The Power in Cultural Diversity
the interconnectedness of resilient systems
This is part of a thesis series within the boundaries between cultures- exploring how participatory design can empower a community and culture at risk.
When the pressures of development and globalization are met with the social realities of isolation, race, and economic inequality, how is a culture to be preserved? After generations of being insulated from mainland society, the Gullah Geechee culture is now faced with increasingly complex challenges. Ancestors of enslaved Africans brought here from West and Central Africa during the Transatlantic slave trade; these Sea Island survivors have proven to be one of America’s most resilient cultural groups time and time again. Throughout the years the Gullah Geechee have successfully managed to preserve their rich ancestral customs with little outside influence. However, current trends in the region’s development are presenting new problems to their cultural identity. In order to alleviate the rising pressures, permeable cultural boundaries are to be realized- establishing a fluid and equitable exchange between the mainland and Gullah Geechee culture. Through exploratory research and an analysis of the Gullah Geechee culture, a participatory design approach is presented as a way moving forward in the culture’s resilience. An approach that may serve as a tool for other cultures faced with multicultural boundaries.
Diversity
Much how biological diversity supports the resilience of natural systems, cultural diversity has the capacity to increase the resilience of a social system. In order to understand a system, be it biological or social, we must shift our way of thinking from linear to circular, from divided to interconnected (Meadows, 2008). As Fritjof Capra states, “no individual organism can exist in isolation” (2002). Simply put, our survival is based on an interconnectedness of relationships. This is foundational to the enrichment of a system’s diversity and, as I see it, essential to our social systems’ capabilities to thrive. It is inclusive rather than exclusive. And by focusing on the relationships and connections between cultures, rather than disparities, a more resilient social and cultural network begins to emerge. One that is more equipped to and capable of adapting to challenges and change.
Diversity lives within the uniqueness and plurality of our cultures. Culture is defined as “whole complex of distinctive spiritual, material, intellectual and emotional features that characterize a society or social group including not only the arts and letters, but also modes of life, the fundamental rights of the human being, value systems, traditions, and beliefs” (Unesco, 2009). Each culture embodies an inherent wealth. And the processes of exchange, innovation, creativity, and dialogue are the links that unite us all. Cultural diversity is, in this sense, regarded by many as a positive way forward toward emergent relationships. For others, however, our cultural differences are believed to form the root of numerous conflicts, blinding us from our common humanity. This perception is certainly reasonable given that globalization has increased the points of friction between cultures and the tensions linked with our identities (Unesco, 2009). With the hegemony of Western governmental, commercial, military, and religious interests controlling our international markets, capital flow, commercial ownership, and cultural identities, cultural minorities are regularly pressured to assimilate and conform. To ensure harmonious interaction between societies with dynamic and diverse cultural identities, the challenge lies in clarifying how cultural diversity can become beneficial to, rather than threaten, the actions of our global community (Unesco, 2009).
Participatory Design
There is currently a drive toward more ecological and social responsibility- a cultural movement (Schwarz & Krabbendam, 2013). With this comes a shift in our cultural values, ideas, and principles. The aim of this thesis is to tap into the existing social value of the Gullah Geechee culture, while also creating new social value that leads to the enrichment and resilience of their community and culture. Pelle Ehn states, “Through practice we produce the world, both the world of objects and our knowledge about this world. Practice is both action and reflection. But practice is also a social activity; it is produced in cooperation with others. However, this production of the world and our understanding of it takes place in an already existing world. The world is also a product of former practice. Hence, as part of practice, knowledge has to be understood socially- as producing or reproducing social processes and structures as well as being the product of them.” (1993).
The foundation of this thesis is to be based upon ethnographic, or exploratory, research in describing cultures, particularly the Gullah Geechee, conducted with “a particular goal of understanding another way of life from a ‘native point of view’” (Jarrett, 2003). The methods in which the research will be conducted is through a participatory design approach; with the designer frequently situated in the heart of the Gullah Geechee culture. This provides the designer with a unique vantage point. It is fundamental that the Gullah Geechee community is actively incorporated into the entire process from research to design, with their local knowledge and expertise being a central focus of research. By acting as an involved observer, it is the designer’s job to actively participate with members of the community. It is also fundamental to this thesis that the designer is involved with and accountable to the communities by upholding a ‘philosophy of service’ to the local people (Jarrett, 2003). In order to achieve the overall goal, a collective accountability is to be established amongst all those involved.
Both quantitative and qualitative methods will be applied throughout the process of this thesis. Whereas measure-oriented quantitative methods, majority of which will be conducted in the phase of secondary research, help in determining generalizations, patterns, and significance. Qualitative methods will be predominantly used in order to gain a better understanding of the subjects’ social reality. German sociologist and philosopher Max Weber believed that when studying human culture and society there is absolutely no objective scientific analysis of any social phenomena. He stated, “We can only understand human action by using methods of investigation requiring “verstehen”, or “empathetic understanding.” Based upon Weber’s philosophy, this thesis will be approached by delving into the subjective meanings that persons attach to their own meanings as well as the behavior of others (Jarrett, 2003). Additional models and tools are to be used throughout this process- including Design Impact’s Metathemes, Cultural Competency, and Asset Based Community Development.
Explore other posts in this series:
- The Power in Cultural Diversity
- The Road to Cultural Pluralism
- Integrating Translucent Acculturation
- Permeable Membranes
- Hybridity, Vulnerability, and Authenticity
- The Gullah Geechee Community
- Culture at Risk
Bibliography
Meadows, D. H., & Wright, D. (2015). Thinking in Systems: A Primer. White River Junction, VT: Chelsea Green Publishing.
Unesco (Ed.). (2009). Investing in Cultural Diversity and Intercultural Dialogue. Paris: UNESCO.
Capra, F. (2003). The Hidden Connections: A Science for Sustainable Living. London: Flamingo.
Ehn, P. (1993). Scandinavian Design: On Participation and Skill. In D. Schuler & A. Namioka (Eds.), Participatory Design: Principles and Practices (1 edition). Hillsdale, N.J: CRC / Lawrence Erlbaum Associates.
Jarrett, C. W. (2003). Connecting with the Soul of a Community: An Interactive Study of Gullah Culture. Ohio University Southern Campus.
Schwarz, M., & Krabbendam, D. (2016). Sustainist Design Guide. Amsterdam: BIS Publishers.
