Cultural appropriation - Misplaced Pages

This is an old revision of this page, as edited by Fresheneesz (talk | contribs) at 15:29, 18 June 2024 (Adding {who} tag and moving the unsourced reference to "colonialism" lower near a more applicable passage that mentions more concrete colonialism). The present address (URL) is a permanent link to this revision, which may differ significantly from the current revision.

Revision as of 15:29, 18 June 2024 by Fresheneesz (talk | contribs) (Adding {who} tag and moving the unsourced reference to "colonialism" lower near a more applicable passage that mentions more concrete colonialism)(diff) ← Previous revision | Latest revision (diff) | Newer revision → (diff) Inappropriate adoption of culture and cultural identity Not to be confused with Appropriation (art).

The examples and perspective in this article may not represent a worldwide view of the subject. You may improve this article, discuss the issue on the talk page, or create a new article, as appropriate. (November 2022) (Learn how and when to remove this message)

Cultural appropriation is the inappropriate or unacknowledged adoption of an element or elements of one culture or identity by members of another culture or identity. This can be especially controversial when members of a dominant culture appropriate from minority cultures. When cultural elements are copied from a minority culture by members of a dominant culture, and these elements are used outside of their original cultural context – sometimes even against the expressly stated wishes of members of the originating culture – the practice is often received negatively. Cultural appropriation can include the exploitation of another culture's religious and cultural traditions, dance steps, fashion, symbols, language, and music.

Cultural appropriation is considered harmful by various groups and individuals, including some Indigenous people working for cultural preservation, those who advocate for collective intellectual property rights of the originating, minority cultures, and some of those who have lived or are living under colonial rule. According to some critics of the practice , cultural appropriation differs from acculturation, assimilation, or equal cultural exchange in that this appropriation is a form of colonialism.

Those who see this appropriation as an exploitative state that cultural elements are lost or distorted when they are removed from their originating cultural contexts and that such displays are disrespectful or even a form of desecration. Cultural elements that may have deep meaning in the original culture may be reduced to "exotic" fashion or toys by those from the dominant culture. Kjerstin Johnson has written that, when this is done, the imitator, "who does not experience that oppression is able to 'play', temporarily, an 'exotic' other, without experiencing any of the daily discriminations faced by other cultures". The black American academic, musician, and journalist Greg Tate argued that appropriation and the "fetishising" of cultures, in fact, alienate those whose culture is being appropriated.

The concept of cultural appropriation has also been subject to heavy criticism and debate. Critics note that the concept is often misunderstood or misapplied by the general public and that charges of "cultural appropriation" are sometimes misapplied to situations such as trying food from a different culture or learning about different cultures. Others state that the act of cultural appropriation, usually defined, does not meaningfully constitute social harm or that the term lacks conceptual coherence. Additionally, the term can set arbitrary limits on intellectual freedom and artists' self-expression, reinforce group divisions, or promote a feeling of enmity or grievance rather than of liberation.

Overview

Cultural appropriation can involve the use of ideas, symbols, artifacts, or other aspects of human-made visual or non-visual culture. As a concept that is controversial in its applications, the propriety of cultural appropriation has been the subject of much debate. Opponents of cultural appropriation view many instances as wrongful appropriation when the subject culture is a minority culture or is subordinated in social, political, economic, or military status to the dominant culture or when there are other issues involved, such as a history of ethnic or racial conflict. Linda Martín Alcoff writes that this is often seen in cultural outsiders' use of an oppressed culture's symbols or other cultural elements, such as music, dance, spiritual ceremonies, modes of dress, speech, and social behaviour, when these elements are trivialised and used for fashion, rather than respected within their original cultural context. Opponents view the issues of colonialism, context, and the difference between appropriation and mutual exchange as central to analysing cultural appropriation. They argue that mutual exchange happens on an "even playing field", whereas appropriation involves pieces of an oppressed culture being taken out of context by a people who have historically oppressed those they are taking from and who lack the cultural context to properly understand, respect, or utilise these elements.

Another view of cultural appropriation is that calling upon it to criticise is "a deeply conservative project", despite progressive roots, that "first seeks to preserve in formaldehyde the content of an established culture and second tries prevent others from interacting with that culture".

Academic study

The Oxford English Dictionary's earliest citation for the phrase was a 1945 essay by Arthur E. Christy, which discussed Orientalism. The term became widespread in the 1980s in discussions of post-colonial critiques of Western expansionism, though the concept of "cultural colonialism" had been explored earlier, such as in "Some General Observations on the Problems of Cultural Colonialism" by Kenneth Coutts‐Smith in 1976.

Cultural and racial theorist George Lipsitz has used the term "strategic anti-essentialism" to refer to the calculated use of a cultural form outside of one's own to define oneself or one's group. Strategic anti-essentialism can be seen in both minority and majority cultures and is not confined only to the use of the other. However, Lipsitz argues that when the majority culture attempts to strategically anti-essentialize itself by appropriating a minority culture, it must take great care to recognize the specific socio-historical circumstances and significance of these cultural forms so as not to perpetuate the already existing majority vs. minority unequal power relations.

Examples

Art, literature, iconography, and adornment

A common example of cultural appropriation is the adoption of the iconography of another culture and its use for purposes that are unintended by the original culture or even offensive to that culture's mores. Examples include sports teams using Native American tribal names or images as mascots; people not from the originating culture wearing jewellry or fashion that incorporates religious symbols such as the medicine wheel, or wearing items of deep cultural significance and status that must be earned, such as a war bonnet, without having earned the right. Authentic Native American war bonnets are sacred ceremonial items earned by people of high status in a traditional tribal society, much like military medals. People from cultures who have this sacred regalia usually consider it disrespectful and offensive when someone who has not earned the right to wear one dons an authentic or imitation headdress, whether as part of pretending to be Native American or as a costume or fashion statement. Copying iconography from another culture's history, such as Polynesian tribal tattoos, Chinese characters, or Celtic art, and wearing them without regard to their original cultural significance may also be considered appropriation. Critics of the practice of cultural appropriation contend that divorcing this iconography from its cultural context or treating it as kitsch risks offending people who venerate and wish to preserve their cultural traditions.

In Australia, Aboriginal artists have discussed an "authenticity brand" to ensure consumers are aware of artworks claiming false Aboriginal significance. The movement for such a measure gained momentum after the 1999 conviction of John O'Loughlin for selling paintings that he falsely described as the work of Aboriginal artist Clifford Possum Tjapaltjarri. In Canada, visual artist Sue Coleman has garnered negative attention for appropriating and amalgamating styles of Indigenous art into her work. Coleman, who has been accused of "copying and selling Indigenous-style artwork," has described herself as a "translator" of Indigenous art forms, which drew further criticism. In his open letter to Coleman, Kwakwak'awakw/Salish Artist Carey Newman stressed the importance of artists being accountable within the Indigenous communities as the antidote to appropriation.

Historically, some of the most hotly debated cases of cultural appropriation have occurred in places where cultural exchange is the highest, such as along the trade routes in southwestern Asia and southeastern Europe. Some scholars of the Ottoman Empire and ancient Egypt argue that Ottoman and Egyptian architectural traditions have long been falsely claimed and praised as Persian or Arab.

Religion and spirituality

Many Native Americans have criticized what they deem to be the cultural appropriation of their sweat lodge and vision quest ceremonies by non-Natives, and even by tribes who have not traditionally had these ceremonies. They contend that there are serious safety risks whenever these events are conducted by those who lack the many years of training and cultural immersion required to lead them safely, mentioning the deaths or injuries in 1996, 2002, 2004, and several high-profile deaths in 2009.

The modern New Age movement frequently adopts spiritual ideas and practices from non-Western cultures; according to York, these may include "Hawaiian Kahuna magic, Australian Aboriginal dream-working, South American Amerindian ayahuasca and San Pedro ceremonies, Hindu Ayurveda and yoga, Chinese Feng Shui, Qi Gong, and Tai Chi." The movement has faced criticism for cultural imperialism exploiting intellectual and cultural property of Indigenous peoples.

Fashion

Cultural appropriation is controversial in the fashion industry due to the belief that some trends commercialise and cheapen the ancient heritage of Indigenous cultures. There is debate about whether designers and fashion houses understand the history behind the clothing they are taking from different cultures, besides the ethical issues of using these cultures' shared intellectual property without consent, acknowledgement, or compensation. According to Minh-Ha T. Pham, writing for The Atlantic, accusations of cultural appropriation are often defended, instead, as cultural appreciation.

17th century to Victorian era

The necktie or cravat was derived from a scarf worn by Croatian mercenaries fighting for Louis XIII, and the brightly coloured silk waistcoats popularised by Charles II of England were inspired by Turkish, Indian, and Persian attire acquired by wealthy English travelers.

During the Victorian era, the British aristocracy appropriated traditional Highland dress after the forced removal of the indigenous population during the Highland clearances. Tartan was given the spurious association with specific Highland Clans after publications such as James Logan's romanticised work The Scottish Gael (1831) led the Scottish tartan industry to invent clan tartans and tartan became a desirable material for dresses, waistcoats, and cravats. In America, plaid flannel had become workwear by the time of Westward expansion and was widely worn by Old West pioneers and cowboys who were not of Scottish descent. In the 21st century, tartan remains ubiquitous in mainstream fashion.

By the 19th century, the fascination had shifted to Asian culture. English Regency era dandies adapted the Indian churidars into slim-fitting pantaloons and frequently wore turbans within their own houses. Later, Victorian gentlemen wore smoking caps based on the Islamic fez, and fashionable turn-of-the-century ladies wore Orientalist Japanese-inspired kimono dresses. Moreover, this obsession with Orientalism was visible in how one company named its passenger shipping line "The Orient Line". During the tiki culture fad of the 1950s, white women frequently donned the qipao to give the impression that they had visited Hong Kong, although the dresses were frequently made by seamstresses in America using rayon rather than genuine silk. At the same time, teenage British Teddy Girls wore Chinese coolie hats due to their exotic connotations.

