Survey of Communication Study/Chapter 12 - Intercultural Communication
What is Intercultural Communication? If you were to ask Russel Arent, author of Bridging the Cultural Gap he would tell you that, “Intercultural Communication is the sending and receiving of messages across languages and cultures. It is also a negotiated understanding of meaning in human experiences across social systems and societies.” This provides not only a concise definition but it also describes the importance that understanding has in intercultural interactions.
In this TedTalkX, Pellegrino Riccardi, a man who spent 27 years traveling the world to experience different cultures, refers to culture as, “A system of behavior that helps us act in an accepted or familiar way.”
To explain the world’s population to young children, David J. Smith asks children to imagine the world as a small village. In 2016, the world’s population was 7.5 billion (Smith 7). Instead of talking about numbers of this magnitude, he represents the world as 100 people. Using Smith’s model, we can examine what nationalities make up the world’s population, what languages they speak, how old they are, and how wealth and education are globally distributed.
Here are some interesting facts from Smith’s global village, including the most recent update from: 100People.org, a website dedicated to keeping this idea alive! If the world were made up of 100 people:
- 50 would be female
- 50 would be male
- 25 would be children
- 75 would be adults,
- 9 of whom would be 65 and older
There would be:
- 60 Asians
- 16 Africans
- 14 people from the Americas
- 10 Europeans
- 31 Christians
- 23 Muslims
- 16 people who would not be aligned with a religion
- 15 Hindus
- 7 Buddhists
- 8 people who practice other religions
- 12 would speak Chinese
- 6 would speak Spanish
- 5 would speak English
- 4 would speak Hindi
- 3 would speak Arabic
- 3 would speak Bengali
- 3 would speak Portuguese
- 2 would speak Russian
- 2 would speak Japanese
- 60 would speak other languages
- 86 would be able to read and write; 14 would not
- 7 would have a college degree
- 40 would have an Internet connection
- 78 people would have a place to shelter them from the wind and the rain, but 22 would not
- 80 would live in substandard housing
- 50 would be malnourished and 1 dying of starvation
- 33 would be without access to a safe water supply
- 39 would lack access to improved sanitation
- 24 would not have any electricity
- 48 would live on less than US$ 2 a day
- 20 would live on less than US$ 1 a day
If each villager earned a similar annual income, each one would have $10,300 per year. Instead, the richest 10 people in the village earn more than $87,500 a year, the poorest 10 villagers earn less than $2 a day, while the remaining 80 earn somewhere in between. As the average annual cost of food and shelter in the village is more than $5,000, many people go without these basic necessities (Smith 22).
Moreover, the people with less money are also less likely to have electricity and education. Besides simple cultural differences such as language or food preferences, cultural identity impacts individuals’ accessibility to certain resources such as shelter, electricity, running water, health care, education, and political and legal systems.
If we return to the United States from our look at the global village (Moore):
- 25 percent of black youth ages 16-19 and 11 percent of 20-24 year olds are neither in school nor working. Compare this to 11 and 6 percent of their white peers. (E-16. Unemployment)
- Black infants have double the infant mortality rate than white infants in the US. (CDC)
- Black levels of unemployment have been roughly twice those of white since 1954 (E-16. Unemployment.)
- Women hold 102 seats in Congress (Women in Congress.)
- 475 of the top 500 companies are run by men (Fortune.)
- Women’s earnings average 81 cents for every $1 earned by men (Bureau of Labor Statistics.)
- The United States is one of the few countries in the world that puts to death both the intellectually disabled and children. The other five countries in the world that execute their children are Iran, Nigeria, Pakistan, Saudi Arabia, and Yemen.
Think about culture and communication as a reciprocal process: culture affects communication and communication affects culture. Both work together to shape how we identify as belonging to one culture or another, how we feel about belonging to a particular cultural group, how we communicate with other cultural groups, and how that group is regarded in the larger social system. As you will see, this is often a reflection of the language used to refer to a particular group of people, or the relative value placed on their communication practices. In the U.S., political and economic power is not equally distributed among cultures. We can see this power imbalance reflected in various linguistic practices such as the dominance of English, terms used to refer to different groups of people, and lack of bilingual signs or documents.
Before going any further, let us spend some time discussing what we mean by culture. When you began reading this chapter what did you think we meant by the word culture? Your answer probably had something to do with people from different countries or of different racial and ethnic backgrounds. You are right—to a certain degree. Culture does include race, nationality, and ethnicity, but goes beyond those identity markers as well. The following are various aspects of our individual identity that we use to create membership with others to form a shared cultural identity: race, ethnicity, nationality, gender, sexual orientation, ability, disability, religion, and social class. In addition to explaining the above identities, we will also discuss ethnocentrism, privilege, advantage, disadvantage, power, whiteness, co-culture, and political correctness as these terms are relevant to understanding the interplay between communication and culture.
When we talk about culture we are referring to belief systems, values, and behaviors that support a particular ideology or social arrangement. Culture guides language use, appropriate forms of dress, and views of the world. The concept is broad and encompasses many areas of our lives such as the role of the family, individual, educational systems, employment, and gender.
Race is often difficult to talk about, not because of the inherent complexity of the term itself, but because of the role that race plays in society. Race is what we call a loaded word because it can bring up strong emotions and connotations. Understandings of race fall into two camps: a biological versus a sociopolitical construction of what it means to belong to a particular racial group. A biological construction of race claims that “pure” races existed and could be distinguished by such physical features as eye color and shape, skin color, and hair. Moreover, these differences could be traced back to genetic differences. This theory has been debunked by numerous scientists and been replaced with the understanding that there are greater genetic differences within racial groups, not between them. In addition, there is no scientific connection with racial identity and cultural traits or behaviors.
Instead of biology, we draw on a sociopolitical understanding of what it means to be of a particular race. This simply means that it is not a person’s DNA that places them into a particular racial grouping, but all of the other factors that create social relations—politics, geography, or migration. We can also examine the reality that the meanings of race have changed across time and space. As dramatized in the 2002 film, “Gangs of New York,” the Irish were once considered a minority with little social or political status. Now, being Irish in America is considered part of the general majority group, white or Caucasian. Noting the change from the biological to the sociopolitical understanding, we refer to race as “a largely social—yet powerful— construction of human difference that has been used to classify human beings into separate value-based categories” (Orbe and Harris 9).
Related to race are three other distinct concepts: racial prejudice, racial discrimination, and racism. Racial prejudice refers to the practice of holding false or negative beliefs of one racial group for the purpose of making another racial group (usually one’s own) appear superior or normative. Racial discrimination is the outward manifestation of racial prejudice: it is when people act upon their negative beliefs about other races when communicating or setting policy. Note, it is possible to be prejudiced without acting upon those beliefs and that all races can discriminate against other races. The final concept, racism, combines racial prejudice with social power. Racism is institutional, rather than individual, meaning it occurs in large institutional contexts such as the representations of particular groups within media or the fact that racial minorities do not have equal access to educational or legal opportunities (Orbe and Harris 10). Racism often involves the unequal accessibility to resources and power.
