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Importance of Unity in Diversity

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Published: Jun 13, 2024

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Introduction, social cohesion and stability, economic growth and innovation, global understanding and cooperation.

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The Power of Unity: How Cultural Diversity Transcends Ethnocentrism

Introduction

Cultural diversity has come to be seen as a distinguishing quality of humanity in today’s world of growing interconnectedness. The idea of unity is more and more important as individuals from various cultures, languages, and traditions coexist. The strength of unity resides in its capacity to overcome ethnocentrism and promote a diverse global society. This essay discusses pertinent case examples that emphasise the significance of unity’s transforming role in embracing cultural diversity.

Understanding Cultural Diversity

The diversity of human cultures that exist all throughout the world is referred to as cultural diversity. It includes a wide range of dialects, traditions, ideologies, and practices that influence both individual and communal identities. The distinctive viewpoints and experiences that cultural diversity gives, which enrich human life, are what make it so beautiful.

The European Union (EU) is a noteworthy case study that highlights the importance of cultural diversity. The European Union (EU) is a political and economic union made up of 27 member nations, each of which has a unique culture and history. The EU has been effective in fostering unity among its member nations through common principles, collaboration, and diplomacy despite historical disputes and disagreements. The EU is a shining example of how devotion to cultural diversity can lead to mutual understanding and peaceful coexistence.

The Significance of Unity

Promoting harmony and understanding among various cultures depends critically on unity. Unity has a crucial role in fostering harmony and understanding across other cultures. When individuals and communities come together, they may work together to overcome global concerns. Together, individuals and society can address world issues, promote peace, and build a more inclusive world. Unity gives us the power to dismantle obstacles, go over biases, and construct compassionate and empathetic bridges.

The “Rainbow Nation” of South Africa is a fascinating case study that highlights the need of togetherness. Under Nelson Mandela’s direction, South Africa underwent a democratic transformation following decades of racial segregation and apartheid. The nation aimed to mend old scars and welcome cultural variety via Mandela’s vision of peace and harmony. The country’s attempts to develop a shared identity based on inclusivity and unity have inspired the rest of the globe by demonstrating how unity can defeat ethnocentrism and produce a better future for all.

Overcoming Ethnocentrism

Believing that one’s culture is superior to others is known as ethnocentrism, and it can cause miscommunication, disputes, and the marginalization of minority groups. Accepting the notion that no culture is fundamentally superior or inferior to another and appreciating the significance of each particular heritage are necessary for overcoming ethnocentrism.

The history of Singapore, a country that was formed from a complex fusion of cultures and ethnicities, makes for an interesting case study in this regard. Singapore’s dedication to fostering inclusivity and togetherness has contributed to its success as a multicultural nation. Singapore has cultivated an ethnically diverse society through policies that recognize and celebrate cultural diversity. Singaporeans have provided an example of how unity can overcome ethnocentrism and pave the way for future prosperity by valuing and protecting their different cultural identities.

Fostering Inclusivity and Collaboration

Inclusive societies promote variety and foster conditions where everyone is treated with respect and value. Collaboration between individuals with various cultural perspectives fosters innovation, creativity, and social advancement.

A remarkable case study that illustrates the power of inclusivity is the Grameen bank of Bangladesh. The Grameen Bank was established by Nobel laureate Muhammad Yunus with the goal of assisting the disadvantaged, particularly women, in breaking the cycle of poverty by offering financial services. The Grameen Bank successfully fostered economic empowerment and social upliftment by embracing cultural variety and appreciating the particular requirements of each community. Millions of people’s lives have been impacted by the bank’s collaborative strategy and dedication to unity, demonstrating how inclusivity can lead to constructive social change.

Cultural Diversity in the Workplace

A special chance to realize the potential of cultural variety is provided by the workplace, which functions as a microcosm of it. Diversity in the workplace encourages a productive workplace environment, happier employees, and a healthy company culture.

Microsoft, a major technology business, serves as an excellent case study in this area. Because of its dedication to diversity and inclusion, Microsoft has launched a number of programs, including Employee Resource Groups (ERGs) that offer assistance to staff members from all backgrounds. Microsoft has cultivated an environment of invention and creativity by fostering a work environment that values cultural diversity. This case study exemplifies how workplace harmony may transcend ethnocentrism, fostering higher employee morale and productive business outcomes

The Impact of Cultural Exchange

Cultural exchange initiatives are essential for promoting international harmony and understanding. These programmes give participants the chance to fully experience other cultures while dispelling misconceptions and forming enduring relationships with people from all around the world.

JET, or Japan Exchange and Teaching, is a compelling case study. In order to foster cross-cultural dialogue and global understanding, the JET Programme welcomes people from different nations to live and work in Japan. Participants in this project share their cultural history with the community while learning about Japanese culture. The JET Programme serves as an example of how cultural interchange may forge ties of peace and bolster international ties.

Promoting Cultural Awareness and Education

The promotion of cultural knowledge and understanding is greatly aided by education. Students learn empathy, tolerance, and open-mindedness when other viewpoints are incorporated into the curriculum.

Toronto, Canada, a city renowned for its ethnic diversity, serves as an appropriate example study. Toronto’s educational system places a strong emphasis on cultural education and inclusivity, assisting pupils in embracing their own background and recognising the diversity of other cultures. Toronto’s reputation as a dynamic and welcoming city has been boosted by this emphasis on cultural understanding, illustrating the strength of cooperation in overcoming ethnocentrism in the educational sphere

Embracing Differences in Art and Literature

Through the sharing of common experiences, literature and the arts have the ability to cross international boundaries. Societies may understand the richness and beauty of many cultures through accepting a variety of artistic expressions.

The writings of well-known author Chimamanda Ngozi Adichie are a fascinating case study. Adichie addresses the complexity of cultural identity in her books and questions societal standards. Her writing has struck a chord with readers all throughout the world, encouraging compassion and understanding for cultures other than their own. Adichie’s writing is a good example of how cultural barriers can be crossed by artistic expression to advance unity.

Uniting Through Sports and Entertainment

Sports and entertainment act as universal languages that bridge cultural gaps and unite people. Olympics and international music festivals are examples of how unity can overcome obstacles and advance peace.

The tale of the South African Rugby World Cup in 1995 is one outstanding case study. Being the first major international athletic event the nation had held since the end of apartheid, the occasion was significant in the history of the nation. The success of the South African rugby team brought the country together, bridging racial barriers and aiding in the nation’s healing. This case study illustrates how sports and entertainment may foster harmony and combat ethnocentrism.

The Role of Technology in Bridging Cultures

Technology fosters cross-cultural interaction in the era of the digital. People are connected globally thanks to social media, video conferencing, and language translation tools, which promote understanding and collaboration like never before. Global social media networks like Facebook and Twitter provide an interesting case study. Due to these platforms, people can now more easily communicate across cultures.

Strengthening Global Relationships

International cooperation and diplomatic relations are strengthened when nations are united. Together, nations may use their collective power and resources to address global issues like poverty and climate change.

The Paris Agreement on climate change serves as an important case study in this regard. 2015 saw the negotiation and adoption of a global climate change agreement by representatives from 196 nations. The accord showed the value of working together to address urgent global concerns that touch people from all walks of life. This case study emphasises how crucial international cooperation and unification are to building a sustainable future for humanity.

Challenges and Solutions in Embracing Unity

Although unity as a concept seems appealing, really creating it is difficult. Progress can be hampered by linguistic hurdles, historical disputes, and deeply ingrained prejudices. Open discussions, education, and laws that support diversity and inclusivity can, nevertheless, help to overcome these difficulties.

The migration issue in Europe that started in 2015 is a pertinent case study. European nations faced difficulties as a result of the influx of migrants and refugees from various cultural origins. Nevertheless, a number of countries were able to embrace togetherness and give relief to people in need thanks to cooperative efforts, support networks, and attempts for cultural integration. In the midst of difficult circumstances, this case study emphasises the value of group cooperation and comprehension.

Celebrating Cultural Diversity

We should embrace cultural diversity rather than be afraid of it. A world that celebrates diversity becomes more dynamic and rich. Let’s aim to create a peaceful and cohesive global community while valuing the diversity of civilizations that make up humanity.

You can read about cultural variations in 10 weird customs worldwide here.

There can never be enough emphasis on how unity may overcome ethnocentrism. For a world that is peaceful and prosperous, it is crucial to embrace cultural diversity and advance inclusivity. We can establish enduring relationships and advance towards a time when differences are celebrated and harmony reigns by appreciating each other’s distinctive contributions.

Written by Yavar Ahad

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Globalisation: factors of unity or division, depending on the circumstances

There are many dimensions to globalisation and they are constantly changing and varying in their composition: the trade in goods, capital flows (both of these are currently in decline), information flows (on the increase) and the movement of people (also rising, with huge problems). There is also cultural exchange and even hybridisation, among other phenomena. As Lionel Barber , editor of the Financial Times (now owned by the Japanese Nikkei corporation, another change) argues, we have lived through ‘Globalisation 1.0’. And we are now in Globalisation 2.0, which means ‘the interdependence of several identities or cultures characterised by new forms of non-western modernity’. The part about non-western is important, not only for this new brand of globalisation, but also for global governance and the world order, which the West can no longer impose. In any event, recent years have shown that Thomas Friedman was wrong to propose that the world was flat. Far from it: it is highly contoured, even if the world economy has lately shown the tendency to flat-line.

This was one of the subjects under debate at the Second Foro de Foros Intergenerational Encounter held in La Granja, running from 3 to 5 March. Is the choice between globalisation and more regionalisation? Or, as a recent excellent report from Credit Suisse put it, are we moving towards the end of globalisation or a multipolar world (not necessarily the same thing as multilateral, or even close)? Certain factors are identified as potential game changers, with three in particular standing out (the analysis adds a fourth: food and obesity).

First there is the digital world . Services, products and even money are becoming increasingly digital. And digitalisation is one of the elements that drives globalisation, although products and services are now more on the move than workers, despite the growth of migration in absolute terms. But we still do not inhabit a truly globalised digital realm.

Globalisation’s second game changer, although this may come as something of a surprise, is the growing automation and robotisation of many tasks . This may lead to a more connected world, but may also trigger more fissures, since not all countries can or will be able to develop competitive robotic and robotised industries. Currently there are three large manufacturers of robots: the US, Germany and Japan. Although China is the country that installs most robots in its factories, they are very often made in Japan or elsewhere. Added to this is the likely impact of increasingly sophisticated 3D printers (or ‘additive manufacturing’), which could lead to a slowdown in the international trade in components and even finished products. They could, in other words, disrupt the famous value chains that underlie globalisation. This automation (as well as the rising labour costs in China and elsewhere) accounts in part for the reindustrialisation that the US, for example, is currently witnessing.

There is a third factor that could end up going one way or the other: Internet security . As indicated above, the Internet makes the world more interconnected, although some countries and regimes, such as the Chinese, have their walls to prevent their citizens from having excessive and uncontrolled access to external sources. On the Internet, geography, and therefore geopolitics, continues to matter. It is not for nothing that Google has its servers located essentially on US and to a lesser extent European soil: in other words, in reliable jurisdictions, although it is now extending to others.

In 2007, in a book of the same title, I wrote about ‘ la fuerza de los pocos ’ (‘the power of the few’), in reference to how the new means of communication, the Internet and mobile telephones, were enabling individuals and small groups to obtain a global reach, sometimes with radical messages, as in the case of al-Qaeda or, currently, the Islamic State , simultaneously connecting and fragmenting the world. Daesh and Facebook use the same communication technologies. These trends have become stronger. And the next war could start not with a missile being launched, but rather with a cyber-attack.

When people talk about the lack of global governance, however, it should be remembered that there are systems that work, such as the postal system, the management of the Internet, air and sea traffic control and the International Organization for Standardization, the ISO, which is essential for the standardisation of robots, for example. It might even be said, citing as examples the way the UN’s new Sustainable Development Goals for 2030 were reached, or the Paris COP21 agreement on the fight against climate change, that we are in the presence of a new type of ‘bottom-up’ or ‘ inductive ’ global governance, emanating not just from States, but also from their citizens, think tanks, NGOs and even philanthropy, Bill Gates-style.