In Mexico, the sombrero associated with the mestizo peasant class was adapted from an earlier hat introduced by the Spanish colonials during the 18th century. This, in turn, was adapted into the cowboy hat worn by American cowboys after the US Civil War. In 2016, the University of East Anglia prohibited the wearing of sombreros to parties on campus in the belief that these could offend Mexican students, a move that was widely criticised.

American Western wear was copied from the work attire of 19th-century Mexican Vaqueros, especially the pointed cowboy boots and the guayabera, which was adapted into the embroidered Western shirt. The China poblana dress associated with Mexican women was appropriated from the choli and lehenga worn by Indian maidservants like Catarina de San Juan, who arrived from Asia from the 17th century onwards.

Modern era

In Britain, the rough tweed cloth clothing of the Irish, English, and Scottish peasantry, including the flat cap and Irish hat were appropriated by the upper classes as the British country clothing worn for sports such as hunting or fishing, in imitation of the then Prince of Wales. The country clothing, in turn, was appropriated by the wealthy American Ivy League and later preppy subcultures during the 1950s and 1980s due to both its practicality and its association with the English elite. During the same period, the British comedian Tommy Cooper was known for wearing a Fez throughout his performances.

When the keffiyeh became popular in the late 2000s, experts made a clear distinction between wearing a genuine scarf and wearing a cheaper, inauthentic one made in China. Palestinian independence activists and socialists denounced the wearing of scarves not made in Palestine as a form of cultural appropriation but encouraged fellow Muslims and progressively minded non-Muslim students to buy shemaghs made in the Herbawi factory to demonstrate solidarity with the Palestinian people and improve the economy of the West Bank. In 2017, Topshop caused controversy by selling Chinese-made playsuits that imitated the keffiyeh pattern.

Several fashion designers and models have featured imitations of Native American warbonnets in their fashion shows, such as Victoria's Secret in 2012, when model Karlie Kloss wore one during her walk on the runway; a Navajo Nation spokesman called it a "mockery". Cherokee academic Adrienne Keene wrote in The New York Times:

For the communities that wear these headdresses, they represent respect, power, and responsibility. The headdress has to be earned, and gifted to a leader in whom the community has placed their trust. When it becomes a cheap commodity anyone can buy and wear to a party, that meaning is erased and disrespected, and Native peoples are reminded that our cultures are still seen as something of the past, as unimportant in contemporary society, and unworthy of respect.

Both Victoria's Secret and Kloss issued apologies stating that they had no intentions of offending anyone.

The culturally significant Hindu festival, Holi, has been imitated and incorporated into fashion globally. For example, pop artist Pharrell Williams and Adidas collaborated in 2018 to create the Holi-inspired apparel and shoe line, "Hu Holi." The collection was stated to be a "trivialization of traditions-concepts-symbols-beliefs of Hinduism," according to Raja Zed, president of the Universal Society of Hinduism. The collection included many items which contained leather, a violation of Hindu beliefs.

Archbishop Justin Welby of the Anglican Church said that the crucifix is "now just a fashion statement and has lost its religious meaning". Crucifixes have been incorporated into Japanese lolita fashion by non-Christians in a cultural context that is distinct from its original meaning as a Christian religious symbol.

In 2018, Gucci designers were criticised for sending white models for a catwalk at Milan fashion week wearing a Sikh religious headpiece. Thousands of members from the Sikh community shared anger and disappointment that the brand had used Sikh sacred religious symbol for profit. Traditionally in Sikhism, a turban is worn by both men and women as a symbol of piety, honour, and spirituality, however, many people from Sikh community, including Avan Jogia, found it "offensive" and "irresponsible" for a white model wearing a turban.

The popularity of the 2018 Thai period drama "Love Destiny," which depicts the Ayutthaya Kingdom era, has sparked a trend of Cambodians adopting traditional Thai clothing, including the Sabai and Thai-style jewelry. This trend raises concerns about cultural appropriation. While this phenomenon might stem from admiration, critics argue that it overshadows unique Cambodian sartorial traditions, potentially leading to a decline in the popularity of garments like the Cambodian Sampot. However, Cambodia also grapples with ensuring the accuracy of its own cultural representations, as evidenced by efforts to regulate costume rentals at Angkor Wat.

Hairstyles, makeup, and body modifications

The leaders of ancient Israel condemned the adoption of Egyptian and Canaanite practices, especially cutting the hair short or shaving the beard. At the same time, the Old Testament distinguishes the religious circumcision of the Hebrews from cultures, such as the Egyptians, where the practice had aesthetic or practical purposes.
During the early 16th century, European men imitated the short, regular haircuts and beards on rediscovered Ancient Greek and Roman statues. The curled hair favoured by the Regency era dandy Beau Brummel was also inspired by the classical era.
During the 17th century, Louis XIV began wearing wigs to conceal his baldness. Like many other French fashions, these were quickly appropriated by baroque era courtiers in England and the rest of Europe, to the extent that men often shaved their heads to ensure their wig fitted properly.
American soldiers during World War II appropriated the Mohawk hairstyle of the Native American tribe of the same name to intimidate their enemies. These were later worn by 1950s jazz musicians like Sonny Rollins and the 1980s punk subculture.
During the early 2000s, it was popular in the West to get tribal tattoos appropriated from African and Polynesian culture, as well as earlobe piercings known as plugs, famously associated with the Buddha.
There is debate about non-black people wearing dreadlocks – a hairstyle many associate with African and African diaspora cultures such as Jamaican Rastafari – and whether their doing so is cultural appropriation. In 2016 a viral video was published of a young black student arguing with a young white student and accusing him of cultural appropriation. In 2018, white actor Zac Efron was accused of cultural appropriation, when he posted a picture of himself in dreadlocks.

Sports

While the history of colonisation and marginalisation is not unique to the Americas, the practice of non-Native sports teams deriving team names, imagery, and mascots from Indigenous peoples is still common in the United States and Canada and has persisted in some extent despite protests from Indigenous groups. Cornel Pewewardy, Professor and Director of Indigenous Nations Studies at Portland State University, cites Indigenous mascots as an example of dysconscious racism which, by placing images of Native American or First Nations people into an invented media context, continues to maintain the superiority of the dominant culture. It is argued that such practices maintain the power relationship between the dominant culture and the Indigenous culture and can be seen as a form of cultural imperialism.

Such practices may be seen as particularly harmful in schools and universities that have a stated purpose of promoting ethnic diversity and inclusion. In recognition of the responsibility of higher education to eliminate behaviours that create a hostile environment for education, in 2005, the NCAA initiated a policy against "hostile and abusive" names and mascots that led to the change of many derived from Native American culture, with the exception of those that established an agreement with particular tribes for the use of their specific names. Other schools retain their names because they were founded for the education of Native Americans and continue to have a significant number of Indigenous students. The trend towards the elimination of Indigenous names and mascots in local schools has been steady, with two-thirds having been eliminated over the past 50 years, according to the National Congress of American Indians (NCAI).

In contrast, the Seminole Tribe of Florida, in what the Washington Post called an unusual move, approved of the Florida State Seminoles use of their historical leader, Osceola, and his Appaloosa horse as the mascots Osceola and Renegade. After the NCAA attempted to ban the use of Native American names and iconography in college sports in 2005, the Seminole Tribe of Florida passed a resolution offering explicit support for FSU's depiction of aspects of Florida Seminole culture and Osceola as a mascot. The university was granted a waiver, citing the close relationship with, and ongoing consultation between, the team and the Florida tribe. In 2013, the tribe's chairman objected to outsiders meddling in tribal approval, stating that the FSU mascot and use of Florida State Seminole iconography "represents the courage of the people who were here and are still here, known as the Unconquered Seminoles". Conversely, in 2013, the Seminole Nation of Oklahoma expressed disapproval of "the use of all American Indian sports-team mascots in the public school system, by college and university level and by professional sports teams". Additionally, not all members of the Florida State Seminoles are supportive of the stance taken by their leadership on this issue.

In other former colonies in Asia, Africa, and South America, the adoption of Indigenous names for majority Indigenous teams is also found. There are also ethnically related team names derived from prominent immigrant populations in the area, such as the Boston Celtics, the Notre Dame Fighting Irish, and the Minnesota Vikings.

African American culture

The phenomenon of white people adopting elements of black culture has been prevalent, at least since slavery was abolished in the Western world. The concept has been documented in the United States, Canada, the United Kingdom, Australia, and other white-majority countries. An early form of this was the white negro in the jazz and swing music scenes of the 1920s and 1930s, as examined in the 1957 Norman Mailer essay "The White Negro". It was later seen in the zoot suiter of the 1930s and 1940s, the hipster of the 1940s, the beatnik of the 1950s–1960s, the blue-eyed soul of the 1970s, and the hip hop of the 1980s and 1990s. In 1993, an article in the UK newspaper The Independent described the phenomenon of white, middle-class kids who were "wannabe Blacks". The year 2005 saw the publication of Why White Kids Love Hip Hop: Wangstas, Wiggers, Wannabes, and the New Reality of Race in America by Bakari Kitwana, "a culture critic who's been tracking American hip hop for years".

The term wigger (common spelling "wigga") is a slang term for a white person who adopts the mannerisms, language, and fashions associated with African American culture, particularly hip hop, and, in Britain, the grime scene, often implying the imitation is being done badly, although usually with sincerity rather than mocking intent. Wigger is a portmanteau of white and nigger or nigga, and the related term wangsta is a mashup of wannabe or white and gangsta. Among black hip-hop fans, the word "nigga" can sometimes be considered a friendly greeting, but when used by white people as well as non-black people of colour, it is usually viewed as offensive. Wigger may be derogatory, reflecting stereotypes of African American, Black British, and white culture (when used as a synonym for white trash). The term may be used by white people to belittle those perceived as acting black and by black people to belittle those perceived as mocking black culture.

