Finding Common Ground: Communication Between Two Cultures Native Americans and Euro-Americans and the Environment

Running Head: Communication Between Two Cultures 1

Communication Between Two Cultures-Finding Common Ground

Native Americans and Euro-Americans and the Environment

Linda Frederick

SUNY Empire State College

Author Note

This research proposal was prepared for Intercultural Communications

(COMM-0062516) taught by Professor Marie Pennuci.

COMMUNICATION BETWEEN TWO CULTURES 2

Communication Between Two Cultures

Native Americans and Euro-Americans and the Environment

Although human beings all have to have basic needs met in order to survive,

such as food, shelter, and clothing these simple requirements are not enough to make a

study of another culture. Cultures are far more complex infused with verbal and non-

verbal communication that is all their own. Culture has been described in many ways in

an effort to find a jumping off point in which to discuss this multifaceted subject.

One definition says that culture is "primarily a system for creating, sending,

storing, and processing information. Communication underlies everything (Hall, p 53.)

Admittedly, this is a rather paired down and sterile way of describing a process that is

robust, rich, and dynamic.

However, what it is basically being said is that any given culture is a living

organism for which those living in it send and receive information, processed and

informed by their own experiences. Apart from a shared language the process of

growing up in any given culture is that which is "acquired through daily activity, and

relating to another over the course of a life "(Hall, p 54). This includes "behavior, values,

assumptions, and generalized cultural forms" (Stewart, Danielian, Foster, p 157).

For purposes of simplicity these 4 elements can be explained in the following

ways: The first, behavior, is rather straightforward and could be said to reflect people's

conduct. Values are relatively "concrete, discrete, and specific" to any given culture

(Stewart, Danielian, Foster, p 157). For example, a typically American value is the


striving for tangible measures of success such as the ownership of property or

accumulation of wealth.

A cultural assumption is primarily shared within any given culture. These are

things that are not necessarily talked about. It is fair to say that an American

assumption is that what someone does in life is more important than who he is as a

person. When one person meets another the first question after the introductions is

"what do you do"? It is from there that conversation begins and the chance to really

know the person can begin, if desired.

A cultural form is an abstract concept such as a culture's concept of time and

space and how a particular culture uses logic (Stewart, Danielian, Foster, p 158).

American's consider being on time very important and break up the days into hours;

hours into weeks, and weeks into months. Each of these increments of time are finite

and "not having enough time" is a common phrase that reflects a culture where time is

at a premium.

There is much that can be talked about as it relates to culture. Books are written

on the subject. But this is not a paper on cultures in general, but one culture in

particular, and that is the culture of the Native American/Native Alaskan.

However, before this subject can be addressed it is necessary to clarify some

other concepts about other cultures in order to prevent indiscriminately offending that

culture and, therefore, erecting barriers to communication which is the antithesis of the

study of culture.


Without putting too fine a point on it, it must be understood that Euro-

Americans do not reflect the cultural mindset or preferences for a great deal of the

world's population. Sometimes American's independent natures tends to make them

think that because they think a certain way and want "x" amount in life that it just

stands to reason that everyone does.

This would be an absolute falsehood and the height of ethnocentrism. There are

many cultures in this world that have survived for thousands of years with no input from

Americans! Each culture marches to the beat of their own drum. They live in different

environments, eat different foods, rear their children in different ways, wear different

clothing, value different customs and traditions, practice different religions, and

measure success by their own terms. And that does not even cover the differences in

languages.

So, before any rational discussion on communicating with another culture can

occur, people must accept the fact that people are more different than they are alike. It

must be understood that there is nothing wrong with this difference; in fact, it is to be

expected. No culture is "right or wrong" in and of itself. In point of fact, there is no

right or wrong - other cultures are just different and every bit as rich and valuable as the

next.

Going into communication with another culture means developing another

mindset; one which requires respect and lack of judgment. It means being willing to

identify and examine any personal prejudices toward that culture and put that aside.


