COMM5 Instructor Manual Chapter 1
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language, humor, and discriminatory treatment with their soul brothers and sisters; and
gravitated at first into occupations that did not too seriously threaten the earlier arrivals.
The waves of new Americans learned to tolerate each other—first as groups, only
thereafter as individuals. Rubbing up against each other in an urbanizing America, they
discovered not just the old Christian lesson that all men are brothers, but the hard, new,
multicultural lesson that all brothers are different. Equality is not the product of similarity; it
is the cheerful acknowledgement of difference.
What’s so special about our experience is the assumption that people of many kinds and
colors can together govern themselves without deciding in advance which kinds of people
(male or female, black, brown, yellow, red, white, or any mix of these) may hold any
particular public office in the pantheon of political power.
For the twenty-first century, this “cheerful acknowledgement of differences” is the
alternative to a global spread of ethnic cleansing and religious chivalry. The challenge is
great, for ethnic cleansing and religious rivalry are traditions as contemporary as Bosnia and
Rwanda in the 1990s and as ancient as the Assyrians.
In too many countries, there is still a basic (if often unspoken) assumption that one kind
of people is anointed to be in general charge. Try to imagine a Turkish chancellor of
Germany, an Algerian president of France, a Pakistani prime minister of Britain, a Christian
president of Egypt, an Arab prime minister of Israel, a Jewish president of Syria, a Tibetan
ruler of Beijing, anyone but a Japanese in power in Tokyo. Yet in the United States during
the twentieth century, we have already elected an Irish Catholic as president, chosen
several Jewish Supreme Court justices, and racially integrated the armed forces right up to
the chairman of the Joint Chiefs of Staff . . . .
I wouldn’t dream of arguing that we Americans have found the Holy Grail of cultural
diversity when, in fact, we’re still searching for it. We have to think hard about our growing
pluralism. It’s useful, I believe, to dissect in the open our thinking about it, to see whether
the lessons we are trying to learn might stimulate some useful thinking elsewhere. We still
do not quite know how to create “wholeness incorporating diversity,” but we owe it to the
world, as well as to ourselves, to keep trying.
Reflective Questions
1. To what degree to you think America has moved forward since Harland Cleveland
offered these statements? Name some specific examples to support your opinion.
2. Do you agree with Cleveland’s assertion that “equality is the cheerful
acknowledgement of difference?”
Excerpted from Harland Cleveland, “The Limits to Cultural Diversity,” in Intercultural
Communication: A Reader (12th ed.), eds. Larry A. Samovar, Richard E. Porter, and Erwin
R. McDaniel (Belmont, CA: Wadsworth, 2009), pp. 431–434. Reprinted by permission of the
World Future Society.
Discussion and Assignment Ideas
I. Have students come up with their own visual diagram of the communication process and
have them share their diagrams with a partner. Afterward, facilitate a discussion in
which you apply the communication process to the exercise you have just completed:
(1) What verbal or nonverbal feedback did you receive about your communication model
during your conversation? (2) What physical noises were in the environment? (3) How
did psychological noise affect you? (4) What unintentional meanings may have been
perceived? (5) How did communication context shape the way you discussed this
diagram? (For example, how well do you know your classmate, how did previous class
discussions about the communication process affect this encounter, etc.)