by submitting an Informal Grievance Form to the Vice President
of Academic Affairs and Dean of the College.
a. The time limit to begin the Informal Grievance process for a grade appeal will be 30
days from the last published finals date for the relevant term. It is the responsibility
of the student to maintain a correct and current address on file with the Registrar.
b. If the student could not reasonably be expected to be aware of the conduct when
it occurred, the student will have 15 days to file the grievance from the date on
which the student could reasonably be expected to be aware of the conduct or
condition that is the basis for the grievance. It is the responsibility of the student
to establish the reasonableness of such non–awareness. The Vice President of
Academic Affairs and Dean of the College will determine if this paragraph applies
to a grievant.
2. The Vice President of Academic Affairs and Dean of the College and the student must ensure the informal process is completed in 20 days. (See Part I for definition of time limits.)
3. Extension — In unusual circumstances, the time limit may be extended by the Vice President of Academic Affairs and Dean of the College. A grievant or respondent must submit a
written request for such extension before the end of the time limit. If the Vice President of
Academic Affairs and Dean of the College thinks the extension is warranted, the Dean will
notify all concerned persons in writing.
E. Records
If the grievance has been resolved, either by agreement or by expiration of the time limits, a copy of
the informal grievance and statements of the resolution will be kept by the Vice President of Academic Affairs and Dean of the College for one year. Neither a copy of nor any reference to the grievance will be placed in the personnel file of the respondent.
If these informal discussions do not resolve the problem to the satisfaction of the student, a
more formal conciliation procedure is available in Part III of this document. Note: A student must
file a written grievance, per below, within 5 days after completion of the informal process
Part III - Formal Process
Preface
If a student has a grievance with a faculty member that has not been resolved through the Informal Process
described in Part II of this document, the student may then seek resolution through the following procedures.
For a complete copy of the Procedures, contact the Vice President of Academic Affairs and Dean of the College’s Office,
Academic Affairs.
SEXUAL HARASSMENT POLICY
Augsburg College is committed to maintaining a College community free of sexual harassment and all forms of
sexual intimidation and exploitation. In its effort to create a work environment for all employees and a learning
environment for all students which is fair and free of coercion, the College has adopted the following policy:
A. Unwelcome behavior or actions that emphasize the sexuality or sexual identity of a person in the Augsburg
community in a manner which prevents or impairs that person’s enjoyment of educational and employment benefits, climate, or opportunities are prohibited. Sexual harassment includes but is not limited to
unwelcome sexual advances, requests for sexual favors, and other verbal or physical conduct of a sexual
nature when:
1. submission to such conduct is made either explicitly or implicitly as a term or condition of an individual’s employment; or
2. submission to or rejection of such conduct by an individual is used as the basis for academic and/or
employment decisions affecting such individuals; or
3. such conduct has the purpose or effect of unreasonably interfering with an individual’s academic or
work performance or creating an intimidating, hostile, or offensive environment.
B. Consensual Relationships The College does not approve of, and strongly discourages consensual relationships between individuals where a professional power differential exists.
 Consensual relationships between staff/faculty and students
 Staff and faculty exercise power over students in different ways. It could be in the classroom setting, as
a supervisor for student employment or in other ways in the course of the student’s admission, registration, financial assistance process, involvement with activities, or as a resident on campus. Therefore
the College does not approve of consensual relationships between students and staff or faculty.
 Consensual relationships in the instructional context
 No faculty member shall have an amorous relationship (consensual or otherwise) with a student who is
enrolled in a course being taught by the faculty member or whose academic work is being supervised
by the faculty member.
 Consensual relationships outside the instructional context Others may view relationships that the parties view as consensual as exploitative. In these types of situations, the faculty or staff member may
face serious conflicts of interest and should be careful to distance himself or herself from any decision
regarding the student with whom the staff or faculty member now has or has had a relationship.
 Consensual relationships between employees
 Consensual relationships between individuals in inherently unequal positions of employment also carry
special risks. Parties in such a relationship assume those risks. Even when an employee doesn’t have
direct supervision over an employee, if he/she is in a position to influence the career of the person it
can be considered a power relationship. Such relationships may undermine the real or perceived integrity of the employment decisions which are made. They may, moreover, be less consensual than the
individual whose position confers power believes. The relationship is likely to be perceived in different
ways by each of the parties to it, and by others who have knowledge of the relationship, especially in
retrospect.
Romantic and sexual relationships between faculty or staff members and students and between supervisors
and their employees do not necessarily involve sexual harassment.
However, when a faculty or staff member enters into a sexual relationship with a student (or a supervisor with
an employee where a professional power differential exists) it will be exceedingly difficult to prove that the
relationship is consensual and is not influenced by a power relationship. Such relationships can lead to legal
claims and the risk of individual liability for the faculty member or staff member involved. The College will not
defend a faculty or staff member who is subject to a legal claim arising out of a consensual sexual relationship
with a student, faculty, or staff member.
Approved by Executive Committee of the Board of Regents October 19, 1999.
Sexual Harassment
The College attempts to create and maintain a positive living, working and learning environment in which community members are aware of and respect the rights of others and where individuals take responsibility for
their actions. Sexual harassment violates the rights and dignity of individuals, and the standards of the College
community. Sexual harassment will not be tolerated at Augsburg College.
Recognizing Sexual Harassment
Even with a well–defined policy, it is sometimes difficult to recognize behavior that may be considered sexual
harassment. When having to make this determination, ask yourself whether the behavior in question is of a
sexual nature and:
 is offensive, unwanted, or both
 may interfere with job performance or academic performance
 causes unnecessary discomfort, humiliation or harm to an employee, student, customer, supplier or
other guest
A person commits sexual harassment when she/he:
 subjects a subordinate to unwanted sexual attention, or
 attempts to coerce a co-worker or student into a sexual relationship, or
 punishes or threatens to punish a subordinate or student for refusal to comply with demands of a sexual nature, or
 indicates that sexual favors are terms or conditions of participation in a class or work environment, or
 indicates that sexual favors may be a basis for assigning of a grade, or in any way entering into a performance evaluation, or
 engages in conduct of a sexual nature which has the purpose or effect of unreasonably interfering with
an individual’s performance or creating an intimidating, hostile, or offensive working or learning environment
Examples of Behavior that are Sexually Harassing
Verbal
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Use of any offensive or demeaning terms which have sexual connotations, including those contained in
jokes and humor
Referring to an adult with sexual connotations (i.e. hunk, honey, sweetie, babe, doll, etc.)
Making sexual comments about a person’s body
Turning work or educational discussions into sexual topics
Telling sexual jokes or stories
Asking or telling about sexual fantasies or history
Making sexual comments about a person’s clothing, anatomy or physical appearance
Non–Verbal
 Looking a person up and down in a suggestive fashion
 Blocking a person’s path
 Stalking a person
 Giving unwanted personal gifts
 Displaying sexually suggestive visual materials
 Making facial expressions such as winking, throwing kisses or licking lips
 Making sexual gestures with hands or through body movements
Physical
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Giving an unwanted massage to the neck, shoulders or back
Unwanted touching of a person’s clothing, hair or body
Touching and/or rubbing oneself sexually against another person
Standing close or brushing up against a person
Deliberate touching, hugging, patting, pinching or caressing that is unwanted
Options for Resolving Sexual Harassment Situations
Augsburg College strongly encourages you to report promptly every incident of sexual harassment through the
complaint process outlined below. The College is committed to maintaining a community free of sexual harassment, but it can only address incidents of which it is aware.
