essay about importance of culture

The Importance of Culture

11 January, 2019

11 minutes read

Author:  Richard Pircher

Culture can be defined as “the arts and other manifestations of human intellectual achievement regarded collectively.” It can also be understood as the ideas, customs, and social behavior of a particular people or society. Therefore, it’s the shared patterns of our behavior and interaction which are learned through socialization. People of the same culture share a group identity that is fostered by social patterns unique to the group. Culture encompasses for example values, beliefs, symbols, norms, and patterns of behavior. It has a far-reaching impact on our everyday actions, on how we talk and think, what we wear, what we believe, how we sit at the table, and how we behave among other people. But what is the importance of culture in our society? And which components constitute our conception of culture?

Components of culture

• Patterns of behavior

What defines culture?

All cultures are characterized by constant change. As a dynamic phenomenon, cultures are under constant change and they must adapt to environmental changes. This is one of the universal features of a culture. After globalization, the world became more interconnected and today most societies consist of ethnically diverse populations. This has given rise to conflicts associated with ethnicity, religion, and ethical beliefs which are all central concepts in cultures. More than ever before, culture is no longer fixed but rather in constant motion. At a time when cultures adapt and become more fluid, a need has been identified to protect and preserve the past. There are organizations such as the United Nations Educational, Scientific and Cultural Organization (UNESCO) whose objectives include conserving and protecting cultural and natural heritage along with the promotion of international cooperation, peace, and security.

To answer the question about the importance of culture, one has to consider its role in people’s everyday lives. Because culture affects how people behave and interact with each other, it helps you build relationships with others when you understand other cultures and perspectives. It’s also good to understand how much in common we have with other people even if at first glance their cultures might seem completely different. We are all humans and have similar needs, hopes, fears, and things that make us happy. It doesn’t mean, however, that our cultural differences don’t matter at all. A better strategy is to acknowledge that differences exist and to fight against discrimination. The world is becoming more and more diverse as different languages, religions, economic and cultural groups blend together. We need to appreciate and understand different cultures and establish relationships with people from other backgrounds. This is the only way to build successful communities, improve our living conditions, and solve problems.

If we take a closer look at the characteristics of culture, we can identify five basic traits that define the concept of culture.

Five characteristics of culture

• Based on symbols

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Culture is learned

Culture is learned because it’s not biological or ingrained in our DNA. Children don’t inherit culture from their parents. Instead, they learn it and much of this learning occurs subconsciously without us paying any attention to it. We learn our culture not only from our families but also from institutions, other people, and the media. This process of learning is called enculturation. All humans share the same biological needs, for example, food, water, sleep, shelter, and sex, but the way we choose to fulfill those needs varies across cultures.

Culture is shared

Culture is shared because we share our culture with other members of our group. We know how to interact with these other members and we can predict their behavior based on our knowledge and expectations. The shared nature of culture doesn’t mean, however, that cultures are homogenous.

Culture is integrated

Because the various parts of a culture are interconnected, culture is also integrated. All components of culture are connected to one another and to gain a comprehensive understanding of a culture, one must learn about these different components.

Culture is dynamic

Culture is dynamic because cultures interact with each other. Cultures share ideas and symbols and they adapt to changes in the environment. Since cultures are also integrated, it means that if one component of a culture changes, it will affect all the other components, too, forcing the entire system to adapt.

Culture is based on symbols

Symbols are an integral part of every culture and they vary across different cultures. Cultures not only use symbols but they are also based on them. Symbols get their meaning when people in the same culture agree on how they should be used. Language is the most obvious example of the use of symbols within a culture but other things such as art, clothing, and money can also be defined as symbols.

It should also be pointed out that not all cultural adaptation is positive. Not all cultural practices are adaptive, and there are many examples of cultural adaptation that have been detrimental such as fast food, pollution, and climate change. But due to their dynamic nature, cultures have the ability to adapt and find solutions to these problems.

How does geography affect culture?

What influences our cultures then? One of the most profound of these factors is geography. The development of a culture is largely dependent on its geographical location. For example, locations that are ideal for hunting influence that culture by encouraging people to teach their descendants to hunt, tell hunting stories, and organize ceremonies that celebrate hunting skills. A factor such as hunting can thus become a defining characteristic of that culture. Another good example is the Japanese culture which relies heavily on the attribute of water. The fact that Japan is an island surrounded by water has influenced its culture from its creation myth to natural resources such as fish and growing of rice. Even more so, Japan as an island has historically been limited because of its geography, and this has given rise to art forms such as haiku poems and bonsai trees which are characterized by their limitations. Geography affects cultures from the number of languages spoken in a given area to the clothes people wear, their political ideas, and even religions. For example, on the island of Guinea, people speak more than 800 languages. This is because New Guinea is mountainous and it’s difficult for people from one area to come into contact with people from other areas. These different groups, therefore, learned to keep to themselves and developed their own languages. Culture also has its impact on the clothes that people wear, and this has historically been determined by geography, too. People in the Arctic whose culture relies on hunting whales and seals wear several layers of warm clothes, usually manufactured from animal skin. In contrast, tribes in the rainforests wear very little clothing and their economies are centered around plant life. In terms of government and religion, the ancient Greeks, for example, developed a political culture centered around city-states because their geography was mountainous and it was thus difficult for large kingdoms to arise. The Mesopotamian and Egyptian religions, on the other hand, differed in the fact that Mesopotamian gods were considered less kind than the Egyptian gods. This is believed to be the result of unpredictable floods in the Mesopotamian rivers and rather consistent and predictable floods in the Nile.

How does culture affect business?

When looking at modern cultures, we can see the many effects that cultures have, for example, on business. During a business meeting where people from different cultures are communicating with one another, cultural differences have to be taken into account. There is more than merely a language barrier that needs to be overcome. These differences can concern people’s sensitivity to time, the way of communicating, risk-taking, decision-making, and thinking of others, all of which need to be addressed. Cultural differences can often impact the success or failure of multicultural business negotiations. When segmenting target groups for a product or service, businesses have to spend time on examining the cultural expectations and values of different groups. Culture influences people’s tastes and preferences, and the same strategies will not work for all audiences. Americans, for example, have very different expectations from advertising and marketing than Asian consumers. Business owners must account for differences throughout the product’s life cycle, from its design to marketing and beyond.

Culture affects our every facet of life. Most societies these days have become multicultural as more and more people migrate across countries and continents. We live around, socialize and work with people from different cultural backgrounds and different parts of the world. While their values and beliefs might be different from ours, we should accept these differences and broaden our own views in order to attain harmony in these culturally diverse environments. We should acknowledge the importance of culture in communication and in contributing to our identity and sense of belonging as part of a social group. Culture can be seen as a uniting force that is part of our daily lives and an integral part of our being, defining the way we treat other people and ourselves.

• Caplan, L. (2018): “What Factors Influence Culture? What are the Characteristics of Culture?” eNotes. https://www.enotes.com/homework-help/what-factors-influence-culture-98429
• Community Tool Box (2018): “Understanding Culture and Diversity in Building Communities.” The University of Kansas. https://ctb.ku.edu/en/table-of-contents/culture/cultural-competence/culture-and-diversity/main
• eNotes (2015): “How Does Geography Affect Culture?” https://www.enotes.com/homework-help/how-does-geography-affect-culture-474205
• Nowaczyk, J., (2018): “The Five Basic Characteristics of Cultures.” Study.com https://study.com/academy/lesson/the-five-basic-characteristics-of-cultures.html
• OpinionFront (2018): “Why is Culture Important and How Does it Influence People?” https://opinionfront.com/why-is-culture-important
• Oxford Dictionaries (2019): “Definition of Culture.” Oxford University Press. https://en.oxforddictionaries.com/definition/culture
• Zimmermann, K. A. (2012): “What is Culture.” Live Science. https://www.livescience.com/21478-what-is-culture-definition-of-culture.html

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Importance Of Culture Essay: Get Inspired By Our Samples and Tips

By: Tasha Kolesnikova

Every student exploring cultural and other social studies may face the task of writing a thematic essay. This type of educational activity is an independent reflection of a person on a scientific problem, using ideas, cultural backgrounds, associative images from other areas of their own culture, personal experience, and social practice.

Good Essay Sample

Why is it a good essay, an interesting start: let's intrigue the reader.

• Body: The Most Informative Block 

Logical Conclusion

Speech culture, clothing culture.

• Religion Culture 

Food Culture

The result of such work can affect a lot of things, including the final grade or the teacher's impression. So, we have prepared some of the most important guidelines for writing an essay. Of course, we will try to give specific examples. Well, let's go for an A +!

This is a good essay on the topic "The Culture and Society" written by Chloe. Some of the principles of creating a first-class work will be explained taking the excerpts from this text as a reference:

"Culture plays an essential role in the life of a person and society. It acts as a means of accumulation, storage, and transmission of human experience. It is the culture that shapes people into who they are as they gain knowledge, learn the language, symbols, values, norms, customs, and traditions. It is the glue that holds all these achievements. To prove this, I conducted research and found out what culture really gives to society.

First, culture helps to develop a variety of skills. Cultural involvement and creative potential were essential to the "universal man" of the Renaissance. One of the most famous examples is Leonardo da Vinci. He combined scientific and writing activities with art. In the modern world, many celebrities agree. Jared Leto is a prime example. He created a rock music band, then developed his acting skills over time. Thus, the desire to master new knowledge in the culture of cinema, music, art helps to develop.

Second, culture creates new needs. The culture of energy-saving and rational use of natural resources covers for such needs as:

• creation of infrastructure for sorting and utilization of various types of waste;
• installing solar panels on homes;
• access to budget electric transport.

For example, in 2017, Tesla Motors presented buyers a model of an electric car worth 35 000 dollars, while now the cost of cars is about 100 000 dollars. Therefore, it is essential for people to preserve nature and not deplete resources, so people are inspired to create new projects to satisfy their needs.

Third, culture contributes to the economy. The turnover of the cultural and creative industries is $1,3 trillion, and the growth rates are outstripping the industries of production and services. Cultural tourism accounts for about 40% of the global industry's revenues and has shown steady growth over the past decade. Thus, throughout the world, culture is an increasingly important source of employment and income.

Fourth, culture helps cities. In 1997, the Guggenheim Museum was opened in the city of Bilbao in northern Spain. The design's originality turned this place into a vibrant landmark that breathed new life into the provincial town. In the first three years of the museum's operation, tourists who visited Bilbao left more than $110 million in regional taxes. This influence of architecture on the urban economy is now called the "Bilbao Effect."

Fifth, culture preserves and transfers knowledge to the whole world. For example, culture conveys knowledge about society's life in southern England in the first half of the 19th century. From what dances were popular to the traditional daily routine. You can glean such information not only from history books but also from the novels of Jane Austen. You can already find London life details at the end of the century in a series of books about Sherlock Holmes.

Thus, culture is truly the glue that holds all achievements together. It is not only complex and diverse but also highly mobile. It is a living process, constantly moving, developing, changing. Culture helps the world to be better in every way. You can draw strength and inspiration from it. I advise all people to learn about culture because it is of great value to the modern world."

Generally speaking, Chloe managed to create a good written work, which is likely to receive a B grade. Her work is concise and covers a variety of cultural aspects.

In Chloe’s essay:

• 534 words or approximately 1 typed page;
• An average reading time is about 4-5 minutes.

Such a volume is enough to concisely explain the importance of cultural features. On the other hand, reflections on cultural differences and the value system are not too long, which will allow the professor to study the work quickly. And this is great because no one likes lengthy "everything and nothing" essays.

However, there are no clear criteria for the volume of essays on cultural studies, as they highly depend on your educational institution. Sometimes short essays are highly rated, and the long ones don't impress the teacher. After all, the most important role is played not by the number of pages of the essay but by its content.

Creating an A+ Importance Of Culture Essay Structure

Writing a good length essay is not enough to prove an understanding culture of the issues. An essay focusing on such a vast topic should have a clear structure. It doesn't matter if you write about material culture, health care, cultural traditions, or globalization — your text should contain an introduction, a body, and a conclusion for an excellent mark.

It is important to gradually reveal the topic but not lay out all the trump cards immediately — that is why any essay about socialization or even cultural identity needs an interesting intro.

Let's analyze Chloe’s essay introduction in detail. The advantages are:

• It gives a brief overview of what culture is;
• The reader is smoothly led to the main body of the essay.

However, there are some disadvantages as well:

• The introduction doesn’t hook the reader, it appears monotonous;
• There is no focus provided in the intro, making it unclear what the essay is going to be about

In fact, you can do better! The main key — make the introduction more specific. The introduction should be able to explain why a student is exploring a topic of, for example, cultural values or ethnicity.

Also, don’t make the introduction too small. Regardless of which cultural heritage you are going to write, 1-2 sentences will definitely not be enough. Here is an example of what an A+ introduction would look like:

“Culture plays an essential role in the life of a person and society. We feel its presence from early childhood, as it gradually shapes us into who we are. It acts as a means of accumulation, storage, and transmission of human experience, making it a fascinating and diverse topic to study. In this essay, I decided to focus on figuring out how cultural aspects influence our lives nowadays. “

Here the author not only gives the reader a general idea of the topic but also provides information on what the essay will be focusing on in a brief yet intriguing manner.

Body: The Most Informative Block

When creating an essay about material culture, the values of different groups of people, enculturation, and other similar topics, it is important to structure the text. If you have any arguments, main thoughts or provisions, it is better to highlight them at:

• Paragraphs — if the essay is quite small (up to 500 words);
• Subheadings — if the essay is long enough (more than 500 words).

For example, in Chloe’s, each cultural component of cultural influence on human beings has a separate paragraph.

Here are some additional tips for improving the body of the essay to receive an excellent grade for it:

• Make sure it contains enough examples. This will allow you to write about the sense of belonging to different cultures more clearly.
• If you are sharing any socialization research, do not forget to attach a link to the source. You can do this in the "Sources" section, or you can highlight a couple of keywords in the text with HTML.

Likewise with the intro, when writing about the daily lives or globalization issues, remember to use linking words .

Let’s take a look at how Chloe’s essay’s main body could be improved using one paragraph as an example:

“Also, culture plays a crucial role in urban development. For instance, in 1997, the Guggenheim Museum was opened in the city of Bilbao in northern Spain. The design's originality turned this place into a vibrant landmark that breathed new life into the provincial town. Notably, in the first three years of the museum's operation, tourists who visited Bilbao left more than $110 million in regional taxes. Since then, this influence of architecture on the urban economy is now called the " Bilbao Effect ."

You can see that the use of linking words ensures a better flow of thought in your written work, contributing to a clear and logical structure. Also, note how the term now contains a link to a reliable source.

We have come to a very important part of the essay, the conclusion. It will allow the professor to understand how deeply the student has understood the topic. Unfortunately, the conclusion of Chloe’s essay is watery and doesn’t provide value to the reader.

Worry not! We will give other ideas for completing your essay on organizational culture or different ways of life topic. As a rule, there are three good tricks for creating a logical ending:

• Citations. The most common and easiest way to complete an essay, but not always the most actionable. The teachers are already a little tired of quotes from great people. So, you should do your best with the choice of a suitable quote.
• Rhetorical question. Firstly, although rhetorical questions do not require an answer, they involve an invisible dialogue with the reader. Thus, you should present your perspective after the question, and the reader can agree or disagree with it.
• Summarizing the author's position. It is a good way to outline the main idea of the work. Make sure that the summary doesn`t turn into a retelling — be brief and just generalize. The goal is to bring the reader to a new level of thinking on a given topic.

