othering, or culture hybridity, or transculturation (any one)

Name:
Instructor:
Course:
Date:
Transculturation
Increased globalization in the world has resulted into increased interactions between different communities of varying sociocultural backgrounds. Communities, therefore, are influencing each other’s cultural dimensions. Various scholars have proposed that such interactions have led to the complete assimilation of minority groups into the dominant culture while others have argued that dominant cultures only influence the minority groups into transforming their cultures into more adaptable models a process normally referred to as transculturation (Rodriquez 46). It is important to point out that transculturation means more in meaning that than the mere transition that may occur from one culture to another. The term is thus not just restricted to the acquisition of one culture (acculturation) or the loss of a culture previously in existence (deculturization).
Transculturation, therefore, does not only merge the concepts, but it also embodies ideas of the consequential creation of the resultant culture (neoculturation). Fernando Ortiz is credited with coining the term in his revolutionary work “Cuban Counterpoint” that focused on the description of the negotiations and clashes that various cultures experience in the process of encountering one another. Ortiz’s work is considerably instrumental in the development of present-day models used in the comprehension of cultural dynamics as far as assimilation, association, resistance and adjustments are concerned.

In assessing the views and experiences of Richard Rodriquez, in his article “On Becoming Chicano,” the text intends ideal approaches as far as transculturation concerned particularly in America.
Historical slavery, colonization and the aftermath of these and other asymmetrical power forces have had a significant impact in the manner different communities interact at present. Some communities are characterized by unique cultures, religions, languages and ethnic backgrounds. It is thus important to conduct in-depth assessments of the consequence of the patterns of interaction between the different communities. In America and other parts of the world, immigrants are often compelled to conform to the culture, language and other mannerisms that are synonymous with their new areas of settlement. Pressure arising from dominant cultures that is exerted at the points of interactions of the various communities (Contact zones according to Pratt) are usually intent on changing individuals from minority cultures to conform to the ways of the dominant culture. Through the eyes of Rodriquez, it is possible to witness the manner the dominant culture (American culture) influences him to abandon his (Mexican Culture) in his learning endeavors. He states that “The change came gradually but early. When I was beginning grade school.” The American society was compelling Rodriquez to abandon his Mexican mannerisms and conform to the contemporary American ways. He mentioned that “…I became a student; I was literally “remade.”
Nuns from his school came to his home and convinced his parents to communicate to him in English to speedily exclusively and fully have him integrated into his school learning environment (Rodriquez 46-8). His old ways were looked down upon. He mentions that his teachers did not consider his Mexican ways as “relevant.” Rodriquez is originally alienated dominant cultural pressures push him away from the culture he ethnically identifies with and to blend/ be accepted in the American society; he does away with all his old cultural ways. The move, however, pains him considerably in his later stages of life making him question his professional endeavors. Rodriquez is transformed by education to be over his cultural ways totally. He is referred to as a ‘pocho.’ (A Mexican individual who has Mexican pretentions). He is alien to those from his community as he can’t connect with them yet in the American society he is regarded as of Mexican origin. More troubling to him is the exiting of students from his ethnic background who see it as futile to turn out like him. To fully appreciate the argument brought forth by Rodriquez, consideration into his statement that to gain something he had to lose something. Rodriquez is so troubled by the vacuum arising from not being in touch with her past that he contemplated abandoning his academic biography to go and reconnect with his past, “reconcile my past and present.”
Cultures are significant in helping us have our identities. It thus follows that abandoning one’s culture and being assimilated into another culture is not ideal. While various scholars claim that such moves are useful in enhancing nationality and unity, the truth is that so as not the case because as nature will have it, we will always be different in one way or another. Embracing our differences and learning to live with our cultural diversities is the best way to coexist.
Mary Louise Pratt, for instance, borrows Ortiz’s model in detailing cultural transformation. In her essay “The Art of Contact Zone,” Pratt reveals that the meeting, grappling, and clashing of cultures usually take place in contexts that are characterized by considerable irregularity in power relations (one culture is dominant while the other one is not). It is these context spaces that are what she refers to as contact zones (Pratt 180). It is important to recognize the fact that Pratt clarifies that contact places should not be restricted to social places but rather include satiations had by individuals as they interact every day like school in Rodriquez case.
Pratt and Ortiz are considerably similar in their ideas. She is, however, unique since she explains dominant cultures selections in a context that is more modern. In doing so, she illustrates the manner Miami and Cuba have managed to preserve their culture but at the same time adapt to the dominant American culture. The result is the occurrence of an improvement in their conditions of living. In her view, Minority cultures carry on with their practices and at the same time strive to adapt to particular ways of life of the dominant culture so as to realize their benefits. In this, since Pratt shares Rodriquez ideology of not being fully assimilated into the dominant culture but rather adapting to it by borrowing a couple of its most useful aspects.
While Ortiz description of transculturation is a reflection of what majority of immigrant believe needs to be done so as to be true Americans (total sociocultural assimilation, Pratt is of a different opinion. Like Rodriquez, Pratt is convinced that that subordinate groups should only pick out selected aspects that are synonymous with the dominant culture and in so doing, effect improvements in their lives in a larger society with a more dominating culture (Fernando 35). The subordinate group later move on to affect the creation of a new culture. Ortiz, however, refers to the concept of transculturation as strive between cultures that complete absorption of the /integration of the minority or suppressed group into the dominant society.
Most countries are made up of diverse cultures as people of different ethnic groups and cultures interact. Progressively the minority cultural groups submit and become willing to assimilate into the larger, and dominant cultures. The implication that other cultures and languages of particular communities are insignificant and need to be done away with is demeaning and disrespectful to those cultures. Rich cultural backgrounds allow communities to freely express themselves in their forms of dressing, foods, language articulation, music, mannerisms, art and music (Aldama et al. 56). Preservation and appreciation of other cultures without the exertion of pressure that would lead to their elimination usually results in increased tolerance, understanding, and appreciation of social- cultural, religious and racial diversities in the societies. It is important to point out that the appreciation and willingness to learn from other cultures usually result in increased natural understanding that is considerably significant in promoting Pease and coexistence (Arroyo 134-36).
Pratt concludes that the collective role of the American society is to establish cross road sites in education as a contact zone. The inclusion of culturally diverse exercises like storytelling, allows the identification of attitudes, ideas, interests and histories of others thus encouraging collaborative works in transculturation. Such approaches eliminate retrogressive approaches like racism and other forms of discrimination that in most cases encourage conflicts and intolerance as both cultures clash for superiority. Young innocent individuals from minority groups are initially discriminated against, and this results in them losing their cultural heritage. In them strive to seek validation identification, acceptance, and association, they opt to dissociate themselves with their right background and cultures completely.

Works cited
Aldama, Arturo J., Chela Sandoval, and Peter J. García. Performing the US Latina and Latino Borderlands. Indiana University Press, 2012.
Arroyo, Jossianna. “Transculturation, Syncretism, and Hybridity.” Critical Terms in Caribbean and Latin American Thought. Palgrave Macmillan US, 2016. 133-144.
Fernando Ortiz. Cuban counterpoint, tobacco and sugar. Duke University Press, 1995.
Pratt, Mary L. “Arts of the contact zone.” Negotiating academic literacies: Teaching and learning across languages and cultures (1998): 171-185.
Rodriquez, Richard. “On Becoming a Chicano.” Saturday Review New York 1975.  2.10 (1975): 46-8.