No matter which process you select, your complaint will be taken seriously with appropriate action taken. The
College will not tolerate retaliation of any kind towards students, staff, or faculty who make a truthful report of
sexual harassment or give truthful testimony in a sexual harassment investigation.
Because of its commitment to take timely and appropriate action, no one at the College can guarantee that
they will not discuss or investigate an incident or hold a report in “strict confidence.” The College will discuss
the incident only with persons who have a legitimate need to know in the course of investigating and responding to the incident.
Following are the options that you might choose to address in an incident of sexual harassment.
ADDRESS THE PROBLEM DIRECTLY
You may choose to first address your concern directly to the offender. This is an option you may choose, but it
is not a necessary step before filing a complaint. If you do choose to address your offender:
 Say “no.” Make it clear to the offender that the behavior is unacceptable to you; ignoring the situation
will not make it go away.
 Speak directly. Say something like, “I’d like to keep our relationship strictly professional,” or “I’m not
interested in dating you”; “I’d just like to be friends.”
 Write a letter to the offender identifying the behavior, explaining your feelings and requesting the behavior to stop. Keep a copy of the letter.
If the behavior does not immediately cease, use the informal or formal complaint process described below.
COMPLAINT PROCESSES
You should immediately report all incidents or situations of sexual harassment to a program coordinator. All
reports of sexual harassment will be taken seriously and appropriate investigative action will take place.
INFORMAL COMPLAINT PROCESS
The goal of the informal complaint process is to assist the complainant in addressing the problem, and end the
behavior through a process of education and counseling with the harasser. The process does not include disciplining the harasser and therefore the informal process is not available when the College deems the situation
to be severe or pervasive. Persons making informal complaints of sexual harassment agree and understand
that no formal disciplinary action will be taken against the alleged offender based on an informal complaint. If
the complainant chooses, he/she may at any time prior to resolution of the informal complaint amend the informal complaint to a formal complaint.
To make an Informal Complaint:
 Select a Program Coordinator or Program Intern with whom you would be comfortable discussing the
situation.
 Schedule a meeting and let him/her know you wish this to be an Informal Complaint.
 The Program Coordinator or Intern will ask you about specific information regarding your complaint.
 The Program Coordinator or Intern will take notes regarding your complaint, the fact that you wish this
to be resolved in an informal manner, and your suggestions for a resolution, which you will review and
sign to ensure their accuracy.
 The College will request that the complainant confirm through written and signed documentation that
they have chosen to resolve the situation through the informal process and understand that this does
not include disciplinary action.
 Possible resolutions may include:
1. Sexual Harassment training
2. Counseling session with the alleged harasser
3. Mediation between the complainant and the alleged harasser to explain the situation and the
College’s policy.
If you choose to address a claim of harassment through the informal reporting process, but the Investigating
Officer decides that it is an allegation of a serious violation, the College reserves the right to address the situation through the formal complaint process.
FORMAL COMPLAINT PROCESS
In a formal investigation process the complainant and the accused will both be questioned, along with other
witnesses who may be able to give information on the situation. It is expected, as a condition of employment,
that all staff and faculty from whom testimony is requested, will cooperate with the investigation.
While inquiries can be made without disclosing specific details such as names and places, you should be aware
that if the College believes harassment may be occurring, the College will act in accordance with all legal obligations to investigate and resolve the problem, and in doing so, complete confidentiality may become impossible.
All documentation regarding the investigation will be kept in a confidential file within the Human Resources
Office. This documentation is not part of the personnel file. The employee who has made the complaint will be
kept informed of the status of the investigation.
If a violation of this policy has occurred, the College will take prompt and responsive action, including (but not
limited to) counseling, a warning, censure, probation, suspension, termination of employment or expulsion of
a student. If either party is not satisfied with the outcome of the investigation, they may request an independent review by their choice of any of the other Investigative Officers.
SEXUAL HARASSMENT REPORTING PROCESS
If you feel you are being sexually harassed, please notify a Program Coordinator or Program Intern. Every
complaint of sexual violence and/or sexual harassment will be investigated. They can:
 Assist and advise students, staff, and faculty who are experiencing sexual harassment
 Investigate the complaint
 Take appropriate action to stop the unwelcome behavior
If a violation of this policy has occurred, the College will take prompt and responsive action. “Prompt and responsive” action may include (but is not limited to) counseling, a warning, censure, probation, suspension, or
expulsion.
Students, staff and faculty may take advantage of confidential counseling services and referrals, which can be
provided by the Campus Pastor and the Center for Counseling and Health Promotion. These offices are not
obliged to report incidents of sexual harassment. The College strongly encourages all victims of harassment to
file an official complaint with one of the investigating officers listed above.
Confidentiality
The College is sensitive to the desire of complainants for privacy and confidentiality. However, the College’s
responsibility and obligation is to investigate complaints of harassment and take appropriate action means
that the College cannot guarantee anonymity to complainants.
ALCOHOL AND OTHER DRUGS POLICY
Augsburg College is committed to the prevention of alcohol abuse and the illegal use of alcohol and other
drugs. The College prohibits the unlawful possession, use, manufacture, or distribution of alcohol or other
drugs by students, faculty, staff, and guests on the College campus or at College-related programs or activities.
Other drugs prohibited by this policy include, but are not limited to, marijuana, cocaine, cocaine derivatives,
heroin, amphetamines, barbiturates, hallucinogens, tranquilizers, and inhalants.
Augsburg College affirms the basic need for sobriety within responsible personal action, mature interpersonal
relationships and the serious academic environment of a Christian college. With this understanding, intoxication and intoxication resulting in irresponsible behavior are inappropriate to the Augsburg College environment
and are prohibited.
Section I: Philosophy
Augsburg College does not condone nor condemn the responsible and legal use of alcoholic beverages. In the
context of a Christian point of view, the paramount concern is for the interaction of trust and respect between
the community and person. Every person has the right and should have the freedom and opportunity to grow
as a responsible individual. In this instance, freedom can be construed as the right to use in moderation or not
to use alcoholic beverages and vigorous respect for either position. To this extent the College will attempt to
accommodate requests by students to live in residences where alcohol is not consumed.
To drink or not to drink is a personal and legal decision. However, Augsburg College affirms the basic need for
sobriety within responsible Christian action, mature personal relationships and serious academic work. With
this understanding, intoxication is considered inappropriate. In this regard, the College commits itself to help
students become aware of the facts regarding alcohol use and abuse and to assist them in making responsible
decisions about alcohol consumption and personal behavior. The College also recognizes the value and promotes the goals of chemical dependency treatment and support programs. On the basis of the philosophy of
Augsburg College to bring its students "through truth to freedom," the following provisions are intended to
express this point of view within the working and living environment of the College community.
Section II: General Provisions
For the purposes of this policy the term "on-campus residence" means the interior of a student's residence hall
room, apartment, or annex house. Additionally, the term “public area” means any College housing, building, or
property other than the interior boundaries of the student’s private residence.
A. The possession or consumption of alcoholic beverages is prohibited on Augsburg College property except in
accordance with the provisions set forth below.
B. Cases of disturbance, disorderly conduct, destructive behavior, or violent acts which result from drinking
alcoholic beverages will be subject to the disciplinary procedures and sanctions of the College and/or legal
processes of civil and criminal law.
