Should we "Ban Bossy?"

The Title of this Huffington Post article, "When A Boy Asserts Himself, He's a Leader, When A Girl Does, She's Bossy," is much like the controversial Suave campaign that we watched in class. The difference being instead of featuring beautiful, impeccably dressed models posing as professional business women (the majority of whom are white), it is focused on young girls from varied ethnic and racial backgrounds. http://www.huffingtonpost.com/2014/03/11/ban-bossy-video_n_4937367.html
This topic is always one of interest for me. Undoubtedly because I grew up being stereotyped in this way, and in some ways, continue to be so in my adult life. These amazing girls posit the very real effects, as well as possible future ones that will result from societies continued acceptance of the gender hierarchy that assigns specific personality traits as acceptable or unacceptable according to gender. One girl says, "Here is where I will not lead the defense of a groundbreaking case." Another says," Here is where I wont ask the questions that change the conversation," and another, "Here is where I will doubt myself," "Here is where I will stop raising my hand," "Here is where I will start being interrupted."  In First Impressions of Sarah Palin  (D. Harp, et al) reference the Gender schema theory as to why this is.
Gender schema theory emphasizes the dominant role of gender in not only grasping but also processing knowledge and beliefs and guiding behavior in a given culture (Steinke, 1998). Bem’s gender schema theory explains how girls and boys exposed to cultural definitions of maleness and femaleness—embedded in discourse and social practices—will identify with them.
Because it is embedded in our knowledge that men have historically been the decision makers, the leaders, we have accepted that certain behaviors are associated and justified by this fact. And because women are not associated with this image in our minds, they experience an inverse reaction. While men are assertive, driven, hardworking, and motivated, women are pushy, aggressive, know-it-all, and bossy. So who cares about what people think of you, ladies? Who cares that they call you these names behind your back and attribute your drive or success to negative assumptions of who you are? After all, gossip and judgement are specifically female traits anyway, right? Wrong.
As these girls point out, this male/female, masculine/feminine associations guide their behavior, and determine social practices. Because girls listen to and are aware of the value of masculinity over femininity, but only when appropriated by men, it affects their behavior, their identity, their beliefs about the world.
This video calls for the banning of the word bossy, which is a bit impractical, but warranted all the same. You never hear a guy being referred to as bossy. It is a very gender specific word. Maybe if it was (banned), young girls would not stop raising their hands, asking the questions, and refuse interruptions. Maybe not using that word, and others like it, could have a drastic impact on female self esteem. Maybe, just maybe, it would begin to question the hierarchy that exists, and work to start leveling the playing field.

Whose Language Is It Anyway?

I had written this article back when we read Rebecca Martinez's article entitled, "Languages and Tribal Sovereignty."  The article speaks to the sovereignty of language, or determining who has the authority to define it, speak it, and teach it?

While living in Malawi, I lived in a region in the North where 21 different languages are spoken.  I would often joke that, while riding my bicycle to the nearest town, I would greet each village in a different language.  However, what I discovered through learning these different languages, was that no one in particular seemed to have a firm understanding of which words belonged to which language.  The different tribes had been living so near to each other, and the families had intermixed over such a long period of time, that no one really understood where one language ended and the other began.  This, I imagine, is a commonplace situation for those language groups that live in close proximity.

According to Malawi custom, the traditional authority would be the de facto government for determining sovereighty, though the traditional authority is generally a patrilineal chiefdom. As many of these chiefs were more interested in gaining additional power and status, very few were seriously considerate of their cultural traditions over the favor of institutional government.  It drew the question for me: who then is the sovereignty of each tribe's cultural traditions and language if the legitimate authority has little or no interest?

Academic Prejudice

"The abstract mental idealizations that we call cultures thus develop through social interactions, and are associated with membership of a particular social group -- members of the group are normally expected to typically enact at least some of the cultural traits associated with it."

--Alex Frame from Cultures, Identities and Meanings in Intercultural Encounters

Coming to the end of the quarter, I've been thinking  much more about this idea of cultural development and how we identify and negotiate with the culture of graduate school.  There's a sense among many students that being graduate students makes us superior, makes us intelligent, makes us worthy of a voice regardless of what is said.  There's a sense that academia is a place for expert roles, the heady egos of commanding authorities and intellectual doctrine, a place for adherence and the receipt of dissemination rather than be actors and agents among peers.

