Question
I have never been a fan of yoga, yet I gave it a fighting chance, partly because I felt it was my cultural duty to do so. Back in India, yoga is associated less with athleticism and more with spirituality and health. My grandmother was rendered almost entirely disabled due to a serious case of Parkinson’s, yet with the help of daily, soft yoga and regular meditation, she has begun to walk again with polished joints feeling as good as new. My grandfather, through repeated practice, claims to have come to clarity with his place under the gods and in the world, and at 80 years old still possesses the limbs and lungs of a much younger man.My mother taught me a variety of yoga poses that, with patience, could function in lieu of medicine: stretches to alleviate menstrual pain, postures that helped with digestion, and repetitive chants to build memory and increase focus. Whether they held true or were kid-tested, mother-approved placebos to build will in us both, it was ultimately yoga. It was the collection of asanas and pranayamas that my people had crafted and curated and concocted to promote health, harmony, and spirituality.So you can see, when this cultural discipline turned into a billion-dollar industry featuring yoga pants and perky butts, a function for absolving the guilt-laden consumption of eating too many slices of pizza, or being an extracurricular duty of the suburban white mother, I was slightly perplexed. Which is not to say that I have never gorged on ice cream with the promise of later engaging in power stretching in a room hot enough to shame Arizona summers. I have done yoga for tranquility as much as I’ve done it for a tight tummy. Although when I attend those classes, I find yoga syncing closer with white girls with Starbucks than it does with an ancient Indian practice. It’s the women in those classes who go home and take #cultured selfies with Bindis and want to go to India to “find themselves.” And I, for one, have had it with selective cultural adoption.I expressed this sentiment to my parents and to my surprise, they saw nothing wrong with people of other races cherry-picking parts of Indian culture. They lauded Jillian Michaels’ yoga series, embraced Selena Gomez’s and Iggy Azalea’s respective interweaving of Indian culture with western music, and admired Kendall Jenner for adorning a bindi at Coachella. To them, it was a sign of their culture gaining mainstream acceptance. To me, it was thievery and a selfish promotion tactic.What shift in mindset occurred in the span of one generation that placed me on a starkly different side of the spectrum from my parents?My parents emigrated from India to America in 1991, and had me two years later. I was born one culture, yet born in another one. From as long as I can remember, I have constantly been reminded of my other-ness. I was bullied so much for my school lunches that I often boycotted eating all together. Kids reduced me to my country’s worst stereotype -- being eternally stinky from eating curry -- and mercilessly mocked me for putting coconut oil in my hair, a typical home practice in India to maintain our thick hair.
I remember an Indian girl in my 4th grade class who hung out with the popular girls because she had the luxury of residing right next door to our grade’s queen bee. She quietly parted from her friends and came up to me while I was crying in the library. With a deceptive cool masking the inkling of solidarity in her tone, she told me: “Don’t worry. My mom puts oil on my hair too. Just make sure you do it during the weekend and wash it off before you come to school.” Looking back at that now, I realized us first-generation kids spend our most formative years trying to fit into a culture that demands assimilation while simultaneously barring us from it.Fast forward to my twenties and I can see the slightest hints of cultural shame still lingering within many of my friends. My Indian friends get visibly embarrassed when their music playlist “accidentally” shuffles to Hindi music; music which they all colloquially refer to as a “guilty pleasure.” They put time and sweat into practicing traditional dance styles like bharatnatyam and raas and garba but when asked to describe their activities to non-Indians, will just call it their “dance team.” We have all grown to accept and love our brownness, yet the relentless battle for assimilation has left so many bruises that instinctively provoke knee-jerk responses to ensure distance from our Otherness. We spent our whole lives trying to love our parents’ culture and accepting ourselves as the curry-eating, oil-scrubbing, naturally-tanned selves we are, but we never really did. And we thought nobody else really would either -- even those who share our background. For those of us who grew up in a Pakistani, Sri Lankan, Bangladeshi, or Nepali household, our struggles to fit in are vastly different in magnitude, but the solidarity exists. So that’s why we are upset when someone wakes up one day and decides to exploit our turbulent identities as a disposable fashion -- and by doing so be rewarded as a paragon of globalization and cultural acceptance. How dare they regard Indian fashion as effortlessly cool and chic while we make it look “fobby,” or a stubborn adherence to our culture that purports us to be “fresh off the boat.”How dare they have a crush when we spent our entire lives trying to love.Our parents, on the other hand, never came to this country for assimilation; they came here for survival. They knew from the onset they weren’t