C. The transportation of uncovered or opened containers of alcohol in public areas is prohibited.
D. Students are reminded that they are obligated to obey all laws relating to the purchasing, providing, possession, and use of alcoholic beverages. Minnesota State Law provides that it is illegal for a person under
the age of 21 to consume alcohol, attempt to purchase alcohol, or possess alcohol.
E. Advertising alcoholic beverages and tobacco products is prohibited. The sponsoring of College events or
promotions by alcohol or tobacco companies is prohibited.
POLICY ON DRUGS/CONTROLLED SUBSTANCES
The use, possession, transport, or purchase of “controlled substances” (i.e., illegal drugs) by a student carries
significant risks and penalties for the participant, the entire group, and the reputation and legal status of the
Center for Global Education in the countries in which we work.
United States law prohibits the transport of illegal drugs across its borders. Also, U.S. law does not protect
U.S. citizens, U.S. residents, or others traveling abroad who violate foreign drug laws. The laws which prevail
are those of the country in which the law was broken. Penalties may be severe. The following statement is
from a brochure produced by the U.S. Department of State, entitled “Travel Warnings on Drugs Abroad”:
[U.S. citizens] are in jails abroad on charges of using, possessing, or trafficking illegal drugs. In
many countries local laws make NO DISTINCTION BETWEEN SOFT AND HARD DRUGS. Penalties are severe in many countries.
United States laws DO NOT protect [U.S. citizens] abroad who violate foreign laws. [U.S. citizens] must understand that once they are [outside the U.S.] they are subject to the same penalties for drug violations as the nationals of the country they are visiting.
U.S. Consular officers can: insure, insofar as possible, that the detainee’s rights under local
law are fully observed and humane treatment is accorded under internationally accepted
standards; visit the detainee and provide him/her with a list of local attorneys; contact family
and/or friends for financial or other aid.
U.S. Consular officers CANNOT contact the detainee’s family or friends unless asked to do so
by the detainee; lodge a formal protest about mistreatment of the detainee unless the detainee approves; prevent delays by law enforcement officials; prevent unseemly delays in
bringing U.S. citizens to trial. FOREIGN GOVERNMENTS are not more tolerant of drug use, nor
are they more permissive in their drug laws.
Penalties for possession or trafficking in any kind of drug ranges from two to twenty-five
years and include a heavy fine in many countries. Prosecution of offenders is being intensified abroad.
A student who uses illegal drugs while participating in a Center for Global Education program will be sent
home at his or her own expense. If the participant is detained or arrested, legal officials in the site of the arrest (U.S. or host country) likely will not permit Center for Global Education staff to contact or assist in any way
the detained person. The Center for Global Education’s responsibility for the student ends at the time of detention or arrest for drug violations.
Code of Ethics
of the National Association of Social Workers
Approved by the 1996 NASW Delegate Assembly and revised by the 2008 NASW Delegate Assembly
The 2008 NASW Delegate Assembly approved the following revisions to the NASW Code of Ethics:
Preamble
The primary mission of the social work profession is to enhance human wellbeing and help meet the basic human needs of all people, with particular attention to the needs and empowerment of people who are vulnerable, oppressed, and living in poverty. A historic and defining feature of social work is the profession’s focus on
individual wellbeing in a social context and the wellbeing of society. Fundamental to social work is attention to
the environmental forces that create, contribute to, and address problems in living.
Social workers promote social justice and social change with and on behalf of clients. “Clients” is used inclusively to refer to individuals, families, groups, organizations, and communities. Social workers are sensitive to cultural and ethnic diversity and strive to end discrimination, oppression, poverty, and other forms of social injustice. These activities may be in the form of direct practice, community organizing, supervision, consultation administration, advocacy, social and political action, policy development and implementation, education, and research and evaluation. Social workers seek to enhance the capacity of people to address their own needs. Social workers also seek to promote the responsiveness of organizations, communities, and other social institutions to individuals’ needs and social problems.
The mission of the social work profession is rooted in a set of core values. These core values, embraced by social workers throughout the profession’s history, are the foundation of social work’s unique purpose and perspective:
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service
social justice
dignity and worth of the person
importance of human relationships
integrity
competence.
This constellation of core values reflects what is unique to the social work profession. Core values, and the
principles that flow from them, must be balanced within the context and complexity of the human experience.
Purpose of the NASW Code of Ethics
Professional ethics are at the core of social work. The profession has an obligation to articulate its basic values,
ethical principles, and ethical standards. The NASW Code of Ethics sets forth these values, principles, and
standards to guide social workers’ conduct. The Code is relevant to all social workers and social work students,
regardless of their professional functions, the settings in which they work, or the populations they serve.
The NASW Code of Ethics serves six purposes:
1. The Code identifies core values on which social work’s mission is based.
2. The Code summarizes broad ethical principles that reflect the profession’s core values and establishes a set of specific ethical standards that should be used to guide social work practice.
3. The Code is designed to help social workers identify relevant considerations when professional
obligations conflict or ethical uncertainties arise.
4. The Code provides ethical standards to which the general public can hold the social work profession accountable.
5. The Code socializes practitioners new to the field to social work’s mission, values, ethical principles, and ethical standards.
6. The Code articulates standards that the social work profession itself can use to assess whether
social workers have engaged in unethical conduct. NASW has formal procedures to adjudicate
ethics complaints filed against its members.* In subscribing to this Code, social workers are required to cooperate in its implementation, participate in NASW adjudication proceedings, and
abide by any NASW disciplinary rulings or sanctions based on it.
The Code offers a set of values, principles, and standards to guide decision making and conduct when ethical
issues arise. It does not provide a set of rules that prescribe how social workers should act in all situations. Specific applications of the Code must take into account the context in which it is being considered and the possibility of conflicts among the Code‘s values, principles, and standards. Ethical responsibilities flow from all human relationships, from the personal and familial to the social and professional.
Further, the NASW Code of Ethics does not specify which values, principles, and standards are most important
and ought to outweigh others in instances when they conflict. Reasonable differences of opinion can and do
exist among social workers with respect to the ways in which values, ethical principles, and ethical standards
should be rank ordered when they conflict. Ethical decision making in a given situation must apply the informed judgment of the individual social worker and should also consider how the issues would be judged in a
peer review process where the ethical standards of the profession would be applied.
Ethical decision making is a process. There are many instances in social work where simple answers are not
available to resolve complex ethical issues. Social workers should take into consideration all the values, principles, and standards in this Code that are relevant to any situation in which ethical judgment is warranted. Social workers’ decisions and actions should be consistent with the spirit as well as the letter of this Code.
In addition to this Code, there are many other sources of information about ethical thinking that may be useful.
Social workers should consider ethical theory and principles generally, social work theory and research, laws,
regulations, agency policies, and other relevant codes of ethics, recognizing that among codes of ethics social
workers should consider the NASW Code of Ethics as their primary source. Social workers also should be aware
of the impact on ethical decision making of their clients’ and their own personal values and cultural and religious beliefs and practices. They should be aware of any conflicts between personal and professional values
and deal with them responsibly. For additional guidance social workers should consult the relevant literature
on professional ethics and ethical decision making and seek appropriate consultation when faced with ethical
dilemmas. This may involve consultation with an agencybased or social work organization’s ethics committee, a
regulatory body, knowledgeable colleagues, supervisors, or legal counsel.
