From Hip-Hop to Hanok: Building Cross-Cultural BridgesTuesday, August 25, 2009….a day I will not soon forget. On this day I left the continent of North America en route to the continent of Asia. I was to be away from home for exactly one year. In both a geographic and temporal sense, I had never made a move of this magnitude before. In addition, I had also done very little “homework” on my new place of residence. All I did know was that I had secured an opportunity for employment, an opportunity to EXPERIENCE concepts I had invested a great deal of time and money researching, and I could find no valid reason(s) to let this opportunity pass. My destination was South Korea, and Tuesday, August 25, 2009, symbolized the first steps of this monumental journey.
While teaching a Communication & Conflict course at a university in Maryland, I would often introduce the concept of Emotional Intelligence (EQ) to my students. Emotional Intelligence (EQ) is generally proffered as a human being’s ability to find a productive balance between exercising raw/honest emotion and intellectually strategic responses to situations that possess potential conflict (Cahn & Abigail, 2006). Put succinctly, if you placed emotions and intelligence on a pendulum, EQ would be defined as the ability to strike the perfect balance between displaying true and transparent feelings and the best pragmatic outcomes to potentially negative situations. This in mind, most people can easily understand concepts such as emotional transparency, masking, truth-telling, deception, and saving “face.” Consequently, EQ should be understood as the framework operating underneath any observable manifestations of emotional states-of-being. Though often used as a concept to increase interpersonal conflict management skills, EQ has its beginnings at the intrapersonal level. As far as the lessons learned on my journey to Korea and the information I would like to impart in this essay, the intrapersonal level is the most appropriate place to begin.
For the sake of properly framing this piece, it is of extreme importance to illustrate my personal EQ levels. Therefore, I will provide an intrapersonal dissection of my state-of-mind. This exhibition of my psyche will illustrate the dichotomy between my Emotions and my Intelligence during the process of transition from Home to Daejeon. My voyage to Korea, like most of my English-speaking peers, is an odyssey of great personal significance. Due to the magnitude of this decision, it automatically becomes a huge emotional undertaking. That said; let us examine my emotional state first.
I informed my mother that I signed my official contract with the Daejeon Metropolitan Office of Education 10 days before I was scheduled to depart. Like most days I would pick her up from school, she was displaying her typical talkative disposition. That is, until I told her, in no uncertain terms, that I would be leaving for Korea in 10 days and would not be home for one year. My identity hung in the balance. As my sister wrestled through rush hour traffic, I did the best I could to savor my last breaths of Texas air. I thought about these last moments with them when I switched planes in Salt Lake City. My identity hung in the balance. Prior to boarding the “13-hour flight of no return” to Incheon at LAX, I thought about these moments yet again. For the sake of sanity, I shoved these loving familial visions aside and “embraced the unknown.” Once in the air and bound for Incheon, the realization that I wouldn’t glide back across the Pacific for one year left me a bit heartbroken. My identity hung in the balance.
Though Emotions are definitely important, and there is a great deal of personal realization and revelation in these highly emotional experiences, I did have a mission to complete. This in mind, let us now examine my Intelligence at work. As an Intercultural Communication scholar, I have read, studied, written, pondered, and taught a considerable amount of information regarding basic principles and theories of Intercultural Communication. For years I have stood before groups of students and expounded upon the necessity for understanding and exercising Intercultural Communicative Competence in “real-world” relationships. I have spoken repeatedly on the need to recognize xenophobia and ethnocentrism in others and in ourselves. I have conducted research and written on the impact of media stereotypes on actual group dynamics. (By the way, in that research we did find that stereotypes perpetuated in the media have a profound impact on the ways in which groups of people perceive and understand each other.) In short, I have a decent theoretical knowledge of culture, communication, and the importance of incorporating effective intercultural communication at the interpersonal and mass communication levels. But, a sound understanding of “theory” without “praxis” makes for an impotent intellectual. Operating under this guise, and simultaneously detesting any association with impotence, my mind challenged my body to strike out and assume the position of the “organic intellectual."