The report mentioned above includes a ‘globalisation clock’, according to which we could be in a situation that is both more globalised and more multipolar, although the slowdown in the emerging economies and the stagnation among the developed ones could be changing this situation. It sets out three scenarios:

(1) a globalisation that thrives; (2) the emergence of a multipolar world at the economic, political and social levels, including regional corporate champions that would supplant global multinationals; and (3) the end of globalisation, in a similar way to what happened after 1913, with less cooperation between States.

To a large extent it depends on how the factors mentioned above materialise, or how the tennis ball, as in Woody Allen’s Match Point , lands or is made to land.

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Unity in a divided world: what 75 years of history can teach us about the way forward.

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This week, 75 years ago will perhaps forever be remembered in the annals of history as the first (and only) time nuclear weapons were used in war. Less commented on, or perhaps even recalled, is the fact that this was also the week that the United States became the first founding member state to fully ratify the United Nations Charter .

On August 8th, just hours apart from the bombing of Nagasaki, in a low key event with what was described as having “little pomp and ceremony” President Truman , in signing the UN Charter, helped usher in what was intended to be a new age of global cooperation.

It is one of history’s most twisted ironies: the debut of one of humanity’s most destructive weapons occurring alongside the birthing of a revolutionary new approach to global governance. As President Truman noted, the Charter, underpinned by an enlightened sense of self-interest, provided “ a solid structure upon which we can build a better world .” Or so it was hoped.

Now, amid a global pandemic, the type of cooperation envisioned by the UN Charter seems more elusive than ever. The world is beset by increasing geopolitical tension, the destruction of global unity—to the extent it ever existed——and the deepening of pre-existing inequities along racial and economic lines. 

Simultaneously, the pandemic’s catastrophic impact has been made all the worse due to years of chronic neglect and underinvestment in the very institutions that were specifically designed, in the wake of the UN Charter’s ratification, to protect humanity against these types of cross-border threats. Such institutions - including the United Nations itself - are inevitably only as strong and effective as their member states allow them to be. 

More broadly, COVID-19 has revealed two concerning trendlines.

First, the pandemic has led to a global stagnation across major indicators of human progress, threatening hard-won gains over past decades. Beyond the evident stress on health systems (and the side effects this strain has created), countries around the world are seeing record hunger levels , a dramatic disruption to education systems , a deprioritization of important efforts to combat climate change and biodiversity loss, and the first real increase in poverty in more than three decades .

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Second, the response to the pandemic has allowed for the further supplanting of multilateral action - and global cooperation itself - as the basis for solving challenges that affect all of humanity. For example, major powers are embracing a “go it alone” mentality over the allocation of yet-to-be-developed vaccines. Such countries demonstrate a lack of appreciation, or perhaps simply wilful ignorance, of how cooperation and collaboration can provide the single greatest prospect for developing a vaccine in the shortest amount of time; given what we learned from past epidemics like the Ebola outbreak, during which global coordination played the key role in outsmarting the epidemic and accelerating the development of a vaccine .  

Perhaps the pandemic will ultimately serve as a wake-up call to the world that the smartest and most effective way to address global challenges is together. Perhaps the world may see this as the opportune moment to rejuvenate their support for measures aimed at funding the rebuilding and restoration of our global institutions. (As an aside, one such measure surely needs to be addressing the absurdity whereby many of the world’s billionaire class can continue to see their wealth grow, contributing but a pittance in philanthropy, whilst the rest of humanity suffers from system failure).

Mat Reding (Unsplash)

Perhaps the scale and impact of the pandemic may remind policymakers that no country is immune from the great calamities inflicted on both people and planet. Just as “massive oceans” could not prevent conflict from reaching even the most isolationist of nations during the two world wars, they have also proved incapable of preventing the spread of a highly contagious disease. In the words of US Ambassador to the UN, Kelly Craft , every country, therefore, has a vested interest in being “a true multilateralist in the best sense of the word, working toward the common good.”  

Unfortunately, such introspection will have to wait. Halting further health and economic catastrophe being wrought by the pandemic tops the list of immediate priorities for every nation around the globe. Even so, our response will only ultimately be effective through working in concert with others. As Madeline Albright and Stephen Hadley recently argued, “regardless of  how successful we are at fighting this threat here at home, we will never achieve victory unless we are also fighting it around the world.”

For developed nations such as the United States, this means both investing in efforts to contain Covid-19 at home while also increasing efforts to limit the pandemic’s toll on developing nations. A small price to pay given that of the more than $2 trillion in emergency COVID-19 funding that the U.S. has passed thus far, just 0.1% has been allocated towards the global response. (This is the same amount allocated during the 2014 Ebola response which primarily impacted three countries).

Ultimately, no one is safe until everyone is safe, a statement of collective security that underpinned the UN Charter when it was ratified 75 years ago. Now is as good a time as any to begin to make good on its promise - put words into action - and build a better world together.

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Unity in Diversity:The Integrative Approach to Intercultural Relations

About the author, hans köchler.

September 2012, No. 3 Vol. XLIX 2012, Dialogue among Civilizations

I n the history of institutionalized relations between states, the preservation of peace and stability has always been a predominant concern—an ideal that is also enunciated in the Preamble to the Charter of the United Nations. The gap between the idea of peace and the reality of tension and conflict, however, has proven to be a major challenge to the world organization ever since its foundation after World War II—and that challenge was not only due to conflicting political and economic interests. Situations of conflict often arise in a complex setting of historical, social, cultural and political interaction between communities; accordingly, they must be dealt with in a multifaceted and integrative manner. In order to "practice tolerance and live together in peace with one another as good neighbours", as the peoples of the United Nations proclaim in the Preamble to the Charter, we first have to understand each other, or appreciate each other's way of life and socio-cultural identity. This is only possible if we are knowledgeable about our distinct cultures, traditions and value systems. This truth is also reflected in the Constitution of the United Nations Educational, Scientific and Cultural Organization (UNESCO) according to which "ignorance of each other's ways and lives has been a common cause, throughout the history of mankind", of suspicion and mistrust through which their differences have "all too often broken into war".

As an important element of a durable order of peace among nations and peoples, cultural relations have rightly become a preoccupation of modern foreign policy. However, under the conditions of today's global village, with the simultaneity and constant interaction among distant and distinct traditions, social identities and value systems, cultural foreign policy in the conventional diplomatic sense is not enough anymore. With the geopolitical changes that unfolded after the end of the Cold War, and in particular since the fateful events at the beginning of the new millennium, the promotion of intercultural understanding has become more than just an ingredient, as important as it may be, of "peaceful coexistence" among nations. After the end of the bipolar world order, which had divided the world along ideological lines, dialogue among cultures and civilizations has indeed become an existential issue for the international community, a goal which the United Nations General Assembly has identified as such in its resolution in 2001 as the "United Nations Year of Dialogue Among Civilizations"—a decision notably adopted before the events of 11 September of that year.

The new orientation suggested here requires a systemic approach that takes into account the interdependence between the realms of culture, politics and the economy, and makes intercultural relations a defining element of foreign policy, something which the International Progress Organization has been advocating since 1974 in its first international conference on "The Cultural Self-comprehension of Nations". Our concerns were echoed, at the time, in the words of UN Secretary-General Kurt Waldheim, who, in a special message to the conference, emphasized that there is "no future for mankind unless tolerance and understanding between cultures and nations . become the rule rather than the exception".

In our era of global interconnectedness, the assertion of cultural identity can only be envisioned on the basis of mutual respect and the acceptance of diversity. The conventional, often patronizing and propaganda-like approach in the domain of cultural cooperation, a legacy of the colonial era with its unilateral mindset, has essentially failed in the increasingly multi-polar framework of globalization. A culture can only realize itself and reach a state of maturity if it is able to relate to other cultures and life-worlds in a comprehensive and interactive sense, a process one might also characterize by reference to what we have termed the "dialectics of cultural self-comprehension". The strength of a people or nation indeed depends on the ability to interact with other communities in a complex, multidimensional manner, something that also includes the capacity to see oneself through the eyes of the other. Without such interaction, a community will lack the skills it needs to compete and be successful in today's fast-changing global environment. Dealing with differences in a realistic manner -- neither repulsing "the other" nor denying his being different—is in a nation's well understood self-interest. In that regard, political leaders might take advice from Yale Law School Professor Amy Chua's masterful analysis of the history of empires and how their success depended on an inclusive approach and on tolerance for ethnic, cultural and religious differences.

Along those lines, intercultural dialogue must be than a mere corollary of a state's compartmentalized cultural policy. In order to be credible and sustainable, dialogue must be redefined in a comprehensive and integrative sense. It should cover the entire spectrum of the life of a community, and not only aspects of high culture. If dialogue is to be relevant, it cannot be conducted in an abstract manner—in a kind of l'art pour l'art attitude that isolates issues of cultural and civilizational identity from the realms of politics and the economy.

There are three fundamental maxims that highlight the integrative approach; the first two are also implicit in the Millennium Declaration which the UN General Assembly adopted on 8 September 2000:

• Dialogue without addressing issues of social justice is artificial and ultimately meaningless.
• Dialogue without a commitment to peace is a contradiction in itself. In particular, civilizations cannot be allied if the exponents of one civilization wage war against exponents of another civilization. Furthermore, in the twenty-first century, there must be no wars with civilizational undertones. Such conflicts poison the intercultural climate not only globally but at the regional and domestic levels as well, thereby eroding the very foundations of multicultural societies and threatening the long-term stability of states.
• One cannot preach cultural dialogue internationally and reject the very notion of multiculturalism domestically. Consistency in the implementation of a policy of dialogue is absolutely essential for the integrative approach.

In view of the experiences in the 10 years since the UN initially highlighted the goal of a dialogue among civilizations, a number of practical measures may be considered in the fields of education, politics, diplomacy, sports and tourism that follow from a comprehensive and integrative approach, and that will be required to make dialogue a meaningful and relevant factor of international relations. We can mention here only a few such measures:

In education: under the auspices of UNESCO, the adaptation of domestic curricula and school textbooks to today's multicultural realities should continue in a coordinated manner, and cultural stereotyping should be completely eliminated from national curricula. Educational systems should, as far as possible, reflect the actual diversity in terms of cultures and religions. Wherever possible, studies abroad should be facilitated and integrated into standard curricula by way of academic exchange programmes.

In the field of sports: the transnational dimension of modern mass spectator sports such as football should be properly reflected and made use of in terms of the potential for overcoming a narrow-minded perception of "the other" as adversary. It is strangely inconsistent and totally unacceptable that, while a national team comprises players of different cultures, ethnicities or races, the national fans of that very team indulge in nationalist enemy stereotypes and differences. One cannot be a cosmopolitan in the worldwide engage in chauvinistic acts.

In international tourism: the potential of today's global travel industry, an essential factor of income for many countries especially in the developing world, should be fully used in terms of the opportunity it provides for intercultural encounters and knowledge. In that regard, the impact of certain practices of mass tourism should be carefully assessed—such as exporting one's local conditions to distant places without due consideration of the compatibility of lifestyles. Tourism should not create animosities and nurture mutual prejudices, but should help to overcome them.

In domestic politics: countries whose leaders have begun to question, or even reject outright, the rationale of multiculturalism may find it useful to study the actual experience with multicultural societies in other parts of the world, especially in post-colonial countries. Traditionally monocultural societies in the industrialized world that have become multicultural due to migration and economic globalization can learn from societies in states that were originally established on a multicultural basis. Such an exchange of intercultural experiences could play a constructive role in today's increasingly interconnected world, especially as regards the reduction of tensions within countries. The phasing out of racial, religious or ethnic profiling by immigration authorities will be another important contribution from the domestic side to an integrative approach to intercultural dialogue.

In the field of international law: the 2005 Convention on the Protection and Promotion of the Diversity of Cultural Expressions should be implemented systematically and in all its aspects. It is to be hoped that those major industrialized states that have not yet acceded to or ratified the convention will do so in the near future. According to the integrative approach which we are advocating here, support for a global dialogue among civilizations cannot be delinked from the commitment to interculturality as defined in Article 4(8) of the Convention—in the sense of "existence and equitable interaction of diverse cultures and the possibility of generating shared cultural expressions through dialogue and mutual respect".