Instances may arise when social workers’ ethical obligations conflict with agency policies or relevant laws or
regulations. When such conflicts occur, social workers must make a responsible effort to resolve the conflict in
a manner that is consistent with the values, principles, and standards expressed in this Code. If a reasonable
resolution of the conflict does not appear possible, social workers should seek proper consultation before making a decision.
The NASW Code of Ethics is to be used by NASW and by individuals, agencies, organizations, and bodies (such
as licensing and regulatory boards, professional liability insurance providers, courts of law, agency boards of
directors, government agencies, and other professional groups) that choose to adopt it or use it as a frame of
reference. Violation of standards in this Code does not automatically imply legal liability or violation of the law.
Such determination can only be made in the context of legal and judicial proceedings.
Alleged violations of the Code would be subject to a peer review process. Such processes are generally separate from legal or administrative procedures and insulated from legal review or proceedings to allow the profession to counsel and discipline its own members.
A code of ethics cannot guarantee ethical behavior. Moreover, a code of ethics cannot resolve all ethical issues
or disputes or capture the richness and complexity involved in striving to make responsible choices within a
moral community. Rather, a code of ethics sets forth values, ethical principles, and ethical standards to which
professionals aspire and by which their actions can be judged. Social workers’ ethical behavior should result
from their personal commitment to engage in ethical practice. The NASW Code of Ethics reflects the commitment of all social workers to uphold the profession’s values and to act ethically. Principles and standards must
be applied by individuals of good character who discern moral questions and, in good faith, seek to make reliable ethical judgments.
Ethical Principles
The following broad ethical principles are based on social work’s core values of service, social justice, dignity
and worth of the person, importance of human relationships, integrity, and competence. These principles set
forth ideals to which all social workers should aspire.
Value: Service
Ethical Principle: Social workers’ primary goal is to help people in need and to address social problems.
Social workers elevate service to others above selfinterest. Social workers draw on their knowledge, values,
and skills to help people in need and to address social problems. Social workers are encouraged to volunteer
some portion of their professional skills with no expectation of significant financial return (pro bono service).
Value: Social Justice
Ethical Principle: Social workers challenge social injustice.
Social workers pursue social change, particularly with and on behalf of vulnerable and oppressed individuals
and groups of people. Social workers’ social change efforts are focused primarily on issues of poverty, unemployment, discrimination, and other forms of social injustice. These activities seek to promote sensitivity to and
knowledge about oppression and cultural and ethnic diversity. Social workers strive to ensure access to needed information, services, and resources; equality of opportunity; and meaningful participation in decision making for all people.
Value: Dignity and Worth of the Person
Ethical Principle: Social workers respect the inherent dignity and worth of the person.
Social workers treat each person in a caring and respectful fashion, mindful of individual differences and cultural and ethnic diversity. Social workers promote clients’ socially responsible selfdetermination. Social workers seek to enhance clients’ capacity and opportunity to change and to address their own needs. Social workers are cognizant of their dual responsibility to clients and to the broader society. They seek to resolve conflicts
between clients’ interests and the broader society’s interests in a socially responsible manner consistent with
the values, ethical principles, and ethical standards of the profession.
Value: Importance of Human Relationships
Ethical Principle: Social workers recognize the central importance of human relationships.
Social workers understand that relationships between and among people are an important vehicle for change.
Social workers engage people as partners in the helping process. Social workers seek to strengthen relationships among people in a purposeful effort to promote, restore, maintain, and enhance the wellbeing of individuals, families, social groups, organizations, and communities.
Value: Integrity
Ethical Principle: Social workers behave in a trustworthy manner.
Social workers are continually aware of the profession’s mission, values, ethical principles, and ethical standards and practice in a manner consistent with them. Social workers act honestly and responsibly and promote
ethical practices on the part of the organizations with which they are affiliated.
Value: Competence
Ethical Principle: Social workers practice within their areas of competence and develop and enhance their professional expertise.
Social workers continually strive to increase their professional knowledge and skills and to apply them in practice. Social workers should aspire to contribute to the knowledge base of the profession.
Ethical Standards
The following ethical standards are relevant to the professional activities of all social workers. These standards
concern (1) social workers’ ethical responsibilities to clients, (2) social workers’ ethical responsibilities to colleagues, (3) social workers’ ethical responsibilities in practice settings, (4) social workers’ ethical responsibilities
as professionals, (5) social workers’ ethical responsibilities to the social work profession, and (6) social workers’
ethical responsibilities to the broader society.
Some of the standards that follow are enforceable guidelines for professional conduct, and some are aspirational. The extent to which each standard is enforceable is a matter of professional judgment to be exercised
by those responsible for reviewing alleged violations of ethical standards.
1. SOCIAL WORKERS’ ETHICAL RESPONSIBILITIES TO CLIENTS
1.01 Commitment to Clients
Social workers’ primary responsibility is to promote the wellbeing of clients. In general, clients’ interests are
primary. However, social workers’ responsibility to the larger society or specific legal obligations may on limited occasions supersede the loyalty owed clients, and clients should be so advised. (Examples include when a
social worker is required by law to report that a client has abused a child or has threatened to harm self or others.)
1.02 Self Determination
Social workers respect and promote the right of clients to selfdetermination and assist clients in their efforts to
identify and clarify their goals. Social workers may limit clients’ right to selfdetermination when, in the social
workers’ professional judgment, clients’ actions or potential actions pose a serious, foreseeable, and imminent
risk to themselves or others.
1.03 Informed Consent
(a) Social workers should provide services to clients only in the context of a professional relationship based,
when appropriate, on valid informed consent. Social workers should use clear and understandable language to
inform clients of the purpose of the services, risks related to the services, limits to services because of the requirements of a thirdparty payer, relevant costs, reasonable alternatives, clients’ right to refuse or withdraw
consent, and the time frame covered by the consent. Social workers should provide clients with an opportunity
to ask questions.
(b) In instances when clients are not literate or have difficulty understanding the primary language used in the
practice setting, social workers should take steps to ensure clients’ comprehension. This may include providing
clients with a detailed verbal explanation or arranging for a qualified interpreter or translator whenever possible.
(c) In instances when clients lack the capacity to provide informed consent, social workers should protect clients’ interests by seeking permission from an appropriate third party, informing clients consistent with the clients’ level of understanding. In such instances social workers should seek to ensure that the third party acts in
a manner consistent with clients’ wishes and interests. Social workers should take reasonable steps to enhance
such clients’ ability to give informed consent.
(d) In instances when clients are receiving services involuntarily, social workers should provide information
about the nature and extent of services and about the extent of clients’ right to refuse service.
(e) Social workers who provide services via electronic media (such as computer, telephone, radio, and television) should inform recipients of the limitations and risks associated with such services.
(f) Social workers should obtain clients’ informed consent before audiotaping or videotaping clients or permitting observation of services to clients by a third party.
1.04 Competence
(a) Social workers should provide services and represent themselves as competent only within the boundaries
of their education, training, license, certification, consultation received, supervised experience, or other relevant professional experience.
(b) Social workers should provide services in substantive areas or use intervention techniques or approaches
that are new to them only after engaging in appropriate study, training, consultation, and supervision from
people who are competent in those interventions or techniques.