Robert A. Clift's documentary Blacking Up: Hip-Hop's Remix of Race and Identity questions white enthusiasts of black hip-hop culture. Clift's documentary examines "racial and cultural ownership and authenticity – a path that begins with the stolen blackness seen in the success of Stephen Foster, Al Jolson, Benny Goodman, Elvis Presley, the Rolling Stones – up to Vanilla Ice ... and Eminem". A review of the documentary refers to the wiggers as "white poseurs", and states that the term wigger "is used both proudly and derisively to describe white enthusiasts of black hip-hop culture".

African Americans have been accused of cultural appropriation by people from Africa. This has been disputed, as members of the diaspora have claimed a link to Africa, but those from Africa have disputed it.

The term "blackfishing" was popularised in 2018 by writer Wanna Thompson, describing female white social media influencers who adopt a look perceived to be associated with black people, including braided hair, dark skin from tanning or make-up, full lips, and large thighs. Critics argue they take attention and opportunities from black influencers by appropriating their aesthetics and have likened the trend to blackface. Florida State University's Alisha Gaines, author of Black for a Day: Fantasies of Race and Empathy, said blackfishing allowed non-Black people to appropriate what is commonly considered "cool" about Blackness while still avoiding the negative consequences, such as "racism and state violence". According to Health.com, it is an "inverse form" of passing.

Indigenous cultures

Among critics, the misuse and misrepresentation of indigenous cultures are seen as an exploitative form of colonialism and one step in the destruction of Indigenous cultures.

The results of this appropriation of Indigenous knowledge have led some tribes and the United Nations General Assembly to issue several declarations on the subject. The Declaration of War Against Exploiters of Lakota Spirituality includes the passage:

We assert a posture of zero-tolerance for any "white man's shaman" who rises from within our own communities to "authorize" the expropriation of our ceremonial ways by non-Indians; all such "plastic medicine men" are enemies of the Lakota, Dakota, and Nakota people.

Article 31 1 of the United Nations Declaration on the Rights of Indigenous Peoples states:

Indigenous peoples have the right to maintain, control, protect and develop their cultural heritage, traditional knowledge and traditional cultural expressions, as well as the manifestations of their sciences, technologies, and cultures, including human and genetic resources, seeds, medicines, knowledge of the properties of fauna and flora, oral traditions, literatures, designs, sports and traditional games and visual and performing arts. They also have the right to maintain, control, protect and develop their intellectual property over such cultural heritage, traditional knowledge, and traditional cultural expressions.

In 2015, a group of Native American academics and writers stated the Rainbow Family members whose acts of "cultural exploitation... dehumanize us as an indigenous Nation because they imply our culture and humanity, like our land, is anyone's for the taking".

In writing about Indigenous intellectual property for the Native American Rights Fund (NARF), board member Professor Rebecca Tsosie stresses the importance of these property rights being held collectively, not by individuals:

The long-term goal is to actually have a legal system, and certainly a treaty could do that, that acknowledges two things. Number one, it acknowledges that indigenous peoples are people with a right to self-determination that includes governance rights over all property belonging to the indigenous people. And, number two, it acknowledges that indigenous cultural expressions are a form of intellectual property and that traditional knowledge is a form of intellectual property, but they are collective resources – so not any one individual can give away the rights to those resources. The tribal nations actually own them collectively.

South and East Asian cultures

In 2013, pop star Katy Perry drew heavy criticism for her "geisha-style" performance at the American Music Awards, in which she and her backup dancers donned kimonos, heavy powdered face makeup, and colourful parasols, among other East Asian cultural items. Netizens declared Perry's actions appropriative and harmful to East Asian cultures.

In 2016, pop star Beyoncé was widely criticised for wearing a sari and bindi in the music video for the Coldplay song "Hymn For the Weekend".

From 2020 to the present, there has been a persistent issue regarding the white adoption and convolution of Hindu (a religion originating from South Asia) religious practices, coining them with the umbrella term of "spirituality". These were practices, including the usage of the Evil Eye, Hamsa, etc., that people growing up as Hindus report being bullied for in their past, and even the present.

Australia

The adoption of First Nations' art forms and strong geometric forms was in sympathy with the Arts and Crafts Society's commitment to modernist design but without serious consideration of the ethics of the appropriation of Aboriginal motifs by Western artists. During the 1930s, Margaret Preston advocated the use of Indigenous Australian motifs in contemporary art in her 1930 essay "The Application of Aboriginal Designs" in Art in Australia. The works of other artists, like Allan Lowe, borrowed or copied Aboriginal motifs; Lowe, a potter, drew inspiration from Aboriginal arts from Charles P. Mountford's expedition photographs, while Olive Nock, who attended the 1925 Paris Exposition Internationale des Arts Décoratifs et Industriels Modernes incorporated 'Aboriginal' designs into a tea service. In March 1929, Frances Derham designed the cover of the Victorian Arts and Crafts Society journal, The Recorder, which featured Aboriginal motifs. Also that year, she presented a lecture titled 'The Interest of Aboriginal Art to the Modern Designer' to the Society in which she recounted her examination of Aboriginal material culture and its inspiration for her subsequent artistic expressions in linocuts of the 1920s to the 1940s which featured Aboriginal motifs. She twice visited the 'Aboriginal Art Exhibition' at the National Museum of Victoria in July 1929, and is believed to have inspired students' work based on Aboriginal motifs displayed at the Arts and Crafts Society's annual exhibition. By the 1940s, there was an increasing acceptance of Aboriginal material culture as an art form alongside Western traditions; in 1941, Aboriginal works were included for the first time in a survey 'Art of Australia 1788-1941' that toured the United States and Canada.

Martial arts

In China, there is longstanding resentment of the Japanese schools of karate for stealing, imitating, and claiming credit for the forms of kung fu. Before the 1970s, most sifu disapproved of teaching kung fu to non-Chinese students. In the mid-20th century, Japanese karate was itself appropriated by American soldiers. As mixed martial arts gained popularity in the 21st century, practitioners have appropriated and combined Chinese, Japanese and Thai techniques with Western-style boxing, wrestling, and kickboxing.

During the 2023 Southeast Asian (SEA) Games in Cambodia, a controversy emerged when Cambodian martial arts competitions adopted Muay Thai rules, leading to allegations of cultural appropriation. Critics argued that this disrespected Thai cultural heritage and overshadowed Cambodian martial arts like Bokator. The International Federation of Muaythai Associations (IFMA) intervened, threatening fines and bans for countries participating in the Kun Khmer events under these rules. This prompted Thailand to boycott the SEA Games, further straining relations between the two countries. The popularity of Bokator has been partly influenced by international media, such as Tony Jaa's portrayal of martial arts in the "Tom Yum Goong" movie series. Tony Jaa, a renowned Thai martial artist, showcased traditional techniques that have inspired martial arts enthusiasts globally, including in Cambodia. This highlights the complex interplay of cultural pride and appropriation in the region.

Minority languages

The use of minority languages has been cited as cultural appropriation. The widespread use of the term woke among white people has been highlighted as problematic since it originates in African-American Vernacular English. Although woke adherents would advocate vigilance against cultural appropriation, white people using the term may paradoxically be considered to be adopting an element of African-American culture inappropriately.

The appropriation of language in tattoos has been called into question. Since the early 2000s, it has become increasingly popular for people not of East Asian or South Asian descent to get tattoos of Devanagari, Korean letters, or Han characters (traditional, simplified, or Japanese), often without knowing the actual meaning of the symbols being used. In 2000, footballer David Beckham received a tattoo in Hindi. Beckham does not have Indian heritage.

In Scotland and Ireland, non-speakers of Scottish Gaelic or Irish get tattoos in those languages, often not understanding what their tattoos mean.

In Scotland, the use of incorrect Scottish Gaelic in a tokenistic fashion aimed at non-Gaelic speakers on signage and announcements has been criticised as disrespectful to fluent speakers of the language.

Film and television

Main articles: Whitewashing in film and Color-blind casting

In 2017, Ghost in the Shell, which is based on the seinen manga Ghost in the Shell by Masamune Shirow, provoked disputes over whitewashing. Scarlett Johansson, a white actress, took the role of Motoko Kusanagi, a Japanese character. This was seen as cultural appropriation by some Western fans of the original manga who expected the role to be taken by an Asian or Asian-American actor. However, Japanese fans' reactions ranged from neutral to warm feelings about Scarlett Johansson starring in the film, with some fans expressing the sentiment that it would be better to have an actress with no ties to Asia play the character than to have a non-Japanese Asian pretend to be Japanese.

Costumes

During Halloween, some people buy, wear, and sell Halloween costumes based on cultural or racial stereotypes. There have been public protests calling for the end to the manufacture and sales of these costumes and connecting their "degrading" portrayals of Indigenous women to the Missing and Murdered Indigenous Women (MMIW) crisis. In some cases, theme parties have been held where attendees are encouraged to dress up as stereotypes of a certain racial group. A number of these parties have been held at colleges and at times other than Halloween, including Martin Luther King Jr. Day and Black History Month. For example, non-Romani people wear Romani costumes despite Romani people experiencing everyday racism and stereotypes.

Boy Scouts of America-associated dance teams

In chapter four of his book Playing Indian, Native American historian Philip J. Deloria refers to the Koshare Indian Museum and Dancers as an example of "object hobbyists" who adopt the material culture of Indigenous peoples of the past ("the vanishing Indian") while failing to engage with contemporary native peoples or acknowledge the history of conquest and dispossession. In the 1950s, the head councilman of the Zuni Pueblo saw a performance and said: "We know your hearts are good, but even with good hearts you have done a bad thing". In Zuni culture, religious objects and practices are only for those who have earned the right to participate, following techniques and prayers that have been handed down for generations. In 2015, the Koshare's Winter Night dances were cancelled after a late request was received from the Cultural Preservation Office (CPO) of the Hopi Nation asking that the troop discontinue their interpretation of the dances of the Hopi and Pueblo Native Americans. Director of the CPO Leigh Kuwanwisiwma saw a video of the performances online and said the performers were "mimicking our dances, but they were insensitive, as far as I'm concerned". In both instances, unable to satisfy the concerns of the tribes and out of respect for the Native Americans, the Koshare Dance Team complied with the requests, removed dances found to be objectionable, and even went so far as to give items deemed culturally significant to the tribes. Subsequently the Koshare have resumed their performance schedule without having further communications with Native Americans.

