Showing posts with label cultural. Show all posts
Showing posts with label cultural. Show all posts

Foreign to Familiar: A Guide to Understanding Hot - And Cold - Climate Cultures Review

Foreign to Familiar: A Guide to Understanding Hot - And Cold - Climate Cultures
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Foreign to Familiar: A Guide to Understanding Hot - And Cold - Climate Cultures ReviewSarah A. Lanier, Foreign to Familiar (Hagerstown, MD: McDougal Publishing,
2000), 128pp.
In her book Foreign to Familiar, Sarah Lanier seeks to aid the reader in
cross-cultural communication and relationships by highlighting the differences
between hot- and cold-climate cultures. While these concepts are unfamiliar to
most readers, Lanier quickly introduces and defines the categories before
discussing them in detail. Having lived in the Middle East, South America, Africa,
Europe, and New Zealand, Lanier (who is American) is certainly qualified to
address the issue. The reader gets the impression while reading that this book is
the fruit of her own experiences and frequent lectures on the subject in
different settings.
According to Lanier, "the population of the entire world can roughly be
divided into two parts. The two groups represented are 'hot-climate'
(relationship-based) cultures and 'cold-climate' (task-oriented) cultures" (15-16). Lanier
recognizes there may some overlap in the two categories, and cites one unnamed
person who suggested that she use the terms "hot/tribal" and "cold/urban"
(127). She also recognizes that personalities differ within each culture (128).
The primary distinction between the two cultures is that of relational focus as
opposed to task focus. Those in the warm-climates tend to emphasize the
relationships involved between individuals while those in cold-climates focus on the
efficient performance of tasks.
After defining the groups and explaining the primary relationship/task
distinction, Lanier spends the next six chapters explaining further manifestations
of the cultural differences. In Chapter Three, the focus is on direct versus
indirect communication. Chapter Four emphasizes the individualism of the
cold-climates over against the group-identity of the hot-climates. Privacy, highly
valued in the cold, is contrasted with inclusion as the norm in the cold-climate
in Chapter Five.
Chapters Six and Eight discuss two elements of society in which the
differences between hot- and cold-climates are very evident: hospitality and time.
Those with international travel experience will find themselves laughing with
familiarity as they read of Lanier's experiences. Of course, the hot-climates
demonstrate much more warm hospitality, while the cold-climates are extremely
conscious of time and planning.
In Chapter Seven, Lanier introduces a different distinction between cultures
which sometimes clouds the distinction between hot- and cold-climate cultures.
This distinction is between high- and low-context cultures. Drawing from
Edward T. Hall's Beyond Culture, Lanier defines the high-context culture as the
one which has a long history wherein traditions have become very formalized.
Low-context cultures are those whose history is briefer, whose population is more
diverse, and in which very few traditions have developed.
Some of the strongest points of Lanier's book are its brevity, clarity, and
engaging tone of Lanier's style. The reader is aware that Lanier is not writing
an academic treatise. Her aim is pragmatic. She delivers fully in Chapter
Nine, entitled "Practical Next Steps". Here simple steps are outlined to aid the
international traveler or other person who finds himself or herself developing
cross-cultural relationships. Perhaps the most beneficial element of the book
(whether Lanier or her publisher deserves this praise, the reviewer is not
sure) is the summary found at the end of each chapter. It is not as if the
chapters are so lengthy that this is a necessity, but the brief outline form of the
summaries makes relocating information very easy.
Unfortunately, Lanier does not point the reader to further information with
the exception of the brief mention of two sources. This is partly
understandable, in that the bulk of the book's content is based on lessons learned through
Lanier's experiences. Certainly since the time that she developed her ideas on
this subject, she has found other sources to which she could point those with
a hunger for further study. An annotated bibliography would be extremely
helpful in future editions.
This shortcoming notwithstanding, the book has made a positive contribution
to the field of cross-cultural communication. In Foreign to Familiar, Sarah
Lanier has provided a clear, brief, practical introduction to several key issues.
The book is written on the popular level, making it accessible to a wide
audience. This reviewer enjoyed the book and recommends it as a primer for anyone
involved in cross-cultural communication.
Foreign to Familiar: A Guide to Understanding Hot - And Cold - Climate Cultures Overview

