Skip to main content

Ethnorelativity and Praxis

I am often asked what I am studying here at Purdue University. Upon hearing Health Communication, I am always asked what might that be. So I tell them that in easy terms, I study the interaction between doctors, patients, hospitals, governments, and other policy-making agencies. I then have to look into the person’s expressions and follow my answer up with an example.

“Think of a time you went to a doctor and had a really bad experience with him/her,” I tell them. “And now think of a time when you really liked your doctor.” “What changed? What influenced your experiences? To a big extent, this is what I study.” I use the above explanation not only to share in an easy way what I study but also to remind myself what got me interested in this field. Reading some of this week’s contents reminded me the practicality of such explanations.
Teal & Street (2008) shares in a simple yet insightful way about the need to have a cultural competency in a doctor patient relationship, treatment, and adherence of the patients to prescriptions. They discuss how cultural components should be the elements any doctor should focus on specializing to provide sincere and reliable service, and how such a practice can bring positive outcomes among patients, and the doctor patient relationship.

Many cultural competence models promote a shift from ethnocentric to a ethnorelative phase, however “focusing on characteristics of cultural groups can inadvertently promote physician reliance on stereotypes (e.g., based on race or ethnicity, gender, socio-economic status) as the basis for their ‘‘culturally appropriate’’ interactions with diverse patients” (Teal & Street, 2008, p.4). And many of these models focus on individual attention to cultural sensitivity as opposed to institutional move to accomplish it. And who’s cultural beliefs are being promoted in those ‘proper’ instance?

Mani (1989) talks about similar issues when she writes about using different viewpoints on issues depending on where one stands. Whether one is an American, or a British, or an Indian, his/her culturally ingrained views are bound to shine through. Nandi (1988) questions whether it is possible for a Westerner to look at Indian practices of Sati as something not negative ever and try to understand/ accept it.

So at the end of the day, is ethnorelativity (e.g., acceptance and integration of different cultures) only a nice idea to have in academia, or can it have some practical applications? The road seems difficult, yes, but not impossible to cross.

Popular posts from this blog

The whiteness of binaries that erase the Global South: On Communicative Inversions and the invitation to Vijay Prashad in Aotearoa

When I learned through my activist networks that the public intellectual Vijay Prashad was coming to Aotearoa, I was filled with joy. In my early years in the U.S., when learning the basics of the struggle against the fascist forces of Hindutva, I came in conversation with Vijay's work. Two of his critical interventions, the book, The Karma of Brown Folk , and the journal article " The protean forms of Yankee Hindutva " co-authored with Biju Matthew and published in Ethnic and Racial Studies shaped my early activism. These pieces of work are core readings in understanding the workings of Hindutva fascism and how it mobilizes cultural tropes to serve fascist agendas. Much later, I felt overjoyed learning about his West Bengal roots and his actual commitment to the politics of the Left, reflected in the organising of the Communist Party of India (Marxist), a political register that shaped much of my earliest lessons around Global South resistance, collectivization, and orga...

Upper caste Indian women in the diaspora, DEI, and the politics of hate

Figure 1: Trump, Vance and their partners responding to the remarks by Mariann Edgar Budde   Emergent from the struggles of the civil rights movement , led by African Americans , organized against the oppressive history of settler colonialism and slavery that forms the backbone of US society, structures around diversity, equity, and inclusion (DEI) formed an integral role in forging spaces for diverse recognition and representation.  These struggles around affirmative action, diversity, equity and inclusion were at the heart of the changes to white only immigration policies, building pathways for migration of diverse peoples from the Global South.  The changes to the immigration policies created opportunities for Indians to migrate to the US, with a rise of Indian immigration into the US since the 1970s into educational institutions, research and development infrastructures, and technology-finance infrastructures. These migratory structures into the US were leveraged by l...

Whiteness, NCA, and Distinguished Scholars

In a post made in response to the changes to how my discipline operates made by the Executive Committee of the largest organization of the discipline, the National Communication Association (NCA), one of the editors of a disciplinary journal Rhetoric and Public Affairs (RPA), Professor Martin J. Medhurst, a Distinguished Scholar of the discipline, calls out what he sees as the threat of identity (see below for his full piece published in the journal that he has edited for 20+ years, with 2019 SJR score of 0.27). In what he notes is a threat to the "scholarly merit" of the discipline, Professor Medhurst sets up a caricature of what he calls "identity." In his rhetorical construction of the struggles the NCA has faced over the years to find Distinguished Scholars of colour, he shares with us the facts. So let's look at the facts presented by this rhetor. It turns out, as a member of the Distinguished Scholar community of the NCA, Mr. Medhurst has problems wit...