Explain the effect privilege and ethnocentrism affects intercultural competence.
We have already discussed race in chapter three. In this chapter we will discuss three other distinct concepts of race, as well as other cultural biases existing in today’s world.
“When you begin to understand the biology of human variation, you have to ask yourself if race is a good way to describe that.”–Janis Hutchinson, Biological Anthropologist
Figure \(\PageIndex{1}\): Three Indian woman performing a native dance. By pavan gupta
Related to race are racial prejudice, racial discrimination, and racism. Racial prejudice refers to the practice of holding false or negative beliefs of one racial group for the purpose of making another racial group (usually one’s own) appear superior or normative. Racial discrimination is the outward manifestation of racial prejudice: it is when people act upon their negative beliefs about other races when communicating or setting policy. Note, it is possible to be prejudiced without acting upon those beliefs and that all races can discriminate against other races. The final concept, racism, combines racial prejudice with social power. Racism is institutional, rather than individual, meaning it occurs in large institutional contexts such as the representations of particular groups within media or the fact that racial minorities do not have equal access to educational or legal opportunities(Orbe and Harris 10). Racism often involves the unequal accessibility to resources and power.
Two other concepts that are often confused with race are ethnicity and nationality. Ethnicity refers to a person’s or people’s heritage and history, and involves shared cultural traditions and beliefs. A person may identify as Asian-American racially while their ethnicity is Chinese. Nationality refers to a people’s nation-state of residence or where they hold citizenship. Most often nationality is derived from the country where one was born, but on occasion people give up their citizenship by birth and migrate to a new country where they claim national identity. For example, an individual could have been born and raised in another country but once they migrate to the United States and have American citizenship, their nationality becomes American.
Perhaps you may have noticed the theme of inequality as we have discussed topics like “unequal access to resources and benefits,” racial discrimination, and racism. You may have also thought, “oh, my, this is going to be a touchy chapter to read and discuss in class” or “this is interesting and relevant, but I feel uncomfortable talking about this as I don’t want to offend anyone.” These are very common and understandable reactions and ones we hear when we teach this subject matter. Hopefully, your instructor has set up a safe, open, and respectful classroom environment to facilitate such discussions. The fact that you are self-reflective of your feelings and how to express them to others is a great start! We too want you to be able to discuss this material both in and out of your class in a productive and self-reflective manner. To facilitate that goal we have included some additional concepts— privilege, ethnocentrism, whiteness, and political correctness—that are useful when considering your own cultural identity, your place in society, and your communication with others.
Hopefully, you have been thinking about your own cultural identity as you have been reading this chapter. If so, then you have been thinking about labels that define you culturally. Maybe you have defined yourself as female, Latina, and heterosexual. Or maybe you have labeled yourself as gay, white, working-class, and male. When we give ourselves labels such as these, often we ask ourselves, “Where do I fit in?” This is a good question to ask and demonstrates a recognition of the fact that you belong to more than one culture and that your cultures intersect in various ways. The most significant manifestation of these intersections is power—-the ability to influence others and control our lives. From the statistics given earlier in the chapter and from your own experiences, you should realize that some groups have more power than others. These people are what we refer to as the dominant group: white, male, Christian, middle-class, able-bodied, educated, and heterosexual. People whose cultural identities do not conform to this model are the nondominant groups and have less sociopolitical and economic power.
Peggy McIntosh uses the term privilege to refer to the power of dominant groups. She defines privilege as an invisible knapsack of advantages that some people carry around. They are invisible because they are often not recognized, seen as normative (i.e., “that’s just the way things are”), seen as universal (i.e., “everyone has them”), or used unconsciously. Below is a list of some of the privileges McIntosh identifies. Can you think of others?
I can, if I wish, arrange to be in the company of people of my race most of the time.
If I should need to move, I can be pretty sure of renting or purchasing housing in an area that I can afford and in which I would want to live.
I can be pretty sure that my neighbors in such a location will be neutral or pleasant to me.
I can go shopping alone most of the time, pretty well assured that I will not be followed or harassed.
I can turn on the television or open to the front page of the paper and see people of my race widely represented.
When I am told about our national heritage or about “civilization,” I am shown that people of my color made it what it is.
I can be sure that my children will be given curricular materials that testify to the existence of their race.
If I want to, I can be pretty sure of finding a publisher for this piece on white privilege.
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 that fit with my cultural traditions, into a hairdresser’s shop and find someone who can deal with my hair.
Whether I use checks, credit cards, or cash, I can count on my skin color not to work against the appearance of financial reliability.
I can arrange to protect my children most of the time from people who might not like them.
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.
I can speak in public to a powerful male group without putting my race on trial.
I can do well in a challenging situation without being called a credit to my race.
I am never asked to speak for all the people of my racial group.