Two other concepts that are often confused with race are ethnicity and nationality. Ethnicity refers to a person’s or people’s heritage and history, and involves shared cultural traditions and beliefs. A person may identify as Asian-American racially while their ethnicity is Chinese. Nationality refers to a people’s nation-state of residence or where they hold citizenship. Most often, nationality is derived from the country where one was born, but on occasion people give up their citizenship by birth and migrate to a new country where they claim national identity. For example, an individual could have been born and raised in another country but once they migrate to the United States and have American citizenship, their nationality becomes American.
Are you male, female, gender-fluid, or gender non-conforming? Do you identify as heterosexual, gay, lesbian, bi-sexual, or asexual? One’s gender and sexual orientation are two additional ways to think about culture. Gender is discussed in more detail in Chapter 13, but for now think of it as the recognition that one is male, female, or androgynous. Gender is part of culture in that every society has particular gender roles and expectations for males and females. For example, in the United States, it is considered normal for the female gender to wear makeup, while it is often considered inappropriate for a male to do so. However, in some Native American tribes it was customary for the males to adorn themselves with paint for hunting and ceremonial rituals. Notice too, the connotative differences between "make up" and "paint."
Sexual orientation refers to a person’s preference for sexual or romantic relationships; one may prefer a partner of the same sex, the opposite sex, or both. Sexual orientation influences one’s worldview or politics because while all societies include members who identify as gay or lesbian, these members do not always receive the same social or health benefits as heterosexual couples. However, this is changing. As of 2015, the Supreme Court of the Unites States made gay marriage legal in all 50 states. On top of these specific benefits, those with a nondominant sexual orientation might still have to contend on a daily basis that some people think they are deviant or somehow less than heterosexual people and couples. This may result in strained family relationships or discrimination in the workplace.
You are probably familiar with the concept of class—what do the labels working class, middle-class, and upper-class bring to mind? Money? Economic standing is only one variable that influences class or socioeconomic standing. As the label suggests, one’s socioeconomic status is influenced by monetary and social factors. In essence, socioeconomic standing is “your understanding of the world and where you fit in; it’s composed of ideas, behaviors, attitudes, values, and language; class is how you think, feel, act, look, dress, talk, move, walk” (Langston 101). In some middle class families, for example, children are expected to go to college just as their parents and grandparents had done. It may also be expected for the children to attend reasonably priced state colleges and universities as opposed to Ivy League Universities, which may be the norm in many upper-class families.
By now you are probably able to think of some other identity markers that shape a person’s culture or worldview. How about spirituality or religion, profession, hobbies, political persuasion, age, abilities? These too are aspects of cultural identity. Spend some time thinking about how these aspects would influence a person’s culture as we have done above.
Individuals cannot look simply at race, ethnicity, nationality, gender, sexual orientation, ability, disability, religion, and social class in isolation. Instead, we must look at identity as a combination of these. Cultural identities have many parts that all factor into an individual's identity. Intersectionality is the theory that shows how multiple systems of power and oppression operate on individuals in various degrees that directly corresponds to their identity (Crenshaw, 1989). Intersectionality was a theory articulated by Kimberle Crenshaw, an American civil rights advocate, in the late 1980’s. A United States citizen and a Burmese citizen both growing up in modern times will not have equal opportunities. One might think that the US citizen will have more opportunities based on national privilege. But if the Burmese citizen is from a higher socioeconomic class than the American, the Burmese individual may have more opportunities. Other factors such as race, sexuality and ability also play into how many and which opportunities will be available.
Another example from Kimberle Crenshaw from her 1989 journal article Demarginalizing the Intersection of Race and Sex: A Black Feminist Critique of Antidiscrimination Doctrine, Feminist Theory, and Antiracist Politics states: “Consider an analogy to traffic in an intersection, coming and going in all four directions. Discrimination, like traffic through an intersection, may flow in one direction, and it may flow in another. If an accident happens in an intersection, it can be caused by cars traveling from any number of directions and, sometimes, from all of them. Similarly, if a Black woman is harmed because she is in an intersection, her injury could result from sex discrimination or race discrimination. . . . But it is not always easy to reconstruct an accident: Sometimes the skid marks and the injuries simply indicate that they occurred simultaneously, frustrating efforts to determine which driver caused the harm.”
Intersectionality is important for intercultural communication because individuals must realize not only the duality but the depth of identities. This theory is useful for critical analysis because it illuminates the different ways systems of oppression overlap and how systems of privilege and oppression can manifest simultaneously on an individual (Allen, 2010). It is easy for people to assume because they are one thing that is it their whole identity, just like not every feminist’s agenda is the same and not every Syrian’s views are the same. Intersectionality is a key to intercultural communication because it reminds individuals that systems of power although do not operate uniformly and effect how people will receive and transmit messages.
Perhaps you may have noticed the theme of inequality as we have discussed topics such as unequal access to resources and benefits, racial discrimination, and racism. You may have also thought, “oh, my, this is going to be a touchy chapter to read and discuss in class” or “this is interesting and relevant, but I feel uncomfortable talking about this as I don’t want to offend anyone.” These are very common and understandable reactions and ones we hear when we teach this subject matter. Hopefully, your instructor has set up a safe, open, and respectful classroom environment to facilitate such discussions. The fact that you are self-reflective of your feelings and how to express them to others is a great start! We too want you to be able to discuss this material both in and out of your class in a productive and self-reflective manner. To facilitate that goal we have included some additional concepts— privilege, ethnocentrism, whiteness, and political correctness—that are useful when considering your own cultural identity, your place in society, and your communication with others.
As it was so eloquently put by Carey W. James, ”I haven’t given up the quest, typically if idealistically American, for an open, nonascriptive basis of community life: one in which neighbors help one another out--you know, lend out the lawnmower, come to the funeral, take part in the town meeting-but do not ask one another too many questions about their private lives and pretty much ignore the color of skin, the shapes of noses and eyes, or the distribution of X/Y chromosomes.” This scholar is one of many people in the fight for political correctness to prevail.
Hopefully, you have been thinking about your own cultural identity as you have been reading this chapter. If so, then you have been thinking about labels that define you culturally. Maybe you have defined yourself as female, Latina, and heterosexual. Or maybe you have labeled yourself as gay, white, working-class, and male. When we give ourselves labels such as these, often we ask ourselves, “Where do I fit in?” This is a good question to ask and demonstrates a recognition of the fact that you belong to more than one culture and that your cultures intersect in various ways. The most significant manifestation of these intersections is power—-the ability to influence others and control our lives. From the statistics given earlier in the chapter and from your own experiences, you should realize that some groups have more power than others. These people are what we refer to as the dominant group: white, male, Christian, middle-class, able-bodied, educated, and heterosexual. People whose cultural identities do not conform to this model are the nondominant groups and have less sociopolitical and economic power.
