Page 32 - Reading Between the Sign Intercultural Communication for Sign Language Interpreters
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                                 The Study of Culture







                                         If we can accept the paradox that the real humanity of
                                         people is understood through cultural differences rather
                                         than cultural similarities, then we can make profound
                                         sense of our differences. It is possible that there is not
                                         one truth, but many; not one real experience, but many
                                         realities; not one history, but many different and valid
                                         ways of looking at events.
                                                                      —Jamake Highwater
                                                                         The Primal Mind
                                 Jamake Highwater’s proposal represents a challenge to the popular,
                                 well-intentioned sentiment that down deep all people are basically
                                 the same. Actually it depends on how deep is “deep.” Certainly we
                                 are all made of flesh and bones, we all need to eat and sleep, and
                                 we seek shelter and safety. After those similarities have been es-
                                 tablished, however, most of the rest of our beliefs, attitudes, and
                                 behaviors are at least to some degree culturally determined.
                                     To ignore the reality of varying cultural perspectives is to dis-
                                 count the infinite variety of our humanness. To insist that we all
                                 share the same goals and desires is to refuse to humbly admit
                                 that our way is not the only way. Highwater, himself a Blackfoot
                                 Indian, gives an example of a Navajo family, who, when entering
                                 their newly built government house for the first time, may rip out
                                 the toilet. “[Anglo] people come away from the Navajo Reserva-
                                 tion expressing their sorrow in finding that ‘the poor Indians do
                                 not have indoor plumbing and live in terrible, primitive condi-


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