(c) When generally recognized standards do not exist with respect to an emerging area of practice, social workers should exercise careful judgment and take responsible steps (including appropriate education, research,
training, consultation, and supervision) to ensure the competence of their work and to protect clients from
harm.
1.05 Cultural Competence and Social Diversity
(a) Social workers should understand culture and its function in human behavior and society, recognizing the
strengths that exist in all cultures.
(b) Social workers should have a knowledge base of their clients’ cultures and be able to demonstrate competence in the provision of services that are sensitive to clients’ cultures and to differences among people and
cultural groups.
(c) Social workers should obtain education about and seek to understand the nature of social diversity and oppression with respect to race, ethnicity, national origin, color, sex, sexual orientation, gender identity or expression, age, marital status, political belief, religion, immigration status, and mental or physical disability.
1.06 Conflicts of Interest
(a) Social workers should be alert to and avoid conflicts of interest that interfere with the exercise of professional discretion and impartial judgment. Social workers should inform clients when a real or potential conflict
of interest arises and take reasonable steps to resolve the issue in a manner that makes the clients’ interests
primary and protects clients’ interests to the greatest extent possible. In some cases, protecting clients’ interests may require termination of the professional relationship with proper referral of the client.
(b) Social workers should not take unfair advantage of any professional relationship or exploit others to further
their personal, religious, political, or business interests.
(c) Social workers should not engage in dual or multiple relationships with clients or former clients in which
there is a risk of exploitation or potential harm to the client. In instances when dual or multiple relationships
are unavoidable, social workers should take steps to protect clients and are responsible for setting clear, appropriate, and culturally sensitive boundaries. (Dual or multiple relationships occur when social workers relate to
clients in more than one relationship, whether professional, social, or business. Dual or multiple relationships
can occur simultaneously or consecutively.)
(d) When social workers provide services to two or more people who have a relationship with each other (for
example, couples, family members), social workers should clarify with all parties which individuals will be considered clients and the nature of social workers’ professional obligations to the various individuals who are receiving services. Social workers who anticipate a conflict of interest among the individuals receiving services or
who anticipate having to perform in potentially conflicting roles (for example, when a social worker is asked to
testify in a child custody dispute or divorce proceedings involving clients) should clarify their role with the parties involved and take appropriate action to minimize any conflict of interest.
1.07 Privacy and Confidentiality
(a) Social workers should respect clients’ right to privacy. Social workers should not solicit private information
from clients unless it is essential to providing services or conducting social work evaluation or research. Once
private information is shared, standards of confidentiality apply.
(b) Social workers may disclose confidential information when appropriate with valid consent from a client or a
person legally authorized to consent on behalf of a client.
(c) Social workers should protect the confidentiality of all information obtained in the course of professional
service, except for compelling professional reasons. The general expectation that social workers will keep information confidential does not apply when disclosure is necessary to prevent serious, foreseeable, and imminent
harm to a client or other identifiable person. In all instances, social workers should disclose the least amount of
confidential information necessary to achieve the desired purpose; only information that is directly relevant to
the purpose for which the disclosure is made should be revealed.
(d) Social workers should inform clients, to the extent possible, about the disclosure of confidential information
and the potential consequences, when feasible before the disclosure is made. This applies whether social workers disclose confidential information on the basis of a legal requirement or client consent.
(e) Social workers should discuss with clients and other interested parties the nature of confidentiality and limitations of clients’ right to confidentiality. Social workers should review with clients circumstances where confidential information may be requested and where disclosure of confidential information may be legally required. This discussion should occur as soon as possible in the social workerclient relationship and as needed
throughout the course of the relationship.
(f) When social workers provide counseling services to families, couples, or groups, social workers should seek
agreement among the parties involved concerning each individual’s right to confidentiality and obligation to
preserve the confidentiality of information shared by others. Social workers should inform participants in family, couples, or group counseling that social workers cannot guarantee that all participants will honor such
agreements.
(g) Social workers should inform clients involved in family, couples, marital, or group counseling of the social
worker’s, employer’s, and agency’s policy concerning the social worker’s disclosure of confidential information
among the parties involved in the counseling.
(h) Social workers should not disclose confidential information to thirdparty payers unless clients have authorized such disclosure.
(i) Social workers should not discuss confidential information in any setting unless privacy can be ensured. Social workers should not discuss confidential information in public or semipublic areas such as hallways, waiting
rooms, elevators, and restaurants.
(j) Social workers should protect the confidentiality of clients during legal proceedings to the extent permitted
by law. When a court of law or other legally authorized body orders social workers to disclose confidential or
privileged information without a client’s consent and such disclosure could cause harm to the client, social
workers should request that the court withdraw the order or limit the order as narrowly as possible or maintain the records under seal, unavailable for public inspection.
(k) Social workers should protect the confidentiality of clients when responding to requests from members of
the media.
(l) Social workers should protect the confidentiality of clients’ written and electronic records and other sensitive information. Social workers should take reasonable steps to ensure that clients’ records are stored in a secure location and that clients’ records are not available to others who are not authorized to have access.
(m) Social workers should take precautions to ensure and maintain the confidentiality of information transmitted to other parties through the use of computers, electronic mail, facsimile machines, telephones and telephone answering machines, and other electronic or computer technology. Disclosure of identifying information
should be avoided whenever possible.
(n) Social workers should transfer or dispose of clients’ records in a manner that protects clients’ confidentiality
and is consistent with state statutes governing records and social work licensure.
(o) Social workers should take reasonable precautions to protect client confidentiality in the event of the social
worker’s termination of practice, incapacitation, or death.
(p) Social workers should not disclose identifying information when discussing clients for teaching or training
purposes unless the client has consented to disclosure of confidential information.
(q) Social workers should not disclose identifying information when discussing clients with consultants unless
the client has consented to disclosure of confidential information or there is a compelling need for such disclosure.
(r) Social workers should protect the confidentiality of deceased clients consistent with the preceding standards.
1.08 Access to Records
(a) Social workers should provide clients with reasonable access to records concerning the clients. Social workers who are concerned that clients’ access to their records could cause serious misunderstanding or harm to
the client should provide assistance in interpreting the records and consultation with the client regarding the
records. Social workers should limit clients’ access to their records, or portions of their records, only in exceptional circumstances when there is compelling evidence that such access would cause serious harm to the client. Both clients’ requests and the rationale for withholding some or all of the record should be documented in
clients’ files.
(b) When providing clients with access to their records, social workers should take steps to protect the confidentiality of other individuals identified or discussed in such records.
1.09 Sexual Relationships
(a) Social workers should under no circumstances engage in sexual activities or sexual contact with current clients, whether such contact is consensual or forced.
(b) Social workers should not engage in sexual activities or sexual contact with clients’ relatives or other individuals with whom clients maintain a close personal relationship when there is a risk of exploitation or potential harm to the client. Sexual activity or sexual contact with clients’ relatives or other individuals with whom
clients maintain a personal relationship has the potential to be harmful to the client and may make it difficult
for the social worker and client to maintain appropriate professional boundaries. Social workers—not their clients, their clients’ relatives, or other individuals with whom the client maintains a personal relationship—
assume the full burden for setting clear, appropriate, and culturally sensitive boundaries.
(c) Social workers should not engage in sexual activities or sexual contact with former clients because of the
potential for harm to the client. If social workers engage in conduct contrary to this prohibition or claim that an
exception to this prohibition is warranted because of extraordinary circumstances, it is social workers—not
their clients—who assume the full burden of demonstrating that the former client has not been exploited, coerced, or manipulated, intentionally or unintentionally.
