Person Culture Research Articles

The true colors of the chameleon: identities of Bosnian youth in the United States

ABSTRACT Developing a stable adult identity is a key process during youth, which unfolds in ongoing interaction between the individual and their environment. For immigrant youth, this process also includes the formation of an ethnic identity, which is complicated by potential differences between the young person's culture of origin and the dominant culture. But we currently know little about the ethnic and self-identification of White immigrant youth in new immigrant destinations in the United States. The case of Bosnian second-generation youth in St. Louis addresses this gap in the literature on ethnic identity and immigrant incorporation. The analysis shows considerable context-specific variation in how Bosnian youth self-identify. The ability to pass as members of the dominant racial group also indicates that the ethnic boundary between Bosnian youth and native St. Louisians is rooted in a set of shared histories and experiences and a resulting sense of knowing that governs within and between group interactions. The discussion section arrays implications for future research.

Exploring Food-Based Cultural Practices to Address Food Insecurity in Rural Appalachia.

Health behaviors, like diet, are influenced by a person's culture and the society where they reside, contributing to the presence of health disparities within a unique region. Such disparities are evident in Central Appalachia where a unique cultural identity exists. Culture-based initiatives focused on improving food security and other nutritional challenges have had success in other diverse groups, yet similar interventions considering geographically tied culture, like Appalachia, are limited. This study aims to identify specific aspects of Appalachian culture that address food insecurity to inform future initiatives that may improve adult dietary habits and food security status. Qualitative data were collected from five focus groups in one rural Central Appalachian community in 2021 (n=59). Data were analyzed using Grounded Theory Approach. Four primary themes related to culture and food insecurity emerged: 1) Community decline and economic hardship 2) Shifts in multigenerational food traditions 3) Response to limited food access and 4) Community decline and economic hardship. Participants revealed adaptations they have made in the face of geographic isolation and poverty and the pride they take in providing for themselves and one another. These findings indicate the people of Appalachia are unknowingly leveraging cultural practices to address food insecurity, yet the impact of these practices on nutritional status remains unknown. These results have implications for future studies and interventions in Appalachia which may have greater success by accounting for cultural influences compared to traditional approaches for reducing food insecurity in the region.

PENGARUH MATA KULIAH AQIDAH AKHLAK TERHADAP NILAI BUDAYA ISLAMI MAHASISWA DI UNIVERSITAS MUHAMMADIYAH SUKABUMI

Moral education in an era full of technological sophistication is needed so that life is not arbitrary. If the morals of youth, especially ummi students, do not have good morals, it is difficult for lecturers to create the next generation of Islamic culture. Religion and culture influence each other. Religion affects cultures, groups, communities, and ethnic groups. Culture tends to change which has implications for the authenticity of religion. The methodology of this research uses the distribution of questionnaires and filling out questionnaires aimed at students who have followed the Aqidah Morals course using a quantitative approach. The method used is descriptive associative method. This research uses descriptive because it is described based on the results of facts in the field. There are three variables, namely Y Islamic culture, XI course values, and X2 understanding. The Regression Model/Equation Y -2.404 + 1.005x₁ + 0964x₂ Y Culture X₁ Value X₂ Understanding With the regression model above, it is known if the value and understanding are constant (zero ) then the Islamic culture of students at UMMI will have a negative value, so that it can be concluded "Students' values and understanding of Aqidah Akhlak courses play an important role in building Islamic culture of students at UMMI." become a person's culture and habits. So that the culture of having good morals becomes a good culture, both for individuals as servants of God, or as social beings. Research can be a tip to build and create students to become students who have Islamic culture and have good morals.

Two-Year-Old Children Expect Native, but Not Foreign Speakers to Use the Same Tool for the Same Purpose.

Previous research has already demonstrated that even very young children are sensitive to language cues and learn differently from native and foreign speaker models. A possible explanation for this phenomenon suggests that spoken language is a sign of someone's cultural background and in this sense demonstrates the person's culture specific knowledge. The aim of the present study was to investigate what children think about native and foreign speakers' behavior in a domain that is typically regulated by cultural norms (tool usage), specifically whether they expect group members to act alike or not. In a violation of expectation paradigm, two-year-old toddlers first watched a video on which a native and a foreign speaker person used different tools for achieving the same goal. In the test phase a new native speaker model appeared and selected one of the previously seen tools for the same goal as it was used before. Results indicated that toddlers were surprised if the native speaker model had chosen the tool that had previously been used by the foreign speaker. In Experiment 2, the familiarization phase was exactly the same as in Experiment 1, but during the test phase, the model spoke a foreign language. Results, in this case, showed no significant differences between looking times. These experiments suggest that two-year-olds expect native (but not foreign) speakers to use the same tool for the same goals. As tool usage is a fundamental element of cultural knowledge, we propose that this pattern of results suggest that children expect native speakers to possess shared cultural knowledge at least in the domain of artifacts.

