Anne Johnson CAPS 3

Native American is in. Not the diverse and rich history, genocide, oppression, or present life circumstances- that’s too heavy. Just Native American symbols and artwork that can be appropriated into current fashion. The three articles that I chose deal with the cultural appropriation of Native American symbols and culture. They discuss how the dominant, capitalist group controls the media and how and when these Native American images are portrayed, and how the non-dominant group, the Native Americans react. Our textbook describes the power, and imbalance of power, of labels well, “Many times, these labels are spoken without any knowledge or understanding of their meanings, origin, or even current implications…” (Martin & Nakayama, 2013). In the United States, the non-dominant group, Native Americans, are fighting for proper respect and recognition of what is sacred to them.

Power dynamics exist within the hierarchy of our social society. “There are other people who have more power in the media who are able to portray Native people, and they don’t do it in a very accurate way,” (Mount, 2012). Those with power use the label ‘Navajo’ flippantly, as a catchy fashion statement. The Native American non-dominant group has less power- through the media, the news, or a public voice- to fight back. Some people call the Navajo’s outrage to be an overreaction. That is an ignorant sentiment. “In order to understand why that’s offensive to Native people, you have to understand what place those things hold in Native culture.” (Mount, 2012). What the United States public needs is an accurate history lesson. “Dialogue is more possible than ever and awareness is improving, but…the public has a long way toward understanding what is and is not appropriate in Native representation.“(Mount, 2012). With education and a respectful awareness of North American history, progress can be made.

It is important to be aware of social positions in society in terms of language and intercultural communication because systems and histories of oppression exist. Native Americans have a long history of oppression, and the appropriation of their significant symbols and culture by the dominant, capitalist system should not be tolerated any longer.

References

Berry, A. (October 12, 2011). Urban Outfitters Taken to Task for Faux ‘Navajo’ Products. Time Newsfeed. Retrieved from http://newsfeed.time.com/2011/10/12/urban-outfitters-taken-to-task-for-faux-navajo-products/

Martin, J.N., & Nakayama, T.K. (2013). Intercultural communication in contexts (6^th ed.). Boston, MA: McGraw Hill.

Mount, C. (November 16, 2012). Misuse of Native American apparel stirs controversy. The Daily Nebraskan.

Sauers, J. (October 11, 2011). Urban Outfitter’s ‘Navajo’ Problem Becomes A Legal Issue. Jezebel. Retrieved from http://jezebel.com/5848715/urban-outfitters-navajo-problem-becomes-a-legal-issue

Christian Boehm/ CAPS 3

American financier Bernard Baruchnotes, “We didn’t all come over on the same ship, but we’re all in the same boat.” Those words have significant meaning in that we are all different, but we’re in the same boat in the methods on how we communicate our thoughts. This has special meaning when communicating with different cultural groups, dominant or non-dominate.  How many times have we sent an email or text to someone and they interpret your message a different way than what we meant it to be. Body language and facial expressions play a role in the communication process and one can identify more of what is being said.  This has been lost because of social media.  According to Martin and Nakayama, psychologist Paul Eckman through research discovered six basic facial expressions: happiness, sadness, disgust, surprise, anger and fear.”  These elements can show clear lines of how one feels through the Intercultural Communication Process, much more than writing a text to someone. This is what Michael Sam did when he went public on February 9, 2014 to announce to the world that he’s gay.  Michael is the first openly gay NFL player.  Instead of writing a press release, he went to the podium to communicate his non-dominant situation.

            For centuries, heterosexual marriages has and will always be the dominant group worldwide, rightfully so because it’s the only way to produce another human being.  As we head into the twenty first century, it has become the norm for more and more people coming out saying their gay. This non-dominant group has become more vocal and proud of whom they are.  According to Politico.com, a 2011 study was done by the UCLA School of Law’s Williams Institute that the number of Americans who are gay, lesbian, bi-sexual or transgender is about 9 million, which is 3.8% of the American population.   Although, more Americans are accepting to this lifestyle, there still is a high percentage of Americans who label those who are gay. A recent event that outlines this statement is when Michael Sam, who aims to be the first openly gay NFL player, has now been labeled by many that he will not make it into the NFL because of its masculinity within the sport. Although most NFL players and public are very supportive that he came out, there is a dominant group that is concerned.  Just this past week Washington D.C. lobbyist Jack Burkman said he is preparing legislation that would ban gay athletes from joining the NFL. This is targeted at Michael Sam.  As noted by Yahoo Sports Burkman stated, “We are losing our decency as a nation.  Imagine your son being forced to shower with a gay man.  That’s a horrifying prospect for every mom in the country.  What in the world has this nation come to?"  Mr. Burkman is using his dominant power position to label gays and how gays act in a social setting.  Mr. Burkman’s aggressive co-cultural communication, stereotypes his personal life, but not Michael Sam the football player.

