Extravaganza - Spring 2011

December 2011, Volume 6

The international magazine for The Claremont Colleges

Extravaganza

Read Extravaganza online in color! Visit http://iplace.claremont.edu/main/news.php Extravaganza is a multilingual magazine dedicated to recognizing the diverse community within the Claremont Colleges. There are more than 70 foreign countries represented in our small community, many with distinct customs, languages, and traditions. Let us immerse YOU into the vast and various cultures that the Claremont Colleges have to offer! Here’s a taste of Claremont’s diversity....

when cultures meet 3 -- [KOREAN] Divination Cultures Around the World -- BY JANICE HAN 4 -- [JAPANESE] You Call This Sushi?! Japanese Culture in a Globalized World -- BY SAM HOLDEN 6 -- [ITALIAN] Guidos and Sopranos: Italo-Americans in Reality and in Pop Culture -- BY REBEKAH CRAMERUS 8 -- [SPANISH] In My Country -- BY RODRIGO RANERO 10 -- [DUTCH] The Dutch Muslims: Where did they come from, how did they end up in the Netherlands, and how did they adjust? -- BY PIETER CORNEL 11 -- [CHINESE] Withdrawl and Reserve vs. Open-mindedness and Bluntness -- BY LUO YI 12 -- [THAI] Women at a Crossroads: Cross Cultural Marriage in Thailand -- BY MANASSINEE MOOTTATARN 13 -- [NEPALI] Gay Tourism in Nepal -- BY SHREYASHA PAUDEL 14 -- [SOUTH AFRICAN] Interesting Ways in Which Cultures Fuse -- BY AUGUSTA WICHT

EDITORIAL BOARD President Rachit Khaitan (CMC ’13) Editor-in-Chief Alan Hu (CMC ’13) Design Editor Iris Jong (PO ’12)

LANGUAGE EDITORS CHINESE Wendy Qian (CMC ’13) KOREAN Janice Han (CMC ‘15) SPANISH Rodrigo Ranero (PO ’14) DUTCH Pieter Cornel (CMC ‘14)

SPANISH Courtney Miller (PO ‘12)

THAI Manassinee Moottatarn (CMC ’13) NEPALI Shreyasha Paudel (HM ’14) SOUTH AFRICA Augusta Wicht (PO ‘15)

If you’re familiar with a foreign language and enjoy writing, why not be a writer for Extravaganza? Don’t worry if you’re not completely fluent--our goal is to get people to enjoy writing in different languages outside of the classroom and share their talent with the community of the Claremont Colleges!

Are you a fluent in a language other than English? Be a language editor for Extravaganza!

Email extravaganza.5c@gmail.com for more information.

2 ― Extravaganza|2011

Divination

행복해지기 위한 소망, 세계의 역학 문화

Cultures Around the

World

BY JANICE HAN, CMC ‘15 “You’ll be haunted down by ghosts if you clip your nails at night,” “If you dine out with a man (or a woman) on first meeting him (her), your love cannot be accomplished,” “Do not write your name in red ink”. These are a few examples of common superstitions and taboos prevalent in Korea. This disposition of believing in superstitions partly explains various forms of divination developed in Korea over a long period of time.

For example, mothers chose lucky days for marriage according to the ‘four pillars of destiny’ (a form of fortune telling practice that interprets a person’s destiny with his birth date and time) when their children got married. Students carried talismans with them when they took examinations for government offices.

Divination culture in Korea can be seen as a mixture of practices from many Asian countries, especially China and Japan. Even before the 4th century, Taoism was fused with native Korean beliefs and it developed into a distinctive religion of Korea. Also, at the end of the Goryeo Dynasty in the 14th century, Chinese astrology flowed into Korea, which was studied by many Korean philosophers. They mainly focused on exploring the ‘yin and yang’ principle and the ‘four pillars of destiny.’ These studies gradually developed into a unique Korean belief as they were combined with the already-existing Korean religions such as the Cheondo religion (native Korean religion emphasizing the value of humanity) and Won Buddhism (a sect of reinterpreted Korean Buddhism).

Recently, the old divination culture is being reinterpreted by the young generation. It is not difficult to encounter signboards such as ‘Tarot reading booth,’ ‘palm reading house,’ ‘face reading house,’ and ‘four pillars of destiny café’ on the college streets in Korea. Inspired by popular café culture among the young, fortune tellers began to open up ‘Four pillars of destiny cafés, the business which combined coffee shop and fortune telling house. Unlike the formal fortune telling houses of old generation, these places welcome casual walk-ins, where one can drink a cup of Americano while chatting with a fortune teller about one’s worries and future wishes. Tarot reading from Europe is another example of the younger influence on divination culture. Introduced relatively recently in Korea, tarot reading targets almost every youngster; love luck for sin-

gles, marital harmony prediction for couples, and exam luck for students. Tarot got so popular that people began selling tarot cards and self-practice manuals for those who wanted to practice tarot reading with their friends and families.

Unlike popular beliefs, western culture has also developed divination culture throughout the history. The origin of palm reading and physiognomy (face reading) can be found in Greece.

Tarot reading and crystallomancy (reading of a crystal ball) are also cultural products of Europe.

More recently, the west has accepted non-western divination principles and practices. Asian divinations permeated Western culture during the 20th century, mainly the practice of ‘the four pillars of destiny.’

These divination practices, however, faced threats and harsh criticisms over the centuries because of the western idea of rationality and major religious beliefs. Fortune telling practices were rejected by the majority of people who often considered it tangential to scientific principles.

Religious people criticized divination as an insult against their gods. There have even been instances of these practices as being used for wrong. At one point, physiognomy was misused as a tool for justifying discrimination. For instance, the Nazi party in Germany used face reading to distinguish certain physiognomic features of different races, and classified them into superior and inferior groups. In a more benign way, the practice of face reading in a negative way also happens in Korea; girls are told to watch out for a man with eyebrows pointing upward, because he is considered a ‘freak’ according to Korean physiognomy.

Although still criticized for lack of scientific evidence, divination is becoming commercialized, gradually developing as a part of popular culture in both western and eastern countries. Regardless of where we are from, we all are interested in our futures and this common curiosity leads to a fused culture of divinations and superstitions.

It is amazing to observe how similar methods of divinations have evolved together in western and eastern cultures. With the advent of globalization era, divinations and superstitions distinctive to each continent began to be fused more actively than ever. These beliefs and practices should be appreciated and preserved, because they reflect humanity’s universal wish to become happy.

“밤에 손톱을 깎으면 좋지 않은 일이 생긴다”, “첫 만남에서 밥을 먹으면 사랑이 이루어지지 않 는다”, “빨간색으로 이름을 적으면 안된다”. 한국 사람이라면 누구나 한 번쯤은 들어 보았을 말들이 다. 이렇듯 각종 미신은 우리 생활에 깊숙이 파고 들어있다. 이러한 믿음을 바탕으로 한국 고유의 역학 문화가 생겨났고, 이는 다른 문화권과의 교 류를 통해 더욱 더 발전해 나가게 되었다. 오랜 기 간 걸쳐 발달한 만큼 한국의 역학 문화는 다양한 형태로 존재하는데, 사주학이 집안 대소사의 길일 과 흉일을 가릴 때 쓰였다거나, 주술적 도구로써 부적이 널리 활용된 것이 그 대표적인 사례이다. 한국의 역학 문화는 중국, 일본을 비롯한 많은 아시아권 국가들의 문화 융합의 결과물이라 볼 수 있다. 어느 고문서는 중국에서 유입된 도교가 한 국의 토착 종교와 융합해 4세기가 되기도 전에 우 리나라의 독자적인 믿음으로 자리잡아가고 있음 을 말해준다. 14세기 초반 고려 말에는 중국의 명 리학이 한국에 유입되었고, 많은 선비들이 음양론 과 사주론을 중심으로 명리학을 공부했다. 명리학 은 한국 토착의 샤머니즘, 천도교, 원불교, 그리고 지역 고유의 종교와 결합해 한국의 특수성이 가미 된 새로운 신앙을 낳았다. 최근 들어 나이 지긋한 세대의 전유물로 간주 되던 ‘점보기’ 문화가 젊은 세대들에 의해 재해석 되고 있다. 한국의 대학가를 걷다 보면 심심찮게 눈에 띄는 간판들이 바로 ‘타로 카드점’, ‘손금∙관 상 전문점’, ‘사주까페’ 등이다. 사주까페는 젊은 층에 유행하기 시작한 까페 문화와 점집을 결합시 킨 개념의 커피숍이다. 예약을 하고 찾아야 하는 기존의 딱딱하고 접근하기 어려운 철학원과 달리 이 곳은 젊은 세대의 감각에 맞춰 큰 호응을 얻고 있다. 사주카페는 지나가다가 들려서 커피 한잔을 하며 일명 ‘족집게 언니’와 수다 떨 듯 앞날의 걱 정과 소망을 이야기 할 수 있다. 유럽에서 수입된 타로카드 문화도 ‘젊은’ 점보기 열풍에서 큰 비중 을 차지한다. 학생들이 많이 지나다니는 길거리에 부스를 설치해 두고, 복채도 저렴하게 받으므로 타로점은 특히 젊은 세대를 겨냥하고 있다고 할 수 있다. 또한 싱글들을 위한 연애운, 커플들을 위 한 궁합운, 수험생을 위한 시험운 등 다양한 서비 스를 제공해 거의 모든 학생들이 적어도 이 중 하 나의 항목에 해당되도록 함으로써 인기몰이를 하 고 있다. 지난 수년 간 타로점은 선풍적인 인기를 끌어 자가 학습용 매뉴얼과 타로카드가 시중에 판 매되기 시작 할 정도였다. 이성과 합리의 문화를 자랑하는 서양에서도 점술 문화는 유행해왔다. 손금보기와 관상학의 유 래는 그리스의 아리스토텔레스로부터 시작되어 왔으며, 타로점과 크리스탈 구슬을 이용한 점술 또한 유럽에서 기원하였다. 최근 들어 서양은 동 양의 점술 문화도 적극 수입하기 시작했는데, 20 세기 사주 명리학의 수입이 그 대표적인 예이다. 하지만 이러한 문화와 관행들은 이성을 중시 하는 사고와 해당 사회의 주 종교에 반하는 믿음 을 행한다는 이유로 수세기에 걸쳐 많은 비판을 받아왔다. 역사 속에서 점술 문화가 악용되는 경 우도 찾아볼 수 있다. 관상학은 차별을 정당화하 는 수단으로 사용되기도 했는데, 그 예로 독일의 나치 정권이 관상학을 서로 다른 인종을 차별하는 근거로 악용했다는 사실을 들 수 있다. 이보다 경 미한 경우를 한국에서 종종 찾아 볼 수 있는데, 가 령 팔자눈썹의 남자는 변태일 가능성이 높다는 등 관상학에서 나온 유언비어를 많은 사람들이 믿는 다는 점이다. 오늘날까지도 역학 문화는 비과학적, 비정통 적이라는 지탄을 받기도 하지만, 상업화에 힘입어 동서양 모두에서 현대 사회의 대중문화로서 자리 잡게 되었다. 지역을 막론하고 점술과 미신이 각 사회에서 문화의 한 부분으로 인식되고 있는 이유 는 우리 모두 인간으로서 갖는 미래에 대한 호기 심 때문일 것이다. 이 때문에 물리적 거리에도 불 구하고 동양과 서양에서 성행한 역학은 많은 공통 점을 가져왔고, 세계화 시대의 도래로 인해 각 문 화권 고유의 점술법과 미신은 앞으로 더욱 더 다 양한 방면에 걸쳐 융합될 것으로 보인다. 인종, 국 가를 초월하여 인간이라면 누구나 꿈꾸는 행복하 고 안정된 미래. 역학 문화는 바로 그 보편적인 소 망에서 생겨난 소중하고 인간적인 철학이다.

