One Critical Analysis is your analytical response to the content from one or two assigned book chapters/journal articles.     1   Coculturation As  our  world  is  becoming  more  globalized,  people  are  learning  the  realities  of   combining  cultures  and  learning  to  coexist.  Melissa  Curtin  proposes  a  distinct  model   to  understand  these  global  changes  called  coculturation.  Unlike  previous   theorizations,  Curtin’s  ideas  underscore  the  complex  and  ongoing  processes  of   identification  for  all  members  of  a  community,  challenging  any  notion  of  a  static,   monolithic  target  culture.  She  acknowledges  and  analyzes  sociopolitical  and   sociohistorical  contexts  on  a  macro  level,  as  well  as  social  interactional  processes  on   a  micro  level  to  fully  comprehend  cultural  adjustment.   Recognizing  the  innumerable  amounts  of  people  relocating  to  other   countries  is  imperative  when  studying  coculturation.  Transnationalism,  the  crossing   of  international  boundaries  permanently  to  create  new  cultures,  is  more  common   than  in  any  other  time  in  history  because  of  technological  advances.  The  product  of   such  changes  is  a  ‘transnational  society’  that  hosts  a  number  of  positive  and   negative  aspects,  depending  on  the  adjustment  period.  Diasporas  (large  groups   migrating  from  one  place  to  another)  causes  further  complications  as  dominant   cultures  become  challenged  or  changed.  The  collaboration  between  host  cultures   and  newcomers  is  perplexing,  especially  when  the  newcomers  appear  physically   different.  When  race/ethnicity  between  the  two  parties  differ,  the  transition  is  even   more  arduous  because  outward  appearance  tends  to  be  divisive.  To  encourage  more   positive  relationships  among  cultures  that  promote  peace  and  tolerance  globally,  an   improved  global  education  that  emphasizes  equality  and  acceptance  needs  to  be     2   instilled.  Curtin’s  ideas  bring  a  new  perspective  to  acculturation  and  dig  deeper  into   global  issues  that  are  prominent  in  today’s  mobile  world.   ‘Transnationalism  refers  to  the  phenomenon  of  immigrants  maintaining   connections  to  their  country  of  origin  and  using  a  dual  frame  of  reference  to   evaluate  their  experiences  and  outcomes  in  the  country  in  which  they  have  settled’   (Louie,  363).  This  concept  challenges  the  idea  that  immigrants  leave  their  country  of   origin  behind  when  they  relocate.  Even  when  newcomers  are  totally  integrated  into   a  new  society,  a  part  of  their  former  culture  will  always  be  present.    This  is   imperative  to  understanding  identity.   Vivian  Louie  analyzed  this  concept  in  depth,  conducting  research  about   second-­?generation  American  citizens  and  their  cultural  interpretation  of  identity.   Her  findings  provided  that  many  second  generation  people  ‘have  a  relative  loss  of   ethnic  language,  and  scarcity  of  contact  with  their  parents’  countries  of  origin’   (Louie,  365).  She  noted  that  young  people  whose  parents  were  immigrants  often   view  themselves  as  mainly  ethnic  subjects.  They  choose  to  identify  more  with  the   new  country,  even  though  a  cultural  connection  exists  with  their  parents  native   country.  Under  Curtin’s  theory  of  coculturation  though,  identity  is  much  more   complicated.  ‘Race  and  ethnicity,  socioeconomic  status,  notions  of  homeland,   languages  and  ways  of  speaking  are  intricately  intertwined  in  establishing  and   challenging  highly  situated  boundaries  of  group  identities’  (Curtin  278).  Identities   are  complex,  and  generalizations  about  cultures  will  never  be  accurate  because   individual  discrepancies  will  always  exist.     3   Diasporas  have  historically  been  the  aftermath  of  conflict  and  turmoil.  They   often  lead  to  difficult  and  uncomfortable  times  for  all  parties  involved.  