Category: Culture 657

People usually see Asian culture as significantly different from American or European traditions for example. Additionally, social structures, laws, and interactions are managed in ways different from those in non-Asian communities. Even some aspects of close or resembling nationalities traditions may seem odd; hence, non-similar foreign cultures are generally considered strange or irritating. As a result of peoples judgments and prejudice, Japan is often imagined differently from how it really is, and this fact causes various misunderstandings and stereotypical thinking.

Asian nations are usually considered strange based on online evidence or information. For example, according to Wagenaar (2016), after both the South Korean artist PSY and J-pop star Kyary Pamyu became popular online and their music videos spread around the globe, many comments occurred. After watching the videos that were quite unusual, commentators did not seek the hidden sense but chose to perceive those artworks as another proof of Asian, especially Japanese, strangeness (Wagenaar, 2016). Therefore, prejudice and misunderstanding are usually the results of the nations ignorance, lack of evidence-based judgment, and low levels of interest.

Additionally, the attitude toward Asian nationalities usually applies to the so-called wacky orientalism. Wagenaar (2016) explains that once the impression of a nation or culture is formed, it cannot be easily changed. The majority of people examine only the shallow aspects of a foreign culture. However, a profound understanding of the traditions and history requires not only discovering the basic information through social media but also doing additional research. Japans culture consists not only of samurai, robots, and tentacle porn, as some people may think. Hence, such wacky orientalism is correlated with impoliteness or even disdain regarding the countrys culture.

For instance, the perception of Japan as weird is often expressed by Western nationalities (Wagenaar, 2016). Although weird does not necessarily have a negative meaning, it may be inappropriate or discriminating when utilized concerning foreign cultures.

This fact is supported by the opinions of various scholars and researchers. For example, Said (1979) states that the notion of European identity is superior when compared to other non-European peoples and cultures. Additionally, the European and American indifference and ignorance in the correct identification of other cultures is one of the core factors that made those cultures hegemonic in all attitudes (Said, 1979). Therefore, wacky orientalism does not only mean undermining a cultures value but leads to hidden global inequality regarding diverse countries traditions and customs.

Orientalism can be referred to as a flow or direction in the art that involves the imitation of diverse aspects of the Eastern world. The Japanese culture, being one of the most significant, mysterious, and elegant ones, is often used in such artworks as well. However, it seems appropriate only when correctly utilized; hence wacky orientalism is one of the ways of improper cultural motives implementation. An inappropriate utilization may include aspects that are not true or depicted wrongly, along with the usage of cultural facts regardless of their actual meanings. In this case, Japanese culture is often misinterpreted and considered weird, therefore, represented in an odd or irritating way.

Japan is a country with great technical achievements, fast economic growth, fascinating culture, and a fast-developing fashion industry. Due to those facts, the country has many envious competitors, and the United States or Western countries are included. Therefore, other countries seek domination over Japan and see stereotypical thinking in the way of one of the methods of its achievement (Wagenaar, 2016). Hence, in this case, this Asian country is often depicted as violent, backward, and inhuman on the other (Wagenaar, 2016). This is a way of orientalism, but with the implementation of global political structures, and in addition, this intergovernmental competition brings it to another level. In conclusion, the Japanese nationality has obliquely constructed rather a negative attitude toward itself, and the spread of non-official or wrong information about its culture and race led to an inappropriate picture of its inhabitants.

Through various stereotypes that are common for the overall perception of Japan, the Asians, especially the Japanese race and nationality, suffer from the incorrect image of them built by the social media and the governments. For example, Wagenaar (2016) explains that foreigners usually concentrate only on the specific elements of the Japanese culture, such as samurai, kimono, geisha, tea ceremony, or kamikaze. In such a situation, the whole nationality is looked at only from two perspectives such as aesthetic and martial. Said (1979) supports the previous argument by the statement that due to the development of technology, electronic devices, and the achievement of the postmodern world, a reinforcement of stereotypes along with orientalism has been viewed. Although television, films, magazines, and other media allow foreigners to learn about the culture more profoundly, those sources of information generally concentrate on the two main directions of aesthetics and martial art as well. Therefore, such wacky orientalism can be spread through diverse channels, but its message remains unjust.

Based on the overall perception of Japan and the created image of its culture, it can be concluded that this approach is unfavorable for the country as it strengthens the existing social problems. For example, the levels of Asian nations discrimination levels might increase due to the shown cruelty of Japans regulation. Additionally, cultural appropriation is one of the outcomes of the misunderstanding of its culture, hence it leads to a broad-based utilization and popularization of the countys cultural aspects, but in a wrong way.

References

Said, E. (1979). Orientalism. Vintage Books.

Wagenaar, W. (2016). Wacky Japan: A new face of orientalism. Asia in Focus: A Nordic Journal on Asia by Early Career Researchers, (3), 46-54.