Here is an improved variant of Chloe’s essay, providing its summary:

“My research has proven that the importance of culture is difficult to overestimate. A variety of cultural aspects are the glue that holds members of society together. It has been this way in the past and keeps being true until now. Culture is a living process, constantly moving, developing, and changing. Our goal as human beings is to acknowledge its impact on society and contribute to its development.”

Well, the structure is clear! Are you ready to write about Asian culture, modern values, or other interesting topics?

Best Ideas For Culture Essays

Sometimes the head is ready to turn into a melting pot while choosing a suitable topic for writing a culture essay. In fact, you can choose any country or nation from different parts of the world and write about their customs. Also, you can reveal one of such topics:

• Material culture in the 20th and 21st centuries
• New generation cultural values
• Cultural change: how moving to New York will change the norms of human behavior?
• The ritual culture in the ancestors’ lives
• Globalization and the cultural impact
• How to identify a person's culture by dialogue?
• Why did the culture of the ancient peoples praise various gods?
• Why do some modern people appreciate the culture of ancient traditions?
• Will the new cultural norms completely destroy the old traditions?
• A cultured person is a good person — is that true?

However, culture is not only about traditions, habits, and upbringing. You can write about certain parts of human life, such as clothing, religion, speech, or food.

Speech is a reflection of a person's inner world. When we feel bad or good, we always try to share it with a friend or family. On the other hand, speech is an indicator of how a person relates to the world around him and how he was brought up.

That is why the culture of speech is a great topic for an essay in which you can reveal the following points:

• the impact of the rapid language modernization on the speech culture
• profanity and where did the taboo on swearing come from
• culture of formal and informal communication

The main points of such essays are usually concluded in a similar thought:

«Speech represents one of the essential characteristics of humanity from other living beings in this world. At the same time, people have figurative speech, so they can transmit some elementary signals and fantasize, use logical thinking, and much more. In fact, having the ability to speak makes us human.»

There are many aesthetic education methods, but the culture of clothing is considered one of the main ones. You can write an essay about:

• the formation of aesthetic preferences depending on the particular country culture
• business dress culture
• the clothing culture in different decades

In addition, the formation of aesthetic taste is influenced by personal characteristics, i.e., age, lifestyle, specialty, place of residence — this topic is also perfect for a culture essay.

Religion Culture

For thousands of years, religion has been an important factor in the cultural life of people. Without faith in something divine, most likely, no nation would exist now in the form in which our contemporaries see it.

For a long time, religion was the only worldview culture system. However, the world does not stand still, so now God`s existence is a huge question — this is why agnosticism and atheism appeared.

In your essay, you can cover the following topics:

• How does the country of residence affect the culture of religion?
• How do modern culture and religion interact?
• Culture in Christian and Muslim families

In general, you can write on any other similar topic because religion is a very wide area with many unanswered questions.

When a tourist arrives in a new country, the first thing to do is trying the local cuisine. And this is the first step towards a foreign culture! Food, its type of presentation and the way of eating, its taste — this is a whole complex of cultural characteristics of a particular nation. For example, in India, you cannot eat with your left hand, and in Muslim countries, pork meat is prohibited.

Thus, you can easily write a culture essay about:

• tabooing certain products in different countries
• food intake culture and features of national dinners
• dining etiquette

All the examples and tips provided will allow you to choose the most interesting topic for creating the perfect culture essay. Enjoy the writing!

Check out our other web pages for more essay help and essay editing . Alternatively, you may wish to use our proofreading services for polishing and perfecting your essay to give you that extra grade boost!

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Essay on Importance of Culture and Tradition

Students are often asked to write an essay on Importance of Culture and Tradition 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.

Let’s take a look…

100 Words Essay on Importance of Culture and Tradition

Introduction.

Culture and tradition are vital aspects of our lives. They define our identity, guide our behavior, and connect us to our history.

The Role of Culture

Culture is the shared values, beliefs, and customs of a group. It shapes our thinking and decisions, making us unique.

Significance of Traditions

Traditions are practices passed down generations. They foster unity and continuity, strengthening our bond with our ancestors.

In essence, culture and tradition are the backbone of our society. They provide a sense of belonging and help preserve our heritage.

250 Words Essay on Importance of Culture and Tradition

Understanding culture and tradition.

Culture is the lens through which we perceive and evaluate what is around us. It influences our perspectives, attitudes, and behaviors, serving as a roadmap for both individual and community behaviors. It fosters a sense of belonging and security, reinforcing societal norms and expectations.

Significance of Tradition

Traditions, on the other hand, are specific practices or customs that are perpetuated across generations. They provide a sense of continuity and connection to our past. Traditions can foster unity, create positive memories, and build strong relationships within communities.

Culture, Tradition, and Identity

Both culture and tradition are integral to identity formation. They define our roots and give us a sense of belonging. They shape our worldview and influence our values, thus impacting our decisions and actions.

Preserving Culture and Tradition

In an increasingly globalized world, there’s a risk of cultural erosion. It is essential to preserve culture and tradition, not as unchangeable relics of the past, but as dynamic entities that evolve while retaining their core essence. This preservation promotes diversity and enriches global understanding.

In conclusion, culture and tradition are not just about the past. They are living, dynamic aspects of social life that play a critical role in shaping our present and future. Their importance lies in their capacity to promote social cohesion, personal identity, and mutual understanding.

500 Words Essay on Importance of Culture and Tradition

The essence of identity and belonging.

Culture and tradition are the bedrock of our identity. They offer a unique lens through which we view and interpret the world. Our cultural heritage, expressed through language, art, rituals, and social norms, shapes our worldview and forms our unique identity. This identity, in turn, fosters a sense of belonging, a vital aspect of our psychological well-being.

Preservation of Historical Continuity

Traditions serve as a bridge between the past, present, and future, ensuring historical continuity. They preserve and pass on the wisdom, knowledge, and experiences of previous generations. This continuity provides a sense of stability and predictability, which is essential in a rapidly changing world.

Contribution to Social Cohesion

Role in moral and ethical development.

Culture and tradition also play a significant role in moral and ethical development. They instill values, norms, and moral codes that guide individual behavior and social interactions. These ethical frameworks help maintain social order and harmony, promoting cooperative and responsible behavior.

Challenges and Evolution

Despite their importance, culture and tradition are not static; they evolve over time. Societies must balance the preservation of cultural heritage with the need for adaptation and progress. Unquestioned adherence to outdated traditions can hinder societal growth and development. Conversely, the complete abandonment of cultural practices can lead to a loss of identity and historical continuity.

If you’re looking for more, here are essays on other interesting topics:

Apart from these, you can look at all the essays by clicking here .

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What Is Culture Essay Writing – Expert’s Guide

• Essay Tips&Tricks
• Essay Writing Guides

Culture is an important component of human life, which helps to find like-minded people. We should not forget that culture can be expressed in different situations, such as food, music, outlook on life, and even clothing. It is important to understand that despite differences in different cultures, you should always respect and be friendly to others.

Culture Essay Explained

To begin with, let’s figure out what a culture essay is. Simply put, this is a kind of description of a culture, starting from your thoughts and opinions. In society, culture helps to understand what norms exist for people. You can write culture essays on completely different topics related to culture because it manifests itself in all components of our lives. These are dances, art, technology, and even music.

Culture determines what is acceptable and what is unacceptable in any society. Based on this, it can be understood that a culture essay is a popular writing style because it can describe your personal opinion about culture and express your thoughts and views.

What Is the Importance of Culture in Human Life?

Culture plays a very important role in our life. It helps people to ensure social well-being in society and find like-minded people. Culture in society is one of the main life factors that help people express their education and development. You can understand a cultured person or not by the way he communicates with people in society.

For many people, culture is as important a factor as their personal lives and family values. Watching people, you might notice that people who adhere to the same culture immediately have an inextricable connection and many common interests because such people are connected not only by common views on the world but also by tastes in food, traditions, and much more.

How to Write a Culture Essay Outline

To write a successful culture essay, it is important to understand where to start and stick to a clear plan. A writing plan should be in each piece so the reader can understand and navigate the article’s essence.

This is especially true for a research paper and an argumentative essay because, in such reports, you must specifically describe the subject of research and argue your conclusions. But writing structure is just as important for culture essays, so here are the important steps in writing a plan:

First, you need to consider the introduction because it is regarded as one of the most important parts of the essay. Here you should present the most important information discussed in the main part so that the reader is interested and wants to read the text further.

Create a short thesis with which you will convey the essence of the essay to the audience and briefly express your opinion on this topic.

Work on the basic information you will be using. It is very important to write about those things that are interesting to you and that you understand. Suppose this is a new topic for you. In that case, it is best to check the integrity of the information on several sources several times so as not to misinform the reader and arouse the desired interest in your article.

Write your findings. In many essay examples, the author writes his conclusion based on personal experience and thoughts. Never try to write similarly. For a successful culture essay conclusion, noting how you feel and conveying your emotions from personal experience and knowledge is important.

Writing an Introduction to a Culture Essay

The introduction is one of the most important parts of any essay. When starting to write an introduction, you should already understand what you will talk to the reader about in the future. It is important to remember that the information you use in this section should be discussed in the main part and be argued with facts and supported by your real-life examples.

Writing an introduction is often difficult and energy-consuming for a writer because this paragraph should contain only the most important information from your text that will be able to interest the reader.

To make it easier, you can write the introduction after you’ve completed the main text, but it’s important to decide on the topic and abstract first. For example, at the beginning of the culture essay, you need to tell the audience about the issue you will be discussing and then familiarize the readers with the thesis.

Next, talk with the reader about your opinion on this topic and tell a little about yourself so that people can imagine the person who writes about the issue of interest to them.

Writing a Body of a Culture Essay

The body of your culture essay should introduce the reader to the culture you are researching. Therefore, it is important to convey all the emotions when writing so that people have a clear picture and understanding of the culture. A culture essay is a combination of a descriptive essay and an argumentative essay where you also describe and argue your opinion on a given topic.

The body of your essay may include several paragraphs and headings. In each paragraph, you will describe different aspects of this culture and your arguments for them. This section should explain to the reader why you have chosen this particular topic for writing so that people clearly understand your interest in the topic of culture.

Using personal examples and arguments from your life best draws the reader. It is important to write in a language understandable to the reader. Try to use simple, uncomplicated phrases with which you will arouse confidence and pleasant emotions in your audience. Imagine that you are talking to a reader. Writing an essay is a simple and accessible language that will help connect the reader and keep them interested.

Writing a Conclusion for a Culture Essay

After you have written the main part of your essay, you should summarize all of the above. To do this, you must analyze all the information and briefly state it to the reader. It is important not to deviate from your opinion and only try to back it up with appropriate phrases. In conclusion, you can once again repeat your statement about this culture or emphasize its main nuances.

In many essay examples, the authors write a huge paragraph with conclusions, touching on other topics there that have nothing to do with this, so you shouldn’t do it because, in conclusion, the main thing is to write it short and clear so that the reader can immediately understand the whole essence of what you wrote on this section.

Try to choose the right words and not pour water just like that. The main thing in this paragraph is the logical compilation of the results of all of the above.

The Most Interesting Cultural Topics

Culture essays are one of the best ways to do personal research about culture. In this kind of descriptive essay, you can analyze a huge number of topics and traditions of a particular culture and learn about the cultural origins of different types of people.

When choosing a topic for writing a culture essay, you need to be very serious and try to select the case that you will be interested in discussing, and you can describe all aspects of culture in such colors so that the reader can share your point of view and get carried away reading the article. So here are some interesting topics to talk about in your culture essay:

• Similarities between different cultures
• The influence of religion on culture
• The difference between the cultures of other continents
• Gender characteristics and the impact of cultures on them
• The role of culture in the personal growth of a person
• Popular cultures
• How is the Internet changing culture?

Tips for Writing a Successful Culture Essay

It’s no secret that before you start writing an essay, you need to create a so-called draft, in which you indicate for yourself all the most important points of the article and determine the sequence in which information is presented.

In a culture essay, it is important to adhere to the structure for the reader to understand what you are writing about. Here are some tips on how to make your essay successful and interesting:

Be Responsible in Your Topic Selection Process

The cultural topic is very relevant and extensive, so you should have no problem choosing. However, suppose you cannot decide which topic you would like to consider. In that case, you have the opportunity to look at a list of interesting and relevant issues on the Internet and then write an essay with a personal opinion on this matter. You can read other essay examples, but the main thing is not to use another author’s opinion in your article; this essay should be written based on personal experience and your own opinion.

Choosing a topic can seem quite complicated because you have to decide what you will have to communicate with your readers about, having previously studied all the nuances and made certain personal conclusions about it.

Make Sure to Express Your Unique Views

Culture essay aims to express personal views and thoughts on the topic you are discussing. Therefore, try to describe your opinion and understanding of this topic as clearly and reasonably as possible.

Despite this, you can use knowledge and information from other sources, but if you use it in your text, it is important to indicate exactly where you got this information from so that no plagiarism is detected during the critical writing report assessment, which is very important for an essay of this kind.

Avoid Repetition

For example, if you use the same phrase several times in the text, the best option would be to rephrase it so that it does not change its meaning but sounds different at the same time.

Use Only Proven Information

Imagine that you are writing a research paper and carefully studying the chosen topic. In no case do not use fictitious facts in the text. Instead, only reliable information should be supported by your arguments.

Utilize Linear Writing Style

Use the linear writing style of the culture essay. This will help the reader to read your article in a logical and structured way continuously.

Write a Clear Thesis and Stick To Your Position Throughout the Essay

Write in plain language that is easy for the reader to understand. Do not use complicated terms and phrases. The reader should feel as if you are talking to him.

Example of a Culture Essay and Essay Writing Services

We will look at the culture essay, which reveals the meaning of culture and how it changes and develops in the modern world. This one of the decent essay examples discusses how culture affects our lives and explains how different cultures exist worldwide.

Introduction

1.1 Definition of the term “Culture”

1.2 A story about the origin of culture and its development

1.3 Thesis: Culture is one of the main factors in our life and the lives of every person. Although culture changes over time, it remains in each of us

• What does culture mean?

2.1 Culture reflects the inner qualities of a person

2.2 Culture develops according to the development in our life

• Differences between different cultures

3.1 What are the differences, and why do you need to understand cultural differences

• What is the purpose of culture in human life?

Culture is a kind of collection of all parts of society. This is a huge complex of different beliefs and thoughts of people that were created over time. Culture can change depending on the other factors that influence it, as it keeps up with the times, and we all know that concepts and views can change over time. Each country has its own culture and traditions, and people in different countries express themselves in this way.

Having studied the culture of another country, you can understand the way of thinking of the people who live there and understand their values. To understand a person of another nation, it is enough to study his culture in detail.

Since culture is an indicator of human fulfillment, it can change at different times and places and remain individual for each nation.

What Does Culture Mean?

Culture describes the concepts and attitudes of people in different groups. People themselves create their own culture, this does not happen immediately, but after a long time, despite this, it exists. Other groups of people can be of the same culture, but they will still have completely different views on life and concepts. In the process of life, a person’s opinions and thoughts may change, but faith in one’s culture remains unchanged.

Differences Between Different Cultures

The differences between different cultures can depend on many factors, personal moral principles, political views, and even differences in musical tastes or food tastes. For example, in many countries, people do not eat pork meat, while in others, it is the norm. Therefore, when communicating in or coming into a society where there are people of other cultural concepts, it is important to consider other people’s interests so that respect appears in the group.

Understanding cultural differences of this kind will help to find mutual understanding among people and make them a single whole. Each person must respect the culture and views of other people, and only then will understanding and love reign in our world.

What Is the Purpose of Culture in Human Life?

Culture is important in all moments of human life, especially when you are in society. For example, when you come to a new job, you find yourself in a team where everyone has different thoughts and views. Therefore, it is important to respect the opinions of other people and in no case try to prove your point of view to others. Culture is also very important because, to some extent, it helps to find like-minded people and create a warm and friendly atmosphere in society.

