Instead, Kramer puts forth three integrated theories: the theory dimensional Accrual and Dissociation, the cultural Fusion Theory and the cultural Churning Theory. For instance, according to Kramer's dad theory, a statue of a god in an idolic community literally is god, and stealing it is a highly punishable offense. For example, many people in India believe that statues of the god Ganesh to take such a statue/god from paperless its temple is more than theft, it is blasphemy. Idolic reality involves strong emotional identification, where a holy relic does not simply symbolize the sacred, it is sacred. By contrast, a christian crucifix follows a symbolic nature, where it represents a symbol of God. Lastly, the signalic modality is far less emotional and increasingly dissociated. Kramer refers to changes in each culture due to acculturation as co-evolution. Kramer also addresses what he calls the qualities of out vectors which address the nature in which the former and new cultures make contact. Kramer uses the phrase "interaction potential" to refer to differences in individual or group acculturative processes.
Conceptual models edit Kramer edit Although numerous models of acculturation exist, the most complete models take into consideration the changes occurring at the group and individual levels of both interacting groups. 16 to understand acculturation at the group level, one must first look at the nature of both cultures before coming into contact with one another. A useful approach is Eric Kramer's theory of Dimensional Accrual and Dissociation (DAD). Two fundamental premises in Kramer's dad theory are the concepts of hermeneutics and semiotics, which infer that identity, meaning, communication, and learning all depend on differences or variance. According to this view, total assimilation would result in a monoculture void of personal identity, meaning, and communication. Kramer's dad theory also utilizes concepts from several scholars, most notably jean Gebser and Lewis Mumford, to synthesize explanations of widely observed cultural expressions and differences. Kramer's theory identifies three communication styles ( idolic, symbolic, or signalic ) in order to explain cultural differences. It is important to note that in this theory, no single mode of communication is inherently superior, and no final solution to intercultural conflict is suggested.
Essays in, european integration and economic inequalities
369 simple minded (pp. . 382383) and "ethnocentric" (pp. . Evolutionary progress for the individual requires the individual to "abandon identification with the cultural patterns that personal have constituted who one is and what one is" (p. . In contradistinction from Gudykunst and Kim's version of adaptive evolution, Eric. Kramer developed his theory of Cultural Fusion (2011, 9 2010, 10 2000a, 11 1997a, a, ) maintaining clear, conceptual distinctions between assimilation, adaptation, and integration.
According to Kramer, assimilation involves conformity to a pre-existing form. Kramer's essay (2000a, 2000b, 2000c, 2003, 2009, 2011) theory of Cultural Fusion, which is based on systems theory and hermeneutics, argues that it is impossible for a person to unlearn themselves and that by definition, "growth" is not a zero sum process that requires the disillusion. In other words, Kramer argues that one need not unlearn a language in order to learn a new one, nor does one have to unlearn who one is in order to learn new ways of dancing, cooking, talking and so forth. Unlike gudykunst and Kim (2003 Kramer argues that this blending of language and culture results in cognitive complexity, or the ability to switch between cultural repertoires. To put Kramer's ideas simply, learning is growth rather than unlearning.
In Kim's approach, assimilation is unilinear and the sojourner must conform to the majority group culture in order to be "communicatively competent." According to gudykunst and Kim (2003) 8 the "cross-cultural adaptation process involves a continuous interplay of deculturation and acculturation that brings about change. Thus, the term adaptation is used by gudykunst and Kim to mean conformity to the coercive power (pp. . 360, 371) or "mainstream culture". According to this definition, any attempt to maintain one's original values, beliefs, ways of thinking, feelings, or behaviors constitutes mental illness or "maladaptation" (p. . This is further emphasized by gudykunst and Kim (2003 stating that the way of "upward-forward" evolution toward functional fitness and psychological health is for the newcomer to willfully "unlearn" and "deculturize" themselves (p. .