The importance of English Literature in the restoration of Culture

Literature represents the culture and is a medium of art. English literature analysis helps people to create new world concepts and ideas. It's looking to assist people to be educated. It includes understanding the relevance of community and how people function in the boundaries of community's framework. The ability to recognize why work supports the person and how that affects the person's culture needs to be given further attention. It may generate contradictory emotions and an overall "divine" sense of well-being. For the learning of thematic and creative interactions and literary conventions, literacy is also essential. A study of Literature is rewarding, accessible, and helps create valuable communities.

Формирование физической культуры личности студенческой молодежи в современных условиях

The article is devoted to the relationship between the physical and the spiritual in the process of education. Physical culture and as a process of physical education in a person should be aimed at the harmonious development of the personality, which combined: spiritual wealth, moral purity and physical perfection. Under the decisive influence of culture and physical culture, the development of society and, first of all, of a person of his personal qualities is carried out. Outside culture, outside the cultural design of human behavior and activities, the purposefulness and purposefulness of development are lost. The purpose of the article is to analyze and summarize the scientific literature devoted to the formation of a person's physical culture. It was revealed that the most dangerous deficit of society is the deficit of personality culture. The state of a person's culture is a person, soul, spirituality and harmony of society, the most characteristic, universally significant value. The level of development of the culture of the individual is a decisive condition for the progress of society and man. Culture as a universal phenomenon permeates all spheres of social life and types of human activity.

Bereaved Family More Likely to Report "Too Little" Care than "Too Much" Care at the End of Life.

Background: An often-stated concern is that dying persons receive too much aggressive medical care. Objective: Examine next-of-kin perceptions of the amount of medical care received in the last month of life. Design: Mixed-methods study with 623 survey responses and in-depth interviews with a subsample of 17 respondents. Subjects: Nontraumatic deaths 18 years and older in San Francisco Bay area. Measure: The survey asked: "During the last month of your family member's life, did he or she receive too little, the right amount, or too much medical care?" Additionally, surveys examined 18 measures of quality of care in the last month of life, reporting concerns or unmet needs with staff communication, symptom management, emotional support, physician communication, treating the patient with dignity, respecting a person's culture, spiritual support, and providing timely help after hours. Results: Of the 623 survey respondents, 16.9% reported their loved one received "too little" care while only 1.4% reported "too much." Likelihood of reporting too little medical care did not differ by age, gender, or being insured by Medicaid only. Respondents who reported "too little" compared with those that stated the "right amount" reported higher unmet needs for symptom palliation, physician communication concerns, with other important opportunities to improve the quality of care. Among the 17 in-depth interviews of those indicating "too little" care on the structured survey, the predominant concern (n = 10) was inadequate symptom management. Conclusion: While the majority of respondents indicated their loved one received the right amount of medical care at the end of life, a notable minority (one in six) indicated that their loved one received too little care.

Culture, the Stigma of Mental Illness, and Young People.

Culture is a crucial factor in understanding variations in stigma experiences among young people (age ≤25 years). Cultural beliefs influence the range of social responses that mental health issues elicit, including forms of treatment and role expectations of carers. The current article explores the influence that stigma and culture can have on young people with mental illness. It highlights that it is impossible for nurses to be cognizant of all belief systems related to mental illness. Hence, cultural safety is an approach that can facilitate engagement with the nuances of a young person's culture and provide the foundations of appropriate care. [Journal of Psychosocial Nursing and Mental Health Services, 58(11), 15-18.].

Pengaruh Bagi Hasil, Kelompok Acuan, Kepercayaan Dan Budaya Terhadap Minat Menjadi Nasabah Bank Syariah

This research aims to determine whether profit sharing, reference groups, beliefs and culture have a significant influence on the interest in being a customer of Islamic banks partially or simultaneously. A total of 95 questionnaires were returned with complete and processed conditions. By using multiple regression techniques, the results of the study show that profit sharing and reference groups do not affect the interest in becoming a customer of Islamic banks. Trust has a positive influence on the interest in becoming a customer of Islamic banks. The higher the level of trust in the bank, the higher the customer will invest funds in the bank. In addition, the culture has a positive influence on the interest of being a customer of Islamic banks, the stronger a person's culture, the interest in becoming a customer of Islamic banks will increase..

