Critical Analysis

Dissecting Diversity

An American of Irish Ancestry eats Chinese food, celebrates Hanukah with his neighbors, lives in Little Italy, NY, and preforms yoga on a daily basis: the ultimate practice of cultural diversity, right? Sadly, many fellow citizens would agree with this statement; however, according to Ashwani Peetush’s adaptation of Will Kymlicka’s idea, this American is simply “availing himself of the opportunities provided by the diverse Anglophone society within the United States of America” (Qtd in Kymlicka). Diversity is not a dabbing of certain cultural practices, and the term culture itself has a larger, more definite importance than tasty foods and physical development. Ashwani Peetush's article "Living in the Global Village: Cultural Membership and the Value of Diversity" begins with an abstract of how the concept of diversity has absorbed enormous attention around the world in multiple fields of study. From philosophy to psychology, diversity’s impact has become wide-spread; therefore, Ashwani introduces the idea of culture and community as one by "exploring two basic questions that are critical to any discussion of culture and diversity: what exactly does the concept of culture mean and why is cultural diversity so important in the first place?" (Peetush 11).

In this article, Peetush explores responses that are grounded in the innate goodness of diversity to the view that diversity provides the only real social conditions under which human freedom is possible (Peetush 11). He argues the flaws imbedded in both the classic and post-modern view of cultural diversity without the support of personal experiences. This accredits his scholarly position within the article. No definition is clearly stated, yet the concept of diversity is broken-down throughout the article. Peetush notes the similarities and differences in global ethics and distinguishes the value cultural respect within society by exemplifying the historical proof of Gandhi, Stalin, and a few minority groups. By using mathematical formulas, Venn-diagrams, and cited resources, the author clarifies his overall assertions by stating that there is no definite definition of cultural diversity: both leave distorted views. Nonetheless, its value and recognition is ever most vital: “It is only through thriving diversity of cultures that the depth and breadth of human potential can fully articulate” (Peetush 23).

            The Classic View is explained by giving borders and boundaries to specific cultures without noting the internal diversity within a society. This is an insufficient definition of culture (Peetush 12). The inter-cultural relationships within a region are important defining aspects which are better understood by the Post-Modern view. This view emphasizes the global processes as interdependent instead of multicultural with porous, overlapping borders. The author warns, however, that this view is in risk of “courting the danger of dissolving the concept of culture” (Peetush 13). Like the pieces of a puzzle, each different part has its own unique value and design, without which one cannot unify a final picture worth viewing. Peetush recognizes the similarities and differences which arise within the human race. The author quotes Aristotle by conveying the message that we are social beings that share the same basic characteristics. General features are responses to similar conditions in which human beings find themselves (Peetush 15). Our similarities are equal; the only difference lies in how we handle these needs. Cultural identity is a large ending point of Peetush’s article. Lost identity, caused but lacking respect, will destroy a society and can be found throughout history in African slaves, women, and homosexuals (Peetush 18). The oppression of these groups is widely known, yet are we escalating the birth of similar problems? When a culture becomes unrecognized, problems increase drastically and begin large-scale suffering through wars and lost efforts. These are the theories which tie the importance of diversity together.

Dr. Ashwani Peetush, a part of the faculty of Wilfrid Laurier University in Ontario, Canada, states that he is “particularly interested in multiculturalism, Aboriginal peoples, and international human rights” (25). This explains the frequent usage of Canadian Aboriginal examples in contribution to intercultural relations and the concept of lost identity (Peetush 14). A negative biased, based off the historical oppression of Aboriginal peoples, can be discovered sprouting from the author’s fascination and possible connection with these minority groups. The negative tone within Peetush’s aboriginal examples, such as “the high rate of suicide, alcoholism, and poverty..” places a sense of indirect blame of past oppression on the implied audience (18). By using this “guilty conscience” style, the reader is more likely to realize and value the author’s assertions. Peetush’s guilt-trip is aimed directly at the higher-class civilization that is directly suffocating the unrecognized, sinking cultures of the world: “Outside society has reflected to [the aboriginal people] a picture that their ways of life are unworthy, primitive and inferior” (Peetush 18).

            As a global community, we must positively recognize the differences in society with respect and acceptance. Peetush concludes his article by stating his overall purpose: defining the concept of culture and providing the reasons why diversity is important. He argues the distorted analysis of cultural perspectives and states that “it is only through understanding the thriving diversity of cultures that the depth of the human potential can fully articulate” (Peetush 23). We all share a common culture defined by previous philosophers, yet we do not appreciate the differential roots that set us apart from one another. Continuing the Anglophone-mix of “diversity” without giving credit to the many relations that formed these aspects will end in a loss of cultural identity. Community and cultural membership is counting on society's recognition for the globalization and reinforcement movement.

            "Living in the Global Village: Cultural Membership and the Value of Diversity" is set up with interwoven, spider-like trails. First, the web begins at the center by defining wide-spread diversity and noting the flaws within the definitions. A second layer is spun by noting the similarities and differences of cultural diversity. It helps bring the idea of diversity together as a whole by stating that our social characteristics (kinship, exogamy) are universal and present in all cultures (Peetush 15). Aristotle’s philosophy of similarities and differences is balanced with a theoretic model of culture consisting of a Venn-diagram and mathematical formula (Peetush 16). Lastly, the value and good of cultural diversity is woven into the end, giving a closing topic aimed to touching hearts of the audience. The need for respect of other cultures is one of the more heavy concepts which bind this web together. Historical facts of past civilizations provide the impact needed for the reader to give this article the thought it deserves.

            Ending with a short, notable paragraph, the author restates his purpose: to examine the two inter-related and critical questions found in the introduction. The conclusion is wrapped up in a condescending tone as he gives a broad summary, yet no clear definition, of the topic of diversity. Making clear that neither given definition is sufficient for his work, Peetush ends on that note. He does not finalize the concept of diversity: instead, he dissects and exemplifies diversity’s contributing factors.