Arabic Culture

Media plays significant roles in shaping cultural actions, conceptions, behaviors and understandings of many people across the globe. Arab world is among the nations that are culturally rich, complex and diverse, but media technology has greatly influenced them. The rapid media technology and communication advancement has contributed to the increased pace at which people from diverse regions across the globe interact culturally, learn and exchange ideas. The western culture is believed to have been the greatest influence of culture to other nations across the globe including the Arab world. Thus, the rise of media technology, driven by social networking services, Internet, televisions, newsletters and many others has brought  varied promising change not only in cultural aspects but also in participatory governance, civic engagement and new social dynamics. Although media plays significant roles of defining the cultural behaviors, action and understandings of people, it is itself influenced by the culture in which it operates.

The increased media services used in a variety of ways in the Arab region have shaped social relations among diverse communities with shared interest or activities. The social media such as us e of Facebook, Twitter, MySpace, televisions, radio, Internet has shaped the ideas of individuals, activities, events and common interests; thus creating a global village. These media services have significantly influenced the cultural actions, behaviors of Arab world and shaped their political understandings. The research conducted about penetration of social media technologies revealed the way media technologies is soaring in the Arab region. The Arab region has many youths who make up one third of the nation, thus with the exponential growth of social media services, many youths have been influenced by western culture.

  The Arab regions have been greatly influenced by the western world because they hold similar principles for generating news with that of the western world. Although, there are slight variations among the western and the Arab world, both Arab and Western news strictly spins around political aspects putting aside human interest anecdotes. However, media in the Arab world embraces the significant of their global outlook with regard to production and presentation. The global orientation for the Arab media focuses on educating the mass, establishing vital aspects of social responsibility as among their cornerstones effective for media values. Unlike the western world, Arab world had the historical or cultural ways of informing and politically funding practitioners and this political power of news have flourished with Arab modern media playing significant roles of governing it. The Arab media presenters emphasize the social and moral responsibility; thus it is significant for them to preserve national unity to avoid religious conflicts.

Arab world is a nation with varied cultural beliefs and religious practices whereby Islamic religion is the leading one; thus media stresses on the significant of enhancing Islam through varied media services. Family and personal reputation is one of the fundamental principles of Arab culture, which is stressed in the media. Historically, the Arab news was to offer instructions for effective governance and improving performance level of the Arab nation; thus the news was not a mass product. However, western world has influenced the Arab nations tremendously; thus rules of Arab nations nowadays spots the powerful roles that media play in the Arab world. The Arab world has press regulations that create a boundary on what should and should not be included in the press. Thus, although western nations have influenced Arab culture in one way or another, the Arab world is one of the nations that are attached to cultural aspects and news in the Arab nations is politically motivated.

Read More

The Rise of “Mass Society” In the U.S

Mass Society is a social theory that evolved during the 20th century in the modern society, and it was associated with the industrialization process which became rampart due technology advancement. Since social order is unavoidable, the mass society is created through herding people into organizations. The 20th century has led to varied transformation in the political, economic and social structures, as well as in communication system  (Findley and John 2011, 18).  The mass society led to prosperity and a system of government, which weakened the tradition societal tie. The first two decades of the 20th century was the time of intense and rapid changes that stretched to the capacity of imagination. This is because of increased technology advancement; contributing to varied developments in the arts and many other aspects. Thus, the essay focuses on the major developments that took place due to modernity in the first two decades of the 20th century.

The mass society led to major developments in varied aspects including arts and cultural aspects. The science and technologies grew rapidly in pervasiveness, scale and time; thus transformed the natural world into created human control. For instance, many artists started implementing unique artifacts including unique interior and exterior of the buildings, renaissance paintings  and many others. The technology that comprised this new era included computer technology that enabled the society to make varied changes through interaction process. For instance, the Internet and social media services enabled the societies to culiturally interact and learn one another’s cultural behaviors through a common sharing of language; thus creating a global village.  Duiker and Jackson (2011, 86) argue that the two decades of 20th century saw their tasks through making sense of the great transformation and understanding the new culture and societies being created.

Modernity refers to the Enlightenment period and movement from traditional to modern era, which is linked to the increased capitalism in the society. The term modernity in the Enlighten era reflected varied changes that took place including new construction of buildings, new way of painting artifacts including sculptures and many others. Modernity reflected the new wave from the traditional aspects to new era, which is associated with movement in arts, cultural movements and other varied transformations to western society.  Radcliff (2004, 92) argues that modernity in the 20th century reflects new movements and transformation of varied things from traditional to current ones. The term can be coined with westernization to include changes and progression era from traditional to current due to influence from the westerners. 

Additionally, modernity is viewed from cultural changes in social, political and economic structures. However, scholars focus this term from a far perspective to include changes in modern science, arts and many other aspects. Modernity demands deeper and more radical changes in order to create a better world. According to  Rosati (2013, 56) and Scott, modernity takes place through rapid rationalization, which is linked to actions of mankind to create resourceful order of means to meet their demanding desires. Therefore, modernity in the 20th century period took into consideration significant changes in the society such as new political power, social changes and economic changes. This was aided by industrialization period that was rampart due to increased technological advancement; thus innovation became the primary fact of life.

Naturalism and realism are the responses from Romanticism but they are not comparable to it in influence. Realism became dominant in literature in the U.S during the earlier 20th century. Realism attempts to present things they way they are; hence it tries to reveal the truth of things. For instance in art, realism approach was manifested in numerous ways; thus it was mostly used to describe certain art objects. The term implies a criticism of social conditions and also tends to reveal the fiction from non-fiction aspects. In art, realism attempts to reveal realistic features in the artifacts, but this have been manifested in deferent ways at different times.  The term realism as used in describing the work of art has often attempt to reveal the ugly art objects as opposed to the beauty objects on the way they are presented. Although, it is frequently used to describe scenes of humble life and the way artistic present different artistic features in the current society  (Meecham and Julie 2004, 121). However, unlike realism, naturalism focuses on the new styles and logical expressions of art features in the unique styles from that of the old ones. This term was implemented by Emilie Zola who was seeking to strike the platform by convincing the society about getting something, which is new and modern in invention. Naturalism in art violates the traditional aspects and focuses on producing artistic features which are natural.

However, these arts critique the direction of a Modernist America, in terms of what has been called Anti-Modernism. The anti-modernist attempts to critique these arts by arguing that they are confusion of art materials. This is because people in the current society no longer know the way of distinguishing the cosmic connotation of wood, iron or other aspects of art features because they do not understand the qualities of colors or their forms.  For instance, stone has in its common been identified with iron as being cold and also implacable, whereas wood described as warmly and kindly. In the neutralism, this approach have been criticized and prejudiced as an approach that can reduce art simply and solely to imitate nature. However, the observation of nature may well coincide with cultural or traditional artifacts or symbolical aspects as proved by the traditional artifacts such as the Egypt Pyramids, ancient mosques and religious building; thus objects of such kind are fundamentally intellectual.

Moreover, the above issues continue to present themselves in the current society because many of the spiritual symbolism are created in a naturalistic form and the notability of their styles purely relies on psychic artistic resources. For instance, the agreement of a picture is only lawful in case it does not abolish the artwork and outward model. Many people in the current society attempts to produce artifacts which are more naturalistic than realistic. The legitimate of the normative art in the current society attempt to combine the intellectual observation of nature with spiritual intention and physical nature depending on the symbolism nature of the work. For instance, the Michelangelo artistic works were well praised because these artistic features had great appearance and he employed unique styles of creating art paintings and architectures. However, many of the modern artists have attempted to employ traditional artwork styles, but incorporating them with the modern styles in order to make them superior.  

Read More

Assessment of Chinese Culture

Abstract
The research carried out comprehensive assessment of Chinese culture. The researcher provided a brief introduction on the way diverse cultural beliefs and practices can impact the roles of nurses. The researcher employed interview method to interview one of the Chinese with well conservative Chinese culture living, in America. From the research interview, it was found that many Chinese avoid direct eye contact when communicating with others. Chinese also have diverse health beliefs and practices that vary from one community to another; hence likely to impact the roles of primary healthcare providers. These cultural aspects included different religious beliefs, eating habits and diverse beliefs towards family planning methods.  Through cultural biasness created, the researcher realized that Chinese distance themselves when communicating with other, avoid too many question by keeping silent and also have a sense of humor. The researcher recommended nurses to build trusting relationships, advance their medical training programs and learn to communicate effectively in a multicultural environment. Lastly, the conclusion summarized what the researcher discussed under the research topic.

Assessment of Chinese Culture
Introduction
Culture is an essential aspects and it plays significant roles in life of many people across the globe. Chinese culture is one of the oldest cultures that have been studied across the globe. The Chinese culture is dominant in the Eastern Asia whereby tradition, norms and values vary significantly among the provinces. They have different cultural components such as martial arts, music, cuisine and many others. Cultural diversity enriches Chinese, yet it also poses varied challenges for nurses. This is because Chinese have cultural beliefs towards traditional medicines and such beliefs influences them on the way they treat illness and what constitutes good healthcare. They have beliefs on the way a person experiences and respond to pain or when one needs treatment. Nurses work with different people from diverse cultural backgrounds in order to deliver culturally competent healthcare. Therefore, nurses must embrace and understand varied cultural aspects in order to offer their patients culturally acceptable pain management. They should also be aware of the cultural beliefs, values and customs that might influence the patient’s responses to pain. Cultural belief can impact the role of nurses; thus it is significant for nurses to stereotype patients in regard to cultural aspects. This will help nurses to understand the cultural patterns in order to deliver effective services. Thus, the research offers an assessment of Chinese culture and the way these cultural beliefs can impact the role of nurses; thus offering effective recommendations vital for improving nursing care in a multicultural environment. 

