importance of cultural values essay

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

By: Tasha Kolesnikova

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

Good Essay Sample

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

• Body: The Most Informative Block 

Logical Conclusion

Speech culture, clothing culture.

• Religion Culture 

Food Culture

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

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

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

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

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

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

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

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

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

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

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

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

In Chloe’s essay:

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

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

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

Creating an A+ Importance Of Culture Essay Structure

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

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

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

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

However, there are some disadvantages as well:

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

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

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

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

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

Body: The Most Informative Block

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Best Ideas For Culture Essays

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

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

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

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

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

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

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

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

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

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

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

Religion Culture

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

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

In your essay, you can cover the following topics:

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

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

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

Thus, you can easily write a culture essay about:

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

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

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

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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

This Essay sample was provided by Handmadewriting essay writer . You may order your own essay at our top-level essay writing service.

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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Cultural Norms, Values, and Beliefs

Culture also plays a significant role in how groups develop their values and belief systems. Culture has a lasting impact on how people think and perceive situations. Think about when you and someone different culture looked at the same situation but perceived it differently. How might that apply to a business setting? Read this page, which describes how values differ worldwide and how they are influenced by culture.

Values and Beliefs

The first, and perhaps most crucial, elements of culture we will discuss are its values and beliefs.  Values are a culture's standard for discerning what is good and just in society. Values are deeply embedded and critical for transmitting and teaching a culture's beliefs. Beliefs are the tenets or convictions that people hold to be true. Individuals in a society have specific beliefs, but they also share collective values. To illustrate the difference, Americans commonly believe in the American Dream – that anyone who works hard enough will be successful and wealthy. Underlying this belief is the American value that wealth is good and important.

Values help shape a society by suggesting what is good and bad, beautiful and ugly, sought or avoided. Consider the value that the United States places upon youth. Children represent innocence and purity, while a youthful adult appearance signifies sexuality. Shaped by this value, individuals spend millions of dollars each year on cosmetic products and surgeries to look young and beautiful. The United States also has an individualistic culture, meaning people place a high value on individuality and independence. In contrast, many other cultures are collectivist, meaning the welfare of the group and group relationships are a primary value.

Living up to a culture's values can be difficult. It's easy to value good health, but it's hard to quit smoking. Marital monogamy is valued, but many spouses engage in infidelity. Cultural diversity and equal opportunities for all people are valued in the United States, yet the country's highest political offices have been dominated by white men.

Values often suggest how people should behave, but they don't accurately reflect how people do behave. Values portray an ideal culture , the standards society would like to embrace and live up to. But ideal culture differs from real culture , the way society actually is, based on what occurs and exists. In an ideal culture, there would be no traffic accidents, murders, poverty, or racial tension. But in real culture, police officers, lawmakers, educators, and social workers constantly strive to prevent or repair those accidents, crimes, and injustices. American teenagers are encouraged to value celibacy. However, the number of unplanned pregnancies among teens reveals that not only is the ideal hard to live up to, but the value alone is not enough to spare teenagers the potential consequences of having sex.

One way societies strive to put values into action is through rewards, sanctions, and punishments. When people observe the norms of society and uphold its values, they are often rewarded. A boy who helps an elderly woman board a bus may receive a smile and a "thank you". A business manager who raises profit margins may receive a quarterly bonus. People sanction certain behaviors by giving their support, approval, or permission, or by instilling formal actions of disapproval and nonsupport. Sanctions are a form of social control , a way to encourage conformity to cultural norms. Sometimes people conform to norms in anticipation or expectation of positive sanctions: good grades, for instance, may mean praise from parents and teachers. From a criminal justice perspective, properly used social control is also inexpensive crime control. Utilizing social control approaches pushes most people to conform to societal rules, regardless of whether authority figures (such as law enforcement) are present.

When people go against a society's values, they are punished. A boy who shoves an elderly woman aside to board the bus first may receive frowns or even a scolding from other passengers. A business manager who drives away customers will likely be fired. Breaking norms and rejecting values can lead to cultural sanctions such as earning a negative label – lazy, no-good bum – or to legal sanctions, such as traffic tickets, fines, or imprisonment.

In many parts of Africa and the Middle East, it is considered normal for men to hold hands in friendship. How would Americans react to these two soldiers?

Values are not static; they vary across time and between groups as people evaluate, debate, and change collective societal beliefs. Values also vary from culture to culture. For example, cultures differ in their values about what kinds of physical closeness are appropriate in public. It's rare to see two male friends or coworkers holding hands in the United States where that behavior often symbolizes romantic feelings. But in many nations, masculine physical intimacy is considered natural in public. This difference in cultural values came to light when people reacted to photos of former president George W. Bush holding hands with the Crown Prince of Saudi Arabia in 2005. A simple gesture, such as hand-holding, carries great symbolic differences across cultures.

Why Is Culture Important? (43 Reasons)

When you visit a new country, the local ways might surprise you. You become part of local festivals, try making traditional crafts, and even learn a few local words. Each day adds stories of the country’s customs to your life.

Yet, some may question if these experiences are still relevant. In our world, where technology connects us instantly, does traditional culture have a place?

Let’s take a closer look at why culture still matters in our modern, connected world.

Table of Contents

Culture Shapes Community Identity

It promotes mutual understanding, culture preserves ancestral knowledge, it dictates social norms, culture develops personal values, it promotes respect, culture influences consumer behavior, it’s key in communication, culture drives economic growth, it supports mental health, culture inspires personal growth, it balances local and global identities, culture shows us how people live, it keeps special traditions safe, culture helps us get along, it impacts language use, culture enhances life’s aesthetics, it nurtures resilience, culture bridges generations, it bonds different groups, culture shapes culinary practices, it offers life direction, culture frames moral codes, it highlights global interdependence, culture inspires creativity, it carries narratives forward, culture influences artistic expression, it broadens educational methods, culture attracts tourism, it builds diversity frameworks, culture enhances critical thinking, it values work diversity, culture preserves endangered traditions, it teaches environmental respect, culture supports global dialogue, it aids in conflict resolution, culture informs social support, it reflects collective memories, culture offers diverse experiences, it strengthens cultural ties, culture empowers communities, it guides traditional rituals, culture instills national pride, frequently asked questions, final thoughts.

Culture is like the roots of a community, giving everyone a shared story and a sense of who they are. All the ways, from language to holidays, make one group different from another.

This shared culture helps people feel connected to their history and each other, giving them pride in where they come from. The shared experiences and practices make people think they are part of something bigger.

What it looks like:

• Festivals where people wear special clothes and perform dances.
• Community events for telling stories and talking about the past.
• Statues and signs around town that remember important people and events.

Learning about other cultures helps us get along better and care for each other. By understanding where other people are coming from, we can work together better and avoid disagreements.

Knowledge about different ways of living makes us more open and less afraid of what’s unfamiliar. Culture helps us live peacefully with lots of different kinds of people in this big world.

Example: Imagine people from all over the world sitting down to eat together and share food from their own countries. This meal can turn strangers into friends and help everyone understand and appreciate each other more.

Culture keeps the knowledge of the people who lived before us alive. This includes old stories, celebrations, and ways of doing things that have been around for a very long time.

This ancient wisdom helps us understand how people used to solve problems and can still teach us a lot today. When we keep our culture alive, we remember our past and can use what we learn to make new things and solve today’s problems.

• Older family members telling young people about the old days.
• Using traditional ways to grow food or heal illnesses.
• Museums and libraries that keep old things safe for everyone to learn from.