going to be accepted. They grew up embedded in a deep sense of cultural identity -- one that everyone around them shared. They always knew where they are from and they owned it, even when they arrived in America. Our parents grew up in a time where white people were inherently superior, and while it was commonplace for Indians to ditch their traditional clothing for jeans and t-shirts, white people were reluctant to do the same for them.Years later, our parents' generation is bursting with pride at the thought of all the customs they accepted being embraced by the mainstream -- whether it’s being exoticized or not. Our parents see the western infatuation with select parts of their otherwise deeply rich culture less as self-promotion and more as an acknowledgement; it is a cross-cultural equalization they could have never dreamed of.My generation of Indian-Americans is not really Indian, and not really American. Our endless journey to fit into the western mainstream while trying to retain our roots left us -- and continues to leave us -- in an eternal purgatory of identities; Americans getting to be fully American and a little bit of Indian -- whenever they please -- isn’t fair. Yet I know it isn’t right to outright ban non-Indians wearing Indian clothes because the intentions are never malicious -- plus I know my parents are happy to see them. But the beauty of culture lies in every single part of its intricate details, and hand-picking a favorite few while discarding the rest is taking for granted the best parts of that culture. At the end of the day, your bindi selfies will eventually disappear on social media’s news feeds, you’ll take your colorful sari off, and you can go back to being American whenever you want. But for my generation, we can never go home and remove our heritage, our culture, and our riddled identity struggle.Our parents definitely had their struggles, but they never compromised their cultural integrity. They proudly donned their saris and kurtas, brought their food in curry-stained tupperware to work without a care of what anyone else will think. They knew they were outsiders and were never trying to fit in in the first place. To them, selective adoption of Indian customs and fashion is a compliment, a recognition, and not a double standard of acceptance. And that’s why they’ll continue to bask in the appreciation we deem appropriation.
OVERVIEW: What Do Geographers Study When They Look at a Region's Culture?By Serm Murmson Cultural geography is a subfield of geography concerned with the relationship between people and the regions in which they live. This can include both a study of the effects of humans on a region of the Earth as well as the effects of the region on the humans who inhabit it. The cultural elements that a geographer studies are numerous. Cultural Diffusion One important aspect of culture that geographers must keep in mind is the process of cultural change and diffusion. Cultures are not the same throughout all time. They change across both long and short time spans. Sometimes these changes are brought about by physical proximity. Other times, these changes are brought about by significant world events or advances in technology. Regardless, part of the task of the cultural geographer is to note changes in culture through time. Language and Linguistic Flow Language is one of the defining properties of culture. It both shapes culture and is shaped by it. A cultural geographer may look at the linguistic patterns of a region to learn about the region's history and culture. For example, some dialects, accents and other linguistic elements may travel throughout a region and a span of time. In other cases, they may be confined to a specific place or time. For example, even though most of the inhabitants of the United States speak English, the English spoken in the American South differs from the English spoken in the North in both accent and some regional vocabulary. A cultural geographer may be interested in the regional distribution and flow of such linguistic differences.Religious Beliefs Religion is another important aspect of a region's culture. Cultural geographers may study the religions of a region to ascertain how the people of the region of interact with their surroundings. For example, in ancient Mesopotamia, one of the most powerful gods was Ea, who was associated with fertility and water. The distribution and relative popularity of religions around the world also give geographers a look at how customs and beliefs can travel throughout time and place.Architectural InsightsThe way in which people construct buildings in their regions gives cultural geographers a picture of how a group of people is tied to the land. For example, the variety of American Indian cultures constructed building types specific to their climates and landscapes. Furthermore, many modern metropolitan areas such as downtown Manhattan in New York are constructed on a strong layer of bedrock.Cuisine and AgricultureCuisine constitutes a significant aspect of culture. Additionally, it is partially defined by the agricultural resources of a region. Hence, cultural geographers may take a close look at a region's cuisine, which in turn gives them clues about a people's ties to their land. The cultural aspects of cuisine can, in turn, lend important insights into the economic makeup of a region; if a certain food or way of making food is popular outside of its native geographic region, that region may find some economic prosperity in exporting its goods or traditions.
