What Are Culturally And Linguistically Division ( Cald ) Communities That Are Represented?

In Streetwise, Elijah Anderson (1990) discusses the social forces at work in an urban area he calls the Village-Northton. His is a sociological field study of the daily interactions between the residents of an area encompassing two communities--in his words, "one black and low income to very poor (with an extremely high infant mortality rate), [and] the other racially mixed but becoming increasingly middle to upper income and white" (Anderson, 1990, p. ix). In keeping with valid sociological fieldwork, Anderson (1990) immersed himself in the community from the summer of 1975 through the summer of 1989.

Growing up in Park Ridge, Illinois was significantly different from where I was born in Morristown, New Jersey. One of the most startling differences was apparent in the make-up of the student body. In Morristown, I attended an elementary school with a diverse student body; many of my schoolmates were African American and I remember even at a young age, students regardless of race interacting all-together without any sense of stigma attached to it. In that sense, while attending elementary school, since it was the norm to have friends of different races, I did not think very much of my race.

communities. In the United Sates, they were seen as black, members of a definite minority. The amount of education, the amount of income, and culture, didn’t erase ones blackness, as it would back home. Nor are whites sensitive to shade differences, as people are in Jamaica. Whatever their shade or achievements, Jamaicans were victims of racial discrimination in employment, education, and housing. For many Jamaicans, this was the first time that they became painfully aware that black skin was a significant status marker. New York Jamaicans are submerged in the wider black community of America. However, at the same time, Jamaicans distinguish themselves as different than the “indigenous” blacks. Therefore, the results are that their interactions with American whites are less painful. Jamaicans who came to New York City were not shocked by the racial situation, but were disillusioned when they found the city to be less glamorous and offering less economic opportunities than imagined.

The most important black community instutions were the churches and they served as a building to house schools and orginzations. “Ministers would speak against slavery, racial oppression, and what they considered weakness among African Americans” (pg. 149).

There was a time when America was segregated; Caucasians and African Americans were forced to attend different restrooms, restaurants, and water fountains. However, the era of segregation has been terminated; now America embraces and appreciates the various cultures and ethnicities that create this melting pot several people call home. Likewise, it is this melting pot, or mosaic, of races that multitudes of individuals have identified themselves with. Thus, race and ethnicity does matter for it portrays vital and crucial roles in the contemporary American society. Furthermore, ethnicity and race brings communities together in unity, determines which traditions and ideals individuals may choose to value, and imposes an impediment for it categorizes humans unjustly.

A feeling of affiliation with community and strong interaction with all of its members serve as the basis of the peculiarity of Black community. Membership of community has been always more important to African Americans than the feeling of individualism and competition among its members. Jagers and Mock (1995) have talked about Afro-cultural communalism. This communalism is the tendency of African Americans toward collectivist orientation or the preference for interdependence among people. Students who are driven by this communalistic orientation cannot describe themselves in individualistic terms. In fact, much of their self-identity is grounded in their social concern for, and need to be with, others [3]. Being a member of community young African Americans always relate themselves to it, because as it has been mentioned above, individualism is not a characteristic feature of Black community.

Many of the established, middle class Blacks did not want to be associated with the Black migrants of the south, who they saw as lazy, loud, abrasive, and of poor moral character. Despite these tensions, many Blacks formed fraternities, organizations, and charities to help better the situation of the Black migrants. Osofsky reminds us that these Black communities were often limited to a few city blocks, and teeming with buildings overcrowded with Blacks, thus creating a need for more space or a bigger neighborhood.

Of the four panelists in the C-Span Panel Discussion on “Who is Black” I am going to focus on Tiya Miles and Deborah Grey White’s presentations on the topic. Tiya Miles is professor of African and Native American history at the University of Michigan, and a main point of her presentation is the idea that the African American community and culture share many similarities with the original inhabitants of the Americas. Miles gives detail to the significant historical interactions between Native Americans and the Africans brought to their lands, and how this allowed for the absorption of native culture and ethnicity into the African American population. For Miles, African American identity is fluid, sharing many ethnic, religious, and cultural

Wacquant introduces four “peculiar institutions” that are responsible for the “control” of African Americans throughout United States history: chattel slavery, the Jim Crow system, the ghetto, and arguably the dark ghetto

Race, gender, nationality, ethnicity, poverty, and sexual orientation, all play a role in developing one’s identity and more often than not, these multiple identities intersect with blackness. Being that American society has deemed colored people and populations as minoritarian subjects, African diaspora people can be seen making safe spaces for themselves to survive as individuals and as a part of communities.

Australia is a settler nation which is now made up of many ethnic groups who share similar cultural traditions, common language, shared history and a shared identity (ABS, 2016). These groups contribute to what is referred to multiculturalism. Australia has a higher proportion of people born overseas than the US, Canada and the UK, with 49% of Australia’s population (or a parent) being born overseas (Census of Population and Housing, 2016). Compared to other Western nations, Australia has one of the most diverse immigration populations (Collins, 2013, p. 145). The meaning of multiculturalism in Australia has changed significantly over time. Today, Australia is a culturally and ethnically diverse country and therefore is a multicultural society. In terms of public policy, multiculturalism can be defined as policies and practices implemented by the Australian government that aim to manage cultural diversity to benefit the whole of society (Department of Social Services, 2014). Although Australia is a multicultural society, there are criticisms of public policy surrounding multiculturalism.

Most people do not realize their true ethnicity. Many assumptions and biases about culture are made by people who do not realize that it’s impossible for one to purely fall under one nationality. Most do not realize that as much as there may be reasons to hate one another, there are also reasons not to hate.

Anson High School is located in Wadesboro, North Carolina in the rural county of Anson. In the past, the major economic opportunities in the county were textile factories and farming, as times have changed and factories closed down, Anson County has been left with empty buildings and fewer jobs. Currently, the biggest employers in the county are Anson County School District, Carolinas Health Care System, Wal-Mart, and various fast food restaurants. For this and other reasons, Anson County is a low socioeconomic community, qualifying Anson High School as a Title I school.

Unlike the suburbs yet a suburban mentality was instilled; the idea that how we appear to others and education is the key to social mobility, well, the legal key. Although I was born a child of the ghetto I learned that the ghetto is where I’m teenage mother in Kingston, Jamaica. I currently reside in Seaview Gardens a community that is said to be a ghetto, and don’t get me wrong, it is but it’s my suburb and it’s where I learnt everything I know. “What people think of a ghetto is dependent on how people in the ghetto think” – Shadiomar McPharlene; where I live although there’s distractions all around,

“We are not in the land of ethnic minorities, Fairfield is dealing with ethnic majorities. It has gone past the point of trying to plan and encourage a multicultural society, they have inevitably become one”. - (Gibbeson, 2014)