Culture sets the unwritten rules that everyone in a community follows. It’s like an invisible guidebook that tells us what’s okay to do and what isn’t. Because of these shared rules, people can live together without too much trouble.

These norms come from long-standing traditions and beliefs that everyone understands. They help people know what to expect from each other and how to act in different situations.

• Greeting strangers with a handshake or a smile.
• Dressing a certain way for different events.
• Following traditions during holidays and celebrations.

Culture is like a seed that grows into the values you believe in. The way you’re raised and the traditions you follow can shape what you think is important.

These values become the core of who you are and guide you in making decisions. For instance, if you’re taught that sharing is good, you’re likely to help others and be generous.

• Being honest and fair in school or work.
• Helping others without expecting anything in return.
• Standing up for what you believe is right.

Culture teaches us how to show respect to others around us. It’s about understanding and valuing people’s backgrounds and views, even if they’re different from ours.

When we respect each other’s cultures, we can all feel valued and accepted. This respect can be shown by listening to others, being polite, and learning about their traditions.

Example: When you’re invited to a friend’s cultural celebration, you show respect by participating and learning about their traditions. It’s a way to say, “I see you, and I honor where you come from.”

Culture often decides what we buy and why we buy it. It’s like a map that shows us which products and brands are part of our lifestyle. For instance, the kind of food we eat and the gadgets we use can all be choices shaped by our cultural background.

If you come from a culture that loves soccer, you might spend money on soccer jerseys or tickets to games. This shows how much you enjoy the sport and want to be a part of it.

• Choosing foods that match your cultural diet.
• Buying clothes that are in style within your culture.
• Supporting businesses that respect your cultural values.

Culture is a big part of how we talk to each other. It’s about language, about the gestures we use and what we consider polite or rude. These rules of communication come from our cultural background and help us express ourselves clearly and without misunderstandings.

In some cultures, making direct eye contact is seen as showing confidence, while in others it might be seen as disrespectful. Knowing these differences is important for good conversation.

• Using polite greetings and farewells that are common in your culture.
• Understanding body language and gestures specific to different cultures.
• Adapting your communication style when talking to people from various backgrounds.

Culture isn’t just about traditions; it can also help make money and create jobs. When people value their culture, they might spend money on things like art, music, and festivals.

This spending helps businesses grow and can lead to more people visiting an area because they’re interested in its culture.

Example: A city known for its music scene might attract tourists who come for concerts and festivals. This can boost the local economy through more hotel bookings, restaurant visits, and shopping.

Culture provides comfort and a sense of community that can be really good for our minds. Having traditions and regular community events can make us feel secure and part of something bigger .

This feeling of belonging helps reduce feelings of loneliness and depression. Culture often includes different ways of dealing with stress, like music, dance, and storytelling. These activities can be a break from our worries and a way to express ourselves.

• Participating in group cultural events to feel connected.
• Using traditional practices, like meditation, to relax.
• Sharing meals and conversations as a way to support each other.

Being part of a culture can push us to learn and improve ourselves. It challenges us to understand our history and learn new skills that are part of our traditions.

Culture can also inspire us to explore our creativity, like trying new forms of art or cooking. It gives us chances to lead in our community or learn how to work with others. Growing with our culture makes us well-rounded and confident in who we are.

Example: Think about someone who learns an instrument to keep their cultural music alive. They not only preserve a tradition but also gain new skills and confidence.

Culture helps us stay connected to our local community while still being part of the big, global world. It lets us celebrate what’s special about where we’re from and also appreciate things from other places.

This balance is important because it makes us feel proud of our roots but also open to new ideas and people. In today’s world, where we’re more connected than ever, it’s good to hold onto our unique local identities and see how they fit into the global picture.

Example: A city that has its own special traditions and food but also hosts an international film festival. This shows pride in local culture while welcoming global entertainment.

Culture is like looking into a big window that shows us what people in a society do and think is important. It can be about how they party on special days or what they do every day.

By learning about culture, we can understand why people act the way they do. This helps us see things from others’ points of view. Culture tells us stories about the past and gives us hints about what might happen next.

• Old stories that teach us right from wrong.
• Things people do to show they care, like helping neighbors.
• Paintings and songs about where people come from and their dreams.

Culture is important for protecting the way indigenous people live, like how they use the land and keep their languages alive. Making sure these special ways don’t get lost means we keep all the different ways people live in the world.

It’s a way of showing that everyone’s way of life matters. When we look after these traditions, we’re taking care of our world’s many different lifestyles.

• Laws that keep lands safe for native groups.
• Classes that help people remember and use native languages.
• Big celebrations that invite everyone to see and learn about native cultures.

Culture opens up paths that let people who live differently learn about and understand each other. It’s about seeing what we all have in common, like family love or fun parties, even though we come from different places.

Sharing what we do and learning about others shows us more about the world. This can help stop fights and bring peace among people. Even if we all have different ways of living, culture finds ways for us to be friends.

Example: Think of a class where kids sing songs from all around the world. It shows them that songs can be different but still bring joy, just like people.

Culture has a big part in the words we use and how we talk to each other. The language we grow up with comes from our culture, and it’s packed with our history and stories.

How we say hello, tell jokes, or even the names of our favorite meals — all of these depend on our culture. Different cultures have different ways of talking that can say a lot about what they value.

Example: In some cultures, there are many words for “family” that show how important family is to them. Just by talking, they’re sharing a piece of their culture.

Culture makes life more beautiful and exciting. It gives us art, music, and styles that can make an ordinary day feel special. It can be as simple as a handmade craft or a song passed down through generations.

This beauty is all around us, in the way buildings look, how we dress, or how we decorate our homes. When we enjoy this art and design, we’re enjoying the culture that created it.

Example: Think about a local artist painting scenes from their neighborhood. This art adds beauty to the place and shows off the culture that shaped it.

Culture gives us stories of people who’ve faced tough challenges and made it through. These stories can give us strength and hope when we need it.

Culture also brings people together in hard times, creating a sense of community that can make us strong. It’s about knowing that we have a history of overcoming and that we can do it again. Culture keeps us going by reminding us of where we’ve come from and what we’re a part of.

• Community support during tough times.
• Celebrations that remember past struggles.
• Passing down stories of survival and bravery.

Culture is a bridge that connects old and young. It’s the stories, traditions, and lessons that have been around for ages and are still being passed down today. Grandparents teach their grandkids the old ways, like how to cook a family recipe or how to celebrate a holiday.

This keeps the family’s history alive. When young people learn about their culture, they keep their grandparents’ stories and traditions going for the future.

Example: A grandmother teaches her granddaughter how to make a traditional family dish. That recipe is more than just food; it’s a piece of history.

Culture is like a friendly handshake between people who might not seem alike. It brings together folks from all kinds of places because there’s always something everyone has in common, like enjoying music or food.

Even if people speak different languages or live miles apart, culture can make them feel like they’re neighbors. Sharing cultural experiences like festivals or art shows helps build friendships.

• Community events where different cultures are celebrated.
• Group projects that include people from varied backgrounds.
• Shared public spaces where all groups can gather.

Culture is the special flavor in every dish we eat. The food we love comes from the traditions and ingredients that people have used for many years. Each place has its own way of cooking and eating that tells a story about its people.

When we eat traditional foods, we taste the history and environment of the place where that dish comes from. Not only do we get to enjoy new tastes, but we also learn about the culture behind those flavors.

Example: Imagine sitting down to a meal full of dishes that each come from a different part of the world. Every bite is a chance to discover new tastes and learn about the places they’re from.

