Category Archives: ethnocentrism

Can You Understand a Whole Generation?

  • tags: toblog, generations, pop sociology, GenX, Generation X, Generation Y, popular culture, ethnocentrism, pushing buttons, curmudgeons, millennials

    Some efficient ways to gain insight into a group of human beings (say, a "generation"):

    • Engage in dialogue with some of its members.
    • Undertake participant-observation in the group.
    • Study what has already been written or said about the group.
    • Attempt to "walk a mile in their shoes."
    • Do open-ended interviews with members of other groups who may interact with members of that group.
    • Do surveys with a representative sample from that group and from other groups about the target group’s behaviour and perception by both insiders and outsiders.

    Some inefficient ways to gain insight into a group of human beings (say, a "generation"):

    • Use some arbitrary set of criteria (say, birth year, skin colour, or haircut), lump together people who may not share a common identity and make generalizing statements about them.
    • Openly target individual members of the group for ridicule.
    • Position yourself as a member of a better group (the judgemental side of ethnocentrism).
    • Use as many negative epithets as possible while describing members of that group.
    • Use references from your group’s "popular culture" to provide supporting evidence about your group’s superiority.
    • Call for a war against that group.

– post by enkerli

Manufacturing Taste

In a comment to my rant on naysaying, Carl Dyke posted the following link (to a Josh Ellis piece from 2003):

Mindjack – Taste Tribes

The piece itself is rather unremarkable. Although, it does contain comments about a few things which became important topics in the meantime such as recommendation systems and the importance of music listeners for individual artists. I’m not too concerned about the piece and I realize it’s “nothing new.” It mostly made me think about a number of things about which I’ve been meaning to blog.

I could react to the use of the term “tribe.” And there are obvious things to say in terms of social groups (family resemblance, community of experience, community of practice, communitas, homogamy, in-group knowledge, social network analysis, etc.).

But I guess my take is at the same time more personal and more cultural.

Contrary to what my Facebook profile may lead some people to believe, I am not a fan of anything or anyone. I’m not saying that I don’t like things or people. I do. In fact, I pretty much like everyone. But fandom isn’t my thing. Neither is fanboyism. So I don’t relate so well to Ellis’s description of networks based on appreciation of a band. Sure, in the past, I’ve participated in similar groups, such as online discussions about one of my favorite tv shows (which still has a fairly active online fanbase). And I did join several Facebook groups about things or people I like. But my personal attitude makes me react rather negatively to fanclubs and the kind of “taste-based community” Ellis so regrettably called “taste tribes.”

Nobody’s fault but my own. I just feel these groups tend to be too restrictive, too inward-looking and, well, too opinion-based.

I’m too much of a social butterfly to spend much time in any one of these groups. My engagement to a group of people can run deeply and my allegiance and faithfulness are sometimes rather strong. But I don’t like to restrict myself to certain groups.

Maybe I’m an “alpha socialiser” after all.

The cultural dimension also seems quite important to me, but it’s harder to explain without giving off the wrong signals. Not only do I react to what I perceive to be abuses of “pop culture references” (in part because I find them exclusionary), but I perceive a kind of culturally significant attachment to individual “cultural items” (“media,” as Ellis seems to call them) in “English-speaking North American popular culture.” I’m not saying that this tendency doesn’t exist in any other context. In fact, it’s likely a dimension of any “popular culture.” But this tendency is quite foreign to me. The fact that I conceive of myself as an outside observer to popular culture makes me associate the tendency with the common habits shared by a group I’m not a member of.

I’m sure I’ll post again about this. But my guess is that somewhat shorter blog entries encourage more discussion. Given the increasing number of comments I’m getting, it might be cool to tap my readership’s insight a bit more. One thing I’ve often noticed is that my more knee-jerk posts are often more effective.

So here goes.

Ethnocentrism and Toponymy (Draft Notes)

This one is more of a rant. At least, it’s about a pet peeve. But I don’t think I’ll flesh it out unless I feel really motivated.

Basically, I wish people used more precise terms to designate different parts of the world and I can’t help but feel that there’s some ethnocentrism involved in the placenames used by many people including (or especially) journalists.

It’s really not about political correctness. It’s about accuracy, precision, clarity.

Terms I tend to like:

  • West Asia
  • Southwest Asia
  • Central Asia
  • Eurasia
  • North Asia
  • East Asia
  • South Asia
  • Southeast Asia
  • North Africa
  • West Africa
  • Central Africa
  • East Africa
  • Southern Africa
  • Northeastern Africa
  • Northwestern North America
  • Northeastern North America
  • Northeastern United States
  • Southeastern United States
  • Southwestern United States
  • Continental United States
  • Continental Europe
  • Southeastern Europe
  • South America

Term use I find just a bit tricky but still fit, for mostly historical reasons. I just wish they were more precise.

  • Americas
  • Europe
  • Central Europe
  • Eastern Europe
  • Western Europe
  • Northern Europe
  • Southern Europe
  • Scandinavia
  • Baltic
  • Balkans
  • New England
  • North America
  • Sub-Saharan Africa
  • MidWest
  • The North
  • The South
  • Central America
  • Caribbean
  • Antilles
  • Oceania

I also get slightly annoyed at the reliance on country names, especially in mainstream media, but I do understand why they seem so important to journalists and news-guzzlers.