If you have any difficulties writing a culture essay, you can always turn to essay writing service , where you will meet real professionals who will answer all your questions and do the hard work for you at an excellent price and in a short time. Moreover, you can be sure that each author has a degree in the field of culture, and your essay will be written with high quality and success.

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Democratic societies are often characterized by extensive pluralism of religions, cultures, ethnicities, and worldviews, on the basis of which citizens make claims against their state. Democratic states are additionally characterized by a commitment to treat all citizens equally, and so they require fair and just ways to wade through and respond to these claims. This entry considers cultural claims in particular.

Cultural claims are ubiquitous in political and legal spaces. Not only do individuals and groups both make cultural claims against the state, often for legal or political accommodations, but the state often explains its choices in terms of protecting particular aspects of its culture. This entry will first examine the ways in which “culture” is defined by political and moral philosophers: culture-as-encompassing group, culture-as-social-formation, culture-as-narrative/dialogue, and culture-as-identity. Over the course of this discussion, the “essentialist” challenge will be introduced: an essentialist account of culture is one that treats certain key characteristics of that culture as defining it and correspondingly all of its members must share certain key traits in order to be treated as members (for more, see Phillips 2010). In particular, the entry goes on to note that early conceptions of culture-as-encompassing groups are criticized for being essentialist, and later conceptions are attempts to reformulate culture in ways that avoid the essentialist challenge.

Following an articulation of these main ways of understanding culture, the entry turns to an assessment of distinct (though occasionally overlapping) types of cultural claims that are pressed against the state by minority groups: exemption claims, assistance claims, self-determination claims, recognition claims, preservation claims (and claims against coerced cultural loss), defensive claims in legal settings, and exclusive use claims (claims against cultural appropriation). There are both justifications for, and objections to, these claims, and they often hinge on how “culture” is understood. In many cases, the disputes about the justifiability of these claims hinge on competing understandings of what culture is, and especially, how valuable it is to those who are members, as will be shown below. Finally, the entry will close with an assessment of cases where a majority community makes cultural claims to justify actions, mainly in the context of controlling immigration and, in some cases, refusing entry to potential migrants all together, as well as the cultural demands it makes of those who are admitted, and the range of justifications and objections offered in these cases. This section considers the content of the majority culture, to which newcomers are asked to adhere, as well as how forcibly they can be “asked” to do so.

1.1 Culture-as-encompassing-group

1.2 culture-as-social-formation, 1.3 culture-as-dialogue, 1.4 culture-as-identity (or identity rather than culture), 2.1 exemption rights, 2.2 assistance rights, 2.3 self-determination rights, 2.4 recognition rights, 2.5 cultural preservation rights, 2.6 rights against cultural loss, 2.7 cultural defense rights, 2.8 exclusive cultural use rights (or rights against cultural appropriation), 3.1 cultural continuity and exclusion rights, 3.2 cultural continuity and integration enforcement rights, 4. conclusion, other internet resources, related entries, 1. defining culture.

Defining the term “culture” is very challenging: it has been described as both a “notoriously overbroad concept” (Song 2009: 177) and a “notoriously ambiguous concept” (Eisenberg 2009: 7). It is deployed in multiple ways: as the entry will go on to consider in more length, the term “culture” can refer to the set of norms, practices and values that characterize minority and majority groups, for example by noting that the Hasidic Jewish communities in New York practice a unique “culture”, or by describing Italian or Senegalese culture. But it is also used in other ways, for example, to refer to “bro” culture or “hipster” culture, or the culture of British football fans. Moreover, any one person can be a member of multiple cultures—someone (like this writer!) can be a member of the Canadian culture, the Ottawan culture, the Jewish culture, and the academic culture at the same time. Contextual considerations will explain why the norms, practices, and values that define each of these cultures become relevant at a particular moment. Moreover, only some of these cultures have political and legal relevance; only those that do are the focus of this entry.

In the political and legal spheres, there is widespread disagreement about what culture is , and the next section is focused on elaborating these distinct views of culture. There is however considerable agreement that whatever it is, it matters to people and the meaning and value it provides to the lives of individuals are among the most important reasons, if not the most important ones, to defend and protect it in legal and political spaces. This value is why it is important to attempt to discover what culture is and correspondingly why, and which aspects of it in particular, should or should not be protected in the public sphere. Notice that the observation that cultures are valuable to people, and indeed that they bring value to the lives of individuals, is not the same as saying that individual cultural practices are all good. Any defensible account of culture must take seriously the importance of culture in general without defending all of its instantiations. There are four main ways in which culture has been interpreted: as an encompassing group, as social formation, in dialogic terms, and in identity terms.

One way to think about culture is as a kind of all-encompassing whole, which shapes all or most dimensions of our lives. It is perhaps Will Kymlicka’s formulation of a “societal culture” that is most responsible for generating serious reflection on the nature of culture understood in this way. A societal culture

provides its members with meaningful ways of life across the full range of human activities, including social, educational, religious, recreational and economic life, encompassing both public and private spheres. (Kymlicka 1996: 76)

Kymlicka explains that a vibrant societal culture provides a “context for choice”, i.e., it provides the resources that individuals rely on to make sense of their world and the choices it offers. On this account, nation-states are well-described as having a societal culture, as are Indigenous groups and sub-state national minority groups (for example, the Catalans or the Tibetans); immigrant groups which sustain a range of cultural practices and norms even as they integrate into a larger “societal culture” are not.

Kymlicka is not alone in offering an encompassing account of culture. Michael Walzer too offers such an account, proposing that we understand political communities as “communities of character”, in which members are bound by a “world of common meanings” (Walzer 1983: 28). Avishai Margalit and Joseph Raz also describe so-called “encompassing” groups, in which their members

find in them a culture which shapes to a large degree their tastes and opportunities, and which provides an anchor for their self-identification and the safety of effortless secure belonging. (Margalit & Raz 1990: 448)

Avishai Margalit and Moshe Halbertal say of an encompassing group that its culture “covers various important aspects of life”, and in so saying, they offer as an example the Ultra-Orthodox Jewish culture:

it defines people’s activities (such as Torah study in Ultra-Orthodox culture), determines occupation (such as circumciser), and defines important relationships (such as marriage). It affects everything people do: cooking, architectural style, common language, literary and artistic traditions, music, customs, dress, festivals, ceremonies…the culture influences its members’ taste, the types of options they have and the meaning of these options, and the characteristics they consider significant in their evaluation of themselves and others. (Margalit & Halbertal 1994: 498)

Whereas Kymlicka emphasizes the freedom that is offered by a robust societal culture, Margalit and Halbertal speak of its role in securing members’ “personality identity” (Margalit & Halbertal 1994: 502) and Walzer of its importance in shaping a “collective consciousness”. Although these scholars justify the protection of a robust culture for many reasons, they agree that what culture does, fundamentally, is offer a background value system that helps members select among options and interpret their value, including for example with respect to certain forms of employment, or education, or family structure and child-rearing. Walzer captures the way in which culture informs how even the most basic of things are understood:

a single necessary good, and one that is always necessary—food, for example—carries different meanings in different places. Bread is the staff of life, the body of Christ, the symbol of the Sabbath, the means of hospitality, and so on. (Walzer 1983: 8)

Much is illuminated by these accounts of culture, including especially why depleted societal cultures may be less able to provide the context for choice that Kymlicka emphasizes, or why one’s “personality identity” may thereby be threatened: if a cultural group’s educational, political, or economic systems are weakened, their capacity to support members to make sense of the world, and choose among options, is likewise weakened. Moreover, this account illustrates the wrong of undermining the cultures of others: if a culture is undermined, the choices available to its members are thereby reduced. We can see this with respect to Indigenous culture in many states: where states have actively attempted to erase Indigenous culture, the result has been severe social dislocation and alienation among Indigenous peoples whose context for choice has been substantially weakened.

However, multiple objections have been launched at this way of understanding culture, most of which are variants on what is termed the “essentialist” objection; notice, though, that the views described above are not believed by their holders to be essentialist. The essentialist objection targets what it sees as an assumption that members of a culture will hold the same set of practices, norms, and values to be important, and in the same measure. But, say critics, this assumption does not hold: in any actual culture, members will be differently committed to its defining practices and norms, and indeed, there will necessarily be disagreement around which of its practices and norms are defining in the first place. The essentialist objection says, roughly, that treating culture as encompassing wrongly does one of the following things: 1) it proclaims that certain features of a culture are at its core and therefore immutable, on pain of dissolving the culture (Eisenberg 2009: 120), and correspondingly that cultures are necessarily bounded and determinate rather than contested and fluid (Moore 2019; Patten 2014: 38); 2) having identified these features as at a culture’s core, it excludes those who believe themselves to be members but do not  conform to, display, or respect these features (Parvin 2008: 318–19); and, 3) it ignores the reality that most people in a liberal society “draw their identity from a multiplicity of roles and communities and memberships at any one time” (Parvin 2008: 321), which can variously have social salience, depending on the context, both independently of, and sometimes in conjunction with, cultural identities (Moore 2019). In summary, a too-encompassing account of what culture is for its members runs the risk of treating the boundaries of a culture as if they are determinate, unshifting, and as though its members display no variance (and perhaps cannot display variance) in their commitment to the culture as a whole and its defining practices.

The alternative accounts of culture that are considered below are all, at least in part, intended to respond to the essentialist challenge; their objective is, in other words, to generate a plausible account of what culture is , and correspondingly what it means to be a member of a particular cultural group, that can be deployed to make sense of legal and political controversies, and ideally adjudicate among them, without succumbing to the essentialist challenge. A caveat: the views of culture treated below should be understood as “ideal types”, characterized so as to understand its key features, how it is differentiated from other views, and why it does not fall victim (in its own estimation) to the essentialist challenge.

One attempt to reconceive culture in a way that responds to the essentialist challenge, but which retains a view of culture as largely encompassing, proposes that cultures are defined by their members’ shared experience of social formation (Patten 2014: 39). On this “social lineage” account of culture, what makes a culture is that its members are subject to a “set of formative conditions that are distinct from the formative conditions that are imposed on others” (Patten 2014: 51). The experience of being subjected to common institutions, understood broadly to include shared educational spaces, languages, media, as well as shared historical traditions and stories, overlapping familial structures, and so on, shapes a sense among cultural group members that they share a distinct way of seeing the world, and that certain assumptions that they possess are shared by, or at least understood by, others. This view emphasizes a culture’s historical trajectory, but does not require that its defining norms, values and practices are unchanging over time. On the contrary,

internal variation is possible because subjection to a common set of formative influences does not imply that people will end up with a homogeneous set of beliefs or values. (Patten 2014: 52)

As a result, cultures are sites in which members can contest and deliberate their meaning with enough shared assumptions about the way the world works that they can recognize each other as engaged in the same project.

Patten writes of the institutions to which cultural group members are subject that they are at least to some degree “isolated from the institutions and practices that work to socialize outsiders” (Patten 2014: 52), and thus serve to distinguish one culture from another. On this view, significant emphasis is placed on who is controlling the levers of the institutions that shape members’ formation: that is, it matters that members are in control of the institutions to which they, themselves, are subject, so that they can plausibly shape their own social experience, and the experience of younger members, in fundamental ways. Where the control over this social formation is denied, a culture’s members are thereby harmed; when it is coercively denied, there is very likely an injustice demanding remedy.

By focusing on the shared experience of subjection to common cultural institutions, this account avoids the accusation that what defines a culture is the stability of its basic norms and values over time: culture is not, on this view, a static entity. Instead, what matters is that cultural group members believe themselves to be members of a cultural group, and that this belief’s foundation is in the experience of common cultural institutions, rather than in the specific practices that are central to the group. These central practices can change fundamentally, without the cultural group itself dissolving. However, this view is subject to criticism by scholars who worry that those who control the levers of formation do not represent the views of all members (Phillips 2018), that instead they are using their relative positions of power to create and enforce cultural norms and practices that do not command (or would not command, without coercion) widespread agreement.

The latter objection—that a so-called culture is the product of some but not all of its members leads some scholars to rearticulate culture in terms of the ways in which it is constructed via dialogue among members and their engagement with each other. The purpose of emphasizing that a culture’s members are the source of its main practices, values and norms, is to emphasize that a culture is not “given” to its members from above, as a fixed and unalterable entity. Rather, members of a culture are, in a fundamental way, its authors. Here is James Tully explaining this: cultures are

continuously contested, imagined and reimagined, transformed and negotiated, both by their members and through their interactions with others. (Tully 1995: 11)

Seyla Benhabib similarly emphasizes the narrative aspect of cultures, noting that insiders

experience their traditions, stories, rituals and symbols, tools, and material living conditions through shared, albeit contested and contestable, narrative accounts. (Benhabib 2002: 5)

That there is contestation among members, and that its main elements are under constant negotiation, does not render a culture any less meaningful for its members. What may seem confusing is the idea that a contestable and constantly shifting culture warrants protection; perhaps protection means artificially halting the natural changes that a culture would undergo, by protecting elements of it at a moment in time. But defenders of this view demand protection in the form of ensuring that the forums in which culture is negotiated, shared and transmitted, are sustained in robust and inclusive ways, and without unwanted interference by forces external to the culture. As with the culture-as-formation account, the emphasis is on the capacity of group members to shape the norms and practices that are central, rather than with the norms and practices themselves.

How does this view respond to the worry about asymmetrical power distribution within a cultural group? Focusing on the ways in which a culture’s central characteristics are determined via negotiation among members is an attempt to be attentive to the power structures that shape whose voice is heard during these negotiations, in minority and majority cultures (Dhamoon 2006). In many, and indeed perhaps in most, cultures, historically the dominant voices have been male, and one impact of that has generally been a gendered view of the how best to organize cultural life, that has reduced the rights of women (and other minorities) in myriad ways, often to their disadvantage as well as against their will. For some, the oppression of less powerful members by those who hold the levers of power generates at least partial skepticism about the value of protecting or accommodating culture in liberal, democratic states, especially in cases where it may seem that “multiculturalism is bad for women” (Okin 1999). On this view, cultural practices that undermine the rights of women (and other minorities) should not be tolerated in liberal democratic states.

The recognition that many cultural practices are disadvantageous to women (and other minorities) does not propel all political theorists to adopt a skeptical attitude towards them in all cases. For some, it is an opportunity to see that cultures can be valued even by those who are putatively oppressed, even as they work from the inside to influence the direction of their culture, towards less oppressive norms and practices. For example, although often sidelined from their centres of power, many women value their cultures in ways that press them not to exit, but rather to engage in processes of reforming inegalitarian practices and norms, from within (Deveaux 2007). This way of thinking about culture and its contents celebrates, and encourages, moves to “democratize” the mechanisms by which a cultural group’s main norms, values and practices are adopted, and defends public cultures that are genuinely open to multiple voices (Lenard 2012).

This narrative or dialogic account of culture thus responds well to the essentialist challenge, by denying that the defining features of a culture must be static and equally valuable to all members of a cultural group. But, it must respond to another challenge, namely, the individuation challenge (Moore 2019). If an account of culture is going to be robust enough to define the entities that should be entitled to additional political and legal consideration in various ways, including with respect to additional rights protections or exemptions from certain legal and political requirements, it must also be able to identify with some specificity the boundaries of a particular, discrete, culture and who legitimately counts as a member for the purposes of respecting the political and legal claims made as a result. But this can be a challenge to accomplish.