In Mother Tongue author Amy Tan expresses her views on both English for Asian-American stereotypes and their culture based on their degree and language classes during their school years. As the author of the story, Amy feels that teachers force Asian-American students to take math and science classes, distracting students from their English classes, so their vocabulary and grammar become broken or limited (Tan). Tan says that whenever she and her mother went to a store or restaurant, they were not treated the same as those who spoke English well. Language created a barrier between Tan and her mother, but as the writer grew older, she eventually accepted this broken English because it felt like home (Tan). She no longer saw the imperfection of her mothers language, but she felt comfortable because it had become part of her family (Tan). Tan was shocked to find that there are very few Asian-American students in creative writing, and even fewer in American literature (Tan). This suggests that students do significantly better on math tests than they do on language tests. On the other hand, it led the writer to discover that so many Asian Americans prefer engineering and technical majors, ignoring psychology or philosophy, for example (Tan). The main idea of Tans story is to emphasize that the fact that someone cannot speak English to perfection in no way makes them less intelligent than someone who was born in this country and understands and speaks English fluently. In her essay, Tan wanted to send a compelling message about how we should view people on their beautiful side rather than their flaws.

Work Cited

Tan, Amy. Mother Tongue. University of Missouri-St. Louis, n. d.

In his paper Eating Christmas in the Kalahari, Richard Lee recounts his close acquaintance with traditions of one African tribe, namely, the Kung Bushman. The story is built on the Kung Bushmens annual custom of haunting and slaughtering an ox for the commune during Christmas, in which the author had to take part. As a result, Lee elaborates on the lessons gained from local beliefs, values, and customs and compares them with those that are common in the American society.

The first valuable lesson Richard Lee obtain is the high importance of humility or modesty for individuals and the overall society. When Lee hunted an enormous ox and presented it as a gift for the community, they did not begin to gratitude or praise him, as the American citizens typically do. On the contrary, they started degrading and ridiculing the gift, thereby embarrassing and perplexing the scholar. Lees ethnocentrism manifested in this case because he expected at least hearing thank you, not mockeries and jokes towards him. However, aborigines followed this practice to keep their fellows humble and protect them from arrogance. One tribesman explains, When a young man kills much meat, he comes to think of himself as a chief or a big man, and he thinks of the rest of us as his servants (Lee, 1969, p. 225) Additionally, Kung Bushmen strived to preserve the sense of brotherhood and generosity by giving each member a chance to haunt during the Christmas season and sharing the obtained prey among all people.

Reference

Lee, R. B. (1969). Eating Christmas in the Kalahari. American Museum of Natural History. Web.

Introduction

Interpersonal interaction is a complex subject of social sciences that concerns communication between two or more people. Since the rise of the earliest civilizations, people have found mediums for communication as certain subjects united people together. In the Ottoman Empire, coffee and smoking were valued greatly as instruments for socialization, extending the role of coffeehouses as public spaces for science and entertainment (Collaco, 2011). In turn, coffeehouses became cultural and social centers attracting customers of various backgrounds and social statuses (Collaco, 2011). With time, the unique phenomenon of Istanbul coffeehouses spread globally. Ultimately, the current summary analyzes two articles and a lecture about the coffeehouse culture in the Ottoman Empire, demonstrating the cultural and social significance of the coffeehouses.

Coffee and Smoking as Social Instruments

First, it is essential to analyze the contributing factors to the Turkish coffeehouse culture, namely, coffee and smoking. Coffee was first introduced in the Ottoman Empire by people from Ethiopia and Yemen in the early 16th century (Grehan, 2006). It quickly took control of the region as the most popular substance establishing a social bridge between people. Tobacco, which appeared almost two centuries later in the Ottoman Empire, had a similar furor in popularity as an instrument of socialization (Grehan, 2006). Tobacco survived a wave of regulations and prohibitions due to the health risks; however, it was difficult for the governments to control the peoples urge to smoke (Grehan, 2006). Ultimately, coffee and tobacco became essential elements of the Turkish coffeehouse culture.

Turkish Coffeehouse Culture

Coffeehouses were a relatively new social attraction site, which first appeared in Istanbul during the early modernity period. According to Dr. Cemal Kafadar, the coffeehouses became prominent in the middle of the 16th century and continually grew the scope of influence (Turkish Culture Foundation, 2019). By the beginning of the 17th century, there were more than six hundred coffeehouses in Istanbul, demonstrating the phenomenal increase in the popularity of coffee shops (Turkish Culture Foundation, 2019). Despite the various backgrounds of customers, the coffeehouse culture in Istanbul was gradually becoming a purely Islamic subculture (Collaco, 2011, p. 63). As a result, the Turkish coffeehouse culture became a social phenomenon in the Ottoman Empire.

Impact of Coffeehouses on Culture

At present, many experts recognize the rise of coffeehouse popularity as a significant cultural phenomenon that occurred in the Ottoman Empire. Collaco (2011) emphasizes the initial focus on spirituality as the main element that united people in coffeehouses. Consequently, intellectuality took its place, providing people from various backgrounds with a public space for sophisticated discussions and entertainment (Collaco, 2011). Moreover, Dr. Cemal Kafadar highlights the impact of coffeehouses on early business, describing them as instances of entrepreneurial creativity (Turkish Culture Foundation, 2019, min. 24:50). Lastly, the popularity of coffeehouses was noticed by the early European entrepreneurs, who opened the first coffeehouse in Europe in 1651 (Turkish Culture Foundation, 2019). Ultimately, coffeehouses became a relevant cultural phenomenon not only in the Ottoman empire but also in the whole world.