If our cultural representations are formed mentally and also simultaneously through social interaction, which of these two opposing agents has the control over flows?  Do we receive direction from our teachers as necessary students, or are we merely buying into temporary social constructions that are centralized more around the power and privilege that has been afforded to each participant for playing a role?  Are our constructions of each other as students and professors, first years and second years, receptors of knowledge and disseminators of knowledge a willful act of agency or a submission to the authority of those who have the knowledge over those don't?  Or are these simply mental idealizations that can be changed?

Child Brides Magazine

“The importance rests on the idea that mass media play a role in structuring our understanding of reality and helping us make sense of the world. This is particularly true when we as a community lack first-hand knowledge.” (pg. 292).

                The quote is from the article on “First Impressions of Sarah Palin” that we read. It particularly fits into the campaign that Catapult, a small non-profit organization, is utilizing the covers of well-known and read magazines in the United States, and changed the covers to reflect issues on Child Brides, Slaves and human trafficking. The PR campaign has brought attention to the problems at hand in time for the International Woman’s Day celebration.

                I feel like this is a particularly important issue, as we celebrate women around the world.  We need to protect our girls from these horrific situations, and bring these issues to the forefront, just like the women before us brought issues to the forefront for us.  I believe, as a woman, that the constant portrayal of women in the media, objectifying women, is an asset to this campaign.  It shows what the reality and real life objectification of girls does around the world.

                The covers, like Child Brides, have captions like, “The wedding you’ll never forget, but wish you could” or “Exercise secrets, you CAN get in shape for giving birth, at 14” seem ridiculous in the context of American magazines, as we turn a blind eye to these issues as a whole.  It makes the reader uncomfortable, which is the point.  Make the person receiving this message uncomfortable enough to act.  Perhaps then, we wouldn't need to use this tactic to encourage change.  

Harp, Dustin, Loke, Jaime, & Bachmann, Ingrid. (2010).  First Impressions of Sarah Palin: Pit Bulls, Politics, Gender Performance, and a Discursive Media (Re)contextualization.  Communication, Culture & Critique 3 (2010) 291–309. 

http://www.huffingtonpost.com/2014/03/07/international-womens-day-magazines_n_4921241.html

Sarah Palin, Six Years Later

During discussions of gender performance in January we reviewed an article by Harp, Locke and Bachmann analyzing the media representations of Sarah Palin. The study focused specifically on media from major broadcast video segments during the first week following the announcement of Palin to join John McCain’s ticket. Recent media attention, and events, has brought Palin back to my attention. In looking at articles in major newspapers, it is interesting to see some of the same motifs occurring that were identified by Harp et. al.

As a bit of a refresher, Palin’s emergence into the national spotlight was characterized by three major themes according to Harp et. al.: the devoted mother, the beauty queen, and the touch politician. The authors noted that Palin was presented with an unusual combination of a “female’s politician’s toughness” with that of an “ultra-feminine frame.” Palin received attention for both her physical looks and her toughness (p. 304).

The Washington Post reviewed her closing speech as the 2014 CPAC last week, article here. In this article, Palin is presented as the tough counter to the liberal agenda under President Obama. Her message to “hunker down and refuse to budge on conservative principles,” was a combative contrast with that of other speakers including Christie, Ryan, and Gingrich. Here, you see the toughness described by Harp et. al. coming out full force. However, this article seems to lack the “ultra-feminine” frame when it briefly discusses the conference’s focus, though not Palin’s, on how to attract women and minorities to the conservative party.

An MSNBC article similarly focused on Palin’s toughness during her CPAC speech, article here. Only briefly alluded to in the Washington Post article, MSNBC focused more attention on Palin’s comments regarding women. Unlike her first week of prominence, however, her comments and those of the article focused mainly on her calls for the “sisterhood” to push other women to fight for conservative ideals. Palin commented that women “know better than to fall for that victimization line from the president and his party.” Here, even in discussions of women’s rights, Palin is no longer being portrayed with the “ultra-feminine frame.”