Summary of Chinese Cultural Aspects
Chinese have different cultural aspects ranging from lifestyles, health practices, health beliefs and other different cultural aspects. A comprehensive interview was carried out in order to examine the way nurses build their nursing relationship with patients from different cultural areas. The qualitative data were collected through open-ended interviews in order to determine in case cultural lifestyles, health practices and health beliefs among the Chinese impact nursing roles. One man who is an M.D from a private health care organization and well conservative of Chinese culture, but living in America was interviewed.  It was found that Chinese have varied health beliefs and practices that should be taken into consideration when dealing with Chinese patients.  First, it was found that many Chinese avoid direct eye contact when communicating with others. For instance; many Asians consider it being disrespectful when looking at someone directly into the eye and this is likely to impact the roles of nurses in the hospital settings (Sagar, 2011). A Chinese patient may avoid eye contact with the nurses because of the superior status of the nurses. This is because they view direct eye contacts as one way of sexual invitation especially between a man and a woman. For instance, in public or crowded places, the Chinese avoid looking someone directly by trying to look down.
Secondly, Chinese have health beliefs and practices that vary from one community to another; hence likely to impact the roles of primary healthcare providers. For instance, the Chinese traditional herbs have been one of the common oldest types of medicine across the globe. Traditional health care providers including herbal medicine, acupuncture and moxibustion are the commonly offered to patients (Wallin and Ahlstrom, 2010). The Chinese beliefs that illness results due to witchcrafts and curses whereby; thus they trust witch doctors. Others may seek traditional herbs in order to cure the diseases because they believe that traditional medicine are good than western medicines. For instance, mental illness is believed to result due to lack of harmony in emotions. Home remedies are always practiced such as treating minor ailments including colds or skin diseases with traditional herbs. Furthermore, many Chinese fear blood transfusion or avoid surgery because they believe that the body should be avoided from direct contact with another person or nurses.
Thirdly, the Chinese have different religious believes with different practices and family planning practices. For instance, the catholic discourage the believers from using condoms and carrying out family planning practices. Since China have a family policy that limit the family the number of children they can have, birth control practices and pregnancy prevention methods are commonly discussed, as well as, abortion are much common. Although, some religious conviction have attempted to debate over the family planning and abortion issued, but it is still practiced in many places due to fear of having many children especially the girl child (Lo, 2010). The IUDs are widely used but birth control bills are increasing because they are readily accessible to many Chinese women. Moreover, other religious groups such as Muslims and Buddhism emphasizes on dressing styles. For instance, Muslim women are supposed to cover their heads with veils and also wear long dresses as assign of respect to men.
Lastly, the Chinese have eating habit and mostly they prefer tradition cuisines. Vaughn, Jacquez and Baker (2009) argue that health attributions influence health beliefs and subsequent health behaviors, but the health attributions are partly shaped by different cultural aspects.  The culture beliefs influence the health practices, health attributions towards illness, treatment and other health practices. For instance, the meal patterns for Chinese are usually three meals a day, whereby they eat light breakfast with dinner being the heaviest. Patients may not eat certain meals because of the beliefs about illness. Therefore, they prefer eating food that is used for treating certain diseases. The usual diet includes noodles and rice is the important staples and health diet for Chinese people. Meat is eaten in small quantities but a lot of vegetables are frequently consumed and in most cases consumed with meat. The hot beverages such as tea are frequently consumed because the Chinese believes that cold water shocks the body system.

Cultural Biases and Behaviors
During the interview section, the M.D distanced himself and always avoided eye contact with the interviewer. The space particularly the level of comfort linked to personal space is also one of the cultural attributes that is taken into considerations. His behavior of creating a distance is well attached to cultural beliefs when communicating with someone. For instance, the space, eye contact and touch aspects vary from one region to another. The Chinese patient may avoid close contact with the nurse and this is likely to impact the role of nurses in the hospital settings. Culture is an essential factor of promoting wellness, but it can impact the health of patients and the role of nurses in case it is not taken into considerations. Jeffreys (2010) argues that culture is an essential factor for preventing illness, restoring health, promoting wellness and enhancing quality of life in different communities. Therefore, nurses should respond to the client’s cultural values, traditions and beliefs in order to meet the needs of their clients effectively.
In addition, from the interview section, the researcher realized that asking too many questions seemed to be disrespectful. This is because the interview kept silent when asked too many questions. Therefore, the silence was deemed to be assign of respect to the interviewer. The use of first names was also a sign of disrespect; thus it was found that when talking to someone, use of surname was one way of showing respect. The Chinese also do not like any stranger to touch them; so gestures such as nodding head or slight bow gesture was commonly used as a way of communication style. The common language that is used is the Chinese though there are other languages used such as Cantonese and Mandarin (Mixer, 2008). Others communicates English, but many of them who spoke English were not the first generation.
The Chinese also have terrific sense of humor and this was realized when the interviewer was interviewing the M.D. The Chinese can laugh at themselves in case they have a comfortable affiliation with another person. However, one should be ready to laugh at himself or herself in case given the suitable circumstances. Moreover, the etiquette is emphasized especially the dressing style. For instance, the business attires are conservative and self-effacing. Men should wear conservative business suits, which are dark colored, but women should wear conservative clothes with high neckline.  

Recommendations to Improve Nursing Care Based On the Findings
Miscommunication is always common in the hospital settings; thus it is recommendable to communicate effectively when dealing with different cultures, in the Chinese region. Miscommunication is commonly realized when patients and hospital staffs speak different languages; thus creating communication barriers (Sobo and Loustaunau, 2010). More subtle problems arise in many hospital settings due to cultural differences and non-verbal behaviors. Therefore, understanding the cultural norms and customs of Chinese people will enable nurses to facilitate and reduce miscommunication issues, in the hospital settings. Griger (2013) argues that many subtle problems arise due to communication problems in the hospital settings. Therefore, this can be overcome by understanding and learning other cultural languages. Understanding the non-verbal communication methods employed in the communication process is also crucial. For instance, the non-verbal communication for the Chinese people speaks volumes.
It is recommendable to maintain harmony through relying on facial expression that cannot create conflicts. The Chinese strive for maintaining harmony and many of them are group dependent; thus they rely upon facial expression such as tone of voice and body gestures. This is essential because facial expression and body gestures communicate a lot about the feelings of someone. Furthermore, frowning while someone is talking is always taken as a sign of conflict; thus nurses should avoid frowning while communicating with their clients. Therefore, nurses should maintain an emotionless or impassive expression when they are communicating with their clients in order to avoid conflicts.
Medical educator should offer effective training programs and include cultural educations programs basing on cultural health beliefs. This is crucial because different culture groups have varied belief with regard to health and healing in comparison to western model of medicine. Educating nurses to understand the different cultural towards treatment and other cultural behaviors is essential. This is because it will help to reduce case of cultural biasness toward their patients; thus enabling nurses to deliver effective services. Sloan, Gough and Conner (2010) suggest that nurses should understand people’s attribute causes of illness, their habit and negative emotions states. This is essential because understanding such factors will enable healthcare providers to deliver effective services in the healthcare settings.
Lastly, nurses should establish a trusting relationship with their clients or patients when in the line of duty. This is essential because it will reduce cases of cultural biasness that may create an impact between nurses and patients. Eriksson and Nilsson (2008) offer precondition necessary for nurses to build a trusting relationship during the health counseling of patients.  Trust is one of the significant aspects of reducing cases such as cultural biasness and other conflicting issues that may arise in the healthcare environment.  Creating also respectful communication can reduce chances of conflicts when dealing with diverse cultures. Therefore, this respectful communication can be created through trust whereby nurses need to build a trusting relationship with their clients in order to improve their service delivery.

Conclusions
In conclusion, the researcher assessed the Chinese culture and the way their cultural beliefs can impact the role of nurses. The researcher employed interview method in order to determine the way cultural beliefs can impact the role of nurses from delivering effective services. It was found that many Chinese avoid direct eye contact when communicating with others. Chinese have health beliefs and practices that vary from one community to another; hence likely to impact the roles of primary healthcare providers. This includes different religious beliefs and family planning methods. The Chinese have eating habit and mostly they prefer tradition cuisines. The researcher realized that Chinese distance or create space when communicating with others. They also avoid too many questions by keeping silent and have a sense of humor. The recommendations included offering effective medical training programs, building a trusting relationships and learning to communicate effectively in a multicultural environment.