Peggy McIntosh uses the term privilege to refer to the power of dominant groups. She defines privilege as an invisible knapsack of advantages that some people carry around. They are invisible because they are often not recognized, seen as normative (i.e., “that’s just the way things are”), seen as universal (i.e., “everyone has them”), or used unconsciously. Below is a list of some of the privileges McIntosh identifies. Can you think of others?
McIntosh admits, “My perception is that colleges and universities are the main institutions that are raising awareness of the relationship between privilege and oppression, but that this awareness is needed throughout all public and private sectors of the United States; the ability to see privilege should be in the minds of all citizens” (195). As you think about privilege and the resulting advantages that some groups have over others, you should also keep in mind two facts. One, privilege is a relative concept that varies according to context. In some situations we may be more privileged than others, and in order to access some of that privilege one may decide to highlight or conceal parts of their identity. For example, unless a person tells you, you have no way of knowing their sexual orientation. Thus, a gay man might decide to “pass” as straight at a family reunion to avoid conflict from a heterosexist family. The fact that he can choose to pass as a straight man is also a form of privilege. A black woman cannot decide to pass as a white woman, for example. Two, we may have aspects of our identities that are simultaneously advantaged and disadvantaged. The gay, white, working-class, male above is advantaged by the fact that he has light skin and is male, and is disadvantaged by the fact that he is gay and working-class.
One of the first steps to communicating sensitively and productively about cultural identity is to be able to name and recognize one’s identity and the relative privilege that it affords. Similarly important, is a recognition that one’s cultural standpoint is not everyone’s standpoint. Our views of the world, what we consider right and wrong, normal or weird, are largely influenced by our cultural position or standpoint: the intersections of all aspects of our identity. One common mistake that people from all cultures are guilty of is ethnocentrism'—placing one’s own culture and the corresponding beliefs, values, and behaviors in the center. When we do this we view our position as normal and right, and evaluate all other cultural systems against our own. If you want to learn more about ethnocentrism, view this slide show.
Ethnocentrism shows up in small and large ways: the WWII Nazi’s elevation of the Aryan race and the corresponding killing of Jews, Gypsies, gays and lesbians, and other non-Aryan groups is one of the most horrific ethnocentric acts in history. However, ethnocentrism shows up in small and seemingly unconscious ways as well. In American culture, if you decided to serve dog meat as an appetizers at your cocktail party you would probably disgust your guests and the police might even arrest you because the consumption of dog meat is not culturally acceptable. However, in China “it is neither rare nor unusual” to consume dog meat (Wingfield-Hayes). In the Czech Republic, the traditional Christmas dinner is carp and potato salad. Imagine how your U.S. family might react if you told them you were serving carp and potato salad for Christmas. In the Czech Republic, it is a beautiful tradition, but in America, it might not receive a warm welcome. Our cultural background influences every aspect of our lives from the food we consume to classroom curriculum.
Ethnocentrism may show up in Literature classes, for example, as cultural bias dictates which “great works” students are going to read and study. More often than not, these works represent the given culture (i.e., reading French authors in France and Korean authors in Korea). This ethnocentric bias has received some challenge in United States’ schools, as teachers make efforts to create a multicultural classroom by incorporating books, short stories, and traditions from non-dominant groups. In the field of geography there has been an ongoing debate about the use of a Mercater map versus a Peter’s Projection map. The arguments reveal cultural biases toward the Northern, industrialized nations. To see this bias, follow this link.
If you are White, how would you describe your culture? When we ask this question to our students we find that White students are often uncomfortable with the question, feel guilty about self-identifying as White, or claim that White people do not have a culture. Gordon Alley-Young says, “The invisibility of whiteness and white privilege for many people is what makes it difficult to name and thus to disrupt” (312). These sentiments have lead an increasing amount of scholars in a variety of disciplines such as Sociology, Women’s Studies, Anthropology, English, as well as Communication, to study the concept of Whiteness. Orbe and Harris explain why exploring this concept is important: “[i]t helps us all view communication as a racialized process [which] sharpens our awareness of how racial categorization is used to reinforce old hierarchies in which some races are more superior than others [and that] whiteness studies also assign each person a role in race relations” (89).
The above discussion about privilege and Whiteness is not meant to suggest that people with sociopolitical privilege should feel ashamed or guilty. This is often a trap that people fall into which can shut down important thinking and conversations about intercultural communication. We want everyone to realize that they have a racial identity and thus are an important part of improving race relations. Race relations is not just a subject that concerns minorities—it concerns everyone as we all play a part and benefit whether consciously or unconsciously. The recent Black Lives Matter movement, in response to multiple shootings of unarmed black men, points to the ongoing tensions surrounding race and privilege. Black Lives Matter has faced backlash such as “All Lives Matter” and “Blue Lives Matter” because many people did not understand the full implication of Black Lives Matter. This was misconstrued as a sort of Black power movement and compared to white supremacy movements. This is because Black Lives Matter is only an excerpt from the phrase “Black Lives Matter as much as others.” Colin Kaepernick gave strength to this movement by kneeling to get attention for violent discrimination against African Americans .
Another claim or label that may be used to discount such difficult discussions is Political Correctness, or “PC” as it has been dubbed in the popular press. In short, political correctness refers to “the elimination of speech that often works to exclude, oppress, demean, or harass certain groups” (Orbe and Harris 58, Remar). Opponents of multiculturalism and diversity studies try and dismiss such topics as “that’s just PC.” The current state of politics has brought a great deal of tension to political correctness, with many politicians arguing that we need to get rid of political correctness. The controversy largely focuses around competing interpretations of the First Amendment right to free speech and the Fourteenth Amendment’s right to equal access to education. No matter what your position on this issue, we want to simply recognize two facts. One, that much of the PC debate and fury is largely misrepresented and hyped in the mainstream media by the use of extreme examples and a slippery-slope argument. Rush Limbaugh, for example, became famous for claiming that an awareness and sensitivity of language choice would lead to the “thought Police” or “PC police.” Two, that words and labels have great power to create perceptions, realities and identities. Toward that aim, we will discuss the power of language in greater detail in the following section.
At this point, you are probably aware of the cultural groups to which you belong (i.e., “I am a Latino, middle-class, (almost) college-educated male”). Do you remember the process of coming to awareness of your cultural identity—when did you know you were white and what that meant? Was it during childhood, as a teenager, or reading this chapter? Has your understanding, or acceptance, of your racial heritage changed during the course of your lifetime? For most people it does. Just as Piaget organized the growth of children according to various stages of development, cultural scholars have similarly organized racial awareness along models and stages. Before explaining the various models, let us make a couple general comments about models. One, a model is not the thing it represents. Is the model car you played with as a child the same as the actual automobile? What were the differences? Size, time, maneuverability, details? These same kinds of differences exist between theoretical models such as the model of racial identity development, and the actual personal process. But just as the car model gives a fairly accurate picture of the actual automobile so do the racial identity models. Two, these models are general and not meant to fit perfectly to every individual’s experience. With that said, let us examine the process of coming to an understanding of our racial identity.
