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¡Internet para Todos!
Muchos jóvenes que necesitan Internet para hacer sus tareas no tienen este servicio en sus hogares ya que no lo pueden pagar. En Estados Unidos hay 80 millones de personas que no tienen suficientes recursos económicos para pagar el servicio de Internet en casa. Esta situación afecta particularmente a familias Latinas de bajos recursos, a ancianos, a quienes no hablan Ingles y a personas incapacitas.
¡Tenemos que exigir Internet para Todos!
El acceso al Internet en los hogares debería ser más fácil y accesible. Pidámosle a la Comisión Federal de Comunicaciones (FCC) que la expansión del programa Internet Essentials (Internet Básico) sea un requisito en la consolidación de Comcast y Time Warner. Esto dará acceso al Internet para todos.
¡El momento de exigir Internet accesible para todos los hogares es ahora!
Favor de añadir su nombre a esta petición: http://ow.ly/EmPKR
Para mas información vaya a la página Internet for All Now en español http://www.internetforallnow.org/en_espanol
“Latino” Preferred in California
By Mari D. González
The term Latino/a is preferred in California because it is associated with a sense of self-power, “for more educated Californians, ‘Latino’ is the new Chicano in that it evokes their indigenous roots, a shared history of struggle and the colonization of the people in Latin American countries.” Alcoff, L. M. (2005). Latino vs. Hispanic: The politics of ethnic names. Philosophy & Social Criticism, 31(4), 395-407.
Cross Cultural Marketing and Communications Association (CCMCA)
-The CCMCA Promises to Mainstream Us All-
Map of the United States of America showing the largest minority group by color in each state. (Photo credit: Wikipedia)
By Mari D. González
I am pleased to learn that there is a newly formed national professional organization that addresses cross-cultural understanding in marketing –The Cross Cultural Marketing and Communications Association (CCMCA). This organization will facilitate and expand a much-needed cross-cultural perspective in the U.S. Thus, the idea that there is a dominant culture to which everyone should adhere is beginning to lose popularity. This acknowledgment informs us that the exponential growth of U.S. micro cultures, or so- called minority groups, can no longer be ignored.
In the last few decades, the conversation on ethnic marketing has paid a lot of attention to Hispanics. At the beginning of 2013, driven by census results in population growth of Asians, African-Americans, and Latinos and by a larger display of political power from those emerging groups, we began to hear less about Hispanic marketing and more about multicultural marketing.
Nevertheless, the term multicultural had already lost its distinctive meaning because it has been overused. “Multicultural” became the kind of I-feel-good-using-it-but-do-not-know-what-it-really-means expression. It lost meaning because many people used it thoughtlessly. Most people do not dare to learn about the culturally different unless they live in Oakland, CA, where there is greater diversity and they are likelier to make friends with people of other ethnicities.
On the other hand, cross-cultural, which means looking at similarities and differences, places social groups on a level playing field. Cross-cultural communication promises to see groups without any hierarchy, to cross over and even get closer to another cultural group. In cross-cultural communication, we learn by looking at how these cultural groups see themselves as opposed to how they have been perceived by the macro or dominant culture, which in this case, would be considered top-cultural instead of cross-cultural.
As a professional interculturalist who has done cross-cultural analysis in marketing, I could not be more delighted that a nation-wide professional marketing organization now exists and has the potential to address domestic, as opposed to international, issues related to culture in marketing and communications. This is an internal, inside the country, analysis of the relevance that the many ethnicities and social groups have in this country instead of, for instance, looking at the Chinese or the European markets.
Part-time Anthropologist
English: Art House Hall University Center South in Ciudad Guzman, Jalisco, Mexico Español: Pasillo de Casa del Arte del Centro Universitario del Sur en Ciudad Guzmán, Jalisco, México (Photo credit: Wikipedia)
By Mari D. González
In the December 2009 edition, a writer for The Economist said, “Every foreigner of inquiring mind becomes a part-time anthropologist.” That statement describes me personally and professionally.
I moved to the U.S. in the 90’s. Having completed a B.A. at eighteen, I wanted to explore the world—specifically to learn about people and their culture or their “programming” as Geert Hofstede calls it. My first job in the U.S. was bilingual health educator. At that time, my passion for learning and breaching cultural gaps was greater than my actual English-Spanish bilingual skills.
