When we refer to culture it can also entail depth. Between current ISU attributes and values of being rooted in tradition, ownership of innovation, and standing at the foot of the community, the programming at Memorial Stadium exemplifies these cultural beliefs in action. Memorial Stadium was built in 1924, circa was established in 1967, and it served as the first University to install Astroturf in the venue. Consequently, the Memorial Stadium has continued to improve spaces by adding FieldTurf in 2018, as well as recently renovating the locker rooms. The design of Memorial Stadium allows for engagement of participants as fans walk through the main gate to access the stadium and main public square, which are food vendors, merchandise tents, gathering points etc. When a student's group appears in the south end of the stadium, alumni and other family members gather mainly in the mid and upper sections. In various parts of the Memorial stadium, there are plaques, and banners, however during the game all fans can reminisce in historic players and games. As fans, you might see a large Sycamore tree emblem at the mid-field area surrounded by symbolic Maryland flags that are all reminders of school pride. The opportunities of reflecting on a culture of respect, tradition, and growth: are all things memorial stadium shares at many levels.
Extra Thoughts on Previous Places
Java Haute:
My visit to Java Haute revealed a rich blend of public and private communication. One man sat alone with headphones and a laptop, silently signaling focus and isolation, while a nearby group of girls chatted and laughed openly, creating a vibrant social atmosphere. This dual use of the same space reminded me of Edward T. Hall’s (1966) concept of proxemics and the way physical space reflects and shapes social relationships.
Ray Oldenburg (1999) refers to coffee shops as “third places,” spaces that are neither home nor work, but offer a neutral ground for social interaction and community belonging. Java Haute functions in this way. It invites people into routines that become cultural rituals, sitting in the same seat, ordering the same drink, engaging with familiar baristas. This aligns with Geertz’s (1973) notion of “thick description,” where mundane behavior like drinking coffee can represent deeper social practices and values when examined closely.
Student Recreation Center: Communication Through the Body Lanaguage
At the Student Rec Center, the primary mode of communication was nonverbal. A man lifting weights alone appeared highly focused, communicating intensity and independence through body language. Nearby, two girls lifted together in sync, encouraging each other through facial expressions and coordinated movement. These observations showed that in fitness spaces, bodies become the language used to communicate support, discipline, or focus.
The basketball court added another layer of communication, filled with laughter, verbal cues, and shared rhythm. Here, sport acted as a cultural performance where trust, competition, and community were built without explicit explanation. This aligns with the understanding that culture is performative and embodied it is something we do, not just talk about. Nonverbal communication is central to Hall’s theory (1966), and observing these interactions confirmed that even without words, we can express values like teamwork, confidence, and social identity.
Chick-fil-A: Scripts, Efficiency, and Ritual
Chick-fil-A offered a sharp contrast to the previous two settings. Here, communication was guided by politeness, efficiency, and repetition. Employees consistently responded with “my pleasure,” a scripted phrase that reflects the company’s emphasis on courteous service. This ritualized language reminded me of how corporations use language to convey culture, and how individuals adopt these scripts as part of their roles.
Geertz (1973) emphasizes that culture is a system of shared symbols and meanings. In this fast-paced environment, people from staff to customers are engaged in a well rehearsed script that reflected values like order, respect, and professionalism. Even a woman in scrubs eating alone communicated something, perhaps her rushed pace revealed norms around time, health care work, or personal routine. In all, the culture here was clear, consistent, and communicated more through behavior and context than through dialogue.
Lessons Learned: Awareness and Reflexivity
Before this assignment, I often thought of cultural communication in terms of different languages or international travel. But these field experiences, framed by readings from Hall and Geertz, helped me realize that culture is deeply embedded in my everyday life. Observing how people move through shared spaces, how they follow social cues, and how they use silence or ritual to communicate made me more attuned to the nuances of nonverbal and contextual communication.
I also learned that observation is an interpretive act. What looks like ordinary behavior becomes meaningful when approached with curiosity and the right theoretical lens. By applying course concepts like proxemics, nonverbal communication, and symbolic ritual, I was able to uncover the cultural depth in each of these spaces. Most importantly, I learned that I, too, contribute to culture through my routines, preferences, and behaviors whether I’m getting drinks at a coffee shop, working out, or ordering food.
This reflection has also made me more aware of the assumptions that I take to different physical spaces. For example, I came to the conclusion that I often take the structure and flow of coffee shops and gyms for granted and assume that everyone experiences those spaces in the same way as I do. However, fieldwork offered me some level of strangeness (or, at least, discomfort) which prompted me to consider how race, gender, class, or even mood could impact a person's experience in these spaces in a unique way. Being reflexive and turning the lens back to myself prompted me to reflect on how my background, tendencies, and positionally shape not only how I understand others' behaviors, but how I participate in the surrounding cultural landscape.
Conclusion
These observations taught me that communication is not just about what we say—it is also how we act, how we relate to space, and how we participate in shared rituals. Everyday environments like Java Haute, the Rec Center, and Chick-fil-A are not just functional spaces; they are cultural stages where we perform identity, community, and meaning. Through thick description and intentional observation, I’ve come to appreciate the complexity and richness of communication in everyday life.
References
Geertz, C. (1973). The interpretation of cultures: Selected essays. Basic Books.
Hall, E. T. (1966). The hidden dimension. Anchor Books.
Oldenburg, R. (1999). The great good place: Cafés, coffee shops, bookstores, bars, hair salons, and other hangouts at the heart of a community (3rd ed.). Marlowe & Company.