When one decides to take steps toward assuming the posture of an “organic intellectual,” the potential to forge new bonds are present. Mrs. Yeon Hee Choi, my Co-teacher, is one person with whom I’ve had the pleasure of establishing an effective working relationship. From constructing effective lesson plans, and more importantly, developing long-range strategy, Mrs. Choi’s ideas and suggestions have been most helpful. In the classroom, her use of the computer and her bilingualism have been of great benefit in filling communication gaps between the students and me. Working with Ms. Song, another one of my co-teachers, is always a pleasure. Sharing a classroom with Ms. Song often times feels as if I have a co-pilot in the room with me. Her attention to the students and her honest critique of my lessons’ effectiveness, give me the sense that I am working in concert with a true pedagogue. “Nuna” Joey shares the same passion for educating the students as I do, and when we team up with our microphones, we’re unstoppable. I’ve even made formidable relationships with colleagues who are not necessarily my co-teachers. Between Jin Ho “Hyung” and Vice Principal Kim, I have two enthusiastic Korean Language instructors. Vice-Principal Kim has assisted me in learning the Korean alphabet and shared numerous conversations with me on Korean geography and sport; a very kind man, indeed. Whether inviting me to play soccer, introducing me to his family during Chu-Seok Holiday, or conducting weekly Korean Language sessions complete with workbooks and snacks, Jin Ho “Hyung” has been a source of support.
Utilizing “organic intellectualism” in the classroom has been just as rewarding. More specifically, it has been an exercise in three academic themes in which I have become quite familiar over the years; 1.) Identity, 2.) Ethnocentrism, 3.) and improving Intercultural Communication competence. Through a discussion of these three principles, I aim to provide future GETs with a fundamental understanding of effective Intercultural Communicative competence. The purpose here is not to provide Guest English Teachers with a handbook that provides situational vocabulary to respond to microcosmic examples of potential conflict situations. As far as this essay is concerned, that would be extremely short-sighted. The purpose here is to provide individuals with a philosophical framework that increases self-awareness, cultural awareness, and subsequently allows for the consummation of this enlightenment for the sole purpose of the highest quality of pedagogy. Through an intimate discussion of the three principles above, I hope to provide current and future Guest English Teachers (GETs) with a philosophy that is conducive for providing the best service possible for our students [Hak-seng].
Identity/Culture In totality, Identity is the answer to the basic question: Who am I? A person’s motivations, fears, desires, likes, dislikes, habits, prejudices, language, palate, intellect, athleticism, strengths, weaknesses, and vices, simultaneously and collectively create that particular individual. Now what gives birth to all these influential ingredients? Nothing short of environment; i.e. Culture. It should be no surprise that Identity will be linked to culture in this essay. For all intensive purposes, Culture should be understood as the mode of transport for Identity.
Culture is the essence of our being. Culture is what our mothers eat while we reside in their wombs. Culture meets us when we leave those comfortable places and are quickly passed from obstetrician to nurses like hot-potatoes. Culture was waiting for us at school when we learned to recite the Pledge of Allegiance. Culture was with us when we fell in love with Hip-Hop, went on our first date, left home for university; and it continues to be present when we receive our accolades and our criticism. Culture will be present when our loved ones gather for our Final Farewell. There is no single doubt about it: Human Beings are ENVELOPED in Culture. Our values, assumptions, beliefs, and expectations are constituted, constructed, and maintained by and through Culture. Consequently, our identities are deeply (if not totally) cultural. If you have doubts, I challenge you to board a plane with a one-way ticket to a land you’ve never been on the other side of the world for a period of one year. Your identity (culture) might just hang in the balance.
Ethnocentrism Ethnocentrism is defined as the general assumption that one’s race and culture are central to gaining a valid understanding of the entire world. As a result of assuming this type of epistemological vantage point, the ethnocentric individual perceives and understands their culture as being normal, correct, and valid. Therefore, any cultural nuances that do not mirror this “normal” culture are understood as “abnormal.” As one might imagine, scholars of Intercultural Communication consistently warn against assuming these types of stances. Semester after semester, I would lecture students on the importance of recognizing and avoiding ethnocentric practices; first within themselves and then in interpersonal situations. I would offer countless examples explaining how culture influences mores, norms, beliefs, and values. Being cognizant of the fact that culture is so pervasive, I would warn them that ethnocentric practices are easily assumed if one does not have a thorough understanding that enculturation has a profound effect on how people view cultural differences.