I can remain oblivious of the language and customs of persons of color, who constitute the world’s majority, without feeling in my culture any penalty for such oblivion.
I can criticize our government and talk about how much I fear its policies and behavior without being seen as a cultural outsider.
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.
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.
I can easily buy posters, postcards, picture books, greeting cards, dolls, toys, and children’s magazines featuring people of my race.
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.
I can take a job with an affirmative action employer without having coworkers on the job suspect that I got it because of race.
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.
I can be sure that if I need legal or medical help my race will not work against me.
If my day, week, or year is going badly, I need not ask of each negative episode or situation whether it has racial overtones.
I can choose blemish cover or bandages in “flesh” color that more or less match my skin.
McIntosh admits, “My perception is that colleges and universities are the main institutions that are raising awareness of the relationship between privilege and oppression, but that this awareness is needed throughout all public and private sectors of the United States; the ability to see privilege should be in the minds of all citizens” (195). As you think about privilege and the resulting advantages that some groups have over others, you should also keep in mind two facts. One, privilege is a relative concept that varies according to context. In some situations we may be more privileged than others, and in order to access some of that privilege one may decide to highlight or conceal parts of their identity. For example, unless a person tells you, you have no way of knowing their sexual orientation. Thus, a gay man might decide to “pass” as straight at a family reunion to avoid conflict from a heterosexist family. The fact that he can choose pass as an Asian man and cannot make the choice to pass as Latino is another example of privilege. Two, we may have aspects of our identities that are simultaneously advantaged and disadvantaged. The gay, white, working-class, male above is advantaged by the fact that he has light skin and is male, and is disadvantaged by the fact that he is gay and working-class.
One of the first steps to communicating sensitively and productively about cultural identity is to be able to name and recognize one’s identity and the relative privilege that it affords. Similarly important, is a recognition that one’s cultural standpoint is not everyone’s standpoint. Our views of the world, what we consider right and wrong, normal or weird, are largely influenced by our cultural position or standpoint: the intersections of all aspects of our identity. One common mistake that people from all cultures are guilty of is ethnocentrism—-placing one’s own culture and the corresponding beliefs, values, and behaviors in the center; in a position where it is seen as normal and right, and evaluating all other cultural systems against it.
Ethnocentrism shows up in small and large ways: the WWII Nazi’s elevation of the Aryan race and the corresponding killing of Jews, Gypsies, gays and lesbians, and other non Aryan groups is one of the most horrific ethnocentric acts in history. However, ethnocentrism shows up in small and seemingly unconscious ways as well. In American culture, if you decided to serve dog meat as appetizers at your cocktail party you would probable disgust your guests and the police might even arrest you because the consumption of dog meat is not culturally acceptable. However, in China “it is neither rare nor unusual” to consume dog meat (Wingfield-Hayes). In the Czech Republic, the traditional Christmas dinner is carp and potato salad. Imagine how your family might react if you told them you were serving carp and potato salad for Christmas. In the Czech Republic, it is a beautiful tradition, but in America, it might not receive a warm welcome. Our cultural background influences every aspect of our lives from the food we consume to the classroom. Ethnocentrism is likely to show up in Literature classes as well. Cultural bias dictates which “great works” students are going to read and study in the classroom. More often than not, these works represent the given culture (i.e., reading French authors in France and Korean authors in Korea). This ethnocentric bias has received some challenge in United States’ schools as teachers make efforts to create a multicultural classroom by incorporating books, short stories, and traditions from non-dominant groups.
In the field of geography there has been an ongoing debate about the use of a Mercater map versus a Peter’s Projection map. The arguments reveal cultural biases toward the Northern, industrialized nations.
Whiteness
If you are White, how would you describe your culture? When we ask this question to our students we find that White students are often uncomfortable with the question, feel guilty about self-identifying as White, or claim that White people do not have a culture. Gordon Alley-Young says, “The invisibility of whiteness and white privilege for many people is what makes it difficult to name and thus to disrupt” (312). These sentiments have lead an increasing amount of scholars in a variety of disciplines such as Sociology, Women’s Studies, Anthropology, English, as well as Communication to study the concept of Whiteness. Orbe and Harris explain why exploring this concept is important by explaining that “[i]t helps us all view communication as a racialized process [which] sharpens our awareness of how racial categorization is used to reinforce old hierarchies in which some races are more superior than others [and that] whiteness studies also assign each person a role in race relations” (89).
View communication as a racialized process—meaning that our communication is structured by larger societal and racial dynamics. Second, understanding Whiteness sharpens our awareness of how racial categorization is used to reinforce old hierarchies in which some races are more superior than others. This helps us recognize how Whiteness can be used to signify dominance, privilege, and advantage in the United States. And, third, through studying and recognizing the effects of Whiteness, each person plays a role in race relations. White people can no longer sit on the sidelines and claim “it’s a black problem” when discussing interracial conflict. (82-83)
Overall, it removes the White race from the often-unidentified “normative” group and provides a context for studying, talking about, and hopefully improving race relations.