Terms which rapidly get problematic:

  • “America” (Is it the continent, the “United States of,” or the very concept of the “New World?”)
  • Bible Belt
  • Sunbelt
  • Rust Belt
  • Middle America
  • Orient
  • Occident
  • The West
  • Black Africa («Afrique Noire»)
  • Latin America
  • Levant
  • Far East
  • Near East
  • Middle East

Of course, “Middle East” is the one I find most problematic. Not only has its meaning shifted over the years but it’s one of those terms which hides more than it reveals. Oh, sure, I enjoy ambiguity. But I like ambiguity when it’s purposeful, obvious. Honest. The type of ambiguity afforded “Middle East” is more than Orientalism. It’s halfhearted neo-colonialism.

Ah, well.

Lydon at His Best

By definition, my reaction is subjective. So it might just be the fact that it’s a sunny day or that Life Is Good®, as my water bottle and diner mug say.

Yet there’s something about the April 17 episode of the Radio Open Source (ROS) podcast with Christopher Lydon which works for me.

Maybe I was just charmed by the introduction as it played with my expectations. But there’s clearly more to my enthusiasm for Lydon’s interviewing style in that specific episode than the mere enjoyment of being fooled. My initial excitement abated a bit as the show progressed and Lydon went back to his I-show mode (which I mentioned before and warned students about). This decrease in excitement strengthens my notion that Lydon was, surprisingly enough, letting participants speak in earlier portions of the show.

In fact, Lydon did something he rarely does, during the first part of this episode: he proposed a topic and let one of his guests respond without even asking a question. Sometimes, Lydon will string together a long series of questions to which the interviewee cannot really respond. In the way I was enculturated, these strings of questions are markers of close-mindedness so I have a hard time understanding why Lydon would produce them.

In fact, I would seriously like to do some conversation analysis of Lydon’s interviewing style. For instance, how long (in seconds) are his questions as compared to his guests’ comments? Is there a difference when the guest is perceived to have a higher status, in which case Lydon might go into “deference mode?” Is my perception accurate, that Lydon speaks differently to women and men? (In my observations, ROS seems to mostly have women as guests when gender is admittedly the focus.) Are there cues in Lydon’s speech patterns which reveal what he might be thinking about his guests? Is Lydon typical of “Old Media” radio shows even though he entered the “Web 2.0 landscape” with ROS?
What ticked me off, originally, was Lydon’s tendency to cut his guests in a very cavalier manner and his habit of emphasising distinctions based on perceived prestige. These issues are less problematic to me during some shows, but they still do tick me off fairly frequently. Lydon’s respect, contrary to mine, seems quite selective.

Why do I care so much about Lydon’s style, you ask? Why do I ever listen to the show if it makes me react so strongly? A number of reasons.

Radio Open Source is one of the first few podcasts to which I subscribed when iTunes began podcast support. Although I’ve unsubscribed to many other podcasts, this is a podcast which became part of my habits. I know several people who watch shows they don’t like so that they can complain about it. It might be the case for my listening to Open Source. Although, I would really prefer it if I were not to complain (I hate myself every time I do). My “problem” is that ROS often has insightful guests, frequently tackles fascinating issues, and represents the cultural specificity of a small segment of U.S. society with which I happen to relate on a fairly regular basis. In fact, ROS often provokes thoughts in me which lead to my own insight about U.S. society specifically or, on occasion, about post-industrial societies in general. And the often insightful blog comments, gatekept by the very thoughtful “blogger in chief” Brendan Greeley, occasionally make their way into the program, which evokes a type of polyvocality that is rare in Old Media (but required in the “Web 2.0 movement”). (Unfortunately, Greeley is apparently leaving the show, on which occasion I might start listening to another Greeley show if it’s podcast.)

So I probably won’t stop listening to ROS for a while. Can’t avert my ear.

Why do I tease Lydon so much? Well, as we say in French, «qui aime bien, châtie bien» or “I keed because I like.” People from the United States, especially those who claim European-American ancestry and respond rather well to the Judeo-Christian liberal model, tend to avoid conflict at all cost. It might be the main reason why, though some members of the ROS staff have contacted me after reading some of my blog posts about the show, I get this feeling that my perspective on the show is falling on deaf ears. It’s not that they don’t want to hear criticisms and critiques of the show, it’s just that my voluntarily confrontational style might clash with their own styles. If anyone on the ROS staff reads this: sorry, nothing personal!

So, do I write those posts just to be mean? Not really. But I do like challenging preconceived notions about the skills of people in positions of power. In other words, I tease Christopher Lydon because I know he can handle it. He apparently has a fairly high status within “PRI culture” (which is possibly similar to the “BBC culture” described by Georgina Born). And, to be honest, he sounds self-assured enough (notice I didn’t say “cocky” or “arrogant”) to dismiss this type of nagging offhandedly.

