essay of culture

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 . 

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culture , behaviour peculiar to Homo sapiens , together with material objects used as an integral part of this behaviour. Thus, culture includes language , ideas, beliefs, customs, codes, institutions, tools, techniques, works of art, rituals, and ceremonies, among other elements.

The existence and use of culture depends upon an ability possessed by humans alone. This ability has been called variously the capacity for rational or abstract thought, but a good case has been made for rational behaviour among subhuman animals, and the meaning of abstract is not sufficiently explicit or precise. The term symboling has been proposed as a more suitable name for the unique mental ability of humans, consisting of assigning to things and events certain meanings that cannot be grasped with the senses alone. Articulate speech—language—is a good example. The meaning of the word dog is not inherent in the sounds themselves; it is assigned, freely and arbitrarily, to the sounds by human beings. Holy water, “biting one’s thumb” at someone ( Romeo and Juliet , Act I, scene 1), or fetishes are other examples. Symboling is a kind of behaviour objectively definable and should not be confused with symbolizing, which has an entirely different meaning.

The concept of culture

Various definitions of culture.

What has been termed the classic definition of culture was provided by the 19th-century English anthropologist Edward Burnett Tylor in the first paragraph of his Primitive Culture (1871):

Culture . . . is that complex whole which includes knowledge, belief , art, morals , law , custom, and any other capabilities and habits acquired by man as a member of society.

In Anthropology (1881) Tylor made it clear that culture, so defined, is possessed by man alone. This conception of culture served anthropologists well for some 50 years. With the increasing maturity of anthropological science, further reflections upon the nature of their subject matter and concepts led to a multiplication and diversification of definitions of culture. In Culture: A Critical Review of Concepts and Definitions (1952), U.S. anthropologists A.L. Kroeber and Clyde Kluckhohn cited 164 definitions of culture, ranging from “learned behaviour” to “ideas in the mind,” “a logical construct,” “a statistical fiction,” “a psychic defense mechanism,” and so on. The definition—or the conception—of culture that is preferred by Kroeber and Kluckhohn and also by a great many other anthropologists is that culture is an abstraction or, more specifically, “an abstraction from behaviour.”

These conceptions have defects or shortcomings. The existence of behavioral traditions—that is, patterns of behaviour transmitted by social rather than by biologic hereditary means—has definitely been established for nonhuman animals. “Ideas in the mind” become significant in society only as expressed in language, acts, and objects. “A logical construct” or “a statistical fiction” is not specific enough to be useful. The conception of culture as an abstraction led, first, to a questioning of the reality of culture (inasmuch as abstractions were regarded as imperceptible) and, second, to a denial of its existence; thus, the subject matter of nonbiological anthropology, “culture,” was defined out of existence, and without real, objective things and events in the external world there can be no science.

Kroeber and Kluckhohn were led to their conclusion that culture is an abstraction by reasoning that if culture is behaviour it, ipso facto, becomes the subject matter of psychology; therefore, they concluded that culture “is an abstraction from concrete behavior but is not itself behavior.” But what, one might ask, is an abstraction of a marriage ceremony or a pottery bowl, to use Kroeber and Kluckhohn’s examples? This question poses difficulties that were not adequately met by these authors. A solution was perhaps provided by Leslie A. White in the essay “The Concept of Culture” (1959). The issue is not really whether culture is real or an abstraction, he reasoned; the issue is the context of the scientific interpretation.

When things and events are considered in the context of their relation to the human organism, they constitute behaviour; when they are considered not in terms of their relation to the human organism but in their relationship to one another, they become culture by definition. The mother-in-law taboo is a complex of concepts, attitudes, and acts. When one considers them in their relationship to the human organism—that is, as things that the organism does—they become behaviour by definition. When, however, one considers the mother-in-law taboo in its relationship to the place of residence of a newly married couple, to the customary division of labour between the sexes, to their respective roles in the society’s mode of subsistence and offense and defense, and these in turn to the technology of the society, the mother-in-law taboo becomes, again by definition, culture. This distinction is precisely the one that students of words have made for many years. When words are considered in their relationship to the human organism—that is, as acts—they become behaviour. But when they are considered in terms of their relationship to one another—producing lexicon, grammar, syntax , and so forth—they become language, the subject matter not of psychology but of the science of linguistics. Culture, therefore, is the name given to a class of things and events dependent upon symboling ( i.e., articulate speech) that are considered in a kind of extra-human context.

Universalist approaches to culture and the human mind

Culture, as noted above, is due to an ability possessed by man alone. The question of whether the difference between the mind of man and that of the lower animals is one of kind or of degree has been debated for many years, and even today reputable scientists can be found on both sides of this issue. But no one who holds the view that the difference is one of degree has adduced any evidence to show that nonhuman animals are capable, to any degree whatever, of a kind of behaviour that all human beings exhibit. This kind of behaviour may be illustrated by the following examples: remembering the sabbath to keep it holy, classifying one’s relatives and distinguishing one class from another (such as uncles from cousins), defining and prohibiting incest, and so on. There is no reason or evidence that leads one to believe that any animal other than man can have or be brought to any appreciation or comprehension whatever of such meanings and acts. There is, as Tylor argued long ago, a “mental gulf that divides the lowest savage from the highest ape” ( Anthropology ).

In line with the foregoing distinction, human behaviour is to be defined as behaviour consisting of, or dependent upon, symboling rather than upon anything else that Homo sapiens does; coughing, yawning, stretching, and the like are not human.

Next to nothing is yet known about the neuroanatomy of symboling. Man is characterized by a very large brain, considered both absolutely and relatively, and it is reasonable—and even obligatory—to believe that the central nervous system , especially the forebrain, is the locus of the ability to symbol . But how it does this and with what specific mechanisms remain to be discovered. One is thus led to the conclusion that at some point in the evolution of primates a threshold was reached in some line, or lines, when the ability to symbol was realized and made explicit in overt behaviour. There is no intermediate stage, logical or neurological, between symboling and nonsymboling; an individual or a species is capable of symboling, or he or it is not. The life of Helen Keller makes this clear: when, through the aid of her teacher, Anne Sullivan , Keller was enabled to escape from the isolation to which her blindness and deafness had consigned her and to effect contact with the world of human meanings and values, the transformation was instantaneous.

But even if almost nothing is known about the neuroanatomy of symboling, a great deal is known about the evolution of mind (or “ minding ,” if mind is considered as a process rather than a thing), in which one finds symboling as the characteristic of a particular stage of development. The evolution of minding can be traced in the following sequence of stages. First is the simple reflexive stage, in which behaviour is determined by the intrinsic properties of both the organism and the thing reacted to—for example, the contraction of the pupil of the eye under increased stimulation by light. Second is the conditioned reflex stage, in which the response is elicited not by properties intrinsic in the stimulus but by meanings that the stimulus has acquired for the responding organism through experience—for example, Pavlov’s dog’s salivary glands responding to the sound of a bell. Third is the instrumental stage, as exemplified by a chimpanzee knocking down a banana with a stick. Here the response is determined by the intrinsic properties of the things involved (banana, stick, chimpanzee’s neurosensory-muscular system); but a new element has been introduced into behaviour, namely, the exercise of control by the reacting organism over things in the external world. And, finally, there is the symbol stage, in which the configuration of behaviour involves nonintrinsic meanings, as has already been suggested.

These four stages exhibit a characteristic of the evolution of all living things: a movement in the direction of making life more secure and enduring. In the first stage the organism distinguishes between the beneficial , the injurious, and the neutral, but it must come into direct contact with the object or event in question to do so. In the second stage the organism may react at a distance, as it were—that is, through an intermediate stimulus. The conditioned reflex brings signs into the life process; one thing or event may serve as an indication of something else—food, danger, and so forth. And, since anything can serve as a sign of anything else (a green triangle can mean food, sex, or an electric shock to the laboratory rat), the reactions of the organism are emancipated from the limitations that stage one imposes upon living things, namely, the intrinsic properties of things. The possibility of obtaining life-sustaining things and of avoiding life-destroying things is thus much enhanced , and the security and continuity of life are correspondingly increased. But in stage two the organism still plays a subordinate role to the external world; it does not and cannot determine the significance of the intermediary stimulus: the bark of a distant dog to the rabbit or the sound of the bell to Pavlov’s dog. This meaning is determined by things and events in the external world (or in the laboratory by the experimenter). In stages one and two, therefore, the organism is at the mercy of the external world in this respect.

In the third stage the element of control over environment is introduced. The ape who obtains food by means of a stick (tool) is not subordinate to his situation. He does not merely undergo a situation; he dominates it. His behaviour is not determined by the juxtaposition of things and events; on the contrary, the juxtaposition is determined by the ape. He is confronted with alternatives , and he makes choices. The configuration of behaviour in stage three is constructed within the dynamic organism of the ape and then imposed upon the external world.

The evolution of minding is a cumulative process; the achievements of each stage are carried on into the succeeding one or ones. The fourth stage reintroduces the factor of nonintrinsic meanings to the advances made in stages two and three. Stage four is the stage of symboling, of articulate speech. Thus, one observes two aspects of the evolution of minding, both of which contribute to the security and survivability of life: the emancipation of behaviour from limitations imposed upon it by the external world and increased control over the environment. To be sure, neither emancipation nor control becomes complete, but quantitative increase is significant.

The direction of biologic evolution toward greater expansion and security of life can be seen from another point of view: the advance from instinctive behaviour ( i.e., responses determined by intrinsic properties of the organism) to learned and freely variable behaviour, patterns of which may be acquired and transmitted from one individual and generation to another, and finally to a system of things and events, the essence of which is meanings that cannot be comprehended by the senses alone. This system is, of course, culture, and the species is the human species. Culture is a man-made environment, brought into existence by the ability to symbol.

Once established, culture has a life of its own, so to speak; that is, it is a continuum of things and events in a cause and effect relationship; it flows down through time from one generation to another. Since its inception 1,000,000 or more years ago, this culture—with its language, beliefs, tools, codes, and so on—has had an existence external to each individual born into it. The function of this external, man-made environment is to make life secure and enduring for the society of human beings living within the cultural system. Thus, culture may be seen as the most recent, the most highly developed means of promoting the security and continuity of life, in a series that began with the simple reflex.

Society preceded culture; society, conceived as the interaction of living beings, is coextensive with life itself. Man’s immediate prehuman ancestors had societies, but they did not have culture. Studies of monkeys and apes have greatly enlarged scientific knowledge of their social life—and, by inference , the scientific conception of the earliest human societies. Data derived from paleontological sources and from accumulating studies of living, nonhuman primates are now fairly abundant, and hypotheses derived from these are numerous and varied in detail. A fair summary of them may be made as follows: The growth of the primate brain was stimulated by life in the trees, specifically, by eye-hand coordinations involved in swinging from limb to limb and by manipulating food with the hands (as among the insectivorous lemurs). Descent to the ground, as a consequence of deforestation or increase in body size (which would tend to restrict arboreal locomotion and increase the difficulty of obtaining enough food to supply increased need), and the assumption of erect posture were other significant steps in biologic evolution and the eventual emergence of culture. Some theories reject the arboreal stage in man’s evolutionary past, but this does not seriously affect the overall conception of his development.

The Australopithecines of Africa, extinct manlike higher primates about which reliable knowledge is very considerable today, exemplify the stage of erect posture in primate evolution. Erect posture freed the arms and hands from their earlier function of locomotion and made possible an extensive and versatile use of tools. Again, the eye-hand-object coordinations involved in tool using stimulated the growth of the brain, especially the forebrain. It is not possible to determine on the basis of paleontological evidence the precise point at which the ability to symbol (specifically, articulate speech) was realized, as expressed in overt behaviour. It is believed by some that man’s prehuman ancestors used tools habitually and that habit became custom through the transmission of tool using from one generation to another long before articulate speech came into being. In fact, some theorists hold, the customary use of tools became a powerful stimulus in the development of a brain that was capable of symboling or articulate speech.

The introjection of symboling into primate social life was revolutionary. Everything was transformed, everything acquired new meaning; the symbol added a new dimension to primate—now human—existence. An ax was no longer merely a tool with which to chop; it could become a symbol of authority. Mating became marriage, and all social relationships between parents and children and brothers and sisters became moral obligations, duties, rights, and privileges. The world of nature, from the stones beside the path to the stars in their courses, became alive and conscious spirits. “And all that I beheld respired with inward meaning” (Wordsworth). The anthropoid had at last become a man.