Culture can be like a compass that points you through life. It gives you ideas about what to do, how to act, and where you might want to go.

These cultural signposts come from what your family and community have taught you about life. It can tell you which job to choose, who to be friends with, and how to solve problems.

Example: When a person follows their culture’s tradition of caring for the environment and chooses a career in conservation. This decision is guided by the values they’ve grown up with.

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Culture is like a builder that helps put together the rules about what’s right and what’s wrong.

These rules, or moral codes, are shared beliefs that keep everyone in the community acting nicely toward each other. They’re based on the history and experiences of the people. Culture tells us how to treat our friends, family, and even strangers.

• Being honest because that’s what your culture teaches.
• Helping others, as your traditions say to do.
• Making fair decisions that help everyone.

Culture shows us how we all rely on each other around the world. It tells us that what happens in one place can affect people somewhere else — like a ripple in a pond. We all share this planet, and our cultures can show us how to live together and help each other.

When we trade goods, share ideas, or solve problems together, culture works to connect us. Understanding our global ties allows us to work better with others and make a stronger world.

• Countries working together on big problems.
• Exchanging goods and ideas that help everyone.
• Learning about other places so we can understand each other better.

Culture gives us colors, sounds, and stories to play with and make new things. When people dive into their culture, they can come up with fresh ideas for art, music, and stories.

This creativity can bring new ways to see the world and share thoughts with others. It draws from the past and mixes with the present to make bright futures.

Example: A writer uses old folk tales to create a new book that captures everyone’s imagination. This writer is using the seeds of culture to grow a brand-new story.

Culture is like a book that keeps getting new pages. It holds all the stories from the past and keeps adding more as time goes on. These stories can be about heroes, everyday life, or special events that happened long ago.

When we share these stories, we’re making sure they don’t get forgotten. Culture keeps our history alive by passing these stories from one generation to the next.

• Older people sharing memories with younger ones.
• Books and movies that are based on history.
• Storytelling festivals where tales from lots of places are told.

Culture shapes the way we make and enjoy art. It can decide the colors we paint with, the movements of a dance, or the words in a song. Art is a big window into what a culture thinks is beautiful or important.

People use what they learn from their culture to make art that feels true to them. This art can show others what life is like in different cultures. When we see or hear this art, we can learn a lot about the people who made it.

Example: Imagine walking into a room filled with paintings, each showing a different cultural celebration. These paintings are a way to see and feel what’s special about each culture.

Culture opens up new ways to learn and teach. It brings stories, traditions, and history into classrooms, making lessons more interesting and real.

When we use culture in education, we help students understand the world better. They learn not just about their own way of life but also about others. This helps kids and adults think in new ways and ask good questions.

• Classes that include cultural stories and games.
• Field trips to places like museums and historical sites.
• Learning languages and traditions from around the world.

Culture is a magnet for travelers who want to see and experience new things. When tourists visit a place, they often come to see the local colors, try the food, and learn about traditions.

This kind of travel can be good for local people because it can mean more jobs and money. It also helps keep culture strong because there’s pride in showing it off. When we travel for culture, we not only have a good time but also help support the places we visit.

Example: Imagine going to a town famous for its unique festivals. Visitors come from all over just to join in and celebrate with the locals.

Culture is like a building plan for making places where everyone is welcome. It helps make rules and systems that respect all kinds of people.

These frameworks make sure that no matter where you come from, you have a place and a voice. They help people from different backgrounds work and live together in a good way.

Example: A company might have a team from lots of different cultures, and they use everyone’s ideas to make better products. This mix of views makes the company smarter and more creative.

Culture challenges us to look at things in new ways. It gives us puzzles to solve and questions to think about.

When we explore different cultures, we start seeing more than one way to look at a problem. This is because culture is full of different ideas and stories that make us think harder. It trains our brains to be open to new solutions and to understand others better.

• Debates that include viewpoints from various cultures.
• Books and media from around the world in libraries.
• Discussion groups that talk about cultural differences and what we can learn from them.

Culture shows us the benefits of having different kinds of people at work. It helps us see that everyone has unique skills and ideas to offer. When workplaces have lots of diversity, they become more creative and can solve problems better.

Culture teaches us to appreciate these differences. We learn that every person, no matter their background, can bring something special to the table. Teams that value diversity do better because they have so many viewpoints.

Example: Consider a team that designs a product for an international market. Having team members from those markets ensures the product meets more needs.

Culture is the guardian of traditions that are close to fading away. It protects the languages, arts, and ways of living that only a few people remember. Culture helps us remember and keep these rare traditions alive.

When we preserve these traditions, we protect our world’s rich history. It shows that every way of living has something valuable to offer, no matter how old or rare.

Example: A small village might hold a festival every year to keep their ancient customs going. People from all over come to see and learn, which helps save these customs from being forgotten.

Culture often helps us understand why it’s important to take care of the land, water, and air around us. Many cultures have learned how to live well with nature without harming it. These traditions teach us that the earth is valuable and must be protected.

When we follow these cultural teachings, we help keep our planet healthy for the future. Culture gives us a way to learn from the past about how to look after our environment today.

• Community gardens where people grow food together.
• Celebrations that focus on nature, like tree-planting festivals.
• Stories and songs that remind us why nature is special.

Culture can help us talk to people all over the world. It gives us stories, art, and ideas to share, which can help start conversations.

When we talk about our cultures, we find out what’s different and what’s the same. This helps countries and people understand and work with each other better. Culture makes it easier for us to have talks that solve problems and make friends across borders.

Example: If world leaders wear traditional clothes from their country at a big meeting, it starts conversations about their cultures. These chats can break the ice and make working together easier.

Culture can be a tool to help people settle their disagreements. It has ways of listening and talking that can calm people down and find common ground.

When there’s a fight, looking at what each culture says about making peace can help. This might include respect for elders , sharing stories , or finding a fair solution . Using cultural wisdom can make tough talks easier and help everyone feel understood.

Example: Imagine two neighbors who aren’t getting along, but they sit down to talk over a meal that’s special to both their cultures. Food can make the conversation friendlier and help solve the problem.

Culture tells us how to help and care for each other in our community. It has traditions of sharing, kindness, and helping those in need. These traditions teach us to look out for one another, especially when someone is having a hard time.

By following these cultural lessons, we make our neighborhoods stronger and more loving places.

• Local food banks that come from traditions of sharing.
• Festivals where people help out neighbors who need it.
• Groups that get together to support those going through a tough time.

Culture is like a big photo album of a community’s history. It has all the big moments that people remember and talk about together. These memories tell us about happy times , hard battles , and everything in between .

When we keep these memories alive, we help everyone remember where they came from. Culture keeps the past with us, like stories that connect one generation to the next.

Example: A parade on a holiday like the Fourth of July is like the whole community remembering a special day in history. Everyone comes together to honor the memory and keep the story alive.

Culture is a door to a world of different sights, sounds, tastes, and feelings. It shows us new ways of living and brings us all kinds of fun and learning. Every culture has its own special flavor — from the music it dances to, to the food it eats, to the way it celebrates.

• Multicultural fairs at schools or parks.
• Classes where kids learn about different cultures through art, music, and cooking.
• Movie nights that show films from all around the world.

Culture is built from shared stories, celebrations, and history that everyone in the culture feels a part of. These shared parts of life make the bond between people who share a culture really strong.

When we take part in cultural activities, we feel closer to others who are just like us. It’s these ties that help keep a culture strong and alive, even when people live far apart.