Read More

Digital Storytelling

Digital storytelling is defined as digital media that encompasses narratives, music, art, and photography that allow participants to communicate stories, achievements, experiences, struggles, and histories (Lundby, 2009). The research topic is significant because the findings on the experience of digital storytelling on cultural identity can lead to further research and integration of digital storytelling in education and youth programs. Although Rio de Janeiro hosts some of the biggest favela community there are gaps in research on Afro-Brazilians cultural identity that reside Rio de Janeiro (Rao, 2008). Therefore, understanding cultural identity among the Afro-Brazilian youth living in the favelas is a significant aspect. The Brazilian government noted cultural identity should be acknowledged in order to use public resources (Sansone, 2003). In addition, it contributes to the international body of literature on cultural identity on non-Western cultures as there is wealth of Western literature on cultural identity compared to non- Western populations. Through a phenomenology approach this study seeks to obtain a descriptive understanding of how digital storytelling can aid in Afro-Brazilian youth cultural identity.
Much of digital storytelling literature addresses the outcomes of using this intervention tool; however, there are gaps in the research that undercover the experience of digital storytelling. Crafter and Maunder (2012) stated cultural identity is influenced by the external social environment and has the power to shift as our understanding and knowledge of oneself develop. Storytelling can be used as a tool for social change to tackle such problems as cultural identity, inequality, and address psychological and socioeconomic conditions (Williams, Labonte and O’Brien, 2003). Media storytelling allows individuals and communities’ stories and experiences to be shared that can be delivered in all forms of mass media (Williams, Labonte and O’Brien, 2003). Using literature from Vygotsky (1978), one can clearly understand the social culture influence on the quest of cultural identity.  One can also understand the Vyogtsky and Piaget theories of child development especially cognitive and language development. The Vygotksy theory emphasizes the fundamental roles of social interaction in cognition development; thus child development cannot be separated from social context (Kuhn, 1996; Mooney, 2000). According to Erikson (1975), Erikson theory attempts to address the stages of child development especially the mental abilities and progress of the child through his/her education. Varied literatures have attempted to focus on the issues related to self-identity and child development (James, 1890; Valsiner, 1997; Pickren, Dewsbury and Wertheimer, 2012). Therefore, these studies will gather data on how digital storytelling influence adolescents aging ten to fourteen. Socio-cultural theory emphasizes the interaction between people and the culture in a particular society (Crafter & Maunder, 2012).
 Brazilian society holds rich diversity culturally and racially that encompasses Indigenous, Europeans, and African cultures (Davis, 1999). To date, the country holds the second largest population of individuals of African descent with the first being Nigeria (Gardín, 2007). African culture has virtually influenced all aspects of Brazilian culture (Cook & Johnson, 1999). This cultural and racial influence is seen in the Brazilian people, as there is wide range phenotype and modern Brazilian society shows influence from its multicultural ancestry (Bailey, 2004). In regards to African ancestry, African culture has influenced the language, dance, music, art, cuisine and other intangible aspects within Brazilian society (Cook and Johnson, 1999). For instance, Brazil has become known worldwide for Samba, a dance that arrived to Brazil by African slaves and has evolved as a staple Brazilian cultural dance (Bailey, 2004). Brazil encompasses such African cultures as Sudanese (Ewe, Yoruba, Fon, Fanti-Ashanit), Islamicized (Hausa, Nupe, Mandingo), and Bantu (Abunda, Cabinda, Benguela) ethnicities (Cook & Johnson, 1999). African cultural practices and Afro-Brazilian identities have survived, resisted, and evolved despite facing social and political repression (Cook & Johnson, 1999).
The national census of Brazil uses five ethnic/racial categories—branca (white), preta (black), parda (brown), amarela (yellow/East Asian), and indigena (indigenous) (Sansone, 2003).  In fact, how individuals define race is rather complex as Brazil has over one hundred unofficial racial categories used to define racial identities (Newman, 2011).  For one reason, defining one’s race affects ones’ economic and social privilege; thus, hair texture, skin complexion, and closeness to European phenotype are used in selecting ones identity (Newman, 2011). Although many Brazilians have African ancestry given the history of Brazil, African phenotype and culture have been stigmatized within society and large cultural inequalities are seen. Sansone (2003) argued that cultural identity research is needed as identity goes hand in hand with the politics of multiculturalism and often starting point of understanding conflict, inequalities, and disparities in poverty.
Brazilians heritage is of Indigenous, Portuguese, African, Italian, and Spanish, as well as small immigration from Germans, Armenians, Japanese, Syrian-Lebanese, and Chileans; thus defining ethnicity can be a challenge due to the complexity of ethnic diversity (Gardín, 2007). The literature denotes the idea of race citing that color is seen rather than race because of the diversity within Brazil (Guimarães, 2006). Brazilian social scholars point to the differences in how the United States and Brazil sees race, as Brazil never legalized racial segregation, applied the one-drop role (one drop of African blood made an individual black), or framed their issues as racial. In fact, research notes that when asking a Brazilian of any color what his/her race is, this question is not understood (Guimarães, 2006). When ethnicity is explored often it is between branca (white) and preta (black) groups and the use of negative stereotyping through mass media, photographs, etc. are immutable (Sansone, 2003). Sansone (2003) indicated that the modern world presents culture and ethnicity virtually equivalent and social researchers have blurred and interchangeably used culture, ethnicity, and race. Sablonnière, Pinard Saint-Pierre, Taylor, and Annahatak (2011) emphasized on the significance of understanding cultural identity as history is impacted based on a group’s past and this past can be different based on geographically location and socioeconomic status. The society need to label points to the degree of consensus of a group’s past, present, and possibly its future. Thus, understanding cultural identity through digital storytelling can allow a group to explore its past, present, and future.

Problem Statement
The problem that prompted this study is the fact that being an Afro-Brazilian carries a stigmatizing connotation; thus  individuals of African descent in Brazil represents a culture that is viewed lowest of low, oppressed, poor, unattractive, victimized, and lack of opportunity for better (De Almeida, 2003).  Although Brazil never institutionalized racism, the effects of slavery and deep-rooted racism within society have been ignored (Andrews, 1996).  The system of slavery has left a societal structure that has promoted subordinate populations (Bailey, 2004). Destructive effects of colonization have presented challenges of identity and self-hatred for Afro-Brazilians (De Almeida, 2003). De Almeida (2003) argued that individuals of African descendant in Brazil are encouraged to define themselves as anything besides being preta (black). Furthermore, Afolabi (2012) asserted that the modern Afro-Brazilian smiles and laughs off humorless, prejudices and insults while having repressed anger and a silenced voice. Afolabi (2012) pointed to several Afro-Brazilian literary works on cultural identity especially themes such as social inequalities, dehumanization, pain, protest, and finding meaning of one’s identity.
The rationale for choosing the problem is to reveal the way the African culture has a strong influence within modern Brazil due to the country having the largest amount of slaves imported and the great length of time native Africans were present within the country that lead to a blending of Portuguese, Indigenous, and African cultures (Prada, 2005). Afro-Brazilians have held to many African traditions, language, religions, and culture; nonetheless, individuals of African descent are viewed the lowest of low, poor, unattractive, and lack equal opportunity (De Almeida, 2003). Although the African culture has significantly shaped Brazil and contributed to modern Brazilian society, Brazilians often downplay the “African-ness” of Brazil (Davis, 1999). During the seventeenth-century Jesuit priest and missionary stated that Brazil has the body of America, but the soul of Africa (De Almeida, 2003). However, as time progressed, the modern Brazil emerged the African culture has been diluted and concealed (Davis, 1999). De Almeida (2003) asserted that Brazil has an African influence that is not being appreciated, recognized, and embraced. The embracement of African culture is needed to truly promote diversity, cultural identity, and well-being of all people. Without this, a group of people will continue to struggle with their cultural identity and economic inclusion.

To explicate further, Norman (2011) revealed that recognition of Afro-descendant history and identity are virtually non-existent in education and within society. Martín-Baró (1994/1996) stated that the Latin American countries burden down the untruths that denies, ignores, and disguises of realities; thus, this false reality is imposed on the people by the mass media of a reality that does not exist for the majority of the population. Sansone (2003) argued that instead of a racial democracy for individuals of African descent, democracy has become a racial hell. Afolabi (2012) stated that marred with racist ideology as Brazil claims racial democracy, which is the idea that all races live in harmonious paradise and race is not seen just the color. However, there is widespread disadvantage for openly declaring African ancestry and for individuals that are visibly black often experience life different from the claim of racial democracy (Afolabi, 2012). Lastly, this study has identified how African phenotype and culture have been stigmatized within society (De Almeida, 2003).

Purpose of the Study
The purpose of this phenomenological study is to understand how Afro-Brazilian youth’s experience of digital storytelling influences their cultural identity.  The sample survey that included male and female youth ages ten to fourteen living in Rio de Janeiro, Brazil favelas was employed. The research study seeks to understand the influence of digital storytelling on cultural identity among youth residing in Rio de Janeiro, Brazil favelas. Brazilian favelas or slums are squatter settlements, which consist of many unauthorized communities often lacking proper sanitation of water, sewage, and infrastructure (Davis, 1999).  Favelas are communities established around urban areas such as Sao Paulo, Rio de Janeiro, and Salvador de Bahia (Rao, 2008). The majority of the favela population consists of pretas (blacks) and pardas (browns), which make up the Afro-Brazilian population (Rao, 2008).