Thus far in this article, culture has been considered in general, as the possession of all mankind. Now it is appropriate to turn to particular cultures , or sociocultural systems. Human beings, like other animal species, live in societies, and each society possesses culture. It has long been customary for ethnologists to speak of Seneca culture, Eskimo culture, North American Plains culture, and so on—that is, the culture of a particular society (Seneca) or an indefinite number of societies (Eskimo) or the cultures found in or characteristic of a topographic area (the North American Plains). There is no objection to this usage as a convenient means of reference: “Seneca culture” is the culture that the Seneca tribe possesses at a particular time. Similarly, Eskimo culture refers to a class of cultures, and Plains culture refers to a type of culture. What is needed is a term that defines culture precisely in its particular manifestations for the purpose of scientific study, and for this the term sociocultural system has been proposed. It is defined as the culture possessed by a distinguishable and autonomous group (society) of human beings, such as a tribe or a modern nation. Cultural elements may pass freely from one system to another (cultural diffusion), but the boundary provided by the distinction between one system and another (Seneca, Cayuga; United States , Japan) makes it possible to study the system at any given time or over a period of time.

Every human society, therefore, has its own sociocultural system: a particular and unique expression of human culture as a whole. Every sociocultural system possesses the components of human culture as a whole—namely, technological, sociological, and ideological elements. But sociocultural systems vary widely in their structure and organization. These variations are attributable to differences among physical habitats and the resources that they offer or withhold for human use; to the range of possibilities inherent in various areas of activity, such as language or the manufacture and use of tools; and to the degree of development. The biologic factor of man may, for purposes of analysis and comparison of sociocultural systems, be considered as a constant. Although the equality or inequality of races, or physical types, of mankind has not been established by science, all evidence and reason lead to the conclusion that, whatever differences of native endowment may exist, they are insignificant as compared with the overriding influence of the external tradition that is culture.

Since the infant of the human species enters the world cultureless, his behaviour—his attitudes, values , ideals, and beliefs, as well as his overt motor activity—is powerfully influenced by the culture that surrounds him on all sides. It is almost impossible to exaggerate the power and influence of culture upon the human animal. It is powerful enough to hold the sex urge in check and achieve premarital chastity and even voluntary vows of celibacy for life. It can cause a person to die of hunger, though nourishment is available, because some foods are branded unclean by the culture. And it can cause a person to disembowel or shoot himself to wipe out a stain of dishonour. Culture is stronger than life and stronger than death. Among subhuman animals, death is merely the cessation of the vital processes of metabolism, respiration, and so on. In the human species, however, death is also a concept; only man knows death. But culture triumphs over death and offers man eternal life. Thus, culture may deny satisfactions on the one hand while it fulfills desires on the other.

The predominant emphasis, perhaps, in studies of culture and personality has been the inquiry into the process by which the individual personality is formed as it develops under the influence of its cultural milieu . But the individual biologic organism is itself a significant determinant in the development of personality. The mature personality is, therefore, a function of both biologic and cultural factors, and it is virtually impossible to distinguish these factors from each other and to evaluate the magnitude of each in particular cases. If the cultural factor were a constant, personality would vary with the variations of the neurosensory-glandular-muscular structure of the individual. But there are no tests that can indicate, for example, precisely how much of the taxicab driver’s ability to make change is due to innate endowment and how much to cultural experience. Therefore, the student of culture and personality is driven to work with “modal personalities,” that is, the personality of the typical Crow Indian or the typical Frenchman insofar as this can be determined. But it is of interest, theoretically at least, to note that even if both factors, the biologic and the cultural, were constant—which they never are in actuality—variations of personality would still be possible. Within the confines of these two constants, individuals might undergo a number of profound experiences in different chronological permutations. For example, two young women might have the same experiences of (1) having a baby, (2) graduating from college, and (3) getting married. But the effect of sequence (1), (2), (3) upon personality development would be quite different than that of sequence (2), (3), (1).

Cultural comparisons

Ethnocentrism is the name given to a tendency to interpret or evaluate other cultures in terms of one’s own. This tendency has been, perhaps, more prevalent in modern nations than among preliterate tribes. The citizens of a large nation, especially in the past, have been less likely to observe people in another nation or culture than have been members of small tribes who are well acquainted with the ways of their culturally diverse neighbours. Thus, the American tourist could report that Londoners drive “on the wrong side of the street” or an Englishman might find some customs on the Continent “queer” or “boorish,” merely because they are different. Members of a Pueblo tribe in the American Southwest, on the other hand, might be well acquainted with cultural differences not only among other Pueblos but also in non-Pueblo tribes such as the Navajo and Apache.

Ethnocentrism became prominent among many Europeans after the discovery of the Americas, the islands of the Pacific, and the Far East. Even anthropologists might characterize all preliterate peoples as being without religion (as did Sir John Lubbock) or as having a “prelogical mentality” (as did Lucien Lévy-Bruhl) merely because their ways of thinking did not correspond with those of the culture of western Europe. Thus, inhabitants of non-Western cultures, particularly those lacking the art of writing, were widely described as being immoral, illogical, queer, or just perverse (“Ye Beastly Devices of ye Heathen”).

Increased knowledge led to or facilitated a deeper understanding and, with it, a finer appreciation of cultures quite different from one’s own. When it was understood that universal needs could be served with culturally diverse means, that worship might assume a variety of forms, that morality consists in conforming to ethical rules of conduct but does not inhere in the rules themselves, a new view emerged that each culture should be understood and appreciated in terms of itself. What is moral in one culture might be immoral or ethically neutral in another. For example, it was not immoral to kill a baby girl at birth or an aged grandparent who was nonproductive when it was impossible to obtain enough food for all; or wife lending among the Eskimo might be practiced as a gesture of hospitality, a way of cementing a friendship and promoting mutual aid in a harsh and dangerous environment, and thus may acquire the status of a high moral value.

The view that elements of a culture are to be understood and judged in terms of their relationship to the culture as a whole—a doctrine known as cultural relativism—led to the conclusion that the cultures themselves could not be evaluated or graded as higher and lower, superior or inferior. If it was unwarranted to say that patriliny (descent through the male line) was superior or inferior to matriliny (descent through the female line), if it was unjustified or meaningless to say that monogamy was better or worse than polygamy, then it was equally unsound or meaningless to say that one culture was higher or superior to another. A large number of anthropologists subscribed to this view; they argued that such judgments were subjective and therefore unscientific.

It is, of course, true that some values are imponderable and some criteria are subjective. Are people in modern Western culture happier than the Aborigines of Australia? Is it better to be a child than an adult, alive than dead? These certainly are not questions for science. But to say that the culture of the ancient Mayas was not superior to or more highly developed than the crude and simple culture of the Tasmanians or to say that the culture of England in 1966 was not higher than England’s culture in 1066 is to fly in the face of science as well as of common sense.

Cultures have ponderable values as well as imponderable, and the imponderable ones can be measured with objective, meaningful yardsticks. A culture is a means to an end: the security and continuity of life. Some kinds of culture are better means of making life secure than others. Agriculture is a better means of providing food than hunting and gathering. The productivity of human labour has been increased by machinery and by the utilization of the energy of nonhuman animals, water and wind power , and fossil fuels. Some cultures have more effective means of coping with disease than others, and this superiority is expressed mathematically in death rates. And there are many other ways in which meaningful differences can be measured and evaluations made. Thus, the proposition that cultures have ponderable values that can be measured meaningfully by objective yardsticks and arranged in a series of stages, higher and lower, is substantiated . But, it should be noted, this is not equivalent to saying that man is happier or that the dignity of the individual (an imponderable) is greater in an industrialized or agricultural sociocultural system than in one supported by human labour alone and sustained wholly by wild foods.

Actually, however, there is no necessary conflict between the doctrine of cultural relativism and the thesis that cultures can be objectively graded in a scientific manner. It is one thing to reject the statement that monogamy is better than polygamy and quite another to deny that one kind of sociocultural system contains a better means of providing food or combating disease than another.

Cultural adaptation and change

Every sociocultural system exists in a natural habitat, and, of course, this environment exerts an influence upon the cultural system. The cultures of some Eskimo groups present remarkable instances of adaptation to environmental conditions: tailored fur clothing, snow goggles, boats and harpoons for hunting sea mammals, and, in some instances, hemispherical snow houses, or igloos. Some sedentary, horticultural tribes of the upper Missouri River went out into the Great Plains and became nomadic hunters after the introduction of the horse. The culture of the Navajos underwent profound change after they acquired herds of sheep and a market for their rugs was developed. The older theories of simple environmentalism, some of which maintained that even styles of myths and tales were determined by topography , climate, flora, and other factors, are no longer in vogue. The present view is that the environment permits, at times encourages, and also prohibits the acquisition or use of certain cultural traits but otherwise does not determine culture change. The Fuegians living at the southern tip of South America , as viewed by Charles Darwin on his voyage on the Beagle , lived in a very cold, harsh environment but were virtually without both clothing and dwellings.

“Culture is contagious,” as a prominent anthropologist once remarked, meaning that customs, beliefs, tools, techniques, folktales, ornaments, and so on may diffuse from one people or region to another. To be sure, a culture trait must offer some advantage, some utility or pleasure, to be sought and accepted by a people. (Some anthropologists have assumed that basic features of social structure, such as clan organization, may diffuse, but a sounder view holds that these features involving the organic structure of the society must be developed within societies themselves.) The degree of isolation of a sociocultural system—brought about by physical barriers such as deserts, mountain ranges, and bodies of water—has, of course, an important bearing upon the ease or difficulty of diffusion . Within the limits of desirability on the one hand and the possibility of communication on the other, diffusion of culture has taken place everywhere and in all times. Archaeological evidence shows that amber from the Baltic region diffused to the Mediterranean coast; and, conversely, early coins from the Middle East found their way to northern Europe. In aboriginal North America , copper objects from northern Michigan have been found in mounds in Georgia; macaw feathers from Central America turn up in archaeological sites in northern Arizona. Some Indian tribes in northwestern regions of the United States had possessed horses, originally brought into the Southwest by Spanish explorers, years before they had ever even seen white men. The wide dispersion of tobacco, corn (maize), coffee, the sweet potato , and many other traits are conspicuous examples of cultural diffusion.

Diffusion may take place between tribes or nations that are approximately equal in political and military power and of equivalent stages of cultural development, such as the spread of the sun dance among the Plains tribes of North America. But in other instances, it takes place between sociocultural systems differing widely in this respect. Conspicuous examples of this have been instances of conquest and colonization of various regions by the nations of modern Europe. In these cases it is often said that the culture of the more highly developed nation is “imposed” upon the less developed peoples and cultures, and there is, of course, much truth in this; the acquisition of foreign culture by the subject people is called acculturation and is manifested by the indigenous populations of Latin America as well as of other regions. But even in cases of conquest, traits from the conquered peoples may diffuse to those of the more advanced cultures; examples might include, in addition to the cultivated plants cited above, individual words ( coyote ), musical themes, games, and art motifs.

One of the major problems of ethnology during the latter half of the 19th and the early decades of the 20th centuries was the question “How are cultural similarities in noncontiguous regions to be explained?” Did the concepts of pyramid building, mummification, and sun worship originate independently in ancient Egypt and in the Andean highlands and in Yucatán or did these traits originate in Egypt and diffuse from there to the Americas, as some anthropologists have believed? Some schools of ethnological theory have held to one view, some, to another. The 19th-century classical evolutionists (which included Edward Burnett Tylor and Lewis H. Morgan , among others) held that the mind of man is so constituted or endowed that he will develop cultures everywhere along the same lines. “Diffusionists”—those, such as Fritz Graebner and Elliot Smith , who offered grand theories about the diffusion of traits all over the world—maintained that man was inherently uninventive and that culture, once created, tended to spread everywhere. Each school tended to insist that its view was the correct one, and it would continue to hold that view unless definite proof of the contrary could be adduced.

The tendency nowadays is not to side categorically with one school as against another but to decide each case on its own merits. The consensus with regard to pyramids is that they were developed independently in Egypt and the Americas because they differ markedly in structure and function: the Egyptian pyramids were built of stone blocks and contained tombs within their interiors. The American pyramids were constructed of earth, then faced with stone, and they served as the bases of temples. The verdict with regard to the bow and arrow is that it was invented only once and subsequently diffused to all regions where it has been found. The probable antiquity of the origin of fire making, however, and the various ways of generating it—by percussion, friction, compression (fire pistons)—indicate multiple origins.

Evolution of culture—that is, the development of forms through time—has taken place. No amount of diffusion of picture writing could of itself, for instance, produce the alphabetic system of writing; as Tylor demonstrated so well, the art of writing has developed through a series of stages, which began with picture writing, progressed to hieroglyphic writing , and culminated in alphabetic writing. In the realm of social organization there was a development from territorial groups composed of families to segmented societies (clans and larger groupings). Sociocultural evolution, like biologic evolution, exhibits a progressive differentiation of structure and specialization of function.