To see why, consider Benhabib’s account of the ways in which cultures are observed from the outside, and the way they are experienced from the inside. The observer is largely responsible, she says, for imposing “unity and coherence on cultures”, whereas from the inside, its participants

One effect of understanding the culture in this way is that while many of its members will hold deeply to the central values and take deep satisfaction in participating in the central cultural traditions, many others will dip in and out of its central practices, and pick and choose among its central values and norms. So, just who counts as a member is blurry, and this blurriness may appear to be a problem when membership is said to confer rights and privileges that are not available to non-members. There is an inevitable tension between the need to individuate cultures for political reasons and the boundaries of cultures which are inevitably poorly demarcated. Only context will enable us to resolve the political questions that will thereby emerge.

To answer the challenge of how to identify a culture, and its members, one proposal focuses on the subjective component associated with belonging to a cultural group. Take this example, described by Margaret Moore: although there is deep division in Northern Ireland between Catholics and Protestants, the differences are neither religious (the conflict is not about distinctive interpretations of a religious text, and religious figures are not targeted for violence), nor cultural, since surveys of cultural values of both communities reveal considerable overlap among the values that competing communities hold (Moore 1999: 35). She says, rather, a focus on shared identities among rival groups makes more sense of the conflict.  A largely or partly identity-focused view highlights that one key dimension of culture is the way in which it shapes the identity of cultural group members. As well, such a view highlights that culture is a thing to which many people will have important connections, but which will be defining for them in multiple and distinct ways. An identity-focused view has clear merits: for example, it can explain why individuals remain nominally attached to a culture, even though its centrally defining features shift historically over time, and even if they do not engage with some of its more traditional aspects.

Additionally, an identity-focused view can accommodate identities that are not obviously culturally based, for example, including LGBTQ+ identities (Eisenberg 2009: 20; for a discussion of cultural/identity claims in an LGBTQ+ context, see Ghosh 2018: chapter 4). Indeed, an identity-focused view aims to circumvent the difficulty of identifying what specific material is legitimately cultural material. As noted above, scholars of minority cultures frequently note that there is a wide variety of claims made by a wide variety of groups, and these groups are defined by an assortment of distinct characteristics, including race, ethnicity, religion and sexuality. Say its defenders, a focus on identity rather than culture may be preferable because

the term identity covers more ground in the sense that it can refer to religious, linguistic, gendered, Indigenous and other dimensions of self-understanding. (Eisenberg 2009: 2)

2. Minority Cultural Rights Claims

The four views of culture described above inform the cultural claims that both individuals and groups make against the state. The specific threats that individuals and groups face, and which demand a kind of protection, are distinct, as are the responses that states may have in response to the claims made by individuals and groups (Eisenberg 2009: 20–21). In some cases, claims are made for accommodations for all members of a group qua group; in others, claims are made with respect to particular individuals; and there may well be connection among these. For example, a group may demand language protection policies, or an individual may claim a right to speak her mother tongue in legal proceedings. These rights are related to each other, and may be in some cases derived from one another: one reason an individual has a right to speak her mother tongue in legal proceedings may be because the state has recognized her language as an official language either of the state, or of a sub-state jurisdiction, for example. As a matter of accommodation , it will be important in what follows to notice when claims are made for accommodations that apply to individuals and when they are accommodations that apply to groups; although some philosophers are keen to assess whether cultural rights are best understood as individual or group rights (Casals 2006), the analysis below proceeds by assuming that they can be both (following Levy 2000: 125).

Notice as well that the term “accommodation” is a kind of catch-all to include the wide range of claims an individual or group can make against a state on the basis of culture. Political philosophers have attempted to distinguish among these claims in myriad ways, in order to make sense of them. Many such rights are claimed by immigrant groups (typically) to a state, who require certain accommodations from the state in order to better integrate into that state. In the larger debate around the value of multiculturalism, there is considerable discussion about which sorts of accommodations encourage the integration of, especially, culturally distinct newcomers, and which sorts permit or even encourage their separation from the larger society (e.g., Sniderman & Hagendoorn 2007). Some scholars worry, as well, that a focus on how best to accommodate cultural minority groups travels with ignoring (perhaps wilfully) more important questions of redistribution to those who are less well off (Barry 2001; Fraser 1995). In general, however, multicultural theorists agree that accommodation rights are most defensible when they support the integration of minorities in general, and newcomers in particular, as well as when they are aimed at remedying persistent inequalities between majority and minority groups.

It is worth noting that not everyone readily agrees that “culture” should be treated as a source of distinct legal and political claims, however. For example, Sarah Song points out that so-called “multicultural” claims are often in fact claims to accommodate a wide range of groups, including racial, religious and ethnic groups. Many political theorists of cultural rights appear to believe that there are distinct and recognizable cultural groups, making distinctive cultural claims, whereas in their example-giving they rely on a “wide range of examples involving religion, language, ethnicity, nationality, and race” (Song 2009: 177). Rarely is “culture” alone the basis for a claim against a state. Rather, says Song, so-called cultural claims are in fact often demands for other well-understood and defensible democratic goods. Most such demands are for religious accommodations, well-defended by standard liberal defenses of freedom of conscience; others are demands for reparations for past and ongoing wrong, in the form of affirmative action; others yet are demands for democratic inclusion, often rooted in a morally problematic history of deliberate exclusion. Once the reasons for these “cultural” demands are revealed clearly, we will often find democratically defensible reasons to respect and accommodate them, without needing to resort to relying on culture as a distinct entity, giving rise to a distinct set of rights-claims. The result is that the controversy associated with properly defining cultures and identifying their members can be avoided in many instances. However, this analysis can make it difficult to treat cases where something called “culture” interacts with, or supplements, religious, ethnic, and racial claims.

Take the case of the choice, made by referendum, to ban minarets on mosques in Switzerland. The defensibility of the ban has been the subject of deliberation among political philosophers, and one key point of contention has been whether and to what extent minarets are religiously required by Islam. Many interpreters propose that, since minarets are not obligatory according to Islamic religious requirements, the choice to ban them is regrettable (because of what it says about the public place of Islam in Switzerland), but it does not violate the religious freedom of practising Muslims in Switzerland, and as a result is permissible (Miller 2016). In making this claim, however, what is ignored is the cultural significance of minarets. Without a recognition of the distinct place of culture in certain claims, a full understanding of the minaret case cannot be reached. The same challenge can be seen in deliberations around whether Muslim women should be permitted to wear face coverings in public spaces. Some commentators suggest that, because (according to some interpretations) Islamic texts do not appear to require face coverings, women can be denied the right to engage in this practice, without violating their religious freedom. In making this argument, its defenders notice that the choice to cover faces is in effect a (mere) cultural interpretation of Islamic requirements, as evidenced by the fact that only some communities of practising Muslims engage in the practice. For some scholars, it is essential to separate religious from cultural claims—liberal democratic states take religious claims very seriously as matters of conscience, and have a long history of zealously protecting religious freedom. So, having determined that a claim is not one of religious freedom, such scholars believe they can comfortably deny the request for permission to cover faces in public spaces. However, ignoring the cultural dimensions of the claim—or treating them as though they are obviously of less significance than the underlying religious claim—fails to treat the case properly. In particular, it fails to take seriously that religious obligations necessarily have cultural interpretations, that a full recognition of religious freedom entails recognizing their cultural interpretations, and that specifically cultural legal and political accommodation (of a religious commitment) will thereby be called for.

In what follows, distinct types of cultural claims, made against a state’s major institutions, will be examined. These claims are, as will be seen, sometimes made by individuals and sometimes by groups. Where relevant, the analysis will highlight whether the concept of culture that is being deployed is culture-as-encompassing group, culture-as-social-formation, culture-as-narrative, or culture-as-identity. The analysis will not always be neat. In some cases, there will be multiple defenses of a cultural right, which rely on distinct understandings of culture.

Perhaps the most familiar type of cultural claim made against the state is in the form of request for exemptions from rules and regulations that typically apply to all citizens. Exemption rights respond to the fact that, in liberal democracies, laws and practices are meant—genuinely—to treat all citizens equally, but that there are some which inadvertently impose disadvantage on certain minorities. The worry to be resolved is that minority citizens are unintentionally or accidentally burdened by the normal application of certain laws (Levy 2000: 130), in ways that treat them unfairly, which can be resolved by exemptions from certain laws and normal practices (Quong 2006; Gutmann 2003). The extension of exemption rights then is understood as a

a recognition of that difference, as an attempt not to unduly burden the minority culture or religion en route to the laws’ legitimate goals. (Levy 2000: 130)

For example, some Sikhs request exemption from laws that require wearing motorcycle or construction-site helmets. Although Sikhism is a religion, Sikhs describe the requirement that they wear a turban not quite as a religious requirement, but rather as a symbol of their faith and commitment to Sikh values, as well as an expression of their identity (Sikh Faith FAQs in Other Internet Resources ). Without exemption from these laws, Sikhs would be excluded from taking advantage of opportunities that are meant to be available to all citizens on an equal basis. The same is true of Indigenous communities, who have requested exemptions from generally applicable laws that limit hunting and fishing, explaining that such limits undermine their traditional way of life, or make it hard (or impossible) for them to sustain themselves (Levy 2000: 128). Before Sunday-closing laws were abandoned in Canada and the United States, religious minorities were occasionally granted exemptions from them. In these cases, as described above and without legally provided exemptions, people (usually minorities) must choose between participating in opportunities that should be available to all citizens on an equal basis or to respect their (cultural) understanding of what their religion requires of them.

The request for exemption can be lightly distinguished from the request for rule modification. As indicated, exemption requests are, as they sound, requests that individuals be exempted from certain requirements that are meant to apply to all citizens equally; modification requests ask for changes in existing, majority, practices to accommodate certain other, minority, practices. Sikhs sometimes request exemption from laws that would, otherwise, require them to remove their turban as above; in other cases, they request uniform modifications, so that turbans are treated as one among several available head coverings for those carrying out a specific role. The same is true of uniform modification requests made by Muslim women who cover their faces or heads, and Jewish men who wear yarmulkes, where uniforms have traditionally required an uncovered head or face, or where they have required particular head coverings (as in the Sikh case, they may also be presented as requests for exemptions). Similarly, when observant Muslims request short breaks in their work day to pray at specific times of day, or when Jewish and Muslim students ask for changes in the provision of foods (to accommodate kosher and halal obligations) in school cafeterias, the request is for modification rather than exemption.

In most cases, the early failure of a legitimate law to modify or exempt new practices is unintentional. That is, the laws or practices in place were not adopted intentionally with the purpose of excluding, but were rather adopted under the assumption that they treat the existing population fairly. But widespread immigration has diversified many populations in substantial ways. Immigrants often travel with practices and norms that are, when they arrive, unfamiliar to the states they are joining, and as a result states are asked to modify certain laws, and exempt newcomers from certain others. There may be cases where there are legitimate public reasons to persist in applying certain laws in spite of the disadvantage they generate for newcomers. As well, there are cases where states persist in demanding obedience to laws and practices that clearly disadvantage newcomers attempting to integrate, but where there are no good mitigating factors to justify persisting in the imposing of disadvantage (as when the Danish town of Randers passed a law requiring that pork be served “on an equal footing with other foods” in school cafeterias). In these latter cases, the exclusionary impact of the laws is no longer inadvertent, and they are generally condemnable for perpetuating unnecessary and unjustified exclusion from political, economic and social spaces.

It is not always the case that individuals or groups claiming cultural rights to exemption and modification are immigrants, but that is often the case. Indigenous communities ask for exemptions, as do certain orthodox religious communities. These cases will be discussed below in the section focused on cultural preservation.

Demands for assistance call on the state to preserve the conditions under which various elements of a culture can persist and even thrive, especially minority languages, or to promote and protect cultural associations in various ways, including by offering financial support to artists from within these cultural groups, or by providing resources to permit the production and distribution of ethnic-language media. The justification for assistance rights is the same as for exemption and modification requests: it is to prevent persistent unfairness in access to rights or goods that are meant to be available for all citizens on an equal basis. In the case of assistance rights, cultural minority groups argue that the majority group has access to these goods already, for example to a robust language or media space, and so they request state resources to secure these goods for cultural minorities as well. Here, whereas the justification overlaps with the one offered to defend exemption and modification rights—to generate fairness—the understanding of culture that underpins the demand for these rights is distinct. Typically, exemption and modification claims treat culture-as-identity or dialogue, whereas in the case of assistance claims, the background understanding of culture is often culture-as-social-formation or culture-as-encompassing group; the culture is treated as a whole that requires assistance to protect each of its central parts, in order to do the job of shaping members well.

Self-determination rights are those that confer substantial control to sub-state jurisdictions over a particular territory and in particular the right to run the major institutions on that territory. A self-determining community is one that, because of control over major institutions in a territory, is capable of making and enforcing decisions, without interference by outsiders, in multiple policy spaces (I. M. Young 2004). The justification for self-determination rights is sometimes based on reparation or corrective justice, for example where past state actions have undermined the capacity for a particular cultural group to be self-determining in the first place (Song 2009: 184). In other cases, the demand for self-determination is justified with respect to the importance of protecting the autonomy of a culturally distinct sub-state jurisdiction, that is, its capacity to run its own affairs in ways that are consonant with its particular cultural preferences. The right to self-determination typically relies on an understanding of culture-as-encompassing group, or culture-as-social-formation, suggesting that without significant control over the major institutions that govern the lives of citizens, the relevant group will not be able to be self-determining.

The right to self-determination is typically attributed to states, so its meaning in the context of minority communities operating at the sub-state level is not always clear. Among sub-state jurisdictions, the right is often claimed by Indigenous groups as well as sub-state national groups, like the Basques and the Scottish, whose “societal culture” is manifestly distinct from the majority’s societal culture. The demand for self-determination is a demand to make choices about how children are educated, what language is spoken by the relevant political authorities, and how the public space should be organized. The right claimed has at least three manifestations: 1) the right, at a minimum, to “maintain a comprehensive way of life within the larger society without interference”; 2) the right to recognition by the majority for its way of life, and 3) the right to active backing by the majority to affirmatively support the relevant way of life so that “the culture can flourish” (Margalit & Halbertal 1994: 498). These three interpretations make distinct demands on the state, running from simple non-interference to active participation in sustaining the conditions for self-determination. As a result, the larger state is sometimes tasked with assessing the extent to which it wants to direct its resources to supporting a particular request for self-determination, focused on whether associated claims to cultural preservation are warranted. These will be considered below.

The demand for formal recognition in legal and political documents often travels with the demand for self-determination, and is grounded in a desire to have the majority mark its commitment to the full and equal respect of a cultural minority group (Mcbride 2009). In the Canadian case, the Québécois have long fought for recognition as a nation, with a “distinct society”. Attempts to recognize Québec’s status in the Canadian constitution have repeatedly failed, though a motion that read “That this House recognize that the Québécois form a nation within a united Canada” was approved (with considerable controversy, however) by the House of Commons in 2006. The demand for recognition in this case is a demand for respect as an equal, national, founding partner of the Canadian state.

In the case of Indigenous communities as well, the right to self-determination often includes not only the demand to exercise authority over specific jurisdictions, but also for recognition. They seek recognition, for example, as original inhabitants of a particular state, or as nations in their own right, or as having been the victims of various crimes at the hands of colonizers, including the violation of early treaties between them, as well as demands for state support in sustaining and, in many cases, rebuilding communities that were actively devastated by colonizing/settler governments. In Canada, and other colonizing states, for example, it has become common to read land acknowledgement statements in advance of events (including as part of the “announcements” read at the beginning of a school day), recognizing that events and proceedings are taking place on unceded Indigenous land. Similarly, Australian Indigenous communities have long argued for official recognition in the Australian constitution. From the perspective of Australian Indigenous communities, the hope, and indeed the expectation, is that official recognition will give rise to additional rights and benefits, for example to greater voice and political access to members of the minority. The hope for additional rights and benefits is present in some, but not all, cases of recognition claims (for example, it largely was not present in the case of Québec).