(d) Social workers should not provide clinical services to individuals with whom they have had a prior sexual
relationship. Providing clinical services to a former sexual partner has the potential to be harmful to the individual and is likely to make it difficult for the social worker and individual to maintain appropriate professional
boundaries.
1.10 Physical Contact
Social workers should not engage in physical contact with clients when there is a possibility of psychological
harm to the client as a result of the contact (such as cradling or caressing clients). Social workers who engage
in appropriate physical contact with clients are responsible for setting clear, appropriate, and culturally sensitive boundaries that govern such physical contact.
1.11 Sexual Harassment
Social workers should not sexually harass clients. Sexual harassment includes sexual advances, sexual solicitation, requests for sexual favors, and other verbal or physical conduct of a sexual nature.
1.12 Derogatory Language
Social workers should not use derogatory language in their written or verbal communications to or about clients. Social workers should use accurate and respectful language in all communications to and about clients.
1.13 Payment for Services
(a) When setting fees, social workers should ensure that the fees are fair, reasonable, and commensurate with
the services performed. Consideration should be given to clients’ ability to pay.
(b) Social workers should avoid accepting goods or services from clients as payment for professional services.
Bartering arrangements, particularly involving services, create the potential for conflicts of interest, exploitation, and inappropriate boundaries in social workers’ relationships with clients.
Social workers should explore and may participate in bartering only in very limited circumstances when it can
be demonstrated that such arrangements are an accepted practice among professionals in the local community, considered to be essential for the provision of services, negotiated without coercion, and entered into at
the client’s initiative and with the client’s informed consent. Social workers who accept goods or services from
clients as payment for professional services assume the full burden of demonstrating that this arrangement
will not be detrimental to the client or the professional relationship.
(c) Social workers should not solicit a private fee or other remuneration for providing services to clients who
are entitled to such available services through the social workers’ employer or agency.
1.14 Clients Who Lack DecisionMaking Capacity
When social workers act on behalf of clients who lack the capacity to make informed decisions, social workers
should take reasonable steps to safeguard the interests and rights of those clients.
1.15 Interruption of Services
Social workers should make reasonable efforts to ensure continuity of services in the event that services are
interrupted by factors such as unavailability, relocation, illness, disability, or death.
1.16 Termination of Services
(a) Social workers should terminate services to clients and professional relationships with them when such services and relationships are no longer required or no longer serve the clients’ needs or interests.
(b) Social workers should take reasonable steps to avoid abandoning clients who are still in need of services.
Social workers should withdraw services precipitously only under unusual circumstances, giving careful consideration to all factors in the situation and taking care to minimize possible adverse effects. Social workers
should assist in making appropriate arrangements for continuation of services when necessary.
(c) Social workers in feeforservice settings may terminate services to clients who are not paying an overdue
balance if the financial contractual arrangements have been made clear to the client, if the client does not
pose an imminent danger to self or others, and if the clinical and other consequences of the current nonpayment have been addressed and discussed with the client.
(d) Social workers should not terminate services to pursue a social, financial, or sexual relationship with a client.
(e) Social workers who anticipate the termination or interruption of services to clients should notify clients
promptly and seek the transfer, referral, or continuation of services in relation to the clients’ needs and preferences.
(f) Social workers who are leaving an employment setting should inform clients of appropriate options for the
continuation of services and of the benefits and risks of the options.
2. SOCIAL WORKERS’ ETHICAL RESPONSIBILITIES TO COLLEAGUES
2.01 Respect
(a) Social workers should treat colleagues with respect and should represent accurately and fairly the qualifications, views, and obligations of colleagues.
(b) Social workers should avoid unwarranted negative criticism of colleagues in communications with clients or
with other professionals. Unwarranted negative criticism may include demeaning comments that refer to colleagues’ level of competence or to individuals’ attributes such as race, ethnicity, national origin, color, sex, sexual orientation, gender identity or expression, age, marital status, political belief, religion, immigration status,
and mental or physical disability.
(c) Social workers should cooperate with social work colleagues and with colleagues of other professions when
such cooperation serves the wellbeing of clients.
2.02 Confidentiality
Social workers should respect confidential information shared by colleagues in the course of their professional
relationships and transactions. Social workers should ensure that such colleagues understand social workers’
obligation to respect confidentiality and any exceptions related to it.
2.03 Interdisciplinary Collaboration
(a) Social workers who are members of an interdisciplinary team should participate in and contribute to decisions that affect the wellbeing of clients by drawing on the perspectives, values, and experiences of the social
work profession. Professional and ethical obligations of the interdisciplinary team as a whole and of its individual members should be clearly established.
(b) Social workers for whom a team decision raises ethical concerns should attempt to resolve the disagreement through appropriate channels. If the disagreement cannot be resolved, social workers should pursue other avenues to address their concerns consistent with client wellbeing.
2.04 Disputes Involving Colleagues
(a) Social workers should not take advantage of a dispute between a colleague and an employer to obtain a
position or otherwise advance the social workers’ own interests.
(b) Social workers should not exploit clients in disputes with colleagues or engage clients in any inappropriate
discussion of conflicts between social workers and their colleagues.
2.05 Consultation
(a) Social workers should seek the advice and counsel of colleagues whenever such consultation is in the best
interests of clients.
(b) Social workers should keep themselves informed about colleagues’ areas of expertise and competencies.
Social workers should seek consultation only from colleagues who have demonstrated knowledge, expertise,
and competence related to the subject of the consultation.
(c) When consulting with colleagues about clients, social workers should disclose the least amount of information necessary to achieve the purposes of the consultation.
2.06 Referral for Services
(a) Social workers should refer clients to other professionals when the other professionals’ specialized
knowledge or expertise is needed to serve clients fully or when social workers believe that they are not being
effective or making reasonable progress with clients and that additional service is required.
(b) Social workers who refer clients to other professionals should take appropriate steps to facilitate an orderly
transfer of responsibility. Social workers who refer clients to other professionals should disclose, with clients’
consent, all pertinent information to the new service providers.
(c) Social workers are prohibited from giving or receiving payment for a referral when no professional service is
provided by the referring social worker.
2.07 Sexual Relationships
(a) Social workers who function as supervisors or educators should not engage in sexual activities or contact
with supervisees, students, trainees, or other colleagues over whom they exercise professional authority.
(b) Social workers should avoid engaging in sexual relationships with colleagues when there is potential for a
conflict of interest. Social workers who become involved in, or anticipate becoming involved in, a sexual relationship with a colleague have a duty to transfer professional responsibilities, when necessary, to avoid a conflict of interest.
2.08 Sexual Harassment
Social workers should not sexually harass supervisees, students, trainees, or colleagues. Sexual harassment includes sexual advances, sexual solicitation, requests for sexual favors, and other verbal or physical conduct of a
sexual nature.
2.09 Impairment of Colleagues
(a) Social workers who have direct knowledge of a social work colleague’s impairment that is due to personal
problems, psychosocial distress, substance abuse, or mental health difficulties and that interferes
with practice effectiveness should consult with that colleague when feasible and assist the colleague in taking
remedial action.
(b) Social workers who believe that a social work colleague’s impairment interferes with practice effectiveness
and that the colleague has not taken adequate steps to address the impairment should take action through
appropriate channels established by employers, agencies, NASW, licensing and regulatory bodies, and other
professional organizations.
