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Gabrielle Lee
Dr. Mattson
Intercultural Rhetoric 4320
27 April 2015
Intercultural Rhetoric as a Foundation for Cultural Empathy
As citizens, we are a part of an environment that is constantly evolving and changing its
sphere to accommodate the lifestyles of others; it is crucial that as citizens we are well informed
on the culture of others. Being informed creates a well-rounded individual. As people we are
extremely judgmental to certain individuals and cultures that we don’t understand. According to
Lawrence Hill, author of The Book of Negroes, “When it comes to understanding others, we
rarely tax our imaginations” (http://www.goodreads.com/). Well from my perspective,
Intercultural Rhetoric is a class that assists others with breaking down the barrier between
individuals and challenging one another to attempt to see the world through the lens of an
individual who is not from the United States and has a different take on life. This course works
to alleviate these barriers through readings, class projects to examine other cultures, World of
Distinction, and class discussion.
Throughout the course of the semester, there were three major projects that needed to be
completed. The first project was for the students of Intercultural Rhetoric to examine a particular
practice in a culture and give its cultural context. Project Two dealt with students analyzing a
tradition of a culture, giving its symbolism in the culture, and creating a visual document to
describe this process. The last project was for students to inform a particular culture on a
practice and explain how to do it. As a student of the Intercultural class, I must admit that it was
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challenging to remove my western ideologies on certain things but this class challenged my
perception on different cultures and made me questioned how open-minded I actually was.
Herbie Hancock says it best, “Globalization means we have to re-examine some of our ideas, and
look at ideas from other countries, from other cultures, and open ourselves to them. And that’s
not comfortable for the average person” (http://www.brainyquote.com). It is ironic how as
humans we try to call ourselves informed and well-rounded individuals, yet sometimes we lack
the learning curve to be exposed to an array of cultures and how these individual from these
cultures immerse in life.
As mentioned before, Project 1 focused on examining a culture’s practice and to write on
what the practice symbolizes in that particular culture. For Project 1, I examined Female Genital
Mutilation in Ethiopia. It was difficult investigating the different types of Female Genital and
their processes. During the time of my investigation, the pictures were grotesque. Through
thorough research and analyzing the country’s Profile, the context of this practice was explained.
For Ethiopian women, their lives were orchestrated by the Ethiopian male. In order to continue
to possess their control over the Ethiopian female mentally, spiritually, physically, emotionally,
and especially sexually. The men exercise their Patriarchy through this exercise. Female
Genital Mutilation sews up the woman’s vagina and makes sexual intercourse extremely painful
for her. With this the female is afraid to have sex. Ethiopian females are required and/or
expected to maintain their virginity until marriage. An Ethiopian’s virginity is determined by the
sewing of her labia. If the seal is broken, then it is expected that she is not a virgin. Contrary to
the social norm of a woman waiting until marriage before having sex, a man can have multiple
wives and does not have to be married to engage in intercourse. With the act of FGM in this
culture, it also constricts the women to the household and to take care of her children. In
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Ethiopia, women do not hold influential positions in their society. Women who have not
undergone circumcision jeopardize their chances of being married. For Ethiopian women,
marriage serves as a ticket for financial security, which in our culture would mean that a woman
would be dependent on a man.
Contrary to the idea of patriarchy, Southwestern Women in China promote matriarchy.
These women are identified as Mosuo women. They have their own island entitled The
Women’s Kingdom (The Women’s Kingdom [Video Tape]). Ironically, in The Women’s
Kingdom, they do not conduct expected gender roles. For these Southwestern Women, love is
the choice of the woman. In their realm, their marriage tradition is called a walking marriage,
zuo hun (www.theguardian.com). The woman decides whether or not she’s interested in a
gentlemen by inviting him to her place at night for relations (The Women’s Kingdom [Video
Tape]). This is the idea of a walking marriage. In the Ethiopian culture, the idea of sexual
freedom would be frowned upon. Being raised in a strict Southern Baptist home, exploring
sexual freedom before marriage is a sin. The idea of a woman having premarital sex is perceived
as promiscuous and ungodly. Despite how I was raised, the Mosuo’s women sexual freedom is
an act of matriarchy. Not only do the Mosuo women chose which males they want to pursue,
but these women take care of their own financial responsibilities. They do not depend upon the
man to sustain them financially. Ethiopian women are confined to the means of the household
while Mosuo women are free to work and enjoy the entertainment that their city offers for
tourists.