Conclusion

The Turkish coffeehouse culture was an essential cultural element and a significant instrument of socialization in the Ottoman Empire in the 16th and 17th centuries. Spirituality and intellectuality were the primary elements of the coffeehouses, which attracted people from various backgrounds and of distinctive social statuses. Coffee shops united people and served as places of entertainment, becoming effective instruments of socialization. Summing up, the Turkish coffeehouse culture was an essential element of culture in the Ottoman Empire.

References

Collaco, G. (2011). The Ottoman coffeehouse: All the charms and dangers of commonality in the 16^th-17^th century. The MESSA Journal, 1(1), 67-71.

Grehan, J. (2006). Smoking and early modern sociability: The great tobacco debate in the Ottoman Middle East (seventeenth to eighteenth centuries). The American Historical Review, 111(5), 1352-1377.

Turkish Culture Foundation. (2019). Turkish coffeehouse culture. [Video file].

Introduction

The research at hand will investigate Lebanese Weddings as an important social phenomenon and track how they evolved from traditions to nowadays. A traditional Lebanese wedding is currently perceived as an indicator of power and social status, which makes it strongly tied to the market of luxury services and goods. Such a wedding is a complex service provided through the collaboration of various industry sub-groups (photographers, videographers, event organisers, planners, cooks, dressers, make up specialists, etc.) (Hanf 2015).

Furthermore, the task is complicated by the fact that a number of Lebanese traditions involved in the ceremony have to be preserved alongside with personal preferences all the couple and other parties, which brings about additional expenses. All these financial considerations create a situation in which the demand for wedding services largely depends on the income of a family. This positions wedding as a unique luxury service that not every young couple can afford.

Therefore, the research question the study will attempt to answer is: What wedding traditions have the Lebanese preserved? How have these traditions integrated into modernity, turning a wedding into a service affordable only to high-income families?

The overall aim of this research is to understand the influence of traditions on modern wedding practices by looking at existing literature on the topic and to analyze how these traditions have made a wedding a luxury event.

Some research objectives were highlighted in order to provide an exhaustive answer to the research question. They run as follows:

• To examine Lebanese wedding traditions and to single out essential components that any wedding must feature.
• To investigate the present state of the wedding industry in Lebanon.
• To develop a set of recommendations for couples that would help them organise the event with a cost-effective wedding project, thereby proving their high social status and showing respect to traditions.

Some would say that weddings cannot be referred to essential services, which means that a couple that cannot afford a wedding should simply opt for a civil marriage. However, the problem in case of Lebanon consists in the following: First and foremost, everything in the Lebanese society rotates around your status and prestige, which means that having no wedding would have a detrimental impact on the couples position in the society; secondly, the country does not have a civil marriage, and a couple would have to go abroad to register their bond. These and other challenges will be discussed in the paper.

Literature Review

The literature review is aimed to provide required information on the topics enumerated above. The first part of the section provides a brief outline of the role of social status in Lebanon to provide sufficient evidence of the importance of a wedding. The second section of the review investigates Lebanese wedding traditions and their modern interpretations. The key components of a typical wedding are identified and discussed. The third part of the review will trace the state of the present-day wedding industry in Lebanon.

The Role of Social Status and Prestige in Lebanon

The upper class possesses power and influence in a number of countries, and Lebanon is not an exception to the rule. The country is currently referred to the category of Upper Middle-Income Countries (UMICs), which implies that the status of Lebanon is even higher than it could be expected to take into account its ongoing political unrest and rather small size. Citizens of the country are very much concerned with their role and status in society and are primarily focused on the impression they produce.

They need to know what others will say after meeting them and how their own life looks in comparison to other households. In many families, for instance, there is a regularly coming maid that serves healthy people who do not need her services (and in many cases cannot actually afford them) but still bear the expenses to show that they belong to the upper class (Hanf 2015).

As far as a wedding goes, of course, it is typical of all brides and grooms across the world to organise lavish ceremonies with elegant dresses, cakes from the best cooks, and exquisite decorations. However, in Lebanon, the idea is not only to make it beautiful and memorable but mostly to make it better than your relatives and friends. It is not an infrequent situation that only a month after the event, friends of the newly-weds throw a wedding that is specifically made more pompous and costly to demonstrate that they stand higher in the social hierarchy. A lot of couples get upset that their own wedding looked cheap, and some even want to repeat it to make everything better, with more grandeur (Gordon 2016).

The whole modern culture of Lebanon is based on this attitude to prestige: Even relationships are built with the primary consideration about what the person has but not what he/she is. Before any wedding takes place, it is highly important for both the couple and their relatives to learn what houses they have, what cars they drive, what clothes they wear, how they earn their living, what income their parents have, and other attributes identifying the level of the wedding as well as the future status of the couple in the community (Gordon 2016).

This shift from the intellectual, spiritual, and cultural values to prestige helps understand how important it is for couples to have a traditional wedding, which is likely to have a considerable impact on their future life. Unlike in Europe or in the United States, one cannot see a small and simple ceremony intended only to entertain relatives and friends. Wedding in Lebanon is a complex phenomenon, every single detail of which must be carefully planned and heavily financed to avoid failure (Hanf 2015).

This attitude to such seemingly insignificant issues is explained by the fact that people in Lebanon have been involved in years of unceasing struggle with other countries in the Middle East. Their leaders promote the ideology of strong national identity, convincing citizens that they are much superior to their neighbouring nations and could gradually form an upper-class society. Furthermore, the idea of showing off and trying to appear better and richer than you actually are is often linked to the traditions of the society.