Of all the concepts that abound in the field of intercultural communications the

most important one is the concept of high context and low context. These two very

different ways of communicating are poles apart in execution. Understanding these

different world views will go a long way in creating a bridge between cultures that can

be crossed; a place where genuine communication can be achieved.

Native Americans are a "high context" culture. For simplicity sake, it is fair to

say that people in these cultures do not depend on language (words) alone to

communicate. Non-verbal gestures, tone of voice, eye contact, body language,

touching, and weighing ones words before speaking are an intrinsic part of the

communication process (Bennett, p 17).

High context cultures emphasize interpersonal relationships. They care more

about maintaining harmony and gaining consensus in a group so that no one feels left

out. They operate within a more intuitive and feeling place. Often it is what is not said

that has more meaning.

Euro-Americans are a "low context" culture. Americans are competitive,

independent, direct, methodical, goal-oriented, and highly verbal. Americans

appreciate glib people who "come up with the answers." They care more about who is

right. Americans have more of an aggressive approach in solving problems, planning,

and getting things done rather than by who might feel left out in the execution of these

plans.


These differences in thinking and perception can create insurmountable barriers

to communication unless they are understood. What follows is a table that

presents the thinking process at work through the eyes of a Native American (in this

case a Native Alaskan tribe called Athabaskan) versus what a Euro-American may be

thinking about the Native Alaskan.

Euro-American mindset Native Alaskan mindset

Presentation of Self

They do not speak. They talk too much. They keep silent. They always talk first. They avoid situations of talking. They talk to people they don't know. They play down their abilities. They brag about themselves. They act like everything should They don't help people, even be given to them. when they can. They don't plan anything. They think they can predict the future.

Distribution of Talk They avoid direct questions. They ask too many questions They never start a conversation. They always interrupt. They talk off topic. They only talk about they are interested in. They never say anything about themselves. They do not give others a chance to speak. They are slow to take a turn talking. They just talk on and on.

Contents of Talk They are too indirect. They aren't careful when they talk about people. They just leave without saying anything. They have to say goodbye even when they see we are leaving. (Frederick, Values in Conflict presentation, 1988)


The examples of this "miscommunication" dramatically emphasize how

differences between cultures can create a wall to understanding. The only way to tear

down the wall is to be aware of the worldview of another culture and adjust the

communication style accordingly.

In a case such as the above, some simple, yet effective, recommendations can be

made to make room for these differences.

1) Listen attentively until the other person is finished. Do not interrupt. Be patient.

2) Allow extra time to make up for the differences in communication styles. Slow

down. Do not be in a hurry.

3) Arrange the environment in a way that is informal and less intimidating. Low light.

Allowing people to choose where to sit that is not in a formal classroom style.

4) Do not have a crowded room. Give people space.

5) Be open about wanting to be understood and follow this up with the appropriate

behavior (Frederick, Values in Conflict presentation, 1988).

Presented in this way, it is easy to see why it can be so difficult to "make a

connection" with someone of a different culture. However, the world has become

smaller and smaller due to technology, and it behooves all people to make a real effort

to look beyond their own family or community or race to solve many of the crises that

face a global world. And, as this paper will show, some problems in this world can only

be solved with global cooperation among peoples.


This paper discusses what common ground can be found in communicating with

Native Americans. The culture of the Native American is made up of hundreds of tribes,

each with their own particular language or dialect. It would be easy for a typical Euro-

American to get confused by the many different customs and rituals that make up this

rich culture. However, there is one factor that connects all Native Americans to one

another and that is the love of and dependence on the land.

One of the urgent problems that the whole world faces today is climate change

and global warming. It has been a concern for a long time, but the recent decade that

has been filled with melting glaciers, severe swings in weather, hurricanes like Katrina,

rising sea levels, and floods that hit closer to home like Hurricane Sandy draw the

discussion from an occasional reference to an ongoing discussion.