Directions: Answer the following question as you read the article. 1:What CONNECTIONS can you make with the information? Make connections to key vocabulary in your answer.
2. What CHALLENGES your thinking in the article? Does anything raise a “red flag”?3. What are the KEY CONCEPTS or IDEAS in the article? Again, think like a geographer. 4. What has CHANGED in your thinking as a result of this article? 5. What QUESTIONS does this article raise for you? Think discussion questions
I remember an Indian girl in my 4th grade class who hung out with the popular girls because she had the luxury of residing right next door to our grade’s queen bee. She quietly parted from her friends and came up to me while I was crying in the library. With a deceptive cool masking the inkling of solidarity in her tone, she told me: “Don’t worry. My mom puts oil on my hair too. Just make sure you do it during the weekend and wash it off before you come to school.” Looking back at that now, I realized us first-generation kids spend our most formative years trying to fit into a culture that demands assimilation while simultaneously barring us from it.Fast forward to my twenties and I can see the slightest hints of cultural shame still lingering within many of my friends. My Indian friends get visibly embarrassed when their music playlist “accidentally” shuffles to Hindi music; music which they all colloquially refer to as a “guilty pleasure.” They put time and sweat into practicing traditional dance styles like bharatnatyam and raas and garba but when asked to describe their activities to non-Indians, will just call it their “dance team.” We have all grown to accept and love our brownness, yet the relentless battle for assimilation has left so many bruises that instinctively provoke knee-jerk responses to ensure distance from our Otherness. We spent our whole lives trying to love our parents’ culture and accepting ourselves as the curry-eating, oil-scrubbing, naturally-tanned selves we are, but we never really did. And we thought nobody else really would either -- even those who share our background. For those of us who grew up in a Pakistani, Sri Lankan, Bangladeshi, or Nepali household, our struggles to fit in are vastly different in magnitude, but the solidarity exists. So that’s why we are upset when someone wakes up one day and decides to exploit our turbulent identities as a disposable fashion -- and by doing so be rewarded as a paragon of globalization and cultural acceptance. How dare they regard Indian fashion as effortlessly cool and chic while we make it look “fobby,” or a stubborn adherence to our culture that purports us to be “fresh off the boat.”How dare they have a crush when we spent our entire lives trying to love.Our parents, on the other hand, never came to this country for assimilation; they came here for survival. They knew from the onset they weren’t going to be accepted. They grew up embedded in a deep sense of cultural identity -- one that everyone around them shared. They always knew where they are from and they owned it, even when they arrived in America. Our parents grew up in a time where white people were inherently superior, and while it was commonplace for Indians to ditch their traditional clothing for jeans and t-shirts, white people were reluctant to do the same for them.Years later, our parents' generation is bursting with pride at the thought of all the customs they accepted being embraced by the mainstream -- whether it’s being exoticized or not. Our parents see the western infatuation with select parts of their otherwise deeply rich culture less as self-promotion and more as an acknowledgement; it is a cross-cultural equalization they could have never dreamed of.My generation of Indian-Americans is not really Indian, and not really American. Our endless journey to fit into the western mainstream while trying to retain our roots left us -- and continues to leave us -- in an eternal purgatory of identities; Americans getting to be fully American and a little bit of Indian -- whenever they please -- isn’t fair. Yet I know it isn’t right to outright ban non-Indians wearing Indian clothes because the intentions are never malicious -- plus I know my parents are happy to see them. But the beauty of culture lies in every single part of its intricate details, and hand-picking a favorite few while discarding the rest is taking for granted the best parts of that culture. At the end of the day, your bindi selfies will eventually disappear on social media’s news feeds, you’ll take your colorful sari off, and you can go back to being American whenever you want. But for my generation, we can never go home and remove our heritage, our culture, and our riddled identity struggle.Our parents definitely had their struggles, but they never compromised their cultural integrity. They proudly donned their saris and kurtas, brought their food in curry-stained tupperware to work without a care of what anyone else will think. They knew they were outsiders and were never trying to fit in in the first place. To them, selective adoption of Indian customs and fashion is a compliment, a recognition, and not a double standard of acceptance. And that’s why they’ll continue to bask in the appreciation we deem appropriation.
