INTERCULTURAL INTERACTION CONVERSATION 1
Intercultural Interaction Conversation Paper Assignment
Jodi C. Goforth
School of Communication & the Arts, Liberty University
COMS 624: Intercultural Communication
Dr. Danny Román-Gloró
February 16, 2025
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Abstract
Assimilation into American society often comes with a complex push and pull between
adaptation and cultural preservation. This report explores the experiences of Mariana Huerta, a
21-year-old nursing student whose family emigrated from Chihuahua, Mexico when she was
four years old. During a two-hour conversation, Mariana shared how bilingualism, family
dynamics, and cultural expectations have shaped her sense of cultural identity. While her parents
faced more significant challenges adjusting to American life, Mariana experienced a different
kind of struggle: one that was more relational than logistical. The conversation revealed several
differences between Mexican and American cultures, particularly regarding language, family
structure, and individualism versus collectivism. At the same time, the discussion revealed
significant similarities, such as the value both cultures place on family. Ultimately, Mariana’s
story reflects the broader experience of many bicultural individuals, which involves “bridging”
two worlds while trying to maintain a sense of belonging in both.
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Intercultural Interaction Conversation
There are often arguments of whether the United States is a “melting pot” of diverse
cultures, or merely those cultures’ graveyards as immigrants assimilate into American society.
While assimilation may guarantee a fresh start, it can also lead to feelings of displacement and a
loss of cultural identity. These are sentiments expressed by Mariana Huerta, a 21-year-old
nursing student at James Madison University. Mariana is a Mexican-American whose family
immigrated to the States from Chihuahua in 2007 when Mariana was four years old. While
Mariana has spent most of her life in the States, she retains some memory of her early childhood
in Chihuahua and her experience adjusting to American life. During the roughly two-hour
conversation with Mariana, the author tailored questions pertaining to Mariana’s sense of
cultural identity, specifically whether hers feels “split” between her Mexican heritage and her
“Americanization.” Additionally, the author wondered whether Mariana’s bilingualism
significantly impacted her sense of cultural identity and belonging.
Survey of Mariana’s Mother Culture
Literary critic John S. Christie describes Spanish as a “Latino’s emotional memory”
(2006, p. 11). In other words, for many Mexican-Americans, language acts as a “tether” to their
mother culture as they continually adapt and submit to American culture. In many ways, one’s
language and cultural identity are inextricably linked. Samovar writes, “Language and culture are
the indispensable components of intercultural communication. Together, they form a synergy,
each working to sustain and perpetuate the other while creating a greater phenomenon—
language allows the dissemination and adoption of culture, while culture gives rise to and shapes
language" (2025, p. 244). When asked if she feels connected to her culture when speaking
Spanish, even though she only lived in Chihuahua briefly, Mariana responded, “I think it makes
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me feel connected to my family more than anything else. My parents only speak Spanish at
home, so I’ve always felt kind of split. I speak English with most of my friends and in public, but
never at home with my family” (personal communication, February 14, 2025). Mariana also
noted that she would often act as a translator for her parents in public spaces, notably when food
or clothes shopping. When asked if she felt her parents rejected American culture, Mariana
expressed, “I don’t think they exactly rejected it, but it was harder for them to adjust than it was
for me. They can speak English pretty well now, but they definitely prefer speaking Spanish, and
I think they feel better when I speak it, too” (personal communication, February 14, 2025).
However, Mariana mentioned that she felt a sense of belonging and an inexplicable bond with
others who speak Spanish outside her family. Thus, she often gravitated toward other Hispanic
and Spanish-speaking peers in grade school, and they comprised most of her friend group.
It is also crucial to note the normalization of immigration in Mexico. A 2002 study
revealed, “Many. . . have observed the evolution of a 'culture of migration' in certain Mexican
communities characterized by a high rate of out-migration to the U.S. Within such communities,
international migration becomes so deeply rooted that the prospect of transnational movement
becomes normative: young people 'expect' to live and work in the U.S. at some point in their
lives" (Kandel & Massey). This context is necessary to understand Mariana’s background.
During the interview, she explained that her family did not immigrate to the States alone. By the
time they arrived, they already had several friends and family members here, which Mariana
noted was why they moved to Virginia specifically.
Mariana was asked to elaborate on her family’s assimilation into American society and
the contrasting challenges she and her parents faced. While Mariana’s struggles mainly involved
feeling like an “other” at school until she found her friend group, her parents’ were more
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complex. Mariana expressed that, to this day, her parents predominantly shop at stores owned by
other Latinos; they often buy culturally significant foods such as mangos, papayas, avocados,
and tortillas, even though these foods are available in most American grocery stores. “I think it’s
more about the vibe of the stores more than anything else,” Mariana explained (personal
communication, February 14, 2025). For many immigrants, food can be sacred, serving as a
tether to their heritage and tradition: “Food. . . plays a significant role in social interactions and
rituals. It is often the centerpiece of celebrations and gatherings, such as weddings, birthdays,
and holidays. Traditional dishes are passed down from generation to generation, and family
recipes are cherished and kept secret” (Evans, 2023). Furthermore, Samovar writes that “foods
remain ‘an integral part of the [Mexican] national identity’” (2025, p. 109).
Similarities Between Mariana and the Author’s Respective Cultures
The most notable similarity between Mexican and American culture is the emphasis on
family. Both cultures value strong familial bonds, though the structure and expectations differ.