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Cultural Studies Review

Cultural Studies
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Cultural Studies ReviewGrossberg, Nelson, and Treichler have compiled a compelling collection of cultural studies essays. The selections in the book examine cultural studies from multiple angles, demonstrating the difficulty in identifying one encompassing definition of cultural studies. The differences do not create dissonance, however; rather they create a thought provoking collection that is worth reading.Cultural Studies Overview

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Nigger: The Strange Career of a Troublesome Word Review

Nigger: The Strange Career of a Troublesome Word
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Nigger: The Strange Career of a Troublesome Word ReviewI, like the average person get riled when I hear the word, but consider the sources. Now, Randall has put together a fantastic piece of work here that I take as a contribution, and suggest every person that has the same feelings as I have to read this. Yes I am Black, but not a N....r. Those using the word would benefit from this book, that's why I love it, I believe Randall did in fact write this book in an authoritive and intelligent way to help, or contribute to those people who need to come to reality, this book is so much of that. Read it to help those.
I wish to recommend a real book that goes a step beyond this and will help all reach our goals, SB 1 by Karl Mark MaddoxNigger: The Strange Career of a Troublesome Word Overview

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Fundamentalism and American Culture (New Edition) Review

Fundamentalism and American Culture (New Edition)
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Fundamentalism and American Culture (New Edition) ReviewThe thesis of this book parallels that of George Marsden's similar book on American culture, Religion and American Culture, that Fundamentalism shaped and was shaped by the surrounding culture. Marsden builds upon the work of earlier historians of Fundamentalism, namely that of Ernest Sandeen's book The Roots of Fundamentalism: British and American Millenarianism. Sandeen's thesis is that Fundamentalism is the outgrowth of the "millenarian" movement that developed in late nineteenth-century American, especially through Bible institutes and conferences concerning the interpretation of biblical prophecies. Sandeen's thesis, according to Marsden, has much to commend it in connecting millenarianism and Princeton theology to the movement; however, it does not deal adequately with the militant anti-modernistic slant of the movement. Fundamentalism can briefly be defined as militant anti-modernist Protestantism that took on its own identity as a patchwork coalition of representatives of other movements.
Overview of the Book
Marsden divides his book into three sections (these sections are different in intent than the above themes. Marsden uses these sections to expand on his themes), Evangelicalism before Fundamentalism, the Shaping of Fundamentalism as a Movement, and the Crucial Years in which it gained popularity and its subsequent exodus of public life. In understanding the rise of Fundamentalism at the end of the nineteenth-century one must understand the backdrop from which it arose-nineteenth-century evangelicalism.
Conclusion
Marsden concludes the book by re-emphasizing his definition of Fundamentalism as a militant anti-modernist conservative force. For Marsden this should be the starting point for defining the movement. Militant anti-modernism applies to all types of Fundamentalism and any definition that goes beyond this must have qualifiers so that false stereotypes are not applied to the wrong group. As an Evangelical I enjoyed this book as I saw where the mind-set of conservatives and liberals developed. I also learned to what extent my own beliefs were influenced by this movement. I suggest that this book be read alongside another book on the shaping of American Christianity for a full understanding. I would also like to see an analysis of Fundamentalism from a more mainline perspective, although I believe Marsden is objective in this work. My main qualm with this book is in Part Three. In discussing the peak and soon-to-come fall of Fundamentalism, Marsden tried to put too many ideas into too few words. To keep up with him I had to re-analyze several chapters. However, due to the length of the book already, I can understand his attempt to save space. I would recommend this book to people of all political and religious persuasions so that they may have a fair understanding of this branch of early twentieth-century American religion.Fundamentalism and American Culture (New Edition) Overview