OVERVIEW: What Do Geographers Study When They Look at a Region's Culture?By Serm Murmson Cultural geography is a subfield of geography concerned with the relationship between people and the regions in which they live. This can include both a study of the effects of humans on a region of the Earth as well as the effects of the region on the humans who inhabit it. The cultural elements that a geographer studies are numerous. Cultural Diffusion One important aspect of culture that geographers must keep in mind is the process of cultural change and diffusion. Cultures are not the same throughout all time. They change across both long and short time spans. Sometimes these changes are brought about by physical proximity. Other times, these changes are brought about by significant world events or advances in technology. Regardless, part of the task of the cultural geographer is to note changes in culture through time. Language and Linguistic Flow Language is one of the defining properties of culture. It both shapes culture and is shaped by it. A cultural geographer may look at the linguistic patterns of a region to learn about the region's history and culture. For example, some dialects, accents and other linguistic elements may travel throughout a region and a span of time. In other cases, they may be confined to a specific place or time. For example, even though most of the inhabitants of the United States speak English, the English spoken in the American South differs from the English spoken in the North in both accent and some regional vocabulary. A cultural geographer may be interested in the regional distribution and flow of such linguistic differences.Religious Beliefs Religion is another important aspect of a region's culture. Cultural geographers may study the religions of a region to ascertain how the people of the region of interact with their surroundings. For example, in ancient Mesopotamia, one of the most powerful gods was Ea, who was associated with fertility and water. The distribution and relative popularity of religions around the world also give geographers a look at how customs and beliefs can travel throughout time and place.Architectural InsightsThe way in which people construct buildings in their regions gives cultural geographers a picture of how a group of people is tied to the land. For example, the variety of American Indian cultures constructed building types specific to their climates and landscapes. Furthermore, many modern metropolitan areas such as downtown Manhattan in New York are constructed on a strong layer of bedrock.Cuisine and AgricultureCuisine constitutes a significant aspect of culture. Additionally, it is partially defined by the agricultural resources of a region. Hence, cultural geographers may take a close look at a region's cuisine, which in turn gives them clues about a people's ties to their land. The cultural aspects of cuisine can, in turn, lend important insights into the economic makeup of a region; if a certain food or way of making food is popular outside of its native geographic region, that region may find some economic prosperity in exporting its goods or traditions.
Directions: Answer the following question as you read the article. 1:What CONNECTIONS can you make with the information? Make connections to key vocabulary in your answer.
2. What CHALLENGES your thinking in the article? Does anything raise a “red flag”?3. What are the KEY CONCEPTS or IDEAS in the article? Again, think like a geographer. 4. What has CHANGED in your thinking as a result of this article? 5. What QUESTIONS does this article raise for you? Think discussion questions
Answers
Answer
can you make these question 1 sentence please?