Additional articles from Politico, CNN, and the Washington Times all highlight Palin’s toughness and desires to fight the ideals of Obama and the Democratic Party and/or Palin’s reactions and “told you so” comments regarding the crisis in the Ukraine. A possible explanation is that this is merely too small of a sample to compare with the data from hundreds of clips that Harp et. al. reviewed. However, if this is a changed trend, how are we to view this? Has media changed in the last six years? Are the first impressions that Harp et. al. focused on not determinative of long term perceptions? Have Palin’s actions herself allowed for a new perspective on her as a politician? 

Governor says, "It's time for the end of race in America. Now that would be progress."

The coming presidential election has governors and other elected officials jockeying to set forth on the quest to make a name for themselves.  So much so that I often detest even repeating the names themselves.  And perhaps that is fitting for the topic of an article written for Politico.com by the governor of Louisiana.  This governor of East Indian descent puts forth the idea that citizens of the United States ought to drop the hyphenation of their cultural identities, and simply refer to themselves as ‘Americans’ no matter their ethnic divisions.

Personally, I see some value in this endeavor though I do not agree with the context of the statement (within a political campaign) nor do I agree with the more denigrating comments that this kind of public message stirs.  Of course the question of whether we should continue to delineate between the various ethnic diversities of minority identities has important implications within our government and our society.  First of all, removing the identifier that someone uses to describe themselves is as good as eliminating their identity altogether.  Secondly, it is important for people, especially from the privileged and dominant portion of society, to understand the differences in people in order to understand their differences in opinion, wants, needs, desires, and in this case, perhaps even differences in the definition of the so-called ‘American Dream’.

However, creating certain differentiations can also have the opposite effect of creating round holes and square pegs by which many people do not fit into.  We’ve discussed the identity gaps that certain individuals experience because of this feeling of in-between-ness.  What do you think about the necessity or harm of delineating cultural identities along strict borderlines?

A lack of peace journalism

In examining intercultural conflict, Oetzel, Dhar, and Krischbaum discussed the role of media during an international conflict. One part that stood out to me regarded the concept of peace journalism. Oetzel et. al. noted the many organizations around the world dedicated to creating peace and resolving conflicts, but questioned their ability truly have an impact on the policy level decision makers. The authors highlighted the work of Jacobson and Jang who acknowledge “skeptic[ism] about the ability to construct a strong public sphere without the support of the media, which would need to change its philosophy toward social responsibility.”

The concept that journalists would change the way they report on events by abandoning an impartial perspective is assuredly controversial. However, from my perspective, I feel that it is one that is worth national media’s to explore. For a current situation, reporting on the crisis in Ukraine provides examples worth exploring.

An article in the Washington Post from Saturday, “Ukraine on the line: Obama, Putin find little common ground in telephone diplomacy,” discussed the conversations between Presidents Putin and Obama last week. Click here for article. As the title suggests, the article focuses on the lack of agreement between the Russian and American positions. Towards the end of the article, the author brings in comments from Putin that paint the United States as a country that takes illegitimate actions around the world, just as Russia is being accused. Though it is not an outright criticism of Obama as a weak leader (just look at almost any Fox News report, or this Daily Show segment for a more light hearted version), the article does very little to move its reader base towards peace. Instead, it builds up the inevitability of escalation for the conflict.

Granted, the examples I have cited here are from conservative outlets that are more hawkish than some other possibilities. While there may be some instances of peace journalism attempting to change the philosophy of their reporting, as Jacobson and Jang call for, they are not prevalent in mainstream news outlets. Instead, they are calling Obama weak and prodding him to step up his response. They are emphasizing discord between parties. Focusing only on the conflict occurring, and how it may grow. As such, I would argue that this line of reporting is itself biased. If this is a result of impartial journalism, than can we really say that impartiality necessarily leads to balance? Do we not want to see a humanizing account of what is going on, something that focuses on the possibilities for resolution instead of escalation?

Oetzel, J., Dhar, S., & Kirschbaum, K. (2007). Intercultural conflict from a multilevel perspective: Trends, possibilities and future directions, Journal of Intercultural Communication Research, 36(3), pp. 183-204.

Because who is perfect?

'Disabled' Mannequins Remind Us That Beautiful Doesn't Mean 'Perfect' (VIDEO)

http://www.huffingtonpost.com/2013/12/03/disabled-mannequins-video_n_4379586.html

Pro Infirmis is an organization for disabled people. The video shows the whole process that a number of mannequins are created based on real people with disability. It is very inspiring. The video reminds me of the discussion we had during class about the disabled culture and how media representation shapes people's thinking towards disable people.