A misunderstanding has arisen with regard to the relationship between evolution and diffusion. It has been argued, for example, that the theory of cultural evolution was unsound because some peoples skipped a stage in a supposedly determined sequence; for example, some African tribes, as a consequence of diffusion, went from the Stone Age to the Iron Age without an intermediate age of copper and bronze. But the classical evolutionists did not maintain that peoples, or societies, had to pass through a fixed series of stages in the course of development, but that tools, techniques, institutions—in short, culture—had to pass through the stages. The sequence of stages of writing did not mean that a society could not acquire the alphabet without working its way through hieroglyphic writing; it was obvious that many peoples did skip directly to the alphabet.

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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.

• Abizadeh, Arash, 2002, “Does Liberal Democracy Presuppose a Cultural Nation? Four Arguments”, American Political Science Review , 96(3): 495–509. doi:10.1017/S000305540200028X
• Appiah, Kwame Anthony, 2009, “Whose Culture Is It, Anyway?”, in Cultural Heritage Issues: The Legacy of Conquest, Colonization and Commerce , edited by James A. R. Nafziger and Ann Nicgorski, Leiden: Brill, 207–21.
• 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.
• –––, 2004, The Rights of Others: Aliens, Residents, and Citizens , Cambridge, UK: Cambridge University Press. doi:10.1017/CBO9780511790799
• Borchers, Dagmar and Annamari Vitikainen (eds.), 2012, On Exit: Interdisciplinary Perspectives on the Right of Exit in Liberal Multicultural Societies , Berlin, Boston: De Gruyter. doi:10.1515/9783110270860
• Brubaker, Rogers, 2001, “The Return of Assimilation? Changing Perspectives on Immigration and Its Sequels in France, Germany, and the United States”, Ethnic and Racial Studies , 24(4): 531–548. doi:10.1080/01419870120049770
• Burtt, Shelley, 1994, “Religious Parents, Secular Schools: A Liberal Defense of an Illiberal Education”, The Review of Politics , 56(1): 51–70. doi:10.1017/S0034670500049500
• Carens, Joseph, 2005, “The Integration of Immigrants”, Journal of Moral Philosophy , 2(1): 29–46. doi:10.1177/1740468105052582
• Casals, Neus Torbisco, 2006, Group Rights as Human Rights: A Liberal Approach to Multiculturalism , (Law and Philosophy Library 75), Dordrecht: Kluwer Academic Publishers. doi:10.1007/1-4020-4209-4
• Deveaux, Monique, 2007, Gender and Justice in Multicultural Liberal States , Oxford: Oxford University Press. doi:10.1093/acprof:oso/9780199289790.001.0001
• Dhamoon, Rita, 2006, “Shifting From ‘Culture’ to ‘the Cultural’: Critical Theorizing of Identity/Difference Politics”, Constellations , 13(3): 354–373. doi:10.1111/j.1467-8675.2006.00406.x
• Eisenberg, Avigail, 2009, Reasons of Identity: A Normative Guide to the Political and Legal Assessment of Identity Claims , Oxford: Oxford University Press. doi:10.1093/acprof:oso/9780199291304.001.0001
• Fraser, Nancy, 1995, “Recognition or Redistribution? A Critical Reading of Iris Young’s Justice and the Politics of Difference ”, Journal of Political Philosophy , 3(2): 166–180. doi:10.1111/j.1467-9760.1995.tb00033.x
• 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
• Shachar, Ayelet, 2001, Multicultural Jurisdictions: Cultural Differences and Women’s Rights , Cambridge, UK: Cambridge University Press. doi:10.1017/CBO9780511490330
• Sniderman, Paul M. and Louk Hagendoorn, 2007, When Ways of Life Collide , Princeton, NJ: Princeton University Press.
• Song, Sarah, 2005, “Majority Norms, Multiculturalism, and Gender Equality”, American Political Science Review , 99(4): 473–489. doi:10.1017/S0003055405051828
• –––, 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
• –––, 2018, Immigration and Democracy , Oxford: Oxford University Press. doi:10.1093/oso/9780190909222.001.0001
• 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.
• Vitikainen, Annamari, 2015, The Limits of Liberal Multiculturalism: Towards an Individuated Approach to Cultural Diversity , London: Palgrave Macmillan UK. doi:10.1057/9781137404626
• Walzer, Michael, 1983, Spheres of Justice: A Defense of Pluralism and Equality , New York: Basic Books.
• Young, Iris Marion, 2004, “Two Concepts of Self-Determination”, in Ethnicity, Nationalism, and Minority Rights , Stephen May, Tariq Modood, and Judith Squires (eds.), Cambridge, UK: Cambridge University Press, 176–196. doi:10.1017/CBO9780511489235.009
• Young, James O., 2008, Cultural Appropriation and the Arts , Malden, MA: Blackwell.

How to cite this entry . Preview the PDF version of this entry at the Friends of the SEP Society . Look up topics and thinkers related to this entry at the Internet Philosophy Ontology Project (InPhO). Enhanced bibliography for this entry at PhilPapers , with links to its database.

• Sikh Faith FAQs , World Sikh Organization of Canada.

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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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How to Write an Essay about Your Culture

Do you need to write an essay about your culture but don’t know where to start? You’ve come to the right place! I’m Constance, and I’ll show you how to write an essay about your culture. I’ll guide you step by step, and we’ll write a sample essay together. Let’s dive in. 

Writing an essay about your culture includes 5 steps:

Step 1. Plan how many words you want in each paragraph.

When you know the exact number of words you need for an essay, planning the word count for each paragraph will be much easier. 

For example, a 300-word essay typically consists of five paragraphs and three key elements:

• The introductory paragraph.
• Three body paragraphs.
• The conclusion, or the concluding paragraph.

Here’s a simple way to distribute 300 words across the five paragraphs in your essay:

You’ll get 300 when you add up these numbers. 

Step 2. Decide on what your main and supporting points will be.

First, you must take a stand, meaning you must decide on your main point. What do you really want to say about your culture? Whatever you want to say, that becomes your thesis. 

For example, “My culture is very rich.” That is enough to get started. You’ll get a better idea of how to expand or tweak your thesis after the next step.

Next, divide your topic using the Power of Three to prove the point that your culture is rich using three supporting ideas.

The Power of Three effectively divides an essay’s main idea into its supporting points. It means your main idea is true because of the three reasons you will provide in the body. So, it is a three-part structure that helps produce your body paragraphs .

Let’s try it for an essay about Filipino culture!

For example, here are three supporting ideas explaining the richness of Filipino culture:

• The Philippines has incredible food .
• Traditional Filipino clothing reflects the country’s heritage.
• Family values in the Philippines are essential.

Great! Now we have everything we need to write an essay about Filipino culture. We’re all set for the next step!

Step 3. Write your introductory paragraph.

Here are the key components of an introductory paragraph you need to remember in writing your essay:

Our first sentence is the introduction, which should pull our reader into the world we want to portray in our essay.

And the rest of the introductory paragraph is our thesis statement. It includes our main idea and three supporting points.

Example of an introductory paragraph about culture

“Having been colonized for centuries, the Philippines boasts a vast heritage. It has a rich culture characterized by food, clothing, and family values. Filipino culture has delicious food inherited from diverse parts of the world and periods of conquest. Traditional Filipino clothing reflects the country’s history, as well. And Filipinos prize their family values probably above all else.”

Look at how the introductory paragraph goes from a general statement to specific ideas that support our main idea.

Our introductory sentence is a general statement that serves as the opening in our essay. It briefly sets the essay’s context. Next comes the thesis statement — our main idea. Finally, we have three supporting ideas for our thesis.

Step 4. Write your essay’s body paragraphs.

Again, a 300-word essay typically has three body paragraphs containing your three supporting ideas. Here’s how to structure a body paragraph:

Looking back at our word count plan, we know that our body paragraphs should have roughly 70 words each. Remember your word plan as you write.

Body Paragraph 1

“The Philippines boasts a diverse food culture. It reflects indigenous flavors and foreign influences, such as American, Spanish, Indian, and Chinese. Whether it’s a typical or special day, Filipinos love eating these various dishes with rice, a staple. For example, rice goes well with curry, noodles, and adobo. It is also common to see various foods like pizza, pancit, lumpia, paella, (Filipino-style) sweet spaghetti, cakes, and ice cream at parties.”

As you can see, the first sentence in this body paragraph is a topic sentence . It gives context to the paragraph and briefly summarizes it.

The second sentence explains why the Philippine food culture is considered diverse. 

The remaining sentences illustrate your main point (topic sentence) by providing examples, starting with rice in sentence 3.

Body Paragraph 2

“Traditional Filipino clothing reflects Philippine cultural heritage. Although Filipinos now conform to current fashion trends in their everyday lives, the traditional clothing style is often used during celebrations. The traditional fashion sense exhibits influences from indigenous tribes, Chinese immigration waves, the Spaniards, and Americans, portraying the chronology of Philippine historical events. For example, the Philippines’ national costume, the baro’t saya, is an elegant blend of Spanish and Filipino clothing styles. Even some modernized forms of clothing also display other global influences.”

Just like Body Paragraph 1, this paragraph follows the same structure outlined in the diagram. It proceeds from a general statement to more specific points :

• The topic sentence.
• An explanation.

Body Paragraph 3

“Family values are vital in the Philippines. The daily lives of most Filipinos revolve around close and extended family, making them known for their family-oriented lifestyle even when they’re overseas. It’s common for children to live with their parents after reaching legal age; some even stay after getting married or obtaining a job. Filipinos also cherish their extended families (aunts, uncles, grandparents, and cousins) and hanging out or celebrating significant events together.”

Once again, this paragraph follows the body paragraph structure. Now, we’re all set for the final step — the conclusion.

Step 5. Write the conclusion.

The easiest way to write a concluding paragraph for your essay on your culture is to restate your main idea and its supporting points using different words. You can even paraphrase your introduction — a time-proven method!

Let’s write the conclusion for our essay.

“Because of its history, the Philippines has a rich, diverse culture rooted in a vast heritage. Filipino cuisine is a blend of indigenous and foreign flavors. The nation’s history is reflected in its traditional clothing. And family values display a distinct Filipino trait.”

Note that this conclusion uses different words to restate the points we’ve already made, including those in the body paragraphs. 

Hope this was helpful. Now go ahead and write an essay about your culture!

Tutor Phil is an e-learning professional who helps adult learners finish their degrees by teaching them academic writing skills.

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Essay on Culture

Essay generator.

In a world where diversity abounds and globalization connects distant lands, understanding culture is more important than ever. Culture is not just an abstract concept; it’s the very essence of our identities and societies. This essay aims to explore the depths of culture, its definitions, components, influences, and the importance of cultural awareness, especially for students participating in essay writing competitions.

Culture can be defined as a complex system of values, beliefs, traditions, and practices shared by a community or society that shapes their worldview and lifestyle. It encompasses language, religion, cuisine, social habits, music, and arts, forming the backbone of community identity and continuity.

The Components of Culture

Culture is a complex and multifaceted concept, composed of various components that shape the way individuals and societies function. These components of culture include:

• Beliefs and Values: Beliefs are the convictions and principles held by a culture, while values are the shared ideals that guide behavior. They form the foundation of cultural identity and influence decision-making.
• Norms: Norms are the accepted and expected behaviors within a culture. They dictate what is considered appropriate or inappropriate in various social situations and help maintain order.
• Symbols: Symbols are physical or abstract representations that carry cultural meanings. They can include language, gestures, religious icons, flags, and other forms of communication.
• Language: Language is a fundamental element of culture, serving as a means of communication and expression. Different languages can lead to diverse worldviews and perspectives.
• Customs and Traditions: Customs are specific practices or rituals observed within a culture, such as greetings, ceremonies, or celebrations. Traditions encompass long-standing cultural practices passed down through generations.
• Art and Expression: Art, including music, literature, visual arts, and performing arts, is a means of creative expression that reflects cultural values, beliefs, and identity.
• Social Institutions: Social institutions, such as family, education, religion, government, and the economy, are organized structures that govern various aspects of life within a culture.
• Cuisine and Food: Food is an integral part of culture, with regional dishes, culinary traditions, and eating habits reflecting cultural identity and history.
• Dress and Clothing: Clothing styles, attire, and fashion choices can be symbolic and culturally significant, representing identity, values, and social roles.
• Religion and Spirituality: Religion and spirituality play a significant role in many cultures, influencing beliefs, practices, and ethical principles.
• Technology and Innovation: The use of technology and innovation can impact culture by changing communication, work practices, and daily life.

The Influence of Culture

Culture influences nearly every aspect of human life:

• Personal Identity : Culture plays a crucial role in the formation of personal identity, influencing beliefs, behaviors, and aspirations.
• Interpersonal Relationships : Cultural norms dictate how we interact with others, shaping relationships and social structures.
• Economic and Political Systems : Economic practices and political ideologies are deeply rooted in cultural values.
• Global Interaction : In an interconnected world, understanding different cultures is key to international relations and global cooperation.