However, the truth is that it was traditionally common to boast of culture, knowledge, and power achieved through real spiritual and intellectual superiority, whereas nowadays, the real values of a Lebanese marriage (demonstrated in wedding traditions) have already become outdated, which makes the whole event purely symbolic in terms of their cultural meaning in spite of being economically and socially important (Gordon 2016).

Lebanese Wedding Traditions

Wedding traditions in Lebanon have always been and still remain an issue of paramount importance even despite the shifted focus. They can be classified as follows (Gordon 2016):

Engagement

The first step to the wedding is treated seriously indeed. That is why a private engagement between a man and a woman without any relatives is quite impossible for respected families. It is not typical to date for a long timeon the contrary, couples are soon expected to announce their intention to get married. Traditionally, the fiancé visits the parents of his future wife to pay tribute to their household. Fathers of a young couple discuss whether it would be acceptable for them to marry.

If everyone agrees, engagement is settled and can be celebrated. Following the tradition, this celebration should take place twice: in the family circle the same night and at a big engagement party on the following day. It is also common to go to church to have a blessing for the future event. Although an engagement party is initially meant for relatives, nowadays, couples tend to invite their friends, neighbours, and a lot of other people in order to set the tone for the wedding as everyone must get impressed by the scale of the celebration.

A week before the wedding

An engagement party is not the only celebration that takes place before the major event. Traditionally, the family of the bride was to organise another party one week before the wedding; yet this one was meant only for the bride and her family with no other people present. At the end of the evening, the fiancé was expected to appear for no more than a couple of minutes. The same party is held by his relatives at the same time (although it is usually no so festive). Modern families try to stick to this tradition as it is another way to show that they have enough money to sponsor several celebrations, one after another.

Wedding day

Although all weddings are rather similar to one another even if they follow different cultural traditions, a Lebanese wedding deserves a separate discussion. First, this wedding is twice as long as any other. Second, there are no such things as moderation or elegance of minimalism. The more is always, the better: This rule applies to decorations, food, dresses, jewelry, number of guests, and all other important components. The same is true about the number of pre-wedding parties. In fact, there is one more before the major ceremony. The bride must spend the whole day dressing up, making her hair, receiving guests, and taking photos.

The tradition is also followed by modern couples: The party usually offers a lot of food, dancing, music, beverages, souvenirs, and even fireworks to entertain guests in anticipation of the wedding itself. The fiancé and all relatives are expected to send luxurious bouquets to the bride (which is also a clear indicator of both their own social status and the status of the brides family). It is a deep-rooted practice to give as many flowers as you expect to receive at your own wedding. The family, in its turn, is judged by its ability to provide exquisitely crafted sweets and souvenirs to all quests. The groom and his family arrive only when it is already time to go to church but do not enter it until all guests are present.

The grooms parents are to make a presentation to their sons future wife, which is a perfect way to demonstrate how much support they can offer to a future family. The present is usually a gold necklace, diamond earrings or a bracelet; it is important to present these pieces in front of everyone, saying traditional words and singing festive songs. Only after the ritual is performed, the whole procession can head to the church. Both the father of the bride and the father of the groom accompany her. They are followed by mothers. All the guests throw rice at them for good luckthe tradition is quite the same as in the United States or in Europe.

The ceremony is accompanied by zalaouta loud high-pitch cry that women produce to express their joy and support the bride. Another tradition is Zaffee dancers show: They must go before the bride and the groom and play the drums that are intended to signalise that the couple is heading to the church. Fireworks constitute another tradition that is usually followed as people in Lebanon truly love the effect produced. They also pay much attention to decorations (the tradition that is never abandoned), so that the bride it transported in a car adorned with flower, ribbons, toy, and any other things that she finds attractive. Moreover, all cars in the street immediately engage in the process and start honking and congratulating the couple.

The church

The major procedure begins in the church. The groom must wait at the entrance to greet everyone who arrives. When the couple is finally together, they go through a mass service. They are usually adorned with robe and crowns. However, unlike the Western tradition, the Lebanese do not allow any kissing in churches. The bride and the groom usually sing all the necessary documents and leave.

Reception

This part of the wedding is the most important one in the social aspect. This is a perfect way for both families to show how much they can afford. All appetizers, drinks, and main courses are chosen carefully so that all guests could estimate how much money and effort they cost. Zaffe dancers are usually asked to remain at the party and continue their performance, simultaneously showing that the family does not care about saving money on wedding services.

Food

There is a traditional style of food in Lebanon, called Mezza. However, this tradition is generally neglected nowadays, which means that all guests will have to eat a lot since the organisers are willing to show that they do not need to follow any restrictions. Special attention is given to desserts.

The Modern Wedding Market in Lebanon

On order to understand how much significance the Lebanese attribute to their wedding traditions and how much they are ready to sacrifice, it is necessary to assess wedding costs. According to different estimates, it usually starts from $10,000. The point is that most families have to borrow at least half of this amount from banks as their earnings are usually much lower than they show. It is very challenging for couples to plan their wedding in such a way that no one could think that their families are in need. At the same time, it is actually the case, which implies that the family cannot afford a big wedding.