Research Questions
Research Question 1: How does digital storytelling influence the perception of cultural identity among Afro-Brazilian youth?
Sub Research Question 1: What are the common narratives shared by participants that build reconnection and pride in Afro-Brazilian identities?
Sub Research Question 2: How does digital storytelling influence participants’ ability address the stigma and stereotypes associated with the Afro-Brazilian identity?

Theoretical/Conceptual Framework
Understanding digital storytelling influence on cultural identity is the phenomenon this study seeks to explore. This study will look into common narratives that provide a reconnection and pride in Afro-Brazilian identities, and the influence of digital storytelling ability to address the stigma and stereotypes associated with the Afro-Brazilian identity. The conceptual framework underpinning for this study is socio-cultural theory and Erikson (1975) stages of development, and Vygotsky (1978) childhood to adulthood and understanding identity. Vygotsky theory attempts to reveal developmental stage; thus learning through digital storytelling can be a significant process of developing culturally organized specifically human psychology function (Harris and Butterworth, 2002).  Moreover, Erickson in his theory of psychosocial development believes believed that personality develops in a series of stages (Stiles, 2008). Parke (1994) finds narrative psychology a significant conceptual framework in the child development process. For instance, children with mental disorders such as Asperger syndrome learn or improve their skills effectively through storytelling or narrative psychology (Salkind, 2004; Hutchison, 2013).
Sociocultural theory is the foundation for understanding social identity in the intervention process; thus, understanding of one’s social identity is vital to uncovering cultural identity as it considers the broader historical context of a particular group (Pavel, 2008). Cultural identity, which encompasses the beliefs, values, and practices are the core of a group’s social identity (Pavel, 2008). Digital storytelling using music, photography, narratives, and art engages youth and provides a tool for addressing the constraints that could hinder their future (Bajaj and Kelly, 2006; Chaiklin, et-al, 1999). Pavel (2008) stated when a child’s cultural identity is not addressed in school, the child may doubt his or her ability and this will hinder the child’s ability to perform effectively in school; therefore, integration of cultural values and practices within educational systems has been associated with  increase sense of social identity, well-being, and improved academics.
    Crafter and Maunder (2012) noted the significance of addressing mediation transitions when studying cultural identity intervention process. Crafter and Maunder (2012) stated that mediation transitions is a process where self-identity is changed due to uncovering cultural identity through educational activities that simulate participation in a new experience. Thus, this study seeks to understand the mediation transition that digital storytelling has on cultural identity. As digital storytelling is classified as an educational activity that is embedded in a cultural context; therefore, digital storytelling should cause a transition for a cultural identity of a child, which will in turn affect his or her self- identity and increase ones’ well-being, self-esteem, and self-concept.
    Participants in this study will be adolescents ages ten to fourteen and Erikson (1975) placed this age group in two categories, school age in the industry vs. inferiority stage (ten-eleven years old) and adolescence in the identity vs. task confusion stages (twelve- fourteen aged). Within these stages, adolescents cope with new social and academic demands, as well as, development of sense of self (Erikson, 1975). Thus, during the stage of identity clarity from child to adult identity it is important to address the cultural identity. Munn (2011) stated Vygotsky theory on development takes into account the cultural influences that are rooted in all facets of children’s development. Varied studies show the link between play and other cognitive activities such as language abilities, learning and better social skills (Kuhn, 1996; Mooney, 2000).
    In short, using such conceptual framework underpinning for this study is sociocultural theory; Erikson stages of development, Vygotsky theory and understanding personal identity provide support for understanding the importance of cultural identity on a child’s development (Erikson (1975; Vygotsky, 1978)  Moreover, literature will be provided on the importance of digital storytelling and its relation to cultural identity. For instance, Williams, Labonte, and O’Brien (2003) asserted that storytelling within social groups and communities allow people to revel and strengthen new narratives that challenge the dominant narrative in order to reconstruct ones’ understanding of identity and culture. Conceptual framework will be provided supporting digital storytelling in order to uncover how this form of intervention can influence cultural identity.

 
Scope and Delimitations
The scope of this study seeks to understand cultural identity using tools such as digital storytelling within Afro-Brazilian youth ages ten to fourteen living within Rio de Janeiro favelas. This scope was selected as this study finds cultural identity a core issue on improving the quality of life within Afro-Brazilian youth. Although digital storytelling is not the sole intervention tool to addressing cultural identity, it is closely examined within this study in order to further advance research on digital storytelling. Qualitative research was selected, as it is the interest of the researcher in order to obtain narrative data on the influence of digital storytelling on cultural identity. Using a phenomenological examination was the chosen approach for obtaining information to capture the understanding of digital storytelling. Approaching digital storytelling influence on cultural identity through a phenomenological lens will allow this study to capture the life experience and allow participants to share a description of their experience viewing digital media on cultural identity. Furthermore, it was the interest of the researcher to explore African descendants within Brazil a country that plays a large role within the African diaspora.  Lastly, the selection of use of sociocultural and identity theories were selected as the study seeks to understand how digital storytelling can provide meditational transitions, which through knowledge construction allows adolescents to develop positive cultural identities (Crafter and Maunder, 2012).

Definition of Key Terms
Cultural Identity. Defined as an important factor to ones wellbeing, the sum of a group’s experiences, values, patterns of behavior and assumptions about life that influences behavior and interactions with others cultures. Cultural identity has been connected to positive results of physical condition and learning (Canteñs, 2009).   
Digital Storytelling. Digital storytelling is defined as narratives, music, art, and photographs that communicate stories, experiences, struggles, achievements, and histories expressed through forms of digital media (Li, 2008; Lundby, 2009).
Mediation Transition. This is a method of self-identity change that is rooted in socioeconomic and cultural perspective. It occurs within educational activities that simulate participation in a newly experienced activity (Crafter and Maunder, 2012; Beach, 1999). 

Significance of the Study
The understanding of cultural identity through digital storytelling is a significant issue in international scholarship and advancement of Afro-Brazilian and Afro-Latin research. The United Nations (2012) argued that the subject of Afro-descendants cultural identity plays a major role in the ethnic restoration course presently in Latin America. Within Latin America, individuals of African descendants face stigmatizing connotation identifying as black and due to the stigma of being identity as black, many African descendants use other racial labels besides black (Norman, 2011; De Almeida, 2003). Throughout Latin America, specifically in Colombia, Bolivia, and Nicaragua, has developed rights and advancement policies especially for African descendant and indigenous populations (Sansone, 2003).
Moreover, with the 2014 World Cup and 2016 Olympics in Brazil will take core phase in the international arena, thus, these events provide an opportunity for cities and country to improve the quality of life of the people and excellent opportunity to generate revenue and investments strengthening the Brazilian economy (Ernst and Young Terco, 2011). Although Afro-Brazilian holds the majority populations, there are vast disparities between black and white Brazilians quality of living. Digital storytelling allows disenfranchised communities a bottom-up approach to economic growth and development (Nutt & Schwartz, 2008). Digital storytelling has been able to teach communities valuable media production techniques and skills that have shown success in providing economic mobility and social visibility (Nutt and Schwartz, 2008). Sutherland (2001) stated that media-based intervention is vital in order to reduce social stigmas that Afro-Brazilians have for too long battled with. Moreover, cultural identity has been related to positive self-esteem, well-being, and self-concept clarity (Usborne and Taylor, 2010). Thus, it is vital to address cultural identity within the Afro-Brazilian population in order to improve the well-being and quality of life as Brazil is moving into a key player internationally.

Summary
The purpose of this phenomenology study is to understand the experience of digital storytelling on cultural identity of Afro-Brazilian youth that reside in the favelas in order to understand the influence digital storytelling has on cultural identity. Sutherland (2001) asserted that media-based intervention is vital in order to redress cultural identity issues and reduce social stigmas that Afro-Brazilians have for too long battled with. Recent research explores how the media can provide cultural identity and unification (Norman, 2011). This study defines digital storytelling as digital media that uses narratives, music, art, and photographs that communicate stories, experiences, struggles, achievements, and histories (Li, 2008).The significance of cultural identity is the relation it has on self-esteem, well-being, and self-concept clarity of individuals (Usborne and Taylor, 2010).
The literature will be provided in chapter two that will discuss in length sociocultural and identity theories and theorists such as Erikson (1975) stages of development, Vygotsky (1978) childhood to adulthood and understanding identity, Beach (1999) mediation transition in self-identity, and international literature on adolescent identity development. Chapter three will include the methodology for this study, which will be addressed on the data collection and analysis. Chapter four will provide results presenting findings and themes of description of participants. Chapter five will provide a discussion on the themes found within the data and uncovering the experience of digital storytelling on cultural identity.

