The Summary of Seven Articles on Culture - Essay Example

Name Class Unit Jack, Kapac. 1998. Culture/community/race: Chinese gay men and the politics of identity. Anthropologica, 169-181. The article looks at both Theme 1 and 2. This is through creation of group identity and internal dimension of group identity. The article looks at the cultural construction of gender and sexuality among the gay population in the Asian community. The research looks at the development of the gay population which are seen as a fairly recent development in the Chinese society. The author shows how the label Gay Asian relates to both racial and culture self-identification. Through the racial identity, the term encompasses men from different backgrounds and origins who share same racial subjectivity which is based on their physical characteristics. The racial subjectivenes for this group is based on their common and shared erotic experience. The cultural identity of the term is based on their shared cultural experience. When gay Asian become more oriented with Chinese, Vietnamese, Japanese and Filipino members became more alienated in the group. There was also tension between the Canadian born Chinese and the immigrant Chinese. This is an issue that was solved through using English as the official language in the group. Gay activists argued homosexuality was not a foreign imposition but an issue that existed in Chinese history. There are also arguments that homosexuality is western influence and a threat to Asian values. This is seen as an identification of behaviours as racially specific. It is a potential ideological device where race is seen as an organising principle in identity movements. The racial and politics dimension is presented through the Chinese preference for white gay partners. The gendered meanings of racial differences have affected the Asian/Chinese public representations. Despite this, there is change where Asian men are learning to eroticise each other. This development is seen as an expression of empowerment of Chinese gay men. Yen Le Espiritu. 2001. " We Don't Sleep around like White Girls Do": Family, Culture, and Gender in Filipina American Lives. Signs, 415-440. This article discusses theme 1 and 2 based on immigrants vs. native born culture, resistance to domination and identity. This is an article based on the family, culture and gender in the Filipina American lives. The article focuses on relationship between parents and their daughters in Filipino immigrants. This is seen as the key to determine the immigrant identity which is a vehicle for the radicalised immigrants to use in asserting cultural superiority to dominant groups. For the immigrants, culture is of great importance. Culture is the lifeline for the home country and is used as a basis for the identity in the new country. Culture is also used in taking stake in political and socio-cultural claims. The Filipino community uses their culture to counter assimilation and alienation to US society. The articles show that Filipina have partial conceptualisation of Americans as immoral. Despite this, elevation of Filipina chastity leads to reinforcement of masculinity. The Filipino migrants claims to have moral distinctiveness and sees Americans as morally flawed. The American families are depicted as selfish, uncaring and lacks dedication as compared to Filipina families. The article shows ways in which Filipino migrant parents police their daughters to ensure they safeguard their virginity and sexual innocence. Boys are not restricted as women in matters of sexuality in a Filipino society an act which second generation Filipina women see as oppressive. Parenting in this case is seen as gendered where parents make decisions for their daughters more than their sons. Filipino see America as a land of opportunity but denounce it as inhabited with individuals who are morally corrupted and individualistic. Restriction on women life in this case is seen as a resistance to racism. Kristine, J. Ajrouch. 2004. Gender, race, and symbolic boundaries: Contested spaces of identity among Arab American adolescents. Sociological Perspectives, 47(4), 371-391. This article is based on theme 2 religion, immigrants vs. natives, gender and expression of group identity. The paper looks at the two theoretical perspectives used in identity formation when looking at the identity among the Arabic American adolescents. The two perspectives are; segmented assimilation and trans-nationalisation. Arab American is a group that has gained a lot of attention in the wake of the Arab Muslim attacks in the US and the turmoil in the Middle East. The paper looks at gender relations and religion in among Arab American youth as their discourse and markers in establishing their collective identity and their position as immigrants. Feminist sociologists’ illustrates the significance of gender relations in their work. Some of the research shows that the status of women after immigration improves tending towards egalitarianism. Some of the studies show that women are assigned the role of upholding the tradition which leads to gender hierarchies. The article