In the domain of the internet and new social media: the last decades' rapid development of information technology that has enabled entirely new forms of interactive communication has also transformed, or is about to transform, societies and state systems. One may fairly assume that the interconnectivity and interactivity within today's global information village—not to speak of the wealth of information and educational material that has become available to users almost instantly—will gradually contribute to the normalization of cultural diversity in the eyes of the global public, and foster a more mature and lasting acceptance of differences. One cannot be a cosmopolitan in the worldwide web and a chauvinist at home.

The rationale behind measures to promote intercultural dialogue is that a sustainable order of peace requires a holistic approach that integrates all areas of global interaction, a purpose for which the UN, due to its universal and inclusive character, is ideally suited. In this era of ever increasing interdependence among people, and peoples of distinct cultural and religious identities, dealing with differences has itself become a cultural technique and, more than that, a skill that is indispensable for the prosperity and success of each and every community. The nations that are publicly committed to partnership and dialogue among civilizations must live up to this challenge. They should make clear that no state or people, as influential or powerful as they may be, can use the paradigm of dialogue to justify a strategy or policy of cultural superiority. The threat of culture wars and conflicts due to civilizational exceptionalism must be ended once and for all. The unity of mankind can only be preserved, and peace can only be maintained through the recognition of the diversity of the human race with all that this entails in terms of an integrated policy of economic, social and cultural cooperation.

The UN Chronicle  is not an official record. It is privileged to host senior United Nations officials as well as distinguished contributors from outside the United Nations system whose views are not necessarily those of the United Nations. Similarly, the boundaries and names shown, and the designations used, in maps or articles do not necessarily imply endorsement or acceptance by the United Nations.

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The Global Community: Embracing Unity in Diversity

Table of contents, the essence of the global community, benefits of global community, challenges and misalignments, fostering understanding and cooperation, global community in action, conclusion: forging a shared destiny.

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Debates on Global Sociology: ‘Unity and Diversity’ of Interpretations

• Published: 20 April 2021
• Volume 52 , pages 579–590, ( 2021 )

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• Ivan Kislenko   ORCID: orcid.org/0000-0002-8884-8609 1 , 2  

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This paper critically looks at the ways in which ‘global sociology’ has been debated and conceived in the past decades. It provides an historical overview of various proposals and ideas and the institutional contexts within which they are put forward and criticized. Two different periods are distinguished. Until the early twenty-first century, on the one hand, criticism of the ‘ethnocentrism of the West’ was often supported by ideas and pleas for an ‘indigenization’ of sociological knowledge. A commitment to the unity of science and to its universalist aspirations remained strong, however. In the course of the twenty-first century, on the other hand, criticism of the ‘northern dominance’ in sociology has become much stronger. Instead of a ‘multicultural’ understanding of global sociology, a ‘critical’ sociology that contributes to ‘global justice’ is now often advocated. Based on this historical overview, it is suggested that global sociology might contribute to more self-reflexivity within the discipline. It helps us to see how different contexts reverberate into the ways in which sociology itself is imagined in this world and provides an analysis of the debates for a better understanding of the challenges which sociology currently faces.

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Introduction

The topic ‘global sociology’ has been generating much debate in the sociological literature (e.g., Bhambra, 2015 ; Burawoy, 2015 ; Hanafi, 2020 ; Patel, 2010 ). In part, this debate has been triggered by discussions about globalization and its manifold challenges. The nature of sociology itself also seems to be at stake. The debate is at the same time about how sociology needs to be imagined – both as an intellectual program and as a community of researchers. This paper attempts to contribute to this debate, by looking at what the history of the debate might be able to teach us about sociology itself.

In the recent past, debates about ‘global sociology’ have often been elusive. The rise of the idea of global sociology seems to constitute a reaction to perceived social and scientific crises (Szelenyi, 2015 ), but the term itself is used for a variety of geographical imaginaries and a variety of perspectives on sociology (Cohen & Kennedy, 2012 ; Sorokin, 2016 , 2018 ). For some, the ‘dream’ of global sociology is a late response to the inequalities at work in the world system. It is then linked with theoretical visions, such as dependency and postcolonial theory. At times it is also linked with calls for ‘equal access’ for all to the main publication outlets in the discipline. For others, the debate has been dominated by ideological, not by scientific arguments (e.g., Sztompka, 2011 ). Most participants in the debate probably agree that ‘global sociology’ does not (yet) exist, but they clearly disagree about the direction into which sociology has to develop and the ways in which the discipline has to deal with its own intellectual past and heritage.

Of course, the institutional context needs to be taken into account. In the recent past, ‘global sociology’ was the topic of a number of international conferences and events, such as the World Congresses of the International Sociological Association (ISA) in 2010 and in 2014, as well as the interim ISA Forum of Sociology in 2016. The journals of the ISA, viz. Current Sociology , International Sociology and Global Dialogue , have also provided much space to the debate. The International Institute for Sociology (IIS) devoted its 40th World Congress in 2012 to the topic of ‘After Western Hegemony: Social Science and its Publics.’ Within the American Sociological Association (ASA), a section devoted to stimulating research on Global and Transnational Sociology was established in 2008. For these institutions and associations, the idea of a new global sociology clearly seems (or seemed) able to provide both a program and a raison d’être. Footnote 1

A critical reflection on how the debate has taken place in these institutional contexts is hitherto lacking. Pleas for taking ‘internationalization’ and ‘globalization’ in sociology seriously abound. Some energy has been invested in introducing various local, ‘indigenous’ traditions to the ‘international’ sociological community (e.g., Alatas, 2006 ; Burawoy, 2011 ; Patel, 2010 ). The elaboration of a global southern perspective – directed at providing sociology for the whole world – has been proposed to address inequalities within sociology itself (esp. Connell, 2007 ; see also Sklair, 2013 ). But while empirical tests of the globalization of different aspect of publishing formats in sociology have seen the light of day (Beigel, 2014 ; Collyer, 2018 ; Jacobs & Mizrachi, 2020 ; Koch et al., 2020 ; Koch & Vanderstraeten, 2019 ; Vanderstraeten & Eykens, 2018 ), hitherto systematic sociological-historical reflections on the particulars of the debate on global sociology do not exist (see also Abbott, 2020 ).

The best attempt to review the rise of the concept of global sociology was made by Martin and Beittel ( 1998 ), who analyzed the position of both proponents and critics of the approach, and tried to provide a ‘map of ideas’ in global sociology. But more than twenty years have passed since this article was published, and several new ‘chapters’ have been added to the debate in recent years. A new analysis, which looks at the arguments and the specific contexts within which they are exchanged, therefore seems mandatory.

This paper aims to provide such a sociological analysis. It particularly looks at the ways in which the debate has been conducted within the main sociological association, which has identified itself with global sociology, viz. the ISA. Two periods in the history of the debate on global sociology are distinguished. The next section deals with the period from 1982 to 2006, within which many discussions about particularism vs. universalism in sociology are fueled by ideas about the indigenization of social knowledge. Afterwards the focus is on the period from 2006 to the present, within which Burawoy’s views on the conditions of global equality and global dialogue generated much debate. For both periods, this paper considers how the debate on global sociology is embedded in specific historical practices of sociological research. Perhaps this approach might not only help us to better understand the social origins and the social nature of the discussion, but also point to alternative options that might be pursued in the near future.

Part I (1982–2006): The South Throws down the Gauntlet to the North

This phrase was taken from Burawoy’s article ‘Rejoinder: For a subaltern global sociology?’ (Burawoy, 2008 ).

One of the first discussions of global sociology was presented in 1966 by a student of Parsons, Moore. He started from the observation that sociology as a discipline had been spreading rapidly to many different parts of the world, but also noticed that society remained ‘operationally’ defined in terms of national units or cultures, if only because social data were mostly taken and aggregated at the national level (Moore, 1966 : 479–480). Instead, Moore suggested considering the world a single system that could be analysed as a global order (see also Parsons, 1971 ). Global sociology thus had to focus on the ‘super-systems’ that structured human life on the globe (Moore, 1966 : 482). Footnote 3

A more ‘critical’ perspective soon started to dominate, however. Conflicts and inequalities in the ‘world system’ became the point of departure of many discussions of global sociology. In the 1970s and 1980s, sociologists from what is now called the global South also started to acquire broader, international visibility. They criticized the Western-centrism of academic sociology and the growing dominance of the Anglo-Saxon communication media and advocated for equal access to publication outlets and sociological organizations (Akiwowo, 1988 ; Amin, 1989 ; Said, 1978 ).

Many of the ensuing discussions centred around the question of whether the knowledge produced within sociology is universal. Two positions emerged. While adherents of universalism argued that sociology as a scientific discipline exists in a single world and that its fundamental principles are applicable globally, they could also mark the opponents of this position (explicitly or implicitly) as supporters of ‘particularism’ (Archer, 1987 , 1991 ; Sztompka, 1988 , 1991 ). The opponents argued, more particularly, that local contexts play an important role in research, allow for the creation of a non-Western agenda and provide for an alternative point of view on both social and sociological issues (e.g., Akiwowo, 1986 , 1988 ). By stressing the importance of local contexts, they also questioned whether sociology had to position itself within one world or within many worlds. Issues related to post-colonialism became also entwined with discussions about sociology and sociological knowledge (e.g., Alatas & Sinha, 2017 ; Bhambra, 2015 ; Keim, 2011 ; Oommen, 1991 , 1995 ; Poncelet, 2020 ).

During the last decades of the twentieth century, the aforementioned international sociological organizations became a platform for discussions about global sociology and associated sociological research programs. Although the IIS was created in 1893 (by René Worms in Paris) and the ISA founded in 1949 under the auspices of UNESCO, it is only in the late 1970s and 1980s that they began to stimulate and organize wider discussions on the topics of internationalisation and globalization. Both the Swedish sociologist Himmelstrand, who served as the ninth president of the ISA from 1978 to 1982, and his Brazilian successor Cardoso, who was known for his contributions to ‘dependency theory’ and was the first sociologist from the global South in this position (from 1982 to 1986), made efforts to advance the idea that the four-yearly world congresses of their association could be organized outside of Europe and North America. In the 1980s, the first of these were held outside the Western centre of the world: in Mexico City (Mexico) in 1982 and New Delhi (India) in 1986. These were significant events in the internationalisation of sociology and created more interest in sociologies from the global South. The focus on the location of the world congresses also had an effect on the discussions about the nature of global sociology or global sociologies, which took place within the ISA.

In this light, the notion of ‘indigenous sociology’ gained currency within the ISA. Important in this regard was the work of the Nigerian scholar Akiwowo ( 1986 , 1988 ), who discussed in the ISA journal International Sociology various ways in which an indigenous language, Yoruba, could be used as a tool to approach social problems as sociological problems. While ‘mainstream world sociology’ was a product of the Western context, in which it had first emerged, an indigenous sociology could in his view be based on an alternativeparental culture. He noted that the ‘mainstream world sociology could be enriched by insights brought from African oral poetry’ (Akiwowo, 1999 : 116). Various sociologies could also become possible, when different cultures could constitute ‘the basis for sociology’ (Akiwowo, 1999 : 117).

At the end of the twentieth century, this view seemed to become the official ISA view. Albrow, who was the first editor-in-chief of International Sociology (the first issue of which appeared in March 1986), thus suggested that the journal should provide equal publication opportunities for all sociologists regardless of gender, race or religious affiliation. He argued that ‘indigenisation’ was a countervailing force had arisen ‘in response to the ethnocentrism of the West,’ but also believed that ‘all [cultural traditions] can use the medium of sociology to be heard, acknowledged and accounted for’ (Albrow, 1987 : 10). A ‘universal sociology’ could ‘never be so rigid as to exclude a portion of humanity’ (ibid). By contrast, ‘openness to understanding other people is a core requirement of the discipline’ (Albrow, 1987 : 11). Footnote 4

Ideas about a ‘sociology of the global South’ thus seemed able to gain some popularity with the tacit consent of sociologists from the global North. The ISA World Congress in Madrid in 1990, however, marked in this regard a turning point. In her presidential address at this congress, which was titled ‘Sociology for One World: Unity and Diversity’, Archer returned to the issue of universalism vs. particularism, and the distinction between the global North/South (or, in her terms, between unity and diversity). Building on her earlier critique of the assumptions of relativism (Archer, 1987 ), she advocated for a single discipline in a single, global world. Growing globalization in the world could not go along with growing diversity in sociology. Her program for ‘Sociology for One World’ rather stressed the need for integrating analyses of the diversity in the world into a common framework, based on the ‘universality of human reasoning’: ‘if we accept the ontological status of One World, which globalisation is making smaller, the only epistemological basis for One Discipline lies in the unicity of human nature itself’ (Archer, 1991 : 144, capitals added by Archer). In her program for the ISA, support for indigenous views and sociologies did not meet with approval.

