Notes 1

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Brown’s Sociocultural Model Study Guide 1-Compare the various definitions of culture. Which one(s) appear more accurate and representative of what culture is? (Pp.73-75) 1. .Larson and Smalley (1972)- guides people’s behavior in a community. Governs our behavior in groups, makes us sensitive in matters of status, what others expect of us and what will happen if we don’t live up to their expectations. How far we can go as individuals. 2. Condon (1973)- system of integrated patterns, below consciousness. Behavior is governed as surely as the manipulated strings of a puppet control its motions. The mental constructs that enable us to thrive are a way of life that we call culture. Blueprint for personal and social existence but we tend to perceive reality within the context of our own culture. 3. Murdock (1961)- originates in the human mind, facilitates human and environmental interactions, satisfies human needs, adjusts to changes in external and internal conditions, has a consistent structure, learned and shared by all members of society, transmitted to new generations. 4. Lado, 1957 and Burling 1970- Language is a part of culture and culture is a part of language. Cannot be separated from the two without losing the significance of both of them. According to me, I think #4 makes more sense because the culture each person comes from has a different language which makes the language comes into place and have that significance 2- In your group, discuss what culture is. Could you come up with a comprehensive definition? A nation, people, or group's culture is their customs, beliefs, arts, and social norms that shape their behavior, perception, and mental models. 3-Read Murdock’s seven universals of culture. To what extent, do you find these “universals” universal? (p.74) I agree with the first, second, third and fifth seven universals of culture. Adjust- It depends on what culture and sometimes the people are so stubborn regarding their culture that the rules cannot be broken down and can’t be adjusted as well. Learned and shared- Like I said it is not necessary that the next generation will follow the culture. It is up to the person’s choice if they want to be a part of that culture or not. I believe we cannot impose culture on anyone. 4-What is the connection between cultures and learning a second language? (P.75) A language is a part of culture and a culture is part of language; interwoven. Cannot be separated. 5-What does the author say about positive stereotyping? Negative stereotyping?(pp.76-77)

In the bias of our own culture, we picture other cultures in an over simplified manner. If people recognize and understand differing world views, they will adopt a positive and open minded attitude toward cross cultural differences. Negative- False stereotyping- the members of other cultures are dirty or smelly Positive- All human beings organize their environment by means of systematic and meaningful storage. Understanding different world views. One person is not an integral part of another world view. 6-What is the role of attitude and second language learning? What do studies suggest?(pp.78- 79) Attitudes develop cognition and affect human beings, early in childhood, as a result of parents and peers' attitude, from one’s perception of self, others and how we live in our culture. Second language learners benefit from positive attitudes. Negative attitude may lead to decreased motivation in all likelihood because of decreased input and interaction. 7-What does Edward Hall’s observation (1959) about an American living abroad indicate? (P.80) The way I think he describes Americans living abroad indicates that initially when a person who moves or just visits a different country first would be entertained by buildings and other surroundings. Then as soon as this newness wears off, they become disoriented. 8-Define the four stages of culture shock. (P.81) First stage- excitement and euphoria over new surroundings. Second stage- culture shock, individuals rely on and seek out the support of their fellow countrymen in their culture. Complains about local customs and conditions Third stage- general or some progress is made with time, becoming more empathetic with other people in the second culture. Fourth stage- near or full recovery, adaption or assimilation, self confidence. 9-What is anomie? (p.81) Feeling of uncertainty or dissatisfaction. As individuals begin to lose ties with their native culture and adapt to the second culture, they feel regret and mixed feelings. It can also be described as a feeling of homelessness. One feels neither bound to one’s native culture nor fully adapted to the second culture. 10-What is Clark’s metaphor for culture shock? (P.82) Schizophrenia where social encounters become inherently threatening and defense mechanisms are employed to reduce the trauma. Searching frantically for the proper phrases to express

