According to Parekh, Kymlicka places ethnic minorities in a position of disadvantage relative to national minorities, in terms of having a right to the existence of their own culture (Parekh, Rethinking
Multiculturalism, 103). According to Parekh, Kymlicka believes that, in leaving their homeland, immigrants have “abandoned” the right to their own culture. Is this a correct or incorrect reading of Kymlicka?
And, whether or not Parekh is being unfair in his assessment of Kymlicka, is it right to say that national minorities are in a better position to retain their culture in the society that they occupy than do ethnic minorities
? Answer, while:
a) keeping in mind what polyethnic rights are meant to secure for ethnic groups in terms of the way in which the dominant society they find themselves in as immigrants or their descendants.
b) making clear the distinction between national minorities and ethnic groups (for Kymlicka) and what their different rights are meant to achieve for either group.
2. Parekh criticizes against cultural homogeneity (Rethinking Multiculturalism, pg. 170). and for ‘cultural diversity”. The first is the idea that the culture of a society should be the same throughout, should resist
change, and should have -stable traditions’, and that its members should have the same beliefs about what is good and the same (this is discussed significantly on page 170). But, according to Parekh, advocates for
a culturally homogeneous society, would misunderstand a) the goods (what the benefits are) of cultural diversity, for individuals within cultures and for cultural groups as such b) the inevitability of cultural
diversity in human life. Point A is discussed heavily between pages 163-172 and the Point B about the inevitability of cultural diversity and cultural change for human life is discussed significantly on page 123-
Keeping these points in mind, attend to the following questions:
a) what are the weaknesses of cultural homogeneity and how do they contrast with the benefits of cultural diversity? do the benefits of cultural diversity outweigh the “benefits” of cultural homogeneities, such as
internal solidarity” and “loyalty” to the culture between members (discussed on page 170)? Can the virtues of a “culturally homogeneous” society be also had in a culturally diverse society?
b) is a culturally diverse society more compatible with the way human life is fundamentally culturally diverse and open to cultural change that is a culturally homogeneous one? If so, why?
3. Kymlicka defines himself as a liberal and the theory he defends in Multicultural Citizenship as a liberal theory arguing for group-differentiated rights and minority rights. Now, as we have also discussed, and as
Kymlicka himself says, his variety of liberalism is concerned with “freedom of choice” and personal autonomy (Kymlicka, Multicultural Citizenship, pg. 7). For Kymlicka, recognizing that national minorities and
ethnic minorities have group-differentiated rights must be compatible with the defense of individual freedoms. This is why Kymlicka will favor group-differentiated rights that seek or demand “external
protections,” or rights that aid minority groups in defending the existence of their culture from the impact of the external decisions” made in the wider society over rights which might seek “internal restrictions” or
the rights which seek to control the threat of internal dissent within cultural groups. Groups’ demands for “external protections” and -internal restrictions” are both meant to protect a culture from de-stabilizing
forces which might threaten its existence. Referring to Kymlicka’s arguments and examples, and taking into account the priority of freedom of choice and personal autonomy in his liberalism, explain:
a) what the demands “external protections” and “internal restrictions” are and what is the difference between these.
b) why might group-differentiated rights which demand “external protections”be compatible with Kymlicka’s liberalism while those which demand “internal restrictions” would not. (Relevant readings re internal
restrictions/external protections: Multicultural Citizenship, Ch. 3).