Within the ISA journals, this discussion of the 1980–1990s enriched by sociologists from various parts of the world. The Bulgarian sociologist Genov, for example, was one of the first to refero classical sociological literature in this context: ‘the strength of Weberian theorizing and research stems exactly from this effort to universalize the sociological Problemstellung , going beyond the boundaries of local societies and cultures’ (1991: 4). In other words, the ‘national and regional specifics of cultural and social rationalization’ had to be studied ‘in a unified manner’ (ibid). On the pages of International Sociology , Sztompka ( 1988 ) discussed the ‘perennial problem’ of the ‘incommensurability of concepts’ in the context of comparative research and argued for a sociology that would move away from ‘the misleading cognitive patterns of natural science’ and instead move towards the ‘logic of interpretation’ and the ‘more relevant patterns of history and humanities’ (Sztompka, 1988 : 216). For his part, Himmelstrand ( 1991 ) argued against ‘outdated analogies’ and references to the ‘two cultures’ (Snow, 1961 ). Like Archer, he instead reiterated a belief in the universalism of scientific truth. He argued sociology could be ‘oriented to attaining universal, and in that sense, international validity’ by focussing on a ‘humanistic universalism’ (Archer, 1991 : 85). The ISA could in his view play an important role in the internationalisation of sociology, provided it could stimulate international debates about ‘universal human predicaments.’ By so doing, he added, ‘we will not only learn something about the limitations of our own specific understandings, but also be challenged to incorporate this new knowledge in our theoretical frameworks which consequently can become more and more universal and internationally valid’ (Archer, 1991 : 97).

At the end of the twentieth century, the same arguments were often repeated. Even under the presidency of Wallerstein (1994–1998), who had made path-breaking contributions to world systems analysis and was arguably the sociologist with the highest academic reputation in this position, the positions and standpoints did not change much. The debate also lost momentum, because the various positions on the idea of global sociology were increasingly identified with ideological positions. But the terms of the debate started to change again at the beginning of the twenty-first century, particularly following a series of interventions by Burawoy. He had been president of the ASA in 2003–2004, was elected vice-president in 2006 and president of the ISA four years later. More than his predecessors, Burawoy ( 2005 ) seemed able to use these positions to create an agenda based on understanding sociology as a place of social activism, largely in line with his earlier plea for public sociology.

Part II (2006 – Present): Excellence Rather than Balance?

‘Excellence rather than balance’ is the motto of Sztompka’s presidency of the ISA (2002–2006).

Characteristic for this new period are the debates between Burawoy and his Polish opponent, Sztompka. It is, however, also useful to refer to some other perspectives that gained more visibility in the early twenty-first century.

The ISA and its journals, for example, provided a clear forum for the views of the Malaysian sociologists Syed Hussein and Syed Farid Alatas. In their writings, S. H. and S. F. Alatas focus on the academic imperialism of the Western world and the academic dependency of the Third World or the global South. In their view, academic and economic dependency still parallel each other. The centre-periphery divide in the social sciences corresponds roughly to the North-South divide in economic and political regard; sociological ideas from the North that have successfully been marketed globally also determine the sociological views held in the South. What is lacking in the global South is an ‘autonomous social science tradition, generated and developed by local scholars, guided by the selection of problems from within the society’ (SH Alatas, 2006 : 7). Many of their proposals focus on the articulation of what are called new conceptions of ‘our’ relevant sociological knowledge. In this light, S. F. Alatas did not promote global interaction, but ‘greater interaction among the social scientists of the Third World’ (Alatas, 2003 : 609–610). He also gave attention to ‘alternative,’ non-Western discourses for the social sciences and ‘lost traditions’ in sociology, such as the social thought of Ibn Khaldun.

The writings of Connell also need to be mentioned. If the idea of a global South implies the idea of a global North, Connell argues, the same logic would apply to sociology. Connell contrasts southern and northern theory. The way in which sociology is structured internationally – with the North leading and the South following – does not offer much prospect for global sociology. In different regards, the global imbalances of resources and reputation are damaging to sociology in both the ‘global periphery’ and the ‘global metropole’ (Connell, 2007 ; see also Collins, 1997 ). What is needed, in Connell’s view, is the articulation of alternative, counter-hegemonic approaches. A southern theory needs to speak up to the universalist version of sociology, which is to be regarded as the hegemonic project of a small group of dominant (and non-universalist) northern actors. In Connell’s words: ‘my Southern Theory shows hidden geopolitical assumptions in northern social theory and discusses a wide range of powerful social thought from the colonized and postcolonial world’ (2014: 211). The genre of social theory produced in the ‘global periphery’ may not exactly match the disciplinary criteria of the metropole, and it may thus not often be published in ‘high-ranked’ sociological journals, but no ‘sociology for the whole world’ is possible without giving proper attention to Southern Theory. In their own interest, Connell argues, sociologists from the global North will need to re-educate themselves and work on post-colonial theories, which have their practical bases in the problems of societies of the global periphery.

Burawoy’s presidential address at the ISA World Congress in Yokohama (Japan) was titled ‘Facing an Unequal World’ (Burawoy, 2015 ). Based on a brief overview of the efforts which the ISA had made in the past to attract sociologists from underrepresented countries, he concluded that northern sociologies continued to reproduce their dominant position. He also questioned the possibility of horizontally connecting different national sociological traditions within a hierarchically structured world. As a way out, both for the ISA as a scholarly organization and for sociology as a distinct discipline, he suggested perceiving global sociology from the standpoint of its public version. In this regard, Burawoy focuses on promoting the involvement of people who are interested in sociological topics but are situated outside the academic world. Global sociology, in his proposal, is a program of concrete actions intended to create an ‘accountable’ and ‘lively’ international sociological community, which is able to actively involve various groups from outside the academic world. Global sociology has to face the unequal world; it has to be critical of dominant trends within society and defend civil society. ‘Therefore, sociology’s future lies with such neighboring disciplines as anthropology and human geography in mapping the destructive expansion of markets’ (Burawoy, 2015 : 29).

On several earlier occasions, Burawoy tried to present his position and gain support for it. Footnote 6 But he also received sharp reactions. One response to Burawoy’s views on the challenges for a global sociology was a critical review by Sztompka, titled ‘Another Sociological Utopia’ (Sztompka, 2011 ). For Sztompka, Burawoy’s views present the ‘most extensive elaboration and summary of the ideology which has pervaded the International Sociological Association (ISA) for quite a long time’ (Burawoy, 2011 : 388). Sztompka believed that these views build on three assumptions: the dominance of Euro-American sociology in the world, the suppression or exclusion of ‘indigenous sociologies outside of the United States and Europe,’ and the ‘normative imperative’ of an egalitarian representation of the many national sociologies actually existing in the world today, ‘achieving a balanced unity of the discipline and eliminating presumed biases of American and European sociologists’ (Burawoy, 2011 : 388–389). Footnote 7 But these assumptions are, in Sztompka’s view, as biased and ideological as the sociologies, which Burawoy accuses of being Western-centred and hegemonic types of knowledge.

For Sztompka, who was ISA president between 2002 and 2006, sociology had to strive for universal validity. He also defended a classical view of classical sociology. It is, according to this view, ‘a hard historical truth that sociology … was born in Europe in the nineteenth century,’ and ‘had its second birth in the United States, at the turn of century’ (Sztompka, 2011 : 390). It is, moreover, the ‘intellectual strength of the European and American masters, and not their supposed imperialist ambitions or academic marketing that resulted in the adoption of the canon in all parts of the world, wherever sociology set foot’ (ibid). Compared with the position he defended in the late-1980s, Sztompka now steered away from the cultures of interpretation and instead focused on universalist premises associated with the natural sciences: ‘in some measure, at some level sociology is similar to natural sciences… Is anybody doubting that gravity works in Africa in spite of the fact that it was discovered in Britain? Why should the universalism of science be replaced by extreme relativism in sociology?’ (ibid). The dream of global sociology, for Sztompka, implied that ‘a universal methodological tool-box of sociology’ (Sztompka, 2011 : 395) was put to use all over the world, in different local contexts, all with their own particularities, in order to contribute to ‘one sociology’ for the global world.

Burawoy and Sztompka both seem to accept that sociology is characterized by different national traditions: ‘the building block of that [global] mosaic is the national sociology, for the nation has always been sociology’s basic unit of analysis as well as defining the parameters of its field of action’ (Burawoy et al., 2010 : 4). But, for Sztompka, no egalitarian relations can exist within this mosaic: the domain of science is, ‘by its very nature,’ elitist: ‘we know perfectly well, even if we believe that it is politically correct to deny it, that there are great scholars, good scholars, mediocre scholars, bad scholars, and people pretending to be scholars’ (Sztompka, 2011 : 395). There might be a great deal of discussion about the need for alternative approaches, but only a few traditions have hitherto stood the test. Although ‘there are many social worlds,’ Sztompka remarked, ‘there are not and cannot be many sociologies’ (Sztompka, 2011 : 394).

Sztompka used a fictional example, namely, sociology in the fictional kingdom of Lailonia, to illustrate his point of view. Sociology in Lailonia could in different ways be influenced by its national context: sociologists might use national data, communicate the results of their research in Lailonian language, adapt to the expectations of their national university system, and so on. But theories of society and methods of sociological research ‘are never indigenous, even though they are built on the foundation of local facts and experiences’ (Sztompka, 2011 : 393). Lailonian sociology might be sociology about Lailonia, but it cannot be written in Lailonian terms. Indigenous traditions should never be identifiable as such within global sociology: ‘the most welcome contribution by sociologists from outside Europe or America is to provide evidence, heuristic hunches, ingenious, locally inspired models and hypotheses about regularities to add to the pool of sociological knowledge which is universal, as verifications, falsifications, or extensions’ (ibid).

The title of Burawoy’s rejoinder to Sztompka, ‘The Last Positivist’ (Burawoy, 2011 ), indicates that the debate on global sociology had at that time already evolved in other directions. Footnote 8 Sztompka’s position might be understandable – as he had had to live and work under a communist regime in Poland. But the situation was different in other parts of the world. According to Burawoy, ‘the study of sociologies in different countries is not a worthless self-indulgence but contributes to the sociology of knowledge and science’ (Burawoy, 2011 : 397). And ‘most importantly … national sociologies are a necessary foundation of any empirically grounded global sociology’ (ibid). Global sociology should hence stimulate self-reflexivity within the discipline; it should allow us to see how sociology itself is a social product, and how different national contexts reverberate into the ways in which sociology itself is conducted and imagined in this world.

Global inequalities, especially those that are the result of colonization, still limit southern sociology to be as successful as northern sociology. For Burawoy, international sociological associations, such as the ISA, had to give the ‘southerners’ access to the resources and opportunities accessible to the north. But no ‘universal’ sociology is to be expected. No national sociology can be imposed on other parts of the world. Southern theory is to be unique by itself and should neither follow the northern standards nor aim for the same indications of success (see also Patel, 2010 ; Wallerstein, 1997 ).

Burawoy has in more recent years played a less prominent role in the debate. Focusing on social movements and civil society in different parts of the world, he now seems to prefer the term ‘new sociology,’ which has to occupy ‘a place between science and politics,’ instead of ‘global sociology’ (Burawoy, 2016 : 379). Many others, however, have tried to contribute to the articulation of global sociology. De Sousa Santos, for example, has argued that ‘epistemologies of the South’ call for new post-colonial methodologies and ontologies, which should allow oppressed groups to represent the world as their own and in their own terms (De Sousa Santos, 2015 ). Bhambra has likewise argued that ‘global sociology has been proposed as a way to redress the previous neglect of those represented as ‘other’ in dominant ‘Eurocentric’ constructions of modernity within sociology – and as a path towards a rejuvenated sociology for a newly-global age’ (Bhambra, 2015 ). Bhambra also speaks of ‘connected sociologies,’ of various sociologies in need of new, just connections within a cosmopolitan framework. ‘Engaging with different voices must move us beyond simple pluralism to make a difference to what was initially thought; not so that we all come to think the same, but that we think differently from how we had thought before our engagement’ (ibid). Global sociology, in this perspective, goes beyond a ‘multicultural’ understanding of sociology. It rather stands for a discipline that is aware of its location in the world (in both historical and geographical regard) and that, as a consequence, is able to contribute to social justice in an increasingly interconnected global world (see also Go, 2020 ).