Extravaganza|2011 ― 3

これって寿司かよ！？ グローバル化する世界の中の日本 日本は「文化大国」と呼ばれて久しい。戦後時代に、特にこの３０年間に、あらゆる部門において日本の影響は世界の各国に広がっている。文化がグロー バル化する現代において、、日本のポプカルチャーがアメリカの次にもっとも世界中に盛んであるとも言えるのではないか。スポーツをみれば、オリンピックでフラン ス人やロシア人が柔道で戦う。文学を見れば、村上春樹の新書「１Q８４」の英語版はアメリカでベストセラーになっている。世界中の子供たちはドラえもん やポケモンやマリオなどの日本のキャラクターに囲まれて育つ。どこをみても、人々はいろいろな形で日本文化に触れている。 日本の大手メーカーが中国や韓国の企業に追い越され、工場が次々と海外に移る「産業の空洞化（くうどうか）」と呼ばれる現象がおこっているため、いわ ゆる文化産業がこれから成長する市場として大きく期待されている。政府の経済産業省は今年シンガポールで日本の文化商品を販売する商店を開業し た。しかし、このお店で販売されるものは、着物・版画・お茶ではなく、「原宿スタイル」の派手なアクセサリーや葉華やかな洋服だ。 ちょっと待ってーそれのいったいどこが日本的なのか？ 日本はきわめて特殊で奥の深い独自の文化を誇っている。しかし、昔から異文化と交流し、いろいろなものを受け入れてきた国でもある。奈良時代には中国 から漢字が流れ込んできて日本語に当てはめられ、そこから漢字、ひらがな、カタカナという三つの文字を使う文章がやがて生じた。１９世紀に日本は西洋 の文化と技術を受け入れ、百年にわたって近代国家に変貌（へんぼう）した。外からの刺激と現地の物や考えが接触（せっしょく）し、融合（ゆうごう） する。今の日本文化はその過程でできている。 日本には昔から異文化が入って現地の文化と混ぜ合ってきた。でも日本文化が海外に広がるという現象は、割と最近のことだ。戦後になって武道、アニメと 漫画、文学、寿司、ゲーム、ワークマンなどの電器商品が世界に普及し、日本は突然文化の発信側に立っていた。「ジャパン」はかっこいいブランドになった。 この日本文化の国際化から面白い結果も生じている。 寿司の例をみてみよう。江戸時代に生まれた寿司という日本独特の食べ物は６０年代からどんどん海外で人気になり、その国際化によって大いに変化して きた。ロス・アンジェレスで発明されたカリフォルニア・ロールなどの巻き寿司が多くの外国人にとって「寿司」を意味するものとなった。天ぷらロール、ファンシーロー ル、カテピーラロールという日本に存在しない寿司はJAPANESE SUSHIの代表になった！寿司が国際化してから、海外で発明されたイノベーションは日本 にも入ってきている。今は「ニューヨークすし」の高級レストランは東京に何カ所もある。 文化というのは決して安定した物ではない。 文化（文＋化）という言葉自体に表れるように、文化は既に変わりつつある。ロスアンジェレスや東京のように 文化産業がもっとも発達しているところでは、人が行き来するとともに、文化が混ざって新しい発想が生まれる。 原宿の洋服に象徴（しょうちょう）される日 本のポプカルチャーは一部和風であり、一部洋風である。 こういう融合的な物は、日本では海外っぽいから人気を得るし、海外では日本っぽいから流行るの だ。 日本はなぜこんなに世界中に流行るような文化を作ることができたのでしょうか。ひとつの理由は、戦後時代の日本経済の急成長とそれに伴う社会変化にあ ると考えられる。あんなに早いペースで変わる社会は、新しいものを拒否する余裕がない。なんでも受け入れ、自分たちの生活や文化に合わせて利用するこ とから、かなり面白い文化が生まれる。これからは、世界中の新興国はますます文化を発信するようになるでしょう。 シンガポールで販売される洋服も、現地の人々はきっと思わぬように変え、新しいスタイルを作り出すだろう。そしたらひょっとしてシンガポールを訪れる日本人 の若者はそれに気付き、日本に再輸入し、文化の循環を繰り返す。グロバール時代には、文化の区別がますますつかなくなるでしょう。

4 ― Extravaganza|2011

You call this sushi?!

Japanese culture in a globalizing world

BY SAM HOLDEN PO ‘12

Japan has long been called a cultural superpower. In the postwar era, particularly in the last thirty years, Japan’s influence can be seen in every field in countries around the world. Indeed, apart from the United States, Japan is likely the most pervasive cultural presence in our present globalized era. In sports, French and Dutch players contest Judo at the Olympics. In literature, Haruki Murakami’s new book 1Q84 tops the bestseller lists in the United States. Children around the world grow up surrounded by Japanese characters such as Doraemon, Pokemon, and Mario.

Everywhere, people are interacting with Japanese culture.

At a time when big Japanese manufacturers are being passed by competitors in China and Korea, and many Japanese factories are shifting production abroad in a process known as “industrial hollowing-out,” many in Japan are looking to so-called “cultural

industries” as the market of the future. The Ministry of Trade has even opened up a store selling Japanese cultural goods in Singapore this year. However, this store won’t be selling kimono, woodblock prints, or green tea.

Rather, it will be displaying the fancy accessories and brightly-colored western clothing that has come to be known as “Harajuku style,” after the Tokyo shopping district where the look originated.

Wait a minute—what exactly about these clothes is Japanese?

Japan is lucky to boast a unusually unique and nuanced indigenous culture. However, the country also has a long history of interacting with foreign cultures and adopting many practices and traditions. In the Nara Period (710-794 CE), the Chinese writing system was brought from the continent and adapted to the Japanese language, eventually leading to the emergence of a unique system of

writing using the three character systems of kanji, katakana, and hiragana. In the 19th century, Japan embraced western culture and technology, transforming itself into a modern state over the next hundred years. Stimuli from outside mix and fuse with local things and ideas. Modern Japanese culture has been forged through this process.

Japan has long been the scene of this mixture of foreign and local. However, it’s a relatively recent phenomenon that Japanese culture has begun to spread abroad. After the war, overseas demand for Japanese martial arts, anime and manga, literature, sushi, video games, and gadgets such as the Walkman greatly increased, and Japan suddenly found itself as not just as a receiver of culture, but as a propagator of the “Japan” brand. The internationalization of Japanese culture has led to a number of interesting developments.

Take sushi. Sushi, which emerged in the Edo Period (17th-19th century) as a unique Japanese food, gradually became popular abroad starting in the 1960s and has changed greatly as a result. For many foreigner sushi lovers, rolls such as the California roll invented in Los Angeles, has come to symbolize the whole cuisine. Tempura rolls, fancy rolls, caterpillar rolls...things that don’t even exist in Japan have become the image of “Japanese Sushi!” Nowadays, these international innovations are making their way back to Japan, and there are several luxury restaurants in Tokyo that sell “New York-style sushi.”

Culture is never stagnant. Rather, just as suggested by the Japanese word bunka, written with the characters for “word” and “change,” culture is constantly changing. In places where cultural industries are most lively, like Los Angeles and Tokyo, new culture and ideas are circulated along with the flow of people. Japanese pop culture, symbolized

by Harajuku style, is one part Japanese and one part foreign. This sort of fusion product attracts attention in Japan for its foreign novelty, and becomes popular abroad for its Japaneseness.

Why has Japan been so successful in creating culture that has spread throughout the world? One reason could be the effect of Japan’s rapid post-war economic growth and the accompanying social changes. There is scarcely a chance to reject new things when society is changing at such a rapid pace.

Fascinating new culture is born when people accept foreign ideas and adapt and apply them to their own lives and cultures. For this reason, its likely that developing countries will more and more become propagators of culture as well.

As for the Harajuku-style clothes in Singapore, locals will certainly adapt them in unforeseen ways and develop new, unique styles. If they’re clever enough, perhaps they’ll catch the attention of young Japanese visitors, who will re-import them to Japan and repeat the process of cultural circulation. In the globalized era, cultural distinctions are likely to become less and less distinct.

Extravaganza|2011― 5

Guidos e Sopranos: italo-americani in Realtà e nella Cultura di Massa Da quasi lʼinizio della fondazione degli Stati Uniti, gli italiani erano tra le popolazioni che immigravano attraverso lʼAtlantico. LʼOttanta percento di questi immigranti sono venuti dal Sud dʼItalia, in particolare la Sicilia e le regioni vicine.