The objections from some Native Americans towards such dance teams centre on the idea that the dance performances are a form of cultural appropriation that places dance and costumes in inappropriate contexts devoid of their true meaning, sometimes mixing elements from different tribes. In contrast, the dance teams state that " goal is to preserve Native American dance and heritage through the creation of dance regalia, dancing, and teaching others about the Native American culture".

Gender and sexuality

People in the transgender community have protested against the casting of straight, cisgender actors in trans acting roles, such as when Eddie Redmayne played the role of artist Lili Elbe in the film The Danish Girl and when Jared Leto played the role of a trans woman named Rayon in Dallas Buyers Club. Some in the gay community have expressed concerns about the use of straight actors to play gay characters; this occurs in films such as Call Me by Your Name (straight actors Armie Hammer and Timothée Chalamet), Brokeback Mountain (Heath Ledger and Jake Gyllenhaal), Philadelphia (Tom Hanks), Capote (Philip Seymour Hoffman) and Milk (with Sean Penn playing the role of the real-life gay rights activist, Harvey Milk). In the other direction, gay actors playing straight roles, Andrew Haigh, the writer-director, said, "You rarely see a gay actor applauded for playing straight". Jay Caruso calls these controversies "wholly manufactured" on the grounds that the actors "are playing a role" using the "art of acting".

Some heterosexual individuals controversially self-identify by the term "queer heterosexual". As queer is generally defined either as a synonym for LGBT, or defined as "non-heterosexual", this appropriation of queer by cisgender, heterosexual individuals has been highly contested by LGBT people. One reason is that the term has a long history of use as a slur for LGBT people. LGBT people who consider this use of the term queer by heterosexual people to be inappropriate say that it is patently offensive because it involves members of the dominant culture, who do not experience oppression for their sexual orientation or gender identity, appropriating what they see as the fashionable parts of the terminology and identities of those who are oppressed for their sexuality.

For someone who is homosexual and queer, a straight person identifying as queer can feel like choosing to appropriate the good bits, the cultural and political cache [sic], the clothes and the sound of gay culture, without the laugh riot of gay-bashing, teen shame, adult shame, shame-shame, and the internalized homophobia of lived gay experience.

Other uses

The government of Ghana has been accused of cultural appropriation in adopting the Caribbean Emancipation Day and marketing it to African American tourists as an "African festival".

For some members of the South Asian community, the wearing of a bindi dot as a decorative item by a non-Hindu can be seen as cultural appropriation.

A term among Irish people for someone who imitates or misrepresents Irish culture is Plastic Paddy.

Responses

In 2011, a group of students at Ohio University started a poster campaign denouncing the use of cultural stereotypes as costumes. The campaign features people of colour alongside their respective stereotypes with slogans such as "This is not who I am and this is not okay". The goal of the movement was to raise awareness around racism during Halloween in the university and the surrounding community, but the images also circulated online.

"Reclaim the Bindi" has become a hashtag used by some people of South Asian descent who wear traditional garb and object to its use by people, not of their culture. At the 2014 Coachella Valley Music and Arts Festival, one of the most noted fashion trends was the bindi, a traditional Hindu headmark. As pictures of the festival surfaced online, there was public controversy over the casual wearing of the bindi by non-Hindu individuals who did not understand the meaning behind it. Reclaim the Bindi Week is an event which seeks to promote the traditional cultural significance of the bindi and combat its use as a fashion statement.

Criticism of the concept

John McWhorter, an African-American professor at Columbia University, criticised the concept in 2014, arguing that cultural borrowing and cross-fertilisation are generally positive things and are something which is usually done out of admiration and with no intent to harm the cultures being imitated; he also argued that the specific term "appropriation", which can mean theft, is misleading when applied to something like culture that is not seen by all as a limited resource.

In 2018, conservative columnist Jonah Goldberg described cultural appropriation as a positive thing and dismissed opposition to it as a product of some people's desire to be offended.

Kwame Anthony Appiah, ethics columnist for the New York Times, said that the term cultural appropriation incorrectly labels contemptuous behaviour as a property crime. According to Appiah, "The key question in the use of symbols or regalia associated with another identity group is not: What are my rights of ownership? Rather it's: Are my actions disrespectful?"

In 2016, author Lionel Shriver said that authors from a cultural majority have a right to write in the voice of someone from a cultural minority, attacking the idea that this constitutes cultural appropriation. Referring to a case in which U.S. college students were facing disciplinary action for wearing sombreros to a "tequila party", she said: "The moral of the sombrero scandals is clear: you're not supposed to try on other people's hats. Yet that's what we're paid to do, isn't it? Step into other people's shoes, and try on their hats."

Upon winning the 2019 Booker Prize, Bernardine Evaristo dismissed the concept of cultural appropriation, stating that it is ridiculous to demand of writers that they not "write beyond own culture".