Cultural Biases in Current Medical Practices with a Specific Attention to Orthopedic Surgery: a Review.

Due to the increasing diversity within the United States population, there is an ever-increasing need for increased education on cultural literacy and tolerance in medical schools and residency programs. The purpose of this article was to review how a person's culture can play a substantive role in effecting and influencing (1) medical diagnosis, (2) patient and health provider medical decision-making, (3) the patient's perception of disease, and (4) the doctor-patient relationships. Many of the decisions we make as orthopedic surgeons must account for the patient's cultural needs, as much of our work impacts patients' daily activities and function. When considering the patient's perception of disease, validated tools have been developed, such as the Patient-Specific Index, which can be used to assess the feelings, goals, and expectations of patients. Cultural competency should be a part of curricula at every level of medical education.

Current-Ideal Culture Incongruence, Hierarchical Position, and Job Satisfaction in Government Agencies

ABSTRACTPerson–organization (PO) fit theory assumes that employees’ perception of organizational culture affects their attitudes and that this relationship is modified by individual differences. Based on the person–culture (PC) fit literature, this study defines current-ideal culture incongruence (CICI) as the extent of the discrepancy between an individual’s perceptions of the current and ideal states of the same organizational culture. CICI is measured for hierarchical, rational, group, and developmental cultures with the competing values framework, which is applicable in Korean central agencies because of the Confucian tradition and NPM reforms. This study then links the CICI dimensions to job satisfaction. The OLS regression results show that the CICI dimensions are negatively associated with job satisfaction. Furthermore, this article reports that the negative associations become weaker at higher hierarchical levels. This study discusses implications of these findings for the growing literature on PC fit or PO fit and job satisfaction in public management.

Culture and personality disorder: a focus on Indigenous Australians.

To examine the validity of concept and diagnosis of personality disorder in transcultural settings using Indigenous Australian people as an example. There are significant deficits in comparative research on personality disorders across cultures. There is also a dearth of information regarding Indigenous Australians, and cultural applicability and clinical utility of the diagnosis of personality disorder in this group. The concept of culture is generally ignored when making a diagnosis of personality disorder. A valid diagnosis should incorporate what would be considered understandable and adaptive behavior in a person's culture. In Indigenous Australian culture, making diagnosis of a personality disorder is complicated by historical trauma from colonization, disruption of kinship networks, and ongoing effects of poverty and social marginalization.

Epistemic injustice in assessment of delusions.

Delusions are one of the most elusive concepts in psychiatry. There have been several theories on the nature and definition of delusions. Jaspers described them as entailing a total transformation of reality and considered primary delusions as un-understandable. When it comes to clinical practice, psychiatrists resort to criteria of falsity, incorrigibility, conviction and being out of keeping with the person's culture. All these criteria have been subject to various criticisms, some of which will be discussed in the paper. We will use the concept of epistemic injustice to explore the role of stereotypes and prejudice in the identification of delusions. We will discuss cases where patients are suffering from testimonial injustice by virtue of having a mental disorder that is so often associated with attributions of irrationality, bizarreness and incomprehensibility. Two vignettes will be presented to show that this is often the case in clinical practice. We will discuss relevant issues around the epistemology of the delusions. We think that in order to challenge the testimonial injustice, there needs to be an awareness of its possibility and thus recognition of the role of certain stereotypes in assessing these mental states. Challenging the stigma against mentally ill and adopting a holistic view of delusions can help tackle the prejudice that pre-empt the testimonial injustice.