In China, the media representation about people with disability both physical and mental is very narrow-minded. It  always indicates that the disabled community is an inferior community to "normal" people. People with disability are describe as "imperfect"and "misfortune". However, seriously, who is perfect? What are the standards of "perfectness"?  Who gets the say to set those standards?

Constantly, Chinese media associates "disability" with "helpless" and never with "beauty". It never brings up the idea that beautiful does not require for perfectness and people with disability are as beautiful as or even more beautiful than people without disability. In the future, media should focused on promoting the  beauty and equality of people with disability. Let people embrace the idea that people with disability are not just about "misfortune" and "helpless".

At the end of the day, let people ask themselves: "who is perfect"?

Are we now embracing gay bashers?

                As none of you probably know, Isiah Washington, the actor, is set to guest star and return to Grey’s Anatomy in May of this year.  What is most interesting is that Isiah Washington was actually fired from Grey’s Anatomy seven years ago. Here is the story behind this.

                Grey’s Anatomy is a drama television show written and created by Shonda Rhimes. Ms. Rhimes has one of the most successful television shows on air at the present time, and has won numerous Emmy’s for the television show.  Additionally, she is praised for creating a show with extensive interracial dating, and highlighting minorities as lead characters.  Oh, and Ms. Rhimes is also African American. These factors have created an open space for tackling intercultural interaction upon the show.

                Back in 2009, Mr. Isiah Washington made an anti-gay remark on set referencing or offending T.R. Knight, another actor on the show who happens to be gay.  Isiah Washington apologized for the remark, and then proceeded to follow up that remark with another one at the Emmy’s that year.  Ms. Rhimes decided to let Mr. Washington go at the end of that season.

                It is no wonder that the media would be questioning why Ms. Rhimes has a sudden change of heart. Seven years after the incident, she has decided to bring Mr. Washington back to Grey’s Anatomy.  While those who follow the show will appreciate the appearance because it ties up Ms. Yang’s story line quite nicely due to her exit at the end of this season, it further asks why Ms. Rhimes is comfortable with having him back on the show, seven years later. 

                The show has a cultural overlap, as Halualani et al. explains in their article.  The cultural overlap would be one that the television show is representative of minority rights, including gay rights. However, it is also part of the American cultural narrative. These overlaps are problematic, as Ms. Rhimes needs to be able to represent these groups within the American (white dominant) narrative.

                Could it be that Ms. Rhimes doesn’t need to deal with the anti-gay remarks since there are no openly homosexual men on cast this season? Or perhaps because she wants to be able to please her audience? What about her loyalty to the LGBT and other minority communities? Does Ms. Rhimes have an obligation to them?

Source:    "Critical" junctures in intercultural communication studies by Halualani, Mendoza & Drzewiecka

Conflicts Among Cultural Minorities

Class discussion this past week on intercultural training, specifically the Intercultural Conflict from a Multilevel Perspective: Trends, Possibilities, and Future Directions by Oetzel, Dhar & Kirschbaum. In this work, the authors mention that the examination of how cultural values influences interpersonal conflict communication tends to focus on Hofstede's (2001) five dimensions of cultural variability: individualism/collectivism, power distance, uncertainty avoidance, masculinity/femininity, and short/long-term orientation (Oetzel et al, 2007). While the article provides a very skilled breakdown of these concepts within conflicts, my thoughts strayed somewhere else. What about intercultural conflict, conflict among 2 or more people from different cultures, who are both members of a different culturally dominant society?
As most of you are well aware, I worked on the Navajo Reservation over the summer leading a group of high school kids in a cultural exchange program. As a leader, it was a responsibility of mine to brief the kids on the normative "do's and dont's" of entering a different culture, especially as their guest. After our intergroup orientation on culture, the kids attended a separate orientation led by our on-site partners. These partners were a married couple, the man being white and from Florida, and the woman was native, Navajo and Apache. They too listed off points the students needed to be aware of, subjects they were encouraged to engage in, and a few topics that were inappropriate to bring up (but welcomed to talk about if their native hosts did so). WorldLearning, an old and respected organization, prides itself on the multicultural students it selects to represent their programs all around the world. As so, my group of kids represented several different ethnic, cultural, racial and regional members of this country. I was very proud of this. Proud to be with these kids and help them establish relationships with members of the Native community, and in doing so demonstrating that not all "Americans" are white.
In the middle of the orientation, Rob (lets just call him that), looks at the 2 or 3 African American members of the group and says "now don't be surprised that they wont like you. Their only experience with blacks was a long time ago, with the buffalo hunters." My kids looked at me in shock and disbelief. Afterwards, they asked to talk to me and admitted they didn't know how they felt about that. How could the native community not see that they weren't "those blacks?" How could they not see that "those blacks" were brought to this country against their will?
If I had the somewhat articulated knowledge that I do now, I probably could have explained it better to them. Actually, I would have sat them down and shown them the Color of Fear video (had I had access to technology...). But it was definitely an eye opening experience, seeing first hand intercultural conflict among two cultures that had been oppressed by, well, my culture.