Recognition comes in other forms beyond acknowledgement in legal and political documents, that are intended to confirm respect for minority groups. In some states, the languages of minority groups can be officially recognized as national languages. For example, the Romansh language in Switzerland is officially recognized as a national language, even though its speakers make up less than 1% of the country’s total population. By contrast, Turkish laws that banned the speaking of Kurdish in public spaces were an attempt to deny recognition to a national minority (lifted finally in 1991). As with demands for official recognition in binding constitutional documents, these sorts of recognition demonstrate respect for minority communities as well as a commitment to treating them as full and equal members of the larger state.

Cultural preservation rights are those that groups claim as key to sustaining a cultural group as a cultural group. This right is sometimes described as a right to the “survival of a culturally-specific people” (Gutmann 2003: 75). In some cases, the justification is based on the claim that certain forms of exposure to and engagement with the wider community will result in the erosion of a culture that is valued by its members. In others, the justification is historical, as in where orthodox religious groups, fleeing religious persecution in Europe, agreed to settle new land in Canada and the United States in exchange for religious freedom. In others, the central justification is that cultural diversity is valuable and worth preserving, in and of itself (Parekh 2000). (In some cases, cultural preservation rights are claimed as recompense for past wrong; this claim is considered separately, below.) Demands for cultural preservation are most controversial where they are made by illiberal groups, as will be detailed shortly.

It is worth dwelling here for a moment to notice that there are two ways to interpret cultural preservation: it could mean the preservation of a group as a distinct cultural entity or it could mean the preservation of certain practices and values that are believed, at a moment in time, to be central to the culture. Rights to cultural preservation come in multiple formats, including demands for exemption, parental autonomy, respect for internal conflict resolution mechanisms (in family law, mainly), and control over membership. These rights are justified with respect to preserving culture, and typically rely on an understanding of culture-as-encompassing groups or culture-as-social-formation, just as does the more general right to self-determination with which they often travel.

Many minority illiberal groups ask only for rights of forbearance against the state in which they live (Spinner-Halev 2000). In response, a state may permit an illiberal cultural group to be “left alone”, on the idea that so long as it can persist without state support of any kind, it may do so. A state may be asked to do more, however, to preserve the culture.

For example, a state may be asked to exempt community members from certain requirements that are typically demanded of all citizens, including mandatory schooling and child labour laws. Consider this example: many orthodox Amish communities live a life that is largely segregated from the wider community. They live a religiously structured way of life which dictates whom members marry, how they raise children, how they produce an economy that permits their way of life to continue. In most cases, they demand neither recognition nor additional financial support in order to protect their communities’ way of life. They had previously demanded only non-interference, for the most part. But, in the 1970s, some American Amish communities demanded, and were granted, the right to withdraw their children from mandatory education at the age of 14, arguing that where their children were required to remain in school until the age of 16, they were more likely to exit the community. This high rate of exit would, they argued, result in the failure of the Amish way of life to persist over time (Burtt 1994). The right of exemption the Amish claimed was, in this case, derivative of the larger demand for cultural self-preservation; without the exemption, they said, the culture itself might fade away.

A state may also be asked to respect certain domains of legal authority, perhaps most frequently in the domain of family law. Minority communities often regulate the conditions of marriage, and custody of children, as well as divorce, and request the legal authority to do so. Respecting the legal authority of minority communities to exercise jurisdiction in family law is the kind of request that often troubles critics of cultural minority rights, since it may entrench disadvantages to women, for example in divorce settlements or custody agreements (Shachar 2001; Bakht 2007). In general, then, states that acknowledge the legal authority of minority communities in the space of family law also demand that those who are participating in these adjudication proceedings do so willingly; majority states therefore often retain permission for themselves to interefere in these proceedings, in support of those who may be inadequately protected. The state must attempt a balance here, between offering its support to the most vulnerable members of a minority group (for example to ensure that their constitutional rights are protected) and interference of a kind that is inattentive to the rightful claims of minority groups to persist over time, in part by exercising its authority in key spaces.

Another common form of cultural preservation rights are exclusion rights, that is, the right of a cultural group to refuse to admit others to territory or membership, because of a worry that more generous terms of admission threatens to undermine it by, in effect, diluting it. Just as states have the putative right to control their borders (discussed below in section 3), and who can claim membership rights even after admission, so do some sub-state jurisdictions claim this double right of exclusion, citing the importance of cultural preservation. Indigenous communities have sometimes claimed the right to exclude non-Indigenous individuals from settling on their territories or the right to exclude others (for example non-Indigenous spouses of Indigenous persons) from certain membership benefits, including the right to vote (or otherwise have a say) for those who will govern. State courts have been asked to adjudicate the rightful authority of Indigenous communities to make these determinations (see Song 2005).

The cultural preservation rights described above pose a difficult challenge, connected to the critiques of treating culture as an encompassing group: any claim for cultural preservation, say some critics, translates in effect into problematic claims of control over members, which, moreover, are typically most restrictive for women and LGBTQ+ members of a cultural group. This is a challenge posed most forcefully where rights of cultural preservation are demanded by so-called illiberal groups like the Amish, and where they are (in the eyes of critics) imposed on children against their will. Illiberal groups are those which deny certain key liberal values, like autonomy and equality; in many cases, these communities are supported by educational systems that discourage autonomous choice-making, by avoiding the teaching of skills and capacities that typically enable it, and by enforcing hierarchical rules that elevate some members over others in ways that egalitarians find uncomfortable. The worry is that the community wants not only to preserve itself as a distinct cultural group, but also that it wants to protect a kind of cultural homogeneity that leaves no room for contestation or dissent over its central values and practices. These latter hierarchical rules often render women vulnerable to more powerful men, who may demand various forms of sexual subservience to them, who relegate them to the home to care for children, and who impose rigid codes of behaviour on them, for which harsh penalties are meted out in cases of violation. These kinds of so-called “cultural practices” are, for some critics, such that they render any form of state support in protecting minority cultural groups largely indefensible (Okin 1999). 

A worry that runs through objections to these many cultural preservation rights is that women may not be willing participants in these cultures, and therefore that respecting cultural preservation rights consigns women to lives they would not choose, do not want, and cannot escape. But for many it is a mistake to assume that women members are such only under duress, since many will deeply value the community itself and respect the norms and values that it seeks to protect, even if they reject certain among them. In these cases, and where political theorists consider them, there is an attempt to move from treating culture in encompassing terms towards treating it in dialogic and narrative terms. Cultures, even oppressive (to liberals) minority cultures, are subject to change, and perhaps the best source of change is deeply committed members who willingly endorse key values but reject others, including those that do not respect the equal rights of women. Monique Deveaux’s account of female adult participants in customary marriages in South Africa, who accept some elements of their culture, but who aim to gain a voice at the table to shift others, treats culture in dialogic terms (Deveaux 2007). Here, the key motivating thought is that cultures can and do shift over time, in response to how its members engage in it, and what matters is not the change itself, but who or what is its source. On this view, the objective of cultural preservation rights is not to preserve culture per se , a challenge that would prove impossible in any case, but rather the right to protect the ability of group members to shape their culture and to protect it against unwelcome sources of change.

Others argue that so long as women, and any others subject to rigid cultural demands, possess a right (or the capacity) to exit the community, their choice to remain should be treated as such (Kukathas 1992). For those who hold this view, efforts to render the right to exit genuinely exercisable are tremendously important (Kukathas 2012; Holzleithner 2012). In so doing, a state must make a choice about the resources it provides to those members who may desire to exit, but who do not have the means to establish themselves in the larger society. In some orthodox religious communities, property is owned in common and individual members do not have any personal property or resources; as a result, exiters have nothing on which to rely while they establish their new lives. In others, members are poorly educated, and unfamiliar with life outside of their own communities, and so exit without the capacity to sustain themselves in the larger society.  So, receiving states can offer support to exiters in various ways, for example by providing shelters to exiting women (and men), in which education is provided so that they may eventually attain self-sufficiency as a member of mainstream society. The choice to support exiters may seem to undermine a culture’s capacity for self-preservation. But supporting exiters is not well-understood as denying cultural preservation rights; rather, the choice to do so stems from a state’s commitment to protecting the rights of all of its members, including the most vulnerable, as best as it can do.

The right to cultural preservation described above should be distinguished from the slightly different right against coerced cultural loss, which focuses on preservation in cases where the potential loss is the result of coercion by outside forces against which a cultural group is relatively powerless. Of course, cultural change  is inevitable in some form, as highlighted above, and especially if one holds a culture-as-dialogue view, cultures are in fact never static. Rather, practices, norms, and values that are defining of a culture at one time may cease to be centrally defining of that culture, for a whole range of reasons including economic, environmental, and political. So, in fact, some amount of cultural loss is inevitable, and moreover, it is not always to be regretted. Sometimes, it is a normal response to external factors that are beyond a culture’s control, and sometimes it is welcome because the changes result in the better protection of human rights or more inclusive cultural traditions and practices. A cultural group may choose to shift their central modes of production in response to changing environmental factors, for example. So, as Samuel Scheffler has argued, the strong preservationist view of culture—that cultures should be insulated from all forms of change—must be rejected (Scheffler 2007).

Yet, especially minority cultures may sometimes have a reasonable claim that they are not able to protect themselves against unwanted cultural change, or that they are not able to control the pace of change. They may thereby be entitled to forms of state support, to help them create the conditions under which they can resist unwanted cultural change.  When linguistic minorities request state support to persist in educating children in a minority language, for example, sometimes the justification is in the name of protecting against the erosion of the language in the face of pressure to adopt or become fluent in the majority language.

In other cases, majorities are actively focused on undermining minority cultures, often over years and even decades. Colonial states have pursued genocidal policies against Indigenous communities for example, with the expressed purpose of undermining their capacity to survive as distinct peoples. In assessing cases of cultural loss, then, a key factor is whether the shift is forced upon minority groups, not necessarily by changing environmental or economic conditions, but by agents who intend to undermine the culture, by actively disvaluing it and thereby acting so as to undermine the conditions for its robust continuity. External, malicious, factors that engender cultural change that would not otherwise be expected, make the change not only regrettable, but generate a case for reparations, for example with respect to Indigenous communities, where there is “evidence of a history of dispossession, discrimination, or subordination” (Phillips 2018: 97).

In legal environments, wrong-doers sometimes deploy a cultural defense, explaining that minority cultural norms and values, which are in tension with those of the majority, are causally relevant in explaining why they committed a wrong. A cultural defense has, thereby, sometimes been treated as a relevant mitigating factor in assigning punishment. The right to offer a cultural defense is typically justified with respect to the importance of recognizing that minorities do not always operate according to the same values and norms that are represented in the majority’s legal system, and that these differences are entitled to some consideration in legal spaces. Earlier court decisions accepted explanations that, for example, men who murdered their unfaithful partners were moved to do so by a combination of shame and rage associated with cultural norms. For example, men who claimed that “gang rape” (known culturally as marriage by capture) was mandated by Hmong culture as a way to secure a wife, in which women were not only complicit but in fact willing partners, are no longer understood to have a defense in legal suits accusing them of rape (Song 2005). However, the power of “cultural” explanations in mainstream legal spaces has decreased over time, as states have come to see how many of these defenses are in fact cover for patriarchal, misogynist attitudes that persist, both in some minority communities and in the wider community.

“Cultural” defenses of crime often amount to treating culture as though it were a homogeneous whole, and as though perpetrators of crime rather than its victims have a lock on its interpretation. But “respect for culture cannot mean deference to whatever the established authorities of culture deem right” (Gutmann 2003: 46). Additionally, a generic imperative to “respect culture” in legal spaces can ignore the differences among types of cultural expectations, which can range from permissible acts, to encouraged acts and required acts, only some of which may justifiably be treated as legally relevant (Vitikainen 2015: 162). As well, it can permit and encourage the representation of minority (especially non-western) cultures as stereotypes, and “mobilizes culture in ways that encourage absurdly large generalizations about people from particular cultural groups” (Phillips 2007: 81 & 99). The danger represented by an uncritical acceptance of the cultural defense is in a treatment of culture as so encompassing that it treats its members as incapable of autonomous decision-making. But, say critics of the cultural defense, this is a mistake—along with many other factors, culture can be part of an explanation for engaging in wrong-doing, but should “never be mistaken for the whole truth” (Phillips 2007: 98).

A final cultural right that is claimed by some is the right to control cultural artifacts or expressions, or the use of cultural content in general (Matthes 2016). This is the right that is at issue in recent controversies focused on cultural appropriation, defined as the use, by a non-member, of “something of cultural value, usually a symbol or a practice, to others” (Lenard & Balint 2020). Familiar examples of actions that have been accused of engaging in cultural appropriation include the wearing of dreadlocks by whites; the donning of Indigenous clothing as Halloween costumes; the use of turbans in high fashion; the teaching of yoga by instructors who do not have South Asian backgrounds. In all of these cases, a non-member is accused of “appropriating” a particular cultural practice or symbol that is not their own. On this view, cultures have exclusive rights to use their cultural “products” as they see fit, often because that practice is understood to be central to their identity. This perspective is controversial, and often mocked, by those who observe that history just is the mingling and sharing of cultural practices and symbols, including in the spaces of cuisine, the arts, dress and spiritual practices; their mocking treats the rights claim as relying on an understanding of culture that is unchanging and immutable over time, which is historically inaccurate and, furthermore, undesirable. Correspondingly, key cultural artifacts are best understood as belonging to “humanity”: “it isn’t peoples who experience and value art: it’s men and women” (Appiah 2009).

The right claimed—to full or exclusive use of defining cultural practices or symbols—is perhaps not best enforced by the state, though states can and do engage in practices that are attentive to the harms allegedly caused by cultural appropriation. For example, centralized support for the arts, in the form of grants to produce artistic endeavours, can be sensitive to who is asking for support to produce what , and can direct funding towards artists from a particular tradition who aim to produce culturally specific products, and correspondingly refuse (unless very good reason is offered) to support endeavours by cultural outsiders to produce “insider” art (Rowell 1995; J. O. Young 2008). The right claimed is relatively stronger where a particular cultural community is the victim of a power imbalance, where the cultural community has expressly requested that a particular practice or symbol be “left alone” by a majority community, and where members of the majority community are  profiting on the basis of its use of the particular symbol or practice (Lenard & Balint 2020). As in other cases, the right claimed by a cultural group is strongest where there are persistent inequalities between the minority claimant and the majority group.

3. Majority Cultural Rights Claims

Section 2 considered the cultural rights claims that are, usually, made by minority groups. Majority groups make cultural claims as well, in particular with respect to excluding others from their territory as well as with respect to what can be demanded of those who are admitted.

One domain in which majority communities claim a cultural right is in the space of immigration. For some, the right of states to shape their culture can legitimately serve as a reason to exclude others, in general and sometimes specific others. This view is often attributed to Michael Walzer, who argues that the right of a state to control its borders is intimately connected to its capacity to

defend the liberty and welfare, the politics and culture of a group of people committed to one another and to their common life. (Walzer 1983: 39, emphasis added)

The right of a state to control its culture is therefore an essential one to protect its “collective consciousness”, as noted in Section 1.

This claim has encountered pushback from many scholars, for multiple reasons. One reason is that the claim that a state may exclude would-be migrants for cultural reasons has too often been, in fact, an attempt to enact discriminatory legislation aimed at excluding migrants whose beliefs and practices are said to be incompatible with, or even undermining of, the values and norms that define the majority’s culture. Exclusion based on so-called cultural reasons has often been a claim that a state prefers to remain culturally, religiously, ethnically, and racially homogeneous. Historically, states engaged explicitly in such discriminatory practices, which have now been repudiated, including for example variants of Asian Exclusion Acts which were in operation in North America in the early 1900s.