            In terms of language and intercultural communication it is important to be aware of social positions because it can influence social status. People can use their social position to drive their own agenda or perceptions to benefit their own beliefs.  Some groups and/or people are really good at doing this.  For example, Mr. Burkman used his political position of power to drive his own beliefs against Michael Sam and other gays within sport.  He labeled Michael Smith to derail his future hopes to play in the NFL in order to set his own agenda against gays.     

References:

Walder, Seth, (2014). Michael Sam, who aims to be first openly gay NFL player, says he’s surprised by all the support. New York Daily News; http://www.nydailynews.com/sports/football/michael-sam-suprised-support-article-1.1698597

Curtis, Charles (2014) Michael Sam responds to Jack Burkman, to trying to ban gay players from NFL. http://www.nj.com/giants/index.ssf/2014/02/michael_sam_responds_to_jack_burkman_the_lobbyist_trying_to_ban_gay_players_from_nfl.html

Gordon, Ian (2014) A GOP Lobbyist’s Plan to Save America’s Sons From Scary Gay Football Players. http://www.motherjones.com/mojo/2014/02/jack-burkman-lobbyist-nfl-gay-ban

Martin, J.N., & Nakayama, T.K. (2013). Intercultural communication in contexts (6th ed.). New York, NY: McGraw

Associated Press (2013) Gay Marriage Facts and Statistics. Politico. http://www.politico.com/story/2013/03/gay-marriage-facts-and-statistics-2013-89376.html. 

Hannah Kelley - CAPS #3

In the United States, being white is considered the dominant culture, as Caucasians make up over half of the population.  “Groups that have the most power (whites, men, heterosexuals) consciously or unconsciously formulate a communication system that supports their perception of the world.  This means that co-cultural group members (ethnic minorities, women, gays) must function in communication systems that often do not represent their experiences” (Martin & Nakayama, 2013, p. 241). The non-dominant culture, or the co-cultural group, often faces discrimination through the use of labels and verbal and nonverbal relational messages due to their social positions or other dominant features or identities.  The use of labels often results in stereotyping a specific group of people. “One of the problems with identifying cultural variations in nonverbal codes is that it is tempting to overgeneralize these variations and stereotype people” (Martin & Nakayama, 2013, p. 290).  Once a stereotype is uttered, it is hard to shake that stereotype from your perceptions.  Stereotyping places people in a specific group, and once labeled, it is hard to imagine them as anything else.   

In January Madonna posted a photograph of her son boxing on Instagram.  The photograph was not the problem, but the caption was, as it contained offensive words including the use of the N-word.  Madonna explained that she did not mean for it to be a racial slur, but a term of endearment toward her white son (US Magazine, 2014).  She took the photograph down and uploaded it again with a new caption that contained foul language (CNN, 2014).  After the incident Madonna released a statement of apology.  She stated, “I am sorry if I offended anyone with the use of the N-word on Instagram. It was not meant as a racial slur. I am not racist. There is no way to defend the use of the word. It was all about intention, it was used as a term of endearment toward my son who is white. I appreciate that it’s a provocative word and I apologize if it gave people the wrong impression. Forgive me” (CNN, 2014, para. 7).  Many people had a hard time letting go of what Madonna said, because she has had issues with her Instagram since the beginning of January when she documented a picture of her children on vacation drinking underage (USA Today, 2014).  This raised a lot of controversy amongst her fans and caused them to question her morals.  

The photograph that was posted on Instagram

Madonna and her son

This example is connected to co-cultural theory and the power of labels.  Labels can be used to describe ourselves, and those around us.  The use of labels is present between dominant and non-dominant groups and they are utilized both positively and negatively to make sense of the world.  This sense-making process allows us to discover who we are and to what culture we belong.  According to Martin & Nakayama in 2013, “discourse is tied closely to social structure, so the messages communicated through the use of labels depend greatly on the social position of the speaker” (p. 246).  Labels and messages may not be as hurtful if they are stated by close acquaintances.  When hurtful labels are exchanged between strangers, the non-dominant group may feel discriminated against, decreasing the likelihood of positive future relations.  It is important to be aware of social positions in terms of language and intercultural communication.  Power can have a huge impact on how affective labels are.  If a speaker in a position of power utters harsh labels and stereotypes about a group, more listeners are likely to hear, which has the potential to lead to an alteration of opinions of that specific group.  Everyone interprets labels differently, so it would be in our best interest not to use them at all.