Nevertheless, there are numerous wedding planners operating in the country since the business is thriving because of the ideological and cultural reasons enumerated above. 55% of all the couples are unwilling to resort to services provided by wedding planners (which indicates their adherence to traditions); however, 45% opt for a modernly organised wedding. However, no matter what path couples chose, the wedding industry is still a multi-million one as every couple spends no less than $10,000 on their wedding. Those who are really wealthy can spend up to $100,000, and this sum is growing every year. Overspending on weddings has already become a common thing as people generally believe that the game is worth the candles.

Methodology

Research Philosophy

An interpretivist philosophy will be adopted in order to understand problems that stand behind the significance of the topic and provide a qualitative analysis of motivations that underlie the whole issue. This philosophy will allow predicting the impact of traditions upon the modern Lebanese wedding with its new approaches. Moreover, it will make it possible to provide numerous perspectives on the concept and significance of weddings in the context of their economic and social significance.

Research Strategy

The research strategies of this study focuses on reviewing journal and newspaper articles as well as books in order to identify, which traditions were crucial for people to such an extent that they had to adopt them to the modern context (which was unfortunately not really successful). Another strategy is to analyze wedding planning sites operating in Lebanon and try to calculate an average budget of a wedding through exploration of various combinations of seasons, months, dates, etc.

Research approach

Since the study does not make any specific hypotheses that could be proven only empirically, it will employ a deductive research. This implies that a number of sources will be investigated to find out certain regularities and commonalities that would allow to identify Lebanese weddings as a unique social phenomenon.

Sampling Strategy

The research will resort to the systematic sampling. In order to single out certain commonalities, it is necessary that the focus group members should be similar to one another in the most important variables. This would allow to guarantee a high level of representativeness, which random selection would not be able to give (as it not notices above, weddings fall into a luxury niche of the market).

Data Analysis

All the findings of the research will be assessed to ensure better understanding of the situation. The cost and the number of weddings per year are needed to understand the tendency of following traditions to maintain social status. Moreover, data analysis will show how Lebanese families financial status corresponds to their wedding traditions.

Generalizability

This refers to the degree to which the findings can be applied to other sectors. In this case, the outcomes of the research can be generalised only in terms of financial position of the Lebanese society as a whole as well as the degree to which their perceived images manage to correspond to their real financial status.

Limitations

The study is limited by the scope since it is not possible to analyse a sufficient number of weddings to make conclusions. Moreover, another great limitation is a total inability to assess the real financial status of the family and the image they create oranising a wedding to their son or daughter.

Reference List

Gordon, DC 2016, The Republic of Lebanon: nation in jeopardy, Routledge, London.

Hanf, T 2015, Coexistence in wartime Lebanon: decline of a state and rise of a nation, IB Tauris, New York.

Since the traditions and customs of each country have their peculiarities, residents of different countries have various attitudes towards the choice of clothing. While in some states, a woman in trousers looks quite natural, in other countries, she can shock citizens. However, there are certain conditions under which people of one culture wear clothes of another, for instance, business meetings with representatives of other states, moving to another area, fashion shows, star appearances, and festivals.

Sometimes, when people want to impress and achieve the signing of an international treaty, they wear some elements of the national dress of other countries for business meetings. Some presidents do the same during a visit to another state. For example, during the APEC summit, it is customary for a joint ceremony to wear elements of the countrys national dress in which the summit is being held. In 2017, the meeting was in Vietnam, and the presidents put on traditional Vietnamese blue shirts (Estepa, 2017). It seems pretty logical to put on the clothing of another culture to show respect to other states.

When people move to another place, they are forced to adapt to it and its peculiarities. A new area of residence changes people, and their clothes change with them. Obviously, it would be wrong to claim that all people, who move somewhere, immediately start wearing new national garments. However, several countries have strict restrictions on clothing for both tourists and residents. For instance, it is forbidden in Iran to wear a tie and jeans; in the Netherlands, they avoid the orange color in clothing (Fashion taboos, 2020). Therefore, it is necessary to consider the fashion prohibitions that exist in different countries.

Nowadays, many designers create new collections and various shows using elements of clothing from other cultures. A lot of stars also appear in public, wearing national costumes of other countries to attract attention. For instance, Khloe Kardashian wore a niqab, and Rihanna appeared in a Chinese dress (Soh, 2018). Various talented American models on catwalks and photoshoots often act as Indian, Japanese, or Chinese women. Thus, the national clothes of the majority of countries are widely used in the fashion world, which contributes to the establishment of different cultures in the modern world.

It should be understood that if a person puts on the national outfit of another country, especially to make a profit, for example, as part of brand promotion, some people may regard it as appropriation. Appropriation refers to the situation when members of one culture utilize elements of another. Mark Jacobs, who had decided to create a performance in which he involved white models with dreadlocks, was heavily criticized and accused of appropriating the assets of a foreign culture (Soh, 2018). However, he and other famous designers claim that design is a mish-mash of different styles and ideas, and they do not deliberately go out to rip off cultures (Soh, 2018, para. 11-12). Dr. Delice says cultural appropriation only happens when there are power inequalities between different cultures (as cited in Soh, 2018, para. 26). Thus, it would be wrong to accuse the designers of theft.

Although people are firmly attached to their traditions, sometimes, they wear national costumes of other countries. They often do it to show respect to representatives of different cultures or draw attention to themselves or their brand. Now, the issue of appropriation of cultures is becoming especially popular. However, designers should not be blamed for the potential theft since they enrich the fashion of the whole world due to creating their collections.