Al contrario dellʼItalia del Nord, che era famosa per le industrie, nel Sud dʼItalia cʼerano tanti contadini poveri, e da questo gruppo proveniva la maggioranza, sperando di migliorare la propria vita. Al giorno dʼoggi, ci sono circa diciotto milioni “italo-americani.” Benché naturalmente la maggior parte degli italo-americani abbiano assunto la cultura e lo stile di vita americano, certi aspetti della identità italiana rimangono lo stesso - una predilezione per lʼarte, forse lʼaffinità con la politica, ma più probabilmente lʼapprezzamento per il cibo (in particolare, di sicuro, il cibo italiano), un collegamento col cattolicesimo nel nome se non in pratica, e una fedeltà profonda alla famiglia allargata. Sicuramente qualcuno avrà sentito dire nella sua vita una persona che diceva “Naturalmente mi piace la pasta, sono italiana!” o che nel fine settimana passato non poteva invitare nessuno a casa propria perché aveva la visita del nonno. Nelle regioni italiane delle città americane, che si chiamano “Little Italy”, ci sono delle feste - chiamate “feasts” in inglese, scorrettamente, perché le parole si assomigliano - nelle strade per celebrare i patroni.

Queste feste succedono anche per due o tre giorni, una volta allʼanno, e ci sono tante cose da fare, sia nelle strade o dentro gli edifici, sia cose religiose o laiche. Le più famose feste sono nel Nordest, nelle città come Boston, o New York City, in particolare Brooklyn. Questo non è una sorpresa, dato che gli italoamericani in generale si concentrano in queste regioni-- le popolazioni più grandi e anche probabilmente più famose sono in New York e New Jersey.

In queste regioni, gli italo-americani hanno tenuto alcune delle tradizioni e pratiche culturali, anche perché incoraggiati dalla presenza di altri italo-americani. Alcune caratteristiche di queste popolazioni sono una certa fierezza di essere italiani e di qualsiasi cosa che sia italiana. In particolare, il cibo, la famiglia e il cattolicesimo rimangono aspetti importanti della vita.

Giovani raccontano delle storie su loro nonni, forse la parte più importante di qualsiasi famiglia italiana, chiamandoli ʻnonnoʼ o ʻnonnaʼ, anche se non parlano la lingua.

Se i nonni non vivono nella stessa casa, è probabile che spesso le persone viaggino per andare a visitarli. Di solito, al giorno dʼoggi, questi nonni sono le ultime persone nella famiglia che parlano italiano, e forse sono stati i primi a venire in America, se la famiglia non è immigrata anche prima. La nonna può passare delle ricette alla mamma, non soltanto mostrando la sua posizione importante nella famiglia ma anche per lʼimportanza del cibo nella cultura italoamericana. I giovani studenti portano a scuola i panini con la nutella, o una cena del Giorno del Ringraziamento può avere un piatto di pasta vicino al tacchino.

La religione anche ha il suo ruolo in famiglia. Il cattolicesimo è forse più importante in alcune famiglie che in altre, ma molti figli italo.americani devono fare dei rituali della chiesa - battezzare, prima comunione e cresiman - quando sono giovani,

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anche solo per placare le persone più grandi della famiglia. La potenza dei legami della famiglia si può anche vedere dove vivono tutti i parenti-- di solito nella stessa regione. Alcuni figli più grandi, in particolare i ragazzi, vivono con i propri genitori fino a una età, cosa che può essere considerata un poʼ strana nella società americana. Quando si sposano e vanno via, non vanno comunque lontano.

E in generale, riunioni della famiglia sono tutti ad alta voce e pieni di “evviva” e di rumore. Può essere che questi parenti si lamentino lʼun dellʼaltro, ma in fondo, questo soltanto oscura i legami forti che ci sono tra le famiglie.

Adesso che abbiamo dato unʼidea generale di una famiglia tipica italo-americana, si può poi parlare di uno dei ritratti più famosi dʼitalo-americani nella cultura massa The Sopranos. Basato su una famiglia di mafiosi nel New Jersey, il programma è diventato famoso per la sua importanza nella cultura popolare, nel film, e nella televisione, e anche controverso nella sua accuratezza - o inaccuratezza. I nostri punti del cibo, la famiglia, e il cattolicesimo rimangono rilevanti nel programma, cosa che fa pensare che ci sia almeno un poʼ di accuratezza. La fierezza di essere italiano è spesso dimostrata dai personaggi. La controversia, comunque, di solito è legata allʼaccusa che The Sopranos rappresenta tutti italoamericani come mafiosi – ed è certamente possibile che la gente guardi questo programma e pensi che siano anche gli italo- americani.

La accuratezza degli aspetti mafiosi del programma è difficile da dire; uno dei attori principali, comunque, è stato un mafioso, e in realtà è stato arrestato ventotto volte prima di cominciare di lavorare sul programma. Ma in ogni caso, il direttore del programma ha detto che il suo programma rappresenta una piccola sottocultura criminale e non tutta la popolazione italo-americana-- e sembra ormai che il consenso generale è che il valore artistico del programma sia più importante che la controversia che ha generato.

Un esempio della cultura massa che più recente e anche più legato alla suddetta controversia è il programma MTV che si chiama Jersey Shore. La premessa del programma sembra strano a quelli che non la conoscono: MTV ha trovato un gruppo di italo-americani giovani e in pratica li hanno messi in una casa insieme sulla costa di New Jersey per due mesi. Queste persone si vantano di essere guidi, una parola che è in generale negativa, che si riferisce agli italo-americani urbani. La controversia è su questa parola, dato che è vista come un insulto etnico. Il programma ruota attorno lʼamore, il bere e i club, mostrando i personaggi come un gruppo rauco e odioso. Qualche organizzazione ha chiesto formalmente che il programma fosse cancellato, e qualche compagnia ha rifiutato di lasciare i suoi annunci fossero mostrati col programma, dicendo che mostra un ritratto molto negativo degli italo-americani - e anche se uno può pensare che il programma, tanto ridicolo, non debba essere considerato serio, una parte abbastanza grande di quelli che lo guardano è fatta di adolescenti giovani, la cui percezione di italo-americani può essere facilmente influenzata dalla cultura popolare.

I due programmi mostrano gli italo-americani in modi molto diversi, e mentre tutti e due forse includono delle parti importanti della cultura italo-americana, tutti e due rappresentano anche sottoculture piccole e non possono essere usati per descrivere ogni italo-americano. Il pericolo insito in tali programmi sta nella possibilità che i giovani o delle persone guardando la TV attribuiscano i dettagli trovati sullo schermo alle persone che incontrano nella vita.

Guidos and Sopranos:

Italo-Americans in Reality and in Pop Culture

BY REBEKAH CRAMERUS, PO ‘14 Since almost the beginning of the establishment of the United States of America, Italians have been among the hordes of people immigrating across the Atlantic. Eighty percent of these immigrants came from the southern parts of Italy, in particular Sicily and regions close to it. As opposed to the famously industrial northern half, the southern side of Italy had many a penniless peasant, and it was from this group that a lot of the immigrants to America came, hoping to improve their station in life. In the present day, there are approximately eighteen million of these “Italo-Americans.”

While of course most Italo-Americans have assimilated to the American lifestyle and culture, certain aspects of an Italian identity remain in many cases. You can probably say you have heard someone say “Of course I like pasta, I’m Italian!” or talk about how that weekend they couldn’t have friends over because il nonno (grandfather) was visiting. In “Little Italies” across the country, feasts are thrown in the streets to celebrate patron saints once a year. “Feast” is a bit of a misnomer, however-- probably chosen because it appears to be related to the proper Italian word, festa (party), it actually represents a few days of many activities, outside or inside, religious or not so much so. The most famous of these take place in the Northeast, in cities like Boston and New York City, Brooklyn in particular. This is appropriate, since Italian Americans in general have the highest concentrations in these areas-- the largest populations and probably also the most famous are in New York and New Jersey.

In these areas, Italian Americans have retained some of the same previously mentioned cultural qualities and practices, but with more people, the presence of the culture is stronger and probably thus more encouraging. Qualities that are distinctly Italian American include a certain pride in being Italian and in anything Italian, probably in part because there is such a large and likely supportive Italian community around.

In particular, food, family and catholicism remain important parts of life.

Young people tell stories about their grandparents, perhaps the most important part of any Italian family, referring to them as nonno or nonna even if they do not speak the language. If the grandparents don’t already live in the same house, it’s likely that frequent trips are taken to visit them. Usually, in the present day, these grandparents are the last people in the family line to speak Italian, and probably were the ones to first come to America, if the family didn’t immigrate over even earlier. La nonna might then pass down favorite recipes to the mother, not only showing her important status in the family but also portraying the importance of food in Italian American culture. Little students might bring nutella sandwiches to school, or a Thanksgiving dinner might have a dish of pasta primavera next to the turkey stuffing.

Finally, religion has its own role in family life. Some families might be more practicing of Catholicism than others, but many Italian American children are put through church rituals-- baptizing, first communions, confirmations-- at a young age, if only to appease the older members of the family. The strength of family ties can also be seen in the geographical closeness of relatives-- some older children, especially males, live with their parents until an age that might be considered odd in American society, and when they move out, perhaps at marriage, may not go far. And in general, family reunions are loud and boisterous, filled with good-natured yelling, and

complaints about one another might exist but only temporarily obscure the strong family bonds that exist.

Having established a general idea of what Italian American families tend to actually be like, in general, of course, we can move on to one of the most famous portrayals of Italian Americans in pop culture: The Sopranos. Based around a family of mafiosi in New Jersey, the show has become famous for its importance in pop culture and film and television, and also infamous for the controversy that has surrounded its accuracy-- or inaccuracy. Our aforementioned three points of food, family and catholicism remain relevant in the show, which suggests that there is a level of accuracy. The pride in being Italian is often displayed by many of the characters, as well. The controversy, however, usually deals with the accusation that The Sopranos depicts all Italian Americans as mafiosi-- and it is certainly possible that people watch the show and assume that this is how all Italian Americans are. The accuracy of the mafia-like aspects of the show themselves is more difficult to prove; one of the main cast members, however, was a member of the mafia himself, and actually had been arrested twentyeight times before starting to act on the show. But in any case, the director of the show stated that his work was meant to represent a criminal subculture and not the entire population-- and it seems that by now the general consensus seems to be that the art value of the television show is more important than the controversy it provoked among people.

