Ron,

I don't think anyone here, with some exceptions, believes ANY cultural group
(no matter the level of focus) to be so monolithic as to be lacking variance.
Nor do I think anyone here does NOT understand that such abstract generalities,
be they good or bad, are simply a pragmatic way of seeing larger trends and
metaphors for understanding.

Pirsig's account of the "self-evident truths" draws from the broad
acknowledgment that it derived from the intersection of two fundamentally
different cultural-metaphorical perspectives, and how these perspectives
influenced each other leading to larger cultural changes in the respective
societies at large. He goes on to demonstrate how this cultural interactivity
shaped the language, unconsciously, of the "West" and how this language shift
would later lead to a cultural schism within the larger "American cultural
psyche".

Of course, the more one immerses oneself in "another culture" (be it a New
Englander moving to Wyoming or an American moving to an Inuit village just over
the Arctic Circle), the more "accurately" one understands the broader, AND
locally salient, cultural trends, values and meanings ascribed to daily
activity. Wittgenstein says something parallel when he says, "Language is the
House of Being". To fully "know" a cultural group (at ANY level of focus) one
HAS to "speak the language".

This is not to say that we can't know anything otherwise. We can make, for
example, accurate descriptions of the German diet without speaking German, we
can say "the Lakota hunted with bows" without speaking Lakota, but to truly
understand the "other" we simply MUST delve into their language. Indeed, to be
truly understood by others OUR language must be learned.

This is why I said, to the dismay of the talk-radio fools, that the best
philosophy to govern multi-cultural understanding is "embrace your
mother-tongue, and learn the words of others". 

Again, I say that "levels of focus" are critical. A broad comment about German
diets will not capture the salient distinctions between the northern (Prussian)
diet and the southern (Bavarian) diet. Nor will a comment about northern German
diets capture the salient distinctions between coastal and inland residents,
nor the distinctions between those living closer to the Netherlands and those
living closer to Poland. As Ian says, it is a pragmatic and understood decision
to illuminate broad trends with the understanding that there is, always,
conceptual "slippage". 

Of course the "Indian" label is absurd to describe the intricate, nuanced,
contextual meanings of peoples living across an entire continent. Hopi culture
is as different from Delaware culture as German is from Slovak. And even within
these cultural fields, as you focus down, you will find variations between
tribes, between villages, between people. 

On the same note, I am still waiting to hear what "Hispanic values" will
"destroy America" by replacing the "values indigenous to North America".
Because I am leaving for a vacation this week, and it would be great to have
know which "Hispanic values" I should fear whilst traveling. And while Ham
fears that his progeny may have to one day speak a language other than English,
I am confident my German ancestors not only applaud my multilingualism, but
that I do them honor by it. Because let's face it, we live in a world where it
has never been easier to learn about, interact with and travel to places
outside "our box". We have a freedom of mobility that should not be taken for
granted.

And, to bring this back to Pirsig, this is exactly why the motorcycle trip from
ZMM resonates so strongly with me. When you travel by cycle you are "in the
scene" and not a passive observer, he writes. William Least Heat-Moon, in Blue
Highways, describes a trans-American journey (by truck) very similar, where
rather that "sight-seeing" he spends time and interacts with the people who
inhabit the various and numerous subcultural contexts of the United States. As
Ian reminds, it is the Dusenberry-thing. 

To really understand, one must "be". 

Arlo



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