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Applying Cultural Capabilities Report
Assessment 3: Part 1
Introduction
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Ethics also referred to as “moral philosophy”, determines the behavioural approach of people, it focused on why people behave in some specific manner rather than how they are behaving.
1.1 Aim
The aim of the report is, for the understanding strategies, the analyse three videos about behavioural approaches and will observe them note down some basic recommendations.
1.2 Scope
In analysing the video named “Too Strong For You Karen” two concepts “Recognizing White/Racial/Settler Privilege by Gilio-Whitaker” and Identifying Bias” created a lot more scope. “Power Relations by Cummins” “Safe Spaces by Harless” and “Unpacking Terms Around Equity, Power and Privilege by Bali” are the three mandatory concepts that create the most visible scope in analysing the Video named Dirt Cheap 30 Years on the story of uranium mining in Kakadu. In terms of analysing the video On this day 11th of December (Cronulla race riots) the three concepts that create scope are “Cultural Border Crossings by Smolicz et al.”, Cultural Safety by Bin-Sallik, Cultural conflict by Curl
Name of video1: Too Strong For You Karen (on YouTube)
2.1 Summary
The video named “Too Strong For You Karen” is about a ‘racist’ white couple who were trying to tear down the aboriginal flags of their neighbours. This video was filmed in Mildura, Victoria. This distressing video shows a white couple misbehaving and abusing an aboriginal family (Ads n Bits, 2019). The old couple named Rob and Karen were filmed by the neighbours at the time of the action.
2.2 Analysis: “Recognizing White/Racial/Settler Privilege (Gilio-Whitaker)”,
Identifying Bias”
The woman, named Karen, was seen trying to rip down the aboriginal flag from her neighbour's car. This video captures her exact feelings and intentions of her, accurately. Karen’s behaviour is similar to the white privilege concept stated by Gilio-Whitaker (Gilio-Whitaker, 2018). This concept refers to the privilege or benefits that White people get over non-white people in some societies, which can be stated as the purest form of “Racism”. It shows the power and domination of white people over other non-white races. In this video, it can be observed the hatred and racist mentality of Karen towards neighbours which is expressed in the form of violence and injustice.
Rob, the old white man in this video has raised a question about the identity of his neighbour as the latter refers to himself as 'aboriginal'. The whole thing became more racist when Rob, questioned him about is he belonged to the Aboriginals or not. The behaviour of Rob is among the three ways of representing biased behaviour stated by Kandola, which is a conscious effort of self-reflect (Kandola, 2013). It is a stereotypical behaviour that holds negativity towards the other race. Rob's questions are one of the most common examples of this kind of behaviour.
2.3 Recommendation: It is recommended that proper education and understanding of how people should be treated without any biased mentality towards any of the races, should be a must for everyone.
Respect for individuality is important to understand by every citizen. Without proper education and training, it is impossible to control these kinds of behaviour. As being biased and racist is an individual choice of self-reflection it needs self-consciousness to get rid of the problem. Proper involvement between subcultures and having valid knowledge can end this behavioural approach.
Name of video 2: Dirt Cheap 30 Years on the story of uranium mining in Kakadu (on Vimeo)
3.1 Summary
The video named “Dirt Cheap 30 Years on the story of uranium mining in Kakadu” is focused on the controversy in the Kakadu Region about uranium mining. In 1970’s the uranium mining was imposed on the owners of Kakadu and after three decades the whole process of shipping out the uranium is still on (Gundjeihmi Aboriginal Corporation, 2016). This video shows how the Australian Government and the insights into the real incident violated the human rights of the traditional owners of Kakadu.
3.2 Analysis: “Power Relations (Cummins)” “Safe Spaces (Harless)” “Unpacking Terms Around Equity, Power and Privilege (Bali)”
The urge to violate the human rights of the traditional owners of Kakadu by the Australian Government is observed in this video. This kind of behaviour represents the power relations between the so-called superior and the subdominant groups (Cummins, 2009). In a wide range, this kind of behaviour impacts and influences the whole society and all races.
This video contains the rare footage of the traditional owner of Kakadu, Toby Gangale, who was seen stating his clear opposition to the mining process running in his country. It also states how the Australian Federal Government imposes the toxic mining programme on its most authentic heritage place (Harless, 2018). Harless directly connect this to the concept of a safe place. Kakadu was a safe place for the traditional owner where they can be comfortable in expressing their opinion without the fear of any kind of judgement.
The decision of mining in Kakadu happened because of the lack of cultural awareness and a case of privilege. This kind of diversity and lack of inclusive mentality of the government was clear in that case and it is also a reflection of cultural border crossing (Bali, 2016 ). In this video, we can see the urge of the traditional owners of the Kakadu to talk about their disagreement with the decision of the Government, it reflects the Decolonizing kind form stated by M Bali.
3.3 Recommendation: It is recommended that an agency can perform as a medium between both and any community-building activities are a must.
To work with the community it is important to maintain a proper balance between them. For that, it is important to have an agency as a medium to communicate and solve forthcoming problems. Proper knowledge about human rights and respect for the views of citizens can be the answer to many problems that arise in this video. For that community-building activities have no replacement.
