62 Sentences With "cultural homogeneity" | Random Sentence Generator

For decades, South Korean schoolbooks preached the virtues of ethnic and cultural homogeneity.

They don't want the ethnic, religious and cultural homogeneity of their societies to change.

Immigration is a contentious issue in Japan, where ethnic and cultural homogeneity are deeply rooted.

This racial and cultural homogeneity makes differences stand out to the people who live there.

In a place with no dominant ethnic group, an emphasis on cultural homogeneity is not just unrealistic — it's harmful.

Mr. Xi's vain dream of political and cultural homogeneity not only runs counter to Chinese traditional approaches to diversity.

But a deep-seated emphasis on cultural homogeneity means Tokyo prefers artificial intelligence over permanent foreigners for vacant positions.

The ministry added that the agreement "contributes to improving relations and recovering the cultural homogeneity" between the two nations.

Freedom, he insisted, is threatened both by the left's obsession with economic equality and the right's obsession with cultural homogeneity.

A strong sense of cultural homogeneity for the "folk" matters (now some worry this will be undermined by too much immigration).

The decision to host the orchestra "contributes to improving relations and recovering the cultural homogeneity" between the two Koreas, the South's ministry said.

Immigration is a touchy subject in a land where conservatives prize cultural homogeneity and politicians fear losing votes from workers worried about losing jobs.

However, immigration remains a touchy subject in a land where conservatives prize cultural homogeneity and foreigners make up less than two percent of the population.

They have to recognise that others place greater weight on ethnic and cultural homogeneity than they do, and that this source of conflict cannot be wished away.

Many of the country's defining traits—its ethnic and cultural homogeneity, conformist and conservative society, and unwillingness to punch its weight in international diplomacy—are suddenly in flux.

Martin Skancke, who used to oversee the fund's operations from the finance ministry, attributes the trust the institution enjoys to relatively high levels of equality and cultural homogeneity.

Many people on the alt-right — including the premier anarcho-capitalist thinker, the German economist Hans-Hermann Hoppe — believe that cultural homogeneity is a precondition for socio-economic order.

The government's easing of restrictions amid public discontent makes Singapore something of case study for how people around the world are reacting against the rising cultural homogeneity that comes with globalization.

But the issue, I think, is not cultural decay but cultural homogeneity: The books being well-reviewed on Book Marks are the same books you see everywhere, if you pay even passing attention to literary culture.

A Korean enclave that has attracted newcomers from around the world in recent years, its profusion of barbecue joints, pan-Asian street markets and halal butcher shops distinguish it in a country with a reputation for cultural homogeneity.

The prewar version of the Austro-Hungarian empire became a point of reference for Mises and those who joined the study circle he organized: It had been a multi-ethnic empire that lowered barriers to trade while not insisting on cultural homogeneity.

The revolutionary power can help manifest a social-political network that in return provides access to political opportunities to diverse candidates who share a collective identity and cultural homogeneity. Also, civil wars and insurgencies can provide employment and access to services and resources that were once taken over by the autocratic regimes.

Today, Bengalis enjoy strong cultural homogeneity with a common standardized language and a variety of dialects. Over 90.39% of the population are Bengali Muslims (146 million). This makes Bangladesh the world's third largest Muslim majority country after Indonesia and Pakistan. Bengali Muslims also make up the world's second largest Muslim ethnic group after Arab Muslims.

Each communal group hold its assumed ties, therefore there is political instability and breakdown of democracy up until now. He argues that due to political development, western countries have created homogeneity among their plural societies, as idealized British society. But Gabriel Almond says that, in the Continental European political system, there is no secularism and political homogeneity, but there is cultural homogeneity.

He wrote that Fanon's dedication to a national consciousness can be read as a "deeply troubling" demand for cultural homogeneity and the collapse of difference. Bhabha, however, suggests Fanon's vision is one of strategy and any focus on the homogeneity of the nation should not be interpreted as "narrow-minded nationalism", but an attempt to break the imposed Cold War era binaries of capitalism vs. socialism or East vs. West.

