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Jewish-American Identity and Critical Intercultural Communication: Never Forget, Tikkun Olam, and Kindness to Strangers explores what it means to be Jewish on a personal, sociocultural, and global-political level. This book employs 50+ interviews with diverse Jewish voices to provide a history of Jewish migration to the US and to privilege voices that are not necessarily White and Eastern European/Ashkenazic. Sobre argues for a more inclusive form of intercultural theorizing that favors intersectionality and allyship over oppression Olympics (stereotypes between members of different nondominant groups) and colorism (within nondominant group discrimination). Such siloing of differences, and further competing about whose differences are the most egregious, minimizes critical intercultural coalition opportunities allowing for such groups as those who gave power to Trump and Netanyahu to connect while inclusive progressives engage in in-fighting and separatism. The author calls for transversal dialogic politics, racially and historically accurate school curriculum, intersectionality and more inclusive intercultural communication scholarship and practice as various means of working together against white nationalism and white supremacy in the US and the world. Scholars of religious studies, cultural anthropology, and intercultural communication will find this book of particular interest.
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Jewish-American Identity and Critical Intercultural Communication: Never Forget, Tikkun Olam, and Kindness to Strangers explores what it means to be Jewish on a personal, sociocultural, and global-political level. This book employs 50+ interviews with diverse Jewish voices to provide a history of Jewish migration to the US and to privilege voices that are not necessarily White and Eastern European/Ashkenazic. Sobre argues for a more inclusive form of intercultural theorizing that favors intersectionality and allyship over oppression Olympics (stereotypes between members of different nondominant groups) and colorism (within nondominant group discrimination). Such siloing of differences, and further competing about whose differences are the most egregious, minimizes critical intercultural coalition opportunities allowing for such groups as those who gave power to Trump and Netanyahu to connect while inclusive progressives engage in in-fighting and separatism. The author calls for transversal dialogic politics, racially and historically accurate school curriculum, intersectionality and more inclusive intercultural communication scholarship and practice as various means of working together against white nationalism and white supremacy in the US and the world. Scholars of religious studies, cultural anthropology, and intercultural communication will find this book of particular interest.