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CUC107 Cultural Intelligence and Capability Part A Assignment Sample

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Part One: 1. Introduction

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1.1 Aim

The report here aims to analyse three youtube short videos that are aligned with the issue of cultural capability. It is a relevant theme in the working environment and it is required for bettering the working conditions. The introductory section of the report will mainly cover the chronological division and segmentation of the study in brief. Thus, in the introductory section, the focus will be made to define the aim and scope of the report. The central aim of the report is to scrutinise three YouTube videos in detail and then align the findings with the key concepts of cultural capabilities. The initial phase of the report will start with an introduction then it will move on to the descriptive part in which three main divisions of the report will be found. And ultimately the report will end with a conclusion. Under the main headings, it can be found the general description of the video and its detailed understanding of the concepts. Apart from that, the report also asserts for providing a list of relevant recommendations. 

1.2 Scope

The scope of the report here will focus extensively on the issue of cultural capability. Cultural capability in its terminology refers to the “skills, data, information, knowledge, and reaction” which are deemed essential for sketching out plans and courses of action in a way in which no cultural communities are harmed or hurt. In the background of Australia, the cultural capability has been formulated in which a framework has been added that promotes the well-being of the Australian aboriginals, especially the “Aboriginal and Torres Strait Islander Peoples”. This terminology will be repeated in the report and concepts such as “White Privilege, Safe Spaces, and Bias”. These key concepts will be immensely used for understanding the cultural barriers and the relevant solutions for solving them. 

Too Strong For You Karen

2.1 Summary

The video d "Too Strong for You Karen" is a YouTube video and unfortunately, it is not a staged one. The video was published three years ago and it showed the horror of an Aboriginal individual in Australia harassed by their neighbours. A minute-and-a-half-long video showed the distress of the Aboriginal person when two "White individuals, one man and another woman" alleged to be husband and wife d Rob Vigors and Karen Ridge tried to demolish an Aboriginal flag that was hoisted in the Abotiginal’s house. They claimed that this aboriginal man was a “false aboriginal” and proceeded to destroy their property. They used abusive and privileged language and in the video, the abusers were shown to be using phrases that are curses that wrongly define a native individual. Karen Ridge was recorded not only tearing the flag but also shouting and advising the victims that they should “go and live in a humpy down the river”. The usage of language and the activity done by them towards the aboriginal victims must surely be the identification of two key concepts, that is, White privilege and Bias. 

2.2 Analysis

Discrimination against the natives and the Aboriginals has been found in all corners of the world. The key concepts that the report will discuss in the context of YouTube here are two in number, the issue of White Privilege and Identifying Bias. White privilege is a “binary concept in which people are divided into white and black, a theoretical understanding formulated by Peggy McIntosh (Gilio-Whitaker, D. (2018). The initiation of White privilege is old and has been in connection since the rise of colonialism. In contemporary times, it has been found that this white supremacy is not only a limited historical happening but also a continuous process in which the white population are socially, economically and culturally deemed superior (Bonds & Inwood, 2016). And these “continuous unfolding or practices” are found beyond the ways of white supremacy and settler areas.

Identifying bias will be another key concept here and according to many scholars, it is the way by which a certain population identifies another. However, that identification has been limited to reductionist features like skin colour, hair type and food culture which are often resulted in hatred and violence. This also makes individuals quickly judgemental (Day of Learning 2013 - Binna Kandola: Diffusing Bias, 2022). Following this video, the abusers who identified the natives had carried biases in their minds and that immediately resulted in the formation of hatred. However, biases are not only limited to the issue of race, it has transcended gender, as Australian corporates are suffering from rudimentary and redundant growth since the barrier was made for women to grow into senior leadership (‌Evans & Maley, 2021).

2.3 Recommendations

For solving this issue certain recommendations will be added to this section of the report for Video 1. The initial recommendation will be making policies and stricter policies of protecting the natives from the abuse of the White settlers. In the contemporary global world, the abolition of the White Australia Policy will be the best solution to end hatred towards the Chinese and other indigenous immigrants in Australia. The White Australian policy has encouraged a decade-long debate between the Chinese immigrants and the Australian white settlers which requires to be immediately stooped. 

Bias and discrimination that is attached to it have been seen in the world and the video. This has resulted in horrible results, as in studies it has been found that, the Australian Aboriginal male population has more suicidal thoughts and self-perceived biases which encourages the first issue (Haregu et al., 2022). However, to stop this from happening spreading cultural awareness on behalf of the government, civil societies and NGOs is deemed essential.