This environmental catastrophe-in-the-making presents Euro-Americans with an

opportunity to connect with Native Americans that, heretofore, may not have been

considered. But it is only by learning about the reverence that Native Americans put in

the land and their environments, and how they have learned to preserve and protect

and use the abundance of the earth and; at the same time, show it respect and honor,

that Euro-Americans will recognize the valuable resource that Native American wisdom

is in helping to problem solve the environmental crisis the world faces.

The environment and its healing is just the bedrock that can be used to help

Euro-Americans connect with Native Americans. Perhaps with mutual concern for

Mother Earth we can heal the strained and, needlessly, antagonistic relationship that


has existed between the White Man and the American Indian. By helping each other we

heal the Earth and ourselves.

This "attachment" goes well beyond any non-Native's idea of ownership of

property. In fact, it has nothing to do with ownership at all.

Native Americans do not hold themselves apart from the land. They

believe that they are no different or more important than the mountains, the rocks, the

minerals the rivers, the sky, the animals or the plants that inhabit the Earth. They

believe that they are intricately woven into the fabric of all animate and inanimate

objects on the Earth (Cousins, 1997).

To know the relationship between Native Americans and the land is critical in

beginning to know them, and in doing so, their religion and their worldview. Taking a

Native American away from their land is similar to burning down a church; but a much

graver offense. Another church can be built. But there will never be another Black Hills.

There can never be another Sweet Grass Mountain, Cave Rock, or Bear Butte. Their

location is part of their sacredness. Take away their land, and you take away their

religion (Cousins, 1997).

For the Native American there is no "separation of church and state." The Earth

is their Holy Tabernacle and their sacred places their church (Cousins, 1997).

This interconnectedness to the land makes the indigenous peoples uniquely

qualified to feel and see the signs of a wounded Earth. Their dependence on her

animals and plants and water puts them on ground zero. The Earth's loss is their loss.


The need to learn about Native Americans and be able to communicate in a

meaningful way has never been more important than it is now. The world needs the

collective wisdom of their land-dependent lifestyle to help us all restore the

environment that has been exploited through mining of coal, the drilling of oil, and the

subsequent contamination of its rivers and lakes. The overuse of resources all around

the world has finally reached critical mass. Global warming and climate change is an

international issue as evidence by the two-day summit held at the United Nations in

September of 2014.

The greenhouse gases that have punched a hole in our ozone layer, helped

speed up the melting of glaciers, and created climate change that have led to extremes

in temperatures and increased natural disasters is clear evidence that, as the Native

American's say, has "made Earth Mother angry" ('Earth Mother Getting Angry, 2007).

Learning about the richness and depth of the Native American religion which

cannot be separated from a deep reverence for the land is a worthy pursuit regardless

of the desperation of the moment. But now the home in which all people live is under

attack. It will take all the self reflection and activism that can be mustered to make the

changes necessary to close the wound that big business and the industrialized nations

have punched in the Earth.

This healing will require a sacrifice that non-Natives may have never exercised

before. With all due speed intellectual and spiritual muscle must be summoned to

address the suffering planet.


Now is the time to explore the culture of the Native Americans through their

relationship to the land. It will explain how they feel about their bond to the Earth, and

how it shapes their thinking. It will show that Native Americans draw their greatest

strength from this relationship. It will explain that the American Indian and the land and

her animals are all interconnected and informs their religious and spiritual beliefs.

It must be noted here that not all Euro-Americans are plunderers and destroyers

of their local environments; so, too, not all Native Americans are exquisite protectors of

the land upon which they live. There are always exceptions that prove the rule.

However, Native Americans have a legacy of treating the land as sacred. The

"religion" of Native Americans is interconnected to the land. It cannot be separated

from it. In fact, there is no term in any Native American language that could be directly

translated as "religion" as Euro-Americans know it (Brown, p 5).

Arguably, this country has been based upon Judeo-Christian scripture that has

taught that mankind's place in this world is to control the earth. From Genesis 1:26-28.