Name of video 3: On this day 11th of December | Cronulla race riots
4.1 Summary
Thevideo named “On this day 11th of December” shows the racial tension at Cronulla Beach in Sydney that happened on the 11th of December, 2005. Almost 5000 anglo-Australian people gathered on the beach to reclaim the beach from the so-called ‘outsider’. It was a consequence of an earlier fight on that beach between 3 lifesavers and a group of young Middle Eastern men (Channel 10, 2012). It converted into a community backlash in no time. For controlling the mob police had to battle with their batons and the whole scenario captures the reality of that time.
4.2 Analysis: “Cultural Border Crossings (Smolicz et al.)” “Cultural Safety (Bin-Sallik)” Cultural conflict (Curl et al., 2018)
The whole incident that took place in 2005 on the beach of Cronulla, is the representation of riots drifting in between two communities. The Anglo-Australian mob targeted the Middle Eastern citizens and the whole scene of violence was just a result of that. This is related to the concept stated by Smolicz about the cultural border crossing (Smolicz et al., 1998). Cultural borders are enforced through ethnic identity and cultural values. However, the whole thing collapses when two cultural values cross the path of individuals. The riot was a result of the Cultural Border Crossings.
The riot of 2005 started with a fight between the Anglo-Australians and Middle Eastern men and resulted in one of the most violent fights in the history of Australia. The whole thing was related to the concept of cultural safety stated by Bin-Sallik (Bin-Sallik, 2003). Cultural safety is an environment that is spiritually, socially and emotionally safe for the people. There will be no denial or assault or challenges faced by them that can harm their identity. It is all about sharing respect and knowledge to evolve together. In this video, the basics of cultural safety were violated.
At Cronulla Beach in 2005, the first fight took place between Anglo-Australian and Middle eastern men, which converted into a communal riot. To control the whole situation police had to battle with their batons, the situation was related to concepts of changing disposition and the cultural conflicts stated by Curl (Curl et al., 2018).
4.3 Recommendation: It is recommended to maintain the diverse cultural backgrounds of individuals to keep them feel safe and loved, it is upon the initiative taken by the government.
Cultural border crossings are the main reason for the rifts between two communities. The government that can feel all communities equal and safe in a commonplace took initiatives.
Conclusion
In this report, it is discussed why it is essential to have basic cultural capabilities to work and form a safe place. Cultural capabilities are fundamental and it is essential to operate effectively in the workplace and in the community, which is a matter of argument. There are a lot of strategies that need to be followed to create a safe place. This Report sum ups with the need for cultural balance and emphasis the need for cultural capabilities that become fundamental. In the above-discussed videos, it is observed that in the different communities’ only one thing in common, a community clash. Whether it is about aboriginals' identity or the violation of human rights or communal riots, the need for a “safe place” is observed.
Assessment 3 Part 2
Question 1
In the whole process of making this report, I came through many aspects regarding the Community's capabilities and the need for safe space. The interaction of people in these three videos shows the original situation of the world that needs a community balance. It indicates the necessity of improving the people involving the process. In the first video, the anger of Rob and Karen toward the Aboriginal family or the Mining controversy of Kakadu shows the need for proper education that creates an understanding of how people should be treated equally without any biased mentality towards any of the races. The Video and the violence of Cronulla Beach show the need for how two communities should be treated so that they can live and evolve together without any rift. These observations are going to help in my study and going to reflect the learning in my future job.
Question 2
The only thing that I think is going to give me the most intellectual growth is the Ethical dilemma. In the three videos that I have already analysed, I have seen too many ethical dilemmas. The conflicts between communities and cultures need to fulfil the ethical requirements. The moral conflicts between people should not be overridden by each other. The process is the key to making a 'safe space'. The need for equal treatment and a non-biased working atmosphere moreover this whole journey is going to help me in contributing toward the making of a 'safe place' in future.
References
Journals
Bali, M. (2016). Unpacking Terms around Equity, Power and Privilege. Blog] https://blog. mahabali. me/pedagogy/critical-pedagogy/unpacking-terms-around-equity-power-andprivilege. https://blog.mahabali.me/pedagogy/critical-pedagogy/unpacking-terms-around-equity-power-and-privilege/
Bin-Sallik, M. (2003). Cultural safety: Let’s name it!. The Australian Journal of Indigenous Education, 32, 21-28. https://www.cambridge.org/core/journals/australian-journal-of-indigenous-education/article/abs/cultural-safety-lets-name-it/C36DE4A99C22B3AC482E01694276C61D
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://scholar.archive.org/work/u75n3fuex5chhdvfzditqunhz4/access/wayback/http://spf-spe-dci-urbaned.wikispaces.asu.edu/file/view/cummins.pdf/163359701/cummins.pdf
Curl, H., Lareau, A., & Wu, T. (2018, December). Cultural conflict: The implications of changing dispositions among the upwardly mobile. In Sociological Forum (Vol. 33, No. 4, pp. 877-899). https://d1wqtxts1xzle7.cloudfront.net/59908357/SOCF_1246120190701-129406-1xymtwj-with-cover-page
Gilio-Whitaker, D. (2018). Settler fragility: Why settler privilege is so hard to talk about. Beacon Broadside. https://www.beaconbroadside.com/broadside/2018/11/settler-fragility-why-settler-privilege-is-so-hard-to-talk-about.html
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
Kandola, B (2013). Reimagining Self and Other: Diffusing bias, presentation https://www.facinghistory.org/resource-library/video/day-learning-2013-binna-kandola-diffusing-bias
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