On 14 May 1975, a unanimous Swedish parliament led by the Social Democrat government of Olof Palme voted in favour on a new immigrant and minority policy which explicitly rejected the previous policy of assimilation and ethno-cultural homogeneity in favour of state-sponsored multiculturalism. The main driver of spreading Islam in Sweden is immigration since the late 1960s. As of 1970, the immigrants share of the population was below 7%.

What social inequalities exist in the Adamawa largely stem from the region's high level of cultural homogeneity. Most people in the province are Muslim Fulbe, and those who are not often fall prey to racism and discrimination, especially in more rural areas. The Cameroonian government has made efforts to encourage the region's nomads to settle, but so far has made little progress. With its low population, the Adamawa holds little import to Cameroonian politicians.

It was rare to encounter marriages between the Mahas communities and the Sudanese Darfuris and southern regions of present- day Sudan. The emphasis of cultural homogeneity within the Mahas communities was strengthened with Islamic values at that time that perpetuated egalitarianism. At that time, traditional society embraced socio-economic differences among the people of the region. Servants, former slaves, and farmworkers from the west and south of Sudan constituted the bottom of the hierarchy.

According to the research of American scholar Janet Staiger, fans in the broad sense can be traced back to Victorian times. Chinese fans began to appear in the late 1980s and early 1990s. They were called "style-conscious fans" at that time, unlike today's popular name "fans". In the contradictory process of being identified and preventing the cultural homogeneity of mainstream culture simultaneously , fans have formed their own unique style within their own circles.

The Chernyakhov culture ends in the 5th century, attributed to the arrival of the Huns. The collapse of the culture is no longer explained in terms of population displacement, although there was an outmigration of Goths. Rather, more recent theories explain the collapse of the Chernyakhov culture in terms of a disruption of the hierarchical political structure that maintained it. John Mathews suggests that, despite its cultural homogeneity, a sense of ethnic distinction was kept between the disparate peoples.

In previous times ("the agro-literate" stage of history), rulers had little incentive to impose cultural homogeneity on the ruled. But in modern society, work becomes technical; one must operate a machine, and to do so, one must learn. There is a need for impersonal, context-free communication and a high degree of cultural standardisation. Furthermore, industrial society is underlined by the fact that there is perpetual growth: employment types vary and new skills must be learned.

The language spoken by the Yakurr is Lokạạ, an Upper Cross River language. It is described by Iwara (1988) as one of the major languages of Cross River State, comparable, in terms of number of speakers, with Efik, which enjoys the special status of a lingua franca in the state. According to Ethnologue, it was spoken by 120.000 people in 1989 (Eberhard et al. 2019). The Yakurr exhibits a very high degree of social heterogeneity, but linguistic, political, religious and cultural homogeneity.

The Italian Renaissance generated a new cultural model, which was promising a modernisation and the European expansion, whilst the European cultural homogeneity should still had been maintained. Therefore, this specification was leading to such an outcome, that all countries on Atlantic coastline specialised mainly in trade, central Europe retained an urban – based commercial landscape, and Eastern Europe an apricultural perception. The early modern period was strongly characterized by contradictory processes of Europeanisation. Lately, the French Revolution contributed to an increase of this domain.

The Turkification process began with the 1934 Turkish Resettlement Law. Its measures included the forced relocation of people within Turkey, with the aim of promoting cultural homogeneity. In 1935, the Tunceli Law was passed to apply the Resettlement Law to the newly-named region of Tunceli, previously known as Dersim and populated by Kurdish and Zaza Alevis. This area had a reputation for being rebellious, having been the scene of eleven separate periods of armed conflict over the previous 40 years.

Even his report of cannabis inhalation in small groups during the funeral have been corroborated by finds from the Pazyryk burials.Herodotus, Histories 4.74–75 This corroboration not only affirms the accuracy of Herodotus, but also indicates the cultural homogeneity of the steppe peoples of west Siberia, Central Asia and the region north of the Black Sea. The great kurgans of the Xiongnu present a rather different picture, however. There the burial chambers are deeper and were accessed by a ramp.

Part of the country's leadership emphasized the need for the ethnic and cultural homogeneity of the state in the long term. However, the promotion of the Polish language in administration, public life and especially education, were perceived by some as an attempt at forcible homogenization. In areas inhabited by ethnic Ukrainians for example, actions of the Polish authorities seen as aiming at restricting the influence of the Orthodox and the Ukrainian Greek Catholic Church caused additional resentment, and were considered to be closely tied to religious Polonization.

