Cultural Appreciation or Cultural Appropriation

2018 ◽  
Author(s):  
Celia Stall-Meadows
Keyword(s):  
Cultural Appropriation ◽  
Cultural Appreciation

Gullah Cuisine: Is It a Story of Cultural Appropriation or Cultural Appreciation?

2021 ◽  
Vol 21 (1) ◽  
pp. 55-61
Author(s):  
Kevin Mitchell
Keyword(s):  
South Carolina ◽  
Cultural Appropriation ◽  
Sociological Approach ◽  
Cultural Appreciation

As a chef, culinary historian, and resident of Charleston, South Carolina, USA, I have always been intrigued by the debate over the cultural appropriation , exploitation, and the appreciation of food from other cu l tures. It has always been important for me to know not only about food and ingredients, but also the associated culture. In this article I take a sociological approach to discuss cultural appropriation as it relates to food. It also offers a meeting of my two worlds—as a professional chef and as a budding scholar.

Equity in Music Education: Cultural Appropriation Versus Cultural Appreciation—Understanding the Difference

2020 ◽  
Vol 106 (3) ◽  
pp. 68-70
Author(s):  
Karen Howard
Keyword(s):  
Music Education ◽  
Music Educators ◽  
Cultural Appropriation ◽  
The People ◽  
Cultural Appreciation ◽  
The Difference

To avoid cultural appropriation, music educators need to take the time to explore the source culture and approach the traditions of others in a respectful manner so the people and musics studied are neither demeaned nor exploited. Students can be part of this exploration and share what they learn from their research with the class.

Cultural Appropriation

Entitled ◽  
2019 ◽  
pp. 114-131
Author(s):  
Jennifer C. Lena
Keyword(s):  
Fine Arts ◽  
Cross Cultural ◽  
Cultural Appropriation ◽  
Cultural Consumption ◽  
Cultural Engagement ◽  
Ethical Action ◽  
Cultural Appreciation ◽  
The Impact

This chapter studies the impact of artistic legitimation processes on cultural producers and their communities. It also explores the dynamic debates around cultural appreciation and cultural appropriation that animate the process of artistic legitimation. The propensity for cross-cultural engagement, which typifies many efforts at artistic inclusion, can both reproduce and disrupt stereotypes—that is, sometimes when one celebrates “difference” or novelty, one just ends up reinforcing the fact that something is atypical. The admission of diverse work within the fine arts marks both a tribute to, and a dismantling of, their context of production. The chapter then seeks to understand how the engagement of other people through cultural consumption is viewed as political and ethical action.

scholarly journals Drama of Avangers in Time Capsule as Practice of Politic-Cultural Representation (Cultural Appropriation or Cultural Appreciation?)

POLITEA ◽  
2018 ◽  
Vol 1 (1) ◽  
pp. 1
Author(s):  
Edoardo Mote
Keyword(s):  
Political Communication ◽  
Political Representation ◽  
Historical Context ◽  
Gain Control ◽  
Cultural Representation ◽  
The Other ◽  
Cultural Appropriation ◽  
Double Burden ◽  
Cultural Appreciation ◽  
Time Capsule

<p>At the inauguration of Time Capsule in Merauke, Mrs, Iriana have carried a Papuan child on her back while stepping on the place where all hopes and dream of Indonesia children kept until 2085 to be opened. She then obtained many compliment from people across the islands of Indonesia. People looked it as a form of empathy for Papuan’s problems.</p><p>Actually, what Mrs. Iriana did was political communication through practice of cultural representation. Her performation on that event was then framed as a cultural appreciation for Papuan culture and also become message for Papuan that she understand and have big empathy for Papuan problem. Yet, as we see in this Paper, I problematize the claim about this frame through theory of Eating the Other from Bellhook.</p><p>Eating the Other as negative model of dominative culture adopting sub-ordinate culture. By adopting element of sub-ordinate culture, the dominant can gain control to reproduce meaning of cultural codes and political representation at the politic stage. The control is by absorbing the sub-ordinate culture (assimilation)  and removal subject of culture sub-ordinate in the public area. In this case, eating the other is operationalized through cultural appropriation as an oppositional form of cultural appreciation.</p><p>Cultural appropriation can be detected when someone who practice of cultural representation of other’s culture does bias of knowledge, values and socio-historical context where this culture come from. By this false practice of cultural representation, someone falls into an imaging merely without any substance. Even, it can be seen as humiliate for people who have that culture. In the other words, this is a bad practical of political representation at the politic stage and this is fatal for political communication as a whole.</p><p>My conclusion in this paper is what Mrs. Iriana did at the event is felt into cultural appropriation because it was only for merely imaging in front the people. The main reason is because her practice of cultural representation did not reflect her real act for relief the suffer of Papuan Mothers who live under poverty, less healthy service, double burden and another kind of violence that is faced in everyday of their life. This argument is affirmed by what Jokowi her husband as president have bad track record of human rights issue in Papua.</p><p> </p><p>Keyword : Eating the Other, Practice of Cultural Representation, Cultural Appropriation, Political Representation, Mrs. Iriana,  Papuan Mothers</p>