yourself so that you don’t appear stupid. This is a crucial period in which the learner will either sink or swim. 11-What do McGroarty and Galvan (1985) say about ways in which teachers can help their students overcome alienation? (p.83) How do you define your role as an educator? McGroarty and Galvan explained how learners can feel alienation in the process of learning a second language, alienation from people in their home culture, the target culture, and from themselves. In teaching an "alien" language we need to be sensitive to the fragility of students by using techniques that promote cultural under- standing. Numerous materials and techniques- readings, films, simulation games, role-plays, culture assimilators, "culture capsules," and "culture. grams"-are now available to teachers to assist them in the process of accultura-tion in the classroom. My role as an educator can be defined as having open communication on any topic and aiming to inspire and guide people in personal growth as well. 12-What does Schumann (1976) say about social distance (p.84) How does Acton’s (1979) proposal overcome Schumann’s hypothesis? (P.83) Schumann's hypothesis is that the greater the social distance between two cultures, the greater the difficulty the learner will have in learning the second language, and conversely, the smaller the social distance (the greater the social solidarity between two cultures), the better will be the language learning situation. Acton’s proposal overcomes Schumann’s hypothesis by the teacher being the helper in between and making it easy for students to learn a new language. 13-What does the author say about the role of euphemism in American culture? (P.87) The author explains, “Euphemisms abound in American culture where certain thoughts are taboo or certain words connote something less than desirable.” He also says that we people are often persuaded by industry, for example, "receiving waters" are the lakes or rivers into which industrial wastes are dumped and that”assimilative capacity" refers to how much of the waste you can dump into the river before it starts to show. Garbage men are "sanitation engineers'; toilets are "rest rooms"; slums are "substandard dwellings." Even a common word like "family" has for some social scientists been replaced by "a micro cluster of structured role expectations." 14-What does Whorf (1976) say abo ut the connection between behavior and language? (pp.89-90) How is this theory relevant to teaching (p.90)? The connection between behavior and language is culture. Culture is an integral part of the interaction between language and thought. Cultural patterns, customs, and ways of life are expressed in language; culture-specific world views are reflected in language. Cultures have different ways of dividing the color spectrum, for example, illustrating differing world views on what color is and how to identify color. The grammar of each language is not merely a reproducing instrument for voicing ideas but rather is itself the shaper of ideas, the program and guide for the individual's mental activity. This theory is relevant to teaching because the language-teaching profession today has actually attended to a more moderate view of the

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Whorfian hypothesis, if only because of the intuitive evidence of the interaction of language and culture. Aspects of language do indeed seem to provide us with cognitive mind sets. Official Statement on “ Race” 1-Why would members of a professional academic association think that they need to have an official statement on race? The concept of "race" is a set of culturally created attitudes towards, and beliefs about, human differences developed following widespread exploration and colonization by Western European Powers since the 16th Century. race" as an ideology about human differences was reified and subsequently spread to other areas of the world. It became a mechanism for dividing and ranking people, used by colonial powers everywhere but it was not limited to the colonial situation. The members felt that they needed to have an official statement on race because to align with principles of diversity, equity, and inclusion, address historical and systemic issues, guide ethical conduct, reflect academic values, navigate contemporary issues, influence policies, and contribute to educational efforts. 2- Why is the history of a concept like race relevant to understanding its current scientific usefulness? The history of a concept like race is relevant to understanding its current usefulness because it reveals the social and cultural origins of the concept, as well as the ways in which it has been misused and misinterpreted over time. 3-What is the relationship between racial categorizations and the distribution of privilege, power and wealth? How people have been accepted and treated within the context of their society and culture has a direct impact on how they perform within that society. The "racial" worldview was invented to assign some groups to perpetual low status while others repeatedly access to privilege, power and wealth. The tragedy is that it succeeded all too well in constructing unequal populations. Given what we know about the capacity of normal humans to achieve and function within any culture, we conclude that present-day in-equalities between human groups are not consequences of their biological inheritance; rather, these inequalities are products of historical and contemporary social, economic, educational and political circumstances. 4-Why does race distort and prejudge our ideas about human differences and group behavior? Race can distort and prejudge our ideas about human differences and group behavior for several interconnected reasons, rooted in historical, social, and psychological factors. One can be the fear of the unknown from different backgrounds. Other ones can be stereotypes and biases about that race or religion. Education Across Cultures 1-Discuss your ethnicity. Which ethnic group do you consider yourself to be a part of? How does your ethnicity affect your relationship with others and others' relationship with you? My ethnicity is North Indian. I consider myself a Khatri. My ethnicity affects my relationship with others and