References

^ Fourmile, Henrietta (1996). "Making things work: Aboriginal and Torres Strait Islander Involvement in Bioregional Planning" in Approaches to bioregional planning. Part 2. Background Papers to the conference; 30 October – 1 November 1995, Melbourne; Department of the Environment, Sport and Territories. Canberra. pp. 268–269: "The intellectual property rights system and the (mis)appropriation of Indigenous knowledge without the prior knowledge and consent of Indigenous peoples evoke feelings of anger, or being cheated"
"A right royal rip-off". The Age. Australia. 20 August 2003. Archived from the original on 18 August 2014. Retrieved 17 September 2016.
"cultural appropriation". Lexico, Oxford University Press. Archived from the original on 23 May 2020. Retrieved 14 September 2021.
Baker, KaDeidra (16 August 2018). "Indigenous Appropriation and Protection Provided by Intellectual Property Law". North Carolina Central University Science & Intellectual Property Law Review. 11 (1). North Carolina Central University School of Law: 111. Archived from the original on 12 August 2020. Retrieved 11 October 2021.
Bauer, Matthias (2018). Online platforms, economic integration and Europe's rent-seeking society: Why online platforms deliver on what EU governments fail to achieve PDF Logo (Report). ECIPE. p. 1. hdl:10419/202508. Archived from the original on 13 February 2023. Retrieved 11 October 2021.
Oshotse, Abraham; Berda, Yael; Goldberg, Amir (2024). "Cultural Tariffing: Appropriation and the Right to Cross Cultural Boundaries". American Sociological Review. 89 (2): 346–390. doi:10.1177/00031224231225665. ISSN 0003-1224. S2CID 267975405. Archived from the original on 21 February 2024.
Young, James O. (1 February 2010). Cultural Appropriation and the Arts. John Wiley & Sons. p. 5. ISBN 978-1-4443-3271-1. Archived from the original on 13 February 2023. Retrieved 22 July 2015.
Young, James O. (1 February 2010). Cultural Appropriation and the Arts. John Wiley & Sons. p. 59. ISBN 978-1-4443-3271-1. Archived from the original on 13 February 2023. Retrieved 22 July 2015.
^ Houska, Tara. "'I Didn't Know' Doesn't Cut It Anymore". Indian Country Today Media Network. Archived from the original on 19 April 2015. Retrieved 20 April 2015. On imitation Native headdresses as "the embodiment of cultural appropriation ... donning a highly sacred piece of Native culture like a fashion accessory".
^ Caceda, Eden (14 November 2014). "Our cultures are not your costumes". Sydney Morning Herald. Archived from the original on 13 September 2017. Retrieved 20 January 2015.
^ Ryde, Judy (15 January 2009). Being White in the Helping Professions. Jessica Kingsley Publishers. ISBN 978-1-84310-936-5.
Hartigan, John (24 October 2005). Odd Tribes: Toward a Cultural Analysis of White People. Duke University Press Books. ISBN 978-0-8223-3584-9.
Okafor, Udoka (4 December 2013). "Cultural Appropriation: The Act of Stealing and Corrupting". Huffington Post. Archived from the original on 7 July 2017. Retrieved 18 July 2018.
Rogers, Richard A. (1 November 2006). "From Cultural Exchange to Transculturation: A Review and Reconceptualisation of Cultural Appropriation". Communication Theory. 16 (4): 474–503. doi:10.1111/j.1468-2885.2006.00277.x. ISSN 1468-2885.
Carman, Tim (26 May 2017). "Should white chefs sell burritos? A Portland food cart's revealing controversy". The Washington Post. Archived from the original on 4 July 2019. Retrieved 4 June 2017.
Lindtner, S.; Anderson, K.; Dourish, P. (11–15 February 2012). "Cultural appropriation: information technologies as sites of transnational imagination". CSCW '12: Proceedings of the ACM 2012 conference on Computer Supported Cooperative Work. doi:10.1145/2145204.2145220. S2CID 4464439.
Borgerson, Janet; Schroeder, Jonathan (21 May 2021). "Midcentury Dance Records and Representations of Identity". Independent Social Research Foundation. Archived from the original on 22 May 2021. Retrieved 22 May 2021.
Borgerson, Janet; Schroeder, Jonathan (2021). DESIGNED FOR DANCING : how midcentury records taught america to dance. : MIT Press. ISBN 978-0-262-04433-2. OCLC 1230460986. Archived from the original on 13 February 2023. Retrieved 19 October 2021.
Cavazos, Elsa (4 August 2022). "I Almost Choked On My Agua Fresca When I Learned About Spa Water". refinery29.com. Refinery 29. Archived from the original on 5 August 2022. Retrieved 5 August 2022. In July, TikToker Gracie Norton shared multiple videos of her mixing together a fruity anti-inflammatory drink she called spa water with her more than 500,000 followers.The since-deleted videos caused a stir, especially among Latines on the social network, who responded to Norton's cucumber, water, and sugar blend by calling the drink what it actually is — agua fresca — and her alleged discovery of the so-called "wellness drink" as another example of culinary appropriation and/or food gentrification.
Pagán, Angela L. (28 July 2022). "How TikTok Is Messing With Latinx Food, and Why It Needs to Stop". thetakeout.com. The Take Out. Archived from the original on 9 August 2022. Retrieved 5 August 2022. By calling esquites Mexican street corn, TikTok influencers like @janellerohnerare essentially rebranding the recipe as if it's something newly concocted by the internet. We don't call spaghetti 'Italian sauce noodles,' so why rename this traditional piece of Mexican cuisine?
^ Scafidi, Susan (2005). Who Owns Culture?: Appropriation and Authenticity in American Law (Rutgers Series: The Public Life of the Arts). Rutgers University Press.
^ Mesteth, Wilmer, et al (10 June 1993) "Declaration of War Against Exploiters of Lakota Spirituality". Archived 9 February 2016 at the Wayback Machine. "At the Lakota Summit V, an international gathering of US and Canadian Lakota, Dakota and Nakota Nations, about 500 representatives from 40 different tribes and bands of the Lakota unanimously passed a 'Declaration of War Against Exploiters of Lakota Spirituality'. The following declaration was unanimously passed."
^ Constable, Anne (3 January 2016). "Hopis say Boy Scout performances make mockery of tradition, religion". Santa Fe New Mexican. Archived from the original on 9 November 2020. Retrieved 23 February 2021.
Davis, Michael (1997). "Indigenous Peoples and Intellectual Property Rights – Indigenous Peoples and Cultural Appropriation". Parliament of Australia. Parliament of Australia – Social Policy Group. Archived from the original on 24 February 2021. Retrieved 2 September 2019. In a general sense, these rights are considered to be 'owned', and managed communally, or collectively, rather than inhering in particular individuals.
"Special System for the Collective Intellectual Property Rights of Indigenous Peoples Archived 2019-04-18 at the Wayback Machine at World Intellectual Property Organization. Accessed 18 April 2019.
Santilli, Juliana. 2006. "Cultural Heritage and Collective Intellectual Property Rights Archived 2019-04-18 at the Wayback Machine". Indigenous Knowledge (IK) Notes; No. 95. World Bank, Washington, DC. Accessed 18 April 2019.
^ Tsosie, Rebecca (25 June 2017). "Current Issues in Intellectual Property Rights to Cultural Resources". Native American Rights Fund. Archived from the original on 24 July 2019. Retrieved 17 April 2019.
^ Working Group on Indigenous Populations, accepted by the United Nations General Assembly, Declaration on the Rights of Indigenous Peoples. Archived 26 June 2015 at the Wayback Machine; UN Headquarters; New York City (13 September 2007).
Rainforest Aboriginal Network (1993) Julayinbul: Aboriginal Intellectual and Cultural Property Definitions, Ownership and Strategies for Protection. Rainforest Aboriginal Network. Cairns. Page 65.
^ Johnson, Kjerstin (25 October 2011) "Don't Mess Up When You Dress Up: Cultural Appropriation and Costumes". Archived June 29, 2015, at the Wayback Machine; at Bitch Magazine. Accessed 4 March 2015. "Dressing up as 'another culture', is racist, and an act of privilege. Not only does it lead to offensive, inaccurate, and stereotypical portrayals of other people's culture ... but is also an act of appropriation in which someone who does not experience that oppression is able to 'play', temporarily, an 'exotic' other, without experience any of the daily discriminations faced by other cultures."
Wallace, Michele (1992). Black Popular Culture. Seattle: Bay Press. pp. 13–15. ISBN 978-1-56584-459-9.
Frum, David (8 May 2018). "Every Culture Appropriates". The Atlantic. Archived from the original on 24 July 2019. Retrieved 1 December 2018.
^ Young, Cathy (21 August 2015). "To the new culture cops, everything is appropriation". Washington Post. Archived from the original on 28 July 2019. Retrieved 22 February 2021.
Chen, Anna (4 May 2018). "An American woman wearing a Chinese dress is not cultural appropriation". The Guardian. Archived from the original on 24 July 2019. Retrieved 1 December 2018.
Friedersdorf, Conor (3 April 2017). "What Does 'Cultural Appropriation' Actually Mean?". The Atlantic. Archived from the original on 4 April 2017. Retrieved 18 May 2017.
Soave, Robby (5 May 2019). "Cultural Appropriation: Don't Let the Woke Scolds Ruin Cinco de Mayo". Reason: Free Minds and Free Markets. Archived from the original on 16 May 2019. Retrieved 25 June 2019.
^ McWhorter, John (15 July 2014). "You Can't 'Steal' A Culture: In Defense of Cultural Appropriation". The Daily Beast. Archived from the original on 31 May 2017. Retrieved 20 October 2014.
^ "Lionel Shriver's full speech: 'I hope the concept of cultural appropriation is a passing fad'". The Guardian. 13 September 2016. Archived from the original on 26 November 2016. Retrieved 30 October 2016.
Mali, Malhar (29 March 2017). "I Am a Minority and I Prohibit You". Areo. Archived from the original on 20 August 2019. Retrieved 18 July 2018.
Patterson, Steve (20 November 2015). "Why Progressives Are Wrong to Argue Against Cultural Appropriation". Observer. Archived from the original on 24 July 2019. Retrieved 18 July 2018.
"Canada's war over 'cultural appropriation'". The Economist. 25 May 2017. Archived from the original on 24 July 2019. Retrieved 18 July 2018.
Mamedov, Mikail. "'Going Native' in the Caucasus: Problems of Russian Identity, 1801–64 Archived 2021-06-03 at the Wayback Machine". The Russian Review, vol. 67, no. 2, 2008, pp. 275–295. Accessed 27 April 2020.
Schneider, Arnd (2003) On 'appropriation'. A critical reappraisal of the concept and its application in global art practices. Archived 3 March 2016 at the Wayback Machine; published in Social Anthropology (2003), 11:2:215–229, Cambridge University Press.
Berg, Chris (21 December 2015). "Is cultural appropriation the bogeyman it's made out to be?". The Drum. Archived from the original on 19 April 2016. Retrieved 19 April 2016.
^ Connor Martin, Katharine (29 March 2018). "New words notes March 2018". Oxford English Dictionary. Archived from the original on 19 January 2022. Retrieved 19 January 2022.
Christy, Arthur E. (1945). The Asian Legacy and American Life. New York: John Day. p. 39.
^ "Cultural appropriation – Oxford Reference". Archived from the original on 3 May 2017. Retrieved 19 July 2018.
Hutchinson, John; Hiller, Susan (1992). "The Myth of Primitivism". Circa (61): 49. doi:10.2307/25557703. ISSN 0263-9475. JSTOR 25557703. S2CID 195026418.
Darren Lee Pullen, ed. (2009). Technoliteracy, Discourse, and Social Practice: Frameworks and Applications in the Digital Age. IGI Global. p. 312. ISBN 978-1-60566-843-7. Archived from the original on 13 February 2023. Retrieved 4 January 2022.
^ "This means war: why the fashion headdress must be stopped". The Guardian. 30 July 2014. Archived from the original on 17 February 2021. Retrieved 23 January 2023.
Wood, Marisa (May 2017). "Cultural Appropriation and the Plains' Indian Headdress". Auctus. Virginia Commonwealth University - VCU Scholars Compass: 1–11. Retrieved 23 March 2023.
Freda, Elizabeth (28 July 2014) "Music Festival Is Banning Cultural Appropriation, aka Hipsters Wearing Native American Headdresses Archived May 7, 2016, at the Wayback Machine" for EOnline.
Zimmerman, Amy (4 June 2014) "Pharrell, Harry Styles, and Native American Appropriation Archived April 9, 2016, at the Wayback Machine" for The Daily Beast.
James, Marianne. "Art Crime." Archived 11 January 2016 at the Wayback Machine Trends and Issues in Crime and Criminal Justice, No. 170. Australian Institute of Criminology. October 2000. Retrieved 3 January 2010.
"The Aboriginal Arts 'fake' controversy." Archived 20 April 2012 at the Wayback Machine European Network for Indigenous Australian Rights. 29 July 2000. Retrieved 3 January 2010.
"Aboriginal art under fraud threat." Archived 11 April 2016 at the Wayback Machine BBC News. 28 November 2003. Retrieved 3 January 2010.
