There can only be few doubts that one’s awareness of the factors that contribute to the formation of the sense of cultural self-identity in people will come as an indispensable asset within the context of how he or she may go about striving to attain social/professional prominence. The validity of this suggestion is best illustrated with respect to the ongoing “multiculturalization” of American society as a whole (Hallman, 2017). The most distinctive identity-forming factors that I believe affect the representatives of the chosen populations have been outlined in the charts below.
The most notable aspects of existential self-positioning, on the part of African-Americans, are as follows:
the traditionally “Eurocentric” social and political institutions in the US, such as the ones concerned with the functioning of the country’s judicial system.
color, as one of the main identity-forming factors.
so-called “traditional values” – something that causes many African-Americans to adopt a patriarchal outlook on the surrounding social reality and their place in it.
The continual stigmatization of African-Americans in the US is reflective of the following racist assumptions:
are not particularly bright – hence, their presumed inability to score high while IQ-tested.
are somewhat lazy, which is why it is always a good idea to have them working in the supervised mode.
are innately driven towards violence – the invention of the “gangsta-rap” music genre is commonly referred to as the proof of this assumption’s validity.
Among the most prominent cultural values, professed by African-Americans, the following can be listed:
solidarity – Black Americans tend to refer to each other as “brothers”.
religious integrity – African-Americans prefer to adopt a religious lifestyle.
collectivism – this term applies to one’s predisposition to
address life-challenges in a collective (as opposed to individualist) mode (Beamon, 2014).
|Asians, in general, and the Chinese, in particular, have traditionally been known for their: |
holism. The Chinese tend to form their sense of personal self-identity as something closely indicative of these people’s cognitive predisposition to think holistically (contextually).
cosmopolitism. Most people of the Asian (Chinese) descent prefer not to pay too much attention to the specifics of one’s ethnocultural affiliation while constructing their value-based opinions of the individual in question.
Most Asians (Chinese) are
|In the US, it |
became a common practice to stereotype Asians (Chinese) as:
working. Even though seemingly “positive”, this particular label has a certain dehumanizing quality to it.
are assumed to be willing to prioritize studying above everything else – often at the expense of denying themselves the simple pleasures of life.
The Chinese tend to
|The most well-known |
Asian (Chinese) cultural values are as follows:
towards the elders. This specific value has its roots in the philosophy of Confucianism.
the studying, as the activity that has the value of a “thing in itself”.
observing the “Oriental” behavioral ethics while aspiring to attain self-actualization (McGee, Thakore, & LaBlance, 2017).
|The sense of self-identity in Palestinians is evocative to an extent of these people’s statehood-related anxieties. Among the latter can be named: |
Palestinians tend to form diasporas while living in Western countries.
Palestinians exhibit a certain predisposition towards altering their existential attitudes with respect to what accounts for the current state of affairs between Israel and Palestine.
towards thinking “tribally” (in the sense of paying much attention to the maters of interpersonal kinship).
|Palestinians are commonly labeled in the West as: |
individuals. This particular stereotype is being strengthened even further by the way in which the media reflect on the specifics of the Israeli-Palestinian confrontation.
experience a temptation to rape women.
consider the possibility of becoming Islamic terrorists.
|The cultural values of Palestinians have a Middle-Eastern quality to them. The most notable of these values are: |
Most Palestinians take pride in considering themselves faithful Shiite Muslims.
different ritualistic traditions, associated with the Palestinian traditional way of life.
profess a strongly patriarchal outlook on life (Aharoni, 2014).
|The building blocks of the sense of self-identity in Native-Americans are widely assumed to be: |
Native-Americans are commonly described as intrinsically spiritual individuals, preoccupied with trying to lead a communally integrated lifestyle.
mindedness. Many Native-Americans make a point in positioning themselves as the environmentalist movement’s activists.