A  dominant   and  a  newcomer  culture  are  established,  and  the  adjustment  process  takes  a  lot  of   time  and  energy.  Whether  a  diaspora  is  voluntary  or  forced,  the  cultural   collaboration  and  assimilation  process  is  complex  and  complicated.  Curtin’s  theory   of  coculturation  aims  to  challenge  the  current  ideas  of  acculturation.  Instead  of   portraying  newcomers  as  outsiders  who  resist  assimilation,  it  brings  attention  to   the  importance  of  the  behavior  of  the  host  culture.  With  peaceful  reactions  from  the   host  culture  rooted  in  love  and  acceptance,  the  globalized  world  can  run  more   smoothly.   Political  strategists  are  creating  ideas  on  ways  to  encourage  said  peace,  ‘The   ability  of  Diasporas  to  contribute  to  specific  conflicts-­?  or  to  peace  making  is  strongly   shaped  by  the  ‘political  opportunity  structure’  in  the  countries  where  they  are   resident’  (Smith).  Host  communities  play  an  important  role  in  dictating  the  future   for  all  parties.  Improved  global  education  can  lead  to  more  diplomatic  and  peaceful   transitions.  Research  demonstrates  that  ‘Diasporas  can  be  powerful  allies  of  conflict   resolution  and  sustainable  peace  building’  (Smith).  Policy  makers  possess  the   authority  to  take  action  and  to  promote  peace.  Considering  the  current  political   climate  in  the  Middle  East,  it’s  crucial  to  acknowledge  the  impacts  of  Diasporas,  as   the  Syrian  refugee  crisis  continues.  Educating  people  to  encourage  a  more  peaceful   and  accepting  attitude  would  have  monumental  impacts  on  the  world.   Appearance  plays  an  important  role  when  one  thinks  about  cultural   collaboration.  Newcomers  appearing  physically  different  from  a  host  culture  can     4   create  an  automatic  divide.  Diversity  is  important  in  a  globalized  world,  and   accepting  people  from  different  races  and  ethnicities  is  valuable.  Educational   diversity  training  can  ease  the  tensions  and  promote  global  peace  and  justice.  For   example,  in  the  United  States,  the  population  looks  very  different  today  than  it  did   50  years  ago.  The  ‘stereotypical  American,’  white,  monolingual  and  middle  class,  is   no  longer  the  majority.   ‘Hybridity,  a  notion  that  describes  cultural  blending  between  two  cultures  in   contact’  (Baldwin  57)  is  the  new  norm.  ‘More  than  1  in  50  Americans  now  identify   themselves  as  ‘multiracial’  (Roberts),  and  this  number  is  destined  to  rise.  Gallup   recently  released  a  poll  stating,  ’86  percent  of  Americans  approve  of  interracial   marriage’  (Johnson).  This  is  a  historical  high  and  is  indicative  of  the  progress  the   nation  has  made.  ’50  years  ago  it  was  illegal  to  marry  someone  of  another  race  in  16   states’  (Johnson),  but  today,  such  marriages  are  not  only  embraced,  but  encouraged.   Mixing  races  and  ethnicities  leads  to  an  adjustment  period  for  all  members  involved,   and  Curtin’s  theory  highlights  the  importance  and  uniqueness  of  all  people’s  cultural   identities.  As  these  statistics  demonstrate,  people  are  working  to  become  more   tolerant  as  we  move  into  new  generations,  and  this  trend  will  likely  continue  in   upcoming  years.       Understanding  the  complexities  of  cultural  dynamics  when  people  relocate   and  integrate  is  complicated.  Transnational  identities  are  new  and  exciting,  but   sometimes  garner  painful  and  awkward  experiences.  Curtin’s  theory  of   coculturation  explains  this  complex  process  and  works  to  understand  how  and  why   people  identify  in  certain  ways,  as  well  as  how  race  and  identity  contribute  to  the     5   identification  process.  As  Diasporas  continue  to  occur,  it’s  important  to  analyze  and   improve  the  adjustment  period  to  promote  global  peace.  