Section 1. Guidelines for reading texts on cross-cultural communication

Does our culture impact upon our daily lives and the way we communicate with others? Do we need to learn the art of intercultural communication in a multi-racial and multi-cultural society?

In a world where globalization is increasingly becoming a way of life, cultural intercommunication is taking on increasing importance. Cross-cultural communication is defined as a transitional, symbolic process involving the attribution of meaning between people of different cultures. Having an understanding of people from other cultures, and appreciating their value is expected to be an essential part of the framework needed to provide for a harmonious multi-cultural society. Communication in this sense is not strictly referring to speech but includes the attitude we take, our preconceptions, reactions and understanding of diverse cultures and traditions. We need to learn how to communicate with other cultures and, even in language this is not easy. It is a learning process. In speech as well as with actions, one has to learn that what is considered norm and acceptable in some cultures may be seen as the opposite in others.

Text 1-11. WHAT MAKES A SCHOOL MULTICULTURAL?
(After Caleb Rosado, Eastern University, Philadelphia, PA)

1. It is an axiom of our times that our world is rapidly changing. With change comes not only a different view of the world, but also changes in language to name that new world. Old words take on new meanings and new words enter the vocabulary, resulting in another way of "seeing."

It was not too long ago that as a nation we moved from an Agrarian Society concerned with conformity, through an Industrial Society concerned with nationalism and uniformity, to our present Information Society concerned with diversity within a global context, on our way to the Global Society of the 21st century with a planetary worldview. Such cultural and political upheavals have given rise to knowledgeable players in the game of social change, while leaving most people as confused bystanders, desperately hanging on to a past which in part is dysfunctional to the present and in many ways irrelevant to the future.

The needs of the 21st century demand a citizenry that is culturally sensitive and internationally focused, with an orientation toward the future rather than the past.

Multiculturalism, as the new paradigm for education for the 21st century, is a political ping-pong term greatly misused and highly misunderstood. Since for many it is also a value-ladened concept, it has come under fire from diverse segments of the population, who due to their social position view the world differently. The fact that where you stand determines what you see is a reality in most situations, and it is especially true for the concept of multiculturalism.

The purpose of this article is to provide an operational definition of multiculturalism as a basis for understanding the changes coming to our society, and to propose a model for what makes a school multicultural.

2. The concept of multiculturalism embodies a new orientation toward the future. Unfortunately, in all the heated discussion around the term no clear definition of the concept has yet emerged. People are thus left to read into the term whatever their biases and self-interests dictate. Let me put forth an operational definition of multiculturalism as a starting point to better clarify our human interactions.

Multiculturalism is a system of beliefs and behaviors that recognizes and respects the presence of all diverse groups in an organization or society, acknowledges and values their socio-cultural differences, and encourages and enables their continued contribution within an inclusive cultural context which empowers all within the organization or society.

Let's take it apart. There are the four pairs of action phrases that give substance to the definition: "beliefs and behaviors," "recognizes and respects," "acknowledges and values," "encourages and enables," and a fifth one, "empowers." Multiculturalism is a system, a set of interrelated parts, in this case, beliefs and behaviors, which make up the whole of how humans experience today's world. It includes what people believe about others, their basic paradigms, and how these impact, and are impacted by, behavior. The outcome of this framework of beliefs/behaviors are seven important actions.

3. The first is recognition of the rich diversity in a given society or organization. For the longest time racial/ethnic minorities, the physically disabled, and women have not been given the same recognition as others. The one-sided approach to history and education has been a testimony to that fact.

With recognition should also come respect. Respect and recognition are not the same, since recognizing the existence of a group does not necessarily elicit respect for the group. In a slave economy, for example, the presence of slaves was recognized but their humanity was not respected.

