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This chapter discusses the way song fragments function in the work of four novelists: James Joyce, D.H. Lawrence, Christina Stead, and Charles Dickens. It considers silencing, particularly of women, as an aspect of fragmentation. It shows that women have long been associated with silence, despite having a cultural stereotype of garrulousness. The chapter also determines that intertexts empower the reader due to the ‘multi-accentuality’ of cultural texts and practices.

This chapter gives an of the beginnings of linguistic colonialism proper in Ireland under Henry VIII, and the consolidation and hardening of the policy under Elizabeth I and James I. Central to the strategy of the colonists was the attempt to subjugate Ireland militarily and culturally, including the conversion of the country to Protestantism. The varying practices of colonial enforcement are examined, ranging from Henry's gradualist reformism to the extreme measures enacted during Elizabeth's reign and that of James. Attention is drawn to the limited impact of linguistic colonialism on Gaelic culture before the defeat of the Gaelic chieftains in 1601, and the subsequent Flight of the Earls in 1607. Consideration is given to the attitudes and stereotypes of the colonizers and the native population as expressed in the English and Gaelic literature of the period.

In this chapter, we propose the complementary model of culture and creativity (CMCC) to account for three pairs of contrasting forces that characterize the manners in which individuals manage their cultural experiences and that produce impacts on creative pursuits. We theorize three bidimensional psychological processes that explain the effects of culture on creativity: (a) stereotyping versus destabilizing cultural norms, (b) fixating on one cultural mindset versus alternating between cultural frames, and (c) distancing from versus integrating cultures. We contend that a broader and diversifying cultural experience offers an impetus to break down cultural confines, to oscillate between a variety of cultural perspectives, and to synthesize a multitude of ideas from different cultures, which can bring about discernible enduring benefits to creativity. We discuss the CMCC by putting it in the perspective of the state-of-the-art empirical findings on culture and creativity.

Chapter 14 advances an ethical argument that respect for cultural and religious diversity and informed consent require transparency and voluntarism. Many school yoga and meditation programs borrow from Asian religious traditions, as interpreted by middle-to-upper-class European Americans, and then target low-income African Americans and Latinos. Such programs risk dual racialization and cultural stereotyping of Asian Hindus and Buddhists as well as American people of color; positive orientalist stereotypes imagine Asians as wiser and more spiritual, while negative stereotypes encourage racial disciplining of black and brown boys to manage classroom behavior. Differentials in wealth and power can also produce hegemony, where interests of one group pass for interests of society. Programs risk cultural appropriation and cultural imperialism by extracting and potentially distorting cultural resources from one socially and politically less-privileged group of cultural ‘others,’ and imposing those resources on still-less-privileged ‘others,’ for the primary benefit of the socially dominant group. School programs sometimes disclose religious roots but are rarely transparent about ongoing religious associations. Informed consent implies that participation is voluntary. Yet coercion is inherent in classroom yoga and meditation, even if opting out is permitted, because teacher authority and peer pressure exert indirect pressure to conform to social expectations.

This chapter presents a nine-year longitudinal study designed to discover how educationally disadvantaged African American adolescents, with the potential to attend college, began to classify themselves as “scholars”. The study specifically examined Project EXCEL (Encouraging Excellence in Children Extends Learning). The program was intended to promote athletic accomplishments rather than academic excellence with the premise that a scholar identity requires more than an academically enriched curriculum to assist marginalized students in achieving their full capacity. In addition, the program also helped students in addressing cultural stereotypes through a critical understanding of the school culture of the larger society. The examination of both the development of the scholar identity and the effect of that identity on students' motivation to achieve academically is presented as well.

This chapter supplements the introductory and contextual discussion of Quincampoix, or the Wind Traders provided by Meijer in 1892, with an updated consideration of the play’s continuing historical and cultural value. It explores cultural stereotypes of various “foreigners” that appear recurrently in these Dutch texts, particularly in the figure of John Law, portrayed as a Frenchified Scotsman; the French more generally; and outsiders, particularly the Jewish community. The popular theatre was a medium in which social anxieties were frequently expressed - focused in this instance on a fear of contagion from France and its corrupt financial schemes. This chapter explores how Quincampoix, or the Wind Traders culturally expresses this fear at the level of language and character. It shows how national identities were shaped and challenged by the desire to trade in an new, globalizing market that encompassed several countries in Western Europe, and it shows how national stereotypes hardened in the rush to attribute culpability and cupidity, or rationality and innocence, as apparent financial catastrophe loomed. And because these plays enjoyed an afterlife in the nineteenth century with the publication of Meijer’s edition, Quincampoix is discussed in this chapter as an early example of the thematization of finance in popular culture.

This chapter examines the limitations of feminist discussions about disability and reproduction. Feminism and disability rights often hold different places in reproductive justice discussions. Feminism often oversimplifies the idea of reproductive choice, focusing on individual women and endorsing cultural stereotypes of disability. As a counterpoint to the scholarly literature of these issues, Alison Piepmeier interviewed twenty-nine parents of children with Down syndrome, asking them about their pregnancy, prenatal testing, and their families. The responses of these parents illustrate how families need more support than just individual rights to raise a child with a disability. Although reproductive decisions may rest on an individual woman, she must also consider community support and health services in her decision to raise a child, particularly one with a disability.

Greece, in Byron’s work and life, seems so central, so symbolically tied to ideas of freedom and commitment, that it is easy to forget how marginal Greece was in the Europe of Byron’s time. Byron’s East is an anomalous composite, framed by four elements: the imperial force of the Ottoman Empire, the framing structure of classical Greece, a loosely defined Albanian presence operating both within the limits of the Ottoman Empire, but in some ways resistant to it, and what can be described as ‘modern Greece’. In reconstructing this network of Turkish/European oppositional attitudes, we can see with greater clarity how Byron approached his Giaour and to what extent Byron’s difficulties in escaping from the traditional representation of classical Greece are only partially resolved in Childe Harold.