Answer
I meant from the questions that you have answered
Answered by
GPT-4o mini
Certainly! Here's an analysis based on the specified directions:
### 1: What CONNECTIONS can you make with the information?
The article elegantly illustrates the cultural diffusion of yoga, which can be compared to the concept of *cultural imperialism* wherein dominant cultures adopt and often commercialize elements from marginalized cultures. This article indicates that yoga, rooted in Indian spirituality and health practices, has been transformed into a billion-dollar industry in the West, stripping it of its cultural significance. This shift is a prime example of how language (e.g., yoga terms), architecture (yoga studios), and cuisine influence identity and cultural practices. The idea of *cultural appropriation* is also present, where aspects of one culture are taken and integrated into another, usually without acknowledgment of their true significance or context.
### 2. What CHALLENGES your thinking in the article? Does anything raise a “red flag”?
The juxtaposition between the parents' acceptance of cultural appropriation and the author's disdain raises important questions about selective engagement with culture. The author’s mixed feelings challenge the idea that cross-cultural appreciation always fosters positive relationships between groups. It raises a “red flag” regarding the potential for commodification to trivialize deeply significant cultural practices. The concept of cultural exchange versus exploitation prompts critical reflection on who benefits from such exchanges and who is marginalized in the process.
### 3. What are the KEY CONCEPTS or IDEAS in the article?
Key concepts include:
- **Cultural Diffusion**: The way yoga practices have spread from India to the larger world scene, evolving into a mainstream fitness trend.
- **Cultural Appropriation vs. Cultural Appreciation**: The tension between adopting aspects of another culture for personal or commercial gain versus respectfully honoring the traditions and meanings behind those cultural elements.
- **Identity Struggle**: The exploration of the author's identity as a first-generation American with Indian heritage, showcasing the challenges of balancing dual cultural identities.
- **Cultural Integrity**: The contrasting perspectives of older generations who view selective adoption as recognition versus younger generations who see it as trivialization.
### 4. What has CHANGED in your thinking as a result of this article?
The article has shifted my perspective by demonstrating that cultural exchange is complex and multifaceted. It raises awareness about how cultural practices are often stripped of their original meanings when commodified. Consequently, I now understand better the emotional weight that cultural practices carry for individuals with ties to those traditions, especially in the context of their identities. This complexity prompts consideration of how to engage with other cultures respectfully and meaningfully.
### 5. What QUESTIONS does this article raise for you? Think discussion questions.
- How can we distinguish between beneficial cultural exchange and harmful appropriation?
- In what ways can individuals honor the origins of cultural practices they adopt?
- How do identity struggles differ among various immigrant communities, and what implications does that have for cross-cultural interactions?
- What role does social media play in the commodification and popularity of cultural practices?
- How do we ensure that cultural elements used in commercial contexts acknowledge their origins and cultural significance?
These questions encourage a deeper understanding of cultural interactions and the responsibilities that come with engaging in cultural practices from different societies.
### 1: What CONNECTIONS can you make with the information?
The article elegantly illustrates the cultural diffusion of yoga, which can be compared to the concept of *cultural imperialism* wherein dominant cultures adopt and often commercialize elements from marginalized cultures. This article indicates that yoga, rooted in Indian spirituality and health practices, has been transformed into a billion-dollar industry in the West, stripping it of its cultural significance. This shift is a prime example of how language (e.g., yoga terms), architecture (yoga studios), and cuisine influence identity and cultural practices. The idea of *cultural appropriation* is also present, where aspects of one culture are taken and integrated into another, usually without acknowledgment of their true significance or context.
### 2. What CHALLENGES your thinking in the article? Does anything raise a “red flag”?
The juxtaposition between the parents' acceptance of cultural appropriation and the author's disdain raises important questions about selective engagement with culture. The author’s mixed feelings challenge the idea that cross-cultural appreciation always fosters positive relationships between groups. It raises a “red flag” regarding the potential for commodification to trivialize deeply significant cultural practices. The concept of cultural exchange versus exploitation prompts critical reflection on who benefits from such exchanges and who is marginalized in the process.