To better understand this complex process, and in recognition of the above discussion regarding the distinctions in experiences for various cultural groups, we will present four racial identity models—-Minority, Majority, Bi-racial, and Global Nomads.
Because people who identify as members of a minority group in the United States tend to stand out or get noticed as “other” or “different,” they also tend to become aware of their identity sooner than individuals who are part of the majority group. Since White is still considered normative in the United States, White people may take their identity, and the corresponding privilege, for granted. While we are using the following four stages of development to refer to racial and ethnic identity development, they may also be useful when considering other minority aspects of our identity such as gender, class, or sexual orientation (Ponterotto, Utsey and Pendersen). Moreover, there is no set age or time period that a person reaches or spends in a particular stage, and not everyone will reach the final stage.
- Stage 1: Unexamined Identity. As the name of this stage suggests, the person in stage one of Phinney’s model has little or no concern with ethnicity. They may be too young to pay attention to such matters or just not see the relationship between racial identity and their own life. One may accept the values and beliefs of the majority culture even if they work against their own cultural group.
- Stage 2: Conformity. In stage two the individual moves from a passive acceptance of the dominant culture’s value system to a more active one. They consciously make choices to assimilate or fit in with the dominant culture even if this means putting down or denying their own heritage. They may remain at this stage until a precipitating event forces them to question their belief system.
- Stage 3: Resistance and Separation. The move from stage two to stage three can be a difficult process as it necessitates a certain level of critical thinking and self-reflection. If you have ever tried to wrestle with aspects of your own belief system then you can imagine the struggle. The move may be triggered by a national event such as the case of “Michael Brown, an unarmed black teenager, was shot and killed on August 9, by Darren Wilson, a white police officer, in Ferguson, MO (Buchanan). Learn more about the case here. It may be fostered on a more individual scale such as enrolling in a Women’s Studies class and learning about the specifics of women’s history in America. Martin Luther King Jr. moved to this stage around age six after the mother of King’s White neighborhood friends told them that he could not play with her children anymore because he was Black. A person in this stage may simply reject all of their previously held beliefs and positive feelings about the dominant culture with those of their own group, or they may learn how to critically examine and hold beliefs from a variety of cultural perspectives, which leads to stage four.
- Stage 4: Integration. The final stage is one where the individual reaches an achieved identity. They learn to value diversity; seeing race, gender, class, and ethnic relations as a complex process instead of an either/or dichotomy. Their aim is to end oppression against all groups, not just their own.
The following model was developed by Rita Hardiman in 1994 and contains some similarities with Phinney’s minority identity development model.
- Stage 1: Unexamined Identity. This stage is the same for both minority and majority individuals. While children may notice that some of their playmates have different colored skin, they do not fear or feel superior to them.
- Stage 2: Acceptance. The move to stage two signals a passive or active acceptance of the dominant ideology—either way the individual does not recognize that he or she has been socialized into accepting it as normative. When a White person goes the route of passive acceptance they have no conscious awareness of being White although they may hold some subtly racist assumptions such as “[p]eople of color are culturally different, whereas Whites are individuals with no group identity, culture, or shared experience of racial privilege.” Or, White art forms are “classical” whereas works of art by people of color are considered “ethnic art,” “folk art,” or “crafts” (Martin and Nakayama 132). People in this stage may minimize contact with minorities or act in a “let me help you” fashion toward them. If a White person in this stage follows the active acceptance path then they are conscious of their White identity and may act in ways that highlight this identity. Refusing to eat food from other cultures or watch foreign films are examples of the active acceptance path of this stage.
- Stage 3: Resistance. Just as the move from stage two to stage three in the minority development model required a great deal of critical thought, so does this juncture. Here, members of the majority group cease blaming the members of minority groups for their conditions and see socioeconomic realities as a result of an unjust and biased sociopolitical system. There is an overall move from seeing one’s station in life as a purely individual event or responsibility to a more systemic issue. People may feel guilty about being White and ashamed of historical actions taken by some White people. They may try to associate with only people of color, or they may attempt to exorcise aspects of White privilege from their daily lives.
- Stage 4: Redefinition. In this stage, people attempt to redefine what it means to be White without the racist baggage. They are able to move beyond White guilt and recognize that White people and people of all cultures contain both racist and nonracist elements and that there are many historical and cultural events of which White people can be proud.
- Stage 5: Integration. In the last phase individuals are able to accept their Whiteness or other majority aspects of their identity and integrate it into other parts of their lives. There is a simultaneous self-acceptance and acceptance of others.
Originally, scholars thought that bi-racial individuals followed the development model of minority individuals, but given that we now know that race and the meanings about race are socially constructed, we began to realize that a person of mixed racial ancestry is likely to be viewed differently (from both the dominant culture and the individual’s own culture) than a minority individual. Thus, bi-racial identities are likely to experience a social reality unique to their experience. The following five-stage model is derived from the work of W.S. Carlos Poston.
- Stage 1: Personal Identity. Poston’s first stage is much like the unexamined identity stage in the previous two models. Again, children are not aware of race as a value-based social category and derive their personal identity from individual personality features instead of cultural ones.
- Stage 2: Group Categorization. In the move from stage one to two, the person goes from no racial or cultural awareness to having to choose between one or the other. In a family where the father is Black and the mother is Japanese, the child may be asked by members of both families to decide if he or she is Black or Japanese. Choosing both is not an option in this stage.
- Stage 3: Enmeshment/Denial. Following the choice made in stage two, individuals attempt to immerse themselves in one culture while denying ties to the other. This process may result in guilt or feelings of distance from the parent and family whose culture was rejected in stage two. If these feelings are resolved then the child moves to the next stage. If not, they remain here.
- Stage 4: Appreciation. When feelings of guilt and anger are resolved the person can work to appreciate all of the cultures that shape their identity. While there is an attempt to learn about the diversity of their heritage, they will still identify primarily with the culture chosen in stage two.
- Stage 5: Integration. In the fifth and final stage the once fragmented parts of the person’s identity are brought together to create a unique whole. There is integration of cultures throughout all facets of the person’s life—dress, food, holidays, spirituality, language, and communication.
People who move around a lot may develop a multicultural identity as a result of their extensive international travel. International teachers, business people, and military personnel are examples of global nomads (Martin and Nakayama 138). One of the earlier theories to describe this model of development was called the U-curve theory because the stages were thought to follow the pattern of the letter U. This model has since been revised in the form of a W, or a series of ups and downs; this pattern is thought to better represent the up and down nature of this process.
- Stage 1: Anticipation and Excitement. If you have ever planned for an international trip, what were some of the things you did to prepare? Did you do something like buy a guide book to learn some of the native customs, figure out the local diet to see if you would need to make any special accommodations, learn the language, or at least some handy phrases perhaps? All of these acts characterize stage one in which people are filled with positive feelings about their upcoming journey and try to ready themselves.