Academia and Anger... What's my line?

Thus far in my academic career as a graduate student, several of the theories and concepts that I have learned about have remained just that, theories and concepts. It wasn’t until this weekend that one actually came to life right before my eyes. I found myself in a place I had never been before; justifying the very ideas that once upon a time had been so foreign to me.

Over the weekend, I had a night out with friends. We had a few drinks, played some pool, threw some darts, and enjoyed each other’s company. It was only when the subject of history and politics come up did the night take a turn for the worse.

A good friend of mine, who I have several things in common with, approached the idea of Southern culture. He is from Texas, and I from Tennessee. And while there are facets about cultures of both states that are similar, overall, they are very different. We were discussing the idea that non-southerners hardly recognize this fact. That to some, we are all a bunch of teeth missing, redneck speaking, truck driving, undereducated, cousin marrying, racist individuals. And then, the conversation took a different turn.

This friend of mine, whom I respect and revere, was spouting such ill-informed, stereotypical, over-generalized, and downright racist things, I wasn’t sure how to react. The dialogue ranged from discussions about immigration, inequality, power structures, historical marginalization and narrative bias. But the tone (from him) was always the same. It was a tone of indifference. No matter what I said, what injustice I pointed out, what empirical data I referenced, what historical event I compared, his mind was not going to be changed. To him, the argument about the privilege of white males was so preposterous he laughed it off. Being from Texas, he had very opinionated views on immigration, and was convinced that the U.S. Government supports and defends the rights of illegal aliens. That they are provided and entitled to all the benefits U.S. American citizens are (access to welfare, health insurance (umm, what?)), education, and jobs he was convinced of. These are things I had definitely heard before, so it didn’t come at such a shock.

When I had had enough of the exchange, I simply pointed out that it wasn’t surprising to me he didn’t understand his position and privilege in life because it was all he had ever known, he became visibly angry."It is not uncommon for men to exhibit random tantrums when their...views are challenged" (Matias & Allen, 292) To him, my implication that he had ever led a privileged life was insulting. In the Loving Whiteness to Death article, this statement rang true, "These theories seek to reveal what many students' egos cannot tolerate knowing; hence, their egos react defensively."
 Thus far in my graduate career, discussions of difference in opinion have mainly taken place in the classroom, a controlled, safe environment. So being taken out of that context almost removed my confidence in a way. I was unable to piece the words together that I wanted because I knew they would be heard on deaf ears. I later went home, thought about it, slept on it, and came up with a marvelous idea. Someone should undertake the project of countering ignorant statements with simple, easily understood and communicated ideas for those of us who want to spread knowledge, but trip over our own feet when doing so. If this already exists, point me in the right direction. If not, any takers? You’ve got yourself a paying (ok downloading) customer.

Racism in Healthcare

Entitlements, as they are often referred to in rhetoric-based political circles, are often a foundational argument for the unfairness of social redistribution programs by the privileged against the non-privileged in our political domain.  This, some argue alternatively, is nothing more than racism and the undermining of minority health by the privileged.  So which is it?  The disadvantages of race in our society is identified in Richard Delgado and Jean Stefancic’s book entitled Critical Race Theory, in their discussion on the subject of minority health.  They say, “People of color lead shorter lives, receive worse medical care…” and goes on to express the inherent racism in the capitalist system of privilege.