An example of pop culture that is both more recent and even more controversial dealing with this culture is the MTV show Jersey Shore. The premise of the show strikes oddly at those who are not familiar with it: MTV casted a group of young Italian Americans and essentially stuck them in a house together at the Jersey shore for two months. These people pride themselves on being “Guidos,” a term that is generally derogatory, referring to urban Italian Americans. Controversy has been associated with this fact, since the term has been regarded as an ethnic slur. The show revolves around their lifestyle of love triangles, drinking, and clubbing-- portraying the characters as a obnoxious, raucous, swearing group. Organizations have formally requested that the show be canceled, and companies have refused to let their commercials show with the program, saying that it releases an extremely negative portrayal of Italian Americans-- and even though one might think that the show, practically a parody of itself sometimes and run

by MTV, might be ridiculous enough not to be taken seriously, a fair portion of its audience is made up of young teenagers, whose perception of Italian Americans could easily be affected by the media.

The two television shows portray Italian Americans in very different ways, both of which while perhaps showcasing a few of the essential parts of Italian American culture, represent small subcultures and cannot be used to describe every Italian American. The danger in shows like these, it seems, lies not in the premise of the shows themselves (as long as they do not claim to represent the entire culture), but in the chance that impressionable minds watching television will ascribe the details found on the screen to people they meet in real life.

Extravaganza|2011― 7

In My Country

Rodrigo Ranero PO’14

The drastic consequences of a violent clash of cultures can be observed with the outcome of the conquest and colonization of Latin America by the Europeans. This dark period of time was clear evidence of the most despicable traces of those human beings who are driven by greed. Justifying the invasion by claiming to civilize the “savage” natives, the arrival of the Europeans on the new continent meant great riches for the old continent and the death of millions in the discovered territories. Several centuries of European dominion ended with the independence of most Latin American countries by the 19th Century, although it would be questionable to claim that the native people have actually been liberated from oppression.

Even if the colonial times are now past, the social abyss between the descendants of the Europeans and the indigenous people is still clearly observable. Taking my country as an example out of many, there are occasions when the privileged few act hypocritically, for they claim to be very proud of the rich cultural diversity which exists in Guatemala— when they speak to a foreigner, they claim that the traditional clothes of the indigenous peoples are a work of art, since each region has its own distinctive attire, a unique symbol of the varied ethnicities which cohabitate in the country. They might also boast about the precious handicrafts sold in Antigua Guatemala, the premiere tourist destination of the country. They might also say that Guatemala is a linguistically rich place, since 23 languages are spoken besides Spanish—21 Mayan, one Arawakan, and one isolate language.

However, the indigenous community does not participate on equal terms as the “ladinos” and the Europeans in Guatemalan society, since the heritage of discrimination which dates back to the times of the discovery continues. The natives are condescendingly referred to as ‘inditos’, as if they were ignorant children. Furthermore, it is commonplace to hear

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many people assert that the indigenous population cannot succeed unless they do away with their traditional clothes and wear ‘normal’ attires, for wearing a “güipil” and a “corte” is seen disdainfully in the cities. It is very ironic to find out that the supposed traditional clothes of many indigenous communities were imposed by the Spanish on the natives in order to segregate the population into different groups and control each more easily. And what if some Guatemalans cannot speak Spanish ‘properly’, since this is their second or sometimes third language? It must be out of stupidity, the monolinguals might say, since the indigenous “tongues” are spoken by the ignorant, those who cannot communicate through the official language—that which carries the greater prestige and grammatical complexity.

There is no objective basis to consider inferior the languages other than Spanish—linguistically, they are equal. Nevertheless, these attitudes and other racist traits exist today and are part of a frustrating reality which keeps my country in continual backwardness.

One more sample of the repression against the indigenous community is less evident, but it is felt every year during the same day. Every February 20th, the day of Tecún Umán is celebrated, the country’s national hero. The popular story, the one which is told to children in schools all over the country, states that Tecún Umán was a Quichean warrior who faced the Spanish conquistador Pedro de Alvarado in a ferocious battle. However, Tecún could not defeat the Spaniard, because he chose to impale the European’s horse first, instead of aiming for the man’s body. When the conquistador stood up from the ground after falling from his wounded horse, he stabbed Tecún in the chest with his sword, killing him. The tale ends with a quetzal bird laying itself on the defeated warrior’s bleeding chest, dying its green feathers red—a stain which the bird bears since then.

This tale merits a deep analysis, for it hides many details which could be ignored by a gullible listener. For instance, the idea that Tecún Umán

failed in his attempt to kill Alvarado because he believed that the man riding the horse was an extension of the animal’s body is a way to suggest that the Quichean’s ignorance inevitably led to his defeat. Also, the fantastical section depicting the quetzal bird seems more like a distraction to mislead the reader from the more sinister purpose of the story—to insinuate that no matter how brave the natives may be, no matter how persistent their fight, they will never be able to defeat the ‘superior’ race.

Therefore, it is troubling to observe that so many celebrate the day of Tecún Umán and retell the made-up or at least manipulated story of his battle with Alvarado without delving deeper into the more important questions. It evidences the mentality of a people who prefer to remain at a superficial level and ignore the real reason behind such stories—or maybe they are blinded by the general consensus and have never even thought of questioning what has been taught to them. Is it good to have a brave and dignified warrior who died fighting as a role model?

Perhaps, but one must see beyond that which is presented as the whole truth. Behind the popular tale of Tecún Umán, there are subtle racist undertones, little details which might ingrain themselves in the mind of those who believe the story.

Everyone has had moments when they compare their own culture to others’, maybe feeling a surge of pride for being part of a specific group—yet it is important to realize that certain attitudes carry the continuity of inequality along with them, such as in the case of discrimination against the indigenous people in my country and against other populations worldwide. Therefore, it is essential to notice and question the way in which diverse cultures interact with each other in society today. One should also analyze the historical reasons which serve as a basis to perpetuate discrimination. These are some of the necessary steps to be taken in order to have the ability to contradict those who, believing in their own cultural “superiority”, wish to prolong the oppression of the people who have historically been subjugated.

En Mi País

Las consecuencias drásticas de un choque de culturas violento se puede observar con el resultado de la conquista y colonia de América Latina por los europeos. Esta sombría época fue evidencia clara de los más detestables rasgos del ser humano cuando éste es impulsado por la avaricia. Basándose en la justificación de desear civilizar a una gente “salvaje”, la invasión sobre el nuevo continente tuvo como desenlace el acarreo de gran cantidad de riquezas al viejo continente y la muerte de millones de personas que sucumbieron bajo la mano iracunda de los europeos. Cientos de años de dominio europeo culminaron en la independencia de la mayoría de los países latinoamericanos en el siglo XIX, mas sería cuestionable proclamar que la gente haya sido liberada.

Aún si ahora la situación colonial ha terminado, se puede observar todavía el abismo social que existe entre los descendientes de europeos y los indígenas.

Tomando a mi país como un ejemplo entre muchos, en muchas ocasiones los que son privilegiados por el origen de sus antepasados actúan con hipocresía, pues dicen enorgullecerse de la gran diversidad cultural que existe en Guatemala: al hablar con algún extranjero, dicen que en su país los trajes indígenas son toda una obra de arte, pues los indígenas de cada región portan su propio traje tradicional, símbolo único de sus respectivas etnias. Hacen también alarde de las preciosas artesanías fabricadas en Antigua Guatemala, destino turístico por excelencia. Dicen también que Guatemala es un país rico lingüísticamente, pues se hablan 23 idiomas aparte del español: 21 idiomas mayas, uno arahuaco (Garífuna), y un aislado (Xinca).

Sin embargo, la participación del indígena en la sociedad guatemalteca es desigual a la del ladino y del europeo, pues la herencia de discriminación que se remonta a la época del descubrimiento continúa.

Al indígena se le llama ‘indito’, como si fuera un niñito ignorante. Además, es común oír que se diga que el indígena no puede superarse si no se quita

el traje típico y usa vestimentas “normales”, pues el usar güipil y corte es visto con desdén en las ciudades. Es irónico averiguar que los supuestos trajes típicos de algunos indígenas fueron de hecho impuestos por los españoles para poder controlar a las diferentes poblaciones más fácilmente. ¿Y si un guatemalteco no habla español “correctamente”, debido a que éste es su segundo, o a veces tercer idioma? Será por tonto dirían los monolingües, pues las “lenguas” indígenas son habladas por el ignorante, el que no puede comunicarse en el idioma oficial: aquel que acarrea mayor prestigio y complejidad gramatical. En realidad, todos los idiomas son iguales lingüísticamente, no hay ninguna base objetiva para considerar un idioma superior a otro. Sin embargo, todas las actitudes racistas prevalentes son parte de una realidad frustrante que mantiene a mi país en eterno atraso.

Una muestra más de la represión contra el indígena es menos evidente, pero se observa todos los años durante el mismo día. Cada 20 de febrero se celebra en Guatemala el día de Tecún Umán, héroe nacional. La historia popular contada en todas las escuelas dice que Tecún Umán fue un guerrero Quiché que se enfrentó en una feroz batalla a Pedro de Alvarado, el conquistador español. Sin embargo, el indígena no pudo vencer al europeo, pues en lugar de tirar su lanza contra el cuerpo del conquistador, prefirió matar primero a su caballo. Al levantarse el español luego de caer del caballo herido, arremetió contra Tecún Umán utilizando su espada, matándolo al ensartársela en el pecho. La leyenda termina con un quetzal posándose sobre el pecho ensangrentado del guerrero derrotado, el pájaro tiñendo de rojo sus plumas verdes, mancha que porta desde entonces.