The same accusation is also merited in several recent cases, such as the implementation of the so-called Muslim Ban in the United States, or with respect to proposals during the height of the crisis in Syria (2015) in some countries to prioritize Christian over Muslim refugees (Song 2018). Among political theorists of immigration, there is however widespread repudiation of discriminatory immigration policies, both explicitly and implicitly, even among those who defend the general right of states to exclude would-be migrants and refugees, for many reasons including to preserve culture (Miller 2005).

A second source of pushback stems from a more general skepticism that a majority’s culture, even if genuinely valuable to its members, should be treated as sufficiently so to warrant excluding migrants, especially necessitous ones (the language of necessity is borrowed from Song 2018). Even if it is conceded that culture is valuable to a majority, many scholars believe that its protection cannot warrant excluding those in severe need of safety or subsistence.

Yet, say those who defend the view that culture can, at least in some cases, serve to exclude migrants, there is a case to be made for treating the state as possessing the right to cultural continuity (Miller 2005). This claimed right looks very much like the right to cultural preservation (or against cultural loss) described above, and it highlights not so much the sentimental dimensions of a majority’s attachment to its culture, but rather its pragmatic interpretation. On this view, any particular state is defined by a “shared public culture” which, because shared, underpins the trust that democratic states rely on to pursue political and social objectives in common. No particular value that makes up a shared public culture is valuable in and of itself. Rather, it is the combination of a set of values, norms, and practices, that produces “our” culture that is valuable, and in its presence, trust is higher; as a result, so is the willingness to cooperate to support policies that require some sacrifice, including for example, commitment to redistributive social policies that are especially to the benefit of those who are least well-off (e.g., see the essays in Gustavsson & Miller 2019). So, according to those who defend these views, a state that seeks to exert control over admission citing “cultural” reasons is neither racist nor discriminatory, but rather is seeking controlled admission (rather than closed borders) so that newcomers can, over a sufficient time period, come to adopt enough of the set of defining values, norms, and practices, to be able to warrant and extend the trust that underpins the policies that instantiate these objectively valued goods.

States that defend the right of cultural continuity at the level of admission to a state typically also deploy the right to adopt and enforce “integration” policies that encourage newcomers to adopt majority norms and values, arguing that the faster such adoption happens, the more rapid admission itself can be. Integration policies ask newcomers to adopt the norms and practices of the majority community, whereas accommodation policies ask the majority to accommodate practices that are distinct from those that define the majority’s culture. On this conventional multicultural view, the process by which migrants are admitted to the territory, and then to membership, is a “two-way” street, requiring that both newcomers and the host state adapt in response to each other (Kymlicka 1998).

Is the demand that newcomers integrate culturally reasonable? Is it reasonable, that is, to ask immigrants to adopt the norms, values, and practices that are central to the culture they have joined (l will leave aside the question of economic and political integration, here)? Notice that in the political and sociological literature in immigration incorporation, integration (culturally) is typically distinguished from assimilation, where the former focuses on welcoming newcomers with the distinct sets of norms and values that travel with them (and so accommodating them where possible), and the latter demands that immigrants adopt as fully as possible the set of norms and values that are central to the host society (Brubaker 2001; see also Modood 2007). In the political theory literature on multiculturalism, however, it is widely accepted that a demand for full assimilation is normatively problematic (it requires too much of immigrants, to abandon their histories and identities, as part of joining a new community), but that some form of encouragement to integrate is permissible.

Whether the integration demands are permissible depends on at least two connected things, however: first, on the content of the shared public culture and, second, on the accessibility of the venues in which the content of this public culture is deliberated. The space in which a culture is deliberated is amorphous as well as expansive. The source of key norms, practices, and values is multi-fold: some are historical, some are deliberately adopted through political processes, some are accidentally adopted in response to contingent circumstances. The demand that newcomers integrate, in the sense of adopt the norms and practices of the majority culture to at least a reasonable extent is more defensible in cases where access to spaces in which they are deliberated is public and therefore open to many voices. The precise meaning of “accessibility” to spaces that are not clearly defined, and entry to which is not monitored or policed in any formal way, is challenging to pin down. But the key point is that to the extent that cultures welcome and take seriously new voices—in public media, in political spaces, and so on—they can be described as publicly accessible. So, there is a connection between the legitimacy of demanding adherence to majority culture norms and practices, as part of the process of integration, and the genuine access that newcomers have to the spaces in which they are deliberated.

In considering the second question, with respect to the content of a majority’s shared public culture, I borrow from the literature in the political theory of nationalism (though I do not believe that the language of nationalism itself is essential to appreciate its relevance to the discussion here). A culture can be defined by features that are more or less inclusive. Where cultures are defined by characteristics that are typically used to describe ethnic nations, including shared history, religion, ethnicity/race, newcomers are less easily able to join them and be recognized as full members. Where cultures are defined by characteristics that are typically used, on the other hand, to describe civic nations, including shared commitment to political institutions and, usually, a commitment to liberal democratic principles, then they are more welcoming for newcomers. In the language adopted earlier in this entry, cultures that are defined by exclusive features are more likely to treat culture as encompassing, whereas cultures that adopt inclusive features, and emphasize accessibility to the forums in which its content is deliberated, treat culture in dialogic or identity terms. This need not be the case, though, since those who treat culture in dialogic terms may nevertheless believe that key elements of history or religion are central to it (though they are open to deliberation about the appropriateness of these elements as central) and similarly identities can be formulated on the basis of exclusionary features.

Another way to define inclusivity focuses attention on the extent to which a culture’s main norms, practices, and values can be adopted by newcomers without their giving up something they value (Lenard 2019). Key here is to define the permissible contours of an inclusive culture that, at the same time, can serve to distinguish it from others in ways that resolve what philosophers have called the “particularity” problem. If cultures are defined only by commitment to liberal democratic principles and the institutions that instantiate them, then a person will necessarily be committed to any state that is so defined. But this conclusion does not make sense of the reality that many citizens are attached to their state’s interpretation of these values—fundamental, abstract, liberal democratic principles are adopted, respected, and instantiated, in other words, in a culturally specific way. It is important, then, to delineate the boundary of permissible cultural content, which can include recognition of key historical moments, or political conversations, or cultural icons. No state can demand of newcomers that their emotional commitment be to their new state; but it can reasonably impart information about learnable key cultural markers, encourage newcomers to adopt the associated practices and norms, and hope that over time their emotional identification shifts to the host state, at least partially (Carens 2005). Under the condition that the public cultural content of a host state is reasonably accessible, and that the forums in which it is deliberated are likewise reasonably accessible, then the host state can permissibly encourage the integration of newcomers. This right is perhaps best understood as derivative of the right to cultural continuity that states claim in relation to immigration, which can permissibly be claimed if and only if the accessibility conditions described above are met.

Not all scholars agree on this point, of course, and some reject entirely the suggestion that newcomers can be asked to make accommodations to the culture of the state that they have joined. Those who adopt variants on this view treat the majority’s culture as nearly always homogeneous and oppressive in ways that are disrespectful of newcomers, and treat the demand for integration along at least some dimensions as “cleaned up” variations on the discriminatory and racist immigration policies of the past (Abizadeh 2002). This is a real worry. When the Netherlands demanded that potential migrants from majority Muslim countries watch a video and pass a test merely to gain entry to its territory—a video that showed gay men kissing and a topless woman—it was widely excoriated for its discriminatory intent, rather than (as was claimed) an attempt to ensure that migrants could adopt the liberal values that supposedly characterized the country’s culture. More generally, the mechanisms of encouraging the learning and adoption of the majority culture’s values, in addition to its actual content as delineated above, as well as the consequences for failure to do so, must be scrutinized for their reasonableness. This assessment is a tricky business, certainly, made trickier because in many (if not most) immigration situations, the potential newcomer is in a situation of vulnerability in relation to the host state: their interest in gaining entry is very strong and so in many cases, they will accept heavy-handed attempts to coerce their integration without complaint.

Both minority groups (many of which are immigrant groups) and majority groups claim that “culture” is important and deserving of accommodation in multiple ways. This entry began with an examination of the multiple ways in which culture has been understood, to unpack the ways in which it is deployed when specific cultural rights are claimed. It is important to notice that these cultural claims, on both sides, are often made in relation to each other: a minority group demands a particular cultural right and the majority responds by claiming a different cultural right. In many cases, the choice to respect or ignore claimed cultural rights is framed in terms of the impact that doing so will have on the culture of the majority, for example, by stating that a particular practice for which accommodation is requested is incompatible with the majority culture in general, or sometimes more specifically with a particular practice or norm that is believed to be particularly important. The latter claim was made, for example, in France, during “l’affaire du foulard”—the right to cover one’s head as a manifestation of Islamic (or Jewish) religious commitment was denied for the way in which it compromised the French’s commitment to laicity (Laborde 2008; Benhabib 2004).

This entry has attempted to offer the resources that are essential to adjudicating these conflicts, in ways that take seriously both those who demand cultural rights and those who resist respecting them. Hopefully, future political theory can make use of this taxonomy to identify satisfactory conclusions to these conflicts when they arise.

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• Bakht, Natasha, 2007, “Religious Arbitration in Canada: Protecting Women by Protecting Them from Religion”, Canadian Journal of Women and the Law , 19(1): 119–144.
• Barry, Brian, 2001, Culture and Equality: An Egalitarian Critique of Multiculturalism , Cambridge, MA: Harvard University Press.
• Benhabib, Seyla, 2002, The Claims of Culture: Equality and Diversity in the Global Era , Princeton, NJ: Princeton University Press.
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• Ghosh, Cyril, 2018, De-Moralizing Gay Rights: Some Queer Remarks on LGBT+ Rights Politics in the US , Cham, Switzerland: Palgrave Macmillan. doi:10.1007/978-3-319-78840-1
• Gustavsson, Gina and David Miller (eds.), 2019, Liberal Nationalism and Its Critics: Normative and Empirical Questions , Oxford: Oxford University Press. doi:10.1093/oso/9780198842545.001.0001
• Gutmann, Amy, 2003, Identity in Democracy , Princeton, NJ: Princeton University Press.
• Holzleithner, Elisabeth, 2012, “Interrogating Exit in Multiculturalist Theorizing: Conditions and Limitations”, in Borchers and Vitikainen 2012: 13–33. doi:10.1515/9783110270860.13
• Kukathas, Chandran, 1992, “Are There Any Cultural Rights?”, Political Theory , 20(1): 105–139. doi:10.1177/0090591792020001006
• –––, 2012, “Exit, Freedom and Gender”, in Borchers and Vitikainen 2012: 34–56. doi:10.1515/9783110270860.34
• Kymlicka, Will, 1996, Multicultural Citizenship: A Liberal Theory of Minority Rights , Oxford: Oxford University Press.
• –––, 1998, Finding Our Way: Rethinking Ethnocultural Relations in Canada , Toronto: Oxford University Press.
• Laborde, Cecile, 2008, Critical Republicanism: The Hijab Controversy and Political Philosophy , Oxford: Oxford University Press. doi:10.1093/acprof:oso/9780199550210.001.0001
• Lenard, Patti Tamara.,2012, Trust, Democracy and Multicultural Challenges , University Park, PA: Pennsylvania University State Press.
• –––, 2019, “Inclusive Identities: The Foundation of Trust in Multicultural Communities”, in Gustavsson and Miller 2019: 155–171. doi:10.1093/oso/9780198842545.003.0009
• Lenard, Patti Tamara and Peter Balint, 2020, “What Is (the Wrong of) Cultural Appropriation?”, Ethnicities , 20(2): 331–52. doi:10.1177/1468796819866498
• Levy, Jacob, 2000, Multiculturalism of Fear , Oxford: Oxford University Press. doi:10.1093/0198297122.001.0001
• Margalit, Avishai and Moshe Halbertal, 1994, “Liberalism and the Right to Culture”, Social Research: An International Quarterly , 61(3): 491–510.
• Margalit, Avishai and Joseph Raz, 1990, “National Self-Determination”:, Journal of Philosophy , 87(9): 439–461. doi:10.2307/2026968
• Matthes, Erich Hatala, 2016, “Cultural Appropriation Without Cultural Essentialism?”, Social Theory and Practice , 42(2): 343–366. doi:10.5840/soctheorpract201642219
• Mcbride, Cillian, 2009, “Demanding Recognition: Equality, Respect, and Esteem”,  European Journal of Political Theory , 8(1): 96–108. doi:10.1177/1474885108096962
• Miller, David, 2005, “Immigration: The Case for Limits”, in Contemporary Debates in Applied Ethics , Andrew Cohen and Christopher Wellman (eds), Malden: Blackwell Publishers, 193–207.
• –––, 2016, “Majorities and Minarets: Religious Freedom and Public Space”, British Journal of Political Science , 46(2): 437–456. doi:10.1017/S0007123414000131
• Modood, Tariq, 2007, Multiculturalism: A Civic Idea , Cambridge, UK: Polity Press.
• Moore, Margaret, 1999, “Beyond the Cultural Argument for Liberal Nationalism”, Critical Review of International Social and Political Philosophy , 2(3): 26–47. doi:10.1080/13698239908403282
• –––, 2019, “Liberal Nationalism and the Challenge of Essentialism”, in Gustavsson and Miller 2019: 188–202. doi:10.1093/oso/9780198842545.003.0011
• Okin, Susan Moller, 1999, Is Multiculturalism Bad for Women? Princeton, NJ: Princeton University Press.
• Parekh, Bhikhu, 2000, Rethinking Multiculturalism: Cultural Diversity and Political Theory , Basingstoke: Macmillan Press.
• Parvin, Phil, 2008, “What’s Special About Culture? Identity, Autonomy, and Public Reason”, Critical Review of International Social and Political Philosophy , 11(3): 315–233. doi:10.1080/13698230802276447
• Patten, Alan, 2014, Equal Recognition: The Moral Foundations of Minority Rights , Princeton, NJ: Princeton University Press.
• Phillips, Anne, 2007, Multiculturalism without Culture , Princeton, NJ: Princeton University Press.
• –––, 2010, “What’s Wrong with Essentialism?”, Distinktion: Journal of Social Theory , 11(1): 47–60. doi:10.1080/1600910X.2010.9672755
• –––, 2018, “What Makes Culture Special?”, Political Theory , 46(1): 92–98. doi:10.1177/0090591717696023
• Quong, Jonathan, 2006, “Cultural Exemptions, Expensive Tastes, and Equal Opportunities”, Journal of Applied Philosophy , 23(1): 53–71. doi:10.1111/j.1468-5930.2006.00320.x
• Rowell, John, 1995, “The Politics of Cultural Appropriation”, Journal of Value Inquiry , 29(1): 137–142.
• Scheffler, Samuel, 2007, “Immigration and the Significance of Culture”, Philosophy & Public Affairs , 35(2): 93–125. doi:10.1111/j.1088-4963.2007.00101.x
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• –––, 2009, “The Subject of Multiculturalism: Culture, Religion, Language, Ethnicity, Nationality, and Race?”, in New Waves in Political Philosophy , Boudewijn de Bruin and Christopher F. Zurn (eds.), London: Palgrave Macmillan UK, 177–197. doi:10.1057/9780230234994_10
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• Spinner-Halev, Jeff, 2000, Surviving Diversity: Religion and Democratic Citizenship , Baltimore, MD: Johns Hopkins University Press.
• Tully, James, 1995, Strange Multiplicity: Constitutionalism in the Age of Diversity , Cambridge, UK: Cambridge University Press.
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• Young, James O., 2008, Cultural Appropriation and the Arts , Malden, MA: Blackwell.