shows that the influence of religion on gender in the second generation is based on the condition of immigration. Religion and ethnicity has been found to have been based on the traditional gender attitudes rather than the religious affiliation Adolescence is a period where identity is sought during development. The individual at this stage may reject or accept identity based on the exposure to prevailing customs and norms. The article analysis the meaning of boater, whites and Arab American based on adolescence identities. It is evident that Arab American adolescents do not see themselves as white. American adolescents’ girls are criticised due to their high level of freedom. Gender relations in this case contribute to adaptation and identity formation among the Arab American adolescents. The study shows that adolescents are not meant to represent all Arab Americans. The study proves that cultural norms are informed by religious norms. Boys incur privileges and authority. The interpretations of religion forms gender hierarchies and determines in group membership. Pamela, Perry. 2001. White Means Never Having to Say You're Ethnic White Youth and the Construction of “Cultureless” Identities. Journal of Contemporary Ethnography, 30(1), 56-91. This article is based on theme 1 on group identity through race. This article looks at the perception among the white youth that white race is cultureless. The article looks at ways in which white youth defines their culture in different schools. White people define themselves as cultureless with no ties to European ancestry. Cultureless in different schools is seen as a result of naturalisation and rationalisation. At Valley Grove, youth could not describe their culture. For them, being white implied that they had no cultural ties. It is clear that students from valley groves were speaking from a post cultural perspective. This is perspective of the group who are the dominant in the western nations. They see themselves as the majority who act normal to one another and others as the minority who acts differently. For valley Grove which is a predominantly white school, the white identity is seen as cultureless and white cultural practices are taken for granted. This is due to naturalisation which makes them un-reflected and undefined. At Clavey which is a multiracial school, white culture is not taken for granted. The white youth in the multicultural schools recognised their European American identity. They reflected whiteness as good, rational cultureless while other cultures were seen as bad, out of control and irrational. In this case, naturalisation fails due to interracial association and rationalisation takes place. The study shows that racial identities are made and not born. They are made through interactions of social, structural, cultural and political composition of a specific context. Racial identities are not uniform but varies and are also multiple. In some cases, racial identities are contradictory. The construction of white as cultureless is persistent but varies based on the context. Naomi, Adelson. 2000. ‘'Being Alive Well': Health and the Politics of Cree Well-being (Vol. 16). University of Toronto Press. “The Politics of Miyupimaatisiiun” The article is based on theme 1 on cultural tradition and their relevance to the politics of group identities. Based on Miyupimaatisiiun, one is supposed to have the capability of pursuing activities associated with hunting and bush living. This includes eating the right type of food, keeping warm and sharing with those in need with an aim of maintaining viability in the group. Animals and humans coexist together as spiritual counterparts. For the Whapmagoostui, being well is based on a context of community and individual beliefs. Health and identity are coupled. This article analyse the Cree conceptualisation of and how “being alive well” means to the population. The issue of white man is raised severally as a great impediment to Cree wellbeing. They are considered to stand in opposition to what is considered Cree. Recent diseases such as AIDS, Asthma and cancer are seen as Whiteman’s disease. Whiteman food is seen as negative and weakening to those who consume it. This implies that not eating indigenous food for a long time is considered harmful to Cree people. Whiteman is viewed to have led to a lot of restrictive practices to the Cree people. Cree are seen to be a modern political construct. The Cree cultural identity is still strong despite modernity. Radio is powerful tool for the community. Cree culture and language are part of curriculum in the local school. On ideals of Cree wellbeing, the community have a vision of minimal interference by Whiteman. Cree food, land culture and hunting lifestyles are all vital in Miyupimaatisiiun. The exploitation of land and people are the most felt impediment to the Cree community wellbeing. With each perceived threat and encroachment to the Cree people, their sense of identity grows and becomes coherent. Their traditional culture notions become more understood and coherent. Thus this has made the community to have their health related to their land and identity. Gerald, Alfred. 