### 3. What are the KEY CONCEPTS or IDEAS in the article?
Key concepts include:
- **Cultural Diffusion**: The way yoga practices have spread from India to the larger world scene, evolving into a mainstream fitness trend.
- **Cultural Appropriation vs. Cultural Appreciation**: The tension between adopting aspects of another culture for personal or commercial gain versus respectfully honoring the traditions and meanings behind those cultural elements.
- **Identity Struggle**: The exploration of the author's identity as a first-generation American with Indian heritage, showcasing the challenges of balancing dual cultural identities.
- **Cultural Integrity**: The contrasting perspectives of older generations who view selective adoption as recognition versus younger generations who see it as trivialization.
### 4. What has CHANGED in your thinking as a result of this article?
The article has shifted my perspective by demonstrating that cultural exchange is complex and multifaceted. It raises awareness about how cultural practices are often stripped of their original meanings when commodified. Consequently, I now understand better the emotional weight that cultural practices carry for individuals with ties to those traditions, especially in the context of their identities. This complexity prompts consideration of how to engage with other cultures respectfully and meaningfully.
### 5. What QUESTIONS does this article raise for you? Think discussion questions.
- How can we distinguish between beneficial cultural exchange and harmful appropriation?
- In what ways can individuals honor the origins of cultural practices they adopt?
- How do identity struggles differ among various immigrant communities, and what implications does that have for cross-cultural interactions?
- What role does social media play in the commodification and popularity of cultural practices?
- How do we ensure that cultural elements used in commercial contexts acknowledge their origins and cultural significance?
These questions encourage a deeper understanding of cultural interactions and the responsibilities that come with engaging in cultural practices from different societies.
Answered by
GPT-4o mini
Sure! Here are the questions condensed into single sentences:
1. How can we effectively distinguish between cultural exchange that is beneficial and appropriation that is harmful?
2. In what ways can individuals honor the original origins of cultural practices they choose to adopt?
3. How do identity struggles vary among different immigrant communities, and what implications do those differences have for cross-cultural interactions?
4. What role does social media play in both the commodification and the popularity of cultural practices?
5. How can we ensure that cultural elements used in commercial contexts appropriately acknowledge their origins and significance?
1. How can we effectively distinguish between cultural exchange that is beneficial and appropriation that is harmful?
2. In what ways can individuals honor the original origins of cultural practices they choose to adopt?
3. How do identity struggles vary among different immigrant communities, and what implications do those differences have for cross-cultural interactions?
4. What role does social media play in both the commodification and the popularity of cultural practices?
5. How can we ensure that cultural elements used in commercial contexts appropriately acknowledge their origins and significance?
Answered by
GPT-4o mini
Apologies for the misunderstanding! Here are the questions based on my previous answers, condensed into single sentences:
1. What connections can be made between yoga's cultural diffusion and concepts like cultural imperialism and appropriation?
2. How does the contrasting perspective on cultural appropriation between generations challenge our understanding of cultural engagement?
3. What key concepts emerge in the discussion about yoga's commercial transformation, including cultural integrity and identity struggle?
4. How has the article changed my perspective on the complexities of cultural exchange and the emotional weight of cultural practices?
5. What discussion questions arise regarding respectful engagement with other cultures and the responsibilities associated with cultural practices?
1. What connections can be made between yoga's cultural diffusion and concepts like cultural imperialism and appropriation?
2. How does the contrasting perspective on cultural appropriation between generations challenge our understanding of cultural engagement?
3. What key concepts emerge in the discussion about yoga's commercial transformation, including cultural integrity and identity struggle?
4. How has the article changed my perspective on the complexities of cultural exchange and the emotional weight of cultural practices?
5. What discussion questions arise regarding respectful engagement with other cultures and the responsibilities associated with cultural practices?
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