2.10 Incompetence of Colleagues
(a) Social workers who have direct knowledge of a social work colleague’s incompetence should consult with
that colleague when feasible and assist the colleague in taking remedial action.
(b) Social workers who believe that a social work colleague is incompetent and has not taken adequate steps to
address the incompetence should take action through appropriate channels established by employers, agencies, NASW, licensing and regulatory bodies, and other professional organizations.
2.11 Unethical Conduct of Colleagues
(a) Social workers should take adequate measures to discourage, prevent, expose, and correct the unethical
conduct of colleagues.
(b) Social workers should be knowledgeable about established policies and procedures for handling concerns
about colleagues’ unethical behavior. Social workers should be familiar with national, state, and local procedures for handling ethics complaints. These include policies and procedures created by NASW, licensing and
regulatory bodies, employers, agencies, and other professional organizations.
(c) Social workers who believe that a colleague has acted unethically should seek resolution by discussing their
concerns with the colleague when feasible and when such discussion is likely to be productive.
(d) When necessary, social workers who believe that a colleague has acted unethically should take action
through appropriate formal channels (such as contacting a state licensing board or regulatory body, an NASW
committee on inquiry, or other professional ethics committees).
(e) Social workers should defend and assist colleagues who are unjustly charged with unethical conduct.
3. SOCIAL WORKERS’ ETHICAL RESPONSIBILITIES IN PRACTICE SETTINGS
3.01 Supervision and Consultation
(a) Social workers who provide supervision or consultation should have the necessary knowledge and skill to
supervise or consult appropriately and should do so only within their areas of knowledge and competence.
(b) Social workers who provide supervision or consultation are responsible for setting clear, appropriate, and
culturally sensitive boundaries.
(c) Social workers should not engage in any dual or multiple relationships with supervisees in which there is a
risk of exploitation of or potential harm to the supervisee.
(d) Social workers who provide supervision should evaluate supervisees’ performance in a manner that is fair
and respectful.
3.02 Education and Training
(a) Social workers who function as educators, field instructors for students, or trainers should provide instruction only within their areas of knowledge and competence and should provide instruction based on the most
current information and knowledge available in the profession.
(b) Social workers who function as educators or field instructors for students should evaluate students’ performance in a manner that is fair and respectful.
(c) Social workers who function as educators or field instructors for students should take reasonable steps to
ensure that clients are routinely informed when services are being provided by students.
(d) Social workers who function as educators or field instructors for students should not engage in any dual or
multiple relationships with students in which there is a risk of exploitation or potential harm to the student.
Social work educators and field instructors are responsible for setting clear, appropriate, and culturally sensitive boundaries.
3.03 Performance Evaluation
Social workers who have responsibility for evaluating the performance of others should fulfill such responsibility in a fair and considerate manner and on the basis of clearly stated criteria.
3.04 Client Records
(a) Social workers should take reasonable steps to ensure that documentation in records is accurate and reflects the services provided.
(b) Social workers should include sufficient and timely documentation in records to facilitate the delivery of
services and to ensure continuity of services provided to clients in the future.
(c) Social workers’ documentation should protect clients’ privacy to the extent that is possible and appropriate
and should include only information that is directly relevant to the delivery of services.
(d) Social workers should store records following the termination of services to ensure reasonable future access. Records should be maintained for the number of years required by state statutes or relevant contracts.
3.05 Billing
Social workers should establish and maintain billing practices that accurately reflect the nature and extent of
services provided and that identify who provided the service in the practice setting.
3.06 Client Transfer
(a) When an individual who is receiving services from another agency or colleague contacts a social worker
for services, the social worker should carefully consider the client’s needs before agreeing to provide services. To minimize possible confusion and conflict, social workers should discuss with potential clients the
nature of the clients’ current relationship with other service providers and the implications, including possible benefits or risks, of entering into a relationship with a new service provider.
(b) If a new client has been served by another agency or colleague, social workers should discuss with the
client whether consultation with the previous service provider is in the client’s best interest.
3.07 Administration
(a) Social work administrators should advocate within and outside their agencies for adequate resources to
meet clients’ needs.
(b) Social workers should advocate for resource allocation procedures that are open and fair. When not all
clients’ needs can be met, an
allocation procedure should be developed that is nondiscriminatory and based on appropriate and consistently applied principles.
(c) Social workers who are administrators should take reasonable steps to ensure that adequate agency or
organizational resources are available to provide appropriate staff supervision.
(d) Social work administrators should take reasonable steps to ensure that the working environment for
which they are responsible is consistent with and encourages compliance with the NASW Code of Ethics.
Social work administrators should take reasonable steps to eliminate any conditions in their organizations
that violate, interfere with, or discourage compliance with the Code.
3.08 Continuing Education and Staff Development
Social work administrators and supervisors should take reasonable steps to provide or arrange for continuing education and staff development for all staff for whom they are responsible. Continuing education and
staff development should address current knowledge and emerging developments related to social work
practice and ethics.
3.09 Commitments to Employers
(a) Social workers generally should adhere to commitments made to employers and employing organizations.
(b) Social workers should work to improve employing agencies’ policies and procedures and the efficiency
and effectiveness of their services.
(c) Social workers should take reasonable steps to ensure that employers are aware of social workers’ ethical obligations as set forth in the NASW Code of Ethics and of the implications of those obligations for social work practice.
(d) Social workers should not allow an employing organization’s policies, procedures, regulations, or administrative orders to interfere with their ethical practice of social work. Social workers should take reasonable steps to ensure that their employing organizations’ practices are consistent with the NASW Code of
Ethics.
(e) Social workers should act to prevent and eliminate discrimination in the employing organization’s work
assignments and in its employment policies and practices.
(f) Social workers should accept employment or arrange student field placements only in organizations that
exercise fair personnel practices.
(g) Social workers should be diligent stewards of the resources of their employing organizations, wisely
conserving funds where appropriate and never misappropriating funds or using them for unintended purposes.
3.10 LaborManagement Disputes
(a) Social workers may engage in organized action, including the formation of and participation in labor unions,
to improve services to clients and working conditions.
(b) The actions of social workers who are involved in labormanagement disputes, job actions, or labor strikes
should be guided by the profession’s values, ethical principles, and ethical standards. Reasonable differences of
opinion exist among social workers concerning their primary obligation as professionals during an actual or
threatened labor strike or job action. Social workers should carefully examine relevant issues and their possible
impact on clients before deciding on a course of action.
4. SOCIAL WORKERS’ ETHICAL RESPONSIBILITIES AS PROFESSIONALS
4.01 Competence
(a) Social workers should accept responsibility or employment only on the basis of existing competence or the
intention to acquire the necessary competence.
(b) Social workers should strive to become and remain proficient in professional practice and the performance
of professional functions. Social workers should critically examine and keep current with emerging knowledge
relevant to social work. Social workers should routinely review the professional literature and participate in
continuing education relevant to social work practice and social work ethics.
(c) Social workers should base practice on recognized knowledge, including empirically based knowledge, relevant to social work and social work ethics.
4.02 Discrimination
Social workers should not practice, condone, facilitate, or collaborate with any form of discrimination on the
basis of race, ethnicity, national origin, color, sex, sexual orientation, gender identity or expression, age, marital
status, political belief, religion, immigration status, or mental or physical disability.