When viewing this video, it made me think about the variation of women in their roles
and/or contexts within their cultures. It was unique to see how women’s role unraveled in each
culture. When researching Female Genital Mutilation, it made me gain a new level of respect
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and/or admiration for African women who endure the process of this. With research, I had to
realize that they are accustomed to this. What was not mentioned was that some African women
are taking action to educate and provide Ethiopian women with school and work opportunities
so that they are not forced to become financially dependent upon a man. Before researching
Female Genital Mutilation, I judged women who went through this process. But I was not aware
that this is their culture and this process ensured financial security for themselves and their future
children. Do I agree with the practice? No, but this project allowed me to remove my
westernized lens and view the world from an Ethiopian’s women woman’s perspective. Through
research, I learned that women performed this act on their younger girls. At first, I questioned
this method but I came to the conclusion that they did this for the best interest of their girl’s
future.
During the second project, I analyzed the Hispanic food tradition, The Tamalada and its
cultural significance in the United States today. Through the interviewing process, the Tamalada
is an event for Hispanic people to come together and for the women to pass on their cooking
traditions to the younger girls so that their family tradition is carried on. Also when analyzing
food traditions of the Hispanic culture, their cooking patterns and/or how often they cooked
diminished due to their assimilation to the United States culture. The tradition of the The
Tamalada served as an artifact for preserving the Hispanic legacy of cooking. While preserving
their Hispanic Culture the Hispanic women strive to create a more stable financial future for their
families by going to college and receiving degrees. There are more working opportunities here
as well.
For the third project, I was obligated to explain a westernized idea to a Seminole Tribe
through digital media. The process and planning that I went through to ensure that the steps that
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I provided were relatable and easy to follow was similar to the process of that of Sanjeev in the
Negotiating Cultural Encounters book. Sanjeev, a manager with technical communication and
international skills, was hired by XinZin (Telecommunication Company) to manage their
documentation. Contrary to Sanjeev, I have not yet mastered my technical skills nor do I have
any experience with international skills (Yu and Savage 147). While adjusting to his new job,
Sanjeev went through a process of adapting and/or assimilating not only to his new job but as a
foreigner, he struggled with adjusting to life in China and how to effectively communicate with
his new team members. When deciding what digital platform I would use to engage the
audience of the Seminole tribe, I was reminded that there could possibly be a language barrier
between myself and the Seminole Tribe Indians because of course, I grew up speaking English
while they are accustomed to their Tribal language and some English. From my developmental
growth of becoming more empathic with other cultures and their way of life, I was more
considerate as to how I presented my information. I tried to make my information short, sweet,
and relatable so I created a PowerPoint story legend to show the importance of saving money.
Unlike Sanjeev, I did not have the opportunity to see whether or not my project was interpreted
the way I intended on portraying it.
Entering the Intercultural Rhetoric course, I knew that we would be exploring other
cultures but I was hesitant as to what context we’d be exploring cultures. I thought that we
would be reading books on different cultures and their practices. I was not anticipating that I
would have the option of choosing which culture and practice I would become immersed in.
Choosing which cultures to analyze assisted with my unbiased outlook and intrigued depth to
comprehending one’s particular way of life. Doctor Mattson, I was privileged to have you as an
academic mentor and professor. Your teaching ability to force students to embrace thought
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leadership has laid the foundation for my success in the work force. I appreciate the positive
impact you have had with flourishing my talents and skills as a student!
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Works Cited
Brainy Quote.com. 2001. Web. 25 April 2015.
http://www.brainyquote.com
Good Reads. 2015. Web. 25 April 2015.
http://www.goodreads.com/quotes/131764-when-it-comes-to-understanding-others-weGuardian News. 2015. Web 25 April 2015.
http://www.theguardian.com/lifeandstyle/2010/dec/19/china-mosuo-tribe-matriarchy
Yu, Han and Gerald Savage. Negotiating Cultural Encounters: Narrating Intercultural
Engineering and Technical Communication. Canada: John Wiley & Sons, Inc., 2013.
Print.
2001. The Women’s Kingdom [Video Tape]. United States: PBS FRONTLINE Broadcast.