Migrant Acculturation and the Workplace

Berry's (1997; 2001) migrant acculturation theory has emerged as one of the more prominent theoretical frameworks to shed light on the patterned dynamics characterising the experience of migrants - regardless of country of origin or country of settlement. For Berry (2001, p. 621) ‘acculturation’ refers to the process of psychological change in a person (the migrant) resulting from contact and involvement with representatives of other cultures (usually and typically the host country culture). It invariably entails relinquishing elements of the person's culture of origin (‘culture shedding’) and adopting and internalising elements of the host country culture (‘culture learning’). Adjustment to the host culture is a function of those situations and incidents where the migrant interfaces with representatives of the host culture i.e. social contexts/settings. Acculturation, being a consequence of social encounters through which migrant integration and absorption into the (host) community is ‘achieved’, occurs when the migrant, for example, participates in sport, religious and/or other community-based activities. It is through these social encounters that the migrant becomes aware of (’learns’) about culture... own culture of origin and other or host culture and detects similarities and differences relative to his/her expectations about the host culture. It is also at this stage that unanticipated or under-acknowledged features of the host culture would induce ‘culture shock’. Drawing on the work of several scholars, Brown and Holloway (2008, p. 34) defines ‘culture shock’ as “…anxiety that results from losing the familiar signs and symbols of social intercourse, and their substitution by other cues that are strange” – a phenomenon therefor firmly rooted in the social more so than the physical context. In as much as the community and the neighbourhood (as social context) are primary drivers of migrant acculturation that may facilitate or constrain acculturation, so too does the work setting serve as a supportive or constraining social context. For those migrants who secure some form of employment relatively early in their settlement in the host country, the work setting becomes a proxy for ‘community’ by virtue of its social character and dynamics, with the difference that the focus and nature of social relationships are framed by the fundamental purpose of the institution, the nature of work to be performed, the dependence relationship between employer and employee, as well as the very clear power relationships (and power differentials) that characterise and inform organisational functioning and hence direct employee behaviour in the workplace. It is consequently a natural extension of acculturation theory to posit that the workplace would facilitate but potentially also constrain migrant acculturation and adjustment in his/her adopted country. It can be further argued that because of the heightened significance of work and working to the migrant (cf. Matejicek, 2008), the workplace will assume a far more prominent position as an acculturation context than may be generally acknowledged. Some support for this line of reasoning is suggested, for example, in work with expatriates that found that perceived organisational support directly impacted on expatriate adjustment and consequently expatriate performance (Kraimer et al., 2001).

Taking Culture into Account: A Maori Perspective on Visual Impairment

Jill Bevan-Brown and Taingunguru Walker There is substantial research evidence showing that ethnic culture affects how disability is perceived and managed, and that taking a person's culture into account maximizes the effectiveness of the person's education (Artiles, Kozleski, Trent, Osher, & Ortiz, 2010; Bevan-Brown, 2002; Massey University, 2002). Research on the cultural implications of visual impairment is relatively scarce, however, as are accounts of culturally appropriate provisions for students who are visually impaired and who are from ethnic minority groups. This article contributes to addressing this gap in knowledge by describing research that investigated the life experiences of persons who are visually impaired and Maori, the indigenous people of New Zealand. The study identified the general, educational, and cultural barriers faced by the participants and their suggestions for how these barriers may be overcome. Although the findings relate to a specific ethnic group, they raise issues that deserve consideration for all people who are visually impaired regardless of their ethnicity. METHODS The study involved in-depth, face-to-face interviews conducted by two researchers, both of whom are Maori. One researcher is visually impaired. Ethical approval from the Massey University Human Ethics Committee was obtained. Approval and support were also given by executive committee members of Ngati Kapo, a national provider of Maori health and disability services run by and for Maori who are visually impaired (for more information, visit: ). Participants From a list of Ngati Kapo members, purposive sampling was used to identify prospective participants in a specific geographic area. All who were approached agreed to participate, resulting in a sample of 8 men and 2 women. Of the 10 participants, 2 young men were attending secondary school, 3 were aged 20-60, and 3 were aged 60 or older; 1 woman was in her 50s, and the other was aged 76. Five participants had studied or were still studying at the tertiary level. Two of these participants studied at waananga (Maori universities), and the other three attended mainstream universities. The degree of visual impairment varied among the participants. All met the Royal New Zealand Foundation of the Blind (n.d.) criteria for registration: a visual acuity of 6/24 (20/80) in the better eye after correction or a field of view that does not exceed 20 degrees at its widest angle. One participant was totally blind, and one had low vision from birth. Data collection and analysis Although a formal questionnaire was used, the interviews were more in the nature of informal chats covering a wide range of topics introduced by the researchers and participants. The discussions focused on barriers that the participants faced, helpful services and strategies, and suggestions for improving education and services to Ma ori who are visually impaired. The interviews were approximately two hours long and were conducted in the homes of 9 participants and the workplace and home of the other participant. Five of the 10 interviews also included whanau (extended family members) who contributed information. The interviews were audiotaped and transcribed, and a thematic approach was used to analyze the data. Barriers experienced and suggestions for overcoming them were sorted into three areas: general, educational, and cultural. A compact disc (CD) that provided a record of the results of the research was sent to each participant. The results were shared with participants to give them the opportunity to provide feedback on the findings. RESULTS General barriers Nine general barriers were identified. These barriers were psychological and practical adjustments to becoming blind; difficulty in maintaining relationships and forming new ones; negative attitudes, perceptions, and the lack of understanding of visual impairment by others; problems associated with restricted mobility, such as inaccessible and costly public transportation, unhelpful bus drivers, and footpaths in disrepair; bureaucratic-related difficulties in accessing resources and services; challenges in performing activities of daily living, such as shopping, cooking, and handling money; environmental barriers; reading difficulties mainly associated with small print, such as website addresses; and financial barriers, including expensive adaptive equipment, the cost of attending rehabilitation courses, and the extra costs that employers incur when hiring people who are visually impaired--costs that can discourage them from doing so. …