The risk, defining a European identity, is to close up from other cultures that would not correspond to pre-defined criteria. To face this difficulty, vagueness is necessary: the Treaty of Lisbon mentions, for example, "cultural, religious and humanist inheritance". Moreover, it would be illusory to impose a principle of cultural homogeneity to states with various national identities. Jean-Marc Ferry considers that the European construction developed new differentiation, between citizenship and nationality for example, with the birth of post national citizenship in 1992.

From June 2012 – February 2013, Challenger was in residence at Beaconsfield Gallery BAW in London under the curatorial direction of David Crawforth and Naomi Siderfin, where she began exploring cultural homogeneity and the 'selfie' portrait through her project Monoculture. In February 2013, Monoculture show premiered at Beaconsfield and consisted of new large scale sculptural works that explore the relationship between social media, sexuality and self-representation. The work was recommended by the Contemporary Art Society in April 2013. This work was supported by the Arts Council.

An American example is "Dixie". They often lack the organization necessary for functional regions although they may be centered on a single urban node. They frequently do not display the cultural homogeneity that characterizes formal regions. Allen Noble gave a summary of the concept development of cultural regions using the terms "cultural hearth" (no origin of this term given), "cultural core" by Donald W. MeinigMeinig, D. W., "The Mormon Culture Region: Strategies and Patterns in the Geography of the American West, 1847-1964" Annals of the Association of American Geographers 60 no.

Nation branding can be approached in academics as a field in social sciences, political sciences, humanities, communication, marketing and international relations. Scholars such as Evan H. Potter at the University of Ottawa have conceptualized nation brands as a form of national soft power. All efforts by government (at any level) to support the nation brand - either directly or indirectly - becomes public diplomacy. Anti-globalisation proponents often claim that globalisation diminishes and threatens local diversity, but there is evidence that in order to compete against the backdrop of global cultural homogeneity, nations strive to accentuate and promote local distinctiveness as a competitive advantage.

The planet Pao is a quiet backwater with a large, homogeneous, stolid population ruled by an absolute monarch: the Panarch."Panarch" is a combination of two Greek-derived words:Pan-, a prefix meaning "all", "of everything", or "involving all members" of a group and Archon "ruler"; thus "Panarch" means "The Ruler of Everything" or "of Everybody". Pao's cultural homogeneity contributes to making it vulnerable to external military and economic pressures. The current Panarch attempts to hire an offworld scientist, Lord Palafox from the Breakness Institute on the planet Breakness, as a consultant in order to reform Pao.

Similar misconceptions can, and often do, occur in one's own time. Working from a false premise about past rapid assimilation and cultural homogeneity, some individuals employ what they believe is an objective comparison with the present scene, which they find troubling in its heterogeneity and supposedly non-assimilating groups. Like the 1907 Dillingham Commission, they may be susceptible to mistaken impressions about a “threat” posed by recent immigrants whose presence and behavior they view as different from earlier immigrants. The most common examples are expressed views that today's immigrant minorities present an unprecedented challenge to an integrative society.

Robert Lee Williams II (February 20, 1930 – August 12, 2020) was a professor emeritus of psychology and African and Afro-American studies at the Washington University in St. Louis and a prominent figure in the history of African- American Psychology. He was well known as a stalwart critic of racial and cultural biases in IQ testing, for coining the word “Ebonics” in 1973, and for developing the Black Intelligence Test of Cultural Homogeneity. He published more than sixty professional articles and several books. He was a founding member of the Association of Black Psychologists, and served as its second president.

FLNC supporters France presents itself as a country struggling for cultural diversity against the predominance of English in international affairs. According to French republican ideology (see also Laïcité), all citizens are ultimately Frenchmen and therefore no minority groups (i.e. ethnolinguistic groups) may exercise extra rights; this is an idea stemming from the French Revolution, contrasting with the previous situation in which many distinguishable groups had special rights and privileges in their regions. This policy of cultural homogeneity has been challenged from both the right wing and the left wing. In the 1970s, nationalist or regionalist movements emerged in regions such as Brittany, Corsica and Occitania.