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Decolonizing Methodologies: Research and Indigenous Peoples Review

Decolonizing Methodologies: Research and Indigenous Peoples
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Decolonizing Methodologies: Research and Indigenous Peoples ReviewLooking at Western research practices from the 'underside' of a positivist paradigm deeply entrenched and diffused throughout public and private educational, governmental, and corporate tentacles, Linda Tuhiwai Smith is a Maori (New Zealand) intellectual presenting a counter-methodological narrative stemming from a collective indigenous historical cynicism and whose voice bespeaks the refusal to be objectified by an inherently racist and imperialist mode of constructing knowledge and re-presentations of non-Western peoples. Deconstructing Western research paradigms is simply an act of defiance and resistance for Smith, particularly since she constructs a radical alternative methodology rooted in self-determination, social justice, intellectual property rights, and active participation in all knowledge-making, contributions to the research processes, and dissemination of 'findings'. The exigency of articulating a research methodology aimed at critical praxis for Western and non-Western peoples interested in indigenous issues emerges at a point where globalization and neo-liberal imperial practices and investments are opening new spaces for the unilateral and/or predominant benefit of Western research regimes that continue capitalizing and objectifying indigenous peoples through racist and incorrigible projects that erase human dignity, i.e. Human Genome Diversity Project.
The book can strategically be divided into two main sections: the first section explores the contemporary and historical legacy of an imperial tryst between Western scientific, economic, and ideological formations shaping relations with alterity (Chapters 1-5); the second section outlines a radical alternative methodology for conducting research on indigenous peoples and issues (Chapters 6-9). The first chapter reveals the 'Enlightenment' and positivist threads that weave imperialism, history, writing, and theoretical practices that continue to shape current research and socio-political policies on an international level. Smith states: 'research within late-modern and late-colonial conditions continues relentlessly and brings with it a new wave of exploration, discovery, exploitation, and appropriation' (24). Deconstructing the historical legacy of imperial practices is also a call for rewriting and rerighting history with indigenous perspectives. The second chapter outlines the Baconian processes by which Westerners come to view the world as a standing reserve of objects for empirical inquiry, discursive appropriation, and mimetic comportment processes aimed at subjugating and 'controlling' nature and indigenous peoples with an intellectual will to power stemming from racist ideologues who trace some form of theoretical lineage back to Bacon, Kant, Hegel, Hume and others. Borrowing from Stuart Hall, this process moves from classification of the world and others, to collapsing images for a convenient system of representation, to presenting a reified model for comparative analysis, and, finally, establishing criteria for hierarchical positionality. Chapter three delves further into deconstructing research, as viewed through imperial eyes, and how this methodology produced a self-perpetuating apparatus comprised of multifarious disciplines for the construction and future survival of colonial 'knowledge' and all those who invest in these truth regimes that purport to be 'universal', 'neutral', objectively sound, and constructed on a foundation of 'absolute certainty'.
Chapter four and five highlight many instances of how imperial research regimes continue to invest in the discursive and 'scientific' construction, re-presentation, and exploitation of indigenous peoples for profit and social control. The globe has become one large information colony where research is the means to inscribe social and ideological control and Westernized fabrications of history on the backs of indigenous peoples around the world. The most infamous example of how the imperial research regime continues to exist is through scientific projects stemming from private corporate entities mainly subsidized by governments. The Human Genome Diversity Project attempts to subjugate indigenous peoples by mapping and reifying DNA and possessing it as 'intellectual property' for future use. The attempt to patent the genetic make-up of the Hagahai people (New Guinea) by the U.S. government is indisputable proof of how these scientific projects threaten the future, autonomy, and human rights of indigenous peoples.
The second part of the book focuses on constructing an indigenous alternative to decolonize indigenous peoples from Western regimes of research based on emergent tribal social issues, practices, and beliefs. The center of this decolonizing project is constructed through Polynesian metaphors of 'space-time'. The center of social activity and identity is an archipelago comprised of self-determination in terms of tribal autonomy on a social, economic, and research level, as well as the full participation in inter-tribal and inter-national relations. Healing, decolonization, transformation, and mobilization are the four main 'directions' that frame the spaces of this project. Survival, recovery, and development are the main 'tides' that connect and transform all directionality of the project. This methodology is intended to transform indigenous peoples from passive objects in Western research to active-participants in an indigenous process of reconfiguring themselves and the world around them. Respect becomes the main affective principle for the survival of indigenous peoples and the project: 'through respect, the place of everyone, and everything in the universe is kept in balance and harmony'the denial by the West of humanity to indigenous peoples, the denial of citizenship and human rights, the denial of the right to self-determination'all these demonstrate palpably the enormous lack of respect which has marked the relations of indigenous and non-indigenous peoples' (120). Without respect, there is no dignity.
Chapter seven outlines a means of articulating such a project to indigenous and non-indigenous peoples and the challenges associated with it. Chapter eight provides a list of current indigenous research projects. Chapter nine provides a case study of the Maori peoples in which the method outlined in chapter six was put into practice. Chapter ten details with the methodological transformation of passive objects to active agents and lists tactics for strengthening and sustaining critical research for decolonizing processes.
Generally, when the researched become researchers, self-determination and healing can take place, communities can create and control research processes and the subsequent naming of the world, and they can define their relationship with others and the environment.
If a critical theroetical/methodological 'flaw' or problematic of this decolonial methodology exists, it might come to presence from a post-structural disdain for outlining a process by which people can 'liberate' themselves from Western imperialist research regimes. But then again, post-structural thought is mainly a Western construction and/or response to
'modernity' and its discontents.Decolonizing Methodologies: Research and Indigenous Peoples Overview