  The concept of dominant and co-cultural groups is important to understand.  As being a member of the dominant group in the United States, Caucasian, I often overlook the use of labels and how they may affect the co-cultural group that is present in the United States.  It is important to consider how they may feel, as they are already the non-dominant group present, and this alone may make it difficult for them to feel a sense of belonging.  Although the use of labels may never disappear, they can be reduced to create collaboration between dominant and non-dominant groups.  

CNN. (2014, January 18). Madonna: ‘N-word’ hashtag was ‘term of endearment’ to son, not racial slur. Retrieved from http://www.cnn.com/2014/01/18/showbiz/madonna-n-word-apology/

http://www.youtube.com/watch?v=Zcj45OM2wCg

Martin, J.N., & Nakayama, T.K. (2013). Intercultural communication in contexts (6th ed.). New York, NY: McGraw Hill. 

USA Today. (2014, January 18). Madonna apologizes for racial slur on Instagram. Retrieved from http://www.usatoday.com/story/life/people/2014/01/18/madonna-instagram-slur/4636491/

US Magazine. (2014, January 18). Madonna apologizes for using racial slur in Instagram post of son Rocco: “Forgive me,” says star. Retrieved from http://www.usmagazine.com/celebrity-news/news/madonna-posts-instagram-update-with-n-word-see-the-picture-2014181

 

Justin Hatfield CAPS #1

Identity has become a pertinent piece of framework for the individual and for groups and nations in their search for safe ground in disturbed times. The term is defined in its most general form by Erik Erikson, as the term “...expresses … a mutual relation in that it connotes both a persistent sameness within oneself (selfsameness) and a persistent sharing of some kind of essential character with others.”[Erickson]. Thus, individual identities can only be established within group identities. Each person has multiple collective identities, which can be defined through gender, kinship, space or territory (local and regional identity), class, education, occupation, institution, religion, ethnicity, race, culture and, finally, nationality and supra-nationality [Smith]. National and individual identities are indefinitely not static, but are continuously changing. Each individual, group, and nation perpetually try to redefine his/her/its identity when it is endangered, challenged, or even broken. This is understood as an "identity crisis", influencing those affected to search for and formulate a redefinition of a new identity. This process of adaptation, in which a new equilibrium is sought between traditional elements and new challenges, continues until the "crisis" is solved  when a successful remolding of a new equilibrium, however temporary, is achieved.

For a quick example of this paradigm in the human psyche, I would love to mention a few cultural patterns found in China. Generalizations in history are always dangerous and, consequently, the deeper one looks into a singular case in history, the more differences will be found. Although Chinese intellectuals have differed on how to respond to the Western challenges, more or less all who have dealt with Chinese history in one way or another agree on certain aspects, which are regarded as parts of Chinese cultural and national identity (most likely with the exception of the early Marxists tendencies):

• A long history dating as far back as 5 thousand years;

• The identity of the Han people as the descendents of the Yellow Emperor;

• Continuity of the idea of a Chinese Empire through all dynastic changes and foreign rule;

• Uniqueness of the Chinese language;

• Traditions of religion and philosophy;

• Literature, poetry, painting, ceramics, music, etc.;

• Inventions in areas such as medicine, weaponry, shipbuilding, porcelain, etc. (which in many cases were unsurpassed until the Renaissance); 

• And, despite many regional varieties, a common everyday culture.

Rising nationalist rhetoric and continuous attempts to form a collective Chinese identity among all of the different people and cultures has become a threat to their individual ethnic and cultural identities. Official policies force the minorities to rediscover and redefine their own identities, to which arouses national feeling among them. Furthermore, a possible solution to the clash between conflicting cultural and national identities in China could lie in the development of a multi-ethnic nationalism based on the principles of political liberalism paired with the Chinese interpretation understanding of Western philosophy. This, as I have come to understand, could lead to a common Chinese understanding, to which basic modes of thinking can be found in both cultures, and that these can be used to establish the foundations for a better Chinese intellectual discourse in the future.

References:

Erikson, Erik H. (1959) Identity and the Life Cycle. New York, Norton, pp. 27-28.