Pastor W. Wayne Allen, founder of Briarcrest Christian School In 1970, the leaders and members of East Park Baptist Church began to plan a collection of segregation academies — schools that would allow white parents to avoid having their children in desegregated public schools — in anticipation of the court-ordered racial integration of Memphis City Schools. That order arrived in 1972, and on March 15, 1973, the church incorporated the Briarcrest Baptist School System. Briarcrest's initial faculty consisted of teachers who left public schools after desegregation. Principal Joseph A. Clayton said he and others wanted to be "back among their own" with "less fear, less culture shock" and more "cultural homogeneity".

It did something to pacify her father: > [...] he eventually accepted Beatrix Albinia (born 6 June 1887) as a > "message of peace and love", something lovely, interposed between him and > the unhappiness of 1881. Gifts of money and linen from him and a kind letter > from Alba in Cambridge for his 67th birthday (1888) smoothed the way to a > full reconciliation. Cust had hoped that once Alba herself became a parent > she would better understand his feelings regarding family solidarity and > cultural homogeneity. Robert replied to Alba's letter "assuring her of my > hearty forgiveness, as I hope that she and her baby would come and pay us a > visit".

Neo- nationalism is the successor to classical nationalism. Both nationalists and neo-nationalists see the nation as one family but differ in the criteria for affiliation. Nationalist see the state and the nation as a family whose members are inextricably linked based on ethnical, racial, genetic, religious or cultural homogeneity as criteria of belonging In contrast, neo-nationalists take historical association as the major factor for granting membership to the national family, which makes it inclusive and fundamentally different from their predecessors in terms of inclusiveness. In contrast to the classical nationalism, neo-nationalism does not take ethnicity and race to structure a hierarchical order in terms of "right" and "wrong".

In a series of lectures delivered at the University of Virginia in 1933, published under the title After Strange Gods: A Primer of Modern Heresy (1934), Eliot wrote of societal tradition and coherence, "What is still more important [than cultural homogeneity] is unity of religious background, and reasons of race and religion combine to make any large number of free-thinking Jews undesirable." Eliot never re-published this book/lecture. In his 1934 pageant play The Rock, Eliot distances himself from Fascist movements of the 1930s by caricaturing Oswald Mosley's Blackshirts, who "firmly refuse/ To descend to palaver with anthropoid Jews".T.S. Eliot, The Rock (London: Faber and Faber, 1934), 44.

Foreign students have several challenges in their academic studies at North American universities. Studies have shown that these challenges include several different factors: inadequate English proficiency; unfamiliarity with North American culture; lack of appropriate study skills or strategies; academic learning anxiety; low social self-efficacy; financial difficulties; and separation from family and friends.Jinyan Huang& Kathleen Brown "cultural factors affecting Chinese ESL students’ academic learning" Education. (2009). Despite the general perception that American culture is characterized more by diversity than by homogeneity, the American ideology of cultural homogeneity has been alleged to imply an American mindset that because Eurocentric cultures are superior to others, people with different cultures should conform to the dominant monocultural canon and norms.

For example, Showmen in Great Britain and Ireland often had a mix of English, Scottish, Welsh, Irish, and/or Traveller (typically Romanichal Traveller and Irish Traveller) heritage. As a result, Funfair Travellers are not defined as an ethnic group, even though they display certain common features, although in many countries (such as the UK) they identify as a cultural group. Funfair Travellers often sport unique cultures and self-identity, and they tend to be insular, favouring marriage within the communityDallas, Duncan, (1971) The Travelling People, , which results in long lineages and a strong sense of cultural homogeneity. For example, the Showman's Guild of Great Britain requires that applicants have a parent from the Funfair Travelling community.

However, Michael Ross argues that the lack of democracies in some parts of the Muslim world has more to do with the adverse effects of the resource curse than Islam. Lisa Blaydes and Eric Chaney have linked the democratic divergence between the West and the Middle-East to the reliance on mamluks (slave soldiers) by Muslim rulers whereas European rulers had to rely on local elites for military forces, thus giving those elites bargaining power to push for representative government. Robert Dahl argued in On Democracy that countries with a "democratic political culture" were more prone for democratization and democratic survival. He also argued that cultural homogeneity and smallness contribute to democratic survival.