During my time at EPIK’s Late Orientation, I was introduced to wonderful Korean cultural traditions; the Samulnori Band, Kyoungbok palace, a great historical presentation by Hyoo Sun Woo, and we were even invited to view the play Nanta. Our time in Seoul was filled with a decent education on Korean culture. But, I was still appalled by the cultural insensitivity that was displayed by a few members of the teaching corps. Some “quiet” and “not-so-quiet” .commentary on Korean peoples and behaviors left me somewhat dumbfounded. Not only did the countless readings on Intercultural Competence go flying through my mind, but my soul became disturbed. Keeping in mind, it is not as if I’ve never witnessed these opinions or behavior; as an American it is so common one could argue very well that ethnocentrism is a facet of American culture. But, that aside, I was more appalled at the way in which it seemed unbridled while occupying space in a country in which we were sent to assist people in the learning process. It seemed nothing short of contradictory; and furthermore, of potential detriment to the children we have been charged to instruct.
As a result, I propose that EPIK, in addition to the excellent Korean cultural presentations, also include cultural sensitivity training. These cultural sensitivity training workshops can run parallel to the Korean language workshops. These workshops could focus on improving cultural sensitivity through educating instructors on the importance of culture, the manifestations of culture, and the need to respect cultural differences. The time and energy devoted to these workshops would benefit everyone who is involved in the EPIK experience. It would benefit the Guest English Teachers by easing their matriculation into a culture far from their own; it would benefit the co-teacher/GET relationship which would ease initial stress and set the stage for increased understanding; and it would undoubtedly benefit the students through providing them with GETs who have been thoroughly educated on respecting them as different but valuable human beings who are sharing the experience of learning language.
Improving Intercultural CompetenceWhich leads to my last and final comment: the EPIK teaching experience must be an exercise in improving Intercultural Communication Competence. With improved Intercultural Communication competence, human beings, acting as global citizens, can “disagree without being disagreeable.” We can recognize that we have differences as well as commonalities. With proper understandings of Culture, we can begin assuming correct postures for improved Intercultural Communication Competence. Relationships between the GETs and the Korean community should be understood as an exchange of information, ideas, and philosophy. It is maximized and most beneficial when the RELATIONship is understood as a PARTNERship. The reality is that all parties have something to contribute to one another.
The Basic Communication Model (BCM) is the result of roughly 60 years of formal academic research on Human Communication Theory. Currently, it represents three levels of conceptual maturation. The first level is known as the Shannon-Weaver (i.e., Linear) model of Interpersonal Communication. It is characterized by a ‘sender’ sending a message through a channel to a ‘receiver.’ Communication moved in one direction and ended with the receiver; conceptually it mirrored that of the cans connected by strings. Scholars later recognized the Shannon-Weaver model of communication was incomplete because an essential component of natural Human Communication was absent; Feedback/Reciprocity. The result was the Transactional Model and the single major addendum was that of ‘dedicated receiver’ now possessing the capacity to send message back to the sender. Both interlocutors now had the power to ‘send’ and ‘receive;’ which added much more credence to the model and the entire Human Communication field as an academic discipline. But, there was yet another addendum that became more and more evident in the late 1980s with the rise of Multiculturalism in mainstream educational institutions. Recognizing that messages could not be sent or received without influence of Culture on the part of the ‘sender’ and the ‘receiver,’ academics soon recognized Culture as the entity that encapsulates and envelopes both participants in conversation. The addition of Culture to the BCM signifies the last level of maturation. Absent the historical backdrop, I introduced the BCM to my classes and then begin to use it as conduit in which to learn English.
“Lift Every Voice and Sing, ‘til Earth and Heaven ring…ring with the harmonies…of Liberty…” Though I’ve been told that I should leave singing to the ones who can actually do it, I grabbed the microphone and sang this song for 1.5 weeks to 21 different classes. And though some of my students would offer me the same advice, every time the song ended my efforts were greeted with sincere applause. During our discussions of the song, some students said it sounded sad, others said it sounded hopeful, all seemed to appreciate it on some level. Little did they know, the mere act of singing the hymn gave me comfort and solace and helped alleviate some homesickness. Hence, this is a prime example of using classroom time as beneficial for both you and the students. My singing of the “Negro National Anthem” acted as precursor to their assignments of presenting Korean Cultural Artifacts to me the following week. This assignment is based on the sharing of cultures through communication.
