Cultural Intelligence vs Prejudice - Literature review Example

Reflection No. 1 In his observation contained in Cultural Intelligence: A guide to working with people from other cultures, Brooks Petersen (2004) laments that Americans resist the need to develop an understanding of different cultures. However in reality, Australia, which has evolved similar with the United States as a multicultural society, also is beset with the same issue. This is quite ironic in a world now blessed with almost all the means and tools to learn and understand the culture and ethnic identity of citizens from neighboring to the farthest nations in the world. Denying difference is a culture often observed even in Australian classrooms. Teachers, in a research by De Courey (2007) are showed to be less tolerant of students with non-English speaking backgrounds. Instead of adjusting to students’ needs, these pre-service educators expect these students to read and interpret texts from the teachers’ cultural lens. This treatment or the motive behind these behaviours and actions diminishes the essence of acceptance and tolerance even though one belongs to another race, culture, religion and status in life. An example in which cultural differences may not always or immediately get understood is in the way Arabs are treated or perceived in Western nations and even in Australia. Since 9/11, Arabs have been targeted not only in the United States, but also in other non-Arab speaking nations. While it would be best that in Australia, the government will step up efforts to encourage people to come together to become global citizens and to have a different idea about Arabs, the opposite sometimes eventuate however. Among the acid remarks against Arab is hurled against their being different based on language, with some alleging that Arabic language is laden with Islamic baggage. The expectations that society or learning institutions, in general, will provide the means and possibility of moving beyond racism and fear, is often faced with big stumbling block. In fact, there are instances when schools are not encouraged to discuss Middle Eastern history and culture, leaving students wandering in the dark and grappling for context in learning differences and cultures in order to understand them. In our educational organization, engaging in dialogue with some of those considered as belonging to the minority groups is a must to make the student belonging to such groups feel valued. Of course, for those of us in the majority, it is far easier to assume that everyone sees things the same way. But with some reality check, it is necessary to be conscious about how we use and define terms such as minority groups at our school, or how should these students belong to such group defined? It should also become part of the understanding that cultural differences often bring with them varying ideas or concepts of how students learn best and what roles should teacher, student, and parent play, among other questions. There is a lesson to learn from engaging in a dialogue with the members of these minority groups because when decisions are implemented in schools or in the community, it provides us a glimpse of what minorities believe may be the basis of such decisions. As for those in the majority, minorities do expect, which is of course natural for any people from such class to wonder whether their being a part of the minority played a significant role in the decision-making. Thus, open communication is an important key to resolving any dilemma and bridging gaps between the two groups. More importantly, with such activity, members of the majority, like the teachers, can then understand diversity, and thus, capitalize on students' cultural strengths to enhance learning. Reflection No. 2 Prejudice on the basis of one’s ethnic background, language, race, religious affiliation and status in life exist as a socio-cultural malady and learning institutions are not usually spared. Apart from these challenges, there also exists what is referred to as ethnic structures. According to Jayasuriya (1990), deep distrust and fear of difference develop due to the imagined threat to social cohesion and social stability which arose from these manifestations of ‘difference’. Educators, however, should be empowered and emboldened by call of duty and personal commitment to cure this dilemma as teachers obviously have the power enshrined them “to determine whether students feel included or excluded in schools” (Christensen, 2008). Linguistic prejudice is one vivid discrimination example to look at. In Australia, research showed that pre-service teachers often expect students with non-English speaking backgrounds to read and interpret texts from the said teachers’ cultural spectrum (De Courey, 2007). As often is the case, it is complained that students whose home languages differ from “standard English” often get prejudiced and face inequalities. To successfully bring students with multi-lingual and multi-cultural backgrounds to adapt and embrace a new culture is an often daunting and demanding challenge. However, educators should encourage students to bring languages from their homes into the school and classroom in order to validate their culture and history as part of select topics of study. Curriculum should also be designed on language and power that empowers students to become aware of some known myths of inferiority of some languages, and in turn boosts students’ morale and confidence. There is the prevailing narrow concept of inclusion as only referring to the instruction of students with special needs; hence, this must also be reviewed. More than ever, such definition no longer holds today and must move beyond to considering also the myriad ways that learners differ from one another in terms of race, ethnicity, language, cultural background, religion and many more. Ignoring or denying differences should be prime priority in a multi-cultural classroom and teachers should view inclusion as a way for educators to name the cultural diversity existing, then to value it, and to design and implement productive and sensitive approaches. From this context, it is deemed relevant to look also into the development model proposed by David Hoopes, which underscores that the approaches necessary in the expansion of inter-cultural learning should not only rely on one’s full understanding of the cultural orientation of each student in the classroom. Hoopes (1981) asserts that mastery of the process of cross-cultural learning, communication and human relations also need to be mastered. A classroom environment whereby students feel comfortable discussing diversity is one of the positive outcomes expected from such programmes. Students in these learning landscapes are also expected to be skillful in confronting hard topics, have understanding of their interconnectedness, and brimming with courage to change to world. Reflection No. 3 Most expressed of the intercultural sensitivity models discussed in the dialogue was the one proposed by Bennett (2004). His proposition posits that certain strategies may work in confronting the impact of difference. As a form of reinforcement with that of other theorists’ arguments (e.g., Hofstede’s and others), Bennett’s approach to intercultural communication is three-thronged – a) cultural self-awareness, b) other