Olimpo is oligarchic, liberal, aristocratic and bourgeois.5 The image of the national reality of its writers is limited to the Central Valley of Costa Rica, habitat of the coffee oligarchy, and excludes the spaces of indigenous cultures, the Caribbean and the cattle and mining regions of the northeast of the country. In this way, it facilitates the oligarchical identification with European culture, strengthening the image of a country of racial and cultural homogeneity, under the pattern of a civilized western nation.6 However, his writings have ambivalence: the authors identify themselves the same as liberals, but in their texts they show distrust towards the social and moral consequences of bourgeois individualism, capitalist progress, market growth and the dissolution of traditional society.

Remigration, or re-immigration, is a political concept referring to the forced or promoted return of non-white (or not ethnically European) immigrants, often including their descendants, back to their supposed place of racial origin regardless of citizenship status, in what critics draw comparisons to a type of ethnic cleansing. Some proponents of remigration suggest leaving some residents with non-European background aside from the forced return, based on a vaguely defined degree of assimilation or integration into European culture. Advocates of remigration promote the concept in pursuit of ethno-cultural homogeneity. According to Deutsche Welle, ethnopluralism, the Nouvelle Droite concept that different ethnicities require their own segregated living spaces, creates a manufactured need for remigration of people with "foreign roots".

The Wellcome Collection, London Proto-Sotho people migrated south from the great lake region in east Africa making their way along with modern-day western Zimbabwe through successive waves spanning 5 centuries with the last group of Sotho speakers, the Hurutse, settling in the region west of Gauteng around 16th century. It is from this group that the Pedi/Maroteng originated from the Tswana speaking Kgatla offshoot. In about 1650 they settled in the area to the south of the Steelpoort River where over several generations, linguistic and cultural homogeneity developed to a certain degree. Only in the last half of the 18th century did they broaden their influence over the region, establishing the Pedi paramountcy by bringing smaller neighboring chiefdoms under their control.

The predominance of the small free farmers, the expansion of the military estates and the development of the system of themes, brought to completion developments that had started in the previous period. Changes were noted also in the sector of administration: the administration and society had become immiscibly Greek, while the restoration of Orthodoxy after the iconoclast movement, allowed the successful resumption of missionary action among neighboring peoples and their placement within the sphere of Byzantine cultural influence. During this period the state was geographically reduced and economically damaged, since it lost wealth- producing regions; however, it obtained greater lingual, dogmatic and cultural homogeneity. From the late 8th century, the Empire began to recover from the devastating impact of successive invasions, and the reconquest of Greek peninsula began.

Originally a church, later a mosque, and now a museum, the Hagia Sophia in Istanbul was built by the Byzantines in the 6th century. The Persian Achaemenid Empire fell to Alexander the Great in 334 BC, which led to increasing cultural homogeneity and Hellenization in the area. Following Alexander's death in 323 BC, Anatolia was subsequently divided into a number of small Hellenistic kingdoms, all of which became part of the Roman Republic by the mid-1st century BC. The process of Hellenization that began with Alexander's conquest accelerated under Roman rule, and by the early centuries AD the local Anatolian languages and cultures had become extinct, being largely replaced by ancient Greek language and culture. In 324, Constantine I chose Byzantium to be the new capital of the Roman Empire, renaming it New Rome.

In contrast to the abstract cultural homogeneity of a formal culture region, a functional culture region may not be culturally homogeneous; instead, it is an area that has been organized to function politically, socially, or economically as one unit: a city, an independent state, a precinct, a church diocese or parish, a trade area or a farm. Functional culture regions have nodes or central points where the functions are coordinated and directed, such as city halls, national capitols, precinct voting places, parish churches, factories, and banks. In that sense, functional regions also possess a core- periphery configuration, in common with formal culture regions. Many functional regions have clearly defined borders that include all land under the jurisdiction of a particular urban government that is clearly delineated on a regional map by a line distinguishing between one jurisdiction and another.

