The situation in the modern world is far from ideal in terms of individuals’ rights protection. People deny every ordinary opportunity to make compromises because of constant biases as of different factors. One of the most viable aspects of the discussion is considered with the difference in ethical shape. It means that the culture, language, religion, way of life of one group of people can be blamed by other ethnicities due to their prejudices. This social problem is of high significance in the South-Eastern part of Asia where the Rohingya people still suffer from violation of their rights by the Myanmar army and current regime outlined with junta. Thus, until now there is a plight observed with the people mentioned above. An increase of Rohingya refugees provides a growth of refugee camps in the area of Bangladesh and some other neighboring countries. This situation invokes a fair assumption of how such movement of people being violated at the hometown can be resolved rationally with the help of the world community. In this respect the idea of right trends in the resettlement campaign of Rohingyas can be appropriate, so that to stabilize peace process in this region of the world. Peace regulations in the world should not go without humane approach and human life, as the main value of the world, notwithstanding cultural and ethnical peculiarities maintained within whole population of the world.
First of all, the situation with Rohingya should be analyzed in terms of the main reasons for such plight which is observed in the area. Thereupon, the points on superiority of Burmese army resulted in racial discrimination provided against Rohingyas. This ethnical group is known for its cultural peculiarities. They have their own culture along with language, religion (Islam), customs and rites. Dr. Tracy Loh (2009) provides a thought that exactly in the community of people the problems of conflict cannot be avoided totally, because society is a dynamic structure with its own ups and downs concerned with relationships and attitudes within individuals. In this respect one should reckon the situation in Rohingya as one of the most critical from the side of humanity and social life of individuals. Burmese government takes into account the difference in cultures and languages as the main reason for making hatred toward Rohingya people normal for the rest of the population. Beamer and Varner (2008) admit that the main foe of the community is he thought that culture and language promote a danger for those being different to them. In other words, the authors outline that language and culture are related by mutual fulfillment in the communicational and interpersonal approach. Then the resettlement program should have points on the individuals’ environment with mere lesser extent of biased attitude toward other ethnicities. Furthermore, people possessing status should be protected in any way by Peace Corps of UN and applied powers. In this case the first stage of safe and effective resettlement can be achieved.
On the other hand, the forced influence of Myanmar regime strengthens its pressure on Rohingyas, and this gives another touch as of faster mechanisms for decision-making concerned with regulation of the resettlement. In a multicultural society there should be proper tools for making peoples’ life aware of how to behave, so that not to hurt, for example, a neighbor, an employee etc. In this respect the role of the language is of high interest all over the world. It means that in the international approach all languages should not become a problem for people, but, unfortunately, making differences in language and its variants can provoke a designation of one group of people from another. In fact, it is one of the gravest weapons in a social approach.
Gannon and Newman (2002) insist on the idea of Gudykunst and Kim’s model for evaluation of current intercultural relationships and their further implementation: “stress-adaptation-growth model of cross-cultural adaptations” is based on the assumption that individuals are homeostatic and undertake adaptive activities only when environmental challenges threaten their internal equilibrium” (162). Though, the intention to provide this model in making Rohingyas adapted in conditions of new environment of people in the country which shares an idea of resettlement can be estimated from the positive side. Facts are stubborn thing, hence, in this case the effectiveness of the program is checked theoretical and in practical domain.
If the language between individuals is inappropriate, then they can hardly understand each other in the right direction. This assertion promotes age-old conflicts between different communities. The capability of an individual living in the society to perform integrity in a cross-cultural approach is concerned to be the way out for making social process of adaptation without any biases and prejudices. Identification of a person with other cultures may give growth to his/her inner feeling of superiority and ethnocentrism. This way of evaluation can result in the discrimination process shared by individuals since the childhood. Nevertheless, the achievement of “ultimate adaptability” can be reached when a person “strives to stop identifying with any culture and evolve to “intercultural personhood” (Kramer, 2003, p. 240). This point of view once more proves an assumption about the word main discussion of Western and Asian participation in the main activities for the world’s technical and scientific growth. In this respect the human process of peace is usually omitted due to inability to bear such ideas in mind.
This is why the way for making Rohingya people safe and integrated under new circumstances can be reached if the world community will keep a strict eye on the differences between Asian and Western peoples’ attitude toward words and culture on the whole. Gudykunst and Mody (2002) provide a statement according to this problem in communication, namely: “The Asian attitude toward speech and rhetoric is characteristically a holistic one; that is, the words are only part of, and are inseparable from, the total communication context, which includes the personal characters of the parties involved and the nature of the interpersonal relationships between them (Gudykunst & Kim, 1984)” (77).
To sum up, the more glimpses on the social unstable shape of Rohingyas in their motherland is a great evidence of correct attitudinal framework for making more attempts in order to help this ethnical group of people survive. The resettlement project for Rohingya people in combination with the Gudykunst & Kim model of cross-cultural approach are the most appropriate mechanisms for the stabilization of the situation in the region with further improvements. Violation and conflicts can be stopped if civic engagement will be provided in terms of the community of otherness formation (Beamer and Varner, 2008). In other words, when people with different opinions have general interests for the society’s growth, then there is an opportunity for fewer emergencies in conflict situations.
Reference
Beamer, L. and Varner, I. (2008). Intercultural communication in the global workplace(4th ed.). New York: McGraw-Hill Irwin.
Gannon, M. J. and Newman, K. L. (2002). The Blackwell handbook of cross-cultural management. Hoboken, NJ: Wiley-Blackwell.
Gudykunst, W. B. and Mody, B. (2002). Handbook of international and intercultural communication (2nd ed.). New York: SAGE.
Kramer, E. M. (2003). The emerging monoculture: assimilation and the “model minority”. Westport CT: Greenwood Publishing Group.
Loh, T. (2009). SSC 201Cross-Cultural Intelligence. Complex of seminars.