References

Estepa, J. (2017). President Trump joins the tradition of wearing matching shirts at the APEC summit. USA Today. Web.

Fashion taboos: What is forbidden in Dubai, China, Indonesia, and other countries. (2020). World Fashion Channel. Web.

Soh, S. (2018). Does fashion have a cultural appropriation problem? The BBC. Web.

Cultural works differ in shapes, colors, and tastes and represent anything meaningful to a nation. Many cultures are associated with a specific food that has become conventional long ago. Food is interesting to view from a cultural standpoint because it usually reflects historical events. Traditional American apple pie was chosen for this assignment as an object of culture. Hence, this paper aims to analyze why this dish is connected to the U.S.A., study a culture work from a different country, and evaluate the impact of diversity in humanity.

Before the first settlers arrived from the European continent, America knew nothing about apple trees. While the trees they planted grew, apples appeared, ways of storing and using them were found, many more years passed. The first pies were sturdy and almost inedible because they consisted of cheap sugar and butter  they date back to 1514 (Kelly, 2021). However, one publisher posted an article about World War I, and the citizens started associating the sugary dessert with freedom and prosperity (Kelly, 2021). After World War II, apple pies truly entered the American mind as a patriotic pastry (Kelly, 2021). The state soldiers would say they protected the country for mom and apple pie (Kelly, 2021, p.20) Hence, the pastry was a symbol of patriotism and motherly love.

The most striking element of this cultural work is its historical background because if people had not mentioned it in difficult times, it would not have become popular. Additionally, the pies association with different celebrations is the other characteristic that stands out. Perhaps, the authors of the pie aimed to somehow unite people by alluding to the pastry. It became successful because of its rich flavor and easy recipe. Numerous marketers used the image of apple pie to create customer loyalty. As a result, it is one of the most known symbols of the United States.

Other cultures have their traditionally accepted culture works as well. For instance, one of the most recognized art pieces associated with Germany is the series of paintings dedicated to the Holocaust by Gerhard Richter, the eminent German painter (Connolly, 2021). As an artist who has chosen an entirely new creative path, Gerhard Richter was talked about after the first exhibition of his works in 1963 (Connolly, 2021). Even today, the diverse art of this master does not fit into the traditional framework. His works are pop art, conceptualism, minimalism, and pictorial abstraction. And he was engaged not only in painting but also in photo collage, installation, creation of monochrome panels and objects made of glass and mirrors.

The series of Holocaust paintings is the authors reflection of the most troublesome times of German history. Richter aimed to show the real faces behind the ominous events. Despite that, he displayed corpses lying on the ground, naked prisoners, and other unpleasant objects; the artworks turned out poignant and touching (Connolly, 2021). Perhaps, the primary characteristic that stood out is the fact that Richter based his painting on real photographs that one of the prisoners smuggled. In addition, this cultural masterpiece indeed demonstrated the essential historical event connected to the country.

Studying the cultural works from different countries is indispensable since it allows for understanding residents mentality, traditions, habits, and history. Numerous prominent people have created artworks to raise an important issue, reflect on the nations values, or express a feeling towards a historical event. Thus, if it is boring to study the history of a country from history textbooks, one uses cultural work as a means of exploring the nation.

Looking through the lens of humanities affects the perception of cultural works in a way that it creates the understanding of the reasons behind their creation. It establishes respect for different cultures because it is observable that a single event could affect the entire nation, and one can see its reflection through the painting, for instance. Through exploration of cultural works via humanities, one learns to think creatively and innovatively (Bryant, n. d.). It also helps preserve the value and meaning of historical events and imagine what the future will be like. People can realize the reasons for an artworks creation while studying the information about the author or the preceding event. In general, looking from such a perspective is useful for understanding the world and taking multiple standpoints for considering various issues.

Once a person leans different culture work, they become better at establishing an intercultural connection. For example, if a Korean classmate starts eating a meal with chopsticks because it is typical for their culture, there should be no ground for mocking them. Every culture matters, and if an individual wants to preserve their traditions while living in a different community, others should respect them. It also develops critical thinking since one learns to evaluate the meaning of a specific cultural item to the nation.

In sum, cultural works help a nation express its values, traditions, and history. When getting acquainted with a different countrys artworks, one must treat them with respect in order to expand their consciousness, improve communication, and explore the world around them. The obtained knowledge may be used in everyday settings, primarily, when people live, study, or work with individuals from different parts of the world.

References

Bryant, M. (n. d.). Free your mind: How students challenge the narrative by challenging themselves TNTP. Web.

Connolly, K. (2021). Gerhard Richter gives Holocaust art to Berlin. The Guardian. Web.

Kelly, A. (2021). As American as apple pie: The cultural impact of war. Times Literary Supplement, 6172, 20.

Chinese guardian lions are national symbols of power and richness that protect people from evil spirits. While they represent real-life lions, they are frequently referred to as foo dogs or lion dogs. Chinese guardian lions are an essential part of rich Chinese history, but they first originated in Persia (Pang, 2021). People usually represent foo dogs in pairs  one male and one female lion. They reflect various cultural and religious beliefs, ranging from the demonstration of power to the representation of life itself. Foo dogs have been central to Chinese history since the sixth century CE and remain to be some of the most well-known spiritual animals globally.