4. Multiculturalism also entails acknowledging the validity of the cultural expressions and contributions of the various groups. This is not to imply that all cultural contributions are of equal value and social worth, or that all should be tolerated. Some cultural practices are better than others for the overall betterment of society. These cultural expressions and contributions that differ from those of the dominant group in society are usually only acknowledged when there is an economic market for them, such as music for African American, native Indian dances for tourism or Mexican cuisine. When the business sector wants our money, the advertising industry pictures people of color in a positive light. But in most other cases the entertainment media simply caricatures minority stereotypes, such as women usually in supportive roles. Multiculturalism thus means valuing what people have to offer, and not rejecting or belittling it simply because it differs from what the majority, or those in power, regard as important and of value.

5. Multiculturalism will also encourage and enable the contribution of the various groups to society or an organization. Women and persons of color, for example, often experience discouragement because what they bring to the "table" for discussion is often regarded as of little value or worth. Not everything can be utilized, however, nor is of the same worth and value. But it does have value, even if for no other reason than the effort invested in bringing it forward. Such efforts must be encouraged, for who knows from where the next great idea may come from a youth, from an elderly person, from an African American, from a single parent, from a lesbian, from a high school drop out, from a business executive, etc.? The word enable here is important, because what lies behind it is the concept of empowerment – the process of enabling people to be self-critical of their own biases so as to strengthen themselves and others to achieve and deploy their maximum potential. People's sense of self-worth, value and dignity is most often determined not only by the kind of support and encouragement they receive from others, but also from how willing they are to self-examine negative behaviors in their own life and in their cultural group. If I or my group is practicing self-destructive action, all the external help will go for naught.

6. The essence of multiculturalism, the undergirding concept of multicultural education, is the ability to celebrate with the other in a manner that transcends all barriers and brings about a unity in diversity. Multiculturalism enables us to look upon the Other, especially the Other that society has taught us to regard with distrust and suspicion, and to be taken advantage of, not as a "potential predator, but as a profitable partner."

The last part of this definition of multiculturalism "within an inclusive cultural context" is most important, because it is here where many people get off and refuse to go along with an inclusive approach to society or to education. Many people fear multiculturalism will bring in "foreign" concepts and ideas which will deviate the nation from its historic course and transform the United States into something different from what it has been. We need to realize that America has always been a multicultural society, whether or not many have been willing to admit it.

Along with the ever-present threat of nuclear annihilation and environmental destruction, one of the principal problems confronting world society today is the problem of racial/ethnic hostility and cultural insensitivity.

7. A new age demands new methods and new structures, for the ferment of change cannot be contained in the old structures, but will burst these. It is the old problem of "new wine in old wineskins." This age-old truism of Jesus Christ is so clear that one wonders how people throughout the ages can continue making the same old mistakes in the face of inevitable change. Yet Jesus Himself gave us the reason why people continue making the same perennial mistake. In the very next breath, He declared, "No one after drinking old wine desires new; for he says, 'The old is better'" (vs. 39). What He is telling us here is that even in the face of inevitable change, no one really wants to change; people still prefer the old. Thus those who have the most invested in the old structures are the most reluctant to change, since they stand the most to loose in the new order of things. The bigots would prefer spillage rather than change their self-preserved, sacro-sanct, social structures. They may woof, woof all they want, however, but the caravan of change moves on. When change is inevitable, they desire that change which will not necessarily change the old structures. The result is a lot of fine rhetoric that is slow to change, because the concern is with reformation not revolution.

8. What's the solution? It is found in managing diversity! Managing diversity is nothing new. In fact, historic colonizing empires like Spain, Portugal and England, and modern nations like the United States, South Africa, Japan, Germany, and now newly emerged nations with their "ethnic cleansing" efforts, have managed diversity most effectively, but for purposes of exclusion, at both the individual and institutional dimensions.

Various institutions in society, such as schools, churches, businesses, corporations, as well as communities have also managed diversity well, but again, for purposes of exclusion. In part this is because as Audre Lorde tells us, "we have no patterns for relating across our human differences as equals." Without such patterns or models, the prevailing attitude and behavior toward persons of color and others with biological, physical and socio-cultural differences has been one of exclusion and control. Today, to reach our potential as organizations and society, that attitude has to shift to one of inclusion.