Elders Adapting to a Chronic Diagnosis Within a Nursing Refuge

The increasing numbers of people seeking care for chronic disease has placed unparalleled demands on nurses who journey with them as they grasp the meaning of their altered health status. The complexity of the newly diagnosed chronic disease can be overwhelming. Newly diagnosed elder patients need a refuge in which to explore the uncertainties and challenges in managing a chronic illness. Reactions to a new diagnosis are uniquely shaped by the elder person's culture, age, life circumstances, and previous coping strategies. Six dichotomous response pairs are posed: relief versus devastation, courage versus cowardice, disease obsession versus disease aversion, rational thinking versus intuition, reawakening versus stuck, and self-reliance versus dependence. Nurses can create a sanctuary for elderly patients with protected space, presence, partnership, past to future orientation, and perspective on life. Nurses who embrace this mission may find themselves returning to the reasons they sought a nursing career, to support and strengthen elderly people in the most vulnerable moments of their lives.

How Normative Information Shapes Attributions for the Actions of Persons With Traumatic Brain Injury

AbstractMany citizens misunderstand the actions of persons with brain injury, and these misunderstandings hamper rehabilitation. A specific misunderstanding is where people misattribute behaviours resulting from brain injury to the injured person's personality or life stage (e.g., adolescence). The present study examined if this pattern is explained by the Abnormal Conditions Focus model of attribution, which claims that attributions for behaviours reflect whether the behaviours are normal for the person (Consistency) and the culture (Consensus). Scenarios described an adolescent with brain injury performing four undesirable behaviours and then indicated whether the behaviour was normal or not normal for the person prior to injury and normal or not normal for that person's culture. For each of the four behaviours, students (n = 136) rated three attributions: brain injury, personality and adolescent norms. Participants attributed the behaviours more to brain injury and less to personality when the behaviours were not normal for that person than when they were normal for the person. They attributed the behaviours more to adolescence when the behaviours were normal for the person's culture than when they were not normal for the culture. Rehabilitation implications include assessing individuals' premorbid behaviour to enable citizens and less experienced professionals to make more accurate attributions for behaviours and target treatment more effectively.

African American Identity and a Theory for Primary Cultural Instructional Design

This article is on the strange confluence of culture, identity, learning, and systemic design. We argue that the work of instructional design is, essentially, work on culture and identity. A person's culture and identity fully and inextricably situate their thought, action, and interaction. For this reason, this inherent situatedness of culture and identity must be explored by those who endeavor to do instructional design work. Instructional designers must be able to navigate the complex and treacherous waters of culture and identity in order to create effective and appropriate designs for learning. Here we take on the particular case of African American learners. We argue for the empirically verifiable existence of three identity types of African Americans and we suggest that design work should target learners displaying one of these identity types, referred to here as primary cultural. In this way, this article may be seen as exploring the problem of constructing theory on primary cultural instructional design. We first explore culture, then identity, and then the interaction between culture and identity. We then move to our study and how it informs our understanding of cultural identification and academic identity and then we conclude with the implications for design research.It is a peculiar sensation, this double consciousness, this sense of always looking at one's self through the eyes of others, of measuring one's soul by the tape of a world that looks on in amused contempt and pity. One ever feels his two-ness, – an American, a Negro; two souls, two thoughts, two unreconciled strivings; two warring ideals in one dark body, whose dogged strength alone keeps it from being torn asunder.