Esta historia merece un análisis profundo, pues esconde muchos detalles que podrían ser ignorados por un oyente o lector distraído. Por ejemplo, la idea de que Tecún Umán falló en su intento de matar a Alvarado por creer que el hombre era una extensión del cuerpo de su caballo es una manera de sugerir

que la ignorancia del indígena inevitablemente llevó a su derrota. Segundo, quién sabe cuando se habrá añadido la parte sobre el quetzal posándose sobre el héroe, mas parece un detalle que busca engañar con toques fantásticos el verdadero propósito de la historia: insinuar que sin importar qué tan valiente sea el indígena, cuán persistente sea su lucha, nunca podrá vencer a la raza “superior”. Por lo tanto, el observar que muchos de mis compatriotas celebren el día de Tecún Umán y cuenten su historia inventada sin preguntarse el porqué de su existencia pone en evidencia la mentalidad de la gente que prefiere quedarse en lo superficial e ignorar la verdadera razón de las cosas, o quizá muchos están cegados por el consenso general y nunca han siquiera pensado en cuestionar lo que se les ha enseñado. ¿Es bueno tener un modelo a seguir en un valiente y digno guerrero que murió luchando? Tal vez, pero hay que ver más allá de lo que se nos presenta como verdadero. Detrás de la historia popular de Tecún Umán existen sutiles tintes racistas, pequeños detalles que permanecen en la mente de los que se tragan este cuento.

Todos hemos tenido momentos en que nos comparamos con las culturas ajenas, quizá sintiéndonos orgullosos de ser parte de un grupo, pero es importante darse cuenta que ciertas actitudes acarrean la continuidad de una iniquidad, tal como en el caso de la discriminación hacia el indígena en mi país y de otros pueblos alrededor del mundo entero.

Por lo tanto, es esencial darse cuenta y cuestionar siempre el modo en que diversas culturas interactúan en la sociedad de hoy. Se debe analizar también las razones históricas que sirven de base para perpetuar la discriminación. Estos son algunos de los pasos necesarios para poder contradecir con bases válidas a cualquiera que busque continuar la represión de los que históricamente han sido subyugados por razones subjetivas de “superioridad cultural”.

Extravaganza|2011― 9

The Dutch Muslims: Where did they come from,

how did they end up in the Netherlands, and how did they adjust?

De Nederlandse Moslims:

Waar komen ze vandaan, hoe zijn ze in Nederland terecht gekomen, en hoe hebben ze zich aangepast?

BY PIETER CORNEL, CMC ‘14

Long before the Dutch Golden Age there were Islamic, mostly Turkish, traders present in the Dutch cities; and oftentimes they doubled as representatives for the Sultan, who, at the time, did not yet have embassies. During the Golden Age the contact with Muslims increased, both because of the collaboration with the Ottoman Empire in the war against Spain, and through the contacts made by the East India Trading Company (VOC) in SouthEast Asia.

Since 1947 the Islam has been prominently present in Holland, although there were times before that where there was religious action from Muslims in the country, especially by students from Indonesia, which was then called Dutch-India. In that year, however, missionaries from the Ahmadiyya movement in Pakistan brought the Islam to Holland. In the following years the first two mosques in the country were built: the first one was the still existing Mobarak Mosque of the Ahmadiyya in The Hague, and shortly after they built a no longer existing wooden mosque in the refugee camp for ex-KNIL soldiers from the Moluks. In 1953 the first Dutch translation of the Quran was published by the Ahmadiyya movement, and in the sixties the first Turkish and Moroccan laborers, who built their own mosques and refused to work on Muslim holidays, came to the country. The Turkish community built the Yunus Enre Mosque in Almelo, the third mosque in the country. Despite the many years Muslims have been living in Holland, it was not until 2005 that the first detailed Dutch translation of the Quran, with commentary, was published by, once again, the Ahmadiyya movement.

In 1963 the first cases of Dutch people who converted to Islam became public, around 300 that year. Nowadays there are around twelve-thousand converted Muslims in the Netherlands.

In the Sixties the calls for family unity were answered, and the direct family of the laborers was accepted into the country. Nowadays the Muslim community consists of around 900.000 people, and there are 435 mosques in the country. The Turkish Muslims, with almost 325.000 people, are the biggest group, followed by 260.000 Moroccans, 34.000 people from Surinam, 31.000 Afghans and 27.000 Iraqis.

It was not until November 2004 that the Netherlands experienced its first case of Muslimterrorism. On the second day of that month the Dutch Moroccan Mohammed Bouyeri shot and killed director and columnist Theo van Gogh, after which he stuck a knife in his victim with a Quran-based threat to Member of Parliament Ayaan Hirsi Ali. The new Party for Freedom (PVV), led by radical conservative Geert Wilders, has started a political Anti-Muslim movement which has

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recently gotten significant support.

Most of this support comes from people who feel that the Muslim population is harming society (Wilders has claimed that 1 out of every 7 crimes is committed by young men from Moroccan descent, for example), and that many Muslims are taking advantage of the social security plans. Overall the position of the Dutch Muslim is in some ways comparable to that of the African-American. The communities are socio-economically set back, and because the children often grow up not speaking Dutch, or with parents who do not speak Dutch very well, they tend to have trouble keeping up in school. Although there is integration between “the Dutch” and “the Muslims,” there are still neighborhoods and schools that are predominantly Muslim. Although there are many families, bot Muslim and non-Muslim, who are very integrated into and accepting of both cultures, many people who live in relatively homogeneous communities the stereotypical views on the other groups prevail.

One of the “fields” where the integration has progressed significantly is the football (!) field. Football is the national sport, and regardless of ethnicity, religion, native tongue, or cultural heritage, most young boys play together several times each week.

This is noticeable in the professional leagues as well, and it was only last year that Ibrahim Afellay, a Dutch player from Moroccan descent, transferred to FC Barcelona.

When compared to ethnic conflict in other countries the clashes between indigenous Dutch and Muslims are not too bad, but there are signs that the mutual distrust grows with the growing Muslim population. The worldwide conflicts between Muslims and Christians do not help smooth out the situation either. Hopefully the Dutch tolerance will conquer in the long term.

Ver voor de Gouden Eeuw waren er al Islamitische, voornamelijk Turkse, handelaren aanwezig in Nederlandse handelssteden; vaak hadden zij ook een representatieve functie voor de Sultan, die toen nog geen ambassades had. Gedurende de Gouden Eeuw nam het contact met Moslims toe door het gezamelijk oorlog voeren tegen Spanje met het Ottomaanse Rijk en door contacten van de Verenigde Oost-Indische Companie (VOC) in Zuidoost Azië.

Sinds 1947 is de islam prominent aanwezig in Nederland, al waren er al eerder gedurende korte perioden moslims actief op religieus gebied in Nederland, voornamelijk studenten uit toenmalig Nederlands-Indië. In dat jaar brachten missionarissen van de Ahmadiyya beweging uit Pakistan de islam naar Nederland. In de jaren daarna werden de eerste twee moskeeën in Nederland gebouwd: als eerste was dat de nog steeds bestaande Mobarak Moskee van de Ahmadiyya in Den Haag, gevolgd door een nu niet meer bestaande houten barak in het vluchtelingenkamp voor Molukse ex-KNIL militairen in Balk.

In 1953 kwam de eerste, gebrekkige, Nederlandse vertaling van de Koran beschikbaar, gepubliceerd door de Ahmadiyyas. In de zestiger jaren kwamen de eerste Turkse en Marokkaanse gastarbeiders die hun eigen moskeeën stichtten en vrij wilden op hun religieuze feestdagen. De Turkse gemeenschap bouwde met de Yunus Enre Moskee in Almelo de derde Moskee van Nederland. Ondanks dat Moslims al lange tijd in Nederland verblijven duurde het tot 2005 voordat er een Nederlandse Koran met uitgebreid gedetailleerd kommentaar verscheen van, wederom, de Ahmadiyyas.

In 1963 werden de eerste meldingen van bekeerde autochtonen in Nederland publiek, het ging hier om ongeveer 300 Nederlanders.

Vandaag de dag zijn er ongeveer twaalfduizend Nederlanders bekeerd tot de Islam.

In de zestiger jaren de roep voor familie-hereniging werd beant-

woord, wat resulteerde in de immigratie van vele Moslim families. Tegenwoordig is de Moslim populatie opgelopen tot ongeveer 900.000, en zijn er 453 moskeeën in Nederland. Turkse islamieten vormen met bijna 325.000 personen de grootste groep, gevolgd door de Marokkanen met ruim 260.000 moslims, de Surinamers met 34.000, de Afghanen met 31.000 en de Irakezen met 27.000.

In 2004 kreeg Nederland voor het eerst te maken met moslimterrorisme. Op 2 november van dat jaar schoot de Nederlandse Marokkaan Mohammed Bouyeri regisseur en columnist Theo van Gogh dood en stak een mes met een op de Koran gebaseerde dreigbrief aan parlementslid Ayaan Hirsi Ali in zijn buik.

Met de Partij voor de Vrijheid (PVV), geleid door de radicaal rechtse Geert Wilders, is er een politieke anti-Moslim beweging ontstaan die recentelijk een relatief groot aantal stemmen kreeg. Het grootste deel van de aanhang van de PVV bestaat uit mensen die menen dat de Moslims de samenleving beschadigen (Wilders beroepte zich erop dat 1 van de 7 misdaden wordt begaan door jonge mannen van Marrokaanse afkomst), en dat veel Moslims misbruik maken van de overheids uitkeringen. Over het algemeen is de positie van de Nederlandse Moslims vergelijkbaar met die van de Afrikaanse Amerikanen. Over het algemeen zijn de Nederlanse Moslims sociaal-economisch achtergesteld, en doordat de kinderen vaak opgroeien met Nederlands als een tweede taal, of met ouders die zelf moeite hebben met Nederlands, hebben ze een achterstand in school. Alhoewel er integratie is tussen allochtone en autochtone Nederlanders zijn er nog steeds “Moslim wijken en scholen.” Al zijn er veel families, Moslim en niet-Moslim, die erg geintegreerd in en open tot beide culturen zijn, veel mensen die in relatief ongemixte delen van het land wonen geloven nog steeds in de stereotypen.