Chinese guardian lions have a unique and stylized appearance, only distantly resembling real-life lions. The male lion is generally depicted with an embroidered ball  a symbol of friendship. On the other hand, the female lion is accompanied by a cub that represents the circle of life and the importance of female nature in society. Ultimately, Chinese guardian lions do not only serve a symbolic purpose but are also a unique work of art.

Concerning their functions, Chinese guardian lions have both religious and decorative purposes. They became crucial symbols of the Chinese Taoist practices and Buddhism, representing the male and female essences, known as the Yang and Yin tradition (Pang, 2021). In Buddhism, they convey the spiritual custom known as dharma or, in rough translation, the aim of life (Pang, 2021). Placed near the entrance to palaces and significant institutions, they protect people from evil spirits. Nevertheless, they also serve decorative purposes and are vastly recognized as Chinese cultural heritage. Artists devote entire galleries and events to appreciating the beauty of the lions and highlighting their cultural significance. Ultimately, Chinese guardian lions are central to Chinese history and play a vital part in the Buddhism traditions.

Reference

Pang, K. (2021). Chinas stone lions  the lowdown and many photos. China Highlights. 

Introduction

Saudi Arabia is one of the dominant nations in the Middle East region with its capital city in Riyadh (Ryan, 2010). The dominant religion is Islam while the government is run by a monarch system. Its current population stands at slightly above 25 million people. It has great temperature extremes with a harsh and dry climate almost throughout the year (Civitello, 2008). On the other hand, Lebanon has a population size of close to 4 million people. About 95 percent of the Lebanese population is made up of Arabs while Armenians are the minority group. Arabic is also the formal language used in Lebanon. This paper offers a succinct comparison of the cultural communication norms between Saudi Arabia and Lebanon. The analyses in the paper are also linked to Hofstedes 5 Cultural Dimensions.

Table of comparisons

Analysis

Meeting Etiquette

Men can shake hands while greeting each other among the Saudis (Idris, 2007). In addition, individuals who consider themselves to be great friends can kiss each other on the cheeks. In regards to females, they are allowed to hug one another as a formal way of greeting. Besides, close female friends can kiss each other. Public greeting is not permitted between males and females who do not come from the same family background. The latter is not the case with the Lebanese cultural norms (Conley, 2010. Owing to the liberal culture in Lebanon, greeting can take place in public between males and females from different families. Greeting among the Saudis may also be prolonged compared to the Lebanese greetings that are usually short.

Dining Etiquette

Saudis do not entertain foreigners in their homes at the first meeting (Marcus, Gould & Wigham, 2011). Dining with foreigners is carried out in hotels and restaurants in order to allow enough time to establish trust. After adequate trust has been established, a person might be invited to an Arabic home. In addition, Saudis do not allow both sexes to be in the same entertainment spot. In contrast, the Lebanese culture permits both males and females to entertain themselves in the same room.

A person is also expected to remove shoes before entering a Saudi house for dinner. Dressing at the dinner set should be conservative. These are not applicable or mandatory practices in the Lebanese culture. Moreover, the Lebanese can talk a lot in the midst of taking meals compared to their counterpart Saudis who would rather prefer to remain silent while taking meals.

Saudis prefer the culture of taking meals on the floor with their legs crossed. This may not be a common cultural practice among the Lebanese people. While some alcohol might be served to guests among the Lebanese, Saudis do not allow alcohol consumption.

Time keeping

Saudis hardly keep time when meeting for the first time with foreigners or unfamiliar individuals. This is aimed at establishing enough trust. However, Lebanese are generally good at keeping time even when planning to meet unfamiliar persons.

Business Etiquette and Protocol

Saudis do not rush in making deals while conducting business meetings with partners. There are several layers of approvals that have to be made before conclusions can be made. However, the Lebanese people can make business decisions quickly and they may not easily overturn decisions like Saudis. Hierarchy and bureaucracy are not common in the Lebanese culture.

Relationships and Communication

When planning to meet a Saudi, it is crucial to have a another Saudi sponsor in order to gain accesses to the country. On the other hand, it is quite easy to meet a Lebanese national in Lebanon without the services of an intermediary. The Lebanese culture also requires adequate personal space when two or more people are communicating (Lebanon, 2014). The Lebanese may also work with total strangers contrary to Saudis who prefer to be in a communion with people they understand very well.

Business Meeting Etiquette

An appointment with a Lebanese can be made within a very short notice (Coleman, 2013). Saudis on the other hand require long-term appointments before they can eventually meet their clients. Saudi government officials do not settle on a fixed timeframe within

Business negotiating

As already hinted out, Saudis have a culture of setting very high selling price for their products and extremely low buying price when purchasing from clients. They are known to be very skilful negotiators. The Lebanese do not set extreme prices while negotiating for business deals.

Dress Etiquette

Long white robes are worn by Saudi nationals. It is almost mandatory to dress conservatively among the Saudis. The latter is not the case in Lebanese culture since decent dressing in form of suits can be worn. In addition, Lebanese women can wear slightly tight fitting clothes contrary to the Arabic women.

Business cards

Lebanese can issue business cards to anyone interested. However, Saudis can comfortably give their business cards to individuals whom they fully know and trust.