Ethnicity and psychopharmacology

Ethnicity is reported to be an important, but often ignored factor in psychopharmacology. However, recent advances in molecular biology and the vision of 'personalised medicine' have spurred a debate on the role of ethnicity in this field. This paper reviews literature on the role of race and ethnicity in psychopharmacology. Despite considerable controversy on what the concepts of ethnicity and race actually measure, they are considered as important proxies for a person's culture, diet, beliefs, health behaviours and societal attitudes. Research has shown ethnic differences in the clinical presentation, treatment, clinical response and outcome of mental illnesses. A number of ethnically specific variations have been found in the genetic and non-genetic mechanisms affecting pharmacokinetics and dynamics of psychotropic drugs, which might underlie the previously mentioned differences in drug use and response across ethnicities. Although some of these ethnic differences could be partially explained by genetic factors, a number of ethnically based variables like culture, diet and societal attitudes could potentially have a significant, but as yet unquantified influence as well. Future research needs to address the problems with defining and accurately measuring 'ethnicity', as well as focus upon conducting studies that could guide treatments for people from diverse backgrounds.

WSCA 2005 Presidential Address: Toward a Well‐Functioning Intercultural Nation

I would like to speak today to our students--the up-and-coming generation--and to those among us who can help to prepare them to live in an intercultural twenty-first-century USA. The current generation has a relational and a national task, an obligation, a requirement that, whether it prefers it or not, it must undertake. The task of the current generation can be summarized very succinctly: to create a well-functioning intercultural nation. We have no choice about whether the USA will become an intercultural nation. It already is one. Our only choice is whether we take actions that will help us to become a well-functioning intercultural nation. Because if it is left to chance or to happenstance, such a desirable outcome is not very likely. There are just too many examples of intercultural nations that function poorly, that discriminate based on a person's culture, that sustain deep-seated hatreds and prejudices, that in its milder forms perpetuate an underclass based on cultural membership, and in the extreme lead to ethnic cleansing, genocide, or apartheid. Indeed--and here is the tough nut to confront without flinching or turning away in despair--to the best of my knowledge such a nation does not now exist; nor, perhaps, has it ever existed. But this does not mean that the task is an impossible one, and therefore unachievable; there must always be a first time for everything. Indeed, the idea and the reality of a nation built upon the concepts of freedom, equality, individual rights, and shared responsibilities did not exist until those who preceded us founded the USA. So it is the task of the current generation to invent, and then to build, something that perhaps has heretofore never existed--a well-functioning intercultural nation--and in so doing to reinterpret what it means to be a US American, what it takes to sustain the vibrancy of various US cultures, and what it means to be patriotic. In my remarks today I want to explore, in just a brief and general way, the nature of this obligation, and I want to provide some hints about how it might be conceptualized. A well-functioning intercultural nation: what does that mean? Let's focus for a few moments on this phrase, beginning with the easiest term to define: nation. Nation obviously refers to the USA. A well-functioning nation is one in which there is vibrancy and vitality within various US cultures, and competence and cordiality in the relationships that occur among them. To me, the term well-functioning also includes both the reality and the perception of equality among the various US cultural groups, as well as a sense of fairness in their treatments and experiences. A well-functioning intercultural nation must be culture-appreciative rather than culture-blind, must recognize what differences matter and when they need to be considered, and must know when differences ought not to make a difference in how we respond both legally and interpersonally. Now for the term intercultural nation: what is that? The obvious answer is: one nation, the USA, which contains many different cultural groups residing within its national borders. One nation, many cultures. One nation, many cultures. The not-so-obvious corollary is this: there is no such thing as US culture. One nation, many cultures. There are many cultures in the USA--African American, European American, various Asian American cultures, Latino culture, many Native American cultures, and literally dozens of other cultures in this intercultural mix that is one nation containing many cultures. In a well-functioning intercultural nation, none of these cultures ought to have the primacy or supremacy of being elevated above all others and called American culture. Currently, however, what should probably be referenced as European American culture is often called American culture, in a continuation of the hegemonic dominance accorded one of the cultures within the USA, such that its cultural patterns are typically unmarked; assumed to characterize the whole of the pattern of US beliefs, values, norms, and cultural practices; and thereby conflated with the term nation. …