Een van de “velden” waarin integratie veel vooruitgang heeft geboekt is het voetbal veld.

Voetbal is de nationale sport, en onafhankelijk van ethniciteit, religie, moedertong of cultureel erfgoed, de meeste jonge jongens spelen een paar keer per week samen. Dit is merkbaar in de professionele competities, en vorig jaar werd Ibrahim Afellay, een Nederlandse speler van Marrokaanse afkomst, verkocht aan FC Barcelona.

Relatief tot de conflicten tussen bevolkings groepen in andere landen vallen de strubbelingen tussen allochtone en autochtone Nederlanders mee, maar er zijn tekenen dat het wederzijdse wantrouwen sterker wordt naarmate de grootte van de Moslim populatie toeneemt en de wereldwijde conflicten tussen Christendom en Islam voortduren.

We kunnen alleen hopen dat in de lange termijn de Nederlandse tolerantie overwint.

内敛与含蓄 vs. 开放与直接

BY LUO YI, CMC ‘15

当我两个月前第一次来到美利坚这片土地上，我第一次出中国国门。来美国上学之前，我觉得自己已经很“美国化”了。我在深圳的生活方式很美国：周 末我喜欢和家人、朋友去海边游泳，去国家森林公园远足。我生活中接触到很多美国文化：从小到大我看的动画片是美国迪士尼制作的，电影是好莱坞出 品的，听的音乐是美国的流行音乐，周末最期盼去吃麦当劳和必胜客。观念上，我笃信“美国梦”精神，只要我努力，终将会得到应得的收获。2008年底 美国总统大选，我甚至半夜爬起来看电视直播，听着奥巴马激情澎湃的演讲，跟着美国民众一起为新总统欢呼。 可是，当我真正来到这里我发现中美文化还是大不一样，我感到不适应。我没有想到我会对中美文化的不同感到震惊。中美文化差异是个太庞大的问题， 我就从我所看到很大的不同点——美国文化中的开放和直接与中国文化中的内敛和含蓄，进行一个对比。 还记得在CMC orientation w.o.a trip，在行进空隙，大家一起玩游戏、聊八卦。我们的队伍里头有一半是来自亚洲的国际学生。大家围成一圈盘腿坐 着，一名同学走到圈子最中心为大家讲述自己的情感故事。分享故事的同学讲得很起劲，下头同学随声迎合着，边听边问问题。大家资源轮流上去讲自己 的故事。有趣的是，我发现没有一个来自亚洲的同学上去讲。亚洲学生很自然地形成了一个圈子，大多没有很放开地与美国学生一样分享八卦。后来在和 几个亚洲同学聊天中，我发现我们有共同的看法——我们觉得感情生活是私人的，尤其是过去的感情经历应该是不对大家吐露的。我们感到美国同学更觉 得过去的感情经历仅仅是经历，成为现在的谈资罢了，不像亚洲同学想得那么严肃。 在和同样来自中国的李立阳讨论这个现象时，他说：大家都喜欢聊八卦听八卦。我们习惯于跟亲密的朋友讲自己的感情故事，跟普通朋友聊别人的八卦。 而美国同学更喜欢公开地说自己的故事，和自己熟悉的朋友聊朋友们的八卦故事。亚洲同学不会公开讲自己的八卦，更内敛含蓄，这是受传统文化的影 响。美国同学更崇尚自由和个人主义，所以更愿意在公共场合分享自己的感情故事。 和我同一个trip中来自印度的Vaiddehi认为因为我们来自更保守的文化，我们不习惯在公 共场合与他人分享自己的情感经历。美国同学和我们的做法没有多错之分，仅仅因为我们 来自不同文化。我需要做的是接受这些不同，我不需要改变文化带给我的习惯。 而在我的freshman humanities seminar课上，我的美国同学可以很自如地说，我不同意弗洛伊德的观点，我相信宗教的力量。之后几个在宗教上不同意见 的同学会争论起来，“我相信上帝的存在，如果没有上帝世界上会有更多人犯罪，因为他们没有行为被约束的信仰。”“我不认为有上帝存在。没有上帝 人类也可以过得很好，我们有法律有道德准则。”这样的场景在中国的大学课堂是很难见到的。很少有讨论课，大家已经习惯于接受教授在课堂上传授的 观点。同学们哪怕不赞同某些权威的说法，也很少直接在课上当众讲出来，因为那样他们会被认为是异类。中国学生把文化里含蓄内敛带到了课堂里，却 并不一定是最好的学习方式。 现在的美国充满着开放与自由的气息，我从电影、报纸、书籍、以及年长的美国人聊天中发现，二战之后、60年代性解放之前的美国大不一样。那时的美 国相对现在更加含蓄内敛，社会没有现在美国社会这样如此崇尚个人的选择。比如说当时避孕技术不够发达，人们对于男女关系更加谨慎。这又让我想 象，或许几十年后的中国文化上也会更加开放和自由，像过去几十年美国的变化一样？又或许，中国因为几千年来的文化积淀仍然保持含蓄内敛的文化氛 围？

I am a Chinese student who has never been outside of China before coming to the United States for college. I had always believed myself to be very “Americanized.”

Like Americans, I love the outdoors and would often go hiking on the mountains and swimming in the sea near my home, Shenzhen.

American culture has always been part of my life: I watched Disney movies when I was young, loved weekend trips to McDonalds, and believed in the ideals of progress and self-improvement that define the American Dream. In 2008, I even woke up in the middle of the night to watch the live American presidential elections and, like many Americans, cheered for Obama as he delivered his moving speech.

When I came to Claremont, however, I realized that there are many differences between Chinese and American culture. I was shocked and uncomfortable, even though I did not expect such a strong reaction from the “Americanized” me. Among the many differences, I chose to compare the straightforward quality of Americans and the reserved characteristic of Chinese people.

My Wilderness Orientation Adventure was one experience that really highlighted this differ-

ence. During one break, everyone sat down in a circle and each student would walk to the center to share their stories. While most students talked very enthusiastically and enjoyed the attention from other students in the circle, the international participants huddled in their own group and did not feel comfortable sharing their experiences. In relating to other students from Asia about the trip, I realized that we were not as comfortable as the American students in sharing our relationship experiences. We treated past relationship experiences as a serious and private topic whereas for the American students, past relationships were water under the bridge and a great topic for conversation.

When I discussed that moment with Liyang, another Chinese student, he observed that everyone, American or not, likes gossip: the difference is that “we gossip about other people with acquaintances and gossip about ourselves with close friends. American students seem to do the opposite.” Perhaps students from Asia, influenced by a reserved culture, do not want to discuss their own stories in public, while American students are more open and individualistic, which is why they feel comfortable sharing their love

a Chinese classroom where the stories in public. teachers mostly lecture and the “It was basically a whole new students accept the teacher’s experience for us because coming position as given. Even if students from conservative Asians countries do not agree with an authoritative and we never discussed personal position, they rarely express it in sexual experiences so openly,” class as they would be regarded commented Vaiddehi, who was as an outsider. From this experialso on the WOA trip with me. ence, I realized that Chinese stu“But then again, that’s the thing dents have brought their reserved about integrating yourself into attitude to the class, which is not a new culture. Since I am very always the best way to learn. rooted in Indian culture, I believe Although America is currently I do not have to change myself according to the American culture; open and free, I have learned from movies, newspapers and instead I simply need to get used chatting with older Americans that to the differences.” the post-World War II, pre-sexual I again experienced the revolution America was very difstraightforwardness of American ferent and conservative. The soculture in my freshman humaniciety did not uphold the liberty of ties seminar when my American personal choice as much as today. classmates expressed different For example, before advanced opinions from the reading. For contraceptives, people were more example, one classmate openly careful with courting and relationdisagreed with Freud’s ideas by ships. This development made me stating his belief in the strength think about the future of China: of religion. Students of different maybe after several decades, the religious backgrounds then began Chinese people would follow the debating the existence of God: footsteps of America and also be“I believe that God exists and come more open and liberal? Or, the knowledge of his existence China may maintain its reserved prevents people from committing and introverted culture because crimes,” one student stated. “No, of its thousand years of cultural I think that even if God didn’t tradition? exist, people can still live together with laws and moral beliefs,” Extravaganza|2011― 11 countered another. This kind of lively discussion is rarely seen in

Women at a Crossroads: Cross Cultural Marriage in Thailand ทางสองแพร่งของผู้หญิง - การแต่งงานกับชายต่างวัฒนธรรมในประเทศไทย