Smith, Anthony D. (1991) National Identity. Reno, University of Nevada Press, 3ff; Dean, Kathryn

Justin Hatfield CAPS #2

The history of a culture is an important factor in shaping one's identity.  Preservation of cultural identity, based upon difference, is a divisive force in society giving individuals a greater sense of shared citizenship (Hall). When considering practical association in the international society, nations may share an inherent part of their "make up", which creates an alternative means of identifying with each other. Nations provide framework for cultural identities called external cultural reality, which influence the unique internal cultural realities of the individuals within the nation. Cultural identifiers may be the result of various conditions including: location, gender, race, history, nationality, language, sexuality, religion, ethnicity, and even food (Gunter Schubert). The divisions between cultures can be very fine in some parts of the world, especially in the case of China, where the population is ethnically diverse and [for the most part] socially united - based primarily on common social values and beliefs. A range of cultural complexities structure the way individuals operate with the cultural realities in their lives. Cultural identities are influenced by several different factors such as ones religion, ancestry, skin colour, language, class, education, profession, skill, family and political attitudes. One's nation is a large factor of the cultural complexity, as it constructs the foundation for individual’s identity, however may contrast with ones cultural reality (Holliday). 

In the beginning, Chinese self-perception was not so much an ethnic one – now belonging to the Han race―as a cultural one, belonging to the Chinese culture circle: an early Chinese culturalism. Chinese culture was so attractive that it led to a long-lasting predominance over surrounding nations and tribes. This predominance, and the feeling of being superior to other nations, was an additional aspect of the identity that had developed over the centuries. The unfolding of the identity crisis in China followed continuous defeats by Western powers in the nineteenth century. Further on, during the period of Maoist “patriotism”, communist historiography did not regard classic Chinese culture as an important element of Chinese identity. On the contrary, the nation was based on classes (class nation): the peasantry, the proletariat, and the petty national bourgeoisie. In the 1980s, after the so-called "Cultural Revolution", when large parts of China’s cultural heritage were destroyed, the Chinese Communist Party’s approach to culture slowly changed. Step by step, the Party began to reinstate Chinese culture as an element of Chinese nationalism, together with ethnic aspects and Confucian ideology. There have been multiple, continuous attempts of China’s intellectual elite to develop a new cultural and national identity after the decline of Chinese Marxism-Leninism. Modern identity-building and the perception of the West by discussing the rising importance of Confucianism, the role of history and language, and the renaissance of Western thought have begun to shift Chinese nationalism more or less as a response to Western imperialism.

Despite attempts to create a national identity through reviving Chinese tradition, and even racial thinking, one cannot simply speak of one Chinese national identity or one Chinese nationalism. Instead, one can observe the fragmentation of Chinese identity - even among the Han majority - and the emergence of various regional identities and national movements in China. The Communist Party is struggling to keep all of these, sometimes centrifugal, forces under control by utilizing traditional cultural, ethnic, and racial elements under the blanket of “Socialism with Chinese characteristics".

References:

Cf. Gunter Schubert (2002), Chinas Kampf um die Nation. Hamburg, 116ff, 133ff.

Hall, S., & Du Gay, P. (1996). Questions of Cultural Identity. London: Sage. ISBN 0-8039-7883-9

Holliday, A. (2010). Complexity in cultural identity. Language and Intercultural Communication, 10(2), 165-177. doi: 10.1080/14708470903267384

Justin Hatfield Introduction

Hey everyone, I'm Justin. I am 19 years old, living off-campus now in downtown Lincoln. My life has definitely been an interesting one, as I was born on US soil, however moved around quite a bit for my fathers' career in the military. Growing up in Hawaii and Virginia for a short period of time, my sister and I discovered most of our writing and reading skills, and social etiquette where learned while growing up and attending school with other children (from around the world - also in similar situations for the most part) in Australia’s capital - Canberra. 

After returning to the states, I have come to identify myself mainly with that of my Native culture. I tend to stray away from considering myself white, emphasizing my biological father’s family Lebanese ancestry. Furthermore, I have been more exposed to Native traditions upon returning to US and I was blessed to have the honour of graduating a Native honour student (participated in a graduation ceremony held by the Omaha tribe). Alongside discovering my heritage and traditions upon returning from Australia, I came to experience and be a art of a whole new lifestyle and aspect of human nature. My mother became increasingly involved in music and took a partner, Karen, after discovering her true self. My sister and I both have been taken care of and raised by these two strong, and highly intelligent women for the past 6 years. 

After having a few disappointing experiences with the [mainstream] Christian religion, I found myself claiming no religion of my own. Interested in all religions and ways of life, I have adopted many different views and values from each religion I have come in to contact with. Religion and language are key in interacting with other on a mutual level level of understanding. I have much to learn, but I take pride in the experiences that have kept my mind open to all walks of life.