Example: When families from the same culture live in different countries, they might come together for a big wedding in their traditional way. This happy time makes their connection to each other and their culture even stronger.

Culture gives communities the power to stand up for what they believe and make their lives better. It offers the tools and the spirit for people to work together and make changes.

When a community draws on its cultural strengths, it can face big challenges and find its own way forward. Culture gives people a shared identity, which is like a team jersey that says we’re all in this together.

Example: Imagine a town coming together to save a historic building that’s important to their cultural history. This kind of project can help everyone feel they have a say in their town’s future.

Culture is the guidebook for the special things we do to celebrate, honor, or remember. These traditional rituals give our big life moments meaning, like births, weddings, or saying goodbye to someone we’ve lost.

These customs often go back a long time and are filled with meaning and beauty. They remind us of who we are and the journey we’re all on together.

Example: Lighting candles on a birthday is an old ritual that makes the day feel magical and connects us to everyone who has ever celebrated a birthday.

Culture fills us with pride about the country we call home. It’s the national anthem sung loud and proud, the flag waving high, and the stories of heroes who made our country what it is today.

This pride is like a big cheer for where we’ve come from and what we’ve achieved together. It’s feeling part of something big and important.

Example: During the Olympics, athletes wear their country’s colors and compete with pride. When they win, the whole country celebrates with them.

Can culture change over time?

Yes, culture can definitely change. It evolves as society encounters new ideas, technologies, and influences from other cultures. This process is continuous, meaning culture is dynamic and adaptive.

How can I learn more about my own culture?

You can learn more about your culture by engaging with your community, reading about your history, experiencing traditional arts and food, and talking with your family and elders to understand your cultural roots better.

Why should children learn about different cultures at a young age?

Teaching children about different cultures at a young age helps them develop an appreciation for diversity, broadens their worldview, reduces stereotypes, and prepares them for living in a global society. It can also encourage curiosity and empathy toward others.

Tech is cool for keeping us connected, sure, but it doesn’t match the cozy feeling that culture brings. Think about it: our culture defines us and helps us prioritize, empathize, and form close connections.

So here’s a little advice: while you make your way through this digital age, jump into a culture with both feet! Maybe learn a dish from another country, sway with the crowd at a festival, or chat in a local lingo. It’s these moments that make the world feel smaller and closer, like one friendly neighborhood.

Let’s all use culture not only to get to know the world but also to make it a better home for everyone.

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Jessa Claire

Jessa Claire is a registered healthcare provider. Music lover. Daydreamer. Thalassophile. Foodie. A hardworking Capricorn. Most days, an incurable empath. An old soul. Down-to-earth. Vibrant.

When she's not writing, she can be seen relaxing with headphones on or engrossed in her favorite fan fiction book.

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Why Is Culture Important? Impact on People & Society

Sally is a prolific non-fiction and fiction writer, who has appeared in multiple print and digital publications.

Learn about our Editorial Policy .

Why is culture important and what is it? Culture is a composite of several factors. A community shares a main culture, and there can be sub-cultures within the main culture. The main culture is what makes a group of diverse sub-cultures cohesive. It can be compared to religions that believe in God, but have different doctrines and beliefs about God, but the overall commonality is the belief in God.

Why Is Culture Important?

Culture is a reflection of a community or nation. This makes culture a vital and important determining factor of how the community reacts, responds, and grows. Culture plays a major role in the lives of everyone in the society. Culture gives you a sense of belonging, especially when everyone speaks the same language . Language evolves with the culture as an intimate product of the way those within the society communicate.

Culture Provides Stability

It provides stability that, in turn, gives you a feeling of security and safety. For most people, culture provides them with the same emotional response as they have for their family . Strangers have an instant connection when they are part of the same culture. Culture provides a continuity between cities, states, and regions.

Culture Can Nurture

In the right kind of culture, people feel nurtured and even loved. They share the same history and ideologies as those within their community, and this gives everything unity. It ties them to their ancestry and provides a sensation of longevity which gives them a feeling of truth and living an authentic life.

Negative Aspects of Some Cultures

Culture nuances are far-reaching and can overshadow individual beliefs and ideologies. That's because culture sets up certain expectations for how members of the culture should act.

Ingrown Cultures

Cultures that don't embrace diversity by accepting other cultures into their fold become ingrown. In some more extreme cases when the culture becomes too ingrown, its reach develops into a groupthink mentality. In this extreme form of culture, anyone who doesn't toe the cultural line is viewed in a negative way. In fact, the person will be ostracized and shamed into conforming to the culture's precepts.

Cultural Stagnation Is Harmful

This type of culture derives its power through control of the community. In most instances of groupthink cultures, there are a handful of people steering the culture in their desired direction. At other times, strong cultural edicts simply morph as a result of strict cultural practices. These practices may become stagnant instead of continuously evolving and changing the way most healthy cultures do.

Cultural Control of Community

In strict instances of controlling cultures, the biggest threat is the stifling of individuality. When a person is forced to fall in line with strict cultural mandates, they don't develop discernment or critical thinking. What they think, what they do, how they move through life is all dictated and controlled by the culture they grow up in or choose to become part of as an adult. Cults often evolve from this kind of repressive cultures.

How Do Cultures Control Their Communities?

The use of peer pressure is an effective tool for controlling a community within a culture. Those who support the culture expect others within their community to fall in line and support their cultural values. If peer pressure fails to work, then shaming tactics are employed. If those efforts fail to force the person to act according to their cultural norms then more extreme measures are taken, such as character assassination or worse, persecution.

Culture's Influence Over Lives

It's undeniable that your culture influences who you are, your perspective about life and the world at large, and your values. Even your sense of humanity and how you relate to other people are influence by your culture. This type of influence can result in what is commonly called a cultural gap.

How to Bridge Cultural Gaps

It's through intentional understanding and acceptance of different cultures that cultural gaps can be bridged. It takes a willingness and desire to understand different cultures. Communities that make such efforts show an appreciation for diversity and view cultural differences as a gateway for building and growing their own community.

Inclusion Is Vital

Including people from other cultures into their community provides new insights and appreciation of different, diverse groups. They may gain a new perspective of the world at large.

Recognizing Shared Values

When a society values cultures different from their own, they allow themselves to grow and realize there are other ways of doing things. They are able to grow as individuals and reach beyond their own safety nets to experience new ideas, cuisines and various expression of individuality and cultures through religions, music, fashion, and art.

Diversity Can Inspire Greater Self-Expression

Diversity can inspire you to find a new way of self-expression. An artist may be inspired by the art of another culture, or discover that a certain aspect of the new culture challenges what they thought they understand about life in general.

Healthy Cultures Expand and Grow

A healthy culture learns to adapt to changes. It can expand and grow without feeling its own core values are threatened. The healthy community may even adopt some parts of a new culture. These new cultural aspects can strengthen the existing ethos and add to its own richness and diversity. This kind of growing and advancing culture can better support its members. It can provide a more stable and nurturing framework for the community, but more importantly, the individuals within the culture.

Cultural Clashes

It's easy to understand how different cultures can clash. When two cultures don't share the same philosophies or values, it is difficult to find common ground. However, it is through respect and open communication that common ground can be found to provide a platform for building a bigger and better community.

Connection Between Economies and Cultures

The culture is the driving force behind a community's economy. The culture provides individuals with specific goals, such as creation and building. The more diverse a culture is, the more economic opportunities and wealth it can have. That's because the pool of skills and knowledge are widened and become deeper and more complex. There is a greater wellspring of creativity that economic opportunities follow.

Why Is Culture Important to a Society?