BY MANASSINEE MOOTTATARN, CMC’13

ปัจจุบันหญิงไทยกำ�ลังก้าวสู่ทางสองแพร่ง กลุ่มหญิงในเมืองใหญ่และชนบทในประเทศไทยมีความแตกต่างในเชิงความคิดอย่างเห็นได้ชัด โดยหญิงในเมืองใหญ่มุ่งประสงค์จะสร้างความ ก้าวหน้าในชีวิตด้วยตนเอง ส่วนหญิงในชนบทมักจะนิยมแสวงหาผู้ชายจากชาติตะวันตกมาเป็นสามีเพื่อต้องการหลุดพ้นจากความยากจน ปรากฏการณ์ที่น่าฉงนนี้ เห็นได้จากสถิติที่สูงขึ้นของจำ�นวนสามีต่างชาติในภาคตะวันออกเฉียงเหนือหรือภาคอีสานของไทย ซึ่งเป็นผลมาจากการที่ภาคอีสานยังคงมีอัตราค่าครองชีพต่ำ� มี วิถีชีวิตอย่างเรียบง่าย และความแปลกใหม่ของหญิงอีสาน ทำ�ให้สภาพสังคมในภูมิภาคนี้เปลี่ยนแปลงไป เช่น เรามักจะเห็นบาร์ ภัตตาคาร โรงเรียนสอนภาษา และสนามกอล์ฟ ผุดขึ้นเหมือนดอก เห็ดเพื่อให้บริการแก่ชาวต่างชาติ ผิดกับแต่ก่อนที่อีสานเป็นพื้นที่ที่ถูกละเลยมานานและมีประชากรยากจนที่สุดของประเทศไทย การแต่งงานกับชาวตะวันตกแทบจะไม่มีผลอะไรต่อสภาพจิตใจของหญิงไทยเลย นอกจากถือเป็นเรื่องการทำ�ธุรกิจธรรมดาเท่านั้นเอง สามีฝรั่งมักจะเป็นผู้เกษียณอายุแล้ว หรือเป็นผู้ผิด หวังในชีวิตครอบครัวในประเทศของตน เดินทางมาประเทศไทยเพื่อแสวงหาความรักที่แท้จริงหรือหาเพื่อนคู่ชีวิตคนใหม่ แต่จะรู้สึกประหลาดใจเมื่อพบว่า เขาต้องช่วยเลี้ยงดูญาติพี่น้องของฝ่าย หญิงด้วย บางทีอาจต้องช่วยดูแลคนทั้งหมู่บ้านเพราะความคิดของชาวบ้านที่ว่าเขาเป็นคนมี”ฐานะดี”นั่นเอง เพื่อเป็นการตอบแทน หญิงอีสานจะทำ�ตัวเสมือนเป็นผู้ตอบสนองความต้องการของ ฝ่ายชาย เมื่อเศรษฐกิจของเอเชียพัฒนาขึ้น ผู้หญิงเอเชียเริ่มไม่ต้องการการแต่งงานเนื่องจากได้รับการศึกษาและมีรายได้ที่ดี ในประเทศไทย จำ�นวนหญิงไทย อายุระหว่าง ๔๐-๕๐ ปี เป็นโสดเพิ่ม ขึ้นจากร้อยละ ๗ ในปีค.ศ. ๑๙๘๐ เป็น ร้อยละ ๑๒ ในปี ๒๐๐๐ และมีแนวโน้มเพิ่มขึ้น ในเขตเมืองใหญ่ อัตราการไม่แต่งงานของหญิงไทยจะสูงมากมากกว่านี้อีก เช่น หญิงในเขตกรุงเทพฯและ ปริมณฑล อายุระหว่าง ๔๐-๔๔ ปี ร้อยละ ๒๐ ไม่แต่งงาน การเจริญเติบโตทางเศรษฐกิจของเอเชียในช่วงที่ผ่านมาเป็นสาเหตุที่ทำ�ให้มีแรงงานสตรีเพิ่มมากขึ้น เมื่อพบว่าตนเองไม่สามารถมี ครอบครัวที่มีความสุขเพราะต้องตกอยู่ในเบี้ยล่างของสามีตามวัฒนธรรมเอเชียดั้งเดิม หญิงไทยจึงหันมาประกอบอาชีพมั่นคงด้วยตนเองและแสวงหาความสุขบนความมั่งคั่งนั้น เหมือนกับหญิงชาวเอเชียโดยทั่วไป หญิงไทยอยู่บนทางสองแพร่งที่ต้องเลือกเดิน เพราะมีโอกาสหลากหลายสำ�หรับทางเลือกที่เธอไม่เคยมีมาก่อนในอดีต เธออาจจะเลือกหาสามีชาวตะวัน ตกสักคนเพื่อรอความหวังว่าจะมีชีวิตที่ดีขึ้นตามวิถีตะวันตก หรืออีกทางเลือกหนึ่งที่เธอต้องทำ�งานและมีชีวิตที่ดีด้วยความสามารถของตัวเอง เพราะโลกสมัยใหม่ได้หยิบยื่นระบบการศึกษาและ โอกาสการประกอบอาชีพให้แล้ว The Thai woman has reached a critical crossroad. The dichotomy between women in urban and rural areas in Thailand has never been starker, where the urban woman aspires for personal progressivity and the rural woman aims to bag a Western man as an escape from poverty.

In an astonishing phenomenon, an expanding population of 11,000 foreign husbands has descended upon Isaan, Thailand’s Northeastern region. Drawn to the cheap cost of living, relaxing pace of life and the exoticness of Thai women, their presence has noticeably changed the Isaan landscape, with expat bars, restaurants, bilingual schools and golf courses catering to Western men and their interracial families cropping up like mushrooms in the region. Isaan is one of the poorest and most neglected regions of Thailand. Some of the earliest Thai-American marriages were in Udon Thani, a small Isaan city and site of a U.S. air base in the 1960s during the Vietnam War, as well as infamous “R&R” joints for American soldiers.

More and more weddings worldwide have become a fusion of cultures where the ethnicities of both bride and groom are celebrated. But cross cultural marriages in Southeast Asia is nothing 12 ― Extravaganza|2011

new- it is a phenomenon as old as the region itself. Indian, Arab, Persian, and Chinese traders have all populated the area and intermarried with local women, resulting in the melting pot that is Southeast Asia today.

In the past decade, the presence of American and European men is increasing in droves once again- but not for military reasons. Western men are attracted to the femininity of Thai women, her faithfulness to family duties and respect for the elderly, as ideal in traditional Thai culture. Dr Mahathir Mohamad, former prime minister of Malaysia and fierce advocate of “Asian” values, went so far as to contrast Asians’ respect for marriage with “the breakdown of established institutions and diminished respect for marriage, family values, elders, and important customs” in the West. “Western societies,” he claimed, “are riddled with single-parent families… with homosexuality, with cohabitation.” Escaping east for the ideal bride and family life, the Western groom in Thailand most likely agrees with Dr. Mahathir.

Western men are in great demand by local Isaan women and are spared of any pejorative social stigma. In a 2009 poll conducted by the Nation, one of Thailand’s major English language newspapers, the results found that more than three fifths of women

in the Northeast wanted to marry a farang- Thai for Westerner- because of his perceived wealth, faithfulness and respect for women. Sometimes, whole Isaan villages are comprised of Thai women and Western men in cross cultural marriages. Their children, called luk krueng-Thai for “children of mixed race” and often of Thai-Caucasian stock- have become an ideal of beauty in Thai society, with light-skinned luk krueng regularly seen on Thai television shows and advertisements.

Marrying a Westerner carries little sentimentality- it is very much a pragmatic business scheme. Farang men are often retired pensioners or disappointed by their lives in the West, and by coming to Thailand, are seeking genuine love and companionship. But he will be surprised to find that he is expected to do little else but provide not just for his Isaan wife, but also her relativesand sometimes her whole village- with his “wealth”. In return, the Isaan wife often willingly perpetuates the image of the passive, self-effacing native female of nineteenth century Western literature and art. To the emancipated woman of the West, the Thai wife who is constantly cooking, cleaning or taking care of children seems like a virtual slave for her Western husband. But it is a small price to pay for the Isaan woman, who gladly accepts the economic support

beyond anything she could hope to earn in the region.

As Asian economies continue to go from strength to strength, Asian women are increasingly saying no to marriage due to dramatic improvements in education and income earning power.

In Thailand, the number of unmarried women in their 40s increased from 7% in 1980 to 12% in 2000 and is poised to increase even further. In urban areas, rates of non-marriage are even higher20% of women aged 40-44 in Bangkok are not married. Asia’s economic boom has been both a cause and a symptom of the surge of women into the formal workforce. Finding no attractiveness in family life or the tradition of catering to men, Asian women are increasingly choosing to pursue lucrative careers and prospects for increased personal consumption.

Like millions of other Asian women today, the Thai woman is facing a plethora of opportunities as never before. She could be in a sleepy village in Isaan, where marrying a farang man is a real possibility and a way to lead a comfortable, westernized lifestyle.

Or she may be determined to earn that lifestyle on her own, with education and careers within her reach- the choice is hers to seize the opportunities presented by our increasingly globalized world.

Gay Tourism in Nepal

BY SHREYASHA PAUDEL, HMC ’14

Just five years ago, even mentioning homosexuality in a casual conversation was a taboo in conservative Nepalese society, but by 2011 the country was hailed as the next big gay travel destination in Asia. It is interesting to see how the conservative society in this small developing country is slowly growing progressive; more so because both the supporters and opponents of this changing attitude have been forming their arguments with the Hindu religion as the basis.

On June 20, 2011, two American tourists Courtney Mitchell and Sarah Welton got married at a Hindu temple in Kathmandu, Nepal. This was a significant event not only inside the country but throughout South Asia and gave rise to many controversies- both inside the country and in neighboring India. While conservationist argued that this was blasphemy and against religious and moral values and a satire against the traditional Hindu weddings, many youths came out in support.

The priest who conducted the wedding tried to justify his actions by saying: “Hinduism never discriminates based on sexual identity. Furthermore, our religion guides us to treat all guests with honor and that’s what I did prevailing Courtney and Sarah’s wishes.” Many youths and human right activists in the country feel the same way. Sadly, Mitchell and Courtney’s union could not be legally acceptable even though the country’s constitution allows same-sex marriages because neither of them were citizens. Nevertheless, the couple claims

that they had a wonderful experience and feel closer than ever. “It was definitely worth it.” The ceremony also opens a vista of other possibilities in the country and now travel agencies are advertising wedding and honeymoon packages in Himalayas and other tourist attractions specifically directed towards same-sex couples.

The country’s tall Himalayas, wild terrain, rapid rivers and diverse culture have always been a popular tourist attraction. The traditional tourist target groups include religious tourists coming from India to and European and North American tourists seeking an adventure.

However, with Courtney and Sarah’s wedding, the country might be gaining attention and interest from an entirely new tourist group- the LGBT community.

Entrepreneurs in the industry claim that the society has definitely grown more welcoming towards them over the years.

While it used to be difficult to get a hotel room or a cab for same-sex couples in the past, nowadays there are holiday packages specifically targeted to their needs and interests. Youths feel that attracting such tourists who generally tend to spend more could lead to a great boost in economy for a country and are trying their hardest to make both the guests and the host feel more comfortable with individual’s sexual identities. With most of the societal norms and values based on Buddha’s philosophy of peace and Vedic philosophy of acceptance, the path to acceptance does not look too difficult either.

Extravaganza|2011― 13

Interesting

Ways

in Which

Cultures

Fuse

BY Augusta Wicht, PO ‘15

Extravaganza|2011 ― 14

South Africa’s History produced two rich, but very different cultures: European and Traditional African Cultures. European and African communities have developed without interaction since the English and Dutch colonizers settled in South Africa in the 17th century.