Educational  diversity   programs  can  teach  people  about  these  processes  and  encourage  tolerance  and   acceptance  of  all.                                   6       Work  Cited   Baldwin, John R. Intercultural Communication for Everyday Life..: Wiley Blackwell, Print. Curtin, Melissa L. “Coculturation: Toward a Critical Theoretical Framework of Cultural Adjustment.” (2010) Johnson, Paul. “It’s a Dramatic Shift From Days Gone By.” Editorial. McClatchy TribuneBusiness News n. pag. 27 Nov. 2011. Web. 22 Mar. 2016. Louie, Vivian. “Growing up Ethnic in Transnational Worlds: Identities Among Second Generation Chinese and Dominicans.” Identities (2006): 363-91. Web. Smith, Hazel. “Conflicts of Interest.” Times Higher Education (THE). 11 Oct. 2007. Web. 22 Mar. 2016.     1   Coculturation As  our  world  is  becoming  more  globalized,  people  are  learning  the  realities  of   combining  cultures  and  learning  to  coexist.  Melissa  Curtin  proposes  a  distinct  model   to  understand  these  global  changes  called  coculturation.  Unlike  previous   theorizations,  Curtin’s  ideas  underscore  the  complex  and  ongoing  processes  of   identification  for  all  members  of  a  community,  challenging  any  notion  of  a  static,   monolithic  target  culture.  She  acknowledges  and  analyzes  sociopolitical  and   sociohistorical  contexts  on  a  macro  level,  as  well  as  social  interactional  processes  on   a  micro  level  to  fully  comprehend  cultural  adjustment.   Recognizing  the  innumerable  amounts  of  people  relocating  to  other   countries  is  imperative  when  studying  coculturation.  Transnationalism,  the  crossing   of  international  boundaries  permanently  to  create  new  cultures,  is  more  common   than  in  any  other  time  in  history  because  of  technological  advances.  The  product  of   such  changes  is  a  ‘transnational  society’  that  hosts  a  number  of  positive  and   negative  aspects,  depending  on  the  adjustment  period.  Diasporas  (large  groups   migrating  from  one  place  to  another)  causes  further  complications  as  dominant   cultures  become  challenged  or  changed.  The  collaboration  between  host  cultures   and  newcomers  is  perplexing,  especially  when  the  newcomers  appear  physically   different.  When  race/ethnicity  between  the  two  parties  differ,  the  transition  is  even   more  arduous  because  outward  appearance  tends  to  be  divisive.  To  encourage  more   positive  relationships  among  cultures  that  promote  peace  and  tolerance  globally,  an   improved  global  education  that  emphasizes  equality  and  acceptance  needs  to  be     2   instilled.  Curtin’s  ideas  bring  a  new  perspective  to  acculturation  and  dig  deeper  into   global  issues  that  are  prominent  in  today’s  mobile  world.   ‘Transnationalism  refers  to  the  phenomenon  of  immigrants  maintaining   connections  to  their  country  of  origin  and  using  a  dual  frame  of  reference  to   evaluate  their  experiences  and  outcomes  in  the  country  in  which  they  have  settled’   (Louie,  363).  This  concept  challenges  the  idea  that  immigrants  leave  their  country  of   origin  behind  when  they  relocate.  Even  when  newcomers  are  totally  integrated  into   a  new  society,  a  part  of  their  former  culture  will  always  be  present.    This  is   imperative  to  understanding  identity.   Vivian  Louie  analyzed  this  concept  in  depth,  conducting  research  about   second-­?generation  American  citizens  and  their  cultural  interpretation  of  identity.   Her  findings  provided  that  many  second  generation  people  ‘have  a  relative  loss  of   ethnic  language,  and  scarcity  of  contact  with  their  parents’  countries  of  origin’   (Louie,  365).  She  noted  that  young  people  whose  parents  were  immigrants  often   view  themselves  as  mainly  ethnic  subjects.  They  choose  to  identify  more  with  the   new  country,  even  though  a  cultural  connection  exists  with  their  parents  native   country.  Under  Curtin’s  theory  of  coculturation  though,  identity  is  much  more   complicated.  ‘Race  and  ethnicity,  socioeconomic  status,  notions  of  homeland,   languages  and  ways  of  speaking  are  intricately  intertwined  in  establishing  and   challenging  highly  situated  boundaries  of  group  identities’  (Curtin  278).  Identities   are  complex,  and  generalizations  about  cultures  will  never  be  accurate  because   individual  discrepancies  will  always  exist.     3   Diasporas  have  historically  been  the  aftermath  of  conflict  and  turmoil.  They   often  lead  to  difficult  and  uncomfortable  times  for  all  parties  involved.  A  dominant   and  a  newcomer  culture  are  established,  and  the  adjustment  process  takes  a  lot  of   time  and  energy.  Whether  a  diaspora  is  voluntary  or  forced,  the  cultural   collaboration  and  assimilation  process  is  complex  and  complicated.  Curtin’s  theory   of  coculturation  aims  to  challenge  the  current  ideas  of  acculturation.  Instead  of   portraying  newcomers  as  outsiders  who  resist  assimilation,  it  brings  attention  to   the  importance  of  the  behavior  of  the  host  culture.  With  peaceful  reactions  from  the   host  culture  rooted  in  love  and  acceptance,  the  globalized  world  can  run  more   smoothly.   Political  strategists  are  creating  ideas  on  ways  to  encourage  said  peace,  ‘The   ability  of  Diasporas  to  contribute  to  specific  conflicts-­?  or  to  peace  making  is  strongly   shaped  by  the  ‘political  opportunity  structure’  in  the  countries  where  they  are   resident’  (Smith).  Host  communities  play  an  important  role  in  dictating  the  future   for  all  parties.  Improved  global  education  can  lead  to  more  diplomatic  and  peaceful   transitions.  Research  demonstrates  that  ‘Diasporas  can  be  powerful  allies  of  conflict   resolution  and  sustainable  peace  building’  (Smith).  Policy  makers  possess  the   authority  to  take  action  and  to  promote  peace.  Considering  the  current  political   climate  in  the  Middle  East,  it’s  crucial  to  acknowledge  the  impacts  of  Diasporas,  as   the  Syrian  refugee  crisis  continues.  Educating  people  to  encourage  a  more  peaceful   and  accepting  attitude  would  have  monumental  impacts  on  the  world.   Appearance  plays  an  important  role  when  one  thinks  about  cultural   collaboration.  Newcomers  appearing  physically  different  from  a  host  culture  can     4   create  an  automatic  divide.  Diversity  is  important  in  a  globalized  world,  and   accepting  people  from  different  races  and  ethnicities  is  valuable.  Educational   diversity  training  can  ease  the  tensions  and  promote  global  peace  and  justice.  For   example,  in  the  United  States,  the  population  looks  very  different  today  than  it  did   50  years  ago.  The  ‘stereotypical  American,’  white,  monolingual  and  middle  class,  is   no  longer  the  majority.   ‘Hybridity,  a  notion  that  describes  cultural  blending  between  two  cultures  in   contact’  (Baldwin  57)  is  the  new  norm.  ‘More  than  1  in  50  Americans  now  identify   themselves  as  ‘multiracial’  (Roberts),  and  this  number  is  destined  to  rise.  Gallup   recently  released  a  poll  stating,  ’86  percent  of  Americans  approve  of  interracial   marriage’  (Johnson).  This  is  a  historical  high  and  is  indicative  of  the  progress  the   nation  has  made.  ’50  years  ago  it  was  illegal  to  marry  someone  of  another  race  in  16   states’  (Johnson),  but  today,  such  marriages  are  not  only  embraced,  but  encouraged.   Mixing  races  and  ethnicities  leads  to  an  adjustment  period  for  all  members  involved,   and  Curtin’s  theory  highlights  the  importance  and  uniqueness  of  all  people’s  cultural   identities.  As  these  statistics  demonstrate,  people  are  working  to  become  more   tolerant  as  we  move  into  new  generations,  and  this  trend  will  likely  continue  in   upcoming  years.       Understanding  the  complexities  of  cultural  dynamics  when  people  relocate   and  integrate  is  complicated.  Transnational  identities  are  new  and  exciting,  but   sometimes  garner  painful  and  awkward  experiences.  