A year ago, I watched the adjusted motion picture of the book, "Desert Flower" in the film. That motion picture has entranced, roused and in like manner bring out enthusiasm for me. As I would like to think it is mind blowing how individuals can live under those terrible conditions in Africa. Thus, I needed to peruse the book. In the accompanying article I will center around the old traditions and the way of life of the travelers. There are a few inquiries to consider while talking about the job of ladies in Somalia. Specifically, I will get some answers concerning the significance, which means and motivation behind the female genital mutilation. Subsequent to composing my proposal I might want to examine how the ladies in Somalia are dealt with and on the off chance that they are put under strain by their men and whether there is populism in their general public. Moreover, amid those inquires about, I need to build up my very own perspective. Presentation Desert Flower is the genuine Story in light of the life of Waris Dirie. All activities, said in the content are genuine. The writer of the book, "Desert Flower", Waris Dirie, is an extremely persevering young lady. She is one of the youngsters naturally introduced to a customary group of ancestral desert travelers of Somalia in East Africa. With her family, she has encountered an exceptionally shut and developmental culture, whose propensities and customs, in the most genuine feeling of the word, deserted scars. She has a decent association with her family. Nonetheless, Waris Dirie is unfavorably influenced by the act of the excruciating female circumcision. Afterward, she will report about the genital mutilation because of her family convention and to attract regard for what occurs with the young ladies in her country. Proficient Examination with my point 1. Trademark Lives of Nomads in Somalia In any case, in the phenomenal adventure of a desert traveler Dirie talks from her very own day by day encounters in a customary living wanderer family amid her epitaxial development. Along these lines, the peruser becomes more acquainted with about the guardians, showing their youngsters every one of the aptitudes they have to survive. They neither figure out how to peruse nor to compose on the grounds that the family can't stand to pay for their kids training. Her mom instructs Dirie to think about her more youthful kin and how to furnish her family with enough sustenance, while her dad shows her how to deal with their creatures. Generally wanderers are uneducated. They simply live extremely straightforward and think about things that have been passed on all through ages. Now and again, there isn't sufficient sustenance for the entire family. The need is to sustain the littlest youngsters, at that point the more seasoned ones. Waris Dirie can't recollect regularly observing her mom eat. Her mom dependably has deferred her rights. Somalia remains a profoundly disturbed nation on the grounds that everybody experience the manner in which their predecessors had for a large number of years. Like a large portion of Somalis, Diries' family carries on with the way of life of herder. That implies Somali migrant's never remain at a place longer than about a month. They generally search for somewhere else where new water assets are accessible and move there. That is the reason they don't have a specific home. (p. 40-41) The dad of each family is the head and defender. He settles on every one of the choices which concern the entire family. At ordinarily, Waris Dirie needs to feel the merciless beat of her dad since he needs to help her to remember considering her work important. Being migrants, the group of Dirie does not have any material flourishing like vehicles, power or phones. They don't have any counterfeit time developments like timekeepers and schedules. That is the reason Dirie don't generally know how old she will be, she can just figure. Dirie (1998) contends that "In Africa there was no rush, no pressure. African time is, moderate, exceptionally quiet". (p. 42) I trust that migrants have a very different viewpoint of life. As a rule, their daily schedule of the day is unique. They choose each morning once again what they need to do and in this way they are living by the seasons and the sun. Specifically, Waris discusses youngsters in Somalia who are not permitted to take care of her folks issues. She simply needs to comply with constantly, in regards to her folks with awesome regard, following their desires. Also, it is common for the man having different spouses. The man needs to have a considerable measure of kids however sooner or later, the ladies are either physically not ready to complete kids any longer or are rationally against another birth because of torment amid pregnancies or for other enthusiastic reasons. Thus, the man leaves and searches for another spouse that will do youngsters. (p. 41-43) As per Dirie (1998), "The traveler's life is an unforgiving one, however it is likewise brimming with excellence an existence so associated with nature that the two are indistinguishable" (page 58). A superior path for wanderers to put this is water is a critical however an inconsistently and rare asset in life since they don't have any water-taps. They have a profound regard for water and they adore it. Dirie (1998) depicts the wellspring of water as "such a uninhibited sentiment of opportunity and satisfaction". (p.322) People need to appeal to God for rain and if there are no raindrops, they need to go on a long look for it. "Essentially taking a gander at it gives me extraordinary bliss". (Dirie, 1998, p. 60) This citation demonstrates that individuals in Somalia welcome the basic things they have in their lives. Besides Dirie tells about their festivals where they express gratitude toward God for having such a valuable and lovely life where all are imploring, singing, moving and eating together. (p. 43, 47-61)>GET ANSWER