"Then God said, “Let Us make man in Our image, according to Our likeness; let them have dominion over the fish of the sea, over the birds of the air, and over the cattle, over all the earth and over every creeping thing that creeps on the earth.” So God created man in His own image; in the image of God He created him; male and female He created them. Then God blessed them, and God said to them, “Be fruitful and multiply; fill the earth and subdue it; have dominion over the fish of the sea, over the birds of the air, and over every living thing that moves on the earth.”

This scripture tells mankind to dominate and subdue the earth and every living

thing in and on it. How could a God-fearing Christian ignore this tenet! The sad truth is


that for this and other reasons (such as greed and power) the earth has been forced out

of balance and now all mankind is paying the price for this arrogance.

Conversely, Native American faith teaches harmony between man and his

surroundings. They have been taught that the land belongs to "the Great Mystery" not

to man; that no people own the land. It was interwoven into all the teachings of the

indigenous peoples that the only thing that did last was the land; and therefore, it was

to be given due respect and care.

Chief Seattle from the Suqwamish and Duwamish tribes said the following:

"We know that the white man does not understand our ways. One portion of the land is the same to him as the next, for he is a stranger who comes in the night and takes from the land whatever he needs. The earth is not his brother, but his enemy - and when he has conquered it, he moves on. He leaves his fathers' graves, and his children's birthright is forgotten" (Nerburn, p 45). And from Tecumseh, political leader and war chief. "No tribe has the right to sell, even to each other, much less to strangers....Sell a country! Why not sell the air, the great sea, as well as the earth? Didn't the Great Spirit make them all for the use of his children" (Nerburn, p 41)? The above quotes speak for themselves. The different world view that they

represent is clear. However, it is not native teaching alone that is at play here. It only

stands to reason that people whose physical (and spiritual) sustenance comes from the

land and all it provides would have great knowledge of the environment. They need to

be closely attune to the revolving of the seasons; the best time to pick the best berries,

the signs that tell when it is time to move to fish camp, the time of year to hunt for deer,

bear, and beaver; the time to hunt buffalo that will do the least harm to newborn


calves; the right time to hunt for seal, walrus, and whale; the time to harvest the black

ash tree for the making of baskets; the time to pick the freshest sweet grass; the kind of

clay just perfect for pottery, etc..

When was the last time that any non-Native had to be aware of these changes?

Non-natives can drive to the grocery store and buy whatever they want when they

want. Euro-Americans (unless they choose the lifestyle) do not have to depend on the

seasons for their survival. Euro-Americans live a life separate from the land. Native

Americans live on the land and take what they need with gratitude and prayer. "Many

Native American cultures believe that humans must assist the world in its ongoing

creative process; therefore, they should help sustain the life of the planet by not

wasting anything" (Brown, p 98).

Regrettably, Native Americans who live from the land have seen it ravaged and

destroyed by Western industrialization. Their deep interconnectedness to the land has

been severed, in some cases, permanently by Western industrialization. Some examples

follow:

The Western Shoshone from Utah and Nevada have had their main protein

source, the nuts of the pinyon pine, decimated because the Bureau of Land

Management would not listen to their pleas for this tree's protection and cleared the

forests to provide fuel for silver smelters and to yield grasses for livestock (Bhatti, 2014).


Trees which had taken decades to grow were destroyed in hours along with the

habitats of the pinyon jay and juniper titmouse and mule deer that eat pine nuts (Bhatti,

2014).

The Pyramid Paiute's chief food, the Lahontan trout, became extinct because the

Truckee River was dammed and diverted. Dams also destroy access to the sacred lands

of indigenous peoples where their spirits dwell and where rituals and prayers are

performed to thank the Great Mystery for his bounty (Lewis, 1995).

The Navajo have suffered from groundwater contamination from oil companies

that have yet to clean up their own mess. Coal operations has created a haze of sulfur

dioxide on the lands of the Navajo and Mohave threatening the health of the people

(Lewis, 1995).