The Dynamics of Culture

Culture is not static; it evolves over time:

• Tradition vs. Innovation : While tradition is integral to cultural identity, societies also adapt and evolve, integrating new ideas and practices.
• Globalization and Cultural Exchange : Globalization has led to increased cultural exchange, but also challenges in preserving cultural heritage.
• Cultural Diffusion : The spread of cultural elements from one society to another, leading to cultural diversity and syncretism.

Cultural Awareness and Sensitivity

Understanding and respecting cultural diversity is crucial:

• Avoiding Cultural Stereotypes : Recognizing that cultures are complex and dynamic, not defined by simplistic stereotypes or generalizations.
• Cultural Relativism : Appreciating cultural practices and values within their context, rather than judging them by one’s own cultural standards.
• Intercultural Communication : Developing skills to effectively communicate and interact across cultural boundaries.

The Role of Culture in Education

Culture plays a significant role in education, influencing various aspects of the teaching and learning process. Here are key ways in which culture impacts education:

• Cultural Context: Education is deeply rooted in cultural contexts. Cultural norms, values, and traditions shape how educational systems are structured and the content taught. Different cultures prioritize various subjects and skills, affecting curriculum development.
• Language and Communication: Language is a central element of culture, and it significantly impacts education. A student’s proficiency in their native language affects their ability to learn in the classroom. Multilingual and culturally sensitive approaches to education are essential for inclusivity.
• Teaching Methods: Cultural backgrounds influence teaching methods and styles. Educators may adapt their approaches to accommodate diverse student populations, considering varying learning styles and preferences rooted in culture.
• Diversity and Inclusivity: Cultural diversity in classrooms requires educators to be culturally sensitive and promote inclusivity. Recognizing and valuing diverse perspectives enhances the educational experience and fosters tolerance and understanding.
• Cultural Relevance: Culturally relevant teaching materials and examples resonate with students and make learning more engaging and meaningful. This approach helps students connect their cultural identity to their education.
• Parental Involvement: Cultural norms regarding parental involvement in education can vary. Understanding these norms is crucial for building partnerships between schools and families to support student success.
• Identity and Self-Esteem: Education plays a role in shaping students’ cultural identity and self-esteem. Inclusive and culturally sensitive education helps students feel proud of their heritage and identity.
• Cultural Exchange and Integration: In multicultural societies, education serves as a platform for cultural exchange and integration. Students from diverse backgrounds learn from each other, fostering mutual respect and understanding.
• Career and Workforce Readiness: Cultural competence is increasingly valued in the global workforce. Education that emphasizes cross-cultural skills prepares students for success in diverse workplaces.

Culture and the Arts

Arts are both a product and a reflection of culture:

• Cultural Representation in Arts : Arts provide a medium to express and explore cultural narratives and histories.
• Promoting Cultural Understanding through Arts : Arts can be a bridge, fostering cross-cultural understanding and appreciation.

In conclusion, understanding the role of culture in education is pivotal for creating inclusive and effective learning environments. This guide has highlighted the multifaceted ways culture influences education, from curriculum design to teaching methods and student identity. By embracing cultural diversity, fostering inclusivity, and promoting cross-cultural competence, educators can enhance the educational experience and prepare students to thrive in our interconnected world.

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The United States of America’s Culture Essay

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Introduction

American culture, works cited.

Culture in the United States has been characterized with tension from the European ideals and the domestic originality. The overall culture of America include beliefs, arts, traditions, values, customs, innovations and ideals drawn from the locals and from foreigners across the boarders. American culture in a mixture of ideas and ideals from varied quarters, factors like democracy, civil liberty, Christianity, traditions, moral elements and entertainment have all been intertwined into a single unit feature appearing as the American culture.

Due to the several parameters that constitute it, America culture is so dynamic and has kept on changing with the variation in demographic composition. “American culture is divided into about 49 subcategories which are soaked up into a single distinct culture called “the American Culture” (Bogle, p.56). This paper will deal the issues that make up the American culture and what various writers have to say about those issues.

To be an American, demands that citizens have to be devoted in upholding the rule of law, liberty, equity and justice to all. Being an American means that one has the advantage of being under a government that oversees the welfare and interest of everyone within and outside its boarders. The American society does not only look at the comfort of everyone in need, and not only regardless of its border boundary.

The culture promotes freedom of choice and association…therefore in this context, being an American means living in a cohesive society of mixed values owing to its diversity. A critical analysis of American cultures spills over to several miles from the boarders due to their great influence worldwide, the same applies to what constitutes American Culture which is a combination of mixed practices like sports, music, art and fashions to mention a few. Issues related to race, class, ethnicity, sexuality, gender and censorship are the ones that shape the culture. “Every individual that proclaims to be an American is taught to uphold American cultural values like positive attitude, leadership skills, entrepreneurship and craftsmanship among others” (Gaspar de Alba, p.124).

American culture is structured by their system of governance, laws and regulations and how people relate with each other owing to their original disparity. From face value, it can be said that America has no culture; Gaspar refers to individuals who hold such opinion to hear fish denying the existence of water (p.125). It is only that the American culture is shared by a vast majority which makes a culture of its own, unique in every aspect.

Americans believe that they can compete in literally everything and enjoy equal opportunity with every other player worldwide. The strong desire of Americans to be democratic and free from oppression of all kinds, has characterized the activities in America, events that are so extraordinary that only Americans themselves can understand and explain. These are however just general views on what the American culture really is, the next section of this paper will go to the specifics, and zero in into the following factors that determine the true culture of America. That is; language, literature, faith, national holydays, sports, arts beside other popular cultures as given by different writers.

Regarding language, about sixty five percent of America’s populations speak English as their native language, making America the second most populated English speaking nation in the world after India. The federal government has no official language but the latest report indicate that the society is pushing to have English be made the official language. Apart from English, other languages that are spoken in America include Spanish, French, Navajo as well as some minority immigrant languages which have persisted to date. Literature in America traces its origin to Europe.

It is the foreign culture from this end of the world and has characterized American literary voce foe centuries (Lipsitz, p.41). American writers have managed to capture the literary arena by wining Nobel Prize in Literature severally. “It is believed that the mixed values that make the American culture are the reasons behind great literary skills…the perfect blend works well for the artists” (Lipsitz, p.43).

America is believed by some researchers as the most religious nation among the developed world considering its demographics. Religion plays a very important role in the life of American citizens. There is freedom of worship in America and no single person is discriminated on the basis of religious affiliation. “The American society is composed of Quakers in Pennsylvania, Roman Catholics in Maryland, Puritans in Massachusetts and many more who practice whatever religion they feel deem fits them best” (Marsden, p.45). Marsden adds that the nation has established a law that respect religion and prohibits the federal interference in religious matters.

Any America citizen has to observe all National Holydays that define memorable and significant events in the countries history. Some of the National holydays recognized by the American culture include but not limited to ; Thanksgiving day observed by traditional Americans, Easter, St. Patrick’s and Lent, by Christians and the Independence Day, observed by everyone with American affiliation whether within or outside boarders. Independence Day is celebrated every Fourth of July to mark the day America was declared independent from the Kingdom of Great Britain (Lipsitz, p.46).

Sports in an important component in American culture, it is though very unique from other countries even the neighboring ones. America prefers to go domestic as far as sports are concerned. In the beginning op in the priority list of the most preferred sports is baseball which dates back to 1869 when it first went professional. Currently, the most famous sport is the American football followed by Basketball and Ice hockey. American culture has a unique architectural style. America has very little to remind them of their history, probably because it has a very young country and still has a shortened past.

The paintings that show their skills in architecture are all based on modernity like the skyscrapers; it basically represents Mediterranean style i.e. electric…a fact which is not surprising with the multicultural nature. Related to Architecture is the American sculpture which depicts the past history with religion, it shows the ancient practices of the Roman Republicans and Protestants Christians. Just like their architecture, the fashion in America is modern and informal as well as what Lipsitz refers to as electric in (p.47).

American dressing code is basically casual with the most dominant style being blue jeans. “The blue jeans have become so common in the country to an extent that it can pass as arguably the American contribution to world fashion” (Bogle, p.71). America’s films, heater, music and dance are all affiliated to the Western Europe, just like many other ideals. The country is multiethnic and instead of having ethnic affiliations which can be quiet numerous, racism comes into play.

This is where individuals classify themselves as men of color (non white) and whites. To some extent, even the Native Americans were discriminated against due to their minority status. But American government has walked a good walk in fighting racism; hopes are that someday racism related incidences would be a thing of the past is very much alive among the American public. Acts of democracy would have been embraced and neither social class nor gender is used to bar anyone from taking advantage of a great opportunity. Government policies of the modern America have been geared to amicably address gender biasness and class differences, the policies have gone a long way in doing away with such social ills that are reaping value from the culture (Gaspar de Alba, pp.125-127).

From the facts presented in this paper, it can be said that whatever the American culture is, hopes also lie with the schools and other cultural based institutions to help pass cultural values from one generation to the other. The parents are better positioned to help in this initiative. Emphasis should be put on the teachings on customs and tradition the child draws from the parents. American culture as it has been determined offers opportunity for all in the society through the help of the government which avails necessary resources. The culture honors the principle of equity which seems to be the chief driving force steering the nation to greatness.

Bogle, D. An Interpretive History of American. New York: Viking Press. (1973). pp. 56 72.

Gaspar de Alba, A. Chicano Art Inside/Outside the Master’s House: Cultural Politics and the CARA Exhibition. Austin: University of Texas Press. (1998). pp.122-127.

Lipsitz, G. Time Passages: Collective Memory and American Popular Culture. Minneapolis: University of Minnesota Press. (1990). pp. 41-47.

Marsden, G. Religion and American Culture. Orlando: Harcourt Brace Jovanovich, (1990). Pp. 45-46.

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Bibliography

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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!

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Essay on My Culture

Students are often asked to write an essay on My Culture 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.

100 Words Essay on My Culture

Introduction.

My culture is an integral part of who I am. It’s like a colorful tapestry, woven with traditions, customs, and values that have been passed down from generation to generation.

Family Traditions

Family traditions are a significant part of my culture. They include celebrating festivals, preparing and sharing traditional meals, and storytelling sessions that keep our heritage alive.

Language and Values

In conclusion, my culture shapes my identity, guiding my actions and thoughts. It’s a treasure I cherish and will continue to uphold.

250 Words Essay on My Culture

Culture is an intricate tapestry, woven with threads of traditions, values, and experiences. It shapes our identity, influencing our beliefs and behaviors. My culture, a blend of South Asian heritage and modern Western influences, plays a significant role in defining who I am.

Traditional Roots

My culture is steeped in ancient traditions, each carrying profound meanings. From the vibrant festivals like Diwali, symbolizing the victory of light over darkness, to the daily rituals such as meditation, promoting inner peace, these customs provide a sense of belonging and continuity. They serve as a bridge, connecting me to my ancestors and their wisdom.

Western Influences

Impact on personal identity.

My culture, a blend of tradition and modernity, has shaped my worldview and personal identity. It has taught me to appreciate diversity, strive for knowledge, and maintain balance in life. It has also instilled a sense of responsibility to uphold these values and pass them on to future generations.

Culture is not static; it evolves, influenced by time, place, and people. My culture is a testament to this dynamic nature – a harmonious blend of old and new, East and West. It is an integral part of my identity, shaping my thoughts, actions, and aspirations.

500 Words Essay on My Culture

Defining my culture.

My culture is a beautiful amalgamation of shared beliefs, practices, and traditions that have been passed down through generations. It is a social construct, born out of the need for a collective identity, yet it is also deeply personal, shaping my individuality. It is a complex interplay of history, geography, religion, language, and art.

Language and Communication

Language, an essential component of my culture, is more than just a tool for communication. It encapsulates the essence of my cultural heritage, carrying with it the stories, wisdom, and ethos of my ancestors. Each idiom, each proverb, each dialect is a window into the collective experiences and values of my community.

Traditions and Rituals

Values and norms.

At the heart of my culture lie the values and norms that guide my behavior and interactions with others. They instill in me a sense of responsibility, respect, and empathy, molding my character and influencing my worldview. These values, embedded in the fabric of my culture, serve as a moral compass, guiding me through life’s challenges and dilemmas.

Art and Expression

Art, in its many forms, is a powerful expression of my culture. It is a mirror reflecting society, a canvas depicting our dreams, fears, joys, and sorrows. Be it music, literature, dance, or visual arts, each piece is a thread in the intricate tapestry of my culture, adding depth, color, and texture to the narrative.