Another relationship with me is that we don’t get along much unless its about the same topic. There’s a lot of plus points to it as well. I get to learn more about their cultures and they get to learn about my culture. 2-According to Winkelman, what are the advantages of psychocultural approaches to the study of cultural diversity? (P.281) According to Winkleman, these approaches show culture, self, and personalty to constitute conceptually distinct but necessarily interrelated phenomena at the foundations of ethnicity. It also involves personal social identity constructed from the integration of cultural and broader social influences into self-concept and personhood. 3-How does Winkelman define ethnic identity? (p.282) What does the author say about the correlation between psychological explanations of ethnicity and culture? Winkleman defines ethnic identity by saying it involves culturally specific knowledge, perceptions and beliefs about “personhood” or personality, illustrated by perspectives found in expressive culture and indigenous psychologies representations of the person and collective identity. Winkleman explains that ethnicity is derived from the relationship between psychology and culture. That is how the identities of individuals relate to the Characteristics of the groups with respect to which they construct their identities. 4-What is the author’s major criticism against traditional culture and personality studies? (P.282) The author’s major criticism against traditional culture and personality studies is that these approaches assumed that all members of a culture shared the same psychocultural dynamics because of their common formative experience. 5-Why and how does the author rule out “race” as a conceptual tool to delineate human differences? What does he suggest instead? (283) He explains, the term “race” referring to presumed biologically distinct populations, is of little use in elucidating human differences because race is based on untenable assumptions about biology. He says, ethnic categories are social constructs instead of natural entities. He suggest to focus on the root of “ethnicity” which are the two social dimension of ethnicity: the collective other common identity (we ourselves) and the social other- not self. (foreign people or nation) 6-What does the author say about the linguistic implications and meaning of ethnicity? (P.283) The author says that The roots of the term reflect its use as a means of designating an identity based upon a cultural group in contrast to others in the society who belong to a different group and with whom the members of the. First group has important relations. The necessary foci for construction of ethnicity are: (1) the self as social being; (2) the self with reference to the inclusive other (culture); and(3)the self-in contrastive reference to "others" encountered in broader social relations. Cross-cutting uses of ethnicity is an identity in relationship to the inclusive "other" and the excluded "other." 7-How does Keefe (1989) define the construction of ethnicity? (P.284) Keefe suggest 3 principal approaches to studying the construction of ethnicity: processual, perceptual, and Empirical. Processual approaches view ethnicity as a consequence of social negotiation, a dynamic concept which emerges in interaction between groups. Perceptual approaches examine the meanings groups attribute to themselves and others and how these meanings affect interactions. Empirical approaches are concerns with the

measurement of traits and patterns which characterize and distinguish ethnic groups. 8-Name Bandlamudi’s ((1994) conceptual categories of identity? (P.285) Bandlammudi proposes the development of five qualitatively distinct conceptual categories of identity, which proceed from a global undifferentiated state to increasing differentiation and hierarchical integration. They are non-relational subjectivism/objectivism; relational unilateral; relational-bilateral; multilayered/multifaceted; and dialogical/dialectical. 9-What does Winkelman say about the “Non-relational self”? (Pp.285-286) The non-relational self is not aware of self and its relation to culture. The “self is either completely Differentiated from the rest of society or totally submerged in it” and people are typically viewed as being either All the same or different. It is characterized in terms of personal likes, dislikes, interests or family but not in terms of ethnicity, nationality, language, or other groups. 10-What is the difference between relational-unilateral self and relational-bilateral self? (p.286) The difference between relational-unilateral self and relational-bilateral self is that relational-unilateral Individuals define their self in terms of a group identity and collective orientation whereas relational-bilateral individuals reason about their behavior, find causes for cultural rules, and assess them in terms of usefulness. 11-What is the difference between multilayered/multifaceted self and dialogic/dialectical self? (P.287) The difference between multilayered/multifaceted self and dialogic/dialectical self is that the multilayered individuals recognizes the self as derived from complex processes in the relations between cultures, “open units, constantly engaging in a dialogue” whereas dialogical individuals experience a breakdown of the division of self and culture; they recognize that the self is located in a specific socio historical context which produces one’s psyche, 12-What is the importance of Fischer’s (1986) cross-cultural comparative approach? (P.288) The importance is that the cross-cultural comparative approach reveals the unique nature of specific cultures, as as well as their differences in relation to other groups. Ity includes personal association with broader societal Relations and experiences associated with minority status- such as prejudice, discrimination and sense of powerlessness. 13-How does Hecht (1993) define identity? (P.288) Identity involves the totality of self-concepts one has in relationship to reference groups, with the presence of Multiple reference groups producing multiple aspects to identity. He provides a four-dimensional view of Identity: communal, social (relational), role (enacted) and individual. The communal is when a group of People bound together by ethnicity or culture. The role is the identity created in social interaction and Through social roles in relationships between people in the community. Individual includes frame of identity which includes self-cognitions, a self-concept, feelings about self, all influenced by other levels of identity, 14-What is the importance of Table 1(p.290) in defining self and identity? Table 1 shows the values we need in order to live and have an identity. How we need to be self aware of all these things and our environment. About our behavior styles, our skills, our defense system and our conflicts. It tells us social roles, rituals of our own culture, past art and all the other things needed and going on in the world

