Hopefully, you have been thinking about your own cultural identity as you have been reading this chapter. If so, then you have been thinking about labels that define you culturally. Maybe you have defined yourself as female, Latina, and heterosexual. Or maybe you have labeled yourself as gay, white, working-class, and male. When we give ourselves labels such as these, often we ask ourselves, “Where do I fit in?” This is a good question to ask and demonstrates a recognition of the fact that you belong to more than one culture and that your cultures intersect in various ways. The most significant manifestation of these intersections is power—-the ability to influence others and control our lives. From the statistics given earlier in the chapter and from your own experiences, you should realize that some groups have more power than others. These people are what we refer to as the dominant group: white, male, Christian, middle-class, able-bodied, educated, and heterosexual. People whose cultural identities do not conform to this model are the nondominant groups and have less sociopolitical and economic power.

Peggy McIntosh uses the term privilege to refer to the power of dominant groups. She defines privilege as an invisible knapsack of advantages that some people carry around. They are invisible because they are often not recognized, seen as normative (i.e., “that’s just the way things are”), seen as universal (i.e., “everyone has them”), or used unconsciously. Below is a list of some of the privileges McIntosh identifies. Can you think of others?

McIntosh admits, “My perception is that colleges and universities are the main institutions that are raising awareness of the relationship between privilege and oppression, but that this awareness is needed throughout all public and private sectors of the United States; the ability to see privilege should be in the minds of all citizens” (195). As you think about privilege and the resulting advantages that some groups have over others, you should also keep in mind two facts. One, privilege is a relative concept that varies according to context. In some situations we may be more privileged than others, and in order to access some of that privilege one may decide to highlight or conceal parts of their identity. For example, unless a person tells you, you have no way of knowing their sexual orientation. Thus, a gay man might decide to “pass” as straight at a family reunion to avoid conflict from a heterosexist family. The fact that he can choose pass as an Asian man and cannot make the choice to pass as Latino is another example of privilege. Two, we may have aspects of our identities that are simultaneously advantaged and disadvantaged. The gay, white, working-class, male above is advantaged by the fact that he has light skin and is male, and is disadvantaged by the fact that he is gay and working-class.

Another example is from Nathan Pyle, a BuzzFeed staff member who wrote an article entitled, 10 Privileges I Have Complained About. Read the article and think about privileges you have complained about. Pyle states, “becoming self-aware of my privilege is a journey I’m still on.” Perhaps we should all start becoming self-aware of our privileges in America.

Watch this video, Students Learn A Powerful Lesson About Privilege

One of the first steps to communicating sensitively and productively about cultural identity is to be able to name and recognize one’s identity and the relative privilege that it affords. Similarly important, is a recognition that one’s cultural standpoint is not everyone’s standpoint. Our views of the world, what we consider right and wrong, normal or weird, are largely influenced by our cultural position or standpoint: the intersections of all aspects of our identity. One common mistake that people from all cultures are guilty of is ethnocentrism—-placing one’s own culture and the corresponding beliefs, values, and behaviors in the center; in a position where it is seen as normal and right, and evaluating all other cultural systems against it.

Ethnocentrism shows up in small and large ways: the WWII Nazi’s elevation of the Aryan race and the corresponding killing of Jews, Gypsies, gays and lesbians, and other non Aryan groups is one of the most horrific ethnocentric acts in history. However, ethnocentrism shows up in small and seemingly unconscious ways as well. In American culture, if you decided to serve dog meat as appetizers at your cocktail party you would probable disgust your guests and the police might even arrest you because the consumption of dog meat is not culturally acceptable. However, in China “it is neither rare nor unusual” to consume dog meat (Wingfield-Hayes). In the Czech Republic, the traditional Christmas dinner is carp and potato salad. Imagine how your family might react if you told them you were serving carp and potato salad for Christmas. In the Czech Republic, it is a beautiful tradition, but in America, it might not receive a warm welcome. Our cultural background influences every aspect of our lives from the food we consume to the classroom. Ethnocentrism is likely to show up in Literature classes as well. Cultural bias dictates which “great works” students are going to read and study in the classroom. More often than not, these works represent the given culture (i.e., reading French authors in France and Korean authors in Korea). This ethnocentric bias has received some challenge in United States’ schools as teachers make efforts to create a multicultural classroom by incorporating books, short stories, and traditions from non-dominant groups.

In the field of geography there has been an ongoing debate about the use of a Mercater map versus a Peter’s Projection map. The arguments reveal cultural biases toward the Northern, industrialized nations.

To see this bias, follow this link.

If you are White, how would you describe your culture? When we ask this question to our students we find that White students are often uncomfortable with the question, feel guilty about self-identifying as White, or claim that White people do not have a culture. Gordon Alley-Young says, “The invisibility of whiteness and white privilege for many people is what makes it difficult to name and thus to disrupt” (312). These sentiments have lead an increasing amount of scholars in a variety of disciplines such as Sociology, Women’s Studies, Anthropology, English, as well as Communication to study the concept of Whiteness. Orbe and Harris explain why exploring this concept is important by explaining that “[i]t helps us all view communication as a racialized process [which] sharpens our awareness of how racial categorization is used to reinforce old hierarchies in which some races are more superior than others [and that] whiteness studies also assign each person a role in race relations” (89).

view communication as a racialized process—meaning that our communication is structured by larger societal and racial dynamics. Second, understanding Whiteness sharpens our awareness of how racial categorization is used to reinforce old hierarchies in which some races are more superior than others. This helps us recognize how Whiteness can be used to signify dominance, privilege, and advantage in the United States. And, third, through studying and recognizing the effects of Whiteness, each person plays a role in race relations. White people can no longer sit on the sidelines and claim “it’s a black problem” when discussing interracial conflict. (82-83)

Overall, it removes the White race from the often-unidentified “normative” group and provides a context for studying, talking about, and hopefully improving race relations.

The above discussion about privilege and Whiteness is not meant to suggest that those people with sociopolitical privilege should feel ashamed or guilty. This is often a trap that people fall into and it can shut down important thinking and conversations about intercultural communication. We want everyone to realize that they have a racial identity and thus are an important part of improving race relations. Race relations is not just a subject that concerns minorities—-it concerns everyone as we all play a part and benefit whether consciously or unconsciously.

Another claim or label that may be used to discount such difficult discussions is Political Correctness, or “PC” as it has been dubbed in the popular press. Opponents of multiculturalism and diversity studies try and dismiss such topics as “that’s just PC.” Luckily, some of the heated debate about PC have quieted in recent years but the history lingers. In short, political correctness refers to “the elimination of speech that often works to exclude, oppress, demean, or harass certain groups” (Orbe and Harris 58, Remar). The debate largely focused around competing interpretations of the First Amendment right to free speech and the Fourteenth Amendment’s right to equal access to education. No matter what your position on this issue, we want to simply recognize two facts. One, that much of the PC debate and fury was largely misrepresented and hyped in the mainstream media by the use of extreme examples and a slippery-slope argument. Rush Limbaugh, for example, became famous for claiming that an awareness and sensitivity of language choice would lead to the “thought Police” or “PC police.” Two, that words and labels have great power to create perceptions, realities and identities. Toward that aim, we will discuss the power of language in greater detail in the following section.