While cultures may vary enormously across the globe, they all share one thing in common: they are the lifeblood of human societies. They provide us with a sense of belonging and identity, and help us understand our place in the world. By cherishing and preserving our individual cultures, we contribute to the beautiful diversity of the human race.

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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Home — Essay Samples — Arts & Culture — Tradition — The Importance Of My Culture

The Importance of My Culture

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Essay on Indian Culture in 500 Words

• Updated on  
• Dec 5, 2023

Did you know that Indian culture is one of the oldest and richest cultures in the world? Mark Twain once said, ‘India is the one land that all men desire to see, and having seen once, even a glimpse, would not give that glimpse for all the shows of all the rest of the globe combined.’ Indian culture is known for its rich beauty, traditional values, ethics, and social norms.

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‘We should proudly follow our cultural and traditional values, as they connect us to our age-old customs and what our culture means to us. India’s ethno-linguistically diverse culture has always been successful in catching global attention. Popular festivals like Diwali, Holi, Navratri, etc. are not only celebrated in India but also in other parts of the world.’

Also Read: Essay on Festivals

Why is Indian Culture Famous?

India’s rich and diverse culture has always attracted people from different parts of the world. A series of factors are responsible for Indian culture’s popularity, which include;

• Cultural diversity all over the country. 
• Variety of religious and spiritual practices. 
• Connections with the ancient Indus Valley Civilization, which is one of the oldest civilizations.
• Concepts like yoga and meditation, which gained popularity all over the world.
• Tradition art practices such as classical dance forms like Odissi, Bharatnatyam, Kuchipudi, etc. 
• Traditional art forms like Tanjore and Madhubani paintings have gained global attention.
• Our vibrant and colorful festivals like Diwali, Holi, Eid, etc. are celebrated in not just India but in other countries as well. 
• Our flavourful dishes and curries like roti sabzi, dal chawal, puri halwa, samosa, biryani, mithaiya, etc. are now sold all over the world.

Also Read: Essay on Health and Fitness

Interesting Facts About Indian Culture?

There are dozens of interesting facts about Indian culture, starting from ancient civilizations to modern times.

• One of the oldest cities in the world, Varanasi, was named the Tourism and Cultural Capital for the year 2022-23 by the Shanghai Cooperation Organization (SCO).
• One of the seven wonders of the world, the Taj Mahal, is located in India, which attracts millions of tourists every year.
• Zero (0) and decimal systems, used in mathematics, were invented in India. The modern numeral system is based on Indian numerical notations. (0,1,2,3, etc.)
• India is home to the world’s oldest holistic healing system; Ayurveda.
• The world’s longest epic, the Mahabharata, is based in India. This legend consists of over 1 lakh couplets (shlokas).

Also Read: Essay on Money

Things We Can Learn from Our Culture

Our culture connects us to our age-old belief system and social norms. We are born with our cultural beliefs, values, and practices. Our culture teaches us to:

• Understand why people do things the way they want to.
• Respecting everyone around us, especially our elders.
• Emphasize the relationship between family and bloodline.
• Respecting other people’s culture and traditions.
• Reflecting on adaptability to new systems and values.
• Connects us to our roots and gives us an identity.
• Encourages the preservation of our traditional and historical knowledge.
• Emphasizes generosity and hospitality towards our guests and neighbors. 
• It focuses on creating a sense of belonging in a community and mutual support.

Also Read: Essay on Generation Gap

Paragraph on Indian Culture

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Ans: Indian culture is one of the most oldest and popular cultures in the world. Our culture is known for its rich diversity, traditional values, ethics, and social norms. We should proudly follow our cultural and traditional values, as they connect us to our age-old customs and what our culture means to us. India’s ethno-linguistically diverse culture has always been successful in catching global attention. Popular festivals like Diwali, Holi, Navratri, etc. are not only celebrated in India but also in other parts of the world.

Ans: Indian culture is one of the oldest cultures in the world; Zero (0) and decimal systems were first used in Indian culture; Indian culture was the first one to follow the practice of Ayurveda, one of the oldest healing systems; world’s oldest legends, the Ramayana and Mahabharata, were recorded in India; and the name India is derived from a Greek word ‘Indica.’

Ans: India was ruled by various Muslim dynasties during the Medival period. They gave this land the name Hindustan, which is derived from the Persian word Hindu from the Sanskrit word Sindhu.

For more information on such interesting topics for your school, visit our essay writing page and make sure to follow Leverage Edu .

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With an experience of over a year, I've developed a passion for writing blogs on wide range of topics. I am mostly inspired from topics related to social and environmental fields, where you come up with a positive outcome.

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Indian Culture and Tradition Essay for Students and Children

500+ words essay on indian culture and tradition.

India has a rich culture and that has become our identity. Be it in religion, art, intellectual achievements, or performing arts, it has made us a colorful, rich, and diverse nation. The Indian culture and tradition essay is a guideline to the vibrant cultures and traditions followed in India. 

India was home to many invasions and thus it only added to the present variety. Today, India stands as a powerful and multi-cultured society as it has absorbed many cultures and moved on. People here have followed various religion , traditions, and customs.

Although people are turning modern today, hold on to the moral values and celebrates the festivals according to customs. So, we are still living and learning epic lessons from Ramayana and Mahabharata. Also, people still throng Gurudwaras, temples, churches, and mosques. 

The culture in India is everything from people’s living, rituals, values, beliefs, habits, care, knowledge, etc. Also, India is considered as the oldest civilization where people still follows their old habits of care and humanity.

Additionally, culture is a way through which we behave with others, how softly we react to different things, our understanding of ethics, values, and beliefs.

People from the old generation pass their beliefs and cultures to the upcoming generation. Thus, every child that behaves well with others has already learned about their culture from grandparents and parents.

Also, here we can see culture in everything like fashion , music , dance , social norms, foods, etc. Thus, India is one big melting pot for having behaviors and beliefs which gave birth to different cultures. 

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

Indian Culture and Religion

There are many religions that have found their origin in age-old methods that are five thousand years old. Also, it is considered because Hinduism was originated from Vedas.

Thus, all the Hindu scriptures that are considered holy have been scripted in the Sanskrit language. Also, it is believed that Jainism has ancient origin and existence in the Indus valley. Buddhism is the other religion that was originated in the country through the teachings of Gautam Buddha. 

There are many different eras that have come and gone but no era was very powerful to change the influence of the real culture. So, the culture of younger generations is still connected to the older generations. Also, our ethnic culture always teaches us to respect elders, behave well, care for helpless people, and help needy and poor people.

Additionally, there is a great culture in our country that we should always welcome guest like gods. That is why we have a famous saying like ‘Atithi Devo Bhava’. So, the basic roots in our culture are spiritual practices and humanity. 

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Community Essay Examples

When crafting your college applications, writing strong essays is essential. Through your essays, you demonstrate who you are–from your values and passions to your lived experiences. Indeed the personal statement is the most common college essay. However, you will also likely have to write some supplemental essays as part of your college application requirements. One of the most common supplemental essay types is the community essay. This essay type is also known as a describe the community you live in essay, cultural diversity essay, or community service essay.

In this article, we will introduce several community essay examples. Most importantly, we’ll describe why they are considered college essays that worked. Specifically, we will share community essay examples from the two schools:

• Princeton University
• Columbia University

By studying these admissions essay samples, you can see what makes these college community essay examples strong and apply those same principles to your writing.

Reviewing Types of College Essays

Each school has different supplemental essay prompts for their college application requirements. However, there are a few types of essays that are most common. By becoming familiar with these essay types, you can begin to brainstorm and strategize what you will write about early on. You might start as early as sophomore or junior year in high school. 

Now, let’s take a look at the most common supplementary essay questions.

Common Supplementary Essay Questions

1. why school.

A Why School essay is, as it sounds, about why you wish to attend a specific institution. The key to answering this prompt well is to be specific. You should identify examples of what you like about a school. Avoid general comments such as “it is a top school” or “it is diverse.” Share specific programs, professors, teaching approaches, cultural elements, or unique opportunities such as research or study abroad.

2. Why Major

The Why Major essay asks you to share specific reasons behind your choice of major and how it relates to your future goals. A strong response to a Why Major essay will highlight your specific motivations. But it will also connect those motivations to a school’s unique opportunities. For example, perhaps you wish to be a pre-law history major, and the school you are applying to offers law-related internships. By highlighting these specific connections, you draw a compelling connection between yourself and the school.

3. Extracurricular Activity

Many schools ask you to describe an extracurricular activity that is particularly meaningful for you. When responding to this question, do not feel limited to only talk about the most popular extracurricular activities for college applications, like clubs or sports. Consider all of the activities you do outside of school. Then choose the one that is most meaningful to you. Also, give specific examples of how you grew or made an impact within your extracurricular activities for college.

4. Community Essay

The Community Essay can have slightly different angles to it. But, the uniting factor is that the school wants to know how you engage with others around you. Some types of community essays are a describe the community you live in essay or a cultural diversity essay. In recent years, the cultural diversity essay has been a more common college application requirement.

Coming up, we will share a bit more about how to break down community essay prompts. We’ll also take a look at college essays that worked. By reading these examples, you’ll know how to approach these common prompts.

How to identify a community essay?

While community essays can have slightly different focuses, they all share the goal of learning about where you come from. A supplemental essay prompt might ask you to share more about your background via a group you are part of. This is likely a community essay. Indeed, a community essay can also be called a describe the community you live in essay, or a cultural diversity essay. Other college community essay examples focus on how you will contribute to a college campus. Finally, in a describe a community you belong to essay example, you will see that students highlight any community that is meaningful to them.

You may be wondering why so many colleges have community essays as a college application requirement. For one, many colleges use a holistic admissions process. This means they care about all aspects of who you are, not simply your grades and test scores. How you engage with your communities shows them your character and values. For example, a describe the community you live in essay example about visiting church every Sunday demonstrates your commitment to religion. Similarly, a cultural diversity essay helps colleges learn more about your cultural background. 

Additionally, colleges want to learn more about how you will engage with their on-campus community. You’ll notice this important factor in the college community essay examples we will share. To some degree, how you have engaged with previous communities can be an indicator of how you will show up on their campus.

How is a community essay different?

As we mentioned, community essays can have slightly different focuses. Some prompts ask you to write a describe the community you live in essay. These types of community essays are more like cultural diversity essays. 

Keep in mind that the word “community” can have many different meanings. A community can be your school, church, or neighborhood. It could also stem from your interests. For example, your dance or robotics team can form your community.

Some community essay prompts want to know specifically how you help strengthen your communities. These types of essays are considered a community service essay. Another term for community service is “civic engagement.” An example of civic engagement might be getting people in your cultural community to sign up to vote. Or, another could be helping with church fundraisers to ensure that your local community has the resources it needs to thrive. 

In sum, the keywords you might see in a community essay prompt are “civic engagement,” “community service,” “serve your community,” “contribute to your community,” or “diversity.” No matter how it’s phrased, your essay should demonstrate the impact you’ve had on your community–whichever one you choose to highlight. 

What are some examples of community essays?

In this article, we will share several community essay examples. Specifically, we will highlight Princeton essay examples and Columbia essays examples. Let’s look at these two colleges’ essay prompts. 

The first Princeton supplemental essay prompt is a part of our college community essay examples and our cultural diversity essay examples. Here is the prompt:

Princeton Community Essay Prompt #1: Cultural Diversity Essay and College Community Essay Examples

Princeton values community and encourages students, faculty, staff and leadership to engage in respectful conversations that can expand their perspectives and challenge their ideas and beliefs. as a prospective member of this community, reflect on how your lived experiences will impact the conversations you will have in the classroom, the dining hall or other campus spaces. what lessons have you learned in life thus far what will your classmates learn from you in short, how has your lived experience shaped you  (please respond in 500 words or fewer.).

In this cultural diversity essay prompt, Princeton wants to know about your lived experiences. By this, they refer to any experiences that have shaped you profoundly. A lived experience can be a specific event, such as experiencing a car crash or winning an award. Or, it could be a set of experiences that resulted from life circumstances, such as being a first-generation college student or having taken a gap year .

This essay prompt will also lead to college community essay examples. Indeed Princeton wants to read about your lived experiences and how they impacted you. But, they also want to know how you will bring those lessons to the Princeton community, should you enroll . Also, note that this prompt mentions challenging ideas and beliefs via conversation. As you respond, look for ways to highlight how you have engaged in fruitful dialogue and how you would do so at Princeton.

To answer this prompt effectively, share specific examples. Additionally, be sure to answer all parts of the prompt. 

Princeton has a second supplemental essay prompt that focuses on how you engage with your community outside of the classroom. The prompt is as follows: 

Princeton Community Essay Prompt #2: Civic Engagement

Princeton has a longstanding commitment to understanding our responsibility to society through service and civic engagement. how does your own story intersect with these ideals (250 words or fewer) .