- Stage 2: Culture Shock. Once the excitement has worn off or you are confronted with an unexpected or unpleasant event, you may experience culture shock. This is the move from the top of the U or W to the bottom. Culture shock can result from physical, psychological, or emotional causes often correlating with an unpleasant and unfamiliar event. When individuals have spent most of their lives in a certain country, they will most likely experience culture shock when they travel overseas. The differences in cultural language, customs, and even food may be overwhelming to someone that has never experienced them before.
- Stage 3: Adaptation. The final stage at the top of the U and W is a feeling of comfortableness: being somewhat familiar with the new cultural patterns and beliefs. After spending more time in a new country and learning its cultural patterns and beliefs, individuals may feel more welcomed into the society by accepting and adapting to these cultural differences.
After exploring the identity development models for minority, majority, bi-racial individuals, and global nomads, we hope you have some understanding that a person’s identity development is a process, occurs in stages, and is specific to the individual and cultural groups. We also hope you noticed that identity development is a social process—it occurs within our relationships with other people and the larger society. Not surprisingly, language is a key factor in shaping our own self-perception as well as the attitudes and beliefs we hold about other cultural groups. In the next section, we will explore the role that language plays in intercultural communication.
There are a variety of global nomads. There are digital and physical nomads, as well as willing and unwilling nomades. Each of these experiences can also be applied to the model but understand that the excitement phase for someone could be positive or negative. Nevertheless, the goal is always to adapt to your situation.
As a consequence of war outbreaks and volatile political climates, individuals are unwillingly thrust into different cultures. Refugees are people fleeing conflict or persecution, they are defined and protected in international law, and must not be expelled or returned to situations where their life and freedoms are at risk (UNHCR). As of 2017 there are nearly 20 million refugees worldwide (UNHCR). It is important to have effective intercultural communication in refugee situations because, often the agencies and camps that are resources, are staffed by outsiders. This difference of culture, between refugees and staff, can cause unforeseen obstacles.
An example would be if an agency, trying to provide food for refugees, offered pork to a Muslim community. On one hand, these people need help, but religiously it would be a “haram”. If the refugees do not or cannot explain why they do not want to eat pork, the staffers may feel resentment or think they do not need food.
Food is not the only difference that can be a problem for global nomads. Living or sleeping arrangements may also be different and may depend on gender, age, and family structure. Cultural identity, as seen above, is complex and ingrained in individuals, so it is very difficult for people to adapt their identity and practices.
Saying that language plays a vital role in intercultural communication and relationships probably seems obvious to you at this point. But do you know how and why? Let us now turn to a more detailed explanation of the power of language. Specifically, we will discuss ascription and avowal, the Sapir-Wharf hypothesis, labels and stereotypes, and reclaiming.
As you have been reflecting on your own identity, do you think it matches up with how others see you? The way people present themselves is referred to as the avowal process. The opposite of that is ascription, how others see us, or the qualities or attributes that are ascribed to us. Part of your avowed identity is probably that of a college student and you hope that others see you this way too. Perhaps one of your hobbies is fashion and you enjoy paying attention to your clothes. You may then see yourself as fashionable and stylish. But do others? Might some of your classmates think you trendy, superficial, or fiscally irresponsible? The qualities that others may ascribe to you based on your fashion sense may in turn affect how you see yourself. This is yet another way that identity is shaped through communication in a social context.
In Part I of this book, you were introduced to the idea that language shapes reality; the vocabulary we use to discuss an idea or person influences how we think about our subject. Likewise, if we have no words for a phenomenon then we are discouraged from talking about it or bringing it into our reality. Edward Sapir and Benjamin Whorf believed that the structure of language was a necessary component for producing thought. You have probably heard that Eskimos have numerous words for snow. How many do you have? Snow. Ice. If you ski or snowboard then you probably have a few more. Powder. Moguls. Depending on the extent of your snow vocabulary you can look at the frozen water and perceive it in numerous ways. But if your vocabulary is limited then so is the way you can think and talk about snow. If you have studied languages such as Spanish or French then you are familiar with the concepts of a formal and informal “you.” Depending on the relationship between you and your audience you will use a different word for “you” and consequently conjugate your verbs accordingly. If you are talking with a child, for example, you would use the informal version, but if you were speaking with someone of higher social status such as your Professor you would use the formal “you.” As you speak and write, this language structure demands that you be consciously aware of social relations. This awareness then becomes part of your social reality.
If you have ever been on the receiving end of a stereotype or derogatory label in reference to your culture, religion, race, gender, sexual orientation, or other aspect of your identity, then you are acutely aware of the power of language. You know that such language is not a neutral conveyor of ideas, but is designed to alter and shape the way the audience thinks about a particular person or group. Think about the list of terms that historically have been used to refer to persons of African descent—African, Colored, Negro, Black, Afro-American, African American, and the harshest, the N-word. When you read each term, what are the different images or connotations connected with them? Do they bring up different historical periods, varying degrees of sociopolitical power, a variety of relationships to the dominant group? The range of emotions and images that each of these terms produces is further testament to the subjectivity of language as well as its temporal nature.
A more recent linguistic strategy among historically oppressed groups is called reclaiming. When a group reclaims a word they are attempting to take back the negative connotation from the dominant group. If the dominant group has used a word or phrase as an insult then the oppressed group reclaims it for their own, positive meaning. Can you think of some examples? How about “bitch,” “queer,” “nigga,” or “cunt”? Hopefully, you are thinking, “hey, those words may still be insulting to some people; they’re not necessarily positive.” True. Part of the process of reclaiming is that only certain people can use them in a reclaimed fashion, most simply, the members of the oppressed groups at which the term was designed to hurt. If a woman is walking down the street and a man yells out, “Hey Bitch, watch where you’re going!” that is not reclaiming, as the term is used as an insult. However, the magazine, BITCH: A Feminist Response to Popular Culture, is reclaiming this term. Here is a YouTube Video where the Bitch Media’s co-founder Andi Zeisler talk about the word. Also, visit the website www.bitchmedia.org to learn more. Can all words be reclaimed? Here is one perspective about the word “slut” from Feministing, “an online community run by and for young feminists” (www.feministing.com). A Few Words About Reclaiming ‘Slut’
In the International Encyclopedia of Intercultural Communication (June 27th 2017), Benjamin Broom states that, “In intercultural situations, empathy is more complex and more difficult, but it is a key competency for effective intercultural communication.” The author goes on to describe how empathy is an opportunity to try to imagine the life of another person. That being said, trying to understand the struggles of another is a first step to positive intercultural communication. Statement shirts or clothing such as, “I Can’t Breathe” are attempting to convey a sense of empathy with the plight of African-American males in US society. Seeing another person wearing this shirt might be confusing if one does not ask about it in hope of understanding. Being sensitive to the potential underlying meaning of these kinds of cultural reference can lead to empathy.
How Scholars Study Intercultural Communication: Theoretical Approaches and Concepts[edit | edit source]
By now you should be familiar with the three general research approaches—social science, interpretive, and critical. Thus, this chapter will highlight a few specific approaches within these three general categories that have particular relevance to the study of intercultural communication.