4.03 Private Conduct
Social workers should not permit their private conduct to interfere with their ability to fulfill their professional
responsibilities.
4.04 Dishonesty, Fraud, and Deception
Social workers should not participate in, condone, or be associated with dishonesty, fraud, or deception.
4.05 Impairment
(a) Social workers should not allow their own personal problems, psychosocial distress, legal problems, substance abuse, or mental health difficulties to interfere with their professional judgment and performance or to
jeopardize the best interests of people for whom they have a professional responsibility.
(b) Social workers whose personal problems, psychosocial distress, legal problems, substance abuse, or mental
health difficulties interfere with their professional judgment and performance should immediately seek consultation and take appropriate remedial action by seeking professional help, making adjustments in workload,
terminating practice, or taking any other steps necessary to protect clients and others.
4.06 Misrepresentation
(a) Social workers should make clear distinctions between statements made and actions engaged in as a private
individual and as a representative of the social work profession, a professional social work organization, or the
social worker’s employing agency.
(b) Social workers who speak on behalf of professional social work organizations should accurately represent
the official and authorized positions of the organizations.
(c) Social workers should ensure that their representations to clients, agencies, and the public of professional
qualifications, credentials, education, competence, affiliations, services provided, or results to be achieved are
accurate. Social workers should claim only those relevant professional credentials they actually possess and
take steps to correct any inaccuracies or misrepresentations of their credentials by others.
4.07 Solicitations
(a) Social workers should not engage in uninvited solicitation of potential clients who, because of their circumstances, are vulnerable to undue influence, manipulation, or coercion.
(b) Social workers should not engage in solicitation of testimonial endorsements (including solicitation of consent to use a client’s prior statement as a testimonial endorsement) from current clients or from other people
who, because of their particular circumstances, are vulnerable to undue influence.
4.08 Acknowledging Credit
(a) Social workers should take responsibility and credit, including authorship credit, only for work they have
actually performed and to which they have contributed.
(b) Social workers should honestly acknowledge the work of and the contributions made by others.
5. SOCIAL WORKERS’ ETHICAL RESPONSIBILITIES TO THE SOCIAL WORK PROFESSION
5.01 Integrity of the Profession
(a) Social workers should work toward the maintenance and promotion of high standards of practice.
(b) Social workers should uphold and advance the values, ethics, knowledge, and mission of the profession.
Social workers should protect, enhance, and improve the integrity of the profession through appropriate study
and research, active discussion, and responsible criticism of the profession.
(c) Social workers should contribute time and professional expertise to activities that promote respect for the
value, integrity, and competence of the social work profession. These activities may include teaching, research,
consultation, service, legislative testimony, presentations in the community, and participation in their professional organizations.
(d) Social workers should contribute to the knowledge base of social work and share with colleagues their
knowledge related to practice, research, and ethics. Social workers should seek to contribute to the profession’s literature and to share their knowledge at professional meetings and conferences.
(e) Social workers should act to prevent the unauthorized and unqualified practice of social work.
5.02 Evaluation and Research
(a) Social workers should monitor and evaluate policies, the implementation of programs, and practice interventions.
(b) Social workers should promote and facilitate evaluation and research to contribute to the development of
knowledge.
(c) Social workers should critically examine and keep current with emerging knowledge relevant to social work
and fully use evaluation and research evidence in their professional practice.
(d) Social workers engaged in evaluation or research should carefully consider possible consequences and
should follow guidelines developed for the protection of evaluation and research participants. Appropriate institutional review boards should be consulted.
(e) Social workers engaged in evaluation or research should obtain voluntary and written informed consent
from participants, when appropriate, without any implied or actual deprivation or penalty for refusal to participate; without undue inducement to participate; and with due regard for participants’ wellbeing, privacy, and
dignity. Informed consent should include information about the nature, extent, and duration of the participation requested and disclosure of the risks and benefits of participation in the research.
(f) When evaluation or research participants are incapable of giving informed consent, social workers should
provide an appropriate explanation to the participants, obtain the participants’ assent to the extent they are
able, and obtain written consent from an appropriate proxy.
(g) Social workers should never design or conduct evaluation or research that does not use consent procedures, such as certain forms of naturalistic observation and archival research, unless rigorous and responsible
review of the research has found it to be justified because of its prospective scientific, educational, or applied
value and unless equally effective alternative procedures that do not involve waiver of consent are not feasible.
(h) Social workers should inform participants of their right to withdraw from evaluation and research at any
time without penalty.
(i) Social workers should take appropriate steps to ensure that participants in evaluation and research have
access to appropriate supportive services.
(j) Social workers engaged in evaluation or research should protect participants from unwarranted physical or
mental distress, harm, danger, or deprivation.
(k) Social workers engaged in the evaluation of services should discuss collected information only for professional purposes and only with people professionally concerned with this information.
(l) Social workers engaged in evaluation or research should ensure the anonymity or confidentiality of participants and of the data obtained from them. Social workers should inform participants of any limits of confidentiality, the measures that will be taken to ensure confidentiality, and when any records containing research data will be destroyed.
(m) Social workers who report evaluation and research results should protect participants’ confidentiality by
omitting identifying information unless proper consent has been obtained authorizing disclosure.
(n) Social workers should report evaluation and research findings accurately. They should not fabricate or falsify results and should take steps to correct any errors later found in published data using standard publication
methods.
(o) Social workers engaged in evaluation or research should be alert to and avoid conflicts of interest and dual
relationships with participants, should inform participants when a real or potential conflict of interest arises,
and should take steps to resolve the issue in a manner that makes participants’ interests primary.
(p) Social workers should educate themselves, their students, and their colleagues about responsible research
practices.
6. SOCIAL WORKERS’ ETHICAL RESPONSIBILITIES TO THE BROADER SOCIETY
6.01 Social Welfare
Social workers should promote the general welfare of society, from local to global levels, and the development
of people, their communities, and their environments. Social workers should advocate for living conditions conducive to the fulfillment of basic human needs and should promote social, economic, political, and cultural values and institutions that are compatible with the realization of social justice.
6.02 Public Participation
Social workers should facilitate informed participation by the public in shaping social policies and institutions.
6.03 Public Emergencies
Social workers should provide appropriate professional services in public emergencies to the greatest extent
possible.
6.04 Social and Political Action
(a) Social workers should engage in social and political action that seeks to ensure that all people have equal
access to the resources, employment, services, and opportunities they require to meet their basic human
needs and to develop fully. Social workers should be aware of the impact of the political arena on practice and
should advocate for changes in policy and legislation to improve social conditions in order to meet basic human
needs and promote social justice.
(b) Social workers should act to expand choice and opportunity for all people, with special regard for vulnerable, disadvantaged, oppressed, and exploited people and groups.
(c) Social workers should promote conditions that encourage respect for cultural and social diversity within the
United States and globally. Social workers should promote policies and practices that demonstrate respect for
difference, support the expansion of cultural knowledge and resources, advocate for programs and institutions
that demonstrate cultural competence, and promote policies that safeguard the rights of and confirm equity
and social justice for all people.
(d) Social workers should act to prevent and eliminate domination of, exploitation of, and discrimination
against any person, group, or class on the basis of race, ethnicity, national origin, color, sex, sexual orientation,
gender identity or expression, age, marital status, political belief, religion, immigration status, or mental or
physical disability.