Read More

Ethnic Identity

The construct of ethnic identity can be understood from social perspective as the sense of belonging to a particular cultural or ethnic group. These groups tends to be one in which an individual claims heritage or custom. Ethnic identity is defined as a social category where one is most likely to be identified in terms of heritage, religion, culture and language attributes. These attributes are the ones that determine eligibility for membership and these attributes are acquired genetically, culturally or through historical inheritance. Ethnicity identity is not only internally developed through the self-consciousness, cultural and racial differences of an individual, but also externally imposed by the dominant society onto ethnic group (Romanucci-Ross, Vos and Takeyuki 233). Therefore, the construct of ethnic identity is an ongoing struggle and concession between the inner self and society, which is never entirely resolved as individuals continue to connect in relationships with different people, institutions and compete with the shifting nature of state power.

Ethnicity identity is a continually evolving process; thus its components include ethnic awareness, self-identification, attitudes and ethnic behaviors. I remember when I was a child, I was taught about ethnic diversity by my parents and teachers. I grew up in a country where there are rich blend of cultural traditions from across the globe some of which can be traced by their historical backgrounds such as immigrants who traveled far distances into the state in order to seek refuge. My parents felt that the fact that the family lived in an increasingly cultural diverse society where there are diverse cultural groups, it was vital to help us to live, learn and  work in communities that will become  even more diverse. My parents could take me to Sunday school where I was taught about tolerance, which is not only just the part of our heritage but also because tolerance contributes to success in all aspects of life.
Romanucci-Ross, Vos and Takeyuki (34) argue that the knowledge about attitudes towards cultural diversity is a powerful determinant of learning opportunities and better outcomes in an ethnically diverse society. There transactional perspective should be applied in educating children from diverse ethnicity groups because the relationship between different cultural groups is culturally embedded and dialectical. Transactional model is an effective approach for understanding the interplay of nature because this model attempts to explain the development of negative and positive outcomes of a child.  My parents had always taught me to be culturally responsible as it is developmentally fitting, which means employing their cultural orientations, cultural experiences and ethnic identities; thus facilitating cultural responsibilities. 
There are values and beliefs associated with my ethnicity groups some of which include values attached to religion or spiritual beliefs, language and cultural values such as intermarriage between cultures and many others. These values and beliefs have impacted many people in the society especially the minority groups. In working with diverse people from varied cultural backgrounds, social workers often view culture or ethnicity as a barrier to achieving the intended outcomes (Romanucci-Ross, Vos and Takeyuki 109). Reversing this predicament by focusing on these barriers, which evolves from the ethnic of cultural perspective can offer better course for practice. Having cultural knowledge and developing greater cultural awareness or specific skills, as well as, intercultural communication is vital for solving ethnicity or cultural barriers. Racial ethnicity has been a recognized problem since the early 19th century; thus the minority populations have been impacted greatly because of ethnicity identity. Despite the introduction of Affirmative Actions, many of the minority groups have been segregated because of increased racial discrimination.

Varied economic, social and political realities have impacted my ethnic groups in the past decades. As the society grows increasingly diverse, there has never been a better chance for people to learn to live respectfully together and take advantage of one another's knowledge or wisdom. However, sometimes uncertainty, fear and discomfort, which are contributed by social, political and economic issues prevents citizens from interacting with each other. The economic and political revolution process have tainted the facade of the society over the past years and this has intensely impacted many ethnic groups especially women. For the past decades, women have been discriminated in terms of gender, social economic status, sex, political opinions and many other gender differences; thus need for challenging unjust gender practices. The social aspects have also impacted my ethnicity groups because of cultural competence and differences.

    Economic, social and political realities have impacted my social relationships.  For instance, the issue of differentiation, which is based on gender, forms the core gender ideology but biological differences are real. However, these differences have been extended to social milieu; thus they are taken for granted in establishing social position and hierarchy, which eventually creates stereotyped gender roles. Social organizations such as legal arrangements, family unit, economic and religious groups are saturated with values, which segregates women in the society. Therefore, there is a need to articulate gender perspective since it will change the way the society articulate economic, social and cultural rights.

    There are varied things that I feel proud of regarding my ethnic groups and among these include our heritage, language and religious beliefs and practices. According to Romanucci-Ross, Vos and Takeyuki 234), ethnocentrism is the major cause for varied differences and divisions among different ethnicities, races, cultural groups and religious groups. The term ethnocentrism refers to the beliefs of superiority for a particular ethnic group, but this can contribute to racial or cultural differences.  The aforementioned things have influenced my ethnicity identity in varied ways. One of them is that my religious beliefs and practices have shaped my moral values in the society. For instance, I have learnt that discrimination and prejudice are not moral values; thus need to avoid them since they can trigger conflict among varied ethnic groups. My heritage and language have also influenced my identity because they have also shaped my inner self; thus creating self awareness about my identity.
On the other hand, there some things that I sometimes feel shame about my ethnic groups include racism and prejudice or discrimination of the minority groups. Racism and discrimination against color, sex, and religion are among the common issues that I sometimes feel shame about my ethnic groups. Discrimination has become one of the common issues among varied ethnic groups because one group feels that they are superior to the other. I have traveled many parts of Europe and South West Asia, but I realized that my ethnic groups are more discriminative than other ethnic groups. These aspects have influenced my personality in that it has contributed to my overall development especially my work experience and geographic location.

    The message I received from family, friends and society about other ethnic groups, both dominant and minority groups were about the issues of discrimination and internalized oppression among varied ethnic groups. Discrimination and internalized oppression can impact me as a social worker; thus contributing to poor performance of my work. Romanucci-Ross, Vos and Takeyuki (123) argue that social workers have a responsibility of challenging discrimination on the basis of attributes such as sex, gender, race, culture,, marital status, color, political, social economic status and many others. Social workers should also recognize diversity and respect the diversity of varied ethnicity groups by taking into considerations individual, friends, groups and family differences. Discrimination can impact the performance of social workers; thus there is a need to work in solidarity with people from different cultural backgrounds. It is the duty of social worker to challenge unjust practices because this can reduce barriers to effective work performance.

Read More

Gay Marriage

Introduction
For many years, majority of cultures all around the world have acknowledged marriage as a union among women and men. Same sex marriages (gay marriages) have occurred in private for years. Gay marriage is the union between two women or two men through allowing them to have precise similar set of legal rights just like heterosexual spouses.

Marriage in several cultures has legendary origins, though often it is for practical purposes. Some of the reasons were that kids had two regular parents to care for them, and that families create strong bonds. This would be done to decrease jealousy and fighting caused by men competing to attain women. As society progressed and civilization created, the reason of marriage altered mainly to foster friendships and alliances among different families, and marriage quite to become about reproducing but about tactic. Till around the sixteenth century marriage was regularly formed by common agreement, but it later becomes a legal matter. Over time reasons for marriage has grown again in several societies. There are other inspirations to marry such as power and wealth but, the main purpose people get married now is for sexual attraction or love.

Gay marriages are increasingly gaining approval in some countries while others strongly reject gay marriages. Some states are in the opinion of a new type of commitment known as ‘civil union’, which essentially is marriage with no use of the word ‘marriage’.

Discussion
Most religions believe gay marriage is a sin. Practically all religion in the world, likewise the main ones in every country, considers gay marriages unacceptable. It is unpleasant, and a take to the religious liberty of the greater part to have to be aware of a relationship they regard as sinful. 

Within the Islamic religion, it is considered a sin to be a gay and whoever who is found in such an act should face harsh treatment as is it is perfectly justified. In Islamic shari’a law, the gay views are extracted both from the hadith and Quran hence they are viewed as the laws of God. Homosexuality under Islamic law is a crime punishable against God and also a sin. It differs on how it is dealt with among the 4 mainline schools of jurisprudence of Sunni today in regard with homosexuality. What all agree on is that severe penalty on homosexuality is worthy. In some schools of thought, the gay person is 1st punished with harsh beatings, and if she or he does the act again, death penalty is to be used.

In shafi’i, school of thought, the gay person gets the same punishment as that of adultery or fornication meaning the homosexual would be stoned to death if married and 100 lashes if she or he is single. Therefore, the shafi’i terms the punishment given in the case of gayness with that of fornication and adultery. Based on various hadith and the Quran, some scholars hold the belief that the gay person should be thrown from a tall building or stoned to death or as punishment for their sinful “crime”, but other scholars say they should be jailed until death. Homosexuality is not usual same as polyester, birth control and eyeglasses. In most cases, gay marriage persuades people to be gay same as having to walk with or hang around tall people would make one tall.

Gay marriages weaken the meaning and respect for the foundation of marriage. The 50% divorce pace has by now weakened the definition of marriage. A law accepting gay marriage would add to the number of non-serious marriages and joke marriages same as a group of friends who want to hoard on taxes. Marriage is the most prestigious institution in most countries and everyone considers it the union of a woman and a man. It all makes natural sense seeing as only a woman and a man can pro-create. Marriage has been and is for millennia the organization that upholds and forms for society, the social values and cultural and signs related to procreation. It sets up the value that govern the spread of human life to the next age bracket and caring of that life in the family, and  normal society unit, through unions of marriage the society scripts out the bond of two people who will jointly pass on human life to the next age bracket and protect and nurture that life. (Muehlenberg, 2010)

Having gay marriages legalized could create a slippery slope in the sense that things like having to marry an animal could follow. Gay rights activists argue that these marriages be accepted because it does not harm anyone, but could initiate a chain effect that destroys the entire idea of marriage. Unless we build up some firm descriptions of what a marriage is, the options are never- ending. They could be things like having to marry their blow-up toy, have ten wives, or even marrying his dog. If these options seem bizarre, remember that it only takes few activist judges to exercise the statute to unlock the door. It does not matter if ninety five percent of the people are not in support of the rule. (Bily, 2009)

Homosexuals are not barred from marriage, but their close pair-bonding relationships are. Those advocating for same sex marriage also argue that prohibiting such marriages is the same act of prejudice as barring interracial marriage, which has truly been viewed as a serious violation of human rights. Though it is portrayed as such, that is not true because marriages between different ethnic groups with a man and a woman do represent the procreative bond. In contrast, not widening the definition of matrimony to include homosexual couples is not found on the sexual orientation of the cohorts, but the lack of a facet of their relationship, which is an essential feature of marriage.

