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Cultural appropriation, or cultural misappropriation〔Metcalfe, Jessica, "(Native Americans know that cultural misappropriation is a land of darkness )". For ''The Guardian''. 18 May 2012. Accessed 24 Nov 2015.〕 is a sociological concept which views the adoption or use of elements of one culture by members of a different culture as a largely negative phenomenon. Generally, an assumption that the culture being borrowed from is also being oppressed by the culture doing the borrowing is prerequisite to the concept.〔 This view of cultural borrowing is controversial, both in academic circles, and in general society. According to proponents of the concept of cultural appropriation, such cultural borrowings are problematic for a variety of reasons, ranging from group identity, and questions of cultural oppression, to claims of intellectual property rights. Cultural (mis)appropriation differs from acculturation or assimilation in that the "appropriation" or "misappropriation" refers to the adoption of these cultural elements in a colonial manner: elements are copied from a minority culture by members of the dominant culture, and these elements are used outside of their original cultural context – sometimes even against the expressed, stated wishes of representatives of the originating culture.〔〔〔Mesteth, Wilmer, et al (June 10, 1993) "(Declaration of War Against Exploiters of Lakota Spirituality )." "At the Lakota Summit V, an international gathering of US and Canadian Lakota, Dakota and Nakota Nations, about 500 representatives from 40 different tribes and bands of the Lakota unanimously passed a "Declaration of War Against Exploiters of Lakota Spirituality." The following declaration was unanimously passed."〕〔Taliman, Valerie (1993) "(Article On The 'Lakota Declaration of War' )."〕〔Keene, Adrienne (April 27, 2010) "(But Why Can’t I Wear a Hipster Headdress? )" at ''Native Appropriations – Examining Representations of Indigenous Peoples''.〕〔Sundaresh, Jaya (May 10, 2013) "(Beyond Bindis: Why Cultural Appropriation Matters )" for ''The Aerogram.''〕 Often, in the process, the original meaning of these cultural elements is distorted; such uses can be viewed as disrespectful by members of the originating culture, or even as a form of desecration. Cultural elements, which may have deep meaning to the original culture, can be reduced to "exotic" fashion by those from the dominant culture.〔〔〔Johnson, Kjerstin (25 October 2011) "(Don't Mess Up When You Dress Up: Cultural Appropriation and Costumes )" at ''Bitch Magazine''. Accessed 4 March 2015. 'Dressing up as "another culture," is racist, and an act of privilege. Not only does it lead to offensive, inaccurate, and stereotypical portrayals of other people's culture...but is also an act of appropriation in which someone who does not experience that oppression is able to "play," temporarily, an "exotic" other, without experience any of the daily discriminations faced by other cultures.'〕 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."〔 In North America, concepts of cultural appropriation are particularly prominent in Native American studies, and in studies of Black (American) culture. It is also current in certain circles of fashion criticism. ==Overview== The term "cultural appropriation" or "cultural misappropriation" usually has a negative connotation.〔 It is generally used to describe instances 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.〔 Cultural appropriation can involve the use of ideas, symbols and artifacts, or other aspects of human-made visual or non-visual culture.〔Schneider, Arnd (2003) ''(On ‘appropriation’. A critical reappraisal of the concept and its application in global art practices )'', published in Social Anthropology (2003), 11:2:215–229 Cambridge University Press〕 Anthropologists study the various processes of cultural borrowing, "appropriation", and cultural exchange (which includes art and urbanism), as part of cultural evolution and contact between different cultures.〔Schneider, Arnd (2007) ''Appropriation as Practice. Art and Identity in Argentina'' pp. 24–5, 199 Palgrave Macmillan ISBN 978-1-4039-7314-6. (review )〕 Cultural appropriation may eventually lead to the imitating group being seen as the new face of said cultural practices. As minority cultures are imitated by the dominant culture, observers may begin to falsely associate certain cultural practices with the imitating culture, and not with the people who originated them. 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, among other cultural expressions, notably when these elements are trivialized and used for fashion, rather than respected within their original cultural context. Opponents of the theory generally dispute that cultural borrowing can be negative, and cite the value of the free exchange of ideas, in a free society. Cultural and racial theorist George Lipsitz outlined this concept of cultural appropriation in his seminal term "strategic anti-essentialism". Strategic anti-essentialism is defined as the calculated use of a cultural form, outside of your own, to define yourself or your group. Strategic anti-essentialism can be seen in both minority cultures and majority cultures, and is not confined only to the use of the other. However, Lipsitz argues, when the majority culture attempts to strategically anti-essentialize itself by appropriating a minority culture, it must take great care to recognize the specific socio-historical circumstances and significance of these cultural forms so as not to perpetuate the already existing, majority vs. minority, unequal power relations. According to this view, acts of resistance to a dominant society, when undertaken by persons belonging to subordinate groups (i.e. when members of a marginalized community mimic and alter aspects of a dominant culture to assert their agency and resistance), are excepted from the usual understanding of cultural appropriation, because the power dynamic is reversed. This is exemplified in the novel ''Crick Crack, Monkey'' by Merle Hodge when those who are colonized imitate the culture of the colonizers. A historical example is the emergence of Mods in the UK, in the late 1950s and early 1960s; largely working class youth imitated and exaggerated the highly tailored clothing styles, past and present, of the upper middle class and re-purposed iconic British symbols like the Union Jack and the Royal Air Force's rondel. In such cases, the borrowing and re-contextualization of cultural elements can also be termed as "cultural appropriation", however this is usage is usually not intended to suggest any negative connotations. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Cultural appropriation」の詳細全文を読む スポンサード リンク
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