So, Lydon is the journalist I enjoy teasing.

Hey, it is some people’s idea of fun!

Banality of Heroism

Wow! I’m speechless!

Open Source » Blog Archive » The Banality of Evil, Part II

Continue reading Banality of Heroism

Humanistic Sociocentrism

There must be a common term for this and it is certainly well-known. A kind of wishful thinking of the trailblazer type. A combination of utopianism, humanism, naïveté, forward-thinking, and ethnocentrism. You wish for society to change in a given way, you predict that society will eventually switch to that direction, you wait patiently for social changes to happen, and you eventually notice that you’re in the minority.

Been thinking about “dreamers” («rêveurs», in Amélie), artists, idealists, intellectuals, marginals, elites, trend-setters. May even consider myself part of that group, somehow. A tiny minority. Running the gamut from hyper-specialist to Renaissance-type polymath. Getting jobs in different sectors but mostly in fields such as business, academia, expressive culture, or diplomacy.

Using the pattern of “ethnocentrism,” sociocentrism as social limits on thinking. Not necessarily thinking your social class to be better than others. But failing to notice that members of other social groups (in this case, the majority groups) may not think along the same lines as you do.

It might be what prevents some people to become successful politicians. Social life might be better that way.

Islam and "Western Imagination"

[Update: I forgot to thank Djemaa Maazouzi for sending that link to a seminar mailing-list… So, thank you Djemaa! Sorry for the delay…]

Thinking about Lila Abu-Lughod‘s powerful Eurozine “Lettre” The Muslim Woman. The Power of Images and the Danger of Pity.

In the common Western imagination, the image of the veiled Muslim woman stands for oppression in the Muslim world. This makes it hard to think about the Muslim world without thinking about women, sets up an “us” and “them” relationship with Muslim women, and ignores the variety of ways of life practiced by women in different parts of the Muslim world. Anthropologist Lila Abu-Lughod emphasizes that veiling should not be confused with a lack of agency or even traditionalism. Western feminists who take it upon themselves to speak on behalf of oppressed Muslim women assume that individual desire and social convention are inherently at odds: something not borne out by the experience of Islamic society.

Though it uses veiling as a starting point, Abu-Lughod’s insightful piece reaches to several important issues of religious tolerance, global policy, cultural awareness, secularism, liberalism, and thoughtful respect and consideration for human beings. This piece is in fact so powerful and thoughtful that it seems irrelevant to add much to its content.

Let us wish that more people will grow their understanding of both Islam and “The West” through a careful reflection on those issues.

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Individualism, Freedom, and Food

A surprisingly superficial podcast episode on what could have been a very deep subject.

Open Source » Blog Archive » The End of Free Will?

start a conversation about manipulation, persuasion and freedom from choice

To summarize the main issue of that episode: is marketing and "upselling" by restaurant chains undermining the individual freedom to choose quality food? Apparently simple a question, but billed as much more than that.

Maybe they refrained from delving deeper into any of those issues because philosophical discussions, perhaps aesthetic ones especially, are off limits in "polite company" in U.S. media. Too bad.

Actually, I’m genuinely disappointed. Not necessarily because restaurant chains are very important an issue for me (in Montreal, they don’t seem to have the exact same type of impact and I love to cook). But because the show’s participants all came very close to saying very important things about individualism, food, and freedom. The first two are too rarely discussed, IMHO, and the third could have been the "hook" to discuss the other two.

Ah, well…

If you want to know more about my thoughts on this podcast episode, check out some of the tags below.

France and Higher Ed

[Yet another older draft…]

Choses Vues » Blog Archive » Higher education in France

(That link now leads to a paid article. Here’s another link to the article.) Perhaps typical of NYT pieces these days, this article is rather detailed without being edifying and somewhat provocative without being thought-provoking. It’s also very ethnocentric. Too bad, though, as the issue would merit a thorough analysis. Coming from French-speaking institutions outside of France and currently connected with academic institutions in the U.S., my personal perspective is quite different. Not that the issues with the French system are at all surprising to me. But comparison with the United States doesn’t really bring the issue forward. As Paul says, Scandinavian institutions could provide more interesting models. My experience in Switzerland and Quebec is also significantly different from what is described in the article. Not that any one of those post-secondary educational systems is perfect. They all have their strengths and weaknesses. But post-secondary education is not limited to France and the United States. In fact, France and the U.S. are isolated cases in today’s educational world. What might even be surprising to many people is that those two countries are often much more similar than different. For instance, the extremely high prestige afforded a precious few institutions is a striking feature of both educational systems (Grandes écoles, Ivy League…). It might exist in other places (say, England) but, at least, it’s not characteristic of universities in Quebec. In Canada generally, most academic institutions have much of the same status, despite attempts by MacLean’s to rank universities every year (à la Princeton Review). While the rankings have some effect, they are much less restrictive than what exists in either the U.S. or France. Also, faculty members across Canada get almost exactly the same salary for the same position, irrespective of their host institution. Disparities in salaries exist at many other levels but they usually don’t distinguish one institution from the rest. Will probably post a blog entry about this pretty soon.