What Are The Major Dimensions Of My Cultural Identity

My cultural ancestry comes from a Cuban and Mexican decent. I have chosen to write about my Cuban side because I can relate to them more than I could with my Mexican side. I was raised around my Cuban family and would occasionally see my Mexican side due to them living so far away. I have spent a lot more time associating with Cubans and have adapted to more of their habits.

In society, social privilege is bestowed upon particular individuals at birth- typically on the merit of characteristics that individuals have little or no control over, including: race, gender, nationality, physical ability, etc. (Black & Stone, 2005). Though these traits may seem arbitrary they bare very real social consequences and shape individual life experiences (Black & Stone, 2005). Racial privilege is rooted in a history of white supremacy and Eurocentric ideologies of early North American settlers (Black & Stone, 2005). Classically, this privilege has been discussed in the context of a white/black dichotomy, however, this is inaccurate given that members of all racial groups are affected by racial privilege or the lack thereof (Black & Stone, 2005).

Prior to beginning my readings on white racial identity, I did not pay much attention to my white race. If someone had asked me to describe my appearance I would have said short blond hair, blue eyes, average stature, etc. One of the last things I would have noted was the color of my skin. Growing up in overwhelmingly white communities, I never thought to use the color of my skin to differentiate myself from others. Over the course of this dialogue I have learned that my white racial identity is one of the most defining aspects of my appearance in this society. There is a certain level of privilege that I am afforded based solely on the color of my skin. According to Peggy McIntosh, “White privilege is like an invisible weightless

All my life people have always questioned my ethnicity. My mom says it makes me mysterious and intriguing. She says, "You look like you could be born in any part of the world". Any time I 'm in a crowd the question always comes up, "what 's your ethnicity?", "are you mixed with anything?”. I look at them and smile thinking in my head of course you just asked that. I give a big sigh and say "I 'm white and Pakistani". Some look at me with great confusion and ask, "What is that?" I hit them with a huge eye roll and I have to explain where Pakistan is located in Asia. I really think some people did not take World Geography because they 're still so lost. They usually just blurt with "oh, so you 're middle eastern?" It boggles my mind that

White privilege is an advantage in society that is unmerited. Though it is practiced in every day life (whether it’s subtle or not), the majority views it as “absurd” and “non-existent”. It is a taboo that creates feelings of guilt, hostility and anger, but it must be addressed and understood in order to be eradicated. It is necessary for white people to acknowledge their part in maintaining and benefiting from a society that has thrived on racial hierarchy and white supremacy for centuries. White privilege is essentially the flip side of racism; racism does not only disadvantage people of colour, but grants white people power and dominance in our so-called “post-racial” society (McKintosh, 1). In this essay, I will argue that positive and widespread representation and implied acceptance are the most important features of white privilege. Widespread representation is the most important feature of white privilege because we live in an age where the media not only reflects, but also controls our real worldviews and attitudes. The second most important feature of white privilege is adequate housing opportunities and implied acceptance and respect. It is necessary to eliminate this system that puts people in power based on their skin tone and these two aspects are crucial in order to reach that.

In this spellbinding lecture, the author of White Like Me: Reflections on Race from a Privileged Son offers a unique, inside-out view of race and racism in America. Expertly overcoming the defensiveness that often surrounds these issues, Wise provides a non-confrontational explanation of white privilege and the damage it does not only to people of color, but to white people as well. This is an invaluable classroom resource: an ideal introduction to the social construction of racial identities, and a critical new tool for exploring the often invoked – but seldom explained – concept of white privilege.

At its core, white privilege is described to be an “invisible package of unearned assets” (McIntosh, 2002, p. 33) for white people. There are many layers explaining the manifestation of white privilege and even more explanations pertaining to its dominant presence in today’s world.

Being born with white skin grants me certain unearned privileges in life that others may not readily receive. White privilege can be defined as “a set of advantages and/ or immunities that white people benefit from on a daily basis beyond those common to all others” (Baldwin, n.d.). For example, I can wait on a friend inside a Starbucks without purchasing anything and not be arrested. Unfortunately, two black men in Philadelphia were just arrested for this. In fact, I can even sit there for hours on my laptop and not purchase a single thing, and not need to worry I will be confronted by police officers. This paper will evaluate other privileges I receive as a white woman, discuss intersectionality, and explain how whiteness is maintained through fear of others and a desire for niceness.