Curtin’s  theory  of   coculturation  explains  this  complex  process  and  works  to  understand  how  and  why   people  identify  in  certain  ways,  as  well  as  how  race  and  identity  contribute  to  the     5   identification  process.  As  Diasporas  continue  to  occur,  it’s  important  to  analyze  and   improve  the  adjustment  period  to  promote  global  peace.  Educational  diversity   programs  can  teach  people  about  these  processes  and  encourage  tolerance  and   acceptance  of  all.                                   6       Work  Cited   Baldwin, John R. Intercultural Communication for Everyday Life..: Wiley Blackwell, Print. Curtin, Melissa L. “Coculturation: Toward a Critical Theoretical Framework of Cultural Adjustment.” (2010) Johnson, Paul. “It’s a Dramatic Shift From Days Gone By.” Editorial. McClatchy TribuneBusiness News n. pag. 27 Nov. 2011. Web. 22 Mar. 2016. Louie, Vivian. “Growing up Ethnic in Transnational Worlds: Identities Among Second Generation Chinese and Dominicans.” Identities (2006): 363-91. Web. Smith, Hazel. “Conflicts of Interest.” Times Higher Education (THE). 11 Oct. 2007. Web. 22 Mar. 2016.   Rubric  for  Critical  Analysis  Paper:  Coculturation  (Due:  10/02/18  @  11:59PM  on  BB)   weight   Task Description: Deconstruct Curtin’s critical intercultural concept of coculturation based on your own perceived interpretation within the framework of three concepts: (1) ethnicity, (2) diaspora, and (3) transnational identities. Find the appropriate sources to support your paper—not less than five sources. What does Curtin trying to articulate? What is she arguing? How do you perceive her coculturation concept? Your paper should be between five and six pages long, excluding references. See PDF attachment of the Curtin’s paper titled, ‘Coculturation: Toward A Critical Theoretical Framework of Cultural Adjustment.’ This paper required at least two weeks of articulation in order to produce an ‘A’ paper. Avoid procrastination! Criteria   Application  of  the   20%   three  Concepts   Exemplary   Yes  (4)     ¨? Critically  applied  the   three  concepts  with   scholarly  definitions     Accomplished   Yes,  but  (3)     Developing     No,  but  (2)     Beginning   No  (1)     ¨? Applied  the  three   concepts     ¨? Somewhat  Applied  the   three  concepts   ¨? Non-­?application  of   the  three  concepts   Organization   (Intro/  body/   conclusion)   ¨? Writing  is  highly   organized  with  logical   20%   sequence   ¨? Organization  is  clear  and   easy  to  follow   ¨? Minimal  organization   ¨? No  organization   evident;  confusing   Referred  to  Class   Readings  and   Lectures   ¨? Critically  used  relevant   evidence  and  specific   20%   examples  from  class   readings  and  lectures   ¨? Used  relevant  evidence   and  specific  examples   from  class  readings  and   lectures   ¨? Makes  minimal  reference   to  class  readings   ¨? Makes  no  reference   to  class  readings   Analysis  of   Argument     ¨? Makes  many  inferences   ¨? Comprehends  deeper   20%   meanings     ¨? Makes  inferences  most  of   the  time   ¨? Usually  comprehends   deeper  meanings     ¨? Some  inferences  are   made   ¨? Comprehends  surface   level  meaning     ¨? Few  or  no  inferences   are  made   ¨? No  comprehension  or   reflection   ¨? Acceptable  effort/  APA   format       ¨? Some  effort/  APA  format       ¨? Little  or  no  effort/   APA  format       Effort  &  APA   Format   20%   ¨? Obvious,  detailed   effort/APA  format         Assignment  Score:    ______________       Comments:           Copyright © Texas Education Agency, 2006. All rights reserved. [Modified by Uche Onuzulike, 2016]   A.N. Spring 2017 Critical Analysis Paper The migration of groups of people into new areas and cultures is a phenomenon as old as time. So too has the study of the effects of human migration, which has also always examined the effects of two different cultures colliding. Through the process of immigration, a group of people brings their culture into a region with its own distinct culture. This occurrence raises the