1995. Heeding the voices of our ancestors: Kahnawake Mohawk politics and the rise of native nationalism. Oxford University Press Canada. “Interaction II-Membership” This article is based on theme 1 on cultural tradition and their relevance to the politics of group identities. Gaining control of the Indians has been one of the major goals by the Canadian government. Kahnwake has been one of the Indian groups subjected to changing federal regulations concerning the Indians. This is a community that has traditionally been receptive to outsider’s integration. Kahnwake Mohawks accepted a lot of people through marriages and later through inclusion as status Indians based on Indian act of 20th century. The community took measures to regain their membership in 1970s. Before then, the community lived with imposed membership for almost a generation. The community membership rules are not radical based on the Kahnwake nationalist project. They try to create a cultural and political appropriate boundary among its members and other communities. The community resistance to the idea of independently defined membership can be seen from a perspective where Mohawk inherent right of self-determination is not valued. Any act which denies Mohawks of Kahnwake their right of self-determination on the boundary between them and other communities can be seen as colonial. This is imposition where there is a single boundary for multiple communities. The Mohawks wants a society where different communities are seen through the existence of different cultural specific boundaries and membership. The community rejection of Bill C31 of Canadian constitutional rights is understandable. This is due to fact that Mohawk views Canadian freedom charter to be based on Euro-American ideals and imposed on the native communities. They have been challenging the Canadian government to respect the native people rights. Their reaction is against threat to their existence as a distinct group. Canada has to honour their multicultural and pluralistic nature. Thomas, W. Dunk. 2003. It's a working man's town: Male working-class culture. McGill-Queen's Press MQUP. “The Indian As A Symbol Of The Relation Between The Metropolis And The Hinterland” This is an article based on theme 1 and 2. Indians are seen as a symbol of struggle between the white population in the hinterland and those in metropolis. The whites in upper Newyork see Indians as a subject of media attention and also a pet concern for the liberal politicians from the south. Thus, they are seen as their alienation from political and economic power. The natives are in the northern hinterland which the southern metropolis wants to exploit. The whites residing in the north are seen to represent the metropolitan interests. The metropolitan dominance in the hinterland is seen through their negative attitudes towards the native. Alienation of north from south can be based on the negative stereotypes held about south by the northerners. The negative attitudes towards the natives are based on idea that they depend on welfare state. Indians are at the bottom of the social hierarchy but whites assert that they have a close relationship with the metropolitan forces which makes whites feel alienated. The white policies are based on perceived fear of native savagery and need to civilise them. Also there was idea of Indians being of higher moral character than the white’s working class. Indian were contextualised as noble and savage. Indian acted as an ideal in which white working class were measured against and found lacking. The Boys felt that Indians are a symbol of what they were not. This, to address this, they perceive Indians as lazy and welfare dependent. This is in contrast to their self-reliance, perseverance and commitment and reciprocity. Sharing is seen as moral worth among Indians while whites see it as Indian greediness and cause of their poor social status. Indians and whites does what they think is proper among to offer each other a proof of their moral deficiency. Boys hold their views on Indians based on access to state resources. References Gerald, Alfred. 1995. Heeding the voices of our ancestors: Kahnawake Mohawk politics and the rise of native nationalism. Oxford University Press Canada. Jack, Kapac. 1998. Culture/community/race: Chinese gay men and the politics of identity. Anthropologica, 169-181. Kristine, J. Ajrouch. 2004. Gender, race, and symbolic boundaries: Contested spaces of identity among Arab American adolescents. Sociological Perspectives, 47(4), 371-391. Naomi, Adelson. 2000. ‘'Being Alive Well': Health and the Politics of Cree Well-being (Vol. 16). University of Toronto Press. Pamela, Perry. 2001. White Means Never Having to Say You're Ethnic White Youth and the Construction of “Cultureless” Identities. Journal of Contemporary Ethnography, 30(1), 56-91. Thomas, W. Dunk. 2003. It's a working man's town: Male working-class culture. McGill-Queen's Press MQUP. Yen Le Espiritu. 2001. " We Don't Sleep around like White Girls Do": Family, Culture, and Gender in Filipina American Lives. Signs, 415-440. Read More