To answer this prompt well, you must highlight specific examples of how you have positively impacted your community. As a starting point, consider which of your communities you have most engaged with. How have you done so and what results did you have?

The Columbia Community Essay Prompt is another of our college community essay examples. It is a cultural diversity essay, as well. Here is the prompt: 

Columbia Community Essay Prompt: A Cultural Diversity Essay

A hallmark of the columbia experience is being able to learn and thrive in an equitable and inclusive community with a wide range of perspectives. tell us about an aspect of your own perspective, viewpoint or lived experience that is important to you, and describe how it has shaped the way you would learn from and contribute to columbia’s diverse and collaborative community. (150 words or fewer).

While this prompt is similar to Princeton’s, it also references perspectives and viewpoints. In doing so, the prompt opens you up to share opinions or values that are important to you. You might consider highlighting values in your family or community that you either hold close or disagree with. 

Note that Columbia also highlights the word “collaborative” in this prompt. This indicates that your cultural diversity essay should also show how you collaborate with others.

Which schools require a community essay?

In addition to Princeton and Columbia, many other schools have community essays as part of their college application requirements. Here are some other examples of community essay prompts:

In this UNC-Chapel Hill prompt , you must describe a specific example of how you made an impact on a community. The prompt reads:

The University of North Carolina – Chapel Hill: A Community Service Essay Prompt

Discuss one of your personal qualities and share a story, anecdote, or memory of how it helped you make a positive impact on a community. this could be your current community or another community you have engaged. (250-word limit).

In responding, be sure to highlight what community you are referencing, the specific impact you made, and what personal quality helped you do so.

This prompt from UMichigan is a describe a community you belong to essay example, as well as a cultural diversity essay:

The University of Michigan: Describe a Community You Belong to Essay Example

Everyone belongs to many different communities and/or groups defined by (among other things) shared geography, religion, ethnicity, income, cuisine, interest, race, ideology, or intellectual heritage. choose one of the communities to which you belong, and describe that community and your place within it. (required for all applicants. 1,500 character limit.).

In addition to describing the community, make sure to share how you engage with it and what it has taught you. Remember that community is a broad term. So, for this prompt you can respond with any type of community in mind, whether physical or cultural. In contrast to the describe the community you live in essay, you do not have to be geographically close to the community you describe here.

Duke University: Cultural Diversity Essay Prompts

Duke offers students five supplemental prompts to choose from, of which they can reply to two. Of these supplemental prompts, four are examples of cultural diversity essays:

1. We believe a wide range of viewpoints, beliefs, and lived experiences are essential to maintaining Duke as a vibrant and meaningful living and learning community. Feel free to share with us anything in this context that might help us better understand you and what you might bring to our community.

2. we believe there is benefit in sharing or questioning our beliefs or values; who do you agree with on the big important things, or who do you have your most interesting disagreements with what are you agreeing or disagreeing about, 3. duke’s commitment to inclusion and belonging includes sexual orientation, gender identity, and gender expression. feel free to share with us more about how your identity in this context has meaning for you as an individual or as a member of a community., 4. we recognize that not fully “fitting in” a community or place can sometimes be difficult. duke values the effort, resilience, and independence that may require. feel free to share with us circumstances where something about you is different and how that’s influenced your experiences or identity..

Each of these prompts is a slightly different type of cultural diversity essay, from sharing a range of opinions to not fitting in within a community. Choose the essay prompts that most resonate with you. And share specific examples that bring your cultural diversity essay to life.

In this Yale University supplemental prompt , you must choose a community that you feel connected to and describe why it is meaningful. Here’s the prompt:

Yale University: Describe a Community You Belong to Essay Example

Reflect on your membership in a community to which you feel connected. why is this community meaningful to you you may define community however you like. (400-word limit).

When responding, be sure to highlight what you have learned or how you have grown from this community. In contrast to a describe the community you live in essay, this essay can be about any community, near or far, that resonates with you. Indeed, the prompt gives you plenty of leeway in what you consider community. 

When responding to the UC system prompts , you must choose four of the eight available personal insight questions. One of the PIQs is a community service essay prompt:

The University of California Personal Insight Question: A Community Service Prompt

What have you done to make your school or your community a better place, things to consider: think of community as a term that can encompass a group, team or a place like your high school, hometown or home. you can define community as you see fit, just make sure you talk about your role in that community. was there a problem that you wanted to fix in your community, why were you inspired to act what did you learn from your effort how did your actions benefit others, the wider community or both did you work alone or with others to initiate change in your community.

Similar to many of the other prompts, when answering this question, be sure to identify the specific impact you made on your community.

Now that we have looked at various examples of community essay prompts, we can explore community essay examples. Reading essay examples is a great way to get inspired to write your own college essays. 

In each of the highlighted college essays that worked, note what the author did expertly. Rather than trying to copy their responses, topics, or ideas, consider how you can apply those same skills to your writing. 

Princeton Community Essay Examples

In this section, we will highlight Princeton essay examples that respond to their two community essay prompts: a cultural diversity essay and a community service essay. 

The first of our Princeton essay examples responds to the following Princeton prompt: 

Princeton Essay Examples #1: Cultural Diversity Essay

Now, let’s take a look at a student’s response to this prompt focusing on lived experiences. 

Princeton Essay Examples #1 Student Response

I have spent most of my life living in a 41% minority town of 1.8 square miles called Highland Park, NJ. This typically overlooked town has introduced me to a diverse array of people, and it has been the main influence on my life experiences and core values.

In the face of distinct cultures and customs, we forge a single identity as Highland Parkers and come together to organize large community events. The most prevalent example is our highly touted annual Memorial Day parade, where we join together with neighboring New Brunswick to invite military service members, family members of our fallen war heroes, our legislative and congressional representatives, and our townspeople. Moreover, as our high school band’s vice president, I help organize and lead our ensemble into these performances with a positive and uplifting spirit. We communicate with the town government and arrange the performances every year to perform at the parade. The parade is an example of many of our large community events that serve as a unifying force for our diverse community, reminding us that we are fundamentally connected as one cohesive group, despite our differences. 

As someone deeply interested in historical and political matters, I am well aware of the consequences that arise from dictatorial protocols that limit the freedom of speech and diversity of voices. From my experiences debating in Model UN conferences, I have grown accustomed to being able to present viewpoints from both sides of the argument, and I have learned to incorporate and respect the viewpoints of all sides of an issue before making up my own mind. For example, in a Model Congress debate, I found myself advocating for the interests of a state heavily reliant on traditional fossil fuels. While researching and articulating that perspective, I gained insights into the economic challenges faced by the states that are reliant on these resources. This experience not only broadened my understanding of the complexities surrounding environmental policies but also highlighted the necessity of considering diverse viewpoints for comprehensive decision-making. 

My background and experiences have fostered in me a profound appreciation for the value of diversity, inclusivity, and the pursuit of knowledge. At Princeton University, I will seek to contribute as an active participant in the community, actively provide unique perspectives and insights, and respect and learn from others’ perspectives even if there are disagreements. I wish to partake in student government, which has like-minded peers who want to make a substantive impact, and also participate in service programs like the Civic Leadership Council. Also, I hope to increase my impact from the leadership positions I currently hold on the Red Cross club and teen mayoral advisory council using the platforms in Princeton. I look forward to making a positive impact on both the campus and the broader community. 

Why This Cultural Diversity Essay Worked

In the first of our Princeton essay examples, the student successfully responds to all parts of the Princeton prompt. They begin by describing their community and sharing some details about its makeup. Indeed, the first sentence hooks the reader–it is unique and compelling. 

Then, the student illustrates how they specifically contribute to their community each year by leading the high school band in the Memorial Day parade. They also highlight how their experience in Model UN shaped their appreciation for diverse perspectives. In sharing these two examples, the student demonstrates their leadership and open-minded thinking. Finally, the student ends by highlighting how they would use these values to contribute to Princeton’s community– by partaking in student government and Civic Leadership Council, among other activities.

In the second of our Princeton essay examples, the student responds to the second Princeton prompt which is: 

Princeton Essay Examples #2: A Community Service Essay

Princeton has a longstanding commitment to understanding our responsibility to society through service and civic engagement. how does your own story intersect with these ideals (250 words or fewer).

And, here is a student’s response:

Princeton Essay Examples #2 Student Response

My first experience with the Red Cross was when my older sister was desperately trying to recruit people to join the club during the harsh COVID year. Things were so bad for the club that I, as a freshman, ran for the position of treasurer unopposed. My first blood drive experience was marked by masks, social distancing, and low turnout among blood donors. Even many donors who showed up ended up being turned away due to health-related issues. Needless to say, it was not the greatest first high school service experience, and I admittedly started to doubt if the time I spent on this front was worth it. 

However, as we returned in person, things quickly turned around. As the vice president of the club, I helped recruit more than twice the club membership compared to the previous year, and our blood drives started to regain momentum; our blood targets have been exceeded every time since. Organizing and participating in blood drives has become a passion. It’s fulfilling, especially when I personally donate, to know that I’m actively serving the community and saving lives. I have realized that, despite my relatively young age, I am capable of making an impact through public service. I plan to continue my commitment to the Red Cross’s adult program and participate in service programs like Community Action at Princeton to serve the Princeton community and abroad.

Why This Essay Worked

In this admissions essay sample, we learn about a student’s volunteerism with the Red Cross as an example of civic engagement. This essay works for several reasons. First, it provides a specific example of the student’s civic engagement and demonstrates their impact by becoming vice president and increasing membership. Secondly, the essay provides an honest take on the struggles of this service experience, which lends credibility and authenticity to the story. 

The student also demonstrates an important lesson learned. This aligns with Princeton’s values– that students can have a positive impact on society. 

Columbia University Essay Examples

In this section, we will highlight Columbia essays examples that landed students admission to the prestigious Ivy League university. The first of our Columbia essays examples is written by the same student who responded to the first Princeton prompt above. Here’s a reminder of the Columbia prompt: 

As you read the example below, notice how the student edited their Princeton cultural diversity essay to meet the prompt and lower word count for Columbia:

I have spent most of my life living in a 41% minority town called Highland Park, NJ. This typically overlooked town has introduced me to a diverse array of people, and it has been the main influence on my life experiences and core values. 

HP has convinced me that we can build institutions that are strong and united while embracing a wide variety of voices and perspectives. It has shaped my core values of diversity and inclusion. An English teacher used to encourage me to talk in front of the class by saying even if I believed my thoughts were “dumb,” I could only enrich the conversation.

At Columbia University, I will seek to continue my contributions as an active participant in the community and look to actively provide unique perspectives and insights. Actively engaging in student groups such as ColumbiaVotes will be a big part of my experience. 

The Columbia essay prompt only allows for a 150-word response. This could pose a challenge for many students. What makes this essay among the Columbia essays examples that worked is how succinctly it completely answers the prompt. 

The response begins by hooking the reader with a relevant detail of the student’s community. Then, the student shares how this community shaped them by influencing their values of diversity and inclusion. Finally, the student shares how they would engage with a Columbia organization that also supports diverse viewpoints. Though short and sweet, this response clearly answers all parts of the Columbia prompt. 

More Community Essay Examples

The final of our community essay examples is a community service essay. Let’s look at how student framed their service experience:

“I don’t believe that’s the best way to do this.” 

The moment I thought this the first time I volunteered at my local soup kitchen was one that resulted in a drastic change. When I was informed of the way the food was being served to the public, the initial excitement that I had felt diminished. We were told that the plates would be served before anyone arrived and would remain in an area where people could pick it up and seat themselves. I felt that this method was impersonal and inconsiderate, and disappointment washed over me. 

I turned to the people that were around me and discovered that they shared the same disapproval I felt. When we agreed that a change must be made, we exchanged ideas on how to present this to the woman in charge of the program. I suggested that we should serve each person one-by-one, and only give them the food if they wanted to/could eat it. They suggested multiple ideas, including that we should offer to seat them, hold their plates for them, continue to check in on them, and dispose of their plates once they finish their meal. We believed that this way would genuinely make them feel better and would allow us to get to know some of them personally. A simple smile and conversation could be enough to improve their day. 

From this day on, the way in which the local soup kitchen serves our community has changed dramatically. This experience taught me the importance of speaking up for what you believe in. In a group setting, it is likely that there will be others who share the same end goal and are willing to contribute different ideas to achieve the goal. These different perspectives can allow you to see situations in ways that you previously hadn’t, and can result in better outcomes. It also showed me the importance of leadership.

If I had never spoken up about the way the food was being served, a change might have never happened. When you work in the group, the end goal may not be for the benefit of anyone in the group, but for others who are in need. This experience also showed me the beauty in doing good for others and making others happy, even through small things such as serving them food to their liking.