Radioactive waste has contaminated the land and water of the Laguna Pueblo

and the tailing piles and uranium mines threaten the Colorado River watershed of the

Havasupai and Hualapai peoples (Lewis, 1995). Inupiat villagers in northwest Alaska

unknowingly ate caribou meat that had eaten vegetation that was laced with radiation

from debris scattered across the tundra (Lewis, 1995).

These examples are not meant to disparage the Euro-American, but, rather, are

meant to exemplify the land-based culture of the Native Americans; and further, to

show what happens to people and the land when long-term consequences of certain

practices are not examined. Due to the many recent severe weather events and climate


changes, unusual storm systems, and flooding that has occurred over the least ten years

this cannot be a surprise to anyone.

But what makes Native Americans such a great resource is their responses to

these environmental assaults. The indigenous Americans are fighting yet again to

protect and conserve their particular environments for their children, and their

children's children.

The Swinomish Indian Tribal Community in LaConner, Washington, is one of the

first tribes to make an assessment and develop a plan for climate adaptation. The

motivation behind this was a 2006 storm that pushed tides 2-3 feet above normal,

resulting in flooding (Halpert, 2012).

The Lakota people on the Pine Ridge Reservation have their own solar heating

enterprise owned and operated by their own people (Halpert, 2012).

For the Akwesasne Mohawk people from central and eastern New York, basket

making has long been an important cultural tradition. However, black ash trees used by

basket makers now face environmental threats, making them difficult to find. The

Akwesasne Mohawk Task Force on the Environment was created to deal with these

threats; overharvesting, destruction of habitat, pollution, and the destruction of their

swamp lands through dumping have all contributed to the trees decline.

("American Indian Response to Environmental Changes, 2014).

Currently, the emerald ash borer is the biggest threat. It has not yet reached

Askwesasne, and by treating the tree with a chemical similar in toxicity to dishwasher


detergent, the harvesting of black ash seeds, as well as the planting of new ash trees,

the black ash is making a recovery and their basket making culture can be continued.

("American Indian Response to Environmental Changes, 2014).

The Campo Kumeyaay Nation in the southwest corner of the United States had

lost their water and wetlands due to the cattle grazing that had been going on by the

white settlers since the 1870s. Their land was actually turning in to desert. Through

their own environmental task force, they looked back at their ancestor's traditional

ways of collecting and keeping water and replicated it ("American Indian Response to

Environmental Changes, 2014").

By placing large rocks and brush in the arroyos, when the rains come, the water

is collected and stays which raised their water table 20 feet allowing new plants to grow.

The native animals have also come back. The Kumeyaay can now harvest their

traditional medicinal plants and eat their traditional animals again. It also has provided a

much needed water supply for their residents ("American Indian Response to

Environmental Changes, 2014).

The Chukchi Sea lies between Alaska and Russia where the Nunamiut Inupiat

Inuit people live, population 250. From memory beyond time walruses have rested on

ice flows during the summer and into September to take a rest from feeding. Global

warming and climate change have taken away these little oases in the Arctic from the

walruses and have left 35,000 of them stranded on a tiny sliver of land on the edge of


town ("Native Alaska Village of Point Lay Hailed for Stewardship of 35,000 walruses,"

2014).

The Inuit have changed their own lifestyle to accommodate the walruses to

disturb them as little as possible. They are changing their own hunting habits and

stopped motoring by the "haulout" (community of walruses). Unfortunately, this does

not remove the walruses from danger as it is unnatural for them to be herding so closely

together, so they are prey to disease and grizzly bear ("Native Alaska Village of Point Lay

Hailed for Stewardship of 35,000 walruses," 2014).

This aberrant situation exemplifies both the commitment of the Native Alaskans

to their land and animals and, frighteningly, points out the real-time dangers of global

warming and climate change.

By now there should not be any doubt that the Native Americans represent a

wise and experienced resource to address the earth's struggle with what out of control

consumerism and greed have wrought upon the earth. Native Americans have

suffered from and witnessed the consequences of the thoughtless way that Euro-

Americans treat the earth from their vantage point on the ground.