Family in America has a complex history. For much of the 20th century, there was great
emphasis on the “nuclear family,” comprising a married couple and their children. The nuclear
family has a specific dynamic: “Most Americans live with their nuclear family and only see their
‘extended family’ a few times a year. The extended family includes grandparents, aunts, uncles,
and cousins. Most extended families will gather together on important holidays” (“How
Americans,” 2020). However, today, the standard nuclear family is slowly crumbling. According
to data collection from the Centers for Disease Control and Prevention (CDC), the divorce rate in
America (for the 45 reporting states and D.C.) was approximately 32.6% of the number of
marriages in 2022. This is a stark contrast from the data in the 1950s when the nuclear family
was a societal expectation; a 2008 study shows that there were 2.5 divorces per 1,000 people in
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1950, meaning that less than 0.25% of the population got divorced each year during that decade
(Greenwood & Guner). Comparatively, Mariana explained that family is extremely important in
Mexican culture, and families usually act as “villages.” It is not uncommon for one’s
grandparents and extended family to live in the same household, and respect for elders is a major
virtue. This is evidenced in Mariana’s family dynamic. In addition to her parents and two
younger siblings, Mariana’s grandparents live within the same household; her uncle, aunt, and
three cousins live next door.
Additionally, it is essential to note that while America is steadily becoming more
individualistic, Mexico remains a collectivist culture. Samovar cites, “‘Collectivistic cultures
emphasize community, collaboration, shared interest, harmony, tradition, the public good, and
maintaining face. Individualistic cultures emphasize personal rights and responsibilities, privacy,
voicing one’s own opinion, freedom, innovation, and self-expression’” (2025, p. 185). This
cultural difference is evidenced in America’s classic “American Dream,” which places individual
value in productivity, personal success, and a strong work ethic. Conversely, Mexican culture,
Mariana noted, holds a “mañana attitude” at large. This cultural attitude downplays the
importance of rushing to complete tasks or advance professionally. In Mariana’s words, a
“mañana attitude” is about “living [in] and appreciating the moment” (personal communication,
February 14, 2025).
Finally, there is the question of cultural identity and biculturalism. While the author’s
cultural identity was shaped from birth onward—thus never having to balance two cultural
identities—Mariana and her family had to undergo adaptation when they immigrated to the
States. One source notes, “Oftentimes, Hispanic/Latino individuals in the U.S. experience
identity trauma and crises due to being torn between two cultures: their Hispanic/Latino one and
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their newfound American one” (Moreno, 2023). While it has been established that Mariana
found the process much easier than her parents, she still struggled with bridging the gap between
her two cultures: “I show a different part of me when I’m at home than I do in public or with my
friends, like how I’m talking to [the author] right now” (personal communication, February 14,
2025). Mariana also expressed that while she is bilingual, meaning she is both fluent in English
and Spanish, her parents still struggle at times. This shows that Mariana’s struggles with
assimilating into American society differ from her parents’: while her parents are mainly
concerned with becoming bilingual and adjusting to American customs and expectations,
Mariana’s struggles are more relational. A 2023 study outlining the “adaptiveness of
biculturalism among Latino youth” in American society documents, “The bicultural challenges
that participants discussed were overwhelmingly relational: familial cultural gaps due to
dissonant values and critical gazes from others due to inadequate cultural performances”
(Mckenzie et al.). Essentially, the struggles that Mexican-American youth bear predominantly
involve maintaining harmony within their family units because they adapt at varying rates and in
different ways from their older family members.
Conclusion
Mariana Huerta’s experiences as a Mexican-American emphasize the complexities of
cultural adaptation, bilingualism, and identity negotiation. Her story is a testament to how
language acts as both a bridge and a barrier, influencing one’s sense of belonging within family
and society. While her parents faced challenges in assimilating due to differences, Mariana
navigated relational struggles, striking a balance between the expectations of her heritage and the
norms of American society. Despite these obstacles, her biculturalism has afforded her a unique
perspective, allowing her to connect with individuals who share similar experiences.
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This challenge of navigating cultural identities is not exclusive to Mariana; it reflects a
human experience as seen in Acts 2:8, which says, “And how is it that we hear, each of us in his
own native language?” (English Standard Version Bible, 2025). This verse emphasizes that no
matter one’s background or the language they speak, all are united through Christ. Just as the
Holy Spirit spoke through Jesus’ disciples to reach people from diverse nations and tongues,
Mariana’s bilingualism enables her to bridge gaps and maintain strong bonds with her family and
community. Her story serves as a testament to the beauty of cultural diversity and how,
ultimately, there is always common ground to find among cultures, acting as a uniting force
among humanity.
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References
Christie, J.S. (2006). Latino Boom: An Anthology of U.S. Latino Literature. Pearson Education
Inc., p. 11.
English Standard Version Bible. (2025). BibleGateway.
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Evans, S. (2023). Food as Culture: Cuisine, Food Customs, and Cultural Identity. Slo Food
Bank. https://www.slofoodbank.org/food-as-culture/.
Greenwood, J., & Guner, N. (2008). Marriage and Divorce since World War II: Analyzing the
Role of Technological Progress on the Formation of Households. The University of
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How Americans View Family. (2020). Bridges International.
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Challenged by American Society. Apollon Undergraduate Journal.
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