Managing diversity is an on-going process that unleashes the various talents and capabilities which a diverse population bring to an organization, community or society, so as to create a wholesome, inclusive environment, that is "safe for differences," enables people to "reject rejection," celebrates diversity, and maximizes the full potential of all, in a cultural context where everyone benefits. Multiculturalism, as the art of managing diversity, is an inclusive process where no one is left out. Diversity, in its essence, then is a safeguard against idolatry, the making of one group as the norm for all groups.

9. Therefore, one of the dangers that must be avoided in grasping a proper understanding of multiculturalism is bashism. Bashism is the tendency to verbally and/or physically attack another person or group based solely on the negative meaning given to group membership‹due to biological, cultural, political or socioeconomic differences (such as gender, age, race/ethnicity, political party, class, education, values, religious affiliation or sexual orientation)‹without regard for the individual. The motivating factor for bashism is fear, arising out of ignorance of the other.

One of the backwashes of a narrow view of multiculturalism, especially as espoused by some women and persons of color, is what I call "white maleism." White Maleism is the tendency of minority groups to blame white males for most of the social evil in the world today, especially as it relates to sexism and racism, and view them as selfish, ruthless, unrepentant and unredeemable, and, as a consequence, refuse to recognize and accept the contribution that many white males have made, continue to make, and desire to make, to remove oppression.

While much of oppression today has been the historical by-product of the abuse of power by white males, not much is gained in terms of creating an inclusive, caring, compassionate educational system and society, by reversing the process and excluding many white males who have been instrumental in creating the "house of abundance" and structures of inclusion. Some of us, persons of color, would not be where we are today if it were not for culturally, politically and morally concerned white males who opened institutional doors, made decisions, implemented policies, and stood in the breach to bridge the gulf of intolerance. The effective management of diversity includes, empowers and benefits all persons concerned, whites included.

In an age of cultural pluralism, multiculturalism is needed to manage diversity effectively. In essence, then, multiculturalism is nothing more than the art of managing diversity in a total quality manner. It is the only option open to educators, leaders and administrators in an ever-increasing culturally pluralistic environment. In schools the process of multiculturalism is best maintained through Multicultural Education, an intrinsic approach to education and curriculum construction that acknowledges and respects the contributions which the various racial/ethnic groups have made to society, and incorporates these contributions in an overall program of instruction which meets the needs of an ever-changing society and is sensitive to the personal and social development of all persons concerned.

Today's diverse student populations and workforce are simply not going to go away, but increase. This is the direction of the future – multicultural, multiethnic, multilingual communities. And effective leaders, concerned with the bottom line – the maximizing of profit, whether material or nonmaterial – are recognizing this new direction.

The art of managing diversity is thus of great concern to all persons charged with the responsibility of overseeing the work of others. Organizations, however, that try to force today’s reality into yesterday's management styles will seriously jeopardize the viability of their enterprise. Beyond the challenge of creating a humane educational environment where students and staff of diverse backgrounds and experiences learn to appreciate each other, lies the additional one of changing the structural arrangements.

REVISION: THE TOPIC, THE PURPOSE, THE IDEA, TEXT STRUCTURE AND ORGANIZATION, CLUES IN THE TEXT, MAKING INFERENCES, EXPLICATION OF SPECIFIC INFORMATION

Instruction:We are not all born equal with regards to communication skills. It’s obvious some people find communication easier than others and this is the same in cross-cultural communication. No matter what your natural skill level is in communication, you can always work on developing stronger cross-cultural skills. Of course, international experience and exposure to different cultures plays an important role, but there’s a lot of work you can do to help you acquire stronger cross-cultural skills faster. In the analysis of this text, make sure to take steps you have mastered in the preceding ten units. You will have to start with matching headings with paragraphs or sections, and identifying which sections relate to which topics. Then follows the task of identifying the main topic, or the main purpose of the author, the main idea of the text. Basing on circumstantial evidence, inferences and vocabulary in context you will have to look into clues for specific information given in the text.

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