Native Americans, alone, are not the only people who are privy to the vision of

the wounded earth. For skeptics who need further evidence, perhaps the National Air

and Space Administration (NASA) can provide more information.

A Scientific Consensus has been reached:


"Ninety-seven percent of climate scientists agree that climate-warming trends

over the past century are very likely due to human activities, and most of the leading

scientific organizations worldwide have issued public statements endorsing this

position" Evidence - Global Climate Change - NASA," 2014)

Earth-orbiting satellites allow scientists to view this earth from the heavens. Native

Americans view the earth from up close. But the point is, both see the same thing. This is a

strong point unity between Native Americans and NASA. Furthermore, to most Americans and,

perhaps, a large part of the world, NASA represents a highly credible institution that has been

innovative and successful.

NASA astronauts see the effects of global warming from space. They can see the

retreating of ice on the planet and the effects of carbon dioxide and monoxide from their perch

high above the earth (Barreiro, 1999). They can confirm from above what is happening below.

The Yup'ik in Nome, Alaska, confront every day the effects of this warming trend on

their Native fisheries, and coastal wetlands (Barreiro, 1999). A link of understanding can be

forged between Whites and Native Americans from their separate but equal perspectives.

Native Americans along with NASA are in key positions to lead the charge to end Earth's

suffering and that of its people.

What else has NASA seen from their eyes in the sky? NASA's Earth Observatory has

recorded that the Aral Sea (fourth largest lake in the world) that straddles Kazakhstan and


Uzbekistan is practically dry. Damming and diverting of waters has changed the chemistry to

such a degree that the fish population (and only those fish who can tolerate a high salt content)

has plummeted. "It is the first time the eastern basin has completely dried in modern times"

"(Part of Aral Sea Dries Up: Biggest Environmental Disaster in Human History," 2014).

This paper has more than proved that the Native American with their rich and

land-dependent culture is a valuable and knowledgeable ally in helping fight the good

fight to reverse the negative trend of climate change. Why talk about NASA? Because

in a world where one opinion from one people may not hold enough weight, it is

important to join forces with other like-minded groups in building an arsenal to fight the

naysayers and politicos that, because of greed and selfishness, would have others

believe that there is no such thing as global warming.

Since this nation was founded on Judeo-Christian values it is worth noting that

Native Americans and Jews share common traditions. Both share a rich spirituality that

connects them to the land and all life. Both Jews and Native Americans have been

displaced and had land taken away from them (Ancient wisdom and the environment: A

Comparison of Native and Jewish Traditions," 1995).

Just like Native Americans Jews hold sites of land as holy; such as Mount Sinai,

the historical site of Mose's receiving of the Ten Commandments; the Mount of Olives,

Mount Zion, site of King David's Tomb. The Jews believed that God lived on top of the


mountain just as Native Americans believe that spirits live in their sacred mountains

(Cousins, 1997).

As much as it is imperative that communication with another culture be

approached with an open mind, free of judgment; in that quest, sometimes it is possible

to find points of commonality which can help clear a path to better communication.

This report has introduced the issue of intercultural communication in a down-

to-earth way using some highly important concepts that require learning in order to

truly embrace the study of another culture.

It has provided concrete examples of how two world views can collide if steps

are not taken to allow for these differences by making adaptations.

This paper has explored the culture of the Native Americans through their

relationship to the land. It explained how they feel about their relationship to the Earth,

and how it shapes their thinking. It has shown that Native Americans draw their

greatest strength from this relationship. It explained that the American Indian and the

land and her animals are all interconnected and informs their religious and spiritual

beliefs.

Through this exploration it has become evident that this rich storehouse of

applied knowledge of the environment is a much needed resource in this modern age

where exploitation of the Earth's resources has created a suffering planet whose death

throes may well be climate change and global warming.


This planetary crisis may well be the common link between our peoples that can

bring healing to the Earth and to each other. The time has come to bring many voices

together in harmony and look past our biases to save the planet we all call home.


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Finding Common Ground: Communication Between Two Cultures Native Americans and Euro-Americans and the Environment