dilemma of the way both peoples and cultures should handle this situation, yielding a number of different approaches including ‘assimilation, acculturation, accommodation, adjustment, coping, deculturation, integration, and alienation’ (Baldwin, John R., Coleman, Robin R. M., & Gonzalez, Alberto 2014; Curtin, 2010). In ‘Coculturation: Toward A Critical Theoretical Framework of Cultural Adjustment’ by Melissa Curtin, the critical intercultural concept of coculturation is introduced, intended to describe Curtin’s ideal method of cultural adjustment. Before giving a more in-depth explanation of what coculturation is, it should be understood what coculturation is not. Curtin introduces the theory of coculturation after highlighting some of the problems with other theories of cultural adjustment, namely the unidirectional theory of assimilation, Berry’s four acculturation strategies, Bourhis’ Interactive Acculturation Model (IAM), Kim’s Stress-Adaptation-Growth model, and Bennett’s Developmental Model of Intercultural Sensitivity (DMIS). The unidirectional theory of assimilation was the common assumption for scholars until the 1970’s, when it was largely realized that many ethnic minorities did not assimilate into the hegemonic white culture of the United States (Curtin, 2010). Berry’s four acculturation strategies of integration, assimilation, segregation, and marginalization acknowledges the complexity of acculturation, but assumes that migrants are coming into a mostly monolithic society. IAM attempts to present a more ‘dynamic account’ of the collision of cultures, but still assumes that migrants make adaptations to a single hegemonic culture within the society to which they move (Curtin, 2010). Kim’s StressAdaptation-Growth theory places the burden of adaptation solely on the migrant community, legitimizing the host culture over the migrant one. DMIS has a fault in which only certain people of the migrant culture can experience integration. Curtin looks to solve the problems found in other theories by including in the model of coculturation the legitimization of the cultures of migrant populations and dispelling the assumption that the host culture is monolithic. Coculturation states that the host culture should adapt to the migrant culture just as the migrant culture adapts to the host culture, and that the host population is not a hegemonic monolith, but actually a multicultural arena where adaptations are already occurring. My interpretation of coculturation is elaborated through the three concepts of diaspora, constancy of ethnicity, and transnational identity and their relations to culture. Diaspora is when people from one culture spread across many cultures (Baldwin et al., 2013; Onuzulike, 2017). Without the concept of diaspora, there is no migration and therefore no coculturation, because there would be no collision of cultures. A historical example for diaspora is that of the European peoples. Europeans hail from the subcontinent of Europe, but spread their culture all over the world (Hoskins, 1992). Ethnicity is a ‘sense of shared history and geographical ancestry, usually along with other markers, such as culture, language, or religion’ (Baldwin et al., 2013). The ethnicity of a person never changes, no matter where or how much they move, as it is unique to a group of people connected by blood. In the theory of coculturation, ethnicity is important in that it lays the foundation for the collision of cultures. As a migrant group moves into a new culture, new ethnicities are also introduced to each other. Though the culture of the host and the migrant groups may change as they adapt to one another, the ethnicities of the two different groups stay constant. The host population’s ethnicity remains the same before and after the introduction of the migrant group, and likewise the migrant population’s ethnicity remains the same before and after moving into the host community. While ethnicity remains constant, culture is very susceptible to change. The host population’s culture is subject to change as a response to adaptation to the introduction of the migrant group, and likewise the migrant population’s