In a similar manner with the Chinese, Native-Americans prefer to focus on the “context” rather than the “essence” while addressing a particular cognitive task.
|Native-Americans have been subjected to stigmatization since America’s early days. The most widely circulated stereotypes, in this regard, are as follows: |
cannot be assimilated into the society, which is why they will be better off being forced to live in “reservations”.
unhealthily preoccupied with trying to reclaim as much land as possible.
|The foremost cultural values of Native-Americans include: |
honoring the elders/native rituals.
“subtle defiance”. Most Native-Americans consider themselves having been robbed of their land, and also of their right to pursue a traditional way of life.
“intertribal solidarity”. Native-Americans tend to take “native issues” close to heart, regardless of the actual locale (Leavitt, Covarrubias, Perez, & Fryberg, 2015).
|The formation of one’s European (German) identity is believed to be to be reflective of: |
endowment with the “Faustian” (object-oriented) mentality, which prompts the concerned individuals to feel like enforcing their dominance on the surrounding social/natural environment.
contributed greatly towards the development of Western philosophy and music.
today, most Germans cannot help experiencing the sensation of historical guilt over the country’s Nazi legacy.
|The most commonly occurring stereotypes of Germans derive from the following speculative assumptions: |
accurate/punctual people. At the same time, they tend to be cruel and sentimental.
blond and blue-eyed. They experience an unconscious attraction towards Nazism, even without realizing it consciously.
innately predetermined to derive much pleasure from waging wars/acting in a warlike manner.
|The typical (as of today) “Germanic” values include: |
sense of individualism/self-centeredness.
Most Germans (and Europeans, in general) prefer to lead a secular (non-religious) lifestyle, even if affiliated with Christianity formally.
Given the listed particulars of my sense of cultural self-identity (as seen in the previous paper), I believe that I will be most likely to reach a mutual understanding with African-Americans and Native Americans. After all, there is indeed a good rationale to assume that the workings of these peoples’ psyches are somewhat similar to those of my own – not the least due to the ancestral memories of discrimination, shared by African-Americans, Native-Americans, and Hispanics (Guglani, 2016). The ontological soundness of such my belief is supported even further by the fact that, as one can infer from what has been said earlier, there are a number of reasons for the existential attitudes, on the part of all three peoples, to be compatible (Contreras, 2016).
At the same time, however, I am deeply convinced that it will not prove particularly challenging for me to be able to find the “communication key” to the representatives of the rest of the chosen populations, as well. The reason for this is apparent – while conducting the research I was able to increase the measure of my intercultural competence rather substantially. In particular, I learned that when it comes to indulging in intercultural communication, one may never cease paying close attention to the culturally/historically determined peculiarities of how people from different ethnic backgrounds tend to go about trying to realize their full existential potential.
Aharoni, S. (2014). The gender-culture double bind in Israeli-Palestinian peace negotiations: A narrative approach. Security Dialogue, 45(4), 373-390.
Beamon, K. (2014). Racism and stereotyping on campus: Experiences of African American male student-athletes. The Journal of Negro Education, 83(2), 121-134.
Contreras, S. (2016). For economic advantage or something else? A case for racial identification switching. Review of Black Political Economy, 43(3-4), 301-323.
Guglani, L. (2016). American, Hispanic, Spanish-speaking? Hispanic immigrants and the question of identity. Journal of Language, Identity & Education, 15(6), pp. 344-360.
Hallman, H. (2017). Millennial teachers and multiculturalism: Considerations for teaching in uncertain times. Journal for Multicultural Education, 11(3), 194-205.
Koehne, S. (2014). Were the National Socialists a folkish party? Paganism, Christianity, and the Nazi Christmas. Central European History, 47(4), 760-790.
Leavitt, P., Covarrubias, R., Perez, Y., & Fryberg, S. (2015). “Frozen in time”: The impact of Native American media representations on identity and self‐understanding. Journal of Social Issues, 71(1), 39-53.
McGee, E., Thakore, B., & LaBlance, S. (2017). The burden of being “model”: Racialized experiences of Asian STEM college students. Journal of Diversity in Higher Education, 10(3), 253-270.