Hofstedes 5 Cultural Dimensions

According to this model, it is necessary to comprehend various workplace scenarios across the globe. Five cultural dimensions discussed by this model include long term orientation, uncertainty, masculinity, individualism and power distance (Hofstedes Cultural Dimensions, 2014). Thorough understanding and appreciation of these dimensions can assist in enhancing and propelling business growth between Saudi Arabia and Lebanon.

Impacts and solutions to communication differences

The differences in cultural communication norms between Saudi Arabia and Lebanon cab be felt when conducting business. For instance, foreign investment in Saudi Arabia can be more difficult than in Lebanon owing to the conservative nature of the society. On a positive note, cultural erosion cannot easily take place in Saudi Arabia. The conservative culture ensures that ethical values and principles are maintained. In order to overcome these challenges, it is necessary to create a regional trading bloc or organization that can harmonise the differences. Free movement of people and goods should also be allowed between the two nations (Saudi Arabia, 2014).

Conclusion

In recap, Saudi Arabia and Lebanon have fairly unique cultural norms that have hampered smooth business operations between the two countries. Through the Hofstedes five Cultural Dimensions, it is possible to comprehend the magnitude of these differences and develop alternative measures that can boost business growth. Nevertheless, the creation of a free trade regime between Saudi Arabia and Lebanon can boost business growth in the wider Middle East region.

References

Civitello, L 2008, Cuisine and Culture: A History of Food and People, Wiley & Sons, Hoboken.

Coleman, DY 2013, Culture and Arts. Lebanon Country Review, pp. 219-220.

Conley, KA 2010, Lebanon, Abdo Publishing Company, New York.

Hofstedes Cultural Dimensions 2014, Web.

Idris, A.M 2007, Cultural Barriers to Improved Organizational Performance in Saudi Arabia. SAM Advanced Management Journal, vol. 72 no. 2, pp. 36-53.

Lebanon 2014, Web.

Marcus, A, Gould, E, & Wigham, L 2011, Conducting a culture audit for Saudi Arabia. Multilingual, vol. 22 no. 4, pp. 42-46.

Ryan, M 2010, Cultural Studies: A Practical Introduction, Blackwell Publishing, West Sussex.

Saudi Arabia 2014, Web.

In Feeding Desire, Rebecca Popenoe offers the reader a perspective that is enliveningly different, one in which being overweight is wonderful for women. However, what is most amazing about this study is how many women from totally different civilizations share obvious commonalities. Popenoe investigates the practice of fattening among Azawagh Arab women, often known as Moors, through fieldwork in a tiny community in Niger. The Azawagh Arabs start fattening their female offspring at a very young age and continue the practice throughout their lives, although in other cultures this is a pre-marriage custom.

Popenoe contends that fatness is appreciated for solely aesthetic reasons rather than for the practical ones that are frequently cited (such as its correlation with fertility or prosperity). Especially for those of us who are ingrained in a culture that makes both biological and moral arguments against obesity, this insight alone makes the essay noteworthy. However, the text also adopts a multifaceted perspective on this practice, understanding it in the context of additional elements such as marriage and patrilineal arrangements, the importance of Islam, blood ties and milk kinship, the complexities of the humoral system, and an especially fascinating consideration of gender and space.

Additionally, Popenoe illustrates the significance of the body in a world with few material possessions, both physically and symbolically. The body is highly valued, tied to culture, and used imaginatively, yet as Popenoe astutely notes, the natural body is never enough ((Popenoe, 1962, p. 7). She correctly points out that there is a common desire to socialize the natural body. This little Saharan hamlet ethnography therefore resonates with readers of all experiences and backgrounds and is appropriate for study in a variety of academic fields. Although the interconnections of gender, class, and ethnicity are evident throughout this work, the book does not explicitly draw analogies between the Azawagh Arab women and their counterparts in the West.

The only way the ladies of this hamlet may gain weight is if they are not required to do domestic chores because only certain classes of Western women can buy good food and have the leisure to exercise. In fact, getting fatter becomes their job. When it comes to ethnicity, white Arabs are given preference over dark Arabs among the Moors. Although Popenoe points out that this is not necessary about real skin color, a comparison to Western anxieties over physical characteristics and perceived ethnicity may be made. Around the world, young girls and women participate in the socialization of the body by fasting or overeating to the point of discomfort, weariness, and weakness. Although the physical outcomes may be very different, the process is uncannily identical. Body practices can provide a chance for female empowerment and cultural accomplishment. The language may have made these links more obvious, but it is likely more beneficial to let the reader understand how commonplace body socialization is.

Overall, I have enjoyed reading this ethnography. I was intrigued by Popenoes candor in confronting discrepancies between the Moor aesthetic standards and her own, societally constructed tastes. Popenoe admits that even at the conclusion of her stay in Niger, it would be untruthful to say that I ever became free of my conditioned negative associations with rolls of fat and stretch marks (Popenoe, 1962, p.188). Such views, together with Popenoes perception of how the ladies in her research saw her own body, clearly demonstrate how our perspective may be influenced by our culture. I would recommend this book for everyone interested in discovering new culture and finding more about sociological and anthropological research.

Reference

Popenoe, Rebecca, 1962-. (2004). Feeding desire : fatness, beauty, and sexuality among a Saharan people. Routledge.