The Affordable Care Act is, in a sense, an entitlement program since lower income persons receive subsidies from the government to buy into the private insurance system.  However, if this were true, minorities would at least benefit equally, right?  According to the Atlantic magazine article entitled, “Rich, White, Healthy People Are Most Likely to Hate Obamacare”, that is further subtitled, “And people who benefit from the law are more likely to view it negatively than positively”, suggests in part that those who benefit most from the medical insurance bill are those who are the privileged in our society, and less so for those of minority status.

Reactions to Adoptees

Baden’s Reclaiming Culture: Reculturation of Transracial and International Adoptees does a phenomenal job of explaining some of the gray area and “dissonance” that transracial adoptees and transracial and international adoptees experience.  I recently found a site here with a series of photos of two adopted girls holding a dry erase board with words that have been said to them and their mother regarding the girls’ identities, the adoption process, as well as the validity of their mother’s love.  One could argue that these inappropriate comments are a major factor in the creation of dissonance in adoptees.  The personal and enacted identity gap communicates to the adoptee that their relationship with their parents is different from a relationship a child would have with their biological parents.  This is usually communicated via rude comments such as, “Do you have your own children?” or, “Where are your real parents?”  

What Facebook Knows About Our Relationships...

It isn’t a shock that Facebook knows a lot about our lives and our habits. Just take one gander at the targeted ads on the side of your Facebook page and you’ll see trends in your behavior. It is also no shock that Facebook has become a dominant social medium for sharing statuses, pictures, babies, wedding rings, and the like. It follows logic, then, that Facebook would not only know about our lives and behaviors, but also our relationship with others. We touched a bit on this in class, when discussing nonverbal communication. Of particular interest to me was the Le Pagne of the women of Cote d’Ivoire, specifically the fabrics used to nonverbally communicate information about their romantic relationships. And as it turns out, without saying a word, we similarly demonstrate certain behaviors on Facebook around our relationships. There is a very interesting Buzzfeed article about what Facebook knows about our love lives. A few of these include: (1) The first 12 months are crucial to determining whether a relationship will last; (2) People post more on Facebook in the months before a relationship, and then get quieter after they are in a relationship; (3) Once relationships start, people post more happy posts; and (4) Facebook users’ friends interact with them more following a break up. For specifics, please visit the article. 

This is quite a bit of information about our relations with others, all from how we socially interact through Facebook posts – a common way to project many aspects (or all for some) of our lives. In what sense is this similar nonverbal communication projected through the La Pagne in Cote d’Iviore, and in what ways is it different?

Reaction to #YoSoy132

            Emiliano Trere’s presentation on social media and politics in Mexico last Wednesday was most interesting for me, especially hearing his descriptions of Mexicans. Though I was only 16yrs old and half way around the world when #YoSoy132 was happening in 2008, I was and still am very much aware of the political situation and corruption in Mexico. When Trere mentioned the fact that the majority of rural areas in Mexico rely mainly on television or radio for news because they do not have access or very limited access to the Internet, I couldn’t help but think about my family. My family is all from rural areas in Northern Mexico, and it’s like disappearing from the digital world when we go visit because there is no Internet and no cellular reception. People like to listen to the radio and all the news they hear they believe. It’s a strange situation because the majority is aware of the corruption and rigged elections in Mexico, yet they still believe what is broadcasted on Televisa or on the radio. As Trere mentioned, Mexico has a history of being an oppressed population, always trapped in this hierarchal system of power. #YoSoy132 was the beginning of a revolution, as mentioned in the article, a nationwide step towards facing the bad men and letting our voices be heard (Trere, 2014). Mexico still has a long way to go, what with changing the behavior of holding back for fear of the consequences, but the younger generations (myself included) are being infected with this modern way of thinking that everyone needs to be heard and we need to fight for equality and fairness.