The following week I learned about the intense, historical, cultural emotion of Han, and how this emotion was very influential in Korea’s most popular folksong; “Arirang.” I learned of historical and contemporary aesthetic of Hanji; traditional Korean paper used in cosmetic doorways and hand-held fans. One of my favorite lessons was that of Ondol. Ondol is the Korean system of heating the floors in homes; traditionally done through a network of stones and an outside wood fire, now Ondol is available electronically through a push of a button. I have Ondol in my apartment! I learned of the various ways to make Kimchi, its ingredients, and its numerous medicinal benefits. I learned repeatedly of the “crazy old man” who burned down Namdemoon. I received full doses of Korean patriotism when discussing the struggle with Japan over the island of Dok-do. From Samulnori to Ddokpoki, from Bibambap to Yutnori, from the traditions of Chu-Seok to contemporary entertainment of PC Bangs, my students collectively provided me with a definition of Korea in this particular moment in time. After hearing their Cultural Artifact presentations and reading their writing, I felt more aware of the place and space I now occupied. I felt a little less foreign. Later at orientation, I would gently smile to myself when topics were introduced on which I had been thoroughly educated. They matched the passion and information I had given them week before through “Lift Every Voice and Sing.” We had fulfilled the Basic Communication Model; we had established a PARTNERship.
Yes, we are sent here to teach English. But, opening yourself up to the opportunity to learn Hangul is not antithetical nor is it counterproductive. In fact, it may increase your ability to teach English. Why? First and foremost, it reminds you of how difficult it is to acquire a new language. The empathy you discover as a student of language, yourself, will have a profound effect on how you structure your lessons. You will also show your students that you, too, still have a love for learning. This love for learning and this thirst for knowledge should be easy to attain because you are living a learning experience. You are constantly a student of culture during your time in Korea. By fully embracing this notion, you automatically assume a more effective pedagogical stance. Reason being, you understand the power of knowledge, and more importantly, the application of that knowledge. You understand how difficult it is to perform the most basic functions: going to the grocery store, taking a taxi, buying a train ticket, asking for directions, etc. You understand just how important language and culture is because you are constantly negotiating your way through a land that is not your own. You are a foreigner. Consequently, you understand this concept more than your students do.
With all objective honesty, our ability to teach English is somewhat limited because of a large communication barrier. However, we can transfer Culture to our students with greater ease; in fact, the cultural transfer is inevitable. Understanding this, we have the ability and opportunity to leave positive associations of the English language with our students. Our philosophies, pedagogies, body language, dress, pronunciations, and all other nuances that we hardly recognize will be most evident to our students. If we remain knowledgeable and aware of this power, then we can continually tap into this cultural transfer and educate in such a way that creates a desire to learn the language independently later in life.
Language is one of the largest manifestations of culture. If one never leaves their cultural comfort zones, it becomes easy to understand that language is normalized. Yes, English is important; and yes, there is a global demand for learning the language. But English speakers, especially GETs, do themselves and everyone involved in the learning process, a disservice by assuming a position of arrogance regarding the English language and a prideful ignorance about the people they are teaching. Placing myself in Korea has presented me the understanding of just how much “culture” acts as an envelope. As human beings, we are typically enveloped in our own cultures in such profound ways that we don’t recognize most elements of culture. But, when you place yourself in a culture far from your own, these lessons become quite clear.
As proverbial as it may sound, I appreciate Albert Einstein’s postulation that “imagination is far more important than knowledge.” In this particular case, my argument is that ‘imagination’ and ‘knowledge’ must work in tandem. During my time in Korea, I am positive that my theoretical understandings of culture, communication, and conflict have been beneficial. For that reason, I will not debase the knowledge I possess; in fact, I am most appreciative for my formal education. What I am proffering is this: The intelligent decision involves coupling this “intelligence” with “emotion” [read: experience]; and I am of the opinion that “intellect” without “experience” makes for inept understanding. As a Guest English Teacher, you would be wise to make the most of your intellect and education through a fusion of both elements. This will create an atmosphere of engagement that is conducive for growth from all parties involved. Hopefully, your identity, your co-teachers' identities, and your students’ identities will hang in the balance.
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