Historically, many of the proposals for internationalization and globalization in sociology have been intended to complement existing national traditions and national sociologies. International sociological associations, and especially the ISA, began to put forward a new raison d’être and program in the course of the 1980s. Members of the ISA no longer understood their purpose in terms of stimulating the development of sociology in all parts of the world, but actively started to discuss the validity of different traditions and various kinds of knowledge. Its new raison d’être led, among other things, to the organization of the first international or world congresses of sociology outside the Western world. The pleas for an indigenization of sociology, which were made in this context and period, remained questionable in the eyes of defenders of the universalist version of sociology, however. Throughout the final decades of the twentieth century, as we have seen, the opposition between universalist and particularist conceptions of sociological knowledge continued to define the terms of the debate on global sociology within the ISA.

The terms of the debate changed rapidly around the turn of the century, however. Critical in this regard has been the figure of Burawoy. As president of the ASA and later of the ISA, he was able to canalize ongoing discussions and give momentum to the debate on global sociology. The focus thereby shifted towards global inequalities and hegemonic relations between the global North and global South. Sociologists from all over the world have in recent years both criticized the universalist hegemony of the North and argued for the articulation of alternative, counter-hegemonic forms of sociology in the global South. Institutional back-up for this understanding of global sociology continues to be provided. The current president of the ISA, the Syrian-Palestinian sociologist Hanafi, for example, underwrites the ‘critical’ directions in which global sociology is developing (e.g., Hanafi, 2020 ). Editors of the ISA journals also intend to further the development of a ‘genuinely global sociology’ (e.g., Li, 2019 ). A new momentum seems to have emerged, although, of course, it might well be that the COVID-19 pandemic will divert attention to other types of research. Under the label of global sociology, epistemological diversity is now widely endorsed. The unity of the discipline seems to rely on ideas about social justice and on coordinated actions in the strive for a better world.

Where might this debate lead? Some ‘outside’ observers have been struck by the ways in which the debate has been conducted – both in the late twentieth and the early twenty-first century. Positions in the debate are often presented as political, if not ideological choices. Participants in the debate regularly do not just claim to present better arguments than their opponents, but rather claim to defend the only possible legitimate or ‘just’ stance. The opponents are at the same time blamed for their political partisanship and ideological myopia. At various moments, epistemological arguments (whether in the universalist or the counter-hegemonic version of global sociology) have been subordinate to ideological arguments. No doubt, the debate about global sociology has been triggered by processes of globalization and de-colonialization, and their accompanying ideological conflicts, but the question also is whether and how we can capitalize on the momentum and use the interest in global sociology to reflect upon the nature of sociology itself, upon the social infrastructure of the discipline and its intellectual programs. The question thus also is how we can clarify the foundations of sociology as a global science.

In the course of recent years, sociologists from all over the world have felt urged to take a stance in the debate on global sociology. Of course, the distinction marked by global sociology leads to only one among many possible subdivisions in sociology (others include: gender, religion, language, and race). As this paper has shown, however, the history of the debate on global sociology allows us to obtain a good understanding of the challenges with which sociology is currently confronted. It provides us with a reflective prism that we can use to see what has been and what still needs to be accomplished. The ‘dream’ of global sociology might continue to generate heated discussions, but it is also important to understand how the terms of the debate have changed over the past decades and how sociology itself might change for the better.

The official histories of these associations focus for the largest part on their aims and social structures, not on the roles they actually play in the internationalization processes (see Platt, 1998 ; Rhoades, 1981 ; Schuerkens, 1996 ). For a broader perspective, which focuses on the internationalism in American sociology, and particularly aims at increasing American sociology’s reflexivity about the national conditions of its own production, see Kennedy and Centeno ( 2007 ).

Other examples of early uses of the term can be added. See, for example, the work of the Indian sociologist Motwani (Hallen & Prasad, 1970 ; Motwani, 1971 ).

Albrow and King also edited a volume, which provided an overview of the discussion at that time (Albrow & King, 1990 ). A related point of view has later been defended by Pavel Sorokin, according to whom ‘global sociology implies an active, open, mutually beneficial and equal interaction between sociologists from different locations, countries and cultures, in their joint efforts to understand, explain and improve the social world’ (Sorokin, 2016 : 43). For a broader, critical overview of the international orientation of the journal International Sociology , see Vanderstraeten and Eykens ( 2018 ).

Burawoy was also founding editor of the ISA magazine, Global Dialogue (2010–2017).

Sztompka also summed up the labels used to disapprove of the Western traditions: ‘academic dependency, intellectual imperialism, U.S. imperialism, colonization of sociology, intellectual colonialism, metropolitan domination, metropolitan theory, Western hegemony, North hegemony, Northern perspective disguised as universalism, mainstream U.S. and European sociology’s imposition of European concepts and theories, exclusion of the South, exclusion of the East, English language domination, Eurocentrism and even “Westoxication”, a truly innovative addition to the slang of anti-oxidentalism [sic]’ (Sztompka, 2011 : 389).

As Burawoy remarks in his rejoinder, Sztompka’s dream for global sociology ‘stakes out a disappearing position in a field of struggle’ (Burawoy, 2011 : 403).

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Kislenko, I. Debates on Global Sociology: ‘Unity and Diversity’ of Interpretations. Am Soc 52 , 579–590 (2021). https://doi.org/10.1007/s12108-021-09478-0

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Essay on Unity In Diversity

Students are often asked to write an essay on Unity In Diversity in their schools and colleges. And if you’re also looking for the same, we have created 100-word, 250-word, and 500-word essays on the topic.

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100 Words Essay on Unity In Diversity

Introduction.

Unity in Diversity is a concept that signifies the sense of oneness among people despite their varied differences. This unique feature of coexistence is what makes our world vibrant and colorful.

The Essence of Unity in Diversity

The principle of Unity in Diversity encourages us to live in harmony, respecting each other’s beliefs and cultures. It teaches us that although we may differ in language, religion, or customs, we all belong to the human race.

In conclusion, Unity in Diversity is a beautiful concept that promotes peace and harmony. It reminds us that our differences make us unique, but our humanity unites us.

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250 Words Essay on Unity In Diversity

Unity in Diversity is a concept that signifies the existence of oneness even after various differences. It emphasizes that we can live harmoniously in a culturally diverse environment by acknowledging and respecting each other’s differences and similarities.

Significance of Unity in Diversity

Unity in Diversity is a fundamental principle that promotes harmony and unity amidst cultural, social, and personal differences. It encourages acceptance, fostering a society where individuals can coexist peacefully despite their diverse backgrounds. It is a testament to the fact that the strength of a society lies in the diversity of its constituents.

Unity in Diversity: A Global Perspective

In the era of globalization, the significance of Unity in Diversity has become even more pertinent. The world is becoming increasingly interconnected, and cultural diversity is now part and parcel of our global society. As such, recognizing and embracing this diversity is crucial to maintaining peaceful international relations.

The Role of Education

Education plays a vital role in promoting Unity in Diversity. It provides a platform for individuals to learn about different cultures, traditions, and perspectives, thereby fostering mutual respect and understanding. It helps to break down the barriers of prejudice and intolerance, creating a more inclusive society.

In conclusion, Unity in Diversity is not just a concept but a way of life. It is a philosophy that values the differences among individuals while promoting a sense of unity. In an increasingly diverse world, it is more important than ever to embrace this principle, as it paves the way for a more harmonious and inclusive society.

500 Words Essay on Unity In Diversity

Unity in diversity is a concept that underlines the existence of oneness even after various numbers of differences. It is a universal theme that promotes harmony and cohesion in a society or nation despite the presence of infinite diverse groups. The essence of this concept is to understand, accept, and celebrate differences, thereby fostering unity.

The Concept of Unity in Diversity

The significance of unity in diversity.

Unity in diversity has a profound significance in societies and nations around the world. It encourages mutual understanding and respect, thereby promoting peace, stability, and cooperation. It is the cornerstone of democratic societies, where every individual, regardless of their background, has an equal stake in the community. Unity in diversity fosters social cohesion, national integration, and harmony. It also aids in the preservation and promotion of cultural heritage and diversity.

Unity in Diversity: A Catalyst for Growth and Development

Unity in diversity is not just a lofty ideal; it has practical implications as well. It has been observed that societies and countries that embrace diversity tend to be more innovative and creative. The diverse perspectives, ideas, and experiences can lead to novel solutions and approaches to problems. It fosters a culture of inclusivity which can enhance social development and economic growth.

Challenges to Unity in Diversity

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Essay Curve

Essay on Unity In Diversity – 10 Lines, 100 to 1500 Words

Essay on Unity In Diversity: Unity in diversity is a concept that celebrates the rich tapestry of cultures, traditions, and beliefs that make up our society. In this essay, we will explore the importance of embracing and respecting our differences while coming together as a united community. By recognizing and valuing the unique contributions of each individual, we can create a harmonious and inclusive environment where everyone feels accepted and valued. Let’s delve deeper into the significance of unity in diversity in our society.

Table of Contents

Unity In Diversity Essay Writing Tips

1. Introduction: Start your essay by defining the concept of unity in diversity. Explain that it is the idea that despite differences in culture, religion, ethnicity, and background, people can come together and live harmoniously.

2. Historical perspective: Provide examples of how unity in diversity has been practiced throughout history. Discuss how different civilizations and empires have embraced diversity and thrived because of it.

3. Importance of unity in diversity: Explain why unity in diversity is important for a society. Discuss how it promotes tolerance, understanding, and respect for others. Emphasize that it helps to build a strong and inclusive community.

4. Benefits of diversity: Highlight the benefits of diversity in a society. Discuss how different perspectives and experiences can lead to innovation, creativity, and problem-solving. Explain that diversity enriches our lives and makes us more open-minded individuals.

5. Challenges of diversity: Acknowledge that diversity can also bring challenges such as misunderstandings, conflicts, and discrimination. Discuss how these challenges can be overcome through dialogue, education, and promoting empathy.

6. Examples of unity in diversity: Provide examples of countries or communities that have successfully embraced unity in diversity. Discuss how they have managed to celebrate their differences while also finding common ground.

7. Role of education: Emphasize the role of education in promoting unity in diversity. Discuss how schools and universities can teach students about different cultures, religions, and traditions to foster understanding and acceptance.

8. Personal reflection: Share your own thoughts on unity in diversity. Discuss how you have experienced diversity in your own life and how it has enriched your perspective.

9. Conclusion: Summarize your main points and reiterate the importance of unity in diversity. Encourage readers to embrace diversity and work towards building a more inclusive and harmonious society.

10. Proofread and revise: Before submitting your essay, make sure to proofread it for any grammatical or spelling errors. Revise any awkward sentences or unclear points to ensure that your essay is well-written and coherent.

Essay on Unity In Diversity in 10 Lines – Examples

1. Unity in diversity refers to the idea that despite differences in culture, religion, race, or background, people can come together in harmony. 2. It celebrates the unique qualities and perspectives that each individual brings to a community. 3. This concept promotes inclusivity and acceptance of all people, regardless of their differences. 4. It recognizes that diversity enriches society by fostering creativity and innovation. 5. Unity in diversity encourages mutual respect and understanding among individuals from different backgrounds. 6. It promotes the idea that all people are equal and deserve to be treated with dignity and respect. 7. This principle is often used to promote social cohesion and peace in multicultural societies. 8. It emphasizes the importance of embracing diversity as a strength rather than a weakness. 9. Unity in diversity is a fundamental value in many cultures and religions around the world. 10. Overall, this concept highlights the beauty and strength that comes from embracing and celebrating differences among individuals.