Apartheid rule consolidated the cultural divide between 1948 and 1994 by polarizing black and white communities.

South Africans decedents of traditional African and European cultures are strikingly different in their behavior, rituals, language and aesthetics like dress-styles. Yet these two vibrant groups live together in modern South Africa.

In the last 10 years, cross-cultural collaboration has slowly increased.

The South African popular electronic music scene showcases the most vibrant multicultural interactions. Many artists are worth noting, but one particular group, Gazelle, is transcending normal expectations of musical genres. These twenty-something artists grew up during the political upheaval of Apartheid and cultural separation. This, in the words of Xander Ferreira, the lead singer of Gazelle, is what exposed him and his peers to the diversity and original experiences in South Africa. These interactions produce not just music, but models exaggerated models for a new way of life in post-Apartheid South Africa.

Gazelle is an electronic band, consisting of Xander Ferreira, the singer and idea pioneer behind the band, and Nick Matthews as “DJ Invisible”. Every aspect of their image has striking multicultural themes like their stage performance, music videos, clothing, dancing, backup dancers, props, language and music.

For example, their back-up singers and dancers dress in traditional African skins, beaded clothing and paint, and often use props like fly whips. They portray not just music, but an ethos and a way of life. Gazelle identifies as a band but, unsurprisingly, view their music and aesthetics as a “project”.

Musically, the band mixes synth-pop, base styles taken from kwaito (A music popular in townships which is influenced by traditional African rhythms) and natural beats, which is uncommon in electronic music. The lyrics describe rural South African settings, like savannah plains and include African-style speech mannerisms like “Aloh-aloh-aloh-aloh ahlo-ah” in the song Chic Afrique. Vocal timbre alternates between heavy, distinct African accents and electronic western vocals. The popular Cape Town club, Assembly, described their music as “a fusion of funk, disco and electro” and as “turning African music on its head”(“Gazelle”).

The band takes advantage of live performance to display eccentric cultural blends. At the Cape Town Jazz Festival, Gazelle used traditional African instruments like marimbas and tall drums. Xander’s iconic outfit is a white suit, gloves, white ray-bans and a furry leopard print lapel and hat. This he occasionally combines with a shiny gold jacket or a rainbow coloured umbrella, symbolizing South Africa as the “Rainbow Nation”. DJ Invisible wears a similar suit with a woven straw hat and a visor covering his face. His image starkly contrasts kitsch, electrochic and European and African styles. The hat and lapel Xander wears are made of cheap fluffy material, which is commonly found in townships. Their live-performance microphone is a red, yellow and green feather-duster, iconic

of South Africa’s working class.

Gazelle is primarily an electronic pop group targeting the 16-26 year old market; but they care about creating work that is meaningful for South Africans. In an interview, Gazelle stated, “We have a few more pieces in production but we rather focus on one song and really make it mean something for my culture…” “…We aim at taking bits and pieces from different South African cultures and place it into one show.”

(Basson).

Their goal is to create a voice that can speak for, influence and inspire the ears and hearts of people (GAZELLE Chic Afrique). They believe that music in a responsible way to positively influence the world and humanity (GAZELLE Chic Afrique). Gazelle has held free performances in townships like Khayelitsha, which deeply move the audiences (Basson). One audience member have commented that Gazelle had “create[d] more reconciliation through communication and sharing than any politician he had ever seen.” (Basson).

This example shows how these popular artists and their music are not purely trivial. Their music has profound progressive influence on the South African youth. A new daily context is needed to influence alternative norms and attitudes. For this reason, the music of Gazelle and similar artists is important: it influences new norms of equality and integration. This music is a platform to introduce young South Africans to cultures and interactions they would otherwise not be exposed to. This exposure is particularly important as black and white cultures are presented in an optimistic way, from a valued source and in a medium that the youth listen to and watch by choice.

Interessante versmelting van Suid-Afrikaanse kulture Die Suid-Afrikaanse geskiedenis het twee ryke maar baie verskillende kulture opgelewer: dié van Europese afkoms en dié van Afrika.

Sedert die Engelse en Nederlandse koloniste hulself in die 17de eeu in Suid-Afrika gevestig het, was daar min interaksie tussen die twee gemeenskappe. Die heersers van die apartheid era het die kulturele gaping tussen 1948 en 1994 verder afgedwing deur hul beleid van afsonderlike ontwikkling, asook deur swart en wit gemeenskappe te polariseer.

Die afstammelinge van tradisionele Afrikaen Europese kulture is opvallend verskillend in hul gedrag, rituele, taal en voorkoms. Ten spyte daarvan, leef hierdie twee dinamiese kulture en bevolkings sy aan sy in moderne Suid-Afrika.

Interaksie tussen die kulture het die afgelope 15 jaar stadigaan begin toeneem.

Afrisentriese kulture het saamgesmelt met Eurosentriese kulture en iets nuuts begin oplewer.

Een voorbeeld hiervan is elektroniese popmusiek – ‘n uitstekenede voorbeeld van hierdie samesmelting. Baie kunstenaars staan uit, maar dit is veral Gazelle wat verwagtinge van verskeie musiek genres oortref. Hierdie musikante, in hul twintigs, het grootgeword tydens die opstande en kulturele skeiding van apartheid.

Dit, in die woorde van Xander Ferreira, hoofsanger van Gazelle, het hom en sy tydgenote blootgestel aan die diversiteit van Suid-Afrika, asook aan nuwe en oorspronklike ervarings.

Hierdie interaksies lewer nie net musiek op nie, maar gee die toon aan vir ‘n nuwe lewenstyl in ‘n post-apartheid Suid-Afrika.

Gazelle is ‘n groep wat bestaan uit Xander Ferreira, sanger, baanbreker en ideesman, en Nick Matthews, DJ Invisible. Elke aspek van hulle beeld het ‘n treffende multi-kulturele tema, van hul verhooguitvoerings, musiekvideos en klere tot hoe hul dans, hul sangers, hul rekwisiete en taal. Byvoorbeeld, hulle sangers

en dansers dra tradisionele Afrika-velle, -krale, -klere en -gesigverf, en maak gereeld gebruik van artefakte soos vliegswepe. Dit beeld nie net musiek uit nie, maar ook hul karakter en leefstylkeuse. Gazelle noem hulself ‘n popgroep maar sien hul musiek en voorkoms as ‘n ‘projek’.

Hul musiek meng synth-pop, die basstyl van kwaito (‘n gewilde township musiek-genre met ‘n Afrika invloed) en natuurlike ritmes, wat ongewoon is in elektroniese musiek. Die lirieke beskryf landelike Suid-Afrikaanse konsepte, soos savanna-vlaktes, en sluit tipise Afrika-styl toespraak-maniertjies in soos “Aloh-aloh-alohalohahlo-ah” in die lied Chic Afrique. Die sang toonkleur wissel tussen swaar Afrikaanse aksente en refreine met meer van ‘n Westerse gevoel. Die gewilde Kaapse nagklub, Assembly, beskryf hulle musiek as ‘n ‘samesmelting van funk, disco en elektro wat Afrikaanse musiek op sy kop staanmaak’.

Die groep maak van hul verhoogoptrede gebruik om eksentrieke kulturele versnitte te vertoon. Tydens die Cape Town Jazz Festival het Gazelle tradisionele Afrika-instrumente soos marimbas en dromme gebruik. Xander word geken aan sy bekende wit pak met luiperdvellapel, handskoene, Rayban-brille en hoed. Dit wissel hy af met ‘n blink, goue baadjie of ‘n reënboogkleurige sambreel – simbool van die Suid-Afrikaanse reënboognasie. DJ Invisible dra ‘n soortgelyke pak met ‘n geweefde strooihoed en ‘n visier oor sy gesig. Sy beeld is ‘n sterk kontras tussen kitsch, elektro-sjiek, Europese en Afrika-style. Die hoed en lapel wat Xander dra word gemaak van goedkoop donsige materiaal, wat mens gewoonlik in plakkerskampe vind. Hul mikrofoon is ‘n rooi, geel en groen verestoffer – ‘n bekende item onder Suid-Afrika se werkersklas.

Gazelle mik veral hul elektroniese musiek

op 16-26-jariges, maar hulle probeer ook musiek skep wat betekenis het vir alle Suid-Afrikaners. Soos hulle onlangs sê in ‘n onderhoud: “Ons is aan die werk aan nog ‘n paar projekte, maar ons fokus liewer op een liedjie en laat dit iets beteken vir ons kultuur. Ons streef daarna om brokkies van verskillende Suid-Afrikaanse kulture te versamel en dit in een vertoning te gebruik.” (Basson).

Hulle doel is om ‘n klank te skep wat die ore en harte van mense sal beïnvloed en inspireer (Gazelle Chic Afrique). Hulle glo dat musiek op ‘n verantwoordelike manier ‘n positiewe invloed op die wêreld en mensdom kan hê (Gazelle Chic Afrique). Gazelle hou gratis vertonings in plakkerskampe soos Khayelitsha, wat gehore diep raak (Basson). Een lid van die gehoor het opgemerk dat Gazelle “meer versoening meebring deur middel van kommunikasie en deur hul boodskap te deel as enige politikus wat hy nog ooit gesien het.” (Basson).

Hierdie voorbeeld bewys hoe hierdie kunstenaars en hulle musiek nie onbenullig is nie. Hulle musiek het ‘n positiewe invloed op die Suid-Afrikaanse jeug. ‘n Nuwe konteks is nodig om nuwe norme en houdings te beïnvloed. Om hierdie rede is die musiek van Gazelle en soortgelykek kunstenaars baie belangrik: dit beïnvloed nuwe idees van gelykheid en integrasie. Hierdie musiek is ‘n platform wat jong Suid-Afrikaners bekendstel aan kulture en interaksies waaraan hulle andersins nie blootgestel sou word nie. Hierdie blootstelling is veral belangrik waar swart en wit kulture op ‘n optimistiese wyse aangebied word, vanaf ‘n gewaardeerde bron en soos die jeug verkies om dit te ervaar.

Extravaganza|2011 ― 15

Extravaganza