Resources

Garcia Gomez, Rodrigo, Trere, Emiliano. (August 2014). The #YoSoy132 Mexican Social Movement and the Struggle for Media Democratization. Convergence. Retrieved on 26 February 2013 from https://www.dropbox.com/sh/buv9te8a3fxjybc/Cb4rsz_Ngz/Basic/2014%20forthcoming%20The%20%23Yosoy132%20Mexican%20social%20movement%20and%20the%20struggle%20for%20media%20democratization.pdf

Identity Gap

            The lecture on identity gap got me to thinking about my identity gaps, especially when it comes to my working persona and identity prior to sobriety.  Before I entered into program, my friends always commented on how I was someone who liked to be social, someone who was fearless and extremely outgoing.  While my enacted (intended or unintended) performance accounted for those beliefs, I continued to hold my personal viewpoints as someone who was shy, and fearful.  E. L. Urban & M. P. Orbe state that “‘‘an identity gap refers to the differences between or among different frames of identity.” 

            The relational vs. personal identity gap was huge, and still continues to be so.  On page 310, the article continues with “the experience of being an immigrant placed them in the minority for the first time in their life, which made it difficult to accept the reality of being identified as not ‘‘naturally belonging.’’ This is exactly how I felt when I entered program.  I always thought I was just like everyone else, and that I wasn’t a minority.  While this is very different from an immigrant’s experience, especially since I experience privilege as being a white American woman, I still felt that the relational identity with the world, that of being not “normal” and then my personal identity, of feeling like I am like everyone else, except for my addiction.

            The last identity gap that I have experienced in becoming a sober person is that of communal vs. relational. “They found it difficult to commit to one communal identity. Instead, depending on relationships and interactions, they selectively exhibited commonalities with their interactants.” This is how I deal with being with “normies” as alcoholics call them, and other alcoholics/addicts.  When dealing with the relational ties I have with people of different categories, I change my ideal of communal identity. At school and around normal people, I am less up front with my feelings/thoughts etc. because it is culturally acceptable to be happy and fine when asked how you are.  While in meetings or speaking with other alcoholics, it is more acceptable to express discontent, or even dare I say, “crazy” thoughts. 

            Dealing with identity gaps can be exhausting, even when I am not completely aware of the identity gaps I am enacting.  The performance of my ideal and the ideal that comes across to others contradicts often.  Hopefully with more confidence and openness I can merge the two identities and lessen the gap that occurs.   

           

Source: Urban, Ewa L., Orbe, Mark P.  (2010). Identity Gaps of Contemporary U.S. Immigrants: Acknowledging Divergent Communicative. Vol. 61, No. 3, July–August 2010, pp. 304–320

Identity in an Oppressive Homeland

My final paper looks at women in Iran, and I have been doing some research on Shahrzad News for firsthand analysis on the situation for women, per Margie’s recommendation.  Yesterday in class, we discussed how Iranian expats are often unable to return to their homeland, despite a deep connection to issues there.  I also thought of it from the perspective of women who live in Iran, and how they must perceive their homeland, despite severe oppression.

http://www.1oo1nights.org/index.php?page=2&articleId=4259

The article above, discusses how Iranian police, under Article 638 of the Islamic Code of Justice, are using Facebook as a way to persecute women who disobey Islamic dress code.   According to the article, “Article 19 states that an offender can serve up to five years’ internal exile in remote regions of the country (February 14, 2014).   It is unimaginable how one would feel about their sense of identity and their sense of home in a situation such as this. Chen (2013) states that “home can be conceptualized as a place of belonging that offers a sense of comfort and relational connections…to study the symbolic significance of home, it is useful to pose a question that explores what home means to a particular individual and how the dwellers construct meaning of their home within a historical, cultural, sociopolitical, and economic context (484).  I’m curious as to how Iranian women would answer this question, where is home? Where is this place of comfort, “where the soul can rest”?  I imagine that there is a strong identity gap between the enacted and the relational as well as the relational and the communal, particularly for Iranian women who are trying to change the status quo.

Chen V. (2013). “Authenticity and identity in the portable homeland.  In T.K. Nakayama & R.T. Halualani (Eds.), The Handbook of Critical Intercultural Communication (pp.483-494).  Wiley-Blackwell.

Beyond Words: Languages on the Web

For this blog post, I would like to blog about a blog (so 2014 of me, I know). While browsing EchoDitto the other day, I came across a blog post about language on the web. In the post, author Conor Walsh challenges the idea that we have entered an information revolution of easily accessible content on the web. Written word is still one of the cheapest and most efficient avenues of communicating on the web. Though non-text media sharing has exploded in recent years, pictures, videos, and intuitive design cost quite a bit. And with the internet becoming more and more connected around the world, we risk marginalizing those languages in which the writing systems do not exist or are not available. If you can’t read or write your language, like some oral cultures we discussed in class, the internet becomes virtually useless. Despite this, however, Walsh contends that we are nothing if not resourceful in the technological age. Instead of technology being a hindrance to minority languages, it can be rethought for benefit—like Google’s attempt to expand natural language capability in its Translate feature and an increase of mobile applications assisting minority language communities.