Sample Essay on Unity In Diversity in 100-180 Words

Unity in diversity is a concept that celebrates the rich cultural and social differences that exist within a society. It emphasizes the importance of coming together as a community despite our varying backgrounds, beliefs, and traditions. This concept promotes inclusivity, tolerance, and understanding among individuals from different walks of life.

In a diverse society, people are encouraged to embrace and appreciate the unique qualities that each person brings to the table. By recognizing and respecting these differences, we can create a harmonious environment where everyone feels valued and accepted.

Unity in diversity also fosters creativity and innovation as people from different backgrounds come together to share their perspectives and ideas. It promotes a sense of belonging and solidarity, making it easier for individuals to work together towards common goals.

In conclusion, unity in diversity is a powerful force that can bring people together and create a more inclusive and harmonious society. It is essential for promoting peace, understanding, and cooperation among individuals of all backgrounds.

Short Essay on Unity In Diversity in 200-500 Words

Unity in diversity is a concept that promotes the idea of living together in harmony despite our differences in culture, religion, race, language, and beliefs. It is a concept that celebrates the uniqueness and individuality of each person while recognizing the importance of coming together as a community. This concept is particularly relevant in today’s globalized world where people from different backgrounds and cultures interact and coexist.

One of the key benefits of unity in diversity is the promotion of mutual respect and understanding among individuals. When we embrace diversity and appreciate the differences in others, we are able to build stronger relationships and create a more inclusive society. By recognizing and valuing the perspectives and experiences of others, we can foster a sense of empathy and compassion that transcends our differences.

Furthermore, unity in diversity promotes social cohesion and harmony within communities. When people from diverse backgrounds come together and work towards a common goal, they are able to achieve greater success and create a more vibrant and dynamic environment. By embracing diversity and working together, individuals can leverage their unique strengths and talents to overcome challenges and achieve shared objectives.

Moreover, unity in diversity fosters innovation and creativity. When people from different backgrounds and cultures come together, they bring a variety of perspectives and ideas to the table. This diversity of thought can lead to the development of new and innovative solutions to complex problems. By embracing diversity and encouraging collaboration, communities can tap into the collective wisdom and creativity of their members to drive positive change and progress.

In addition, unity in diversity promotes tolerance and acceptance of others. By recognizing and celebrating the differences in others, we can create a more inclusive and welcoming society where everyone feels valued and respected. When we embrace diversity and treat others with kindness and understanding, we can break down barriers and build bridges between individuals from different backgrounds.

Overall, unity in diversity is a powerful concept that promotes the idea of living together in harmony despite our differences. By embracing diversity and recognizing the value of each individual, we can create a more inclusive, compassionate, and vibrant society. Through mutual respect, understanding, and collaboration, we can build stronger communities and work towards a more peaceful and prosperous world.

Essay on Unity In Diversity in 1000-1500 Words

Unity in diversity is a concept that emphasizes the importance of harmony and togetherness among people with different cultural, religious, and social backgrounds. It is a fundamental principle that recognizes the existence of diversity in society and promotes the idea of living together in peace and harmony despite our differences. This concept is particularly relevant in today’s globalized world, where people from different parts of the world come together to live and work in multicultural societies.

The concept of unity in diversity is not new. It has been a part of human civilization for centuries, as people from different backgrounds have always come together to form communities, societies, and nations. In ancient times, diverse groups of people lived together in harmony, sharing their customs, traditions, and beliefs. This diversity enriched their lives and helped them to learn from each other’s differences.

Today, the concept of unity in diversity is more important than ever. With the increasing globalization of the world, people from different cultures and backgrounds are coming into contact with each other more frequently. This has led to a greater need for understanding, tolerance, and respect among people of different backgrounds.

Unity in diversity is important for several reasons. First and foremost, it promotes social cohesion and harmony among people from different backgrounds. When people are able to live together peacefully and respect each other’s differences, they can work together towards common goals and build stronger communities.

Secondly, unity in diversity promotes mutual understanding and respect among people of different backgrounds. By learning about each other’s customs, traditions, and beliefs, people can develop a greater appreciation for the diversity of human experience. This can help to break down stereotypes and prejudices and promote a more inclusive and tolerant society.

Moreover, unity in diversity can also lead to greater creativity and innovation. When people from different backgrounds come together, they bring with them a variety of perspectives, ideas, and experiences. This diversity can lead to new ways of thinking, problem-solving, and creating, which can benefit society as a whole.

In addition, unity in diversity can also promote economic growth and development. When people from different backgrounds work together, they can bring a variety of skills, knowledge, and resources to the table. This can lead to greater innovation, productivity, and competitiveness in the global marketplace.

However, achieving unity in diversity is not always easy. There are many challenges and obstacles that can stand in the way of building a more inclusive and harmonious society. One of the biggest challenges is overcoming prejudice and discrimination. People often fear what they do not understand, and this fear can lead to stereotypes, biases, and discrimination against people of different backgrounds.

Another challenge is the tendency to segregate and isolate ourselves from people who are different from us. This can lead to social divisions, mistrust, and conflict among people of different backgrounds. In order to overcome these challenges, it is important for people to be open-minded, empathetic, and willing to learn from each other’s differences.

One way to promote unity in diversity is through education. By teaching young people about the importance of diversity and the value of living together in harmony, we can help to create a more inclusive and tolerant society. Schools can play a key role in promoting diversity and teaching students to respect and appreciate people of different backgrounds.

Another way to promote unity in diversity is through intercultural dialogue and exchange. By bringing people from different backgrounds together to share their experiences, ideas, and perspectives, we can help to break down barriers and build bridges of understanding and cooperation. This can help to promote mutual respect, tolerance, and empathy among people of different backgrounds.

In conclusion, unity in diversity is a fundamental principle that promotes social cohesion, mutual understanding, and respect among people of different backgrounds. In today’s globalized world, where people from different cultures and backgrounds come together to live and work in multicultural societies, the concept of unity in diversity is more important than ever. By promoting diversity, tolerance, and understanding, we can build stronger communities, foster creativity and innovation, and promote economic growth and development. It is up to each and every one of us to embrace our differences, learn from each other, and work together towards a more inclusive and harmonious society.

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2. Global Unity Among Nations

The people of all nations, religions and cultures have dispersed and spread around the world giving multiculturalism and diversity a whole new meaning. With this globalization, so is required the unification of world leaders, to connect on a fundamental key to peace –  the need for Global Unity Among Nations.

In this contemporary global village, every nation is reliant on one another. International trade is a perfect example – countries rely on one another by trading natural resources as a result fostering economic development. But what happens when one nation tries to usurp the rights of another and is vehemently cruel? Then we find the spread of restlessness, anxiety and crippling of society, which weakens our global village and disturbs the notion of international peace and security.

In the words of the World Head of the Ahmadiyya Muslim Jama`at, the Caliph, His Holiness, Hazrat Mirza Masroor Ahmad:

“The cruelties must be stopped, because if they are allowed to spread, then the flames of hatred will surely engulf the entire world to such an extent, that people will soon forget about the troubles caused by the current economic crisis.”

In regards to international harmony, the religion of Islam further teaches that where retribution is required, it must be proportionate to the act of transgression. However, if forgiveness can lead to reformation then the option to forgive should be taken. The true and overarching objectives should always be reformation, reconciliation and the development of everlasting peace.

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THE IMPACT OF GLOBALIZATION ON MUSLIM THOUGHT, CULTURE AND SOCIETY: CHALLENGES AND OPPORTUNITIES TO THE MUSLIM UNITY IN 21ST CENTURY

2005, TAFHIM: IKIM Journal of Islam and the Contemporary World

The end of Cold War brought about the collapse of the communism and the triumph of democracy and liberal capitalism. Consequently, the Muslim world becomes more open and liberal to acknowledge the western democracy, freedom of expression, freedom of individual, freedom of religion and other basic liberties. China, the existing communist block liberalizes its foreign and economy policies as a response T he beginning of the 21st century is an important juncture in mankind's history when rapid transformations in all areas of human life are taking place in almost every corner of entire globe. People speak of borderless world (Ohmae, 1990), (Details not mentioned in the reference) where geographical and political boundaries are indistinct by information and technology. It is said that we are living in a global village, where communication systems are faster and more efficient. The process of globalization has recently and rapidly caused many changes and transformation in various fields and sectors such as economics, education, politics, technology, culture and social structure and so forth. Although it brings about structural changes within the nation states by affecting the basic fundamentals governing human relations, social organizations and world views with advantages and opportunities for the developed and powerful countries. For full article please visit http://tafhim.ikim.gov.my/index.php/tafhim/article/view/58/82

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Globalisation is a phenomenon and a process that is aspiring to transform the entire world into a single political and economic system through the rapid movement of goods and people across the planet in the most rapid speed ever witnessed in the history of mankind. This paper is a theoretical and conceptual research which investigates the dilemmas of the Muslim ummah in the era of globalisation. The problem is the way the global forces are threatening to obliterate all cultures and civilisations in favour for non-conforming Western political and economic arrangements. The research uses a qualitative method of data collection and analysis. Secondary sources are also used in the data collection. Books, journals, internet sources, and institutional reports are used for this research. The data gathered is analysed and interpreted using content analysis and thematic expressions. This research discovers that the Muslim ummah has been facing many challenges and issues, such as cultural impoverishment, educational and technological backwardness, economic emasculation, internal strife, ideological battles, and domination of the hegemonic world powers. Additionally, this research suggests that, despite the challenges faced by the Muslim ummah in the globalisation era, this process of globalisation provided many benefits to the ummah which it is utilising and should continue to utilise. This research recommends that the way out of the current predicaments of the Muslim ummah is to resort to the pure teachings 1

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Globalization is slowly changing life and traditions of many people over the World, dramatically seeking changes in the traditional relationship between the community and people, creating a new sensibility and creativity in relationships between social groups. These changes necessarily require a new social and political model of organization for community, reorganizing and changing the nature of relationship between states. Effort to protect identity of people usually convey in the form of the fear of the subservient economic, cultural and political position in the process of globalization. This fear frequently produces powerful vibrations indicating the need of integration of social groups with the same or similar cultural identity, what opens up a new dimension of the internal political crisis between government and society. This crisis will produce particularly dramatic changes in Islamic world generating a powerful conflict between state and society in Islamic world, with unpredictable development of relations between Islam and West. ___________________________________________________ The development of new technologies and innovations lead to a new form of production. Factors of production have been moved from the traditional factors of production (capital-land-labor) to a new factors of global production (new knowledge, creative capital and labor mobilization, innovation, information). Within that form, production is becoming a more and more a globalized process which creates opportunities for less expensive and faster movement of people between regions, from one continent to another, for faster and less expensive transport, faster fluctuation of information between people, big social, political, cultural, racial and religious groups and communities, and for a rapid expansion of market liberalization. All of this leads to a fascinating bonding and mixing of different races, religions, cultures and traditions. The process of globalization leads to the establishment of new model of relations among people and state. This a new

Leonid Grinin

Islamism appears one of the most important phenomena of our times and it greatly affects many global processes. In the Muslim world one can hardly find a country where Islamism would not be an influential and stable political factor. It seems impossible to comprehend modern Muslim (especially Arab) societies without taking into account the role of Islamism as simultaneously an ideology, a cultural environment, and a mode of life and guideline to follow. And if one keeps in mind the increasingly large share of the Muslim population in the world, it appears impossible to ignore their impact in current and future globalization trends. All these make the correlation between globalization and Islamism an urgent issue which is, nevertheless, understudied. In the present article we would like to outline some patterns and landmarks of this mutual interaction. Currently, Islamism is one of the most complicated social phenomena; it is a multi-faceted, changing and heterogeneous movement within whose framework there unfolds an intensive ideological and political struggle. We hope the present article will help the reader to obtain some idea about this important phenomenon of the modern world whose development involves interests of billions of people of all countries, religions and views. At that, we emphasize that it is vital to distinguish between radical and moderate types of Islamism; the latter is promising with respect to becoming a positive and promising wing of political system in Muslim countries. We suppose that it is impossible to eliminate the dangers of radical and terrorist Islamism only by force. One may hope to achieve this goal if to separate it from moderate Islamism while the latter should become more respectable, open and involved in common political life.