Describe and predict behavior. These are the goals of the social scientist. One particular theory useful for this kind of research is Communication Accommodation Theory (CAT) that was developed by colleagues of Giles. This model focuses on the ways in which individuals adjust their communication with others. When you tell the story of a college party to a friend or to a parent do you tell it the same way? Do you leave out or highlight certain details? The kinds of decisions you make when telling a story reflect the ways in which you accommodate your communication to your specific audience. In general, there are two types of accommodation: convergence and divergence. When we converge our communication we make it more like the person or persons with whom we are speaking. We attempt to show our similarity with them through our speech patterns. When we diverge, we attempt to create distance between our audience and ourselves. Here, we want to stress our difference from others or our uniqueness. Using social scientific approaches as applied to communication accommodation theory, researchers may attempt to define, describe and predict what sorts of verbal and nonverbal acts can produce the desired convergent or divergent effects.
Like the social scientists, interpretive scholars want to describe behavior, but because of the importance of the individual context, they do not assume accurate and generalizable predictions can be made. As they are particularly relevant to intercultural communication research, we will discuss the following two methodologies in this section—ethnography and co-cultural research.
Since interpretivists believe in the subjective experience of each cultural group, they study intercultural communication as used in particular speech communities. A speech community, according to Hymes is a “community sharing rules for the conduct and interpretation of speech, and rules for the interpretation of at least one linguistic variety” (54). This method is also referred to ethnography. A prolific ethnographer, Gerry Philipsen has identified four assumptions of this method:
- Members of speech communities create meanings.
- Each distinct culture possesses a unique speech code.
- The rules for interpreting actions and meanings are limited to a given culture and cannot be universally applied.
- Within each speech community there are specific procedures and sources for assigning meaning.
Using ethnography guided by these four assumptions, researchers are able to understand culture, its participants, and its communication on its own terms.
Originating in the legal arena, Critical Race Theory explores the role of race in questions of justice, equal access, and opportunity. Borrowing from the work of Matsuda et.al, Orbe and Harris summarize six key assumptions helpful for understanding critical race theory (125-6).
- Critical race theory recognizes that racism is an integral part of the United States.
- Critical race theory rejects dominant legal and social claims of neutrality, objectivity, and color blindness.
- Critical race theory rejects a purely historical approach for studying race for a contextual/historical one to study interracial communication.
- Critical race theory recognizes the importance of perspectives that arise from co-cultural standpoints.
- Critical race theory is interdisciplinary and borrows from Marxism, feminism, critical/cultural studies, and postmodernism.
- Critical race theory is actively focused on the elimination of the interlocking nature of oppression based on race, gender, class, and sexual orientation.
As this methodology is inherently complex and multifaceted, it lends itself to producing a rich understanding of interracial and intercultural communication.
Afrocentricity is a critical cultural methodology that focuses on the interests of African Americans. The foremost scholar in this field is Molefi Kete Asante who demonstrates that this methodology functions as an interdisciplinary approach to questions of race relations (Asante). Instead of assuming an Eurocentric frame as normative for understanding the world and its people, this perspective embraces “African ways of knowing and interpreting the world” (Orbe and Harris 156). Similarly, there are also Asiacentric frameworks for understanding intercultural communication.
If you decide to take a class on intercultural communication you will learn a great deal about the similarities and differences across cultural groups. Since this chapter is meant to give you an overview or taste of this exciting field of study we will discuss four important concepts for understanding communication practices among cultures.
Think about someone you are very close to—a best friend, romantic partner, or sibling. Have there been times when you began a sentence and the other person knew exactly what you were going to say before you said it? For example, in a situation between two sisters, one sister might exclaim, “Get off!” (which is short for “get off my wavelength”). This phenomenon of being on someone’s wavelength is similar to what Hall describes as high context. In high context communication the meaning is in the people, or more specifically, the relationship between the people as opposed to just the words. Low context communication occurs when we have to rely on the translation of the words to decipher a person’s meaning. The American legal system, for example, relies on low context communication.
While some cultures are low or high context, in general terms, there can also be individual or contextual differences within cultures. In the example above between the two sisters, they are using high context communication, however, America is considered a low context culture. Countries such as Germany and Sweden are also low context while Japan and China are high context.
Other variations in communication can be described using Gudykunst and Ting-Toomey’s four communication styles. Thinking about these descriptors as a continuum rather than polar opposites is helpful because it allows us to imagine more communicative options for speakers. They are not fixed into one style or another but instead, people can make choices about where to be on the continuum according to the context in which they find themselves.
This first continuum has to do with the explicitness of one’s talk, or how much of one's thoughts are communicated directly through words and how much is indirect. Direct speech is very explicit while indirect speech is more obscure. If I say, “Close the window,” my meaning is quite clear. However, if I were to ask, “Is anyone else cold in here?” or, “Geez, this room is cold,” I might be signaling indirectly that I want someone to close the window. As the United States is typically a direct culture, these latter statements might generate comments like, “Why didn’t you just ask someone to shut the window?” or “Shut it yourself.” Why might someone make a choice to use a direct or indirect form of communication? What are some of the advantages or disadvantages of each style? Think about the context for a moment. If you as a student were in a meeting with the President of your university and you were to tell her to “Shut the window,” what do you think would happen? Can you even imagine saying that? An indirect approach in this context may appear more polite, appropriate, and effective.
Remember the fairy tale of Goldilocks and the Three Bears? As Goldilocks tasted the porridge, she exclaimed, “this is too hot, this one is too cold, but this one is just right.” This next continuum of communication styles, succinct/exact vs. elaborate, can be thought of this way as well. The elaborate style uses more words, phrases, or metaphors to express an idea than the other two styles. It may be described as descriptive, poetic or too wordy depending on your view. Commenting on a flower garden an American (Exact/Succinct) speaker may say, “Wow, look at all the color variations. That’s beautiful.” An Egyptian (Elaborate) speaker may go into much more detail about the specific varieties and colors of the blossoms, “This garden invokes so many memories for me. The deep purple irises remind me of my maternal grandmother as those are her favorite flowers. Those pink roses are similar to the ones I sent to my first love.” The succinct style in contrast values simplicity and silence. As many mothers usually tell their children, “If you can’t say anything nice, then don’t say anything at all.” Cultures such as Buddhism and the Amish value this form. The exact style is the one for Goldilocks as it falls between the other two and would be in their words, “just right.” It is not overly descriptive or too vague to be of use.
Remember when we were talking about the French and Spanish languages and the fact that they have a formal and informal “you” depending on the relationship between the speaker and the audience? This example also helps explain the third communication style: the personal and contextual. The contextual style is one where there are structural linguistic devices used to mark the relationship between the speaker and the listener. If this sounds a bit unfamiliar, that is because the English language has no such linguistic distinctions; it is an example of the personal style that enhances the sense of “I.” While the English language does allow us to show respect for our audience such as the choice to eliminate slang or the use of titles such as Sir, Madame, President, Congressperson, or Professor, they do not inherently change the structure of the language.