"Open letter accuses non-Indigenous artist of cultural appropriation". CBC/Radio-Canada. 8 December 2017. Archived from the original on 29 May 2019. Retrieved 14 August 2019.
Ousterhout, Robert. "Ethnic Identity and Cultural Appropriation in Early Ottoman Architecture." Archived 13 June 2006 at the Wayback Machine Muqarnas Volume XII: An Annual on Islamic Art and Architecture. Leiden: E.J. Brill. 1995. Retrieved 3 January 2010.
Byard, RW (26 September 2005). "Dehydration and heat-related death: sweat lodge syndrome". Forensic Science SA. PMID 8.
Herel, Suzanne (27 June 2002). "2 seeking spiritual enlightenment die in new-age sweat lodge". San Francisco Chronicle. Hearst Communications. Archived from the original on 25 May 2011. Retrieved 26 September 2006.
Taliman, Valerie (13 October 2009), Selling the sacred, Indian Country Today, archived from the original on 24 July 2012, retrieved 22 October 2014
Goulais, Bob (24 October 2009). "Editorial: Dying to experience native ceremonies". North Bay Nugget. Archived from the original on 6 September 2012.
Hocker, Lindsay. "Sweat lodge incident 'not our Indian way'", Quad-Cities Online, 14 October 2009.
York, Michael (October 2001). "New Age Commodification and Appropriation of Spirituality". Journal of Contemporary Religion. 16 (3): 361–372. doi:10.1080/13537900120077177. ISSN 1353-7903.
Mesteth, Wilmer; et al. (10 June 1993). "Declaration of War Against Exploiters of Lakota Spirituality". Archived from the original on 9 February 2016. At the Lakota Summit V, an international gathering of US and Canadian Lakota, Dakota and Nakota Nations, about 500 representatives from 40 different tribes and bands of the Lakota unanimously passed a 'Declaration of War Against Exploiters of Lakota Spirituality'. The following declaration was unanimously passed.
Hobson, G. (1978). "The Rise of the White Shaman as a New Version of Cultural Imperialism". In Hobson, Gary (ed.). The Remembered Earth. Albuquerque: Red Earth Press. pp. 100–108.
"Is Cultural Appropriation in Fashion Offensive? Part – II". www.universitytimes.ie. Archived from the original on 7 September 2017. Retrieved 27 June 2017.
Varagur, Krithika (5 November 2015). "Is This The Right Way For Fashion To Do Cultural Appropriation?". The Huffington Post. Archived from the original on 26 February 2017. Retrieved 4 March 2017.
Pham, Minh-Ha T. (15 May 2014). "Why We Should Stop Talking About "Cultural Appropriation"". The Atlantic. Archived from the original on 29 November 2019. Retrieved 27 June 2017.
Frucht, Richard C. (27 June 2017). Eastern Europe: An Introduction to the People, Lands, and Culture. ABC-CLIO. ISBN 978-1-57607-800-6. Archived from the original on 13 February 2023. Retrieved 27 June 2017 – via Google Books.
Ross, Robert (2 May 2013). Clothing: A Global History. John Wiley & Sons. ISBN 978-0-7456-5753-0. Archived from the original on 13 February 2023. Retrieved 27 June 2017 – via Google Books.
Banks: de la Chapelle 2007: pp. 106–108.
Agnew, Jeremy (25 October 2012). The Old West in Fact and Film: History Versus Hollywood. McFarland. ISBN 978-0-7864-9311-1. Archived from the original on 13 February 2023. Retrieved 27 June 2017 – via Google Books.
"Highland fling – New Humanist". newhumanist.org.uk. 7 November 2008. Archived from the original on 12 March 2017. Retrieved 27 June 2017.
"Underneath the 'Orientalist' kimono – The Japan Times". 18 July 2015. Archived from the original on 15 December 2015. Retrieved 12 April 2017.
Gage, Tad (1 September 1997). The Complete Idiot's Guide to Cigars, 2nd Edition. Penguin. ISBN 978-1-101-19857-5. Archived from the original on 13 February 2023. Retrieved 27 June 2017 – via Google Books.
Cliffe, Sheila (23 March 2017). The Social Life of Kimono: Japanese Fashion Past and Present. Bloomsbury Academic. ISBN 978-1-4725-8552-3. Archived from the original on 13 February 2023. Retrieved 27 June 2017 – via Google Books.
"The Mails." Times, 1 Aug. 1890, p. 3. The Times Digital Archive, link.gale.com/apps/doc/CS52089601/TTDA?u=tall85761&sid=bookmark-TTDA&xid=b1657280. Accessed 27 Apr. 2023.
"Teddy girls – Teddy girl a member of youth subculture in 1950s". subcultureslist.com. Archived from the original on 6 September 2013. Retrieved 27 June 2017.
^ Ward, Fay E. (27 June 1987). The Cowboy at Work: All about His Job and how He Does it. University of Oklahoma Press. ISBN 978-0-8061-2051-5. Archived from the original on 13 February 2023. Retrieved 27 June 2017 – via Google Books.
"Is cultural appropriation the bogeyman it's made out to be?". abc.net.au. 21 December 2015. Archived from the original on 22 September 2018. Retrieved 17 July 2018.
"Is anyone at UEA really that offended by sombreros?". 7 February 2016. Archived from the original on 14 June 2020. Retrieved 9 March 2020.
"UEA's sombrero ban is no joke". Archived from the original on 20 June 2020. Retrieved 9 March 2020.
"The Cowboys", from Time Life The Old West series. (1973)
"A Mughal princess in New Spain" (PDF). Archived from the original (PDF) on 21 September 2018. Retrieved 20 May 2018.
"Irish Cultural Society of San Antonio". www.irishculturalsociety.com. Archived from the original on 20 December 2017. Retrieved 27 June 2017.
"A brief history of Tweed". www.scotsman.com. Archived from the original on 22 May 2017. Retrieved 27 June 2017.
Bronner, Simon J.; Clark, Cindy Dell (21 March 2016). Youth Cultures in America [2 volumes]. ABC-CLIO. ISBN 978-1-4408-3392-2. Archived from the original on 13 February 2023. Retrieved 27 June 2017 – via Google Books.
"The last keffiyeh factory in Palestine". middleeasteye.net. Archived from the original on 22 June 2017. Retrieved 27 June 2017.
"World Keffiyeh Day in Solidarity with Palestine #keffiyehday – Event – Arab America". arabamerica.com. Archived from the original on 20 May 2017. Retrieved 27 June 2017.
"Keffiyeh makers in Hebron turn to social media". BBC News. 1 August 2011. Archived from the original on 26 May 2017. Retrieved 27 June 2017.
"English". www.kufiya.org. Archived from the original on 4 July 2017. Retrieved 27 June 2017.
"On the Keffiyeh, Palestine, Solidarity, and Cultural Appropriation". bennorton.com. 7 January 2015. Archived from the original on 12 June 2017. Retrieved 27 June 2017.
"Topshop pulls festival playsuit from sale after row comparing it to Palestinian keffiyeh design". www.msn.com. Archived from the original on 12 April 2017. Retrieved 27 June 2017.
^ Keene, Adrienne (2 August 2015). "The Benefits of Cultural Sharing are Usually One-Sided". The New York Times. Archived from the original on 13 February 2023. Retrieved 14 April 2019.
^ Also cited in Riley, Angela R.; Carpenter, Kristen A. (1 April 2016). "Owning Red: A Theory of Indian (Cultural) Appropriation". Texas Law Review. 94 (5): 914. Archived from the original on 12 April 2019. Retrieved 14 April 2019.
^ "Victoria's Secret apologizes for using headdress". usatoday.com. Archived from the original on 7 July 2017. Retrieved 27 June 2017.
"(This is a link to the photo of Karlie Kloss wearing a Native American headdress during the Victoria's Secret Fashion show.)". gannett-cdn.com. Archived from the original on 24 July 2017. Retrieved 27 June 2017.
Gertner, Rosane K. (2019). "The impact of cultural appropriation on destination image, tourism, and hospitality". Thunderbird International Business Review. 61 (6): 873–877. doi:10.1002/tie.22068. ISSN 1520-6874. S2CID 159073095.
"'A crucifix is now just a fashion statement and has lost religious meaning'Welby | VirtueOnline – The Voice for Global Orthodox Anglicanism". virtueonline.org. Archived from the original on 28 September 2022. Retrieved 13 February 2023.
"Japan's Lolita Style Cutesy and Disturbing". Archived from the original on 14 August 2017. Retrieved 14 August 2017.
^ "Gucci accused of culturally appropriating Sikh turban". Aljazeera. 2018. Archived from the original on 30 August 2021. Retrieved 30 August 2021.
^ Petter, Olivia (2018). "Gucci criticised for putting turbans on white models". Independent UK. Archived from the original on 21 April 2022. Retrieved 30 August 2021.
Kaur, Harmeet (2018). "Here's why Sikhs were offended by this $790 Gucci turban". CNN. Archived from the original on 30 August 2021. Retrieved 30 August 2021.
"Angkor vendors of Khmer costumes must be 'accurate'".
"Audiophile Life". Audiophile Life. Archived from the original on 19 June 2013. Retrieved 27 June 2017.
McClatchey, Caroline (21 November 2011). "Ear stretching: Why is lobe 'gauging' growing in popularity?". BBC News. Archived from the original on 18 March 2017. Retrieved 27 June 2017.
Gabbara, Princess (18 October 2016). "The History of Dreadlocks". Ebony. Archived from the original on 31 July 2022. Retrieved 21 October 2020.
Wilson, Emma; Wendling, Mike (2 April 2016). "Is it OK for white people to have dreadlocks?". BBC. Archived from the original on 17 October 2020. Retrieved 21 October 2020.
Heller, Susanna (6 July 2018). "Zac Efron wore his hair in dreadlocks and he's being accused of cultural appropriation". Insider.com. Archived from the original on 13 February 2023. Retrieved 21 October 2020.
Pewewardy, Cornel (1999). "From enemy to mascot: The deculturation of Indian mascots in sports culture". Canadian Journal of Native Education. 23 (2): 176–189. ISSN 0710-1481. ProQuest 230304174.
Longwell-Grice, Robert; Hope Longwell-Grice (2003). "Chiefs, Braves, and Tomahawks: The Use of American Indians as University Mascots". NASPA Journal (National Association of Student Personnel Administrators, Inc.). 40 (3): 1–12. doi:10.2202/0027-6014.1255. ISSN 0027-6014.
Riley, Angela (2005). "Straight Stealing: Towards an Indigenous System of Cultural Property Protection". Washington Law Review. 80 (69). SSRN 703283.
"Statement of the U.S. Commission on Civil Rights on the Use of Native American Images and Nicknames as Sports Symbols". The United States Commission on Civil Rights. 13 April 2001. Archived from the original on 11 February 2012. Retrieved 13 June 2012.
"Anti-Defamation and Mascots". National Congress of American Indians. Archived from the original on 16 January 2013. Retrieved 12 January 2013.
^ Lyden, Jacki (28 November 2015). "Osceola At The 50-Yard Line". NPR.org. Archived from the original on 3 December 2015. Retrieved 6 December 2015.
^ Culpepper, Chuck (29 December 2014). "Florida State's Unusual Bond with Seminole Tribe Puts Mascot Debate in a Different Light". The Washington Post. Archived from the original on 24 November 2015. Retrieved 6 December 2015.
Billie, James E. (24 October 2013). "Like the old Florida flag: 'Let us alone!'". The Seminole Tribune. Archived from the original on 11 January 2016. Retrieved 6 December 2015.
"Wiggers just wannabe black: White middle-class kids are adopting black street style and chilling out to rap music". Independent.co.uk. 22 August 1993. Archived from the original on 25 September 2015. Retrieved 1 July 2015.
Kitwana, Bakari. "Why White Kids Love Hip Hop". NPR.org. Archived from the original on 30 July 2015. Retrieved 1 July 2015.
Bernstein, Nell: Signs of Life in the USA: Readings on Popular Culture for Writers, 5th ed. 607
"Wigger". Dictionary.reference.com. Archived from the original on 2 July 2015. Retrieved 1 July 2015.
"wigger – definition of wigger by The Free Dictionary". Thefreedictionary.com. Archived from the original on 5 May 2015. Retrieved 1 July 2015.
"Metroactive News & Issues – The Word 'Nigger'". www.metroactive.com. Archived from the original on 25 February 1999. Retrieved 27 June 2017.
Kitwana, Bakari (30 May 2006). Why White Kids Love Hip Hop: Wankstas, Wiggers, Wannabes, and the New Reality of Race in America. Basic Books. ISBN 978-0-465-03747-6. Retrieved 27 June 2017 – via Google Books.
^ Hank Stuever, "'Blacking Up' documentary questions white enthusiasts of black hip-hop culture", The Washington Post, 30 January 2010
"Between Diasporic Consciousness and Cultural Appropriation". 3 October 2015. Archived from the original on 26 July 2021. Retrieved 26 July 2021.
Virk, Kameron; McGregor, Nesta (5 December 2018). "Blackfishing: The women accused of pretending to be black". Newsbeat. BBC News. Archived from the original on 6 December 2018. Retrieved 5 December 2018.
Chen, Tanya (13 November 2018). "A White Teen Is Denying She Is "Posing" As A Black Woman On Instagram After Followers Said They Felt Duped". BuzzFeed News. Archived from the original on 6 December 2018. Retrieved 5 December 2018.
Rasool, Amira (16 November 2018). "Some White Influencers Are Being Accused of "Blackfishing", or Using Makeup to Appear Black". Teen Vogue. Archived from the original on 6 December 2018. Retrieved 5 December 2018.
^ Washington-Harmon, Taylyn (17 August 2020). "What Is Blackfishing and Why Would Anyone Do It?". Health.com. Archived from the original on 21 August 2020. Retrieved 18 July 2021.