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Essay on Unity in Diversity in 100 to 200 Words

• Updated on  
• Sep 21, 2023

If you are a school-going student and searching for a good essay on unity in diversity, then this is the place where you can get some short essays on unity in diversity. Before starting you must be familiar with what is diversity. The phrase Unity in diversity beautifully holds the essence of coexistence. Unity aggregates people belonging to different religions, cultures, ethics , social, economic , and financial backgrounds. Thus, they align together to achieve a common goal. Continue Reading to learn about the significance of unity in diversity!

Table of Contents

• 1 Short Essay on Unity in Diversity
• 2 Unity in Diversity Essay 100 Words
• 3.1 Significance of Unity in Diversity

Also Read: Speech on National Integration

Short Essay on Unity in Diversity

Unity in diversity is a common phrase that correctly defines India. The essay on Unity in Diversity is the most popular topic for school children and students. This essay would help them learn about the importance of unity among people of different cultures and origins and also help them to know how Indian society functions.

Given below are some essays on Unity in diversity with different word limits:

Also Read: Essay on Human Rights

Unity in Diversity Essay 100 Words

The concept of unity in diversity is from ancient times. People belonging to similar beliefs and communities live with unity. The essence of diversity holds people together due to which people belonging to variable sectors, caste, colour, creeds, languages, and social backgrounds live together. 

The phrase “Unity in Diversity” also referred to as “Anekta m Ekta” was first coined by the first Prime Minister of India after Independence Hon’ble Jawaharlal Nehru in his famous book “The Discovery of India”.

Despite of diversity in India, people here live with love and celebrate various festivals together. All follow the rules laid down by the Constitution of India . To do so, it is important to respect every community and culture and not differentiate people on social terms.

Also Read: Class 8- The Indian Constitution

Unity in Diversity Essay 200 Words

The phenomenon of unity in diversity came from the rich historical times, it is rooted in ancient civilizations. India believes in the concept of “Vasudhaiva Kutumbakam” which means the world is a family. Indians have followed this philosophy for thousands of years and therefore, we welcome guests from all over the world with utmost respect and love. This happens because there is no differentiation between people belonging to different cultures, castes, languages , colours, and backgrounds. Likewise, the Roman Empire also relied on the fundamentals of unity in diversity to maintain peace, harmony, stability, and prosperity among its citizens.

The history of the world reveals that all the great leaders like Mahatma Gandhi and Nelson Mandela followed the principles of unity in diversity to bring about social and political change in the world. 

Significance of Unity in Diversity

Unity in Diversity signifies the following:

• Social Cohesion
• Economic Growth
• Global Peace
• Cultural Enrichment
• Personal Growth

Thus, Unity in diversity is not just a concept, it is the way of living life, it is the feeling of embracing people around you accepting them as they are, and living without conflicts and discrimination. So, every individual must play their part to contribute to this noble cause either through interactions with others or by making efforts to bridge the divides among people.

Also Read: Revolutions in India

Unity in diversity is a concept that reflects a sense of bonding among individuals who are different from each other in all aspects but they follow the same rule and live in harmony. India is the best example that perfectly signifies unity in diversity.

Jawaharlal Nehru, the first Prime Minister of India coined the term “Unity in Diversity”, in his famous book “The Discovery of India”. This phrase signifies the feeling of oneness among the Indians. 

India is called Unity in diversity because, here the people belonging to different cultures, speak variable languages, yet their hearts are connected and they live together in harmony and follow the common rules written in the Constitution of India.

This was all about an essay on Unity in Diversity. The skill of writing an essay comes in handy when appearing for standardized language tests, thinking of taking one soon? Leverage Live provides the best online test prep for the same. Register today and if you wish to study abroad then contact our experts at 1800572000 .

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Unity in Diversity

Unity in diversity is a phrase that signifies the unity among people with diverse cultural, religious beliefs, social status and other demographic differences.

This phrase has its origins, since ancient times, it is used by various political and social groups to demonstrate unity among the individuals or communities.

This is an ancient phrase was previously used by some societies in North America and China, around 500 BC.

Unity in India is the best example of ‘unity in diversity because people living with different religions and cultures follow the same laws as laid down by the Constitution of India.

Important of Unity in Diversity:

Unity in Diversity is very important for any country in the following ways as mentioned below:

For National Integration:

Unity in Diversity is very important for a country because it is very easy to disintegrate people with different views and ideologies.

If there is unity among the people despite their differences, it will always be impossible for a force to disintegrate the nation.

The unity of citizens plays a very important role in maintaining peace and prosperity in a country.

For development and growth: 

Unity in diversity plays an important role in the development of the country because the country which is integrated will always move on the path of development.

It will face fewer internal issues than a country that is socially unstable and divided on different terms.

For Global recognition: 

A country that is diverse, but still united, not only adds value to the nation but is also respected on international platforms.

It sets an example globally by displaying the values and morals of the citizens of a country who respect and support each other despite being from different backgrounds and cultures.

For peaceful co-existence: 

Diversity can also be the cause of internal conflicts but unity in diversity plays a very important role in maintaining peaceful co-existence with people with diverse culture and backgrounds.

It helps them stay united despite their disagreements.

Difference between Unity and Diversity:

There is a feeling of togetherness and integration in unity. It is the spirit that holds people together and a bond that connotes a sense of fairness.

 Unity stands for relations between different groups that bind them into a single unit.

 It can also be defined as the absence of differences between people belonging to diverse classes based on religious, linguistic or racial aspects.

 In dissimilarity, diversity refers to difference or differentiation. It can be defined as the collective differences of different groups based on religion, race or language etc.

 It is a diversity of classes and groups living in different regions, with different cultures, traditions and backgrounds.

 Diversity is a natural phenomenon that helps to bring different views, experiences and acceptance among people.

 Unity is a state of being while diversity is a state of being separate or different.

 A family may have people with different views, interests or preferences who show their diversity in many aspects, but as a family, they demonstrate a sense of unity among them.

Advantages of Unity in Diversity:

• Unity in diversity increases the morale of people in the workplace, organization and community.
• It helps to increase coordination, relationships, teamwork among people, thus improving performance, work quality, productivity and lifestyle.
• This makes communication effective even in poor conditions.
• Keeps people away from social problems and helps in managing conflicts easily.
• Improves healthy human relationships and protects equal human rights for all.
• Unity in diversity provides a source of tourism in India. People from diverse cultures, traditions, cuisines, religions and clothing attract more visitors and tourists from all over the world.
• This, despite being diverse in various ways, leads to the habit of national unity among the people of the country.
• It strengthens and enriches the country’s rich heritage as well as India’s cultural heritage.
• It helps to enrich the agricultural sector through various crops and thus the growth of the economy.
• Source of skilled and advance professionals in various areas of the country.

Disadvantages of Unity in Diversity:

• This can give rise to various social tensions between different states and people of linguistic origin.
• It causes corruption and illiteracy in many areas of the country.
• Due to underdeveloped infrastructure, power shortage, roads etc. it can be the cause of poor lifestyle in various rural areas.

History of Unity in Diversity:

The prehistory of India, according to the available evidence, can trace the second interglacial period between 4 lakh and 2 lakh BC, when the use of stone tools is recorded.

Other archaeological evidence includes cave paintings, burial sites, skeletal remains, jeweller, pottery and bone tools and megalithic remains with the use of iron, even gold as well as their skeletons with spiritual views of the ancient and Contains relics found around habitat sites.

Proto-History of India:

The Indus Valley Civilization in the western border market is the beginning of India’s proto-historical cultures.

It was an advance of civilization that flourished between 2,500– 1,500 BC.

The Indus Valley Civilization is known for its town planning, dockyards, agricultural practice, training of animal implements and textile weaving, jeweller, use of metals, use of wheel utensils etc.

The Vedic period:

The advent of the Vedic Era began with orientations in India. They were nomadic villagers who also practice agriculture to meet their basic needs.

They did not bring any civilization with them, but owned a strong culture rooted in their beliefs, practices and crops and had a penchant for poetry philosophy and art.

He composed in praise of his gods, was racist and considered himself superior to other indigenous inhabitants of India.

To whom they refer by derogatory names, they practised endogamy and brought the concept of purity and pollution to India for the first time.

This led to the rise of Varna and caste system in India and laid the foundation for the first structural and practical social system in India.

Indian history of unity in diversity the influence of other cultures on the Indian population can be seen in the following

A long history of migration, ecological diversity, cultural philosophy.

Also, read 1. Women empowerment 2. National Integration 3. Value education

factors that lead to Unity in Diversity:

1. Geographical unity: It means unity around the geographical boundaries of the country.

  2. Religious Unity: It means unity among various religious groups, such as Hindu, Muslim, Christian etc.

 All these religions have the same principles like kindness, honesty, the value of life, belief in invisible power etc.

 3. Language Integration: If there are many languages across the country, having a link language solves the plurality of languages.

 4. Cultural unity: It means unity among various castes, sub-castes and communities. Despite the vastness, most ancient cultures have unity.

  5. Political unity: A democratic system of politics that calls for political alliances at all its levels.

  6. Emotional unity: This means that there should be an emotional bond and they should be close to each other. 

Unity in Diversity in Indian Society:

India has been the best example to prove this concept for many years.

 More than 1,000,650 languages and tongues are spoken in India. People from different religious cultures and traditions live here.

 They follow different religions of their choice because India is a secular country.

 Being related to different cultures, languages and religions, people here respect each other and live with a feeling of love and brotherhood.

India, 5000 years old civilization is a land of diversities, be it religion, caste, race, culture or language, there are many variations in the country.

 There are about 29 states and each state has its own culture, tradition and language.

 Every year more than 30 grand festivals of various communities are celebrated in the country.

 Despite such a difference, the people of India demonstrate a genuine sense of unity among themselves which reflects the concept of unity in diversity.

 Unity in India’s diversity culture is considered unique in the world which surprises the global community.

 This is due to the age-old tradition of India which has taught people the importance of morality, values, respect and tolerance.

Although people belonging to diverse cultures and communities, they share the bond of humanity, love, respect and are bound by the same strand of nationalism.

People in all parts of this country join with the faith of brotherhood.

Unity in diversity is a great feature of our nation because people of different religions have been in a bond of humanity for many years.

If we are not united then we will surely fall which means “ united we stand and divided we fall ”.

 The Constitution of India has also given every citizen the right and freedom to live their life with dignity and respect, without any interference. 

The main reasons for Unity in Diversity in India:

India has witnessed a history of experimenting cultures giving rise to new forms, whose diversity can be felt in the number of cultural groups, religions, languages, occupational units and social-political groups.

This diversity can be readily attributed to the past comprising of years of migration, intermixing, inventions and compared to isolation through the natural geographical boundaries.

The period of change and in the current scenario standing with a total population of 1.33 billion.

India presents the scope of different cultures and traditions, we see the rise of faith, going from the pre-historic period to the Vedic period.

Although it was in the recipient of the form, it differed from one region to another, then with the arrival of the Aryans, different tribal communities had different values and different legacies of organized values giving rise to similar heritage fewer generations.

 Hierarchical systems were common everywhere, it differed from region to region.

Therefore Hinduism emerged but not as a religion, but as a single ideology of different practices.

Along with the immigration of other strong religious communities in India, especially Islam and Christianity which persisted for a long time in India.

The merger of customs and the development of teachings, the development of tolerance and solidarity in which the land of India is.

Religions like Judaism which came from other countries of the world confined themselves to small pockets of the Indian subcontinent.

While other religions such as Buddhism, Jainism and Sikhism developed in India restricted themselves to heal the region and did not make much difference.

The same effect of migration was seen when people belonging to different ethnic groups immigrated to India.

They mix it up, adopting their social biological characters with local population exchanges and expressing new forms of customs and social designs, resulting in diverse physical forms and lifestyles.

 People’s involvement with such a diverse language family proves to be the strength of India’s cultural roots. Equal distribution is still prevalent in India’s tribal diversity.

 Some of which are still far from the present world of urbanization and modernization.

 Our country goes through phases of cultural development following their ancient traditional values.

 Hence it exceeds the spirit of nature and the ancestors worship one of the following religious teachings.

 Despite the difference in our social structural formulation, the complexity of the caste system has led to the pain of preaching.

 We need acceptance, tolerance and adjustment at its core.