In this community service essay, the student shares their experience volunteering at a soup kitchen. Volunteering at a soup kitchen is not necessarily unique in the list of extracurricular activities for college applications. However, the student highlights several aspects of the experience that make it meaningful to them. 

To start, the student shares their experience challenging the way that food was served. The student suggested that food be served directly to attendees in order to better connect with community members. Through this experience, the student learns about leadership and working with others to achieve a common goal. This specific example demonstrates the student’s collaborative values and compassionate way of thinking, both of which are great attributes to highlight in college applications.

How To Write A Community Essay

As we saw in the community essay examples, there are several hallmarks of college essays that worked. To write a good community essay, whether it be a community service essay, a cultural diversity essay, or a describe the community you live in essay, you must start by understanding the prompt. Once you have carefully read through the prompt, brainstorm examples from your own life that relate to it. Sharing specific details and examples will make your response stronger and more unique. 

Additionally, showcase how you grew throughout your response. In each of the community essay examples we shared, the student discussed a skill or perspective they developed through their experiences. Finally, connect your response to the school you are applying to. If you are writing a cultural diversity essay, for example, demonstrate how you would contribute to the cultural diversity at that school, both inside the classroom and in your extracurricular activities for college.  

Topics To Avoid In Your Community Essay

When writing community essays, there is technically no topic that you cannot discuss. However, how you discuss certain topics is important. 

For example, in a community service essay, it is important to not come off as a savior of a community with less privilege than yourself. Similarly, if you are writing a describe the community you live in essay or a cultural diversity essay, you will want to avoid stereotyping any community. Speaking from your own personal experience as a member of a community is fine. However, generalizing your experience to the community at large can come across as insensitive to that community’s diversity. To avoid these pitfalls, have a variety of people read your community essay examples and look for these dynamics.

Additional Tips for Community Essays

We’ve highlighted the strengths in the community essay examples above. Now we will now share some more tips for making your community essays a strong part of your college applications:

Tips for Writing Community Essays

1. research the college.

When reviewing our college community essay examples, you will notice that students highlight specific clubs, programs, or groups on campus to which they will contribute. If you are specific, you demonstrate real interest in the school which adds strength to your college applications.

2. Tell a story

In each of the college essays that worked, students gave details that told a full story . This story incorporated where they come from and what they learned through their experiences. Rather than telling us who they were, the students used this particular story to show us.

As the college admissions landscape gets ever more competitive, students are sometimes tempted to read other students’ essays and copy ideas. Or, more recently, they may even want to use artificial intelligence to write their essays. However, AI and other students’ experiences won’t show admissions who you really are. Don’t worry about whether you have the best extracurricular activities for college or the most unique cultural diversity essay. Instead, talk about the experiences that truly matter to you. By being honest, you are more likely to come across as convincing and interesting. In each of our college community essay examples, students presented a true and well-thought-out response to the prompts.

Other CollegeAdvisor Essay Resources to Explore 

As you work on your college applications, you might be in search of additional resources. CollegeAdvisor has a wealth of webinars and articles that can help you navigate writing your essays. Here are a few:

More CollegeAdvisor Resources for Essays

1. short essay examples.

Some of the cultural diversity essays you may write will be short, meaning that they are 150 words or less. This article with short essay examples can help you understand how to write short and sweet cultural diversity essays.

2. Cultural Diversity Essay Examples

In this article , you will find additional examples of cultural diversity essays. Many community essays are also cultural diversity essays. As such, becoming familiar with how students write about their cultures is useful.

3. The Ultimate Guide to Supplemental Essays

In this webinar , CollegeAdvisor experts provide a rundown of how to write strong supplemental essays for your college applications. In particular, this webinar will help you decode essay prompts and make sure you answer each prompt fully.

4. Editing Your Supplemental Essays

Once you have read up on college community essay examples and written your cultural diversity essays, you might need help editing them. This webinar will provide tips for how to edit your supplemental essays effectively.

Community Essay Examples – Final Thoughts

Completing your college applications can be a daunting task, especially when you must write multiple essays. For some students, writing cultural diversity essays is challenging. These prompts ask you to dig deep and reflect upon your life influences.

In this guide to community essays, we provided an overview of what a community essay is and how to respond to the different types of community essay prompts. We shared cultural diversity essay examples and describe the community you live in essay examples. We also described what makes these essays strong and how they meet college application requirements. 

In short, the key to writing stand-out essays is to be authentic and thorough in your responses. If you need additional help writing your cultural diversity essay, seek out the support of a trusted resource like CollegeAdvisor. We are here to help you craft the best college applications that could gain you admissions to the school of your dreams!

This article was written by Courtney Ng. Looking for more admissions support? Click here to schedule a free meeting with one of our Admissions Specialists. During your meeting, our team will discuss your profile and help you find targeted ways to increase your admissions odds at top schools. We’ll also answer any questions and discuss how CollegeAdvisor.com can support you in the college application process.

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Smithsonian Voices

From the Smithsonian Museums

NATIONAL PORTRAIT GALLERY

National Portrait Gallery Announces Winner of the 2024 Director’s Essay Prize for Scholars in the Field of Portraiture

Laura Katzman Receives $3,000 and Will Present Lecture Oct. 15

Gabrielle Obusek

The Smithsonian’s National Portrait Gallery has announced Laura Katzman, professor of art history at James Madison University, as the winner of its 2024 Director’s Essay Prize. Her essay, “Lorenzo Homar’s Cine Alba : An Intimate Portrait of North American Artists in Nineteen-Fifties Puerto Rico,” was chosen for its interdisciplinary contributions to the fields of American art, biography, history and cultural identity. The text was published in the book  La mirada en construcción: Ensayos sobre cultura visual (2022), which was edited by José Orlando Sued and René Rodríguez-Ramírez.

Founded in 2019, the Director’s Essay Prize fosters leading research in the field of visual biography and American portraiture. The 2024 prize was juried by PORTAL, the Portrait Gallery’s scholarly center. Its advisors include Martha S. Jones, the Society of Black Alumni Presidential Professor, professor of history and a professor at the SNF Agora Institute at Johns Hopkins University, and Julio Capó, associate professor of history at Florida International University.

“In mining numerous public and private archives, Katzman unveils new understandings and an astute analysis of the work, the artist and his subjects and their lives. In so doing, she offers a nuanced reading of the work and demonstrates how it reflects key social, political and cultural moments in Puerto Rican history and, especially, its place in cultural nationalism. Katzman’s engaging, beautifully written essay is a masterwork in interdisciplinary research and analysis, and the text will serve as an excellent model for future works on portraiture.”

Katzman was the Terra Foundation Visiting Professor at the Freie Universität Berlin from 2018 to 2019 and served as a postdoctoral fellow at the Smithsonian American Art Museum’s Research and Scholars Center. An internationally recognized scholar of 20th-century documentary photography on the U.S. continent and in Puerto Rico, she curated the widely acclaimed retrospective “Ben Shahn, On Nonconformity” for the Museo Nacional Centro de Arte Reina Sofía in Madrid (2023–2024). She is the editor of The Museum of the Old Colony: An Art Installation by Pablo Delano , principal author of Re-viewing Documentary: The Photographic Life of Louise Rosskam, and co-author of the award-winning Ben Shahn’s New York: The Photography of Modern Times . Katzman’s current research examines a post-World War II photographic archive that U.S. artists created for the Puerto Rican government at a time of profound industrial transformation in the Caribbean nation and in the context of its complex colonial relations with the United States.

“The Director’s Essay Prize offers the exciting opportunity to bring wider attention to the extraordinary work of Lorenzo Homar and his collaborations with North American artists at a critical period in Cold War history—a fateful moment for Puerto Rico’s ambiguous political status, distinct cultural identities and long-standing struggles for self-determination.”

Katzman will deliver a lecture on her prize-winning essay , “Lorenzo Homar’s Cine Alba: An Intimate Portrait of North American Artists in Nineteen-Fifties Puerto Rico” Tuesday, Oct. 15, at 5:30 p.m. in the Nan Tucker McEvoy Auditorium at the National Portrait Gallery, Eighth and G Streets N.W., Washington, D.C.

The Director’s Essay Prize complements the Portrait Gallery’s Outwin Boochever Portrait Competition , a triennial juried contemporary art exhibition established in 2006. The prize is specifically dedicated to supporting the next wave of written scholarship on portraiture.    

Gabrielle Obusek | READ MORE

Gabrielle Obusek is the public affairs specialist for the Smithsonian's National Portrait Gallery. 

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As a Teenager in Europe, I Went to Nudist Beaches All the Time. 30 Years Later, Would the Experience Be the Same?

In July 2017, I wrote an article about toplessness for Vogue Italia. The director, actor, and political activist Lina Esco had emerged from the world of show business to question public nudity laws in the United States with 2014’s Free the Nipple . Her film took on a life of its own and, thanks to the endorsement from the likes of Miley Cyrus, Cara Delevingne, and Willow Smith, eventually developed into a whole political movement, particularly on social media where the hashtag #FreeTheNipple spread at lightning speed. The same year as that piece, actor Alyssa Milano tweeted “me too” and encouraged others who had been sexually assaulted to do the same, building on the movement activist Tarana Burke had created more than a decade earlier. The rest is history.

In that Vogue article, I chatted with designer Alessandro Michele about a shared memory of our favorite topless beaches of our youth. Anywhere in Italy where water appeared—be it the hard-partying Riviera Romagnola, the traditionally chic Amalfi coast and Sorrento peninsula, the vertiginous cliffs and inlets of Italy’s continuation of the French Côte d’Azur or the towering volcanic rocks of Sicily’s mythological Riviera dei Ciclopi—one was bound to find bodies of all shapes and forms, naturally topless.

In the ’90s, growing up in Italy, naked breasts were everywhere and nobody thought anything about it. “When we look at our childhood photos we recognize those imperfect breasts and those bodies, each with their own story. I think of the ‘un-beauty’ of that time and feel it is actually the ultimate beauty,” Michele told me.

Indeed, I felt the same way. My relationship with toplessness was part of a very democratic cultural status quo. If every woman on the beaches of the Mediterranean—from the sexy girls tanning on the shoreline to the grandmothers eating spaghetti al pomodoro out of Tupperware containers under sun umbrellas—bore equally naked body parts, then somehow we were all on the same team. No hierarchies were established. In general, there was very little naked breast censorship. Free nipples appeared on magazine covers at newsstands, whether tabloids or art and fashion magazines. Breasts were so naturally part of the national conversation and aesthetic that Ilona Staller (also known as Cicciolina) and Moana Pozzi, two porn stars, cofounded a political party called the Love Party. I have a clear memory of my neighbor hanging their party’s banner out his window, featuring a topless Cicciolina winking.

A lot has changed since those days, but also since that initial 2017 piece. There’s been a feminist revolution, a transformation of women’s fashion and gender politics, the absurd overturning of Harvey Weinstein’s 2020 rape conviction in New York, the intensely disturbing overturning of Roe v Wade and the current political battle over reproductive rights radiating from America and far beyond. One way or another, the female body is very much the site of political battles as much as it is of style and fashion tastes. And maybe for this reason naked breasts seem to populate runways and street style a lot more than they do beaches—it’s likely that being naked at a dinner party leaves more of a permanent mark than being naked on a glamorous shore. Naked “dressing” seems to be much more popular than naked “being.” It’s no coincidence that this year Saint Laurent, Chloé, Ferragamo, Tom Ford, Gucci, Ludovic de Saint Sernin, and Valentino all paid homage to sheer dressing in their collections, with lacy dresses, see-through tops, sheer silk hosiery fabric, and close-fitting silk dresses. The majority of Anthony Vaccarello’s fall 2024 collection was mostly transparent. And even off the runway, guests at the Saint Laurent show matched the mood. Olivia Wilde appeared in a stunning see-through dark bodysuit, Georgia May Jagger wore a sheer black halter top, Ebony Riley wore a breathtaking V-neck, and Elsa Hosk went for translucent polka dots.

In some strange way, it feels as if the trends of the ’90s have swapped seats with those of today. When, in 1993, a 19-year-old Kate Moss wore her (now iconic) transparent, bronze-hued Liza Bruce lamé slip dress to Elite Model Agency’s Look of the Year Awards in London, I remember seeing her picture everywhere and feeling in awe of her daring and grace. I loved her simple sexy style, with her otherworldly smile, the hair tied back in a bun. That very slip has remained in the collective unconscious for decades, populating thousands of internet pages, but in remembering that night Moss admitted that the nude look was totally unintentional: “I had no idea why everyone was so excited—in the darkness of Corinne [Day’s] Soho flat, the dress was not see-through!” That’s to say that nude dressing was usually mostly casual and not intellectualized in the context of a larger movement.