Gudykunst and Kim proposed both psychotherapy and abandonment of all ethnic relations and associations with ethnic ties to help immigrants achieve "integrative" conformity (2003). Again, this is not integration but rather dissolution of the newcomer's original identity. According to gudykunst and Kim (2003 increased disintegration is preferred, even if it leads to extreme distress for the immigrant. Ironically, gudykunst and Kim seemed to identify the concept of acculturative stress stating "even extreme mental illness caused by "conformity pressure". . 371 can be viewed as a process of a potentially positive disintegration that will be reintegrated with new material at a higher level" (p. . No matter how unjust or cruel, gudykunst and Kim (2003) argue that the host's way of thinking, feeling, and behaving constitutes the "higher level" of psychic evolution and any resistance to conform indicates that the immigrant is communicatively incompetent, immature, mentally ill (pp. . 365, 372-373, 376, 381 weak (p. . 369 irrationally aggressive or hostile (pp. . 371, 376 lacking in self-control (p. .
European integration : A review essay
From studying Polish immigrants in Chicago, they illustrated three forms of acculturation corresponding to three personality types: Bohemian (adopting the host culture and abandoning their culture of origin Philistine (failing to adopt the host culture but preserving their culture of origin and creative-type (able. 5 In 1936, redfield, linton, and Herskovits provided the first widely used definition of acculturation as: Those phenomena which result when groups of individuals having different cultures come into continuous first-hand contact, with subsequent changes in the original cultural patterns of either or both groups. Under this definition acculturation is to be distinguished from. Assimilation, which is at times a phase of acculturation. — 6 Long before efforts toward racial and cultural integration in the United States arose, the main course of action was assimilation. In 1954, milton Gordon 's book assimilation in American Life outlined seven stages of the assimilative process, setting the stage for literature on this topic. Later, young Yun Kim authored a reiteration of Gordon's work, but argued cross-cultural adaptation as a multi-staged process. Kim's theory focused on the unitary nature of psychological and social processes and the reciprocal functional personal environment interdependence. 7 Although this view was the earliest to fuse micro-psychological and macro-social factors into an integrated theory, it is clearly focused on assimilation rather than racial or ethnic integration.
discussed acculturation, arguing that it should be avoided, as he thought it would lead to social disorder. Accordingly, he proposed that no one should travel abroad until they are at least 40 years of age, and that travellers should be restricted to the ports of cities to minimize contact with native citizens. 2 nevertheless, the history of Western civilization, and in particular the histories of Europe and the United States, are largely defined by patterns of acculturation. One of the most notable forms of acculturation is imperialism, the most common predecessor of direct cultural change. Although these cultural changes may seem simple, the combined results are both robust and complex, impacting both groups and individuals from the original culture and the host culture. The first psychological theory of acculturation was proposed. Thomas and Florian Znaniecki 's 1918 study, the polish peasant in Europe and America.
As enculturation is used to describe the process of first-culture learning, acculturation can be thought of as second-culture learning. Since approximately one in four children in the United States live with tree at least one immigrant parent, this topic is worthy of understanding and discussing. 1, scholars in different disciplines have developed more than 100 different theories of acculturation, 2 but the concept of acculturation has only been studied scientifically since 1918. 2, as it has been approached at different times from the fields of psychology, anthropology, and sociology, numerous theories and definitions have emerged to describe elements of the acculturative process. Despite definitions and evidence that acculturation entails a two-way process of change, research and theory have primarily focused on the adjustments and adaptations made by minorities such as immigrants, refugees, and indigenous peoples in response to their contact with the dominant majority. Contemporary research has primarily focused on different strategies of acculturation, how variations in acculturation affect individuals, and interventions to make this process easier. Contents, historical approaches edit, although the word "acculturation" was coined.
Political Aspects of, european, integration course essay has the
Portraits of, native americans from the Cherokee, cheyenne, choctaw, comanche, iroquois, and Muscogee tribes in European attire. Photos date from 1868 to 1924. Acculturation is the process of social, psychological, and cultural change that stems from blending between cultures. The effects of acculturation can be paper seen at multiple levels in both the original (native) and newly adopted (host) cultures. Historically speaking, acculturation is a direct change of one's culture through dominance over another's culture through either military or political conquest. At this group level, acculturation often results in changes to culture, customs, religious practices, diet, healthcare, and other social institutions. Some of the most noticeable group level effects of acculturation often include changes in food, clothing, and language. At the individual level, the process of acculturation refers to the socialisation process by which foreign-born individuals adopt the values, customs, norms, attitudes, and behaviours of the dominant host culture. This process has been linked to changes in daily behaviour, as well as numerous changes in psychological and physical well-being.