Dariush Shayegan criticizes a view of religion that does not take into account the major trends of the modern world where cultural homogeneity and religious absolutism are questioned. The quest for a holistic identity based on a monolithic view of Islam is alien to the evolution of modern world and means the isolation and regression of the (Iranian) society. Dariush Shayegan, who writes mainly in French (but has been extensively translated into Persian), shares some of the views of these particular intellectuals, but his major contribution is to invite Iranians to accept the ‘‘fragmented identity’’ of the modern world and to renounce a unitary view of the Self which leads to a fascination with utopian and mythological ideologies. He insists that, since Iran has undergone the change directly from tradition to postmodernity without the mediation of modernity, it is experiencing a strong malaise.

Despite a general impression of ethnic and cultural homogeneity, there are a few ethnic minorities, especially at the borders of Tigray, belonging to a non-Tigrinya groups, such as the Saho-speaking Irob at the north-eastern border to Eritrea, the Raya Oromo in the south-east (mostly speaking Tigrinya today), the Agaw- speaking H̬amta in Abergele north of Wag, a few Kunama in the Habesha Kunama woreda east of Humera, and scattered peripheral groups in the western lowlands, such as the Chare of the Sellim Bet (related with the Gumuz) and Tukrir in the Humera area. Some of these groups have adopted Tigrinya as their first language. Tigray's administrative capital is Mekelle. Administratively, Tigray was divided into four, later six zones (zoba), which replaced the former awrajjas in 1991 (names with number of inhabitants of the four original zones in the year 2005 with their capitals): Western Zone (ca.

Identitarianism can be defined by its opposition to globalisation, multiculturalism, Islam and extra-European immigration; and by its defence of traditions, pan-European nationalism and cultural homogeneity within the nations of Europe. Scholars have described the essence of the Identitarianism as a reaction against the permissive ideals of the '68 movement, embodied by the baby-boomers and their perceived left-liberal dominance on society, which they sometimes label "Cultural Marxism". According to philosopher Pierre-André Taguieff, the Identitarian 'party-movements' generally share the following traits: a call to an 'authentic' and 'sane' people, which a leader is claiming to embody, against illegitimate or unworthy elites; and a call for a purifying break with the supposedly 'corrupt' current system, in part achieved by 'cleaning up' the territory from elements perceived as 'non-assimilable' for cultural reasons, Muslims in particular. Following Piero Ignazi, Taguieff classifies those party-movements as a new "post-industrial" far-right, distinct from the 'traditional' nostalgic far- right.

Dwight Macdonald's critique of middlebrow culture, "Masscult and Midcult" (1960), associated the modern industrial drive, away from specialization and the folk, with creating a mass-market arts, and, therefore, anonymous consumers of the arts. In the U.S., highbrow culture is associated with specialization for the connoisseurs, while lowbrow culture entails authentic folk products made for specific communities. Mass culture (masscult) copies and manipulates both traditions, with factory-created products, made without innovation or care, expressly for the market, "to please the crowd by any means", thereby creating an American society in which "a pluralistic culture cannot exist", wherein the rule is cultural homogeneity. In contrast Midcult (middle culture), came about with middlebrow culture, and dangerously copies and adulterates high culture, by way of "a tepid ooze of Midcult", which threatens high culture, with dramaturgy, literature, and architecture, such as Our Town (1938), The Old Man and the Sea (1952), and American collegiate gothic architecture.

John Montague reviewed the book for The Times Literary Supplement in 2011: > Baudelaire is Houellebecq's dark master in the lyrics and prose poems of The > Art of Struggle; he pays an obvious homage in "Fin de Soirée", which, with > its descriptions of a desolate night ("Suspended without any foothold in the > world, night might seem long to you"), evokes Baudelaire's "Le Crépuscule du > soir" ("Voici le soir charmant, ami du criminel . . ."). ... Paris tends to > be defined by monuments; the inverted bathtub of Sacré-Coeur, the Trocadéro > facing up to the tapering neck of the Eiffel Tower, the martial bulk of the > École Militaire, all now potential targets, or at least scares on the > evening news. But Houellebecq's wayfarer wanders through a desert of > apartment blocks which is utterly at variance with the popular vision of > Paris as a graceful and shimmering city; instead he is like a character in > the early cityscapes of T. S. Eliot, unhappy "In the midst of the towers and > the ads . . .". Paul Batchelor wrote in The Guardian: > The argument of Houellebecq's poetry is much the same as that of his > fiction: the illusion of diversity has created cultural homogeneity and > proscribed individualism.