A healthy prosperous culture is a positive reflection of a diverse community. Culture is vital to the growth and economic progress of society.

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

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

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

1.1 Culture-as-encompassing-group

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

2. Minority Cultural Rights Claims

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

3. Majority Cultural Rights Claims

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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• 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
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• 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.

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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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Understanding Cultural Relativism and Its Importance

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Beliefs of Cultural Relativism

• Limitations
• In Mental Health

Cultural Relativism vs. Ethnocentrism

• How to Promote

Cultural relativism suggests that ethics, morals, values, norms, beliefs, and behaviors must be understood within the context of the culture from which they arise. It means that all cultures have their own beliefs and that there is no universal or absolute standard to judge those cultural norms. 

"Cultural relativism leads us to accept that cultures are foundationally different, with differing social and ethical norms. This includes understanding that a person’s place of birth, including where or how a patient was raised during their formative years, is the basis of a person’s approach to the world and emotional self," says Anu Raj, PsyD , a clinical psychologist at New York Institute of Technology.

Advocates of cultural relativism suggest that one culture's values, beliefs, and norms should not be judged through the lens of another culture.

It is the opposite of ethnocentrism, which involves judging or understanding cultural beliefs from the perspective of your own. Instead, cultural relativism suggests that observers and researchers should focus on describing those practices without attempting to impose their own biases and judgments upon them.

History of Cultural Relativism

The concept of cultural relativism was introduced by anthropologist Franz Boas in 1887. While he did not coin the term, it later became widely used by his students to describe his anthropological perspective and theories.

Cultural relativism suggests that:

• Different societies have their own moral codes and practices.
• Norms, beliefs, and values must be judged and understood from the context of the culture where they originate.
• No culture is objectively better than others; cultures and their customs and beliefs are not objectively superior or inferior to any other culture.
• Practices and behaviors considered acceptable or unacceptable vary from one culture to the next.
• Cultural relativism aims to help promote acceptance, tolerance, and an appreciation for diverse cultural beliefs and practices.
• No universal ethical or moral truths apply to all people in all situations.
• What is considered right and wrong is determined by society’s moral codes.
• Researchers and observers should strive to observe behavior rather than pass judgments on it based on their own cultural perspective.

Different Types of Cultural Relativism

There are two distinct types of cultural relativism: absolute cultural relativism and critical cultural relativism.

Absolute Cultural Relativism

According to this perspective, outsiders should not question or judge cultural events. Essentially, this point of view proposes that outsiders should not criticize or question the cultural practices of other societies, no matter what they might involve.

Critical Cultural Relativism

Critical cultural relativism suggests that practices should be evaluated in terms of how and why they are adopted. This perspective suggests that cultural practices can be evaluated and understood by looking at factors such as the historical context and social influences.

It also recognizes that all societies experience inequalities and power dynamics that influence how and why certain beliefs are adopted and who adopts them.

Strengths of Cultural Relativism

Cultural relativism has a number of benefits that can help people gain greater insight into different cultures. This perspective can help:

• Promote cultural understanding : Because cultural relativism encourages seeing cultures with an open mind, it can foster greater empathy , understanding, and respect for cultures different from ours. 
• Protect cultural respect and autonomy : Cultural relativism recognizes that no culture is superior to any other. Rather than attempting to change other cultures, this perspective encourages people to respect the autonomy and self-determinism of other cultures, which can play an important role in preserving the heritage and traditions of other cultures.
• Foster learning : By embracing cultural relativism, people from different backgrounds are able to communicate effectively and create an open dialogue to foster greater learning for other cultures of the world.

Cultural relativism can also be important in helping mental health professionals deliver culturally competent care to clients of different backgrounds.

"What’s considered “typical and normal versus pathological” depends on cultural norms. It varies between providers and patients; it impacts diagnosis, treatment, and prognosis," Raj explains.

When mental health professionals account for the differences in values, and attitudes towards and of marginalized people (including communities of color and LGBTQ+ communities), providers develop respect for individual patients. Consequently, patients are less likely to be misdiagnosed and more likely to continue treatment.

Limitations of Cultural Relativism

While cultural relativism has strengths, that does not mean it is without limitations.

Failure to Address Human Rights

This perspective has been criticized for failing to address universal rights. Some suggest that this approach may appear to condone cultural practices that constitute human rights violations. It can be challenging to practice non-judgment of other cultures while still protecting people’s right to live free from discrimination and oppression.

Cultural relativism may sometimes hamper progress by inhibiting the examination of practices, norms, and traditions that limit a society’s growth and progress.

Reducing Cultures to Stereotypes

Cultural relativism sometimes falls victim to the tendency to stereotype and simplify cultures. Rather than fully appreciating the full complexity and diversity that may exist within a culture, people may reduce it to a homogenous stereotype. This often prevents outsiders from seeing the many variations that may exist within a society and fully appreciating the way cultures evolve over time.

Individual Rights vs. Cultural Values

This perspective may sometimes lead observers to place a higher priority on a culture’s collective values while dismissing individual variations. This might involve, for example, avoiding criticism of cultures that punish political dissidents who voice opposition to cultural norms, and practices.

Examples of Cultural Relativism

In reality, people make cultural judgments all the time. If you've ever eaten food from another culture and described it as 'gross' or learned about a specific cultural practice and called it 'weird,' you've made a judgment about that culture based on the norms of your own. Because you don't eat those foods or engage in those practices in your culture, you are making culture-biased value judgments.

Cultural differences can affect a wide range of behaviors, including healthcare decisions. For example, research has found that while people from Western cultures prefer to be fully informed in order to make autonomous healthcare conditions, individuals from other cultures prefer varying degrees of truth-telling from medical providers.

An example of using cultural relativism in these cases would be describing the food practices of a different culture and learning more about why certain foods and dishes are important in those societies. Another example would be learning more about different cultural practices and exploring how they originated and the purpose they serve rather than evaluating them from your own cultural background. 

In medical settings, healthcare practitioners must balance the interests and autonomy of their patients with respect and tolerance for multicultural values.

Cultural Relativism in Mental Health

Cultural relativism can also play an important role in the practice and application of mental health. "An individual’s perception of mental health, including stigma, is often influenced by their cultural identity and social values," explains Raj.

People who experience cultural discrimination are also more likely to experience higher stress levels, which can seriously affect mental health. Research has shown that perceived discrimination increases psychological distress and predicts symptoms of anxiety and depression. It also contributes to worse physical health, including a higher risk for heart disease, diabetes, cancer, and stroke.

Therapists must strive to understand people from different backgrounds to provide culturally competent care. "Through the lens of cultural competency, providers can educate themselves and elevate the plethora of coping mechanisms that a patient already might possess," says Raj. 

Cultural relativism and ethnocentrism are two contrasting perspectives that can be used to evaluate and understand other cultures.

Ethnocentrism involves judging other cultures based on the standards and values of one's own culture, often leading to a biased or prejudiced perspective .

Where cultural relativism suggests that all cultures are equally valid, ethnocentrism involves seeing your own culture as superior or more correct than others.

Cultural relativism emphasizes the importance of diversity and recognizes that values, beliefs, and behaviors can vary across societies. This can be contrasted with ethnocentrism, which promotes the idea that your own culture is the norm or benchmark against which others should be evaluated. This can limit understanding and decrease tolerance for people of different backgrounds. 

How Do You Promote Cultural Relativism?

There are a number of strategies that can help promote cultural relativism. This can be particularly important for mental health professionals and other healthcare practitioners. 