The dual reproductive incapacity of gay couple must not be addressed by reproductive technologies. It is clear that a kid has a right not to be produced from the genetic patrimony of two women or two men, or by cloning, or from several genetic parents. Thus, gay marriages should not be included within a foundation that symbolizes a naturally procreative relationship. Such marriages would further deteriorate the traditional family ethics essential to the people. What make it strong are the building blocks of the people and conventional family of a woman, man and children. Constantly it is what got us through the 2 world wars, a great depression, terrorist attacks and several other challenges over the years. While lovers and friends come and go, your folks are always there. The core reason people’s value and culture have begun to disintegrate is the waning of families. Introducing another type of “family” would only worsen the situation.

Same sex marriages also confuse children about expectations and gender roles of people, since only a woman and a man produce off-springs. Kids learn about these things from people. It is hard to teach the traditions and value of the family when such perplexity is thrust upon them. Only a woman and a man can pro-create, and for centuries, a man and woman headed family has carried generations of society through life. (Lehmann, 2001)

Gay way of life should not be encouraged, since a lot of the study shows it guides to lower life expectancy, mental disorders and other tribulations. The study states that gay life expectancy is normally less than the overall population by 20 years. It is seen same as a lifestyle of drinking and smoking meaning detrimental lifestyle should be discouraged.

Conclusion
In conclusion, humanity requires marriage to create cultural sense, symbolism and ethical principles around the naturally procreative bond involving a woman and a man, and thus safeguard that bond and the kids who result from it. That is more essential than in history, when choices to sexual reproduction were not obtainable. Redefining marriage to consist of same-sex couples would have an effect on cultural meaning and function. Marriage will be damaged, thus society capacity to defend the naturally procreative relationship and the children, whether those kid’s future sexual direction proves to be heterosexual or homosexual.

As seen, indications show it is precise to upkeep usual marriage and oppose Gay Marriages. For the sake of children and country, what is right should be done. Unless something is done to stop Gay Marriages, we will soon be approving same sex marriage and demeaning normal marriage in the process.

Reproduction is the basic happening on which, eventually, the future of a person’s life depends. That is the main motive why marriage is significant to society. In these highly distinctive societies, people tend to look only at its meaning to individuals. That is essential, but not adequate in making a decision on the future of marriage.

References
Croome, R., & Muehlenberg, B. (2010). Why same-sex couples should be allowed to marry [and] Why same-sex couples should not be allowed to marry. Sydney, NSW: Pantera Press.

Bily, C. A. (2009). Homosexuality: Opposing viewpoints. Detroit: Greenhaven Press.

Burns, K. (2005). Gay marriage. Detroit: Greenhaven Press.

Lehmann, J. M. (2001). The gay & lesbian marriage & family reader: Analyses of problems and p[r]ospects for the 21st century. New York: Gordian Knot Books.

Mucciaroni, G. (2008). Same sex, different politics: Success and failure in the struggles over gay rights. Chicago: University of Chicago Press.

Read More

Hipsters Subculture

Hipsters are generally middle-class white youths looking to imitate the lifestyle of black jazz musical group. The hipster subculture grew, and after World War II, an escalating mythical scene attached itself to the group. Allen Ginsberg and Jack Kerouac were the early hipsters, but Norman Mailer was the one who tried to define the group (McCann, 2008). Norman referred hipsters as American existentialists, living a life bounded by death – wiped out by atomic war or regulated by social agreement in an essay by the title ‘ The white Negro’. As the 1st age group aged, it was changed to the etymologically little hippies, who corrected their worries about the Cold War but held close the society over the individual. (DeBenedetti, 2008)

Every age bracket has its personal counterculture, rebelling against communal customs. Today we have the hipsters, the 1970s had the disco lovers and the 1960s had the hippies. Hipster refers to many different things to different individuals. For a lot of people, it is a cheap abuse; an all-including term for the petty, the hypocritical trend-followers. Whatever comprises the authentic subculture the view tends to be completely negative. It is a set of individuals who usually associate themselves with tolerance and the counterculture yet one which is related with posturing and trends lacking of significance. (Kinzey, 2012)

Since Hipster lifestyle arrived on the scene it has transformed itself in various ways that are sometime equally exclusive to one another. Necessary criteria for a fraction of this alternative subculture composed the love of organic food, thrift clothes, any independent media, micro brews and a slight snicker at anything normal. Present hipsters are absorbed in different cultures, and have a tendency to wear vintage accessories/clothing. Examples of hipster welfare flourish, including but not bounded to: independent films, eating locally/organic grown, alternative music, drinking local beer, pursuing liberal arts education, listening to NPR and riding fixed gear bicycles. The hipster reviewers frequently point out the stylistic utilization of cultural mixture to the position that will result to a meaningless meme. For local businesses that market themselves have a way to attract this new counterculture (Gelder, 2007).  The businesses are avoiding the mainstream and determined for strangeness by ensuring that their stores are all the time filled with the most obscure and newest clothes and music.

The depiction was absolute to those in the middle- to upper-class range connected with different culture. This was a quick move away from the previous politically charged counterculture group of the Beats. The hipster picture has been amazingly stable, although in latest years, earlier unconnected musical styles i.e. rap, heavy metal has been absorbed by hipsters. The physical circulation of hipsters has also been quite fixed. The most significant contributing issues to hipster centralization are fiscal standing, and, to a lesser level, socialization opportunities. Middle and upper class persons have a tendency to come together in major cities, and to some extent in suburbs. The party and rave scene also turn out to be in centralized locations, not to point out the simplicity of access to hipster items.

            If you get a chance to ask a hipster whether he or she is one, most certainly you will get a no for a response. This is the manner they operate, but if you meet a small group of hipsters, you will obtain a flurry of accusations and finger pointing that will in the long run disclose the whole group to be hipsters. There are numerous ways of identifying who is a hipster.

Looks can really differ with these individuals, but when they are in a group you can recognize some very noticeable themes. Tight jeans are mainly the observable giveaway but do not definitely identify or confirm a hipster. Check out for unreal era clothing or t-shirts that have necks extended outwards. Leggings can also be a dead giveaway as are specs with totally no prescription. A tattoo is also a sign. Everything ethnic will automatically bar an individual from being among the hipster subculture. Something typical from childhood, like cartoon characters or video games, is almost definite to grace the skin of these hipsters. Beards, by tradition the hair on the face of blue collar men, will certainly flush out a hipster if they work in an inspired location. A retro haircut on a female hipster will be a positive recognition.

Occasionally, one will see hipsters on a fixed gear bicycle. These stylish bikes are certainly a contradiction on two wheels. They are bikes that have peddles set to the wheels and have no brakes so that the only technique to halt is to peddle slower or maintain a slow speed. This makes it very much harder to ride than a normal bike. Hipsters, continuous slaves to style, admire the fixie as a distinctive vehicle that rebels against the ordinary ones. Whereas not all hipsters ride a set gear bicycle, all set gear bicycles are owned by hipsters. That is a, cold hard, reality.

The hipster subculture is mainly influenced and wired by scientific advances; however, the culture adores anything vintage. Hipsters socially network and blog a great amount of their lives for the whole world to see, because in the heart of each one of them, with their strange tattoos, and confusing clothes is an unknown attention seeker. Facebook profiles and blogs are not ignored, and nearly every image uploaded are carefully analyzed and studied by people who have taken hold of this kind of cool and turnaround and resell it to the hipster subculture who inspired them.

This nasty sequence of consumerism and innovation has resulted to an increased amount of ordinary folk to be swept away by the blurring lines of the once exceptional and absolutely independent hipster. The final challenge will certainly occur something cool for being outside of the ordinary will finally become the mainstream.

Hipsters take ideas that they are demanding, arrogant and sometimes really straight in their thoughts.  Hipsters hang around urban areas where there are thousands of people going about their day.  Hipsters also normally stroll around by themselves, or connecting and communicating with individuals who share same appearance, thus a majority of community associates hipsters with a negative stereotype. People need to realize that not every individual who is considered a hipster corresponds with the normally negative beliefs that are linked to the hipster subculture.