After reading this blog post, I thought of the Thurlow article when he speaks of language as a technology for global capital (p. 232). He speaks of the shift from manufacture-based to service-based economics (represented in the majority of the internet), and how this facilitates a semioticized, or “textually mediated,” discourse. This reliance on textually mediated discourse is exactly what Walsh is speaking of in his post. Given that this text-based discourse is not likely to change soon, how will we level the playing field for minority languages on the web? What effect does the dominance of English create?

Identity Gaps

            

Before reading these articles in different IIC courses, I sometimes thought to myself that there had to be something wrong with me because I couldn’t socially interact with certain people; it made me feel like I had some kind of personality disorder. However, this article helped me understand why it is I feel like this. Orbe et al define identity gaps as, “an identity gap refers to the differences between or among different frames of identity” (2010, p. 306). It is because I am this third culture kid, stuck between a mesh of two cultures and fending on my own to find a balanced path to follow between the two worlds. I find myself feeling much more comfortable amongst other Latinos, and feeling very uncomfortable amongst White Americans and having to adopt this “American Yessy” personality. I don’t act like the person I truly am with people I don’t feel comfortable with. I mentioned to my professor how I can’t wait to graduate from DU as soon as possible because it’s such a strain to have to always adopt this “American Yessy” and it makes me feel tense and alien with myself and I become very introverted with my classmates. It’s almost like on pilot mode that I become this person I am not when I enter a mainly White environment, and I have yet to understand why that happens and if there will ever be a time when I can just be myself, Yessy, the Coloradicana that loves to speak Spanish and Spanglish and say things without being judged and hug everyone I meet and ask them how their day was and spend hours talking together and make silly Mexican jokes that everyone would understand. I’m not saying I wish everyone could be more Latino, but I wish there wasn’t so much separation between races and ethnicities to the point that those who aren’t part of the majority are forced to adapt an identity they do not like. I love how it is described in the Chen article, "Ultimately, I want to return to the place where I had felt myself to be part of a culture of belonging - to a place where I could feel at home, a landscape of memory, thought, and imagination" (Chen, 2010, p. 492). 

Resources

Chen, Victoria. (2010). Authenticity and Identity in the Portable Homeland. 483 - 494.

Orbe, P. Mark, Urban, L. Ewa. (August 2010). Identity Gaps of Contemporary U.S. Immigrants: Acknowledging Divergent Communicative Experiences. V. 61, 3. 304 – 320.

Double Amputee Shoots Hoops

                CNN is reporting on the inspirational story of Bailey Roby, a high school senior at Mountain Vista High who is on the Varsity basketball team.  The article describes Roby’s persistence and skills on the court, as a double amputee.  He has been an amputee since birth, and has worn prosthetics since the age of one. 

                In our discussions in class, and the articles we read on disability, it is the perfect example of the “dual position” that Emma Loja discusses.  This dual position for disabled persons refers to the admiration that the athletes receive, but of course because they overcome the obstacle of their disability.  Roby is only being recognized in this article, not because he is the best player on the team, but because of his disability. 

                I have mixed feelings about this article. While it is admirable for CNN to report on a local high school basketball team, and a local player, bringing the “inspirational” story only further depicts disabilities as a novelty.  The fact that Roby doesn’t have legs hasn’t prevented him from doing anything that other boys his age are able to do is something to respect, but the perspective that it is something out of the norm is also insulting. Several persons with disabilities are able to do things that “normal” people are able to do, and even if they cannot accomplish things like play basketball, that’s ok too.

                Basically, my point is, that their disability doesn’t make them abnormal.  Roby is an individual, who just so happens to not have “real legs.” 

Sources:

Emma Loja’s Disability, embodiment and ableism: Stories of resistance. 

http://denver.cbslocal.com/2014/02/17/double-amputee-makes-best-of-his-hoops-minutes-for-mountain-vista-high/?hpt=us_bn10