"Therapists must be able to view the world through the eyes of their patients. Most importantly, culturally competent therapists understand their patient’s behavior through the cultural framework in which they live," Raj says.

Promoting cultural relativism involves adopting an open-minded and respectful approach toward other cultures. Some things you can do to foster greater cultural relativism:

• Embrace cultural diversity : Strive to appreciate other cultures, including their unique values, traditions, and perspectives. Remember that diversity enriches our lives, experiences, and world knowledge.
• Learn more about other cultures : Take the time to explore cultures other than your own, including histories, traditions, and beliefs. Resources that can help include books, documentaries, and online resources.
• Practice empathy : Seek to understand others by imagining things from their perspective. Try to understand their experiences, challenges, and aspirations. Cultivate empathy and respect for the differences between people and cultures.
• Seek diversity : Make an active effort to spend more time with people from different walks of life. Talk to people from diverse backgrounds and approach these discussions with an open mind and a desire to learn. Be willing to share your own perspectives and experiences without trying to change others or impose your beliefs on them.
• Challenge biases : Try to become more aware of how your unconscious biases might shape your perceptions and interactions with others. Practicing cultural relativism is an ongoing process. It takes time, open-mindedness , and a willingness to reflect on your biases.

Promoting Cultural Relativism Among Mental Health Professionals

How can therapists apply cultural relativism to ensure they understand other cultural perspectives and avoid unintentional biases in therapy?   

A 2019 study found that the ideal training for therapists included graduate coursework in diversity, supervised clinical experiences working with diverse populations, experiential activities, didactic training, and cultural immersion when possible.

Avoiding Bias in Therapy

Raj suggests that there are important questions that professionals should ask themselves, including:

• How do I identify?
• How does my patient identify? 
• What prejudices or biases am I holding? 
•  Are there biases or stereotypes I hold based on my own upbringing and culture? 

She also suggests that therapists should always be willing to ask about client involvement in treatment planning. She recommends asking questions such as: 

• What approaches have been successful or failed in the past? 
• How does the patient perceive their ailment? 
• What were the results of the patient’s previous coping mechanisms? 
• How does the patient’s culture drive their behavior, coping skills, and outcomes?

By making clients an active part of their treatment and taking steps to understand their background better, therapists can utilize cultural relativism to deliver more sensitive, informed care.

The New Republic. Pioneers of cultural relativism )

Kanarek J. Critiquing cultural relativism . The Intellectual Standard. 2013;2(2):1.

Rosenberg AR, Starks H, Unguru Y, Feudtner C, Diekema D. Truth telling in the setting of cultural differences and incurable pediatric illness: A review . JAMA Pediatr . 2017;171(11):1113-1119. doi:10.1001/jamapediatrics.2017.2568

Williams DR, Lawrence JA, Davis BA, Vu C. Understanding how discrimination can affect health . Health Serv Res . 2019;54 Suppl 2(Suppl 2):1374-1388. doi:10.1111/1475-6773.13222

Benuto LT, Singer J, Newlands RT, Casas JB. Training culturally competent psychologists: Where are we and where do we need to go ? Training and Education in Professional Psychology . 2019;13(1):56-63. doi:10.1037/tep0000214

By Kendra Cherry, MSEd Kendra Cherry, MS, is a psychosocial rehabilitation specialist, psychology educator, and author of the "Everything Psychology Book."

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Build a Culture That Aligns with People’s Values

• Natalie Baumgartner

It’ll improve retention and recruitment efforts.

Candidates are seeking workplaces where they can intertwine their beliefs with those of the company, and work together on a common vision of purpose and success. As leaders grapple with how to recruit top candidates and retain employees, they must rethink how they’re shaping and building a culture that unites people around a common cause. Great culture should provide continuous alignment to the vision, purpose, and goals of the organization. Today’s workforce wants to know that they’re making a difference within their companies. While work cultures are unique to every organization, the foundation of what enables a culture to thrive is the extent to which employees are empowered to be engaged, feel valued, and be heard. At a time when companies are making headlines for culture failures or scandals, employers must evaluate whether their own organizational culture is empowering employees to live by shared values – or to compromise them.

Candidates are seeking workplaces where they can intertwine their beliefs with those of the company, and work together on a common vision of purpose and success. As leaders grapple with how to recruit top candidates and retain employees, they must rethink how they’re shaping and building a culture that unites people around a common cause. Great culture should provide continuous alignment to the vision, purpose, and goals of the organization.

• NB Natalie Baumgartner is the Chief Workforce Scientist at Achievers , an employee-engagement platform. She’s a thought leader, advisor and speaker on corporate culture, employee experience and organizational transformation.

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Importance of Cultural Diversity Essay

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

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

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

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

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IvyPanda. (2022, July 1). Importance of Cultural Diversity. https://ivypanda.com/essays/importance-of-cultural-diversity/

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Essay on Values of Indian Culture

Students are often asked to write an essay on Values of Indian 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.

Let’s take a look…

100 Words Essay on Values of Indian Culture

Introduction.

Indian culture, rich and diverse, is renowned worldwide. It is a unique blend of various customs, traditions, and rituals which have been passed down from generation to generation.

Respect for All

A key value of Indian culture is respect for all. This includes not only elders and teachers, but also all forms of life. It is ingrained from an early age.

Unity in Diversity

Despite numerous languages, religions, and cuisines, Indians are united by a common thread of cultural values. This unity in diversity is a remarkable feature of Indian culture.

Indian culture, with its values, forms the backbone of the Indian society, promoting harmony and peace.

250 Words Essay on Values of Indian Culture

The essence of indian culture.

Perhaps the most striking feature of Indian culture is its diversity. The country’s vast geographical expanse and historical influences have given rise to a multitude of languages, religions, and cuisines. Yet, amidst this diversity, there exists an underlying unity, as the values of tolerance, respect, and harmony are deeply ingrained in the Indian psyche.

The Spirit of Non-violence

Non-violence, a value propagated by Mahatma Gandhi, is deeply rooted in Indian culture. It is not just about abstaining from physical violence, but also encompasses mental and emotional non-violence. This principle is reflected in the Indian way of life, where respect for all living beings is emphasized.

Holistic Living

Indian culture promotes a holistic approach to life, integrating physical, mental, and spiritual well-being. Practices like Yoga and Ayurveda, which originated in India, embody this philosophy. They advocate for a balanced lifestyle, focusing on the symbiosis of mind, body, and spirit.

Respect for Nature

Indian culture reveres nature and considers it sacred. This value is evident in the traditional practices and folklore, which often revolve around nature and its elements. The belief in sustainable living and coexistence is a crucial aspect of Indian culture.

In conclusion, the values of Indian culture are not just philosophical concepts but practical guidelines for leading a harmonious life. They are the pillars that have sustained the culture’s vitality through millennia, making it a beacon of wisdom and resilience.

500 Words Essay on Values of Indian Culture

Harmony in diversity.

One of the most significant values of Indian culture is its acceptance and celebration of diversity. India is a land of multiple religions, languages, cuisines, and art forms. Yet, it has always fostered a sense of unity in diversity, promoting mutual respect and tolerance. This value of coexistence has not only enabled India to maintain its cultural diversity but also helped in fostering a harmonious society.

Respect for Nature and All Life Forms

Indian culture places great emphasis on the respect for nature and all life forms. This is reflected in the concept of ‘Ahimsa’ or non-violence, which extends beyond humans to animals and the environment. The reverence for rivers, mountains, plants, and animals as sacred entities is a testament to this value. The tradition of Yoga and Ayurveda, which promote holistic well-being, also exemplify this deep-rooted respect for nature.