The final continuum, instrumental/affective, refers to who holds the responsibility for effectively conveying a message: the speaker or the audience? The instrumental style is goal- or sender-orientated, meaning it is the burden of the speaker to make themselves understood. The affective style is more receiver-orientated thus, places more responsibility on the listener. Here, the listener should pay attention to verbal, nonverbal, and relationship clues in an attempt to understand the message. Asian cultures such as China and Japan and many Native American tribes are affective cultures. The United States is more instrumental. Think about sitting in your college classroom listening to your professor lecture. If you do not understand the material where does the responsibility reside? Usually it is given to the professor as in statements such as “My Math Professor isn’t very well organized.” Or “By the end of the Econ. lecture all that was on the board were lines, circles, and a bunch of numbers. I didn’t know what was important and what wasn’t.” These statements suggest that it is up to the professor to communicate the material to the students. As the authors were raised in the American educational system they too were used to this perspective and often look at their teaching methods when students fail to understand the material. A professor was teaching in China and when her students encountered particular difficulty with a certain concept she would often ask the students, “What do you need—more examples? Shall we review again? Are the terms confusing?” Her students, raised in a more affective environment responded, “No, it’s not you. It is our job as your students to try harder. We did not study enough and will read the chapter again so we will understand.” The students accepted the responsibility as listeners to work to understand the speaker.
In addition to the four speaking styles that characterize cultures so do value systems. Of particular importance to intercultural communication is whether the culture has a collectivistic or individualistic orientation. When a person or culture has a collective orientation they place the needs and interests of the group above individual desires or motivations. In contrast, the self or one’s own personal goals motivate those cultures with individualistic orientations. Thus, each person is viewed as responsible for their own success or failure in life. From years of research, Geert Hofstede organized 52 countries in terms of their orientation to individualism. Look Here to see the results.
When looking at Hofstede’s research and that of others on individualism and collectivism, important to remember is that no culture is purely one or the other. Think of these qualities as points along a continuum rather than fixed positions. Individuals and co-cultures may exhibit differences in individualism/collectivism from the dominant culture and certain contexts may highlight one or the other. Changing is difficult. In some of your classes, for example, does the Professor require a group project as part of the final grade? How do students respond to such an assignment? In our experience we find that some students enjoy and benefit from the collective and collaborative process and seem to learn better in such an environment. These students have more of a collective orientation. Other students, usually the majority, are resistant to such assignments citing reasons such as “it’s difficult to coordinate schedules with four other people” or “I don’t want my grade resting on someone else’s performance.” These statements reflect an individual orientation.
Would you consider yourself an ally? When it comes to power struggles or lack of communication do you feel the need to speak up for those who have been marginalized? If so, you might say that you stand in solidarity. Communication Scholar Lilie Chouliaraki believes that in this day and age we have produced the “Ironic Spectator,” which is the term for those who sit by and watch others suffer while maybe “Liking” their post on Facebook in an attempt to show their solidarity. Solidarity is identifying and acting on issues you see in your environment that do not directly affect you (Ong 2013). People in positions of power can be an ally for marginalized people as a movement does not move without power. It is important to be a good ally and not seek to resolve the problem by yourself. Instead make sure to support the people being directly affected and amplify their voice instead of raising yours, you may not have the same perspective.
Thus far, we have shared with you a bit about what intercultural communication is, some important concepts, and how scholars study this phenomenon. Now we want to spend the final part of the chapter looking at a major context for intercultural communication—-the media. There are other contexts as well, such as interpersonal relationships and organizations, but we will leave these to your own investigation or in a class devoted to intercultural communication.
Looking at texts or media artifacts (these are specific television shows, films, books, magazines, musical artists, etc.) is both a fun and important area of study for intercultural communication. Since most people spend much of their free time taking in some form of media, such as going to the movies with friends or watching YouTube, media messages have a great deal of influence and impact over its audience. As you also remember, the media is also the location and source for much of the critical cultural research.
Specifically, what critical theorists tend to look at are the artifacts of popular, or pop culture? At the time this book first came out, bands such as Creed and Wilco; the television programs Friends, West Wing, and Sex and the City; and the films Bowling for Columbine and The Two Towers were all pop culture artifacts. Now, popular bands, television shows, and movies are very different. Popular culture is defined as “those systems or artifacts that most people share and that most people know about” (Brummett 21). So, while you may not listen to or watch the examples listed, chances are that you are at least aware of them and have a basic idea of the plot or content. Popular culture is distinct from high culture, which includes events such as the ballet or opera, visiting the Metropolitan Museum of Art or the L’ouvre, or listening to classical music at the symphony. These activities, unlike the artifacts mentioned earlier all require something to have access. Namely money. Attending the ballet or opera takes considerably more money than purchasing songs on iTunes.
The fact that most of us participate to some degree in consuming popular culture is one reason to study its messages. Another is that it is an area of struggle for representation—specifically about cultural identity issues. Representation refers to the portrayal, depiction, or characterization of particular cultural groups. A related term is that of symbolic annihilation which refers to the fact that “women and minorities are underrepresented in media content and that when they are represented they are marginalized, trivialized, or victimized” (Valdiva 243). By looking at the numbers and characterizations of ethnic minorities in television and film we can see the dominant culture’s attitudes about them. This is because the dominant culture is the group in control of media outlets and represents groups in particular ways.
Let us walk through an analysis of a scene in the 2001 film, Spiderman, to illustrate these concepts. The female character, Mary Jane, is walking home from work one dark and rainy night. She is wearing a raincoat which is soon removed, leaving so her pink shirt and clothes to be drenched and cling to her. (Prior to this scene she has been portrayed as the “girl next door” with little or no sexuality.) Her path home takes her through an alleyway where she is quickly surrounded by a group of violent men. One of the men pulls a knife and there is the threat of rape or other violent attack. She fails when she attempts to fight back. But as is the case with superheroes, Spiderman arrives just in the nick of time to save the damsel in distress. After he saves her, she and Spiderman, who is hanging upside down from a building, share their first kiss.
So, what is going on in this scene? Can you identify examples of representation or symbolic annihilation? There are issues concerning both gender and race in this scene. First, she is portrayed as weak, unable to take care of herself, and in need of a man to save her. This is characteristic of images of women in film. Second, in terms of culture, the “good guys” or “innocent victims” are middle class and the potential attackers are portrayed as stereotypical lower class males. This too represents a stereotyped portrayal of young men in the inner city as criminals or gang members. Finally, and perhaps the most dangerous message in this scene, is the equation of female sexuality, violence, and romance. As her pink shirt clings to her, her breasts are revealed in a sexual manner, next she is almost attacked, and then she is sweetly and romantically kissing Spiderman. Thus, this short scene illustrates how images (we did not even discuss the dialogue) work to unfairly and inaccurately portray groups of people.
By looking to the media, scholars can discover what images of various cultural groups are prevalent in a society and the stories that are told about various cultures. As active citizens, we can make choices about what media images we decide to consume, accept, or reject. As knowledgeable communicators we can critique the images we see rather than accept constructed and artificial media images as normative or “just the way things are.” As you learned in the first section of the book, language, symbols, and images are not neutral, but are subjective interpretations of a person’s or group of people’s interpretation of reality.