The above discussion about privilege and Whiteness is not meant to suggest that those people with sociopolitical privilege should feel ashamed or guilty. This is often a trap that people fall into and it can shut down important thinking and conversations about intercultural communication. We want everyone to realize that they have a racial identity and thus are an important part of improving race relations. Race relations is not just a subject that concerns minorities—it concerns everyone as we all play a part and benefit whether consciously or unconsciously.
Political Correctness
Another claim or label that may be used to discount such difficult discussions is Political Correctness, or “PC” as it has been dubbed in the popular press. Opponents of multiculturalism and diversity studies try and dismiss such topics as “that’s just PC.” Luckily, some of the heated debate about PC have quieted in recent years but the history lingers. In short, political correctness refers to “the elimination of speech that often works to exclude, oppress, demean, or harass certain groups” (Orbe and Harris 58, Remar). The debate largely focused around competing interpretations of the First Amendment right to free speech and the Fourteenth Amendment’s right to equal access to education. No matter what your position on this issue, we want to simply recognize two facts. One, that much of the PC debate and fury was largely misrepresented and hyped in the mainstream media by the use of extreme examples and a slippery-slope argument. Rush Limbaugh, for example, became famous for claiming that an awareness and sensitivity of language choice would lead to the “thought Police” or “PC police.” Two, that words and labels have great power to create perceptions, realities and identities. Toward that aim, we will discuss the power of language in greater detail in the following section.
Summary
Culture: belief systems, values, and behaviors that support a particular ideology or social arrangement.
Culture guides language use, appropriate forms of dress, and views of the world.
The concept is broad and encompasses many areas of our lives such as the role of the family, individual, educational systems, employment, and gender.
Racial prejudice refers to the practice of holding false or negative beliefs of one racial group for the purpose of making another racial group (usually one’s own) appear superior or normative.
Racial discrimination is the outward manifestation of racial prejudice: it is when people act upon their negative beliefs about other races when
communicating or setting policy.
Racism, combines racial prejudice with social power. It is institutional, rather than individual, meaning it occurs in large institutional contexts such as the representations of particular groups within media or the fact that racial minorities do not have equal access to educational or legal opportunities. It often involves the unequal accessibility to resources and power.
Understanding Race
Race fall into two camps: a biological versus a sociopolitical construction:
Biological
Sociopolitical
“pure” races existed and could be distinguished by such physical features as eye color and shape, skin color, and hair.
it is not a person’s DNA that places them into a particular racial grouping, but all of the other factors that create social relations—politics, geography, or migration.
traced back to genetic differences
what it means to be of a particular race
no scientific connection with racial identity and cultural traits or behaviors
meanings of race have changed across time and space.
Ethnicity refers to a person’s or people’s heritage and history, and involves shared cultural traditions and beliefs.
Nationality refers to a person’s nation-state of residence or where he/she holds citizenship.
Gender is part of culture in that every society has particular gender roles and expectations for males and females.
Sexual orientation refers to a person’s preference for sexual or romantic relationships; one may prefer a partner of the same sex, the opposite sex, or both.
Power is the ability to influence others and control our lives.
The dominant group in the US is white, male, Christian, middle-class, able-bodied, educated, and heterosexual. Those who fall into this category are deemed privilege based on their power
Nondominant groups are people who do not conform or fit into the dominant group and have less sociopolitical and economic power.
Ethnocentrism—placing one’s own culture and the corresponding beliefs, values, and behaviors in the center; in a position where it is seen as normal and right, and evaluating all other cultural systems against it.
Minority Identity Development
Majority Identity Development
Bi- or Multiracial Identity Development
Stage 1: Unexamined Identity.
Stage 1: Unexamined Identity
Stage 1: Personal Identity
Stage 2: Conformity
Stage 2: Acceptance.
Stage 2: Group Categorization
Stage 3: Resistance and Separation.
Stage 3: Resistance
Stage 3: Enmeshment/Denial
Stage 4: Integration
Stage 4: Redefinition
Stage 4: Appreciation
Stage 5: Integration
Stage 5: Integration.
High Context: the meaning of the communication is in the people, or more specifically, the relationship between the people as opposed to just the words.
Low Context: When we have to rely on the translation of the words to decipher a person’s meaning
Collectivist: When a person or culture places the needs and interests of the group above individual desires or motivations.
Individualistic: The self or one’s own personal goals motivate these cultures. Each person is viewed as responsible for his or her own success or failure in life.