Wernitznig, Dagmar, Europe's Indians, Indians in Europe: European Perceptions and Appropriations of Native American Cultures from Pocahontas to the Present. University Press of America, 2007: p.132. "What happens further in the Plastic Shaman's story is highly irritating from a perspective of cultural hegemony. The Injun elder does not only willingly share their spirituality with the white intruder but, in fact, must come to the conclusion that this intruder is as good an Indian as they are themselves. Regarding Indian spirituality, the Plastic Shaman even out-Indians the actual ones. The messianic element, which Plastic Shamanism financially draws on, is installed in the Yoda-like elder themselves. They are the ones – while melodramatically parting from their spiritual offshoot – who urge the Plastic Shaman to share their gift with the rest of the world. Thus Plastic Shamans wipe their hands clean of any megalomaniac or missionizing undertones. Licensed by the authority of an Indian elder, they now have every right to spread their wisdom, and if they make (quite more than) a buck with it, then so be it.—The neocolonial ideology attached to this scenario leaves less room for cynicism."
Taliman, Valerie (1993) Article On The 'Lakota Declaration of War'". Archived February 9, 2016, at the Wayback Machine.
Estes, Nick; et al "Protect He Sapa, Stop Cultural Exploitation Archived March 3, 2016, at the Wayback Machine" at Indian Country Today Media Network. 14 July 2015. Accessed 24 November 2015
Feeney, Nolan (25 November 2013). "Katy Perry's 'Geisha-Style' Performance Needs to Be Called Out". The Atlantic. The Atlantic Monthly Group. Retrieved 26 March 2024.
Horton, Helena (16 January 2016). "Beyoncé criticised for 'cultural appropriation' in new music video with Coldplay and Sonam Kapoor". The Telegraph. Archived from the original on 27 July 2022. Retrieved 26 July 2022.
^ Parsons, Jonathon (Autumn 1989). "Aboriginal Motifs In Design: Frances Derham And The Arts And Crafts Society Of Victoria". La Trobe Library Journal. 11 (43): 41.
Peirson-Smith, Anne; Hancock, Joseph, eds. (2018). Transglobal Fashion Narratives: Clothing Communication, Style Statements and Brand Storytelling. United Kingdom: Intellect Books Limited. ISBN 9781783208449. OCLC 1035393767.
Preston, Margaret (1 March 1930). "The Application Of Aboriginal Designs". Art in Australia. Third series (31): 50–64. Retrieved 6 August 2023.
Spennemann, D.H.R. (15 August 2022). "Appropriating "Aboriginal" Australian Art in the Atomic Age". retrospect. p. 9. Retrieved 11 November 2023.
Derham, Frances (June 1929). "Cover". The Recorder. Arts and Crafts Society of Victoria: 8.
Kenyon, A.S. (1929). "The Art of the Australian Aboriginal". Australian Aboriginal Art. National Museum of Victoria, Public Library of Victoria & N.G.V. p. 33.
Philp, Angela (March 2007). "Life and art? Relocating Aboriginal art and culture in the museum" (PDF). ReCollections: Journal of the National Museum of Australia. 2 (1): 52 – via National Museum of Australia.
Bleiker, Roland; Butler, Sally (March 2016). "Radical Dreaming: Indigenous Art and Cultural Diplomacy". International Political Sociology. 10 (1): 56–74. doi:10.1093/ips/olv004. ISSN 1749-5679.
Thomas, Benjamin (June 2011). "Daryl Lindsay and the appreciation of indigenous art at the National Gallery of Victoria, Melbourne in the 1940's: 'No mere collection of interesting curiosities'1" (PDF). Journal of Art Historiography. 4.
Duggan, Laurie (2001). Ghost nation : imagined space and Australia's visual arts, 1901-1939 (1st ed.). St Lucia, Qld.: University of Queensland. p. 211. ISBN 9780702231896. OCLC 1010740815.
"Kung fu and Japanese imperialism" (PDF). Archived (PDF) from the original on 14 June 2022. Retrieved 19 June 2022.
Wing Chun Bil Jee, by William Cheung, 1983
"the Feet of the Master: Three Stages in the Appropriation of Okinawan Karate Into Anglo-American Culture". Archived from the original on 19 June 2022. Retrieved 19 June 2022.
"Japanisation of Karate". Archived from the original on 21 June 2021. Retrieved 19 June 2022.
https://www.yahoo.com/news/muay-thai-kun-khmer-cambodia-thailand-2023-sea-games-134700933.html
"Energy Ministry closely monitoring electricity costs". 3 February 2023.
https://asianmma.com/sea-games-told-to-choose-either-muay-thai-or-kun-khmer/
"Muay Thai or Kun Khmer? Cambodia and Thailand clash again". 25 January 2023.
"Combined "Kun Khmer (Muay)" for 32nd SEA Games draw ires".
Brownlee, Dana. "Exhibit A Bill Maher: Why White People Should Stop Using The Term 'Woke'…Immediately". Forbes. Retrieved 28 July 2023.
"Cultural appropriation of Japanese tattoos, 2008". port.ac.uk. Archived from the original on 30 September 2016. Retrieved 27 June 2017.
Pages, The Society. "Lost in Translation: Tattoos and Cultural Appropriation – Sociological Images". thesocietypages.org. Archived from the original on 22 October 2019. Retrieved 27 June 2017.
Chaudhary, Vivek; correspondent, sports (28 November 2000). "Tattooists own goal leaves Beckham a marked man". The Guardian. Retrieved 28 July 2023. {{cite web}}: |last2= has generic name (help)
Euse, Erica. "why that tribal tattoo won't work in a woke world". i-d.vice.com. Retrieved 28 July 2023.
McEwan, Emily (2016). The Scottish Gaelic Tattoo Handbook. Bradan Press. ISBN 978-0-9950998-0-7. Archived from the original on 13 February 2023. Retrieved 14 January 2017.
Cox, Richard A. V. (October 1998). "Tokenism in Gaelic: the Language of Appeasement". Scottish Language. (17): 70–81. Archived from the original on 16 January 2017. Retrieved 23 January 2023.
^ "Sunday Talk: The panel discusses whitewashing in film and television". Canadian Broadcasting Corporation. Archived from the original on 30 March 2017. Retrieved 30 March 2018.
Blair, Gavin J (8 April 2017). "Japanese Fans React to 'Ghost in the Shell'". Hollywood Reporter. Archived from the original on 20 October 2021. Retrieved 20 October 2021.
^ Mueller, Jennifer (11 April 2007). "Unmasking Racism: Halloween Costuming and Engagement of the Racial Other". Qualitative Sociology. 30 (3): 315–335. doi:10.1007/s11133-007-9061-1. S2CID 6826673.
^ Escobar, Samantha (17 October 2014) "13 Racist College Parties That Prove Dear White People Isn't Exaggerating At All Archived May 18, 2016, at the Wayback Machine" at The Gloss. Accessed 4 March 2015
^ "Protesters call for end to 'hottie' Native American costumes based on stereotypes". Cronkite News – Arizona PBS. 25 October 2018. Archived from the original on 27 October 2018. Retrieved 26 October 2018.
Cristiana Grigore (31 October 2019). "I'm Roma, and your Halloween Gypsy Costume is More Trick Than Treat | Opinion". Newsweek. Archived from the original on 9 September 2021. Retrieved 9 September 2021.
Deloria, Philip J. (1998). Playing Indian. New Haven: Yale University Press. ISBN 9780300071115.
"Playing Indian". Yale University Press. Archived from the original on 30 June 2016. Retrieved 6 January 2016.
^ Kristen Dobbin (10 September 2014). "Appropriation (?) of the Month: The Boy Scout Shalako". Archived from the original on 9 September 2017. Retrieved 26 August 2017.
"Koshares cancel winter dances". LA Junta Tribune – La Junta, CO. Archived from the original on 7 June 2019. Retrieved 15 May 2019.
Vincent Schilling. "The Koshare museum raises money and its 'Native' dancers perform even after being told they shouldn't". Indian Country Today. Archived from the original on 22 September 2019.
Robert Desjarlait (15 December 2015). "The Koshares and the Appropriation of Native American Dance". Archived from the original on 13 April 2016. Retrieved 5 March 2016.
"Who are We?". Nawakwa Dance & Drum Team. Archived from the original on 3 September 2018. Retrieved 16 May 2019.
^ Caruso, Jay (24 May 2018). "Is Hollywood Guilty of Cultural Appropriation in its Casting?". acculturated.com. Acculturated. Archived from the original on 21 July 2018. Retrieved 21 July 2018.
Kirst, Seamus (6 December 2017). "Latest Gay-for-Pay Oscar Bait: Dear Hollywood, Let queer people tell our own damn stories". www.them.us. Them. Archived from the original on 16 January 2021. Retrieved 21 July 2018. One need not look far to see that Hollywood often fails to provide both representation of, and employment to, members of marginalized communities. Movements like #OscarsSoWhite, and continued pushback against cisgender actors playing trans roles, have been increasingly covered in media the past few years. Yet the Gay for Pay Problem has not had the same attention, at least in the recent past, as other ways that Hollywood is willing to tell stories from marginalized groups without hiring marginalized people
"Playing it straight: Should gay roles be reserved for gay actors?". TheGuardian.com. 14 January 2019. Archived from the original on 12 November 2020. Retrieved 13 November 2020.
Smith, Clyde (29 July – 1 August 1997), How I Became a Queer Heterosexual, "Beyond Boundaries", An International Conference on Sexuality, University of Amsterdam, archived from the original on 8 March 2016, retrieved 12 November 2020; most papers cite these two as their entry point into the discussion.
Taormino, Tristan (6 May 2003). "The Queer Heterosexual". The Village Voice. Archived from the original on 30 May 2015. Retrieved 12 November 2020.
"queer". The American Heritage Dictionary of the English Language (5th ed.). HarperCollins.
Jodi O'Brien, Encyclopedia of Gender and Society (2009), volume 1.
"queer". Oxford English Dictionary. Oxford University Press. 2014.
^ Mortimer, Dora (9 February 2016). "Can Straight People Be Queer? – An increasing number of young celebrities are labeling themselves 'queer.' But what does this mean for the queer community?". Vice Media. Archived from the original on 15 December 2018. Retrieved 12 November 2020.
"The Origins Of 'Queer' As A Slur". History Buff. Archived from the original on 21 December 2016. Retrieved 14 December 2016.
Hasty, J (2002). "Rites of Passage, Routes of Redemption: Emancipation Tourism and the Wealth of Culture". Africa Today. 49 (3, Fall 2002): 47–76. doi:10.1353/at.2003.0026. S2CID 144339432. Archived from the original on 13 February 2023. Retrieved 20 April 2017.
Tripathi, Salil. "Hindus and Kubrick." Archived 3 March 2016 at the Wayback Machine The New Statesman. 20 September 1999. Retrieved 23 November 2006.
Arrowsmith, Aidan (1 April 2000). "Plastic Paddy: Negotiating Identity in Second-generation 'Irish-English' Writing". Irish Studies Review. 8 (1): 35–43. doi:10.1080/09670880050005093. S2CID 145693196.
Mcloughlin, Anya (2017). "How to be as a plastic paddy this St Patrick's day". The Nottingham Tab. Archived from the original on 9 October 2021. Retrieved 9 October 2021. Bonus brownie points if you're inventive with your cultural appropriation e.g. green eyeshadow, green dyed hair, green suits.
Moore, Johnny (17 March 2017). "Raise a glass, thank the Irish on Paddy's Day". The Press Reader. Archived from the original on 9 October 2021. Retrieved 9 October 2021.
"Poster Campaign". Students Teaching About Racism in Society. Ohio University. Archived from the original on 24 December 2015. Retrieved 1 December 2015.
Grinberg, Emanuella (26 October 2011). "'We're a culture, not a costume' this Halloween". www.cnn.com. CNN. Archived from the original on 28 November 2015. Retrieved 1 December 2015.
"New York Apparel » Cultural Appropriation". macaulay.cuny.edu. Archived from the original on 24 November 2018. Retrieved 27 June 2017.
O'Neil, Lauren. "Celebrity bindis at Coachella: Fashion trend or cultural appropriation? – Your Community". www.cbc.ca. Archived from the original on 19 March 2017. Retrieved 27 June 2017.
Hellyer, Isabelle (27 April 2015). "five things the founder of #reclaimthebindi needs you to know". i-d.vice.com. Vice Magazine. Archived from the original on 29 November 2015. Retrieved 1 December 2015.
Goldberg, Jonah (6 May 2018). "Cultural-appropriation outrage shows people are desperate to be offended". Chicago Tribune. Archived from the original on 6 July 2019. Retrieved 27 April 2020.
Kwame Anthony Appiah (21 January 2020). "Should I Tell My Aunt That Her Costume Is Racist?". The New York Times. Archived from the original on 10 January 2021. Retrieved 8 January 2021.
Kwame Anthony Appiah (17 August 2021). "I'm an Art Therapist. Am I Guilty of Cultural Appropriation?". The New York Times. Archived from the original on 26 November 2021. Retrieved 9 December 2021. The magazine's Ethicist columnist on who should be allowed to find their "spirit animals.
Convery, Stephanie (15 September 2016). "We need to talk about cultural appropriation: why Lionel Shriver's speech touched a nerve". The Guardian. Archived from the original on 23 November 2016. Retrieved 17 September 2016.
Sanderson, David (3 December 2019). "Booker winner Bernardine Evaristo writes off 'cultural appropriation'". The Times. Archived from the original on 13 December 2019. Retrieved 16 December 2019.

