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Cultural pluralism can be practiced at varying degrees by a group or an individual. [5] A prominent example of pluralism is the United States, in which a dominant culture with strong elements of nationalism, a sporting culture, and an artistic culture contained also smaller groups with their own ethnic, religious, and cultural norms. [citation ...
A developmental model of the evolution of the mind, culture, and society was the result, paralleling the evolution of the human species: [23] "Modern savages [sic] became, in effect, living fossils left behind by the march of progress, relics of the Paleolithic still lingering on into the present."
Adaptation and modification to established curriculum serve as an example of an approach to preserving minority group culture. [4] Brief sensitivity training, separate units on ethnic celebrations, and closer attention paid to instances of prejudice, are examples of minimal approaches, which are less likely to reap long term benefits for students.
The arguments regarding the perceived rights to a multicultural education include the proposition that it acts as a way to demand recognition of aspects of a group's culture subordination and its entire experience in contrast to a melting pot or non-multicultural societies.
It calls on nations and institutions to work together for the preservation of culture in all its forms, and for policies that help to share ideas across cultures and inspire new forms of creativity. It interprets "culture" in a broad sense and connects the preservation of culture to central issues of human rights. It defines a role for UNESCO ...
Cultural reproduction, a concept first developed by French sociologist and cultural theorist Pierre Bourdieu, [1] [2] is the mechanisms by which existing cultural forms, values, practices, and shared understandings (i.e., norms) are transmitted from generation to generation, thereby sustaining the continuity of cultural experience across time.
Nationalism also plays a large part in these political debates, as cultural pluralism and consociationalism are the democratic alternatives to nationalism for the polyethnic state. [15] The idea of nationalism being social instead of ethnic entails a variety of culture, a shared sense of identity and a community not based on descent. [16]
Jan Pieterse suggested that cultural globalization involves human integration and hybridization, arguing that it is possible to detect cultural mixing across continents and regions going back many centuries. [12] They refer, for example, to the movement of religious practices, language and culture brought by Spanish colonization of the Americas ...