cultural awareness, and c) various skills in intercultural perception and communication. By developing and acquiring these “required” skills, it is said one can then deal with different types of differences, which in some respect may serve as core skills needed in ‘managing diversity’. The study of diversity is necessary to understand cultural differences, but it should be viewed not an all-in-one solution to ending cultural prejudice or discrimination and develop cultural sensitivity from general to specific ways. The discussion and dialogue that transpired in the classroom serve as a catalyst in kindling the flame that nurtures the appetite for deeper introspection about working with diversity. The dialogue even provokes us to honestly confront the issues and problems that we may have consciously or unknowingly contributed to the understanding of difference and diversity. However it does open the door to new ways of thinking and acting, especially for educators. Pooling from the concepts and understanding of each contributor in the discussion forum help better frame how diversity can be managed. From these inputs, managing diversity, it may be assumed, calls for educators and teachers to look into specific cultural differences, which may likely diverge from school-based practices and values. By finding the appropriate approach or theoretical framework, teachers are empowered to identify and determine their own practices not on the basis of knowing which simply is the “right way” to do things but on that is grounded with cultural origin. On worries that “not knowing enough” about each culture can then be remedied as teachers become adept with theoretical and practical frameworks to better view and understand some underlying motivation behind particular cultural practices. As a result, teacher are able to appreciate that managing diversity entails determination and commitment from the side of the educators even the end beneficiaries would be the students, whom we expect to be the global citizens in the next generation. Moreover, although the primordial goal in such endeavors always have been the improvement in the way diversity and difference in the classroom are managed, it is always hoped that students’ worldview is broaden, enabling them to understand that culture is a matter of individual experience within a given context and cultural facts are often just a matter of one’s point of view. It also helps improve a teacher’s perspective on developing students’ cultural sensitivity when the educator go beyond textbooks and draw on rich, real-life resources. Among the ways that schools may develop in equipping students acquire a wider view of the world’s culture and diversity include in-depth studies on international cultures, international visitor programs, and inter-community partnerships that aimed at bringing students together with others from the different parts of the world to thresh out important global issues and situations. Managing diversity then become a by-product of a teacher’s commitment to train and hone students become global citizens in a rapidly changing world. Reflection No. 4 There are many contradictory views about globalisation, and like the concepts of culture and diversity, the same “often involves separate but interrelated components within a system.” It would be best, however, to look into how these concepts may be applied in managing diversity. Some literatures argue that globalisation may refer to a place or condition where only the rich and affluent nations band or group themselves together to bully or intimidate the poor and underdeveloped nations. Even so, some theorists like Rizvi, et al. (2007) and Mol & Welch (2003) even contend that globalisation is a concept too abstract to have a singular definition as “there are many ways to perceive globalisation”. Likewise, culture, which as a concept is often described as an abstract notion adopted as a label to explain differences among various groups, compares with globalisation for the same contains often competing world views and ideologies of groups’ differing interests and life experiences (Jakubowicz, 1984). Since there appears no available or accepted definition of this concept of globalisation, it would be of great help to look into the essence of the same as the interdependence among and between nations whereby the weak ones are not intimidated and discriminated. Noted economist Joseph Stiglitz notes that globalisation should be viewed as a state where poor nations can have a healthy and balanced interplay with the rich countries and such condition is akin to a family or one big team. In the light of these realities, managing diversity may be supported by imbuing a development model that reflects efforts that aim to address cultural differences through which educators may use in mapping out strategies that prevent cultural awareness and comprehension. In practical terms, designing educational and training programmes must also take into account a comprehensive understanding of diversity and pluralism. Correspondingly, it helps to notice how ethnicity may be best applied in the context of Australia, a multicultural nation. Some theorists stress that ethnicity, as a wellspring for diversity, can be used “more as a resource to be mobilized in defined circumstances rather than in terms of a set of fixed archaic values.” In the actual Australian educational landscape, student population has become ethnically and linguistically diverse. Successfully teaching multicultural and multi-lingual students then is a challenging endeavor as such requires a novel way of looking at teaching that has a foundation in an understanding and appreciation of the role of culture and language in learning. While this may be a little demanding for educators to consider, however, the challenge may prove to be a rewarding experience after all. Educators must go out of their comfort zones and be familiar with constructivist views of learning. Such challenge will also deem teachers looking forward to learning and developing socio-cultural consciousness, and holding affirming views toward diversity through gathering information about their students’ lives. From among the information obtained, teachers can use teaching and instructional strategies that help students build a bridge between their lives in and out of the campus. References Bennett, M. J. (1986). "A developmental approach to training for intercultural sensitivity." International Journal of Intercultural Relations, 10, no. 2: 179-95 Hodges, B. A. (2005). A Critique of Milton J. Bennett's Developmental Model of Intercultural Sensitivity September 2005 Hoopes, D. S. (1981). “Intercultural communication concepts and the psychology of intercultural experience.” In Margaret D. Pusch (Ed.), Multicultural Education: A Cross-Cultural Training Approach. Yarmouth, ME: Intercultural Press. Jayasuriya, D. L. (1997). Immigration and multiculturalism in Australia: selected essays. Nedlands, W.A.: School of Social Work and Social Administration on the University of Western Australia. Matsumoto, D. (2000). Culture and psychology: people around the world, 2nd ed. Delmar, Calif.: Wardsworth Thomson Learning, 2000. Petersen, B. (2004). Cultural Intelligence: A guide to working with people from other cultures, Yarmouth, ME: Intercultural Press 2004 Read More