According to Cartwright and Sturken’s interpretation the practices of looking, they specify on how the perception of looking versus seeing immediately relates to beliefs. As they focus the perception of looking versus seeing with visual images, people should find it is helpful and interesting to apply the perception with the hipster subculture. When people look at a hipster, they see an untidy, angry, ragged individual, and it is no shock that people instantly put their guard up. On the other hand, instead of just looking at a hipster and coming up with generalizations, it is significant to see into a hipster lifestyle while taking of what a hipster’s culture and life involves. Seeing into a hipster individual is seeing a lively individual with differing experiences, point of view, expectations and values. Hipsters can also be branded as an offset subculture because they decline normal consumerism and decline following the custom ways of life in the present culture.

Hipsters frequently hang about away from gas consuming vehicles and on normal are politically and environmentally alert of what is going on in the world today. They are particularly strong contributors in the latest “green” era since they support others to adjust their unhealthy habits that harmfully affect the world and join environmentally friendly practices.

Granfield (2011), states that hipsters feel that they are individually associated to the “be green” fashion since their practices and ideas of being green started long before culture caught up with the green trend.  In addition, according to Gunster (2004) this marks Horkheimer and Adorno study well-known as the practice of pseudo-individualization. This results to a community to have a sense of individuality for a precise experience or subject, but essentially they are one with the multitude following the new fashions in the popular culture. Being green contributes to one of those fashions where hipsters consider being environmentally welcoming is to be put aside from the crowd by not sharing in distinctive culture that contains of constant consumerism. Though, the green fashion has become much commercialized and fashionable as the latest style within recognized culture in which a lot of people are even challenging each other on who can verify to be more concerned on conserving the environment. Many hipsters consider embracing their individuality by being an element of the green ad in the fashionable culture; they are, in fact, united with many others in the community whom are creating important adjustments in expectations of bettering the planet.

Hipster’s subculture is self-contradiction. With an obligation to individual creativity and counterculture line, it is ironical that outlet stores such as Urban Outfitters now mass manufacture the fashions one time exhibited in an effort to undermine the mainstream. This union of mainstream and hipster culture has produced a completely latest kind of pseudo-hipster, called scenester (Leland, 2005). They are no longer dedicated to beating generation and insignificance principles; thus, this division of the hipster subculture has no problem being linked with a label. Actually, they try to recognize with the genuine hipster subculture, but contribute nothing new. Hate of the hipster is ever-present. The age group that gave birth to the hipster subculture like a bastard child looks down on its creation for its arrogance and silliness.

Hipsters give one such difference. Their subculture is a material subculture frequently symbolized by styles or objects appropriated from past periods, meant to appear novel or ironic with modern application. Nevertheless, unlike earlier countercultures or subcultures that used group labels to reify community difference, hipsters defy being referred to as hipsters. They turn away from categorization and yet show clear in-group compliance through specific patterns of dress and style. The study of hipster subculture is further complex by the fame of their sub cultural fashion, building group boundaries extremely permeable and opportunities for imitation ripe and participation. Thus, group difference for hipsters has become an act of marketplace contest. These latest novel complexities and social structures that result from interconnectedness bring about the following questions: First, how are hipsters capable to continue a unified subculture whilst denying their identities and continuously undergoing internal changes?

Second, do new kinds of subculture exist and does their existence reveal bigger socioeconomic changes? Given the basis of sub cultural assumption that sub cultural rank is attained through acts of variance from a supposed dominant class, individuals with high hipster taste will be more probable to express separation, for instance, a need to stand out with their style or fashion, than individuals with a low hipster subculture taste. Given the fast dispersion and advancement of online communication technologies; websites, social networks and blogs tools serve as a way of sustaining group cohesion, in spite of the need for hipsters to differentiate and innovate themselves. Therefore, individuals with high hipster taste will be more probable   than people with a lower hipster taste to utilize websites and blogs to look for information about fashion.

The young people of today are changing their lifestyles as a result of information technology. Being an element of some kind of simply categorized sub-culture group has turned out to be increasingly mainstream, and the tougher that people attempt to be different and unique, the more they match a particular mould.

On each street, hipsters extend themselves out in tidy small groups, occupying bus shelters, rotating disc records at every chance, leaning on old graffiti brickwork, jamming on the ukuleles and dominating garage sales (Leland, 2005). It is evident that this is not just an American thing, it is a worldwide thing, and people from each and every major city in the world will keep complaining how hipsters are taking over. On only requires to Google it online to have a look at thousands of blogs that are keen to hipster subculture. For example, search the hipster clips on YouTube and a lot of comments are seen on the hipster way of life. They are simply identifiable and have a very exciting view of the world.

The social scene, Fashion, Social media, Technology, Retro music, DJ’s, Partying at the coolest spots, exercise and self employment, Pilates, Dugs, Organic foods, vintage, Yoga, underground, the 80’s and 90’s, Popular politics and the environment. In each of these areas of the hipster life, there are fascinating contradictions. For Example, take the hipsters political views. They like to consider themselves to be very environmental aware, and they are always talking about means and ways they can reduce their environmental path unless it infringes in any approach on their lifestyle (Kinzey, 2012). Hipsters will still drive their cars, leave empty alcohol bottles lying around, put recyclables in the wrong bin and smoke cigarettes. Again take the hipsters personal health. They will use up all week eating fit organic foods, doing Pilates, Yoga and exercising at the gym, then during the weekend they will spree drink and party all through the week, miss out meals, snort lines, eat fast foods, and barely sleep. In fact hipster subculture is a lifestyle of extremes.

Global exchange of goods and new media technologies has radically expanded chances for individuality signaling.  Earlier hidden or distant populations are currently seen by use of online search engines, and the American culture is being send all over the world reaching corners of the developing and developed nations. In spite of these important social changes, yet, recognizable patterns of individuality signaling persist. This growth raises questions of how subcultures and cultures are sustained in an ever-complex social landscape. Nowadays, there are ranges of subcultures whose identity is articulated through consumption (Leland, 2005). As earlier sub cultural theory, born out the Marxist traditions and the functionalist, acknowledged that exhibit of goods reify sub cultural grouping, these theories do not clarify some of present day subcultures. With the increasing interconnectedness, of people, and the rising expression of customs throughout the globe; commodities, signaling no longer occurs at the level of gender, race or class. Signaling now happens by use of online social networks. Online spaces attract new opportunities for signaling and supervision across social and geographic boundaries, resulting to the formation of groups that demoralize earlier theories of subcultures.

Lastly, hipsters, like times of bohemians before them, have commonly chosen to postpone marriage and family indefinitely (Granfield, 2011).  The outcome of this is more openness to sexual promiscuity, more sexual experimentation, and more of a leaning to question to customarily prescribed life-paths.  Further, this gives more time to hipsters to focus on themselves, their artistic projects, their interests, and to build up their longing for self-creation.  They will have a tendency to be better read and informed than the populace as a whole, will know more on ambiguous cultural artifacts (old music, art films, etc).  This latter trend can frequently pass to the use of cultural understanding as snobbery, to leave out others who are less ‘in the know’.  But is can as well lead to hipsters finding out inspired or creative music, books and film, works that allow for a re-conceptualization and reframing of the world outside the recommendation of commercial mass culture.   

According to Gelder (2007), some people believe that the hipster group is the product of an idle culture, a counterculture group passionate with aesthetics rather than ideology. A group with no base yields nothing of importance. Eventually, the hipster group is a societal black hole into which all individuality, meaning and innovation is gone. In order for the globe to progress, the hipster group must be restricted and its effects controlled. People should respond to the hipsters’ subculture like the contagion it is. The hipster can most possibly be restricted economically. The hipster way of life is an exercise of the first modification that builds negative social externalities, and, as a result, can be controlled.

The culture is often dismissed as an image thing by some individuals, but the hipster culture as a whole is carrying out changes in the world, leading to feelings of resentment and insecurity in individuals who are no longer an item in the cultural ruling class. It is significant for people to get informed of the hipster subculture as it is there to stick.

Annotated Bibliography
Gelder, Ken. Subcultures: Cultural Histories and Social Practice. London: Routledge, 2007. Print.

This book brings out a cultural history of subcultures, covering a significant range of sub cultural forms and practices. Ken argues from the thought of a sub cultural geography; that subcultures reside in places in particular ways.

Leland, John. Hip, the History. New York: Harper Perennial, 2005. Print.

The history draws the links between Richard Hell and Walt Whitman, or Snoop Dogg and Raymond Chandler. It slinks among the hustlers, geeks, junkies, beats, beboppers, pimps, White Negroes, outlaws and other hipsters who hurtle the American experiment, and without whom we could all be paying attention to.

Granfield, Matt. Hipstermattic: One Man's Quest to Become the Ultimate Hipster. Sydney: Allen & Unwin, 2011. Internet resource.

This book talks about Matt’s journey to become an ultimate Hipster. How he got the black rimmed specs, he wears skinny jeans and how he got the fixed gear bike. His journey in becoming a hipster is not only funny but it also lightly mocks Hipsters subculture everywhere.

Wehr, Kevin. Hermes on Two Wheels: The Sociology of Bicycle Messengers. Lanham, Md: University Press of America, 2009. Print.

Through messengers’ job, they assist to maintain and reproduce the structures of the community while also constructing a rebellious, politicized, vibrant subculture that has come to symbolize the latest urban hipster, an image repeatedly under threat of co-optation.

