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Opponents view the issues of colonialism, context, and the difference between appropriation and mutual exchange as central to analyzing cultural appropriation. 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 trivialized and used for fashion, rather than respected within their original cultural context. 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. As a concept that is controversial in its applications, the propriety of cultural appropriation has been the subject of much debate.
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Ĭossack man wearing the chokha, a clothing the Cossacks appropriated from the indigenous peoples of the Caucasus along with other cultural traits Ĭultural appropriation can involve the use of ideas, symbols, artifacts, or other aspects of human-made visual or non-visual culture. Additionally, the term can set arbitrary limits on intellectual freedom, artists' self-expression, reinforce group divisions, or promote a feeling of enmity or grievance rather than of liberation. Others state that the act of cultural appropriation as it is usually defined does not meaningfully constitute social harm, or the term lacks conceptual coherence. Critics note that the concept is often misunderstood or misapplied by the general public, and that charges of "cultural appropriation" are at times misapplied to situations such as trying food from a different culture or learning about different cultures. The concept of cultural appropriation has also been heavily criticized. The academic, musician and journalist Greg Tate argues that appropriation and the "fetishising" of cultures, in fact, alienates those whose culture is being appropriated. 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". Cultural elements that may have deep meaning to the original culture may be reduced to " exotic" fashion or toys by those from the dominant culture. Those who see this appropriation as 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 appropriation can include exploitation of another culture's religious and cultural traditions, dance steps, fashion, symbols, language, and music. Ĭultural appropriation is considered harmful by various groups and individuals, including Indigenous people working for cultural preservation, those who advocate for collective intellectual property rights of the originating, minority cultures, and those who have lived or are living under colonial rule. 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. Īccording to critics of the practice, cultural appropriation differs from acculturation, assimilation, or equal cultural exchange in that this appropriation is a form of colonialism. This can be controversial when members of a dominant culture appropriate from minority cultures.
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Not to be confused with Appropriation (art).Ĭultural appropriation is the inappropriate or unacknowledged adoption of an element or elements of one culture or identity by members of another culture or identity.