The deep but subtly entrenched nature of white privilege into the American social structure is problematic because it creates complications to overcoming this type of racism. The difficulty in detecting white privilege facilitates the denial of the role white privilege plays in affecting an individual’s living experience in America. The reality is that white privilege does make a difference in the opportunities available to certain individuals. However, this difference is not as subtle. The biggest problem white privilege poses, aside from the discrimination and bias it employs, is that it is difficult to identify. Due to its intrinsic nature, eradicating its effects requires a reconstruction of the white supremacist American social system.

In growing up in the position of the ‘other’ in society, Smith provides an empowered stance of identity exclusively through the demonstration of cultural hybridity, as evidenced by Millat and his gangster crew, the Raggastani’s. As Millat becomes increasingly connected to a swaggering identity highlighted by Western popular culture, his sense of belonging becomes established with the multicultural mix of South Asian and Caribbean teens he hangs out with: “It was a new breed, just recently joining the ranks of the other street crews. Becks, B-boys, Nation Brothers, Raggas, and Pakis; manifesting itself as a kind of cultural mongrel of the last three categories. Their ethos, their manifesto, if it could be called that, was equally a hybrid thing” (193). Here, Smith uses the Raggastani’s as a symbol representing the emerging identity of a multicultural London transformed by the migration of formerly colonized populations from South Asia and the Caribbean. Their mission, to put the “invincible back in Indian, the Bad-aaaass back in Bengali, the P-Funk back in Pakistani” (193), is about taking their identities which have been devalued in Western society and linking them together through a collective sense of approval. As a productive example of cultural hybridity taking place, they are a direct contrast with the forms of difference and racial purity that the Chalfen`s represent, and the resistance of letting go of traditions that their parents uphold. The group tries on a series

My culture identity, as I know it as is African American. My culture can be seen in food, literature, religion, language, the community, family structure, the individual, music, dance, art, and could be summed up as the symbolic level. Symbolic, because faith plays a major role in our daily lives through song, prayer, praise and worship. When I’m happy I rely on my faith, same as when I’m sad, for I know things will get better as they have before.

“Dale, dale, dale, No pierdas el tino; Porque si lo pierdes, Pierdes el camino”. The classic piñata song that is sung at parties. It translates to “Go, go, go, don't lose your aim; because if you lose it, you will lose your path.” The phrase ties in with my identity because of my cultural background and experiences at parties. Who am I? What is my cultural identity? The questions that have me trying my best not to have an existential crisis. I am a Mexican American, my parents were born in Jalisco and I was born in California. As for my cultural identity, I am a NSHS student that has been shaped by music, technology, and sports.

¨Pereme-what? That is the weirdest and longest last name i've ever heard of! Where do people get last names like that?¨ My answer? Well, my grandfather is from Siberia, but my family just consider ourselves Russian. Actually not long ago my dad had told me about a city in Russia called Peremyshl, my great great grandparents, as I was told, are from there, Peremyshl is in the Kaluga Oblast near Moscow. And because of my ethnic background, I go to my church's youth, our youth really likes to go and hang out at the park or go someplace else and play volleyball.

Cultural identity refers to the feeling belonging to a certain culture that is attributed to the upbringing of an individual in the given culture. Cultural identity gives a person the sense of belonging and belonging towards their culture. Modern cultural studies show that cultural identification has taken a new face. Various cultural identifiers can be used to identify the culture of an individual. These identifiers include nationality, language, location, gender, religious beliefs, history, and ethnicity. Culture is important in shaping the identity of an individual. The efforts of people trying to preserve their cultural identities can bring about hatred and division in the society. This is likely to happen especially in large cities

Although some individuals may wish or even naively claim that we live in a post-racial society, the reality in twenty first century America is that individual and institutional racism continues to take a horrible toll on young people of color, who are at greater risk of race-based violence, unjust criminalization, as well as economic, political and educational discrimination. The powerful advantages that come from being born white are immeasurable and painfully real. It is critical that white individuals recognize the depth of their privilege, but doing nothing more than that can appear self-congratulatory, and as an attempt to exempt them from responsibility. An example of one writer’s over-simplification of white privilege can be found