At fourteen in Mexico, I had moved from my inland hometown to the coast to study. Although it was within the same state, the cultural differences were vast. That was my first intercultural experience. In Ciudád Guzman, my new home, I was called güerita or blonde. As you can see in the picture, my hair is not blonde nor have I ever dyed it, but that was a contextual distinction in a place were most people were darker-skinned than I. Color aside, I wanted to fit in this new place and did not want to be seen as “different.” There were several instances when I would get preferential treatment, which I did not enjoy, such as people getting up from their chairs to let me sit.
I was seen as an outsider and treated like one. I had more privileges because I was perceived as belonging to a higher color-based hierarchy. That’s the type of cultural programming or enculturation that is characteristic of many societies. I found the distinct treatment fascinating, not because of the benefits I got, but because I did not believe I or anyone else deserved such treatment based on appearances. I knew it was a learned attitude that remained unquestioned, and that was my first cross-cultural analysis.
I am back to my writing on intercultural communication, a topic I love. Since my last blog post, I have completed my thesis research and earned a long-awaited Master of Arts degree in Intercultural Relations (MAIR); I am continuing to work on a paper that should be published soon; I have taken several courses in online communication and marketing and passed my written test for medical interpreting. I am happy to be able to write again.
Edited by Connie Cobb
Ethnifying Class Part III: A Socio-Cultural Perspective
By Mari D. González
How come Colombians and Iranians get upset when confused by Mexicans, at least the few I have come across. As a Mexican, I do not mind being identified as Colombian, Iranian, or any other ethnic group.
In general, people learn the “classifications of class” early in life as part of what becomes unconscious enculturative values. Most of us in the U.S., through enculturation -at home or school- or acculturation -dominant social values communicated by TV, school, or in the workplace, have learned the meaning of “ethnifying class,” or giving a particular nationality, color, or ethnicity a corresponding socioeconomic rank based on the dominant culture’s hierarchical perceptions.
Mexicans, aside from Canadians, are the only ones who cross just one border to get to the U.S. Thus, working-class families and farmers from Mexico can make it to the north less expensively than people from further south or further east.
Colombia and Iran mainly export citizens who are able to pay their way to the U.S. via “visas.” Most farmers and working-class people from those countries cannot afford to pay to cross many borders and they stay behind. In Mexico, however, the less financially-able are the ones who are more willing to risk everything “el todo por el todo” to go to the U.S.
In line with the dominant cultural stereotype, Mexicaness must equal lower class. Yet, when well-off Mexicans travel to the U.S. for business, shopping, or attending school as international students, their ethnicity is less of an issue.
Edited by Connie Cobb
Ethnifying Class Part I: Classifying Obsession
By Mari D. González
Our Legacy from Colonialism
Because our most forceful legacy from colonialism —color obsession— is widely represented in media and pop culture and supported during children’s enculturative years, our tendencies are rather simplistic. We wish we could accurately match someone’s ethnicity and/or skin color with a socioeconomic class.
The effort to classify what a person looks like, her skin color, her ethnicity and culture, and/or her country of origin as her socioeconomic status leads more than often to wrong assumptions, sad stories, and violent acts.
When one’s nationality or looks mismatches what the perceiver expects in her character or behavior, a need for logical explanation never delays. The work of the “I” is to rely on our reasoning when our old-held perceptions are challenged. Yet, verbally expressed inaccurate and overstated generalizations are always obvious to the receiver but usually dismissed by the messenger.
“But, you don’t look Mexican”
Phrases such as, “But, you don’t look Mexican” informs us where the speaker comes from —a solid and steadily held ignorance. That comfortable internal bubble gets burst as the messenger desires to be, but is not, asserted. His wish-it-was-iron-made fizz is held. He does not have to look inside to begin to accept that he does also carry that human-shared misery of pain.
Or, perhaps, he had wished that I wished to separate myself from my group of reference as much as he can comfortably separate himself from what he sees as “other.” And this other in his eyes is usually darker, indigenous-looking, lives on the other side of the tracks, has not appropriately learned the common fake politeness, was conditioned to obey, follows orders, rarely confronts authority, has less social status and in turn less political power.
According to those narrow “ethnicity-equals-class” standards, I must not, could not, and should not be Mexican. A fine gentleman, with the experience of being “of color,” told me once, “It is because according to them, you are too intelligent and good looking to be Mexican.”
I rather think that it is my lighter skin and middle-class demeanor what makes commentators like him feel unthreatened and almost sure that I want to climb their socially-imposed hierarchical ladder at the expense of my self-perceived identity and of the connection with the people I relate to culturally, historically, and ethnically.
IXMATI 