I have it all; the education, the happy single parent household, the stable socio-economic status.  Although society was built against me in so many ways, I can say that I am a happy woman. My idea of happiness may be different than yours. Ursula LeGuin says that, “happiness is based on a just discrimination of what is necessary, what is neither necessary nor destructive, and what is destructive.”(2)  Based on this definition I can say I am happy. But my happiness is systematically built on the fact that I need to do better than others.  I may not encounter those I need to step on in order for my happiness to prevail in my everyday life but I definitely have some dirt on my shoes.  But there is one person I know I have had to step on in order to be where I am.

            Throughout the use of storytelling, various authors manage to convey points with similar interpretations, even if the stories themselves are as different as they can be. Both LeGuin and Butler investigate power dynamics and identity in spaces that Pratt would consider to be a “contact zone”.  As spaces of conflicting opinions and cultures collide, the characters in each of these stories must make decisions that will impact the rest of their lives. In some cases, this decision will allow them to create their own identity and in others, this decision may leave more questions than ones answered.

              In reading my essay, I believe that Ursula LeGuin could potentially view my story as the story of ‘those who walked away.’ The narrative that emerged from my experience at Tri-Co explored both connections and identity. The program gathered a group of people who all desired change. This common connection allowed us all to be on the same wavelength and to almost subconsciously agree on certain topics. In this sense, we were similar to those of LeGuin's characters that walked away from the corrupted society of the Omelas. These individuals decided that living in false happiness created out of the suffering of others and ignorance was intolerable and walked away instead of staying compliant.

Jasmine 2

     The exchange of cultures, values, and traditions is a phenomenon that has been occurring for centuries. Through growing communication and globalization, countries are more connected than ever. This couples the many other connections that were made with more adverse results such as colonialization and slavery. With transcontinental exchange of culture there is bound to be positive or negative impacts. This is often determined when power comes into play. One invading group may have a goal to benefit themselves and inflict their values as the “right: values, thus resulting in a negative cultural exchange. Or on the other hand the exchange of culture can simply be a result of an attempt to make positive connections with a group different than your own.

The D.C. suburb in which I grew up is commonly known for its aging white hippies clad in tie-dye, its enthusiastic environmentalism, and its year-round Sunday Farmers’ Market full of free-range, fair trade, organic, vegan, local, and not to mention expensive fare. However a few years ago, a new nonprofit formed to start a second farmer’s market for a different part of our community. This summer market recruits more diverse vendors, many of whom are immigrants who grow produce in their suburban yards or have started their own food businesses. And it also caters to a different demographic. The shoppers are mostly immigrants too, hailing from Latin America and Asia.

In the two weeks that I’ve been living at Bryn Mawr, I’ve grown a lot as an individual. This is largely due to the nature of the college; it is an institution that challenges students to exit their comfort zone in the pursuit of knowledge and understanding. This challenge applies to academic and social situations. The student body is gloriously complex and diverse, in a way that is entirely alien to me. As I have previously explained, I have come to Bryn Mawr from a very politically conservative and racially homogenous place. This was part of what motivated me to enroll at this college, as I strive to become more socially aware and understanding.

Well, then you're not Greek. 

I am considered American by birth and culture. But I am still able to, and free to, not identify as American. Even though I am part of the American culture and I was born and raised in the United States, I still identify with my lineage, even though I don’t follow many of the rituals. I am half Mexican and my other half consists of Greek, Russian, and Hungarian. I stick with saying “Half-Mexican and Greek”.  

Two years ago I was shocked when I first tried out US parties. I considered it one of the first culture shocks I received. Pratt’s article gave me a new lens to look at my experience and myself that night: I, was a contact zone. 

That night, American culture and Chinese culture clashed inside me. On one hand, my parent, Chinese culture scolded at me: “A person with good character should always be calm and know her etiquette, never be crazy like this.” One the other hand, the friend, American culture invited me: “Dance with us! It’s fun and relaxing! ” The two culture fought aggressively with each other inside me. Without mentioning, my parent Chinese culture outcompeted the new American culture, therefore I was shocked and escaped from the party.