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Just Culture: Balancing Safety and Accountability Review

Just Culture: Balancing Safety and Accountability
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Just Culture: Balancing Safety and Accountability ReviewThis book offers the following important insights:
"Just Culture" is an abstract phrase, which in practice, means that getting to an account of failure that can both satisfy demands for accountability while contributing to learning and improvement.
Professionals in safety critical industries receive two messages, "Don't ever compromise safety!" but also, "Be productive, don't cost us money!"
Reasons why professionals report, and reasons why they don't
Suggestions for improving reporting rates (maximizing accessibility and minimizing anxiety, sending feedback about what has been changed in light of the report)
The results of a reporting system where employees report to their direct supervisor versus a member of the safety/quality staff
The difference between disclosure and reporting
The categorization of errors as either technical or normative (and how the same actions before an outcome can be labeled as either, depending on who draws the line in your organization)
The pervasiveness of hindsight bias and suggestions for how to minimize it's effect on decisions made from reporting
The definition of negligence and how it can be interpreted differently by looking at the actual words in the definition
The book also delves deeply into the legal ramifications of incident reporting. This is very interesting for the policy wonks among us; less so for those who are looking to this book for practical suggestions for implementing a "just culture" in their organization.
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Deaf in America: Voices from a Culture Review

Deaf in America: Voices from a Culture
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Deaf in America: Voices from a Culture Review"Deaf in America: Voices from a Culture," by Carol Padden and Tom Humphries, is a well-written, consistently interesting look at Deaf lives and communities. The introduction notes that both authors are deaf, so this book is very much written from the perspective of insiders. The copyright page notes that the book has a copyright date of 1988 and was in its 12th printing in 2000.
Although relatively short (134 + vii pages), this book is packed full of information. Among the topics covered: the difference between being "deaf" (lowercase) and "Deaf" (capitalized), the origins of American Sign Language, Deaf theater and poetry, the work of Deaf filmmaker Charles Krauel, controversies within the Deaf world, and more.
The authors maintain that Deaf people have an authentic language and culture. The book is lively and intelligent. I recommend that readers of this book also view the fascinating documentary film "Sound and Fury."Deaf in America: Voices from a Culture Overview

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