Islam: The Unpillaged Eastern Religion

2017 ◽  
Author(s):  
Steve Bruce
Keyword(s):  
Faith Community ◽  
Cultural Appropriation ◽  
Feng Shui ◽  
The West ◽  
Eastern Religion ◽  
Authoritative Text ◽  
Cultural Borrowing ◽  
Ways Of Life

Understanding why Islam has contributed little to contemporary religious and spiritual innovations allows us to see the principles underlying cultural borrowing. With its creator God, authoritative text, religious dogmas, and defined ways of life, Islam is too much like Christianity for cultural appropriation, and there is a considerable Muslim presence in the West that constrains borrowing. Such appropriation is easiest when ideas are not embedded in a large faith community (feng shui is an example), when they are retrieved from an ancient and undocumented past (as with Celtic Christianity), or when they are entirely fictional (as with the supposed characteristics of Atlantis).

Developing and Validating a Scale of Tourism Gentrification in Rural Areas

2021 ◽  
pp. 109634802110149
Author(s):  
Chaohui Wang ◽  
Yumei Xu ◽  
Tingting (Christina) Zhang
Keyword(s):  
Rural Areas ◽  
Living Standards ◽  
Rural Tourism ◽  
Measurement Scale ◽  
Community Culture ◽  
Policy Makers ◽  
Qualitative And Quantitative ◽  
Cultural Appreciation ◽  
Great Progress ◽  
Development And Validation

In recent years, tourism gentrification has made great progress in rural areas and has had significant impacts on these areas’ development, specifically in the domains of the economy, living standards, community, culture, and environment. Tourists play a key role in developing tourism gentrification in rural areas, but research investigating tourism gentrification in rural areas from the tourist perspective is scarce. To fill this gap, we focus on tourism gentrification and develop a measurement scale from the tourist perspective through multiple qualitative and quantitative steps. Our findings confirm that tourism gentrification in rural areas from the tourist perspective comprises eight dimensions: economic growth, enhanced environment, enhanced living standards, individual civilization, improved communication, promoted social environment, cultural appreciation, and improved individual quality. Through development and validation of the scale, we hope to offer a comprehensive referencing index of tourism gentrification in rural areas to policy makers and rural tourism practitioners.

Indigenous Medicinal Plants and Practices in Cagraray Island: Resources for Culture-Based Lessons in Biology

2021 ◽  
pp. 002205742098870
Author(s):  
Michael B. Bibon
Keyword(s):  
Medicinal Plants ◽  
Conceptual Understanding ◽  
Group Discussion ◽  
Indigenous Medicine ◽  
Entry Points ◽  
Hands On ◽  
Cultural Appreciation ◽  
Quantitative Data Analysis ◽  
K 12 ◽  
Journal Entries

The study aimed to develop culture-based lessons in Biology 9, integrating indigenous medicinal plants and practices in Cagraray Island. These developed lessons were designed incorporating features of research results, problem-based approach, active learning, and culture- or context-based teaching. The accounts from eight folk healers revealed the abundance of indigenous medicinal plants and practices for treating wounds, hypertension, anemia, cough and colds, and asthma. These illnesses were used as springboard for the development of five culture-based lessons with entry points in the K - 12 curriculum. Implemented to 45 Grade 9 learners for five consecutive days at Cawayan National High School, the culture-based lessons were found effective in developing learning outcomes like conceptual understanding, metacognition, science process skills, and cultural appreciation using quantitative data analysis ( p < .05). Qualitative data also supported these findings through Focus-Group Discussion (FGD), journal entries, interviews, and observations. Educational philosophy for culture-based learning revealed the need to incorporate hands-on activities producing concrete evidences for culture-based learning. In general, the study concluded with the potentiality of using indigenous medicine as resources for culture-based lessons in biology. For further study, it is recommended to design and develop more studies about local medicinal plants so they can be integrated, as well as multiple cultural facets, to culture-based lessons.

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