( 1 ) The Concept of cultural alliances is every bit old as Methuselah or the Bible itself. Its continued continuity today is maintained by continued attempts by members as portion or a form of societal interaction. ( Banton ; 1986:11 ) In order for us to hold a clear apprehension of cultural individuality and its influence on an person it is imperative to analyze its significance and components.
Harmonizing to Naylor ( 1997 ) when we talk about cultural individuality an scrutiny of a conglobation of hereditary origin common history. shared behavior forms. similar faith and linguistic communication is of cardinal arrangement. These components in Naylor’s view constitute of the civilization of a peculiar group that is rather distinguishable from other groups in society therefore imperative for us to analyze the construct of civilization. Culture is a group feature that distinguishes a certain category of individuals from the remainder of populating things.
Thermstrom ( 1980 ) establishes that it is the primary agencies by which individuals within a certain group adapt to life and as a consequence civilization forms the foundational footing of people’s idea and behaviour. We can therefore province that civilization is the specifying characteristic of cultural individuality. Cultural groups therefore create learn and utilize civilization to react to the jobs within their natural and socio-cultural environment to command and even alter them. Peoples hence use their civilization or cultural individuality to react to both sorts of environment with which they are concerned.
While civilization establishes diverseness and really makes all human existences the same it makes them different as each human group creates and develops its ain civilization designed to react to peculiar demands and wants therefore act uponing the picks made ( Naylor. 1997 ) . It is imperative for us to take note these picks relate to the sort of association depicted either within the household or outside the household: with friends such picks besides influence our personal ego regard.
Culture is created by cultural groups in response to specific conditions. jobs and or restrictions that they encounter in the natural environment and socio cultural jobs which are frequently their won creative activity. It therefore serves as a guideline to the life criterions required for both the person and the group organizing a solid base for confidence and security that comes with cognizing what to anticipate from other people what to believe and the right things to be done ( Themstrom 1980 )
As an Afro-american the situational context of forced bondage and in-migration emancipation and institutionalised segregating the great migration and development of urban ghettos and the debut of the civil rights motion which resulted in the pattern and recognition of civil rights motion which resulted in the pattern and recognition of civil rights is what forms the foundation of my civilization. As such it greatly influences my personal. cultural and cultural individuality. This is depicted in my interaction with either household members or other individuals that autumn within the African American class.
I identify with a diverse group because my individuality involves race. ethnicity or other societal classs such as gender. To put accent on my reading of individuality within the Afro-american context it is imperative to convey out the fact that African Americans constitute of diverse cultural groups. their differences being grounded on instruction. business. faith. coevals. gender. sexual orientation and their residential topographic point being either urban rural or within the suburban country.
My engagement within the community is besides more skewed towards the promotion of civil rights motion as it involves part and rank. In organisations such as the Urban League or the National association for the Advancement of Colored People ( NAACP ) which if I may indicate out is geared towards the publicity of equal chances policies for African-Americans. The fact that I am a female gender my engagement and engagement in women’s rights organisations is of high standing. It is besides juncture by the construction of my household which is a individual household that is as a consequence of divorce.
( 2 ) The four historical clip periods combined: force in-migration and bondage. emancipation and institutionalised segregation. the great migration and development of urban ghettos and the civil rights motion of the 20th century provide valuable penetration into the Afro-american group individuality ( Thernstrom. 1980 ) . Naylor ( 1997 ) lays accent on this preposition and provinces that the violent remotion of Africans from the West seashore and cardinal Africa which was followed by the life of movable bondage was the foundational footing of African American civilization.
Back in the 1950s tegument colour and other physical features such as lingual and cultural differences formed the foundational footing of bias and favoritism amongst the inkinesss and Whites ( Nash. 1989 ) . The assorted signifiers of favoritism that were afforded to the inkinesss were based on overgeneralized usage of stereotype that were learned and hence implying an action of go throughing this pattern to following coevalss.
As such the assorted signifiers of favoritism pattern either within cultural groups or outside cultural group are negative hyperboles or deformations of groups or persons in relation to their societal category and gender ( Naylor. 1997 ) . Thus cultural dealingss and in this instance within my household puting have glass every bit good as gender dimensions. In the context of my household dealingss gender divisions cut across cultural lines for illustration. hapless Afro-american adult females faced favoritism on the footing of gender in that they were subjected to surrogacy and unemployment.
These cultural forms as established by Thernstrom ( 1980 ) are a merchandise of land historical procedures. He establishes that while the establishing male parents established the construct of inanielable rights. on the other manus the African-Americans were viewed non viewed as human existences and hence possessed no such rights. As a consequence bondage was practiced which was an utmost signifier of favoritism. It was accepted by the establishing male parents as legitimate particularly in the South through other signifiers of favoritism in the North and the West such as exclusion were widely practiced.
The act of bondage led to the civil war which resulted in the liberation of slaves. However. despite this freedom this did non decide the job of exclusion of the African americans from full engagement in American activities ( Naylor. 1997 ) with rights equal to those of other Americans. It alternatively led to the creative activity of so called Jim Crow Torahs that perpetuate the separate but equal philosophy. It is this same construct of separate but equal philosophy that is reflected in cultural groups.
With specific mention to my household relation the separate but equal philosophy that is practiced and has resulted to societal categories based on instruction. degree of a individual. faith and the sum of wealths one has that has occasioned differences within my household scene and at big eroding of cultural individuality. ( 3 ) As established in the old subdivision. exclusionary patterns are what formed the foundational footing of American patterns in the historical times. This led to the exclusion and prejudiced patterns towards all the African-Americans.
It was event so that to be an “oppressive cultural group” and as such was on the giving terminal. However. today the Afro-american civilization is greatly complicated because of the altering nature of bulk and minority dealingss ( Nash. 1989 ) . Nash establishes that these horizontal cultural alterations are brought by a important addition of the colored population in the society. The Drastic alteration is besides facilitated by the assimilation philosophy which is to the consequence that cultural minorities should take to go like those who are in control and should therefore aspire to command the major establishments of such a society ( Thernstrom. 1980 ) .
This in my position is because these establishments define the cultural values and beliefs to be emulated by bulk of cultural groups this is rampart today because of intermingled dealingss. For illustration it is established that a black adult female who serves as a house aid for Whites is better placed to understand their employers better and therefore this leads to the mergence of cultural values in the class of interaction. On the other manus. the construct of assimilation is non accepted with the African-American community.
It is viewed that this philosophy or construct neglects the implicit in characteristics of cultural individuality ( Thernstorm. 1980 ) . To chunk together 1000000s of inkinesss civilization into 1 that would associate with that of dominant category is to disregard the typical assortment of African-American’s cultural experiences ( Naylor. 1997 ) . Thus the premise of homogeneousness ideally distorts the really kernel of civilization and cultural individuality. Furthermore. today’s patterns tend to presume that all African Americans occupy the same degree in society.
It is hence imperative for us to observe that while cultural individuality is a fruit of birth it is besides a fruit of experience that this experience is what shapes cultural individuality which is merged with tradition and the perceptual experience of group individuality.
Thernstrom S & A ; Olov A ( 1980 ) Harvard Encyclopedia of American Ethnic Groups. Harvard University Press Naylor L ( 1997 ) Cultural Diversity in the United States. Greenwood Printing Groups Nash M ( 1989 ) The Cauldron of Ethnicity in the Modern World ; University of Chicago