Dirt Cheap 30 Years on: The story of uranium mining in Kakadu

3.1 Summary

The video d “Dirt Cheap 30 Years on: The Story of Uranium Mining in Kakadu” portrays the tragic and unfair conditions in which the Aboriginals who are forced into labour are living. The Uranium mines were originally under the control of the ancestral ownership of Kakadu which was then forced under the control of the Ranger mine in Australia. This threatened the existence of the indigenous people and the interview that is portrayed in this video portrays that unfair trajectory which showcased the helplessness of the indigenous people in their land. The indigenous Northern Lands were precisely snatched by the then, Australian Authorities. They were pushed away from their land for decades and they lost all the rights that were their inherited rights. The connection of the indigenous population with nature was destroyed, as one person lamented in the documentary: “They started to dig. The trees, stones, and dirt they killed”. The uranium reserves in the Kakadu region were required by the State for boosting their Atomic research projects and that would have destroyed the native environment that the Mirarr or native population grew for more than ten thousand years of their inhabitance. The video also provided images that show the protest against this mining activity by the community. 

3.2 Analysis

The native population has faced precise discrimination in all paths of life. The discrimination and the inequality in the distribution of power they faced have been coded down in the history of mankind. The video that has been mentioned before has shown the unprecedented discrimination against the native population by the white settlers. The Kakadu mining setup portrayed the lack of safe spaces. Safe spaces according to Harless, is the area in which people are treated equally against all and are not discriminated (Harless, 2018). Thus, the video portrayed the lack of such an issue. The Mirarr population are not treated as the equals of the white settlers of the self-proclaimed Australians. The meetings between the natives and the government parties clearly showed the lack of safe space as the latter imposed the ideas of mining and up to a certain threatened the natives of deliberate mining. As Harless explained culturally safe spaces maintain a community’s dignity and integrity by others by giving them fair and equal treatment. However, this was nowhere to be seen and found in the dialogues of the natives in the interview. 

Cultural safety as Bin-Sallik explained can also be brought here as a key concept that is missing from the interview. As explained by Bin-Sallik culturally safe or cultural safety in the comprehensive meaning asserts the presence of safety, in both emotional and physical sense, and the presence of “shared respect” (Bin-Sallik, 2003). However, all of these attributes were missing. Repeatedly it has been shown in the documentary by the white Australian settlers had overstepped the cultural boundaries of the Mirarr population and made it unsafe. The coercive and authoritative methods used for signing the mining agreements corroded the cultural safety of the issues. 

3.3 Recommendations

For promoting culturally safe and in general safe spaces respect for diversity and the rights attached to it must be made. Safe spaces are the ones in which a comprehensive development of individuals can be seen outlined by the creation of certain special activities. The safe space is a situation that stimulates holistic growth and development which again hold greater relevance especially to native population. Safe space for them can be synonymous for survival. Training and equitable conversations among groups of people must solve the issue. The environment building must be based on an inclusive mental setup and mutual respect towards each other must surely find the way. This will ensure the creation of a safe space, as forwarding respect to all is the foremost feature of a safe space in the culture. Another relevant recommendation which will considerably help to create a safe space and an environment of cultural safety is to train individuals in cultural awareness. Often it has been seen that cultural unawareness has raised unethical practices like shutting down native voices. However, in Queensland, the creation of a safe space for empowering the voice of the natives can be the relevant solution to this issue (Bernardes et al., 2020).

On this day 11th of December | Cronulla race riots

4.1 Summary

The video showed an unprecedented and furious crowd on the road of the picturesque beach of Cronulla, Australia. However, the horrid reality of this new coverage [rotrayed the racial hatred of the white settlers in Australia towards “anyone looking Middle Eastern”. This hatred between races was alleged to erupt in the capturing of the beach town by the foreigners and they merely appeared middle eastern or Lebanese. The mob generalised their decision-making and attacked all of the similar-looking people and constructed racist arguments and slogans. The mob even sang the Australian national anthem as a war cry. The slogans brought our general hatred towards the diverse nature of the Australian inclusive society and its principles. The beach was adorned with the quotes like “100% Aussie Pride”. However, unfortunately, the pride of the Aussies resulted in mob threats and the spread of hate crimes against certain communities. The news coverage showed that the police handled the situation however, the actions taken by them were criticised as well for being lagged and late. The Cronulla riots depict the disbalance of power relations and cultural valence in the society of Australia. 

4.2 Analysis

The riots portray the disbalance of power relations in society and the formation of hatred is a direct result of it. The issue of power relations portrays the unequal division of power that one individual possesses over another. In this issue of power relations, it can be seen that one community or an individual can coercively impact and manipulate another. The Cronulla riots also saw a similar pattern in which one community that is, the Australian settlers inflicting hatred towards another stereotyped community. The power relation thus generated hatred and racial violence in Australian society. Not only power relations, the video clearly portrays instance of coercive power, in which one group harassed another by using their privileged position. The prideful Australians here were shown to thrash and beat Middle-eastern looking people and their physical abuse saw no limits. According to Cummins, (2009), coercive power is an act in which one can see the subordination of a group by another and the video reflecting the Cronulla riots projected the same.