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“Shakespeare in the Bush,” 1. Why does the author bring Hamlet with her while she is doing fieldwork? The author brought Hamlet with her because of her friend who hoped that it would lift her mind above its primitive surroundings, and possibly prolonged meditation and to achieve the grace of correct interpretation. 2. What traditional activity does she take part in? She accepts a large calabash of beer and drinks it with the old men. 3. What skills are the Tiv well practiced in and practiced during this activity? Why is the Is the author hesitant to try her hand at this skill? Why does she finally decide to go through with it? Because she feels that "(s)tory telling is a skill among them; their standard are high, and their audiences critical- and vocal in their criticism," she is reluctant to share her stories.The old man's assurance that they wouldn't judge her made her decide to go ahead and prove Hamlet to be "intelligible" since they needed her to clarify what they didn't understand. 4. How does Laura Bohannan alter the story? She altered the story by relating the story about a chief and tribe. 5. What kind of clarifications and arguments do the Tiv raise as Bohannan tells the Story? How do the Tiv’s interruptions affect the writer? The Tiv repeatedly interrupt the writer, claiming that the "man who knows things" is probably a witch. It influences the author by giving her a new perspective on the narrative. 6. Who present at the ceremony interrupts her? How do they do it? With what kind of tone? Can you think of a social context in our culture/the author’s culture where we May experience similar interruptions? She gets a lot of interruptions when telling stories. Although somewhat perplexed, they are self-assured. They interpret it as correcting her and advancing her narrative rather than as interrupting her. 7. What are the Tiv’s attitudes toward the social roles of Shakespeare’s characters? Find one example that exemplifies their attitude. Have you ever had this attitude toward a foreign film/book’s characters or resolutions or toward a story told in a social situation in another culture? Can you describe your reaction? They draw parallels between Shakespeare's social roles—such as the witch and the omens—and their own. I've previously felt this way when studying foreign films and literature. In an English class, I had to read a book that had been translated from Russian. I recall being perplexed and questioning whether the translation was accurate. 8. Although the author may have lived with and taken part in the Tiv culture before, What new realizations may this experience have elicited? I think the author gained an understanding of how genuinely distinct other cultures are and how they can influence perceptions in different ways. 9. Why does Bohannan become flustered? How does the old man respond?

Bohannan becomes agitated due to the numerous attempts to "correct" and alter the story. In response, the elderly man says that she made "very few mistakes" when telling the story. 10. Were the Tiv eventually satisfied with Bohanna’s story? Despite her "mistakes," the Tiv thought the story was good, and they still want her to tell them more so they ca n "instruct" her in their "true meaning." 11. What could we say their qualifications for a good story are? Do you have the same Qualifications? I think their qualifications for a good story is a story they can understand and perceive in different ways. It is also a story that teaches you. I think I have the same qualifications as Them. 12. What kind of advice do the elders give to Bohannan in the end? What kind of social role do you think Bohannan has while living with the Tiv from their perspective? They assure her that they, the elders, will teach her the real significance of her tales and that our elders will notice that she wasn't merely sitting in the bush but had received instruction from these people when she returns to her "own land". Bohannan's social role seems to be that of a child or a student, in what I think. 13. What do you think this story adds to what we have learned so far in terms of the perceptual/cognitive roots of ethnicity. I think this story adds to the realization that each culture is different, even the same story could be one thing completely different in a different culture or ethnicity. “Luring Your Child Into This Life” 1.Where do the Beng live? What type of a society do they live in? What is the history of Beng interaction with Western society and how has this influenced their view of the educational system? Amid the roughly sixty ethnic groups that make up the nation of Côte d'Ivoire, or Ivory Coast in West Africa, the Beng are among the smallest and least well-known. They inhabit twenty villages situated in an ecological border zone between the savanna to the north and the rain forest to the south, home to a population of roughly 12,000 people. They are farmers who work in comparatively small rural villages, combining farming, hunting, and gathering as a means of subsistence. The French occupation of the Beng region in the early 1890s is when the Beng people first remember interacting with Europeans. They were compelled to construct roads and spend a large portion of their time cultivating new crops, which they "sold" to the French as taxes, and they provided neither military nor political opposition to the French government. In 1960, the country of Côte d'Ivoire separated from France. Due to their increasing poverty during the French colonial regime and subsequent postcolonial governments, a large number of Beng parents are unable to pay for their children's education. Since the educational system in the schools is based on the French one, a lot of Beng parents prefer to keep their children away from anything associated with the French colonial government.