As a result of my experiences and education abroad, I have conclusively decided on working to become a foreign affairs officer for the US government. In having the experiences throughout my life, I feel it is pertinent to use my abilities to better relations between the US and China. I feel I have the capability to make the changes necessary in government to better life for the people it governs. Widespread corruption and arrogant politicians dirty the US and Chinese governments, and I feel those who are willing and experienced can make changes for the better of both of our societies.

Life before Nebraska was extremely productive, in the sense that I learned so much from my surroundings and of other people and cultures. It is a part of my life to want to explore and want to go see new places and meet new people. I feel very passionate about that aspect of who I am as an individual and live to understand others and the reasons behind who they are and the what/why about their viewpoints to create a better relationship - learning more and more from each person I meet (i.e. this class is extremely useful in contextualizing and further examining different cultures and people around us).

I feel I am truly an un-American [Native] American. I do follow The Great Spirit - as my ancestors did generations ago - and I have and always will be open to all cultures, religions, and languages. I do feel that my life has been an interesting one at that, and believe I have a responsibility to use my abilities for the benefit of those around me to create a better, more worldly society - as complex and beautiful as it is. I believe we should work towards furthering cultural understanding worldwide and preserve our rights as human beings (human rights, etc.). I am not cocky or self absorbed, however am determined to find that path towards continuing the push to further “racial” understanding, and establish the fact we are all made as equals.

I am not pure or perfect, but that’s me and a little sliver of my cultural identity. 

Thanks!

Justin Hatfield

CAPS #3

A non-dominant group that is all over the news and politics lately is that of the gay community.  It seems as though being a gay American may be one of the toughest labels to have in what we like to think of as a rather modern day in age.  I took this blog prompt and began looking for anything to do with “gay bashing”, with the current possible laws starting up in Arizona I assumed there would be several articles dealing with the topic.  What I found though is, the topic is somewhat hush-hush.  It seems as if people are scared to use any negative labels towards the LBGTQ group as a matter of image, so any time I came across something that seem fitting for this blog there would be a statement to follow taking back anything and not much else on the topic.  That was until I found SEVERAL articles focusing on a recent run in with the paparazzi and Alex Baldwin.  To summarize these articles in short, Alec has been followed to a rather great extent by the paparazzi and in an attempt to get away from them and over come with anger Alec screamed “motherf-ing faggot”.  This stirred up a big mess for himself and the gay community.  Not only were people in the LBGTQ community furious, but they declared him a bigot and want his career ended.

          

       For an gay american, when someone uses  the word “faggot” they feel incredibly insulted.  It is a labeled work that has a lot of hate and discrimination built into it. It is not only the fact that the gay community takes offense to the word but that many people in our culture use the word as an insult or as a joke.  In an article on Huffington post, the writer discusses how their younger cousins tweeted “I support gay marriage, but I will never stop calling my friends faggots”, he then goes on to say that it was not only an ignorant comment but he is accepting the fact that he will continue to make the gay community the butt of his jokes.  In a huffington post blog, written by Lucas Waldron, he describes what significance the word "faggot" has with the gay community, he goes on to say:

     "Words like "faggot" are used to demean people who do not fit into the hypermasculine framework of our culture's power structure. The college-aged men who casually incorporate "faggot" into their vocabulary have never experienced the violence that their words create and therefore find it acceptable to call each other "faggot" and still claim to not be inherently homophobic." 

 (Waldron, 2013)

     Another huffington post article, In defense of Alec Baldwin, argues that Alec Baldwin is a good man, and the author, Lady Bunny, had met him personally and believes he is in no way a bigot.  The argument is that he said something out of anger after a stressful court case, but this wasn't the first time it happened.  According to a foxnews.com article, Baldwin has had several other cases of gay bashing and using the word "fag" or "faggot".  Why do we feel it is acceptable to use this word in fits of anger or in a joking manner? Is it because he is a beloved social figure and a tv/movie star?  The power of a label is something that we would like to believe is dying in our culture, but that may not be the case.  A group that faces so much already and is still fighting for their equal rights should not have to endure the use of such awful labels just because our culture feels it is ok.

In

References

Bunny, L. (2014, 02 25). In defense of alec baldwin. Retrieved from 

       http://www.huffingtonpost.com/lady-bunny/in-defence-of-alec-bladwin_b_4855854.html

Waldron, L. (2013, 09 04). [Web log message]. Retrieved from http://www.huffingtonpost.com/lucas-waldron/a-critical-response-to-faggot-calling-culture_b_3853380.html

N/A. (2013, 11 15). Alec baldwin apologizes for hurling 'anti-gay epithet' at photographer. Retrieved from http://www.foxnews.com/entertainment/2013/11/14/alec-baldwin-hurls-anti-gay-epithet-at-photographer/