8.3: Discussing Intercultural Communication

Learning Objectives

• Understand privilege
• Define ethnocentrism
• Consider stereotyping and bias
• Explain whiteness

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.

As it was so eloquently put by Carey W. James, ”I haven’t given up the quest, typically if idealistically American, for an open, nonascriptive basis of community life: one in which neighbors help one another out--you know, lend out the lawnmower, come to the funeral, take part in the town meeting-but do not ask one another too many questions about their private lives and pretty much ignore the color of skin, the shapes of noses and eyes, or the distribution of X/Y chromosomes.” This scholar is one of many people in the fight for political correctness to prevail.

Privilege

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?

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 that 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 that fit with my cultural traditions, into a hairdresser's shop and find someone who can deal with 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 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.
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 coworkers 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 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 to pass as a straight man is also a form of privilege. A black woman cannot decide to pass as a white woman, for example. 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.

Another example is from Nathan Pyle, a BuzzFeed staff member who wrote an article entitled, 10 Privileges I Have Complained About. Read the article and think about privileges you have complained about. Pyle states, “becoming self-aware of my privilege is a journey I’m still on.” Perhaps we should all start becoming self-aware of our privileges in America.

Watch this video, Students Learn A Powerful Lesson About Privilege

Ethnocentrism

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. When we do this we view our position as normal and right, and evaluate all other cultural systems against our own.

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 an appetizers at your cocktail party you would probably 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 U.S. 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 classroom curriculum.

Ethnocentrism may show up in Literature classes, for example, as cultural bias dictates which “great works” students are going to read and study. 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. To see this bias, follow this link.

Case In Point

The Greenland Problem

The Mercator projection creates increasing distortions of size as you move away from the equator. As you get closer to the poles the distortion becomes severe. Cartographers refer to the inability to compare size on a Mercator projection as “the Greenland Problem.” Greenland appears to be the same size as Africa, yet Africa’s land mass is actually fourteen times larger. Because the Mercator distorts size so much at the poles it is common to crop Antarctica off the map. This practice results in the Northern Hemisphere appearing much larger than it really is. Typically, the cropping technique results in a map showing the equator about 60% of the way down the map, diminishing the size and importance of the developing countries.

Greenland is 0.8 million sq. miles and Africa is 11.6 million sq. miles, yet the often look roughly the same size on maps.

This was convenient, psychologically and practically, through the eras of colonial domination when most of the world powers were European. It suited them to maintain an image of the world with Europe at the center and looking much larger than it really was. Was this conscious or deliberate? Probably not, as most map users probably never realized the Eurocentric bias inherent in their world view. When there are so many other projections to choose from, why is it that today the Mercator projection is still such a widely recognized image used to represent the globe? The answer may be simply convention or habit. The inertia of habit is a powerful force.

Stereotyping and Bias

Closely related to ethnocentrism are stereotyping and bias, which also shape intercultural communication. Stereotypes are oversimplified generalizations about groups that ignore individual differences and reduce people to assumed traits. Thinking back to chapter 2 and the organization part of the perception process. Bias refers to attitudes or tendencies—often unconscious—that influence how we perceive, evaluate, and communicate with others.

Stereotypes and biases are learned through socialization, media, and cultural norms, and they often reinforce existing power structures by positioning some identities as “normal” and others as “different.” Even when unintended, they can affect communication in subtle ways, such as assumptions about competence, credibility, or belonging. Recognizing stereotypes and biases in ourselves is an important step toward more mindful, ethical, and effective intercultural communication.

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.

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.