culture is subject to change after moving into the host community. An example of the constancy of ethnicity as opposed to the alterable culture in coculturation can be seen through the trend of Eurocentrism on the African peoples. In this specific case, Africans migrated throughout the colonial European world, albeit usually not voluntarily, and adapted their culture to that of the Europeans (Hoskins, 1992). The culture of those migrant Africans changed, but no matter where in the world they went, they remained ethnically African. Transnational identity is the ability of someone from one national identity to identify themselves with multiple national identities (Massey & Sanchez, 2005). The concept of transnational identity is a result of the successful application of coculturation on a migrant population. If an individual possesses a transnational identity, they are integrated into the host population while also maintaining important cultural values from their original national background. In keeping with the example of European and African peoples, this would be showcased through immigrants from an African country who have moved to a European country and identify as African by heritage and European by nationality. Culturally, the Afro-European will possess cultural aspects of both Europe and Africa. However, transnational identity is not the only indicator for the successful application of coculturation. This is because transnational identity mainly deals with the migrant population, but coculturation deals with the adaptations made by both the host and migrant populations. It is substantially more difficult for members of the host population to feel transnational identities, because they are more far removed from their own population’s original migration. This can lead to ethnic bias, even racism, which hinders transnational identity. Though more difficult, the host population can still achieve a transnational identity if their own culture is recognized while at the same time adapting it as new cultures are introduced. Diaspora, ethnicity, and transnational identity compose three important aspects of coculturation. These are its origin (diaspora), its effect on populations (constancy of ethnicity), and its intended end result (transnational identity). Overall, the model of coculturation seeks to highlight the best tendencies in humanity, posing an ideal approach to cultural adjustment. Coculturation addresses the problems that plague other models of human migration, holding both the host and migrant populations accountable to the responsibility of cultural adjustment. References Baldwin, John R., Coleman, Robin R. M., & Gonzalez, Alberto. (2013). Intercultural communication for everyday life. Hoboken, NJ: John Wiley & Sons, Incorporated. Carpenter, Siri. (2008) Buried prejudice: The bigot in your brain. Scientific American. Retrieved from https://www.scientificamerican.com/article/buried-prejudice-the-bigot-in-your-brain/ Curtin, Melissa L. (2010). Coculturation: Toward a critical theoretical framework of cultural Adjustment. The Handbook of Critical Intercultural Communication. Retrieved from https://arkitecturadellenguaje.files.wordpress.com/2012/12/the-handbook-of-criticalintercultural-communication.pdf Hoskins, Linus A. (1992). Eurocentrism vs. Afrocentrism: A Geopolitical Linkage Analysis. Journal of Black Studies. (Vol. 2). Retrieved from https://www.jstor.org/stable/2784533?seq=1#page_scan_tab_contents Massey, Douglas S. & Sanchez, Magaly. (2005). Transnational identity and behavior: An ethnographic comparison of first and second generation Latino immigrants. International Union of the Scientific Study of Population. Retrieved from: http://iussp2005.princeton.edu/papers/52562 Onuzulike, Uche. (2017). Intercultural communication lectures. Washington, DC: Pepperdine University. Purchase answer to see full attachment Explanation & Answer: 3 pages Tags: intercultural communication ethnic group cultural identities local environment Ethnic Communication Theory User generated content is uploaded by users for the purposes of learning and should be used following Studypool’s honor code & terms of service.