External links

v t e Culture
Outline
Sciences	Cultural anthropology Cultural astronomy Cultural ecology Cultural geography Cultural neuroscience Cultural studies Culturology Culture theory
Subfields	Bioculture Cross-cultural studies Cross-cultural communication Cross-cultural leadership Cross-cultural psychiatry Cross-cultural psychology Cultural analytics Cultural economics Cultural entomology Cultural history Cultural mapping Cultural mediation Cultural psychology Cultural values Culturomics Intercultural learning Intercultural relations Internet culture Philosophy of culture Popular culture studies Postcritique Semiotics of culture Sociology of culture Sound culture Theology of culture Transcultural nursing
Types	Constructed culture Counterculture Dominant culture Folk culture High culture Individualistic culture Legal culture Low culture Microculture Official culture Political culture Civic Popular culture Urban Primitive culture Resistance through culture Subculture Alternative culture Fandom Far-right subcultures Youth subculture list Super culture Vernacular culture Culture by location
Aspects	Acculturation Cultural appreciation Cultural appropriation Cultural area Cultural artifact Cultural baggage Cultural behavior Cultural bias Cultural capital Cross-cultural Cultural communication Cultural conflict Cultural cringe Cultural dissonance Cultural emphasis Cultural framework Cultural heritage Destroyed Cultural icon Cultural identity Cultural industry Cultural invention Cultural landscape Cultural learning Cultural leveling Cultural memory Cultural pluralism Cultural practice Cultural property Cultural reproduction Cultural system Cultural technology Cultural universal Cultureme Enculturation High- and low-context cultures Interculturality Manuscript culture Material culture Non-material culture Organizational culture Print culture Protoculture Relational mobility Safety culture Technoculture Trans-cultural diffusion Transculturation Visual culture
Politics	Colonial mentality Consumer capitalism Cross cultural sensitivity Cultural assimilation Cultural attaché Cultural backwardness Cultural Bolshevism Cultural conservatism Cultural contracts Cultural deprivation Cultural diplomacy Cultural environmentalism Cultural exception Cultural feminism Cultural genocide Cultural globalization Cultural hegemony Cultural imperialism Cultural intelligence Cultural liberalism Cultural nationalism Cultural pessimism Cultural policy Cultural racism Cultural radicalism Cultural retention Cultural Revolution Cultural rights Cultural safety Cultural silence Cultural subsidy Cultural Zionism Culture change Culture minister Culture of fear Culture war Deculturalization Dominator culture Interculturalism Monoculturalism Multiculturalism Biculturalism Multiracial democracy Pluriculturalism Polyculturalism Transculturism
Religions	Buddhism Christianity Catholicism Cultural Christians Protestantism Role of Christianity in civilization Eastern Orthodoxy Mormonism Cultural Hindus Islam Cultural Muslims Judaism Sikhism
Related	Animal culture Archaeological culture Bennett scale Cannabis culture Circuit of culture Civilization Coffee culture Cross-cultural Cultural center Cultural competence Cultural critic Cultural determinism Cultural diversity Cultural evolutionism Cultural homogenization Cultural institution Cultural jet lag Cultural lag Cultural literacy Cultural mosaic Cultural movement Cultural mulatto Cultural probe Cultural relativism Cultural tourism Pop-culture Cultural translation Cultural turn Cultural sensibility Culture and menstruation Culture and positive psychology Culture and social cognition Culture gap Culture hero Culture industry Culture shock Culturgen Children's culture Culturalism Cyberculture Death and culture Disability culture Deaf culture Drinking culture Drug culture Eastern culture Emotions and culture Intercultural communication Intercultural competence Languaculture Living things in culture Media culture Oppositional culture Participatory culture Permission culture Rape culture Remix culture Tea culture Transformation of culture Urban culture Welfare culture Western culture Youth culture
Category Commons WikiProject Changes

Native American mascot controversy

Professional sports teams

Prior usage

Washington Redskins	Name controversy Name change advocates Trademark dispute Opinion polls Original Americans Foundation Chief Zee Washington Redhawks
Other teams	Cleveland Indians name and logo controversy Chief Wahoo Edmonton Eskimos Golden State Warriors

College teams

Youth and school teams

Change advocates

Categories: