Perceptions of Life in America

“Well, when I was nine years old, Star Trek came on, I looked at it and I went screaming through the house, ‘Come here, mum, everybody, come quick, come quick, there’s a black lady on television and she ain’t no maid!’ I knew right then and there I could be anything I wanted to be.” 

Whoopi Goldberg, who said these words, was referring to Nyota Uhura a fictional character in the Star Trek series. In the 1960’s, non-menial roles for African-Americans on television were hard to come by. Nyota Uhura being one of the first African-American characters featured in a consequential role on an American television series was a huge deal.   Whoopi Goldberg became a big Star Trek fan as a result. 

Today, we see a lot more roles for blacks than we did, say 50/60 years ago. Though stereotypes do abound you can still find positive portrayals. I still “see” myself. The question is; what about those groups that do not? What about those groups that aren’t represented in the media, and when they are represented they’re portrayed negatively? When people don’t “see” themselves they may feel ignored or rejected. 

Whoopi believed that she could be anything she wanted to be all because she saw someone, not unlike herself, fulfilling a role that society would not have expected or deemed possible. This perception still rings true today. Growing up, I’d picture myself as a director and editor of a major Hollywood production. The end of a movie for me wasn’t the last scene, but the last name on the rolling credits. I’d scan the credits for women, thinking if they could do it so could I. When you “see” people like yourself in the media, especially when they’re portrayed positively, it may give you a sense of pride, belonging and opportunity. It’s kind of like that saying “seeing is believing,” or in this case, it’s easier to believe you can be it if you can see it.     

Students from many different groups do still experience isolation and marginality. My best friend in one such person that experiences isolation and marginality. Just this week she shared with me an experience she had with her study group. She’d sometimes mispronounce words, and her study group would tease her for her pronunciations. Although it wasn’t their intentions she felt mocked and alone. She told me that there was no greater relief than when she told her study group how she felt and that she preferred to be corrected whenever she mispronounced words. When she told them this they were open to change. 

She believes communication goes a long way. Just letting others know how you feel may help. I also think it's important to be more inclusive and respect the differences of others. Be mindful.  

Throughout my life, I’ve heard so many different mispronunciations of my name. People have forgotten my name. I’ve even had close friends make fun of it. If I see someone struggling with my name I help em’ out or just tell them, “Just call me Kelly. Sometimes just to save myself the hassle of having to correct their inevitable mispronunciation, I give them my nickname. I didn’t come up with my nickname (sometimes I wish I did) my family did. I guess they knew even before I did the struggle people would have to trying pronounce or remember my name. In a way, I can relate to Imahori’s decision to call himself Todd instead of Tadusu. I do, however, think it’s sad that he was made to feel that in order to assimilate or “fit in” he needed to assume an “American” name, essentially giving up a part his identity. Your name is a part of who you are. It’s something you should feel free to be proud of. 

I do believe that there are privileges that being white affords even if that person doesn’t have the economic means. Financial privilege exists but so does white privilege. Those from European American cultures don’t “feel their color or culture” each moment of every day.  When something is not going their way, they have the privilege of not wondering whether the situation carries racial undertones.  

I don’t technically live in America, but coming from an island of approximately 4 thousand people to a country of over 300 million, what I would tell someone contemplating emigration to America is that it’s huge, not just geographically (my island is 11.5 square miles), but there is a lot of people. And it’s easy to feel that you can get lost in the shuffle. It’s a land of opportunity. Growing up I’d always wanted to be a gymnast, but on my island no such opportunities were available. So when I was little, I wish I lived in the US so that I could  have that opportunity. So yeah, it’s the land of opportunity. And if you put in the work or whatever, there is a chance that you will succeed.  

Verbal and Non-Verbal Messages

If culture is a lens through which we see the world, language is the means to communicate that world to others. Even so, language isn’t simply a tool for communication. Language, and all its variations—accents, dialects, argot, slang, etc—is also an expression of one's Identity. It presents information, at least in part, about who you are. It unites people but it can also divide or be used as a means of exclusion. 

When I was three or four years old my grandfather died. My aunts, who were going to school in the United states at the time, invited my grandmother to spend some time with them. They wanted her “to get away from it all.” My grandmother took me with her to the United States and we spent almost a year here. I gained new friends. I met family. I even went to school. It was a new experience. 

When I returned home, that too was a new experience. I had to adjust, especially in regards to the way I spoke. I remember  friends and classmates and even me own family making fun of the way I spoke. According to them, I’d lost my Statian accent, and I sounded like an “American.” Needless to say, I felt like an outsider, well, until I got my accent back that is. Obviously, the way we speak can influence how we’re perceived by others.

 Language can also be used to categorize people into groups according to age and/or gender. Take for example my mother. It’s hard to explain how freaked out my brothers and I get whenever our mom texts us using popular abbreviations or speaks to us using slang terms. Just thinking about it now freaks me out. Yeah, let’s not talk about that. I’ll just say it can get very awkward. Language and the way it is used emphasizes what is considered important in a culture. It reflects a culture’s values and beliefs.

“Although much of nonverbal communication is universal, many nonverbal actions are shaped by culture” (Samovar, Porter, McDaniel, Edwin, Roy, 2016). That is, culture teaches us how to interpret and make use of these nonverbal actions or messages. 

Nonverbal messages are more often than not done without a conscious awareness that they may mean something to other people. And sometimes the message(s) you had hoped to convey takes on a whole other meaning for someone else. Consider Zendaya, an American Disney star, who was visiting the UK. Pictures of her posing with fans surfaced on social media. In the pictures, she can be seen holding up the ‘peace’ sign, or what she hoped was the peace sign. Turns out she was actually flipping off her fans. As a  twitter user pointed out, in the UK, making a “V” with your index finger and middle finger with the palm facing towards you is an “up yours” gesture or the equivalent of a middle finger.  If she wanted to show the peace sign she should have done it with her palm facing outward. Here in the U.S., the peace sign means “peace” no matter which way your hand is facing.

The ambiguity of nonverbal messages (especially with the added variable of culture) may hinder people from accurately reading the nonverbal messages of other people. Imagine how Zendaya’s fans may have interpreted her “peace” sign had they not known what her true intentions were. Understanding the nonverbal language of a culture is useful because people use nonverbal communication as a substitute for words or actions, for expressing how they feel and what they’re thinking, and for communicating their identity. And just think, the more understanding you have of cultures nonverbal languages the least likely you are the flip someone off when you don’t intend to. 

I think It would be hard not to notice the many conflicting and controversial verbal and nonverbal messages found during the most recent US presidential election campaign. Just turn on the news, go on social media, youtube, you’ll probably find lots of videos. Right now, one thing that fascinates me though is the fact that we don’t know as much as we should about president-elect Donald Trumps. Who is he really? How will he lead? And that, to me, is one of the many conflicting messages to emerge from this US presidential election campaign. Trump’s entire campaign was run off of demagogic propositions. Some have said that the behavior of "Campaign" Trump isn't a sign of who president-elect Trump really is and that he will be more "presidential" once in office. But which Trump is the real one? Is he the demagogue that appealed to the uneducated "white" America, the “scam artist” or the compassionate and understanding "victory speech giver.” I hope it’s the latter. 

"Offside" Film Analysis

The Film begins with a blank screen. Words fade-in, and fill the center of the screen. They read, “In Iran, women are officially banned from men’s sporting events.” 

“Offside,” directed and written by Jafar Panahi, tells the story of 6 women, who, disguised as men, attempt to sneak into the 2005 World Cup qualifying match between Iran and Bahrain held at Azadi Stadium in Tehran. Some of the women are discovered at the gate and some in the stadium. They are placed in a holding pen directly outside the stadium, and are guarded by a few soldiers. Some, if not all the soldiers don’t seem to care whether the women should be allowed to attend a men’s soccer match. They’re simply doing their duty as national service men. 

Seeing as they are being held directly outside the stadium walls, the women can hear the loud cheers emanating from inside. They become antsy and frustrated. They’re stuck. They beg and plead with the soldiers to let them in the stadium, but to no avail. As the film continues we see the women badgering the soldiers to offer commentary on the game, debating soccer strategies (rather heatedly),  and arguing the laws that ban women from these events with some of the soldiers, especially the main soldier. We even see one woman escape from one of the soldiers while on a restroom break, though she eventually returns because she does not want the main soldier to get into trouble. 

The sixth woman is introduced rather late in the film.  She arrives handcuffed and dressed as a soldier. She is corralled into the pen with the rest of the women. Because of her soldier disguise she had one of the best seats in the house—the official stands. The women are impressed.

The match is in second half when the chief arrives and orders the soldiers to drive the women to Vice Squad headquarters. The soldiers are just as interested in the results of the soccer match as the women. One soldiers fixes the bus’ radio and tunes the radio to the commentary of the match. Tensions are high as the women and soldiers await the conclusion of the match. The tension gives way to joy and celebration. Iran has defeated Bahrain 1-0. The city celebrates and the bus is in caught in a traffic jam. At the film's end we see that the women and soldiers have left the bus to join in the city’s festivity. 

In Iran there is an unofficial ban on women going to watch boxing, swimming, volleyball and football matches. Just this year a 22-year-old woman disguised herself as a man and “slipped into the stadium alongside roughly 95,000 spectators” (Ershad, 2016). She recorded her experience and posted it on social media. She also describes, in one of her videos, how she was able to pull it off.

“Offside,” though simple in plot, offers a peek at gender roles in Iranian society.  Some of the distinct roles between men and women comes from the belief that men are stronger than women, physically and mentally. Therefore, women need protecting (Samovar, Porter, McDaniel, Roy, 2016).      

This is belief is seen throughout the film. For example, in one of the scenes one woman asks the main soldier, ““what happens if we go inside?” The soldier replies, “there are lots of men in there.” “So,” she retorts. “It’s obvious. They’ll be cursing and swearing if they lose,” the soldier says. She counters,“We promise not to listen.”  “A stadium is no place for women,” is his last response. Still, in another scene, when a soldier has escorted one of the women to the men’s restroom (there are only male restrooms in the stadium) he tells her to cover her eyes when they enter. There are words written on the walls that no woman should read. 

The impact that globalization has on gender roles is especially clear in the film. In such a scene, one of the women approaches the main soldier.

 

Woman: Can I ask my question now?

Main Soldier: What question?

Woman: Why can’t women go in there and sit with the men?  

Main Soldier: Why are you so stubborn? Women can’t sit with men in the stadium.

Woman: Then why could Japanese women watch the Japan-Iran game here?

Main Soldier: They were Japanese.

Woman: So, my problem is that I was born in Iran? If I were born in Japan I could watch soccer?

Main Soldier: They don’t speak our language. If the crowd curses and swears, they won’t understand.

Globalization, at least in part, has effected the way this woman perceives herself and, in turn, how she wishes to be perceived by others. 

Despite the seriousness of the issue tackled, the film doesn’t preach, it just is. It feels as if your watching an actual event  in real life. The narrative flows seamlessly. And the film is actually funny. I found myself snickering throughout. The film is simple in its plot. The six women aren’t revolutionaries. They weren’t hoping to create ‘social reform.’ They love soccer. They’re simply fans who want to see the live match.   

Soldier: Why did you come? You’ll get us all in trouble.    

Woman: To watch the game up close?

Soldier: Is it so important?

Woman: More than food to me.

“Offside” is not concerned with ascribing names to its characters— the women nor soldiers. And although the women’s distinct personalities are enough to differentiate them that does not seem to be of importance. What is important, is not so much their differences but their similarities. They’re all women, dressed like men, confined to a pen, together. They share a love for soccer, a desire to see a very important  match (a match that could qualify Iran for the World Cup), to support their county’s team. While watching the film it I hardly saw them as distinct characters, I saw a unit. So, how would my thoughts, feelings or actions be the same or different from these women?  I don’t feel like I’d be brave enough to do what they did. I think I’d be too shy. What if I got caught? I could bring shame to my family. But these women didn’t concern themselves with any of that they simply wanted to see the game.  Perhaps I don’t think I’d be able to do what they did because I’ve never been placed in such a situation. I’ve never felt the need to go against social rules, or and kind of rule, because I felt that It was my right to do so. Maybe If I felt the need to fight for something I believed in or loved I’d be just as brave.   

“Offside” was banned from theatrical release in Iran. However, this isn’t the first time that Jafar Panahi has had his films banned. After his earlier films, “The Circle” and “Crimpson Gold” were banned from theatrical release, the Ministry of Culture and Islamic Guidance forbade Panahi from creating any more films until he reedited them. Panahi resorted to trickery. “He  gave them a different script with a different filmmaker's name,” and began filming (Kaufman, 2007). The Ministry of Culture and Islamic guidance sees the important role media plays in the reinforcement or destruction of cultural values, but so does Panahi. As Jamsheed Akrami, an Aranian film scholar, says, Jafar Panahi’s “films are direct attempts to expose inequality and injustice throughout Iranian society” (Kaufman, 2007). Panahi believes film can effect change in Iran.  

Ershad, A. (2016, May 19). How an Iranian woman snuck into a football stadium only open to men. Retrieved from http://observers.france24.com/en/20160519-iran-football-women-ban-stadium-woman

Kaufman, A. (2007, March 18) Soccer film's goal is public dialogue. Retrieved from http://articles.latimes.com/2007/mar/18/entertainment/ca-offiside18

Samovar, Larry A.; Porter, Richard E.; McDaniel, Edwin R.; Roy, Carolyn Sexton (2016). Communication Between Cultures (Page 87). Wadsworth Publishing. Kindle Edition. 

Stereotyping and American Indians

In filmmaking, framing is the process by which filmmakers or, if you want to get technical, cinematographers determine what will appear in a shot. Framing includes angles, sizes, and shot compositions. Framing can be used to keep a viewer’s focus on an object or objects, to direct attention back to a particular scene, and so much more. All of this is done to tell a story. Filmmakers use framing to enhance how they tell their stories. If you think about it though, frames turn what can be seen as a relatively ‘infinite’ view of an object or a scene into a finite or limited view. What we see and how we see it is determined by the filmmakers. Framing Theory, as I see it, isn’t much different from a framing definition in film/video. ‘Framing’ can be seen as a perspective, an interpretation, a certain view or perception of the world/reality. Frames help us interpret the world around us. They also help us present that world to others. These frames are built upon our beliefs, values, and experiences which are derived from our “reciprocal interactions among individuals, social groups, and cultural products”—through communication. Three stages of framing are identified: mental framing, group framing, and content framing (as cited in Miller & Ross, 2004) Mental framing is what happens in us. It’s our perceptions and interpretations of reality. It’s our evaluations, organizations,  internalizations etc of external frames. Group framing is exactly what the name implies, the frames of the group or society. Group frames are a principal part of a  group’s shared culture. Content frames are the cultural products that a group produces (Miller & Ross, 2004). Through content frames groups and individuals (mental) present there view of reality. 

Miller and Ross (2004) discuss content frames that have been historically prevalent throughout the media as it relates to Native Americans. These frames portray Native/Indian Americans as degraded, bad/good, generic, and as “other.” The “degraded” Indian is portrayed as poor, pitiful, and a drunk. They can also be shown as corrupt, the casino Indian trope is proof of that (Lacroix, 2001). The “bad/good” Indian frame depicts Native Americans as either ‘good’—friendly, noble, wise, respectful of nature, subservient to Anglo-European culture—or ‘bad’—savages, violent, evil. The “generic’ Indian frames portrays Native Americans as just that, Native Americans. It lumps all Native Americans under one category. It generalizes, and as a result,  dismisses differences in languages, values, beliefs practices and even physical features among the various Native American tribes. It would be like categorizing all people from the caribbean as ‘caribbean’ without taking into account all different caribbean islands there are out there. The Indian as “other” promotes an us vs them mentality. The historic relic frame depicts Native American as stuck in the past. Native mercian are reduced to icons and are seen as incapable of adapting to modern times. These frames can make Native Americans seem inferior, and uncultured. If a person doesn’t know better, they just might find themselves perceiving Native Americans as they are portrayed in the Media. These frames, or stereotypes if you may, can influence a child’s cultural Identity. Not only can they effect how people see others, but how others see themselves. Stereotype treat is one such example of how stereotypes can effect someone’s cultural identity. It’s so easy to get caught up in these stereotypes when your constantly bombarded with images of what other people think you are. It makes you wonder if any of these stereotypes of frames—the lazy, drunken, degraded Indian—actually help contribute to the high rates of alcoholism, unemployment, and death on the reservations.   

Is it justifiable for a person from one culture to encourage a person from another culture to disregard his or her own cultural values? Is there an easy answer for this question? Is there an answer that everyone can agree on? I can say no. It’s not justifiable. I can tell you how important it is to respect someone else’s culture and how wrong it is to evaluate someone else’s culture according to the standards of your own. But what about cultural values that uplift certain members of society while systematically exploiting and oppressing others. Would that be reason enough to disregard certain cultural values? I believe that there is right and wrong. One could argue that It is a persons culture or society that determines what is right and wrong, you know moral relativism and all that jazz. While I do believe that societies determine what is right and wrong, I also think in absolutes. I believe that there are values or (moral) principles out there that are or should be regarded as universally valid. So, is it justifiable for a person from one culture to encourage a person from another cultures to disregard his or her own cultural values? I believe the answer is yes, if that person’s cultural values infringe upon basic human rights. I feel like as a christian, I should have yet another justification, but I don’t have the energy to get into it.     

A few years ago my class and I went on a study tour to Peru. We we’re on Lake Titicaca in Puno, Peru, when one of my classmates, turned to me, scrunched up her nose, and said “how can they live like this?” I was a bit annoyed that she had said that. I thought, “maybe they would say the same about us If they saw the way we lived.” I didn’t tell her that though. I didn’t say anything. I just ignored her and did as If I hadn’t heard what she said. Looking back, I wish I had said something. I wish I had shared my thoughts, shared what I had learned. I believe that’s an important aspect of being a diversity ally, sharing what you’ve learned with others especially ignorant others.

Lacroix, C. L. (2011) High stakes stereotypes: The emergence of the “Casino Indian” trope in television depictions of contemporary Native American. The Howard Journal of Communications, 22, 1-23.

Miller, E., & Ross, D. S. (2004) They are not us: Framing of American Indians by the Boston Globe. The Howard Journal of Communications, 15, 245-259. 

Cultural History

I identify as christian—more specifically a Seventh-day Adventist Christian. As a Christian I believe that there is life after death. If you’ve accepted Christ you’ll be united  with him and your loved ones (who’ve also accepted him) in heaven. You’ll have eternal life. If you don’t accept Christ you’ll be subjected to hell’s fire, die and be eternally separated from God. As a Seventh-day Adventist Christian, while I do believe in the afterlife, I’m convinced that once your dead your dead. There’s no thinking, feeling, nothing. I believe you’ll stay dead until Christ comes. This is completely different to Hindu and Buddhist religious traditions. Hindus believe that the soul is immortal and it is this soul that is reincarnated at death. Because of this Hindus learn not to fear or grieve over the death of loved ones. Buddhist believe death to be certain but temporary. A persons deeds, be they good or bad, determines how many times they are reborn. Once they have enough good Karma, the person will experience nirvana—a state that releases a person from all unhappiness. Most religions, including my own, hold that one should avoid death. Very sick people should just keep on fighting. Buddhists on the other hand rejects this idea. Death is seen as time to be at peace with oneself and the universe. The state of mind at death is determinant of rebirth. The Jewish religion maintains that death is unnatural process. It teaches that life on earth should be cherished. It focuses on living an on earthly  life as opposed to an afterlife. Although, Jewish theology with Christianity, and Islam (with some dissimilarities) include Judgement Day when all people will be resurrected to be judged by God for their beliefs/deeds.  The Islam tradition holds that after death paradise awaits those who  have submitted to God’s will while Hell is reserved for those who haven’t.  Death in the name of Allah guarantees a persons spot in paradise. Those who engage in suicide bombing believe their actions will be awarded in paradise.        

Most would agree that our attitudes and behaviors are influenced by our past experiences.  Our past directly influences our present. In order to understand ourselves we need to be aware our past.  Sure, we shouldn’t allow are past to dictate our present but we are, at least to an extent, a product of our past. In my opinion, that’s the role national history plays in shaping national identity. History incorporates our sense of community, geography, economic and political  processes, governmental procedures, and key historical figures. These factors come together to give people  of a culture their identity (Samovar; Porter; McDaniel; Roy, 2016). A nation’s history helps to explain contemporary values, beliefs, traditions, and institutions guiding that nation. A nation’s history helps to explain its identity. Take for example the United States and its reputation of being “the land of the free.”  The early immigrants common desire to be free of oppressive governance, and authoritarian religious practices led to  a the unalienable rights of “life, liberty, and the pursuit of happiness,” and the separation of church and state. 

Obviously a culture’s history can help explain its values, beliefs, and actions.  Our past can help shape our present. Past events, along the line, may also have negative effects on the present. Some historical legacies of the U.S. and other countries have produced discord and conflict. For example, Muslims and Hindus were at odds ever since early Muslim raiders “set about conquering the Hindus and destroying their temples” (p. 182).  After  India’s independence the conflict between Hindus and Muslims led to the partitioning of India into India and Pakistan. The partition brought with it extensive political violence between Hindus and Muslims. This long lasting hostility between India and Pakistan and the “continuing territorial conflict over the kashmir region is a legacy of the partition”(p. 183).   The legacy of Manifest Destiny—the belief that U.S. expansion across the American continents was justified and inevitable—can be seen by the United State’s call for political/democratic reforms in other nations. The invasion of Iraq and Afghanistan spring to mind. One could argue, to an extent, that it is the United State’s continued application of Manifest Destiny that led to the destabilization in the middle east and allowed groups like ISIS to obtain power.   

Clark’s four stages of minority representations in the media are “Non-recognition,” “Ridicule,” “Regulation,” and “Respect.” Clark’s model was developed to be applied to representations of African Americans in the media. I do believe that these stages are still applicable in the media today especially when applied to depictions of African Americans and Native Americans in the media. However, it’s not certain wether these stages can be applied to other minorities in the U.S. That needs to be tested. 

Also, if applying Clark’s model today some changes should probably be made. Clarke’s does not take into account token characters (the token black friend is such a common trope), and the aggressive/violent black person stereotype. 

Lessons From The Family

My grandfather, Darrel Duggins, and my grandmother, Ilsa Roosberg, were married on June 13, 1962. They had 7 kids--3 girls and 4 boys. My mother, Louise Duggins, was the first of the seven.
My mom and father were married in early December and out of this Union 3 kids were born--Michael, N'kili (Me), and Kareem.

When I think of culture I think art, dress, traditions, tangible objects or behaviors—things that you can see that are obviously different from others.  What’s interesting though is that much of culture is actually invisible.

Much of our learning of culture occurs subconsciously. We are rarely aware of the cultural messages we receive. They are so subtle that we hardly notice these messages and lessons coming in or acted out. Most of the time it takes exposure to another culture to realize what has occurred. For example people on my island are extremely nosey. Which probably makes me nosey too but I hadn’t realized that until I started living in the United States. I remember during my freshman year of college I was sitting in my room with my roommate and her friends. At that time, my roommate’s friends and I had been mere acquaintances. They were talking and you could say I was eavesdropping but in my mind I was a part of the conversation. Why else would they speak so loudly if they didn’t want me to hear? The conversation changed to gossip. They were talking about someone and I had missed their name. It was really juicy and they had gotten really animated. I really wanted to know who they were talking about so reflexively I blurted out, “who are you talking about?” They looked at me strangely, like they had forgotten I was in the room and like it wasn’t any of my business. I guess it wasn’t but back on my island I wouldn’t have gotten such a reaction regardless if they were acquaintances or friends.

Globalization, in terms of family, has its advantages, such as creating job opportunities and an increase in cultural awareness and it also has its draw backs. Workers leave their families and move from one country to another in order to seek jobs or higher pay in order to support their families. This in return changes family structure and dynamics. Stress is placed on parents, children, and other family members. And in some cases families are split up due to parents not being legal citizens leaving children behind. 

On my island I have seen globalization in action. With the creation of our oil terminals, men from different parts of the world were hired. With the extra men on the island a whore house (we call it the Nest) was established. Women from different countries were hired to work there. The local men were also participating at The Nest. It got so in depth that many local men left their wives to pursue relationships with these women. As a result their families were broken up. However, there was some good that came out of it. Many of the women working at the Nest had left their families behind.  The men that left their wives married the women and  this provided  them with the means  to bring their families to the island. 