But today nudity feels loaded in different ways. In April, actor and author Julia Fox appeared in Los Angeles in a flesh-colored bra that featured hairy hyper-realist prints of breasts and nipples, and matching panties with a print of a sewn-up vagina and the words “closed” on it, as a form of feminist performance art. Breasts , an exhibition curated by Carolina Pasti, recently opened as part of the 60th Venice Biennale at Palazzo Franchetti and showcases works that span from painting and sculpture to photography and film, reflecting on themes of motherhood, empowerment, sexuality, body image, and illness. The show features work by Cindy Sherman, Robert Mapplethorpe, Louise Bourgeois, and an incredible painting by Bernardino Del Signoraccio of Madonna dell’Umiltà, circa 1460-1540. “It was fundamental for me to include a Madonna Lactans from a historical perspective. In this intimate representation, the Virgin reveals one breast while nurturing the child, the organic gesture emphasizing the profound bond between mother and child,” Pasti said when we spoke.

Through her portrayal of breasts, she delves into the delicate balance of strength and vulnerability within the female form. I spoke to Pasti about my recent musings on naked breasts, which she shared in a deep way. I asked her whether she too noticed a disparity between nudity on beaches as opposed to the one on streets and runways, and she agreed. Her main concern today is around censorship. To Pasti, social media is still far too rigid around breast exposure and she plans to discuss this issue through a podcast that she will be launching in September, together with other topics such as motherhood, breastfeeding, sexuality, and breast cancer awareness.

With summer at the door, it was my turn to see just how much of the new reread on transparency would apply to beach life. In the last few years, I noticed those beaches Michele and I reminisced about have grown more conservative and, despite being the daughter of unrepentant nudists and having a long track record of militant topless bathing, I myself have felt a bit more shy lately. Perhaps a woman in her 40s with two children is simply less prone to taking her top off, but my memories of youth are populated by visions of bare-chested mothers surveilling the coasts and shouting after their kids in the water. So when did we stop? And why? When did Michele’s era of “un-beauty” end?

In order to get back in touch with my own naked breasts I decided to revisit the nudist beaches of my youth to see what had changed. On a warm day in May, I researched some local topless beaches around Rome and asked a friend to come with me. Two moms, plus our four children, two girls and two boys of the same ages. “Let’s make an experiment of this and see what happens,” I proposed.

The kids all yawned, but my friend was up for it. These days to go topless, especially on urban beaches, you must visit properties that have an unspoken nudist tradition. One of these in Rome is the natural reserve beach at Capocotta, south of Ostia, but I felt a bit unsure revisiting those sands. In my memory, the Roman nudist beaches often equated to encounters with promiscuous strangers behind the dunes. I didn’t want to expose the kids, so, being that I am now a wise adult, I went ahead and picked a compromise. I found a nude-friendly beach on the banks of the Farfa River, in the rolling Sabina hills.

We piled into my friend’s car and drove out. The kids were all whining about the experiment. “We don’t want to see naked mums!” they complained. “Can’t you just lie and say you went to a nudist beach?”

We parked the car and walked across the medieval fairy-tale woods until we reached the path that ran along the river. All around us were huge trees and gigantic leaves. It had rained a lot recently and the vegetation had grown incredibly. We walked past the remains of a Roman road. The colors all around were bright green, the sky almost fluorescent blue. The kids got sidetracked by the presence of frogs. According to the indications, the beach was about a mile up the river. Halfway down the path, we bumped into a couple of young guys in fanny packs. I scanned them for signs of quintessential nudist attitude, but realized I actually had no idea what that was. I asked if we were headed in the right direction to go to “the beach”. They nodded and gave us a sly smile, which I immediately interpreted as a judgment about us as mothers, and more generally about our age, but I was ready to vindicate bare breasts against ageism.

We reached a small pebbled beach, secluded and bordered by a huge trunk that separated it from the path. A group of girls was there, sharing headphones and listening to music. To my dismay they were all wearing the tops and bottoms of their bikinis. One of them was in a full-piece bathing suit and shorts. “See, they are all wearing bathing suits. Please don’t be the weird mums who don’t.”

At this point, it was a matter of principle. My friend and I decided to take our bathing suits off completely, if only for a moment, and jumped into the river. The boys stayed on the beach with full clothes and shoes on, horrified. The girls went in behind us with their bathing suits. “Are you happy now? my son asked. “Did you prove your point?”

I didn’t really know what my point actually was. I think a part of me wanted to feel entitled to those long-gone decades of naturalism. Whether this was an instinct, or as Pasti said, “an act that was simply tied to the individual freedom of each woman”, it was hard to tell. At this point in history, the two things didn’t seem to cancel each other out—in fact, the opposite. Taking off a bathing suit, at least for my generation who never had to fight for it, had unexpectedly turned into a radical move and maybe I wanted to be part of the new discourse. Also, the chances of me going out in a fully sheer top were slim these days, but on the beach it was different. I would always fight for an authentic topless experience.

After our picnic on the river, we left determined to make our way—and without children—to the beaches of Capocotta. In truth, no part of me actually felt very subversive doing something I had been doing my whole life, but it still felt good. Once a free breast, always a free breast.

This article was originally published on British Vogue .

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Critic’s Notebook

When Your Child Is an Animal

The charged cultural conversation about pets and children — see “Chimp Crazy,” “childless cat ladies” and more — reveals the hidden contradictions of family life.

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By Amanda Hess

Amanda Hess is a critic at large who writes about internet and pop culture.

“Monkey love is totally different than the way that you have love for your child,” Tonia Haddix, an exotic animal broker, says at the beginning of “Chimp Crazy,” the documentary HBO series investigating the world of chimpanzee ownership. “If it’s your natural born child, it’s just natural because you actually gave birth to that kid. But when you adopt a monkey, the bond is much, much deeper.”

“Chimp Crazy” arrives in a summer of cultural and political obsession about the place of animals in our family lives. When JD Vance became the Republican vice-presidential nominee, his 2021 comment about “childless cat ladies” resurfaced, positioning them as adversaries of the traditional family. New York magazine published a special issue questioning the ethics of pet ownership, featuring a polarizing essay from an anonymous mother who neglected her cat once her human baby arrived. In the background of these stories, you can hear the echoes of an internet-wide argument that pits companion animals against human children, pet and tot forced into a psychic battle for adult recognition.

These dynamics feel supercharged since 2020, the year when American family life — that insular institution that is expected to provide for all human care needs — became positively airtight. The coronavirus pandemic exaggerated a wider trend toward domestic isolation : pet owners spending more time with their animals, parents more time with their children, everyone less time with one another — except perhaps online, where our domestic scenes collide in a theater of grievance and stress.

When a cat, a dog or certainly a chimp scampers through a family story, it knocks it off-kilter, revealing its hypocrisies and its harms. In “Chimp Crazy,” Haddix emerges as the avatar for all the contradictions of the domestic ideal of private home care: She loves her chimp “babies” with such obsession that she traps them (and herself) in a miserable diorama of family life.

Haddix, a 50-something woman who describes herself as the “Dolly Parton of Chimps,” believes that God chose her to be a caretaker. She was a registered nurse before she became a live-in volunteer at a ramshackle chimp breeding facility in Missouri, where she speaks of a male chimp named Tonka as if she is his mother. Haddix also has two human children; she just loves them less, and says so on television.

As she appoints herself the parent to an imprisoned wild animal, she asserts an idealized form of mothering — one she describes as selfless, unending and pure. “Chimp Crazy” is the story of just how ruinous this idea of love can be, for the woman and the ape.

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Mirroring Change: Literature and Social Transformation

International Seminar

3rd & 4th October 2024

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Research and Cultural Forum (RCF)

Department of English

Pondicherry University

Puducherry-605014

Host Department : The Department of English at Pondicherry University has been an important educational destination for research scholars and students, ever since it commenced functioning in 1986. Over the years, the department has produced innumerable PhD and M. Phil scholars, in addition to a large number of postgraduate students. The faculty of the department with their different specializations and academic interests are at the forefront of innovative teaching and advanced research varying from contemporary literary, cultural and language studies to theoretical explorations. The department also runs a Post Graduate Diploma in Professional Communication in English, an add-on program, in much demand among students and employees.

Furthermore, the department has also sought to enhance the language and communication skills of students from across the University through Functional

English and other communication-oriented courses. Another hallmark of the department is the Research and Cultural Forum (RCF) which acts as an avenue for scholars and students to showcase their research work and creative abilities. The department has also been at the forefront of organizing seminars, workshops and faculty development programs.

About Research and Cultural Forum (RCF):

Conceived thirty-five years ago as Research and Journal Alert Forum (RJAF) at the Department of English, Pondicherry University, RCF is a platform for research scholars and students of the department to discuss their research findings in various areas related to literature and culture and also present their creative talents. Run exclusively by the research scholars of the department, under the guidance of the faculty members and the support of MA students the forum hosts invited talks, workshops and interactive sessions by experts of national and international repute in the emerging areas of English Studies. The forum was recently renamed Research and Cultural Forum to integrate the department's research and cultural outputs. Now, it proudly undertakes the mission of bringing together and highlighting the role of literature in social transformation through this two-day International Seminar.

About the Seminar:

A Two-Day International Seminar has been planned by the Department of English on the 3rd & 4th of October 2024, with the focus area “Mirroring Change: Literature and Social Transformation”.

Literature has been able to predict, analyze, and critique social, economic and political change for a long time. This, in turn, has contributed to understanding social and political transformation through a medium that has been conventionally seen to be largely imaginative and fictional. While Orwell’s cautionary tale, 1984 predicted the effects of totalitarian regimes and surveillance, Harriet Beecher’s Uncle Tom’s Cabin “helped lay the groundwork for the American Civil War” (Kaufman, 2006: 18). If Steinbeck’s The Grapes of Wrath brought into full view the travails of America during the Great Depression, Munshi Premchand’s Godaan brutally exposed poverty and the evils of the zamindari system in India. Literature has thus been constantly in sync with the changing silhouettes of society.

The conference aims to explore how literature has closely interacted with and mirrored the intricate matrix of the social and political milieu. This interaction has resulted in innumerable texts that have reflected these significant changes and helped us understand an ever-changing world. The wide gamut of social, political, economic, cultural, sociological and anthropological change has prompted the writer to ask questions, show up the mirror and sometimes even offer prescriptions for ills, thus making literature a vehicle for social transformation.  The conference aims to investigate and explore the significant role that literature has played in reflecting these changes, therefore acting as truth-seeker, sentinel, chronicler, and critic, all rolled into one.   

The conference aims to explore the interchange between literature and social transformation across varied arenas and can include, but is not restricted, to the following areas:

•           Political upheaval and social movements

•           Caste, class and hierarchy

•           Reigns, regimes and democracy

•           Marxism and literature

•           Changing dimensions of gender

•           Queer narratives

•           Geographies, borders and migration

•           Indigenous literatures

•           Anthropocene, Ecocriticism and Ecofeminism 

•           Dalit literature and social justice

•           Technology and literature

•           Popular culture and subcultures

•           Medical imperialism and illness narratives

Registration Fee:

Faculty Members:      Rs. 2000

Research Scholars:     Rs. 1000

PG Students:               Rs. 500

Co-authors are required to pay individually.

UG students (participation only): Rs 200

Abstracts can be uploaded through the Google form link

below on or before 30th August 2024.

Registration Link: https://forms.gle/CA78DHY86yfQtzhW9

Your queries may be addressed to rcfseminar202 4 @gmail.com

Important Dates:

Last date for sending abstracts: 30th August 2024

Confirmation of acceptance will be communicated by: 2nd September 2024

Complete papers are to be sent by: 27th September 2024 

Travel and Accommodation:

We hope that you will be able to take care of your travel and accommodation. However, accommodation will be arranged for outstation paper presenters if intimated in advance.

Working lunch and local hospitality will be provided.

Chief Patron :

Prof. K.Tharanikkarasu, Honourable Vice-Chancellor (i/c), Pondicherry University

Prof. Clement S Lourdes, Director, Culture  & Cultural Relations

Prof. Rajneesh Bhutani, Registrar (i/c)

Prof. D. Lazar, Finance Officer (i/c)

Chairperson : Prof. Clement S Lourdes, Dean, School of Humanities

Convener : Dr. T Marx, Prof & Head, Department of English

Faculty Coordinator: Dr. Harpreet Kaur Vohra, Associate Professor

Coordinators: Drishya K, Steward C.

Members:     

                        Prof. Binu Zachariah

                        Prof. K. Reshmi

                        Prof. Lakhimai Mili

Dr. Aiswarya S. Babu

                        Dr. Vidya Sarveswaran

Dr. S. Visaka Devi

Address for Communication:

Steward  C.        

Research Scholars                                                     

Department of English                                              

Pondicherry University                                             

Puducherry-605014                                                   

8589825788, 8270410154