Kinzey, Jake. The Sacred and the Profane: An Investigation of Hipsters. Winchester: Zero, 2012. Print.

The book seeks to answer questions such as; ‘why hipsters do not want to be called hipsters?’ and ‘why do the hipsters act like they are different when they are just like any other hipster?’

Weingarten, Marc. From Hipsters to Gonzo: How New Journalism Re-Wrote the World. Carlton North, Vic: Scribe Publications, 2005. Print.

Marc focuses from hipsters to Gonzo. He tells the interesting stories following a number of the classics of the genre such as Armies of the Night and Fear and loathing in Las Vegas. It demonstrates how the new journalism pressed reportage past its narrow limits and changed the mythical culture.

McCann, Paul. Race, Music, and National Identity: Images of Jazz in American Fiction, 1920-1960. Madison N.J: Fairleigh Dickinson University Press, 2008. Print.

DeBenedetti, Charles, and Charles Chatfield. An American Ordeal: The Antiwar Movement in the Vietnam Era. Syracuse, NY: Syracuse Univ. Press, 2008. Print.

Gunster, Shane. Capitalizing on Culture: Critical Theory for Cultural Studies. Toronto: University of Toronto Press, 2004. Print.

Read More

The Salem Witchcraft

Introduction
Salem could be considered one of the bigger Massachusetts Bay towns that people first settled in by the Englishmen in the year 1626. Though in the 1630s and with the obtainable land of the coastal family immediately diminished and the longing for bigger and improved farmland, a set of settlers to set up homesteads to the west side of Salem. This region later became Salem village, and by the 1660s incorporated an extensive collection of broadly scattered farms.

Discussion
The Salem witchcraft was one of the most disreputable things of colonial American history which outburst in 1692. In the 16th and 17th century a significant number of people strongly believed in an evil paranormal power. They also believed that some individuals were ‘fifth columnists’ who connected with the evil power. The notion that your apparently usual neighbor was a defector in secret working for the foe was extremely terrifying. Belief in witchcraft was on the way out in the late 17th century, and in England, the final death sentence for witchcraft was in 1684. In America witch trials were rare. Many people in Salem lived in fear as they were afraid of accusations to be witches. They were extremely cautious of what they did or said.

            In Hartford Connecticut, an execution of 3 people happened in 1963. From there on there were no more executions for a quarter of a century. Later on a woman from Boston by the name Mary Glover as a warning to Salem was then executed for allegations made on her for causing 4 kids to be possessed; It was then that a man named Cottosn Mather was involved in the case and later on published a book on it. He was assured of the realism of witchcraft and possessions at Salem. Mather engaged to the events that occurred at Salem he became a church minister and held meetings at the village of Salem.

Villagers who yearned for total church participation and membership in spiritual union at the Lord’s Table will in turn be required to travel many kilometers to the church located at the village of Salem. Though the villagers were excluded from payment of taxes of Salem church, for all other reasons, political and taxing were legally an element of Salem town. The village Salem was later on changed to Danvers after the witch mania had begun not knowing that it would afterwards spread to other communities. In the 1960s, the village of Salem had a population of about 600.at the time most of its citizens wanted to be separate from the village compared to the ones that did not want the latter. This then lead to some violent discrepancies between the two.

The witchcraft outbreak that seemed at first as only localized would further spread fast and by the end of 1692 may people from far communities as far as Salem, Beverly Marblehead, reading, Billerica, Charlestown, Topsfield, Gloucester, and Malden would soon be accused by different ‘afflicted persons’ by the use of witchcraft on them. By the end of 1692, more than 150 people had been tested and sent to jail. Women and men, influential also rich as well as hapless and poor were entangled in frightening legal argument. A number of 50 falsely confessed being witches made a deal with Satan to destruct the people of the town in exchange for favors and remarkable powers.

            In January 1962, the witch hunt begun in Salem, and lead to deaths of more than 20 people. Normally in most parts of Europe, the witches were burned at the stake, but in the north of America and England colonies, the punishment was by hanging. In total 19 people were condemned to death by hanging and an 80 year old man pressed to death.  The old man was allegedly accused of being one of witches and had to either plead guilty or not before any trials could even take place. The man strongly refused to plead to any charges laid upon him.  Four more people died in prison awaiting their trials. An 80 year old man was heaped heavy weights on him to try and get him to talk, but it was all in vain till his last dying breath. He died from torture.

The witch mania then started when two little lads 11 year old Abigail Williams and her cousin Betty Parris who was 9 years tried fortune telling. The two were staying with reverend Samuel Parris who was Betty’s father. During the winter holidays, the two girls and their friends dabbled with fortune telling by means of breaking raw eggs into a glass by trying to interpret shapes formed beneath. Reverend Parris family owned a slave called tituba. The name tituba meant a black slave, and she was Arawak Indian. Though the meaning of her name had no liable evidence to back up that she was indeed black. She was actually native American and believed that she may have been there when the fortune telling was taking place. She suggested having told the girls tales about witchcraft and in turn influenced them.

In January 20th 1692, Doctor William Griggs was called due to the kids having strange fits but the doctor could not enlighten the family on what was happening to them. He is claimed to have started a series of events by claiming the kids were bewitched. Soon after other girls by the names Sarah Churchill aged 20 years, 19 year old mercy Lewis, Elizabeth Hubbard aged 17 years, Elizabeth booth and Susan Sheldon aged 18 years, 16 year old Mary Walcott, and last but not least 20 year old Mary warren begun to have the same behaviors.  Some cases of young girls having strange fits were seen in parts of England, and accusations flew everywhere, but it could not be compared to the utter scale of accusations in Salem.

A woman named Mary Sibley convinced Tituba and her husband john to bake a ‘witch cake’ on February 25th. Apparently the cake was baked from the contents of rye and urine of the two original girls, Abigail Williams and her cousin Betty Parris. During those days, it was believed that if one assumed a person was bewitched they could bake a witch cake and then feed it to the dogs. If the dog, in turn, behaved like the afflicted person, it was seen as evidence that it was indeed witchcraft that was taking place. In this case, the witch cake was given to one of the dogs, and it later on had the same behaviors as the afflicted girls, and that was seen as a symbol that witchcraft was indeed liable.

The girls then pointed out those that were responsible. The blame was laid on three women namely Sarah Osborne, Tituba the slave and Sarah Good and most importantly all of them had low status. If the girls had blamed esteemed members of the society, they may not have been believed. Sarah Good was poor and begged for food; Tituba was looked down upon with her to be a mere slave; and Sarah Osborne was not one of the church goers, for she had not attended in over a year.

The three women were then arrested on the 29th of February 1692 and were examined by Judge John Hawthorne and Judge Jonathan Corwin on March 1st. Miss Good and Miss Osborne denied the charges, but Tituba confessed. Conceivably she felt that if she denied the accusations she would not be believed, after all she was only a slave. Tituba may have also prayed that if she confesses she would be spared. If so she was indeed right. She was sentenced to prison for a while, but no execution followed. When the witch agitation was over Tituba withdrew her confession.

The most dreadful aspects of the witch madness were that if one happened to be accused and confessed their lives would be spared. Nonetheless if, they happened to deny the accusations one was convicted and hanged. In addition if one expressed skepticism concerning the witch trials one was at the time putting themselves in danger since they might be accused of being a witch. Otherwise, the two other women Miss Osborn and Miss Good continued to deny participation in the witchcraft. Sarah Osborne later died in prison while awaiting trial on 10th may.

In the meantime, many people were arrested. To begin with Tituba stated that she had met a “tall man from Boston” in her confessions, which the authorities believed he must have been Satan. She claimed that she was forced to write a book, which had other names written in it which assured the authorities that there must be other witches in the village of Salem apart from those that were initially arrested. Furthermore, Ann Putnam accused a woman named Martha Corey of being a witch in mid-march together with an old woman named Rebecca nurse. Soon many people were arrested on May 27th 1692 and the governor sir William Phips of 1651 to 1695 set up a unique court of terminal and oyer to act on them.

The English settler in the 17th century believed in the existence of the devil and likelihood of witchcraft affecting his day to day life. Witches were mostly thought of as humans and typically women who had accepted to serve the devil. They helped in the destruction of the Christian community and in turn would attain favors and some surprising powers from Satan. In the early 15th century in Europe tens of thousands of the witches were literally put to death once they had been exposed. Witchcraft was believed to be a heresy against the church. One of the heretic’s punishments was done by being burnt at the stake. England had run away from the impact of the continental style of witch hunt that was used. All this was not till the mid 16th century in England that the crime against witchcraft was punishable only by death. Starting then till the end of seventeen century expected 1000 English witches would in turn be found outside hanging.

Conclusion
The witch trials and death sentences which happened were much fueled by politics, economics, family feuds, religion and the fears of the people. The witch trials in Salem were of much significance to the history of America because it demonstrated the wide social formation of the New England which shaped the means of American politics and law.

In 1702, the of Massachusetts turned over the convictions for witchcraft in Salem, and in the year 1711 they allowed reimbursement to the families of the victims bringing the whole remorseful episode to the ending. By the beginning, of the 18th century ideas in witches eventually died out. Finally, a commemoration was held to those who were erroneously executed at Salem.

Read More