When parents adopt a child trans-culturally, assimilation into the new culture is necessary. I believe that will occur without much conscious effort. It is the parent’s responsibility to ensure that the child has contact and knowledge of his or her birth culture. Children of trans-cultural adoptions tend to either feel “separate from” or “apart of.”  Without a connection to their own roots these kids may feel separate from families or friends that look different than they do.  They may also feel separate from people who look like they do and share’s their cultural background but who they ultimately feel no connection to because of their lack of knowledge and contact with their own culture. Parents, who ensure that their child has contact and knowledge of his or her culture helps them develop a sense of identity. 

The Nature of Cultural Identity

I was born on the island of St. Maarten. The place known for its French and Dutch Nationalities as well as being THE best place to be  blown away by airplanes. Literally. 

When I was 2 years old my maternal grandfather died. As a result my family relocated to St. Eustatius so my mom could run the family business and that's where I've lived  for most of my life. St. Eustatius, most people have never heard of it and with  good reason.  With an estimated population of only 3500-4000 people and an area of roughly 11 square miles we're a really small island. 

St. Eustatius, affectionately known as Statia,  is a special municipality of the Netherlands. So there are Dutch influences on our islands culture such as language--Dutch is our official language--and customs.  The American, Surinamese, Guyanese, and Dominican Republic influences also make for an interesting cultural mix. 

Family is pretty big here. Like really big. Its not just the nuclear family. When we say family we’re referring  to  grandmothers, grandfathers, (great) uncles and (great) aunts, and cousins that are more like siblings than anything else. And that doesn't begin to cover the endless uncles and aunts that aren't really uncles and aunts but are really close family friends that you’ve grown up with. On Statia there is no such thing as an extended family it’s just family. So you can imagine I grew up in a full house. When my aunt got married and moved out she built a house directly across from us. She basically lives in our back yard. So does my great uncle by the way. Currently most of my aunts and uncles live on neighboring islands. With my brother and I away for school its a pretty empty house. But every Christmas we all travel back home to Statia and we spend the holiday together. Its one of my favorite traditions, seeing family members that I haven't seen for the entire year. 

I graduated from high school in 2010. I chose to further my education in the U.S. Studying in the United States, for 4 years, has been quite the experience especially considering where I come from— a very small island to a big country. Luckily attending Andrews University with it’s small and tight-knit community reminded me of back home. However, I still had to adjust. For example, on my island walking into a room or passing someone on the road and not greeting them is the ultimate sin. Even if you see them 50 times a day, which is highly probable considering how small the island is, you need to acknowledge them each time. Lets just say I caught on very quickly that doing so while living here makes me seem kind of crazy, if some of the looks I’ve gotten are anything go by. Studying at Andrews University has taught me more to be culturally aware. It’s made me more independent something that I never really experienced at home. 

I have many Identities. I am a Statian. I am Dutch. I am a Gumbs (my father’s surname) and a Duggins (my mother’s surname). The name Duggins carries a big weight on Statia. My family’s business, Duggins Shopping Center is the largest grocery and department store on the island. On the island, If on the odd chance I have to explain myself to someone who may not know me, I just tell them my mother’s last name and they automatically know who I am. I guess in a way a large part of my Identity lies within my Family.  

What is Cultural Identity? Well to put it simply cultural Identity is the culture you identify with. It’s your membership in a group and it’s just one of your many Identities. It’s formed through communication. It’s something that’s learnt. A rigid adherence to the culture of our youth is not feasible. Culture itself is always changing, so I believe cultural identity in its pure from is not possible.  Much of our learning of culture is done subconsciously. So its likely that we wont be aware of certain shifts within our cultural identity until it has already occurred and sometimes we’re not aware even then.

The United States is becoming a “minority majority” nation. Because of this the United States’ dominant cultural values and those of minorities will integrate. 

Someone watching The Big Bang Theory may conclude that the United States is a diverse country and the people, though accepting, may be ignorant and sometimes a bit racist.  

 Based on lustig & Koester’s Stages in the development of cultural identity I believe I have Achieved my Cultural Identity. I know what it means to be a Statian. I am proud of who I am.