After reading this chapter, you should have a greater understanding of how culture influences communication. We began with an overview and description of the various aspects of personal identity and how they work together to determine a person’s and co-cultures relative power and privilege. Next, we traced the process of coming to an understanding of one’s individual identity through the use of the identity models for minorities, Bi-racial individuals, Majority members, and those whom identify as global nomads. Turning to specific communication styles we discussed the differences between high and low context cultures and the continuums of direct/indirect, elaborate/exact/succinct, personal/contextual, and instrumental/affective styles. Finally, we examined a particular site for intercultural communication—the media. We hope this chapter has increased your knowledge base as well as your enthusiasm and interest in this exciting area of the Communication discipline. Moreover, we encourage you to think about the importance of culture when studying the other sub-disciplines of communication such as gender, organizational, interpersonal, rhetorical theory, rhetorical criticism, and health communication.
- What are some ways that you see to support Hofstede’s claim that the U.S. is the most individualistic society? Are there ways in which we display attributes of collectivism?
- Describe a situation in which you attempted to diverge or converge you communication with others? What did you do? What were you attempting to accomplish by doing so? What was the result?
- What are some examples of representation and symbolic annihilation can you locate and analyze in contemporary texts of popular culture?
- Why do you think communication scholars are beginning to use the term “co-culture” versus the more traditional term “subculture”?
- How does intersectionality change your view of personal identity?
- When have you become aware of your privilege? Have you seen privilege play a role in any situations in your life? How would your life be different if you did not have this privilege?
- Critical race theory
- Communication Styles
- High and low context
- Popular Culture
- Symbolic Annihilation
Alley-Young, Gordon. "Articulating Identity: Refining Postcolonial And Whiteness Perspectives On Race Within Communication Studies." Review Of Communication 8.3 (2008): 307-321. Communication & Mass Media Complete. Web. 13 Oct. 2014.
Asante, Molefi Kete. Afrocentricity. Trenton. NJ: Africa World Press, 1988. Print.
Asante, Molefi Kete. The Afrocentric Idea (rev. Ed.). Philadelphia: Temple UP (1998): n. pag. Print.
Buchanan, Larry. “What Happened in Ferguson?” The New York Times 13 Aug. 2014. NYTimes.com. Web.
Brummett, Barry. Rhetoric in Popular Culture. Sage Publications, 2014. Print.
Giles, Howard and Kimberly A. Noels. "Communication Accommodation in Intercultural Encounters." Readings in Intercultural Communication. Eds. Judith N. and Thomas K. Nakayama and Lisa A. Flores Martin. 2nd ed. Boston: McGraw Hill, 2002.
Gudykunst, William B., Stella Ting-Toomey, and Elizabeth Chua. Culture and Interpersonal Communication. Sage Publications, Inc, 1988. Google Scholar. Web. 15 Oct. 2014
Hall, Edward T. Beyond Culture. Garden City: Doubleday, 1976.
Hardiman, Rita. “White Racial Identity Development in the United States.” Race, ethnicity and self: Identity in multicultural perspective (1994): 117–140. Print.
Hymes, D. "Models of the Interaction of Language and Social Life." Directions Is Sociolinguistics: The Ethnography of Communication. Ed. J. and D. Hymes Gumperz. Cambridge: Cambridge University Press, 1972. 35-71.
Hofstede, Geert. Cultures and Organizations: Software of the Mind. London; New York: McGraw-Hill, 1991.
Langston, D. "Tired of Playing Monopoly?" Race, Class, and Gender: An Anthology. Ed. M.L. Anderson and P.H. Collins. Belmont: Wadsworth, 1995. 100-09.
Levine, Bruce E. "How America's Obsession With Money Deadens Us." Alternet. N.p., 18 Mar. 2012. Web. 16 Nov. 2014.
Matsuda, Mari J., C. R. Lawrence, R. Delgado, and K. W. Crenshaw. Words That Wound: Critical Race Theory, Assaultive Speech, and the First Amendment. Boulder, CO: Westview, 1993. Print.
Martin, Judith, and Thomas Nakayama. Intercultural Communication in Contexts. 5 edition. New York: McGraw-Hill Humanities/Social Sciences/Languages, 2009. Print.
McIntosh, Peggy. White Privilege and Male Privilege: A Personal Account of Coming to See Correspondences Through Work in Women's Studies. Wellesley, MA: Wellesley College, Center for Research on Women, 1988. Print.
McIntosh, Peggy. “Reflections and Future Directions for Privilege Studies.” Journal of Social Issues 68.1 (2012): 194–206. Wiley Online Library. Web.
Orbe, Mark P., and Tina M. Harris. Interracial Communication: Theory Into Practice. 3rd ed. Sage, 2012. Print.
Philipsen, Gerry, and T. Albrecht. “A Theory of Speech Codes.” Developing communication theories 6 (1997): n. pag. Google Scholar. Web.
Pyle, Nathan. “10 Privileges I Have Complained About.” BuzzFeed. N.p., n.d. Web
Phinney, Jean S. “A Three-Stage Model of Ethnic Identity Development in Adolescence.” Ethnic identity: Formation and transmission among Hispanics and other minorities 61 (1993): 79. Print.
Ponterotto, Joseph G., Shawn O. Utsey, and Paul B. Pedersen. Preventing Prejudice: A Guide for Counselors, Educators, and Parents. 2nd edition. Thousand Oaks, Calif: SAGE Publications, Inc, 2006. Print.
Poston, W. S. Carlos. "The Biracial Identity Development Model: A Needed Addition." Journal of Counseling & Development, 69.2 (1990): 152-155.
"RACE - Are We So Different?” A Project of the American Anthropological Association. American Anthropological Association, n.d. Web. <http://www.understandingrace.org/home.html>.
Remar, P. "Should College and Universities Prohibit 'Hate Speech' on Campus?" Paper presented at the annual meeting of Speech Communication Association. Atlanta, GA, 1991.
Smith, David J., and Shelagh Armstrong. If the World Were a Village: A Book about the World's People. 2nd ed. Toronto: Kids Can, 2011. Print.
Valdiva, Angharad N. “Big Hair and Bigger Hoops: Rosie Perez Goes to Hollywood.” Readings in Cultural Contexts. Eds. Judith N. Martin, Thomas K. Nakayama, and Lisa A. Flores. Mountain View: Mayfield, 1998.
Wasserman, Todd. "Digital Nomads Travel the World While You Rot in Your Office." Mashable. N.p., 9 Nov. 2014. Web. 12 Nov. 2014.
Wingfield-Hayes, Rupert “China’s Taste for the Exotic.” BBC 29 June 2002. bbc.co.uk. Web.
Wood, Victoria. "Victoria Wood Political Correctness Gone Mad Song." YouTube. YouTube, 11 Sept. 2010. Web. 29 Oct. 2014.