Emphasis on Family and Community

Spirituality and philosophical depth.

Indian culture is known for its spiritual depth and philosophical insights. The teachings of Vedanta, Upanishads, and Bhagavad Gita have provided profound wisdom about life, death, karma, and dharma. The value of seeking inner peace and liberation (Moksha) from the cycle of birth and death is a central theme in Indian philosophy.

Artistic and Intellectual Contributions

Indian culture has made significant artistic and intellectual contributions. The classical dance forms, music, literature, and architectural marvels like the Taj Mahal are a reflection of India’s rich cultural heritage. The ancient universities of Nalanda and Takshashila, the mathematical concept of zero, and the medical science of Ayurveda showcase the intellectual prowess of ancient India.

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Home » Blog » Employee Engagement » What Are Company Values? Why You Need Them, and Examples to Embrace

What Are Company Values? Why You Need Them, and Examples to Embrace

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C ompany values should be more than an empty statements said in recruitment, they need to matter. Establishing the values that you want your teams and the wider company to follow can be a valuable way to instill the types of behavior that you want to be a key part of any employee’s conduct.

Aligning your company in this way can be vital for creating a happy and engaged workforce. Research from Gallup in 2023 discovered that only 33% of employees were engaged with their workplace compared to 36% in 2020 . Employees also felt less clear about expectations, lower levels of satisfaction, and less connection to the company’s mission or purpose compared to four years ago.

While establishing and promoting company values will not fix every single issue your teams are facing, it can be the glue that holds everyone together. Let’s take a closer look at core values, why you need them, and some examples to get you thinking about what might work best for your business.

What are company values?

Company values are a set of principles that give clear indicators of the mission and vision of an organization. Core values represent the principles that are the heart of company culture and can be used to set a path for the aspirations of the company. Your workforce is made up of different people but the core values are the unifying force that brings everyone together.

Why do we need company values?

Sometimes corporate values can feel like empty statements with nothing behind them, but they are incredibly important for establishing a presence. Strong company values should, obviously, be reflected in the conduct of the organization and in the actions of each of its leaders and teams.

Core company values are often displayed across websites, part of the corporate communications strategy , or in employee value proposition statements. It is incredibly important that a business actively communicates their company core values. Though they should be supported in general, they will primarily have three key audiences:

1. Recruitment

A company’s core values should be shouted about loudly and proudly on any and all recruitment pages. Potential candidates don’t just want a paycheck and a PTO allowance anymore; particularly due to trends from Gen Z , they now want to work for a company that values them, and that they are proud to call their employer.

This is why most companies have a small section about their core values either on each job advert or as part of their wider career portal. A pretty common interview question will also see the interviewer ask the candidate what they know of the company values and if they can give an example of a time that they demonstrated this value in a previous role.

So, company values are not only used to attract like-minded candidates but also as a guide to ensure that any candidate has done their research and understands what the company is all about.

2. Engagement and retention

So, you have attracted a fantastic worker to your company thanks to your corporate values statement. Now, you need to keep them!

According to one survey , half the participants would consider resigning if the company’s values don’t align with their own, and a third have already done so. Companies need to prove that these little principles called core values are not just hot air; they are real and are a key part of a company’s wider culture and way of working.

3. Customers

Finally, a company’s core values can play a massive role in attracting the right customers and clients. After all, many consumers nowadays want to buy from ethical brands, and partnerships between companies built on shared values can prove to be incredibly strong.

If customers know what a company’s core values are before they make a purchase, that might help them decide whether or not they splash the cash. For example, some consumers are willing to spend 9.7% more, on average, for sustainably produced or sourced goods, as almost nine-in-ten (85%) report experiencing first-hand the disruptive effects of climate change in their daily lives, according to PwC .

30 examples of company values we should all embrace

OK, so we know what a core value is, but what are some strong company core values that a brand may want to have? We’ve listed some of the most common we see, but this is not an exhaustive list. There are many other qualities that people may wish to show at work!

1. Integrity

Acting with honesty and honor without compromising the truth. In no-blame cultures, this can be vital for maintaining peace.

2. Customer focus

Putting the needs and desires of customers at the forefront of business decisions. Maintaining the happiness and satisfaction of customers is of vital importance to any company. (Ours at Axero too!)

3. Innovation

Embracing new ideas, creativity, and approaches to drive progress and improvement. We always want to encourage innovative thinking and problem-solving from employees.

Treating everyone with dignity, fairness, and courtesy. Everyone deserves to be treated with respect, no matter their position in the company.

5. Excellence

Striving for the highest quality and continuous improvement in everything the company does. After all, when the employees thrive, so does the company.

6. Accountability

Taking responsibility for actions and their outcomes. Everyone makes mistakes, and it can be difficult to acknowledge that, so uplifting people to be accountable should be a common practice.

7. Collaboration

Working together across boundaries to achieve common goals. When we collaborate, we can achieve great things.

8. Sustainability

Committing to environmental stewardship and sustainable business practices. Many more companies wish to focus on sustainable practices and make them a key part of their everyday.

9. Diversity and inclusion

Valuing diverse perspectives and creating an inclusive environment for all employees. All employers need to set out robust DEI initiatives if they haven’t yet made moves to do so.

10. Transparency

Being open and honest in communication and operations. When people are transparent, whether it is about mistakes, intentions, or anything else that could disrupt a project, things can move forward and a solution can be reached more easily.

11. Passion

Showing enthusiasm and dedication in all the company does. When employees get behind a company’s mission and values, it makes an obvious difference on social media, to stakeholders and customers, and to potential candidates.

12. Community engagement

Contributing positively to the communities in which the company operates. Companies can either nurture the communities growing within them or give back to those around them.

13. Empowerment

Encouraging employees to take initiative and make decisions. An empowered workforce is a confident workforce.

14. Adaptability

Being flexible and responsive to change. The ability to swing and change can be massively beneficial to employees, and developing this skill early in their careers can help in the long run.

15. Ethical practices

Upholding strong moral principles in all business dealings. Everyone should aim for ethical business practices, regardless of the industry they work in.

16. Quality

Ensuring products and services meet the highest standards. Official quality standards in place can help everyone turn out work to the same quality.

17. Teamwork

Promoting collaboration and mutual support to achieve collective goals. Teams need to be able to collaborate and work well together for the most positive outcomes.

18. Learning and development

Committing to the continuous growth and improvement of employees. Employees need to be able to learn and grow to better themselves in their roles and their careers at large.

19. Empathy

Understanding and sharing the feelings of others. A very underrated core value that can benefit not just management but individual team members too.

Ensuring a safe, inclusive, and healthy environment for employees, customers, and partners. Everyone deserves to feel safe when they interact with the business.

Building and maintaining trust. Trust should be an imperative part of any business, with managers trusting that employees will complete their work properly, and employees trusting that managers will support them through any issues they may face.

22. Loyalty

Being faithful to commitments and relationships. Loyalty is incredibly important in business, with loyalty to teams and customers leading to great outcomes when correctly nurtured.

23. Professionalism

Demonstrating competence and reliability. Even in fun-loving and down-to-earth teams, there needs to be a level of professionalism.

24. Creativity

Encouraging original thinking and solutions. Even if people do not think of themselves as traditionally creative, they may still have some great ideas lurking in the back of their brain!

25. Efficiency

Optimizing resources and processes. Learning how to work with efficiency is an important skill set everyone needs to learn to develop.

