Парадигмы

The first paradigm is Traditional Eurocentric Racism American citizens in general wanted Irish and southern and eastern European immigrants, now that they were here, to become "like" them, i.e., to become northern and western European in customs and beliefs. According to the Paradigm I way of thinking and acting, non-Europeans were never fully accepted as "Americans." Blacks, American Indians, Asians, and Mexicans, for example, were all considered inferior peoples, culturally and intellectually. The Irish, southern Europeans, and (to a lesser extent) Jews could at some point be recognized as "real" Americans as they were assimilated (with certain stereotypical perceptions still held and acted upon), but persons in the non-European groups were never fully accepted, due to an ethnocentric bias against the cultures from which they claimed descent. Citizens of the United States wanted members of inferior ethnic groups to become "like" them with regard to customs practiced, dress, religion, and attitude toward work (though the work of the inferior peoples might be supervised by European-Americans); but they were not regarded as equals.

Paradigm II, Melting Pot Assimilations, offers a different point of view, and an alternative interpretation of American history. In the melting pot vision, various cultural groups from all over the world, whether they originate in Europe, Asia, the United States itself, the Middle East, Africa, or South America, are treated with essential equality in the United States. One culture crossing over into another—they begin at some point to join together to create one large heterogeneous mixture. Paradigm II suggests, in a visionary sense, the melting away of all original ethnic cultures and traditions. The best part of each theoretically becomes part of what makes America a unique and great interethnic experiment. Constant interaction theoretically stirs the multicultural stew together, and a gloriously harmonious unification is the end result of such mixing. In fact, however, most new immigrants to America found themselves pressured by the power of the institutionalized public school system and generally accepted American cultural principles to give up most ethnic traditions, unless these happened to be Anglo-Saxon Protestant in nature, and to melt into an essentially northern and western European cultural pot. (Парадигма II предлагает, в дальновидный смысле тает всех оригинальных этнических культур и традиций. Лучшая часть каждого теоретически становится частью того, что делает Америку уникальной и великой межэтнических эксперимента. Постоянное взаимодействие теоретически вызывает мультикультурного тушить вместе, и славно гармоничного объединения является конечным результатом такого смешения. В действительности, однако, большинство новых иммигрантов в Америке оказались под давлением силы институтов ¬ tutionalized системы государственных школ и, как правило переменного тока ¬ cepted американских культурных принципов отказаться большинство этнических традиций, если они оказались англо-саксонского протестантского характера , и раствориться в эс ¬ ству северной и западной европейской культурной банк.) Individual ties to ethnic groups culturally rooted in other parts of the world are not considered important or relevant. These connections in fact are seen as representing potentially disruptive forces which can give the melting pot too many distinctive and distracting ingredients, leaving citizens the sense that there is no melted-together foundational understanding of what it means to be an American. (Индивидуальные связи с этническими группами культурно укоренены в других частях мира не считаются важными или актуальными. Эти связи на самом деле рассматриваются как представляющие потенциально разрушительных сил, которые могут дать плавильный котел слишком много отличительных и отвлекает ингредиенты, оставляя граждан смысле, что существует не расплавленный-вместе концептуального понимания, что значит быть американцем.)

Paradigm IV, Globalism, provides a different plural¬ist twist by suggesting that the increasing economic, ecological, and political interconnectedness of mod¬ern life demands that we reach consensus on an in¬ternational ideological and behavioral center which then forms the foundation for all world cultures. (Paradigm IV, глобализм, предоставляет различные множественном ¬ ист поворот, заявив, что повышение экономической, экологической и политической взаимосвязанности мод ¬ Эрн жизнь требует, чтобы мы достичь консенсуса по ¬ ternational в идеологических и поведенческих центр, который затем формирует основу для всех мировой культуры) There is a continuous search for the center in the globalist vision, via unending discussion with regard to commonly accepted principles. The center itself draws upon the experiential and intellectual tradi-tions of all world cultures. Global awareness, in this vision, may be promoted for social, economic, reli-gious, or other reasons, but a central raison d'etre is the importance of working together peaceably as world citizens. (Существует непрерывный поиск центр в глобалистской зрение, через бесконечные обсуждения в связи с общепринятыми принципами. Сам центр опирается на эмпирические и интеллектуальных традиций всех мировых культур. Глобальное сознание, в этом видении, может быть повышен для социальных, экономических, религиозных или других причин, но центральным смыслом существования является важность совместной работы мирно как граждан мира.)

He explained that when he dined in American homes without re-marking before or during the meal on the beauty and taste of the food, Americans would often worry that he was displeased by the food. Even if he ate voraciously, not leaving a morsel on his plate, the American host would not be convinced that he liked the food. He discovered the importance of ver¬bally conveying his appreciation of the food to his American friends. In Kenya, if his hosts saw him ap¬preciatively eating his meal, they would know that he was enjoying it without necessarily needing him to express his pleasure verbally.

One of the outstanding qualities of most cultures in Africa is that they are based on collectivism. The needs of the group take precedence over the individual. The continent's prevalent collectivist ethos is thought to have arisen out of a need for group survival in harsh environments where people de-pended on living together. For instance, gathering plants for consumption, hunting by spear, planting, weeding, and harvesting agricultural products by hand required a group effort to complete these labor-intensive tasks

The "separation of church and state" that we Americans consider so vital doesn't exist in Africa. , Africans perceive themselves primarily as members of a larger group and secondly as individuals. Everyone has a friend; no one is born alone there are also instances when childless couples will be given a child or children by members of their extended family who already have many children.