2. What was the purpose of this study? The information provided indicates that the purpose of the answer is to ascertain whether patients with ulcerative colitis and Crohn's disease have different perspectives about how coffee affects their respective disease processes. 3. What methods were used to collect data about child rearing practices of the Beng? Gottlieb referred to a "manual" that provided two viewpoints—that of the grandmother and the diviners—in order to gather information about the Beng people's methods for raising children. These two personas are based on people the author met in the Beng villages. The grandmother drew inspiration from numerous elder Beng women who imparted their knowledge of raising children. The young man who served as the diviner's model was well-known for his understanding of the spirit world both in the local community and beyond. 4. How is their ideology reflected in their objection to French education? Their opposition to French education is a reflection of their ideology, as more parents are letting their kids attend elementary school for a few years, and a growing number of young people are rejecting the conservatism of their elders. 5. What is the role of the Diviner in Beng culture? The Diviners speak with the unseen spirits of the bush and their ancestors using a range of methods. The messages from the spirits are then interpreted for their clients. Villagers frequently seek the advice of diviners in an attempt to identify the source of their children's ailments and/or find a remedy. 6. What is wrugbe and what is its significance? The place where the wru, or spirits, go after they pass away is called Wrugbe. The wru in the wrugbe lead full lives that are parallel to people's everyday lives on Earth. The ancestors eventually return to this life through reincarnation. Every newborn is perceived as having recently emerged from the wrugbe. 7. What is the cultural significance of having a grandmother a narrator? The fact that a grandmother narrates a story has cultural significance because grandmothers typically provide practical, secular advice based on their extensive experience raising children and the demanding labor involved. 8. According to a grandmother, why shouldn’t a pregnant animal be killed during hunting? What do you think this practice teaches? What are some of the beliefs that you find unusual ? What are some of those values and beliefs in your culture that they would find strange? Hunting shouldn't kill a pregnant animal because the fetus inside the mother will also perish. The human and animal worlds continue to interact and sometimes even trade places. Thus, the fate of the mother and child can be influenced by the fate of forest animals. Among the strange beliefs I come across is the one that says you should never eat while strolling along the path leading to the fields because a snake might eat the crumbs and then become hungry for human food. Then the fetus inside of you and the snake may trade places, and you will give birth to a snake-child. Nonetheless, some of the beliefs are similar, such as applying shea butter or another similar product to stretch marks and consuming or not eating will affect the mom or the baby. 9. What function do enemas serve to the Beng and why might they use them on Infants?

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The placenta will become slick and slide out soon after birth if an enema is made with vowló vine leaves. 10. What are ways in which the Beng fight off illness in their babies? The Beng protect their babies from lines by bathing them for a long time (two times a day after the umbilical cord falls off), dressing them in jewelry (beads, shells, etc.), wrapping cotton Dew Cord around their knees and ankles to prevent dew from touching their legs in the early morning or late evening, and applying brightly colored medications to their faces and heads. 11. What is “the difficult disease” and why does it afflict the Beng in particular? Tetanus is the "difficult disease". The Beng are especially affected because of their proximity to water and insects. 12. What are ways in which the Beng consider a baby to be growing properly? What are some improper ways? Babies are considered to be growing properly when the umbilical cord stump falls off, showing that the newborn has begun to leave wrugbe. Also, teething and learning to crawl and walk are good signs. Improper ways include things like walking too early or speaking the language of a different world. 13. Why is a baby speaking or walking too early a bad sign? Because babies and elders are closely related and can easily replace one another, it is not a good sign if a baby starts speaking or walking too early. When a child learns to walk before turning one year old, they are walking on the legacy of one of their grandparents, who will soon pass away. A baby who speaks a language other than wrugbe indicates that a grandparent will soon pass away and that the baby has already fully left wrugbe to enter this world too early. 14. How is sending a child to run errands significant in incorporating him or her into the village? A child who is sent on errands will learn early on who is who in the family and will also get to know a lot of new people. In addition, the child will learn to know the area and be able to find their way around the village. They will then have the self-assurance to play with the other kids in groups. The youngster will also grow up to assist the busy mother with her workload. 15. What is the significance of the title “Luring Your Child into This Life”? How does the title reflect the socialization practices of this community? According to the Beng, all infants have recently left wrugbe, the land of the dead. Thus, the infants need to be enticed from Wrugbe back to Earth. The baby takes a long time to go from wrugbe entirely. They might miss Wrugbe and be itching to go back, and they will still hear the language of the other world calling to them. Furthermore, the grandmother advises having as much conversation as you can with your infant because they pick up on everything that is said to them.

Notes 1

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