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Acknowledgments

I would like to thank Matthias Hoesch, Margaret Moore, and Stéfanie Morris for comments on an earlier draft of this entry.

Copyright © 2020 by Patti Tamara Lenard < Patti . Lenard @ uottawa . ca >

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Essays about Culture and Identity: 9 Examples And Prompts

Writing essays about culture and identity will help you explore your understanding of it. Here are examples that will give you inspiration for your next essay.

Culture can refer to customs, traditions, beliefs, lifestyles, laws, artistic expressions, and other elements that cultivate the collective identity. Different cultures are established across nations, regions, communities, and social groups. They are passed on from generation to generation while others evolve or are abolished to give way to modern beliefs and systems.

While our cultural identity begins at home, it changes as we involve ourselves with other groups (friends, educational institutions, social media communities, political groups, etc.) Culture is a very relatable subject as every person is part of a culture or at least can identify with one. Because it spans broad coverage, there are several interesting cultural subjects to write about.

Our culture and identity are dynamic. This is why you may find it challenging to write about it. To spark your inspiration, check out our picks of the best culture essays. 

1. Sweetness and Light by Matthew Arnolds

2. how auto-tune revolutionized the sound of popular music by simon reynolds, 3. how immigration changes language by john mcwhorter, 4. the comfort zone: growing up with charlie brown by jonathan franzen, 5. culture and identity definition by sandra graham, 6. how culture and surroundings influence identity by jeanette lucas, 7. how the food we eat reflects our culture and identity by sophia stephens, 8. identity and culture: my identity, culture, and identity by april casas, 9. how america hinders the cultural identity of their own citizens by seth luna, 1. answer the question, “who am i”, 2. causes of culture shock, 3. your thoughts on dystopia and utopia, 4. gender inequality from a global perspective, 5. the most interesting things you learned from other cultures, 6. the relationship between cultural identity and clothes, 7. describe your culture, 8. what is the importance of honoring your roots , 9. how can a person adapt to a new culture, 10. what artistic works best express your country’s culture, 11. how has social media influenced human interaction, 12. how do you protect the cultures of indigenous peoples, 13. are k-pop and k-drama sensations effectively promoting korea’s culture , 14. what is the importance of cultural diversity.

“… [A]nd when every man may say what he likes, our aspirations ought to be satisfied. But the aspirations of culture, which is the study of perfection, are not satisfied, unless what men say, when they may say what they like, is worth saying,—has good in it, and more good than bad.”

Arnolds compels a re-examination of values at a time when England is leading global industrialization and beginning to believe that greatness is founded on material progress. 

The author elaborates why culture, the strive for a standard of perfection, is not merely driven by scientific passions and, more so, by materialistic affluence. As he esteems religion as “that voice of the deepest human experience” to harmonize men in establishing that ideal society, Arnolds stresses that culture is the effort to “make reason and the will of God prevail” while humanizing gained knowledge to be society’s source of “sweetness and light.”

“Few innovations in sound production have been simultaneously so reviled and so revolutionary. Epoch-defining or epoch-defacing, Auto-Tune is indisputably the sound of the 21st century so far.”

Reynolds shows how Auto-Tune has shaped a pop music genre that has cut across cultures. The article maps out the music landscape Auto-Tune created and examines its impact on the culture of song productions and the modern taste for music. While the author debunks accusations that Auto-Tune destroyed the “natural” process of creating music, he also points out that the technology earned its reverence with big thanks to society’s current custom of using technology to hide blemishes and other imperfections.

Looking for more? Check out these essays about culture shock .

“… [T]he heavy immigration that countries like Italy are experiencing will almost certainly birth new kinds of Italian that are rich with slang, somewhat less elaborate than the standard, and… widely considered signs of linguistic deterioration, heralding a future where the “original” standard language no longer exists.”

American linguist McWhorter pacifies fears over the death of “standard” languages amid the wave of immigration to Europe. On the contrary, language is a vital expression of a culture, and for some, preserving is tantamount to upholding a cultural standard. 

However, instead of seeing the rise of new “multiethnolects” such as the Black English in America and Kiezdeutsch in Germany as threats to language and culture, McWhorter sees them as a new way to communicate and better understand the social groups that forayed these new languages.

“I wonder why “cartoonish” remains such a pejorative. It took me half my life to achieve seeing my parents as cartoons. And to become more perfectly a cartoon myself: what a victory that would be.”

This essay begins with a huge fight between Franzen’s brother and father to show how the cultural generation gap sweeping the 60s has hit closer to home. This generation gap, where young adults were rejecting the elders’ old ways in pursuit of a new and better culture, will also be the reason why his family ends up drifting apart. Throughout the essay, Franzen treads this difficult phase in his youth while narrating fondly how Peanuts, a pop culture icon at the time, was his source of escape. 

“…Culture is… your background… and Identity is formed where you belong to… Leopold Sedar Senghor and Shirley Geok-Lin Lim both talks about how culture and identity can impact… society…”

In this essay, Graham uses “To New York” by Senghor and “Learning To Love America” by Lim as two pieces of literature that effectively describe the role of culture and identity to traveling individuals. 

The author refers to Sengho’s reminder that people can adapt but must not forget their culture even if they go to a different place or country. On the other hand, Lim discusses immigrants’ struggle to have double identities.

“Culture is something that surrounds all of us and progress to shape our lives every day… Identity is illustrated as the state of mind in which someone or something distinguishes their own character traits that lead to determining who they really are, what they represent.”

Lucas is keen on giving examples of how his culture and surroundings influence an individual’s identity. She refers to Kothari’s “If you are what you eat, then what am I?” which discusses Kothari’s search for her identity depending on what food she eats. Food defines a person’s culture and identity, so Kothari believes that eating food from different countries will change his identity.

Lucas also refers to “Down These Mean Streets” by Piri Thomas, which argues how different cultural and environmental factors affect us. Because of what we encounter, there is a possibility that we will become someone who we are not. 

“What we grow is who we are. What we buy is who we are. What we eat is who we are.”

Stephens’ essay teaches its readers that the food we grow and eat defines us as a person. She explains that growing a crop and harvesting it takes a lot of effort, dedication, and patience, which mirrors our identity. 

Another metaphor she used is planting rice: it takes skills and knowledge to make it grow. Cooking rice is more accessible than cultivating it – you can quickly cook rice by boiling it in water. This reflects people rich in culture and tradition but who lives simpler life. 

“Every single one has their own unique identity and culture. Culture plays a big role in shaping your identity. Culture is what made me the person I am today and determines who or what I choose to associate myself with.”

Casas starts her piece by questioning who she is. In trying to learn and define who she is, she writes down and describes herself and her personality throughout the essay. Finally, she concludes that her culture is a big part of her identity, and she must understand it to understand herself.

“When it comes to these stereotypes we place on each other, a lot of the time, we succumb to the stereotypes given to us. And our cultural identity is shaped by these expectations and labels others give us. That is why negative stereotypes sometimes become true for a whole group or community.”

In this essay, Luna talks about how negative stereotyping in the United States led to moral distortion. For example, Americans are assumed to be ignorant of other countries’ cultures, making it difficult to understand other people’s cultures and lifestyles. 

She believes that stereotyping can significantly affect an individual or group’s identity. She suggests Americans should improve their intellectual competence by being sensitive to other people’s cultures.

14 Prompts on Essays about Culture and Identity

You can discuss many things on the subject of culture and identity. To give you a starting point, here are some prompts to help you write an exciting essay about culture. 

If you are interested in learning more, check out our essay writing tips and our round-up of the best essay checkers .

Understanding your personality is vital since continuous interaction with others can affect your personality. Write about your culture and identity; what is your personality? How do you define yourself? Everyone is unique, so by writing an essay about who you are, you’ll be able to understand why you act a certain way and connect with readers who have the same values. 

Here’s a guide on writing a descriptive essay to effectively relay your experience to your readers.

Sometimes, people need to get out of their comfort zone and interact with other individuals with different cultures, beliefs, or traditions. This is to broaden one’s perspective about the world. Aside from discussing what you’ve learned in that journey, you can also focus on the bits that shocked you. 

You can talk about a tradition or value that you found so bizarre because it differs from your culture. Then add how you processed it and finally adapted to it.

Dystopia and Utopia are both imagined worlds. Dystopia is a world where people live in the worst or most unfavorable conditions, while Utopia is the opposite. 

You can write an essay about what you think a Dystopian or Utopian world may look like, how these societies will affect their citizens, etc. Then, consider what personality citizens of each world may have to depend on the two worlds’ cultures.

Today, more and more people are fighting for others to accept or at least respect the LGBTQ+ community. However, countries, territories, and religions still question their rights.

In your essay, you can talk about why these institutions react the way they do and how culture dictates someone’s identity in the wrong way. Before creating your own, feel free to read other essays and articles to learn more about the global gender inequality issue. 

The world has diverse cultures, traditions, and values. When you travel to a new place, learning and writing about your firsthand experiences with unique cultures and rituals will always be an interesting read.

In this prompt, you’ll research other cultures and how they shaped their group’s identity. Then, write about the most exciting aspects you’ve learned, why you found them fascinating, and how they differ from your culture.

Those proud of their culture will wear clothes inspired by them. Some wear the same clothes even if they aren’t from the same culture. The debate over cultural appropriation and culture appreciation is still a hot topic. 

In this essay, you may start with the traditions of your community or observances your family celebrates and gathers for. Then, elaborate on their origins and describe how your community or family is preserving these practices. 

Learning about your roots, ancestors, and family cultures can help strengthen your understanding of your identity and foster respect for other cultures. Explore this topic and offer examples of what others have learned. Has the journey always been a positive experience? Delve into this question for an engaging and interesting essay.

When a person moves country, it can be challenging to adapt to a new culture. If there are new people at work or school, you can interview them and ask how they are coping with their new environment. How different is this from what they have been used to, and what unique traditions do they find interesting?

Focus on an art piece that is a source of pride and identity to your country’s culture, much like the Tinikling of the Philippines or the Matryoshka dolls of Russia. Explore its origins and evolution up to its current manifestation and highlight efforts that are striving to protect and promote these artistic works.

The older generation did not have computers in their teen years. Ask about how they dated in their younger years and how they made friends. Contrast how the younger generation is building their social networks today. Write what culture of socialization works better for you and explain why.

Take in-depth navigation of existing policies that protect indigenous peoples. Are they sufficient to serve these communities needs, and are they being implemented effectively? There is also the challenge of balancing the protection of these traditions against the need to protect the environment, as some indigenous practices add to the carbon footprint. How is your government dealing with this challenge?

A large population is now riding the Hallyu or the Korean pop culture, with many falling in love with the artists and Korea’s food, language, and traditional events. Research how certain Korean films, TV series, or music have effectively attracted fans to experience Korea’s culture. Write about what countries can learn from Korea in promoting their own cultures.

Environments that embrace cultural diversity are productive and innovative. To start your essay, assess how diverse your workplace or school is. Then, write your personal experiences where working with co-workers or classmates from different cultures led to new and innovative ideas and projects. Combine this with the personal experiences of your boss or the principal to see how your environment benefits from hosting a melting pot of cultures.

If you aim for your article to effectively change readers’ perspectives and align with your opinion, read our guide to achieving persuasive writing . 

Importance of Cultural Diversity Essay

• To find inspiration for your paper and overcome writer’s block
• As a source of information (ensure proper referencing)
• As a template for you assignment

Cultural diversity refers to inclusion of individuals of varying age, gender, race, ethnicity, relationship status, educational achievement, income, and sexual orientation, among other dimensions. The practice is important in development because engaging children in culturally responsive learning experiences help them build critical skills such as self-confidence. Such children become more aware of themselves, learn how to appreciate and respect diverse beliefs and cultures. Approximately 96% of major employers favor employees who can work effectively with colleagues and clients from diverse cultures (Wells et al., 2016). Furthermore, fostering cultural diversity can improve children’s cognitive skills. Wells et al. (2016) reported that exposure to people who are from different cultures helps promote critical and problem-solving skills due to the diversity of ideas and perspectives.

Moreover, it is imperative to be competent when working with children and families of diverse/exceptional backgrounds to design outreach and communication strategies that respond to their unique needs (socioeconomic, cultural, and linguistic). Understanding the values and beliefs of these groups can also foster inclusion and sense of belonging. Cultural competence can help avoid imposing values on others. Racial prejudice occurs in schools partly because people have preexisting notions about people from different backgrounds. Promoting inclusivity in the school setting helps discourage racial discrimination by eliminating the preexisting assumptions and celebrating personal differences. Campaigns such as the Black Lives Matter may be attributed to lack of inclusion and appreciation of different cultures.

Cultural diversity has evolved significantly from what was perceived to be acceptance and belonging in the year 1970. For instance, the discussion of inclusivity in the 1970s focused on primary (race, ethnicity, gender, and disability status) and secondary (.e.g., sexual orientation, educational background, first language, family status, income level, and communication style) dimensions of cultural diversity. Consequently, some of the challenges parents would face addressing an issue of “diversity, acceptance and belonging” with the school administrators that impacted your child’s schooling during this period include racial discrimination, gender bias, prejudice based on sexual orientation, ethnic inequality in access to educational resources and opportunities, and intolerance to different cultures. Today, such a conversation would depict an expanded scope which goes beyond simple demographic variables to include tertiary dimensions such as individual values, beliefs, assumptions, perceptions, attitudes, and feelings.

Wells, A. S., Fox, L., & Cordova-Cobo, D. (2016). How racially diverse schools and classrooms can benefit all students . The Century Foundation. Web.

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How to Write a Cultural Diversity Essay

December 14, 2016

Understanding Cultural Diversity

To write an effective cultural diversity essay, it is crucial to have a clear understanding of what cultural diversity truly means. Cultural diversity refers to the coexistence of different cultures, values, and traditions within a society. It encompasses differences in language, religion, beliefs, customs, and practices. Understanding cultural diversity involves recognizing and appreciating the unique perspectives and experiences that each culture brings.

When writing an essay on cultural diversity, it is important to explore the reasons behind its importance in today’s globalized world. This includes examining how cultural diversity promotes tolerance, understanding, and inclusivity. Additionally, understanding cultural diversity entails acknowledging the challenges and barriers faced by different cultural groups and examining strategies for achieving cultural harmony. By grasping the concept of cultural diversity, you can effectively convey your thoughts and insights in your essay, providing a comprehensive understanding to your readers.

Choosing a Topic for the Essay

Selecting the right topic is vital when writing a cultural diversity essay. With such a broad subject, it is important to narrow down your focus to a specific aspect or issue related to cultural diversity that interests you. Consider topics such as the impact of immigration on cultural diversity, the role of education in promoting cultural acceptance, or the influence of globalization on cultural identity.

When choosing a topic, ensure that it is researchable and allows for a comprehensive exploration of different perspectives. It is important to select a topic that you are passionate about, as this will help you maintain motivation and produce a well-written essay. Furthermore, consider the relevance and significance of your chosen topic in today’s society to ensure that your essay contributes to the discussion and provides valuable insights.

Possible Cultural Diversity Essay Topics:

• The Impact of Immigration on Cultural Diversity
• Cultural Assimilation versus Cultural Preservation
• Cultural Diversity in the Workplace: Benefits and Challenges
• Cultural Stereotypes and their Effects on Society
• Exploring Cultural Identity in a Globalized World
• The Role of Education in Promoting Cultural Acceptance
• Cultural Appropriation: Understanding the Controversy
• Gender Roles and Cultural Diversity
• Traditional versus Modern Practices in Different Cultures
• Cultural Diversity and Social Justice: Addressing Inequality

Organizing Your Thoughts

When writing a cultural diversity essay, it is crucial to organize your thoughts effectively to ensure a coherent and logical flow of ideas. Start by brainstorming and jotting down all the ideas, examples, and arguments that come to mind. Once you have a list of key points, group them into categories or themes that relate to your chosen topic.