 Our Constitution also gives us the status of a sovereign, secular, socialist and democratic republic, which we all enjoy with pride and joy.

Unity in Diversity Examples:

Once in the beautiful lake of different fish, all the fish were proud of their beauty, so they did not talk to each other.

And once a shark came to the lake in search of food and he started eating fishes, some survived for their lives.

They later learn that they have to unite and when the shark returns, the fish join hands against the shark.

Due to the unity of the fishes, the shark did not return to the river. To be united, we must respect each other’s unity in diversity.

Also read, 1. Globalization Essay 2. Cashless Economy Essay 3. Demonetisation Essay

Conclusion of Unity in Diversity:

Unity in diversity teaches us that although we are from different caste, creed or race, these differences cannot keep us apart and we are always united for the betterment of our nation.

This is the most unique event which is shown in our country, It not only makes the nation unified and strengthened but it also keeps us alive in the old centuries, the tradition of co-existence with love, peace, honour and respect.

The difference in culture, customs, festivals, music and dance makes the country of vibrancy and makes an incredible country in the world.

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Essay on Unity for Students and Children

500+ words essay on unity.

Unity is of utmost importance for society as well as the whole country. “Strength is always with Unity” is a popular phrase and it is true to its every word. Unity represents togetherness. Therefore, it is standing together for every thick and thin matter. There are many stories as well as real-life incidences have proved that unity always leads a harmonious and fulfilling life for all. On the other hand, many people still do not understand the importance of staying in unity. People keep fighting over insignificant things and at last end up with loneliness.

Towards Common Goal- Unity

People in unity look forward to work towards a common goal instead of satisfying their own selfish motives. People love their nation as well as their fellow citizens. Therefore, it is the fact that they would be able to grow with a better lifestyle only when there is national development.

And it is but obvious that national development is possible only when they maintain unity. Hence, this goes a long way in the development of the nation.

Advantages of Unity

Here are some of the advantages of unity:

Help and Support-

People help each other and provide moral as well as financial support when it is needed. On the other hand, living in isolation will make anyone feel insecure and introvert.

Good Guidance-

It is a proven fact that when we stay united then we may seek guidance from others them for both personal and professional matters.

Proper Growth-

Staying united is good for our growth as well as the nation’s development. This is also good for the family in particular and all-round development of children.

Source of Motivation-

When we work together, we are motivated and encouraged to work harder. Also, we push each other to accomplish the goals and this works as a great motivational factor.

Greater Accomplishment-

When we work together as a team, we are able to accomplish greater goals which might not be possible alone.

Fighting a Mission-

Fighting a mission becomes much easier when there are more numbers of people involved. Indian national movement for freedom is it’s the best example. Many social evils and unjust practices have been fought and eradicated in the past only because of unity among people.

Get the huge list of more than 500 Essay Topics and Ideas

Government’s Role in Building Unity

Unity can be achieved if each individual is ready to leave his individual interests and work for the betterment of the nation as a whole. Undoubtedly this spirit must be inborn. But the government can play an important role in building unity among people. Few steps in which this can be achieved are as follows:

End Corruption-

A country can never be prosperous if its political system is corrupt. So, the political leaders must be chosen with utmost care. Also, the government must make it possible by imposing the required legal measures.

Lower Economic Disparity-

There is a lot of economic disparity in our country. As we can see that rich people are becoming richer day by day and the poor are getting poorer. This makes the poor people adopt the criminal means that hamper national development. The government must bridge this gap.

Educate People-

People must be educated about many things related to the country’s development and also about the importance of unity. This should be made a part of the school curriculum. Many other means are also there through which it can be emphasized.

Thus, we see there are uncountable benefits of staying in unity. We can accomplish big tasks, rely on the people in times of need and nurture youth power in a better way. Safety and security can be assured by the national unity. Every citizen must work towards having full unity in the country.

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'Divers bring bodies ashore' and 'jobs tax looms'

Most of the papers feature pictures on their front pages of the Italian emergency teams bringing victims of the superyacht disaster back to shore. The Daily Express describes a "grim discovery" for rescue teams , while the Daily Mail reports the captain of the Bayesian, James Cutfield, was questioned for two hours by investigators. The paper says there have been claims hatches left open contributed to the vessel's sudden sinking. The Sun is among the papers which say the missing British entrepreneur Mike Lynch is among those who have died, but Italian authorities have not yet confirmed any names.

According to the Daily Telegraph , the medicines watchdog, the MHRA, is expected to give the green light for the breakthrough Alzheimer's drug, Lecanemab, to be used in Britain. Tests have showed it slowed cognitive decline in sufferers by 27%. The move would mean it could be prescribed privately. The National Institute of Health and Care Excellence would then decide whether it could be used on the NHS. But, the Telegraph points out, rolling it out on the NHS would require a mass expansion of diagnostic capacity, to identify who would benefit from the drug. An MHRA spokesman said a "rigorous assessment" was being completed.

The Financial Times reports that the Trades Union Congress is to push the Labour government for "pay restoration" , making up for more than a decade of real-term public sector salary cuts. Matt Wrack, the head of the Fire Brigades Union, which holds the revolving TUC presidency, has told the paper he expects delegates at a meeting next month to back a demand for broader, above-inflation pay rises. The paper says the move will add to strains between Labour and its union backers with demands for higher pay clashing with ministers' attempts to keep a tight grip on Britain's "straitened public finances".

The National Crime Agency warns in the Guardian that it could seek to extradite foreign cybercriminals as part of a crackdown on "sextortion" - the blackmailing of people, mostly teenagers, who are tricked into sending sexual images online. The crime has been linked to the deaths of at least two teenagers in Britain in recent years. The agency said gangs, often based in West Africa, would not be safe from prosecution in the UK.

The Times says ministers are prepared to let young Europeans live and work in Britain as part of a wider reset with Brussels. The paper quotes government sources suggesting that, under the move, EU citizens under 30 would be allowed to live and work in the UK for up to three years. There would be a reciprocal arrangement for British citizens. Downing Street has denied it is considering such a measure.

The Daily Telegraph and the Times both report that government is set to allow councils to create more 20mph zones and low traffic neighbourhoods. The transport secretary, Louise Haigh, is quoted as telling a podcast that local authorities would have her "absolute support" to introduce the schemes. The Sun suggests Ms Haigh is abdicating her responsibility by - in its words - casually letting 20mph zones spring up randomly. It says a balance must be struck between public safety and letting drivers go about their business at reasonable speed.

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W.H.O. Declares Global Emergency Over New Mpox Outbreak

The epidemic is concentrated in the Democratic Republic of Congo, but the virus has now appeared in a dozen other African countries.

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By Apoorva Mandavilli

The rapid spread of mpox, formerly called monkeypox, in African countries constitutes a global health emergency, the World Health Organization declared on Wednesday.

This is the second time in three years that the W.H.O. has designated an mpox epidemic as a global emergency. It previously did so in July 2022. That outbreak went on to affect nearly 100,000 people , primarily gay and bisexual men, in 116 countries, and killed about 200 people.

The threat this time is deadlier. Since the beginning of this year, the Democratic Republic of Congo alone has reported 15,600 mpox cases and 537 deaths. Those most at risk include women and children under 15.

“The detection and rapid spread of a new clade of mpox in eastern D.R.C., its detection in neighboring countries that had not previously reported mpox, and the potential for further spread within Africa and beyond is very worrying,” said Dr. Tedros Adhanom Ghebreyesus, the W.H.O.’s director general.

The outbreak has spread through 13 countries in Africa, including a few that had never reported mpox cases before. On Tuesday, the Africa Centers for Disease Control and Prevention declared a “public health emergency of continental security,” the first time the organization has taken that step since the African Union granted it the power to do so last year.

“It’s in the interests of the countries, of the continent and of the world to get our arms around this and stop transmission as soon as we can,” said Dr. Nicole Lurie, the executive director for preparedness and response at the Coalition for Epidemic Preparedness Innovations, a nonprofit that finances vaccine development.

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China beats US in top global scientific ‘hot papers’ ranking: report

• The number of ‘hot papers’ – those that receive instant recognition – published by Chinese scientists has topped a global list
• China also came first in six major disciplines on a chart tracking international citations of scientific papers

A key US-China science cooperation deal is about to end

Hot papers are often measured in bimonthly periods rather than years. They need to be no more than two years old and have citations among the top 0.1 per cent in their field over the past two months.

In comparison, another indicator known as highly cited papers are based on 10 years of publication data, and refer to the top 1 per cent of papers which often lead to fundamental breakthroughs in their field.

In terms of highly cited papers, the report found China remained in second place with 57,900 papers, while the US took the lead with a total of 76,600 highly cited papers. This amounted to 41 per cent of the global total.

The report also noted a significant increase in the proportion of high-quality, high-influence Chinese papers published in domestic, rather than Western, journals.

“The impact of China’s core scientific and technological journals continues to grow, and their ability to attract high-level papers has been going up steadily,” the report said.

Last year, domestic journals published nearly 42,000 research papers with regard to national major projects and key research and development programmes, covering a wide range of disciplines including clinical medicine, agriculture, environmental sciences, electronics, communications and earth sciences, the report said.

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Representation of Place in Literature and Culture: Global Perspectives

(An Edited Book-Volume)

Concept Note

Matters of space, spatiality, geography, topography and place have mostly remained neglected in modern scholarship and teaching because in most modern and postmodern literary criticism history and temporality have been dominating discourses. But in recent criticism the "when" and "what" of literature yield place to "where" as Michel Foucault declared the present time as "the epoch of space" (22). Literature reflects a spirit of place and a sense of place because the place is known and gives meaning when it is felt and closely experienced by human beings living in it. In the Preface of his famous book,  Place and Placelessness  (1976) Edward Relph criticises the modern environmental discussions which generalize and, resultantly, simplify the landscape in terms of some stereotypical and mechanical structures or models and subsequently "ignore much of the subtlety and significance of everyday experience". Bertrand Westphal who has been instrumental in introducing the concept of Geocriticism in literary theory remarks in his book,  Geocriticism: Real and Fictional Places  (2011) that a “geocentered” approach to literature and culture allows a particular place to serve as the focal point for a variety of critical practices. Again, as Robert T. Tally Jr. who translated Westphal’s seminal book in English, writes in his Translator’s Preface –

After all, a place is only a place because of how we, individually and collectively, organize space in such a way as to mark the topos as special, to set it apart from the spaces surrounding it and infuse it. Our understanding of a particular place is determined by our personal experiences with it, but also by our reading about others’ experiences. (x)

The present book aims to address these geographical-cultural specificities of places and at the same time, it attempts to look at literature as a spatially symbolic act referring to a plethora of human experiences attached to a place. Most importantly, in the age of globalization where a pro-capitalist search for a homogeneous culture seeks to debunk cultural differences it aims to address the marginal experiences of place as reflected in literature coming from various indigenous, marginalized and displaced groups across the continents. The book also aims to reflect on different cultural signposts and environmental issues which have been invariably attuned with spatial experiences in the late twentieth and early twenty-first centuries.

Plan of the Book: 

We have planned to arrange the essays/articles/ chapters under five major cluster heads:

•       Theory on Place, Space and Spatiality (General Section)

•       American Context

•       African Context

•       Australian Context 

•       Asian Context 

Guidelines: 

Proposals/Abstracts for essays within 300 words and a short bio are to be submitted by the 15th of September 2024 , with complete articles within 5,000-7,000 words (excluding works cited and endnotes) , expected by the 15th of November 2024, on topics including, but not limited to, the following:

• Place and literary theory 
• Place, myth and culture
• Place and the making of ‘new canon’
• Place in indigenous literature, culture and aboriginal studies
• Place and area studies
• Place, dystopianism and ecodisaster
• Place and popular culture
• Place in film and media narratives
• Place, border narratives and diaspora studies

We welcome essays/ articles/papers/chapters following the MLA Handbook’s 8th edition in this proposed edited book-volume on  Representation of Place in Literature and Culture: Global Perspectives  to be published by a major international academic publisher. Submissions of abstracts, complete essays/ articles/papers/chapters and queries are to be directed to  [email protected]   or [email protected] .

Prof. (Dr.) Indranil Acharya, Dr. Ujjwal Kr. Panda et al. (eds.)