26. Social responsibility

Acting in the best interest of society. Many companies now prefer to outline this in a full corporate social responsibility policy.

27. Gratitude

Showing appreciation and thankfulness. We all benefit from hearing gratitude every now and then.

28. Perseverance

Persisting in the face of challenges. Perseverance is another underrated core value that can pay dividends during a difficult or turbulent period for a team.

29. Humility

Maintaining a modest view of one’s importance. Even as a company grows and more success rolls through the door, it is important to keep a humble heart and mindset.

Creating a joyful and enjoyable work environment. Remembering to have fun and love the job can be a massive motivation to many!

How to choose company values for your teams

The core values we listed above are just some of the many that you might choose for your organization. After all, no two businesses are the same. Even if they are in the same industry, they might target different demographics and may like opposing leadership styles.

Two companies might also be at completely different points in their journeys, and this might be reflected in each organization’s core values.

A start-up might have more snappy and dynamic values. They might focus on innovation, creativity, and forward thinking. Comparatively, a family-run business might put preference on supporting customers and recognizing employees .

If a company wishes to establish core values for employees, it needs to think critically both about the employees currently working there and the direction that they wish to move forward. Core values are a key part of company culture, and it is something that should not be dictated by market trends or what competitors are doing; a company should always make it unique to them.

What to include in your core company values

It can be tempting to choose a million different options for your company values. You might even think it will be a good idea to embrace all of the options we have listed above but, let us be the first to say it, you need to be selective!

Here are top tips to help you ensure that you craft the perfect list of strong values for your company:

• Short and snappy — Don’t choose more than seven unless you have good reason to, like making an acronym.
• Keep it clear — This is not the time to be vague; be clear and concise!
• Focus on the action — A good core value will give the employee an action to undertake or emulate.
• Allow space for reflection — The perfect company value will give employees a chance to reflect on their actions and conduct.
• Adapt and evolve — No company will hold the same set of values forever. Make sure there is space to change things as the business grows or changes.

How to implement new core values for your teams

So you now have your shiny new list of core values that you would like to introduce to your team. Unfortunately, someone’s gotta say it: a mass email probably isn’t going to be enough to get everyone on board. Like with other initiatives that you may want to introduce, there are a few careful steps you can take to ensure that everyone gets aboard the value train.

Ask the team

First things first, ask your teams what they think the core values of the company should be! Whether you are starting from scratch or you are working over a set of values as part of a rebranding, you should get the opinions of the team. They are the ones who support the company’s vision after all, and the values you pick should match those they hold themselves as workers and individuals.

It is easy enough to do, after all. You don’t even have to block out time for brainstorming sessions on your team’s calendar (though doing so can be a great way to make sure everyone is aligned!). Instead, sending around a survey on the company intranet can be a quick and easy way to gather thoughts.

Get constructive feedback

Questions like “ Do you like working here? ” or “ Would you recommend working here? ” might be great for management’s ego, but at the end of the day, it doesn’t give you anything specific to work from when choosing your company values. Don’t be afraid to dive in and ask the tough questions that will give you real data that you can work with.

It can be difficult to get the team to open up, but encouraging them to pass on constructive criticism can result in you getting a deeper understanding of how everyone views things.

Create values employees want

Your employees think the values should be honesty, drive, and fun. So why are you creating ones about efficiency and quality of work? Managers need to pay attention to what employees are actually saying, and what they believe the best values are. To have a strong employee experience that people want to be a part of, their insights must matter.

Then, you can sit down and see how these align with the overall business goals for the company and the values that would best support them. Even if they don’t align perfectly, there may be some middle ground that you can use to work towards a future supported by core values that reflect everyone’s thoughts and feelings.

Be prepared to evolve

No company is static over five, ten, or even fifty years of business. Things change as employees come and go, new products and services are launched, and new executives take the helm. The company will evolve over time, and its values might need to change too.

Keep the door open so employees feel like they can come forward with ideas for new core company values that might arise as things change around the workplace. This can be a great way to show that the organization is committed to evolution and change, and that new ways of thinking are always welcome.

Examples of company values we love

Nearly every company out there has core values listed somewhere on their site if you go hunting for them. Why not check out those of your favorite brands to see if they align with your personal values? In the meantime, we thought we would shine a spotlight on a couple of companies that we think are doing corporate values in just the right way!

HubSpot’s Culture Code does everything we think a great set of strong company values should do. It is clear, it is memorable, and they review it frequently to ensure that it is always in line with the overarching goals of the company and their employees.

They have even managed to arrange their values into an acronym; thus making it easy for everyone to remember. They say that the employees at HubSpot have HEART:

• E mpathetic
• R emarkable
• T ransparent

From these, we can infer the ideal type of person who works at HubSpot and what they bring to the table in a business setting. Each value is short and to the point, and it is clear what kind of culture is at HubSpot even without seeing photos or watching videos.

Canva sets out its values on its About page . Though they aren’t as snappy as HubSpot’s, they do speak to the overall vibe of the company, and what they expect from their employees. These values are clearly carried across other parts of Canva’s messaging to build a coherent and comprehensive image of the company at large.

Their values are:

• Be a force for good
• Be a good human
• Empower others
• Make complex things simple
• Pursue excellence
• Set crazy big goals

These all fit in well with the action-orientated and innovative reputation that Canva has built. Employees have something to aspire to, and the statements themselves are open to personal interpretation while acting as empowering influences.

Build your company culture and nurture your employees

Company values lay out expectations for how employees should conduct themselves, but they should also inspire and influence people to be the best they possibly can be. Ultimately, a company’s core values should form the pillars of a wider company culture.

A company culture is an incredibly important part of any workforce. After all, people don’t just come to work to complete tasks at their desks like robots! Employees want to know that their work is valued and that they can have fun alongside the more serious moments their teams might face. A good culture will attract the right talents, but it can also help retain them .

Axero offers the perfect platform for you to create a unique space for your culture to thrive. Our fully customizable intranet can be used to host internal messaging and communication, plus document management and more. But it can also be used as a space for your teams to come together to interact and have fun!

Your employees can use Axero to give shoutouts and badges to their colleagues, your internal comms team might send around a fun message to kickstart the week, or your leadership can break down barriers and engage directly with the rest of the organization. You could even challenge everyone to share a funny picture of their pets! Whatever you want to make of it, we can help you create it. And your company core values can be shared front and center on your intranet’s home screen.

Join organizations like Toyota, Johns Hopkins University, and Benjamin Moore in acing their company values and workplace culture with Axero. Get your personalized demo today!

Your 2024 Intranet Buyer’s Guide

Written by Alex Hoey

Alex is the Marketing Manager at Axero Solutions, dedicated to creating valuable content to help companies work smarter and together. Alex previously worked in communications and journalism throughout the tri-state area.

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Home — Essay Samples — Philosophy — Values of Life — My Personal Values in Life

My Personal Values in Life

• Categories: Values of Life

About this sample

Words: 773 |

Published: Jan 31, 2024

Words: 773 | Pages: 2 | 4 min read

Table of contents

Introduction, body paragraph 1: personal value 1, body paragraph 2: personal value 2, body paragraph 3: personal value 3, counterargument.

• Adler, M. J. (2000). The four dimensions of philosophy: Metaphysical, moral, objective, categorical. Routledge.
• Miller, W. R., & Thoresen, C. E. (2003). Spirituality, religion, and health: An emerging research field. American Psychologist, 58(1), 24-35.
• Peterson, C., & Seligman, M. E. (2004). Character strengths and virtues: A handbook and classification. Oxford University Press.

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