Another issue of a key concept that can be found here is the issue of cultural valance or the total incorporation of one into a cultural concept. However, the multicultural identity of Australia has contributed to the growth of the “national and societal stereotypes” which brings other cultures under the light of hatred (Smolicz, Hudson, & Secombe, 1998). It has been found in the studies that cultural pluralism has been generating negative impacts and these two key components are used in this section of the report to understand the Cronulla hate crime and riots. 

4.3 Recommendations

The eradication of coercive authority is multiple and the production of equal opportunities and rights might solve the issue. The Aboriginals, natives and immigrants in Australia are known to face injustice and hatred from the majority of the white settlers. This communal tension has a long-rooted history and the manufacturing of certain equal policies in the societal and political fields that ensures constructive protection of the natives hold the potential to solve the issue. Attribute education as well has faced such coercive methods of power abuse and the methods by which it can solve is to understand the procedure of coercive power formulation in the system it is challenged by the empowerment of the communities and individuals (Cummins, 2009). The attribute of empowerment in this matter will help the dissolving of the coercive power within the Australian state. The relevant recommendation in this aspect as argued by Cummins, (2009), is to generate “collaborative relations of power” which is a measure to empower communities by eliminating the possibilities of marginalising them. Empowerment in the “collaborative relations of power” could have helped these victims and must be significant in the future for protecting the diverse population in Australia.

Conclusion

The report here thus undertakes the analysis of three different videos and outlines the key concepts that have been found from the analysis. All the videos that are portrayed here have been outlined based on certain key components likely power relations, cultural valance, white privilege and others. The videos also, unfortunately, have a common link among them that showed how the natives, Aboriginals and immigrants of diverse backgrounds have been getting hatred and are inflicted with the same in the lands. The report, however, apart from outlining the incident and analysing them in alignment with the key concepts, three lists of relevant recommendations have been provided for adoption. 

References

  • Bernardes, C. M., Valery, P. C., Arley, B., Pratt, G., Medlin, L., & Meiklejohn, J. A. (2020). Empowering voice through the creation of a safe space:An experience of Aboriginal women in Regional Queensland.
  • Bin-Sallik, M. (2003). Cultural safety: Let’s it!. The Australian Journal of Indigenous Education, 32, 21-28. https://www.tandfonline.com/doi/abs/10.1080/17449642.2018.1490116
  • Bonds, A., & Inwood, J. (2016). Beyond white privilege: Geographies of white supremacy and settler colonialism. Progress in Human Geography, 40(6), 715–733. https://doi.org/10.1177/0309132515613166
  • Cummins, J. (2009). Pedagogies of choice: Challenging coercive relations of power in classrooms and communities. International journal of bilingual education and bilingualism, 12(3), 261-271. https://web.archive.org/web/20170808183841id_/http://spf-spe-dci-urbaned.wikispaces.asu.edu/file/view/cummins.pdf/163359701/cummins.pdf
  • ‌Evans, K. J., & Maley, J. F. (2021). Barriers to women in senior leadership: how unconscious bias is holding back Australia’s economy. Asia Pacific Journal of Human Resources, 59(2), 204-226. https://onlinelibrary.wiley.com/doi/abs/10.1111/1744-7941.12262
  • Facing History & Ourselves, “Day of Learning 2013 - Binna Kandola: Diffusing Bias,” video, last updated April 8, 2022.
  • Haregu, T., Jorm, A. F., Paradies, Y., Leckning, B., Young, J. T., & Armstrong, G. (2022). Discrimination experienced by Aboriginal and Torres Strait Islander males in Australia:Associations with suicidal thoughts and depressive symptoms.
  • Harless, J. (2018). Safe space in the college classroom: contact, dignity, and a kind of publicness. Ethics and Education, 13(3), 329-345. https://www.tandfonline.com/doi/abs/10.1080/17449642.2018.1490116
  • https://vimeo.com/73373709
  • https://www.youtube.com/watch?v=8ZO6d0VT7gQ
  • https://youtu.be/EsaqmdQIq_0
  • Natalie Fong (2018) The Significance of the Northern Territory in the Formulation of ‘White Australia’ Policies, 1880–1901, Australian Historical Studies, 49:4, 527-545, DOI: 10.1080/1031461X.2018.1515963
  • Smolicz, J. J., Hudson, D. M., & Secombe, M. J. (1998). Border crossing in'multicultural Australia': A study of cultural valence. Journal of Multilingual and Multicultural Development, 19(4), 318-336. https://www.tandfonline.com/doi/abs/10.1080/01434639808666359
  • Gilio-Whitaker, D. (2018). Unpacking the Invisible Knapsack of Settler Privilege. Beacon Broadside: A Project of Beacon Press. https://www.beaconbroadside.com/broadside/2018/11/unpacking-the-invisible-knapsack-of-settler-privilege.html
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