Next, create an outline that includes an introduction, body paragraphs, and a conclusion. The introduction should provide a brief overview of cultural diversity and present a clear thesis statement. Each body paragraph should focus on a single idea or argument, supported by evidence and examples.

Consider using a logical structure such as comparing and contrasting different perspectives, discussing the historical context, or analyzing the impacts of cultural diversity. Finally, conclude your essay by summarizing your main points and reinforcing the significance of cultural diversity in contemporary society. By organizing your thoughts effectively, you will create a well-structured and impactful cultural diversity essay.

Writing an Effective Introduction

The introduction of a cultural diversity essay is the first opportunity to capture the reader’s attention and provide a clear direction for the essay. To craft an effective introduction, follow these tips:

• Start with a hook: Begin your introduction with an attention-grabbing statement, question, or anecdote that relates to cultural diversity. This will engage the reader and make them curious to learn more.
• Provide background information: Offer a concise background on the topic of cultural diversity, highlighting its significance and relevance in today’s society. This sets the stage for the essay and helps the reader understand the context.
• State the thesis statement: Clearly state your main argument or position on cultural diversity. The thesis statement should be concise, specific, and arguable. It establishes the purpose of the essay and gives the reader a roadmap of what to expect.
• Outline the main points: Briefly mention the main points or arguments that you will discuss in the body of the essay. This gives the reader an overview of the essay’s structure and keeps them engaged.

Remember, the introduction should be concise, captivating, and informative. It should set the tone for the essay and create a strong first impression for the reader. By following these guidelines, you can write an effective introduction that engages the reader and lays the foundation for a compelling cultural diversity essay.

Developing the Main Body

The main body of your cultural diversity essay is where you delve into the key arguments, ideas, and evidence that support your thesis statement. To effectively develop the main body of your essay, consider the following:

• Start with a clear topic sentence: Begin each paragraph with a concise and focused topic sentence that introduces the main point or argument you will discuss. This helps guide the reader through your essay and ensures a coherent flow.
• Provide evidence and examples: Support your arguments with relevant evidence and examples. This can include statistics, research findings, case studies, personal experiences, or cultural anecdotes. Use a mix of primary and secondary sources to strengthen your claims.
• Explore different perspectives: Cultural diversity is a complex and multifaceted topic. Consider discussing different perspectives or contrasting viewpoints within your essay. This demonstrates a comprehensive understanding of the subject and enriches your analysis.
• Use logical transitions: Ensure a smooth transition between paragraphs by using logical transitions. Connect ideas between paragraphs to maintain a cohesive and logical flow of thoughts.
• Consider counterarguments: Address potential counterarguments to your thesis statement. Acknowledge and refute opposing viewpoints to strengthen your own arguments and demonstrate critical thinking.

Remember to maintain a balanced approach, provide sufficient evidence for your claims, and avoid generalizations. By developing a well-structured and evidence-based main body in your cultural diversity essay, you can effectively present your ideas and engage the reader in a thought-provoking discussion.

Avoiding Stereotypes

When writing a cultural diversity essay, it is important to avoid stereotypes and generalizations that can perpetuate prejudice and discrimination. Instead, focus on presenting a nuanced and accurate portrayal of cultural diversity that acknowledges the complexity and diversity of different ethnic, racial, and cultural groups. To avoid stereotypes in your essay, consider the following:

• Avoid using sweeping generalizations or attributing traits to entire groups of people based on their cultural background.
• Use specific examples and evidence to illustrate your points and avoid assumptions.
• Acknowledge the diversity within cultures and avoid treating them as monolithic entities.
• Respect and consider multiple perspectives on cultural diversity, acknowledging that cultural experiences are complex and nuanced.

By avoiding stereotypes, you can present a thoughtful and objective analysis of cultural diversity that recognizes the complexity of the subject and contributes to a more informed and inclusive society.

Including Personal Experiences

When writing a cultural diversity essay, incorporating personal experiences can add depth, authenticity, and a unique perspective to your writing. Personal experiences allow you to connect with the topic on a deeper level and provide firsthand insights into cultural diversity. Here’s how to effectively include personal experiences in your cultural diversity essay:

• Choose relevant experiences: Select personal experiences that directly relate to the topic of cultural diversity. This could include encounters with different cultures, cross-cultural friendships, or experiences that highlight the impact of cultural diversity in your own life.
• Reflect on the significance: Share why these experiences are meaningful to you and how they have shaped your understanding of cultural diversity. Reflecting on your experiences adds a personal touch and demonstrates your engagement with the topic.
• Connect to broader themes: Situate your personal experiences within broader themes or issues related to cultural diversity. This could involve discussing the challenges and benefits of embracing cultural differences or sharing examples that highlight the importance of cultural understanding and acceptance.
• Maintain objectivity: While incorporating personal experiences, it is important to strike a balance between personal perspective and objective analysis. Avoid generalizations and ensure that your personal experiences are grounded in critical thinking and supported by evidence and research.

By including personal experiences, you can add a unique dimension to your cultural diversity essay, fostering a deeper connection with readers and enhancing the overall impact of your writing.

Analyzing Cultural Conflict and Harmony

Cultural diversity can often lead to conflicts or misunderstandings between different groups with different beliefs and values. It is important to analyze these conflicts and seek ways to promote harmony and understanding in your cultural diversity essay. Here are some tips for analyzing cultural conflict and harmony in your essay:

• Identify causes of conflict: Explore the underlying factors that contribute to conflict between different cultures. This could include issues such as cultural stereotypes, prejudice, discrimination, or misunderstanding.
• Discuss potential solutions: Consider ways to promote cultural harmony and understanding. This could include cultural education, intercultural communication, or promoting inclusive policies that support cultural diversity.
• Highlight success stories: Share examples of cultural harmony or success stories where cultural diversity has been successfully embraced and celebrated.
• Acknowledge challenges: Recognize the challenges involved in achieving cultural harmony, including power imbalances, political and economic factors, and historic tensions.

By analyzing cultural conflict and harmony, you can develop a more nuanced understanding of the complexities and opportunities that arise from cultural diversity. This can lead to meaningful insights and solutions that promote a more inclusive and harmonious society.

Writing the Conclusion

The conclusion of your cultural diversity essay should summarize the key points made in the main body and restate the thesis statement in a clear and concise way. Here’s how to write an effective conclusion for your essay:

• Summarize the key arguments: Begin by summarizing the main arguments or findings presented in the main body of your essay. This reminds the reader of the main points and demonstrates the coherence of your writing.
• Restate the thesis statement: The thesis statement should be restated in the conclusion, using different words to maintain interest and reinforce the message.
• Provide final thoughts: Use the conclusion to provide final thoughts or insights on the topic of cultural diversity. This could include a call to action, a prediction, or a reflection on the implications of the topic.
• Avoid introducing new information: The conclusion is not the place to introduce new information or arguments. Ensure that all ideas presented in the conclusion have been discussed in the main body.
• End with impact: End your conclusion with a lasting impact. This could involve a memorable quote, a thought-provoking question, or a powerful statement.

By following these guidelines, you can write a conclusion that reinforces the main message of your cultural diversity essay and leaves a lasting impression on the reader.

Diversity Essay Example

In today’s globalized world, cultural diversity is an undeniable reality. As I reflect upon my own experiences, I am reminded of the profound impact that cultural diversity has had on my life. Growing up in a multicultural neighborhood, I had the privilege of witnessing firsthand the richness that arises from the coexistence of different cultures.

One particular experience stands out in my memory. During a school project, my classmates and I were tasked with creating a presentation about a culture different from our own. I chose to explore the traditions and customs of an indigenous tribe from my country. Through extensive research and engaging conversations with members of that community, I gained a deeper understanding of their unique way of life.

This project taught me a valuable lesson about cultural diversity. It showed me that diversity is not limited to external appearances or superficial differences. It encompasses a wealth of knowledge, traditions, and perspectives that can enrich our lives and broaden our horizons.

Furthermore, this experience highlighted the importance of cultural respect and empathy. I realized that by approaching cultural diversity with an open mind and genuine curiosity, we can foster meaningful connections with individuals from different backgrounds. Rather than viewing diversity as a challenge or obstacle, it should be seen as an opportunity for growth and understanding.

In conclusion, my personal experiences have provided me with profound insights into the importance of embracing cultural diversity. This diversity essay example demonstrates the transformative power that cultural exchange can have on individuals and communities. By sharing our stories and celebrating our differences, we contribute to a more inclusive and harmonious society that values and respects the richness of cultural diversity.

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Speaking, writing and reading are integral to everyday life, where language is the primary tool for expression and communication. Studying how people use language – what words and phrases they unconsciously choose and combine – can help us better understand ourselves and why we behave the way we do.

Linguistics scholars seek to determine what is unique and universal about the language we use, how it is acquired and the ways it changes over time. They consider language as a cultural, social and psychological phenomenon.

“Understanding why and how languages differ tells about the range of what is human,” said Dan Jurafsky , the Jackson Eli Reynolds Professor in Humanities and chair of the Department of Linguistics in the School of Humanities and Sciences at Stanford . “Discovering what’s universal about languages can help us understand the core of our humanity.”

The stories below represent some of the ways linguists have investigated many aspects of language, including its semantics and syntax, phonetics and phonology, and its social, psychological and computational aspects.

Understanding stereotypes

Stanford linguists and psychologists study how language is interpreted by people. Even the slightest differences in language use can correspond with biased beliefs of the speakers, according to research.

One study showed that a relatively harmless sentence, such as “girls are as good as boys at math,” can subtly perpetuate sexist stereotypes. Because of the statement’s grammatical structure, it implies that being good at math is more common or natural for boys than girls, the researchers said.

Language can play a big role in how we and others perceive the world, and linguists work to discover what words and phrases can influence us, unknowingly.

How well-meaning statements can spread stereotypes unintentionally

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People speak roughly 7,000 languages worldwide. Although there is a lot in common among languages, each one is unique, both in its structure and in the way it reflects the culture of the people who speak it.

Jurafsky said it’s important to study languages other than our own and how they develop over time because it can help scholars understand what lies at the foundation of humans’ unique way of communicating with one another.

“All this research can help us discover what it means to be human,” Jurafsky said.

Stanford PhD student documents indigenous language of Papua New Guinea

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Chris Manning: How computers are learning to understand language​

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Stanford research explores novel perspectives on the evolution of Spanish

Using digital tools and literature to explore the evolution of the Spanish language, Stanford researcher Cuauhtémoc García-García reveals a new historical perspective on linguistic changes in Latin America and Spain.

Language as a lens into behavior

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For example, in one research paper, a group of Stanford researchers examined the differences in how Republicans and Democrats express themselves online to better understand how a polarization of beliefs can occur on social media.

“We live in a very polarized time,” Jurafsky said. “Understanding what different groups of people say and why is the first step in determining how we can help bring people together.”

Analyzing the tweets of Republicans and Democrats

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Examining bilingual behavior of children at Texas preschool

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Predicting sales of online products from advertising language

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Language can help the elderly cope with the challenges of aging, says Stanford professor

By examining conversations of elderly Japanese women, linguist Yoshiko Matsumoto uncovers language techniques that help people move past traumatic events and regain a sense of normalcy.

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The Importance of Cultural Integration

Table of Contents

Understanding cultural integration, the significance of cultural integration, the challenges and complexities of cultural integration.

• Examples of Cultural Integration in Practice

Cultural integration, a significant sociological concept, refers to the process by which individuals and groups from different cultural backgrounds come together and influence one another, resulting in the exchange, blending, and merging of various cultural elements. This interaction leads to the development of a more interconnected society, wherein distinct cultural traits and practices can coexist within a shared social framework. Cultural integration does not imply the erasure of individual cultural identities but rather the creation of a more inclusive and cooperative social space that allows for the expression of multiple cultural identities. In this article, we will delve into the meaning, significance, and implications of cultural integration, examining its role in promoting social cohesion, cultural diversity, economic growth , and personal development.

Cultural integration occurs when individuals and communities from diverse cultural backgrounds engage in sustained and meaningful social interactions, which over time lead to the incorporation of various cultural elements into everyday practices. This process typically involves the sharing and adoption of different customs, traditions, languages, artistic forms, religious practices, values, and social norms . Unlike mere coexistence, where cultural groups live alongside each other with minimal interaction, cultural integration promotes active engagement and mutual influence. The result is the creation of a hybrid cultural identity, which draws from multiple sources, enriching the social fabric with new perspectives.

The notion of cultural integration is often viewed as a two-way process, wherein both the dominant and minority cultural groups contribute to the evolving culture . Rather than imposing the dominant culture onto minority groups (as is often seen in assimilation models), cultural integration allows for the reciprocal exchange of ideas and values . This interactive approach ensures that cultures are not homogenized but are instead continuously shaped by ongoing social interactions. In this context, integration fosters a society that is more dynamic, adaptable, and capable of responding to global challenges such as migration, economic globalization, and technological advancement.

Cultural integration plays a crucial role in shaping the social landscape of modern societies. As globalization accelerates the movement of people, goods, and ideas across national and cultural boundaries, the need for inclusive and cohesive societies has become more important than ever. Cultural integration helps bridge the gap between different social groups, promoting social harmony and reducing the potential for conflict. By encouraging cultural exchange and collaboration, it fosters a society where people from different backgrounds can coexist peacefully and productively.

Social Cohesion and Unity

One of the most significant outcomes of cultural integration is the enhancement of social cohesion. In societies that are culturally diverse, divisions and misunderstandings often arise due to differences in values, traditions, and lifestyles. Cultural integration, by promoting sustained interaction and mutual respect, helps to break down these barriers and stereotypes. As individuals from different backgrounds come to understand and appreciate each other’s cultures, a sense of belonging and shared identity can emerge. This sense of unity is essential for the stability of any society, as it encourages cooperation, solidarity, and trust among its members.

Preservation of Cultural Diversity

While cultural integration fosters unity , it does not necessitate the abandonment of cultural uniqueness. In fact, it encourages the celebration and preservation of cultural diversity. Through integration, individuals and groups can maintain their distinct cultural practices and traditions while also participating in a shared social and cultural framework. This balance between unity and diversity is vital for creating a society that is both inclusive and respectful of difference. Rather than viewing cultural integration as a process of homogenization, it should be understood as a way of weaving together diverse cultural strands into a rich and multifaceted social tapestry.

Economic Innovation and Growth

Cultural integration also has significant economic implications. Societies that embrace cultural diversity and encourage the integration of different perspectives are often more innovative and economically vibrant. The exchange of ideas and practices from various cultural traditions can lead to new approaches to problem-solving, business innovation, and entrepreneurship. For instance, diverse teams in the workplace are often more creative and better equipped to tackle complex challenges, as they bring a broader range of experiences and insights to the table. Furthermore, cultural integration can stimulate economic growth by fostering industries such as tourism, entertainment, and food, which benefit from the blending of cultural influences.

Personal Growth and Broader Worldview

On an individual level, cultural integration provides opportunities for personal growth and the expansion of one’s worldview. Exposure to different cultures challenges individuals to reconsider their own assumptions, values, and behaviors, fostering greater empathy and open-mindedness. This process can lead to the development of important social skills, such as intercultural communication, adaptability, and emotional intelligence. As people engage with diverse cultural perspectives, they become more equipped to navigate an increasingly interconnected and globalized world. In this sense, cultural integration not only enriches societies but also enhances the capacity of individuals to thrive in multicultural environments.

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The Importance of Cultural Diversity

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