What Is The Theme Of Cultural Identity

Throughout the ages, humans from all over the world have created and accepted honorable cultures which they feel a strong connection to and are dependent upon. One’s way of living demonstrates nationality, religion, ethnicity, and art. People who have more than one culture, have been torn between two worlds that have eventually affected their lives. The cultural identities portrayed in both Self Portrait: On the Borderline Between Mexico and the United States by Frida Kahlo and “Legal Alien” by Pat Mora are shown through the symbolism, theme/message, and persona created in the works.

The impact of colonization on First Nations peoples in Canada is unsurpassable, regarding every aspect of Aboriginal life and well-being. Throughout Canadian history, the government has been aiming to assimilate and annihilate Aboriginal people by way of racist policies, ethnocentric institutions, discriminatory laws and destructive capitalist behaviours. Because of this, Aboriginal people have suffered many losses, both physically and culturally. One of the main perpetrators of enacting this loss is the education system. The education system in Canada has and continues to threaten the relationship First Nations peoples have with the land. The connection First Nations peoples have with the land is crucial to their cultures, traditions, ceremonies and beliefs. Colonization and colonialism jeopardize this relationship and that is what this essay will address.

Over the past decades, Aboriginal people (the original people or indigenous occupants of a particular country), have been oppressed by the Canadian society and continue to live under racism resulting in gender/ class oppression. The history of Colonialism, and Capitalism has played a significant role in the construction and impact of how Aborignal people are treated and viewed presently in the Canadian society. The struggles, injustices, prejudice, and discrimination that have plagued Aboriginal peoples for more than three centuries are still grim realities today. The failures of Canada's racist policies toward Aboriginal peoples are reflected in the high levels of unemployment and poor education.

Canada ­as a nation is known to the world for being loving, courteous, and typically very welcoming of all ethnicities. Nevertheless, the treatment of Canada’s Indigenous population over the past decades, appears to suggest otherwise. Indigenous people have been tormented and oppressed by the Canadian society for hundreds of years and remain to live under discrimination resulting in cultural brutality. This, and more, has caused severe negative cultural consequences, psychological and sociological effects. The history of the seclusion of Indigenous people has played a prominent aspect in the development and impact of how Indigenous people are treated and perceived in today’s society. Unfortunately, our history with respect to the treatment of Indigenous communities is not something in which we should take pride in. The Indian Act of 1876 is an excellent model of how the behavior of racial and cultural superiority attributed to the destruction of Indigenous culture and beliefs. The Indian Act established by the Canadian government is a policy of Aboriginal assimilation which compels Indigenous parents under threat of prosecution to integrate their children into Residential Schools. As a nation, we are reminded by past actions that has prompted the weakening of the identity of Indigenous peoples. Residential schools has also contributed to the annihilation of Indigenous culture which was to kill the Indian in the child by isolating them from the influence of their parents and

Canada is a place known to be a multiculturalism country to many. Although it is meant to be a positive thing in many minds, it is also tended to be a negative thing. This is shown in the essays “No Place Like Home” by Neil Bissondath, and “Immigrants, Multiculralism, and Canadian citizenship” by Will Kymlicka. Both essay make powerful points to why multiculturalism is negative, but also shows the method that the authors use to write such as racism, how both author’s use the pathos and logos method, but also false premises.

In fact, there are many aboriginals that live in urban environments that do not fit into these primitivist categories in Canadian life. The urban setting is place in which the modernization of European city development has created a business culture and a differing type of clothing, lifestyle, and approach to social interactions for aboriginal peoples. This example identifies the multicultural and dynamic identity choices that aboriginals can choose from outside of the “reservation” stereotypes that are often imposed on them by the white hegemonic culture:

The unprecedented events of September 11, 2001 changed the way many Americans view American Muslims. The events brought Muslims into the national and international spotlight but with a new intensity. From the outside, the new intensity of the post-9/11 public pressures reinforced the already existing differences between the Western World and the Islamic World. This self and collective soul-searching raised many questions: How have American Muslims managed their identities as Muslims and Americans? How is American Muslim identities being articulated and received by non-Muslim Americans at numerous levels of society? To what extent are the processes that have to do with identity, giving way to a critical engagement of religious pluralism

Canada is known globally for its multiculturalism and loves to boast about it, we even have a day dedicated to it. On Canada’s Multiculturalism Day in 2017 Prime Minister Justin Trudeau said that “multiculturalism is at the heart of Canada’s heritage and identity - and as Canadians, we recognize that our differences make us strong” (Trudeau). In grade school Canadians are taught about the supposed marvels of multiculturalism and, in Alberta, an entire year of social studies is dedicated to it in middle school. Of course, as the creator of their policies, the Canadian government would have mostly good things to say and teach about its take on multiculturalism but, is it really all it’s cracked up to be? In thinking about Canadian multiculturalism, has it been the success that our government has led us to believe it is? The purpose of this paper is to argue that Canada’s multicultural policies and practices have not been a success and, in fact, solidify, entrench, and reproduce social inequalities. To build a case in favour of this argument, this paper will look at what multiculturalism means to Canada and how we should evaluate it in order to show that it has not been an unequivocal success.

In a country like Canada, where multiculturalism and diversity are the primary foundations for its unique identity, one can see how important being unified with equality and equity is. Although in a very diverse population, it cannot be helped to have some people who still have prejudice because of lack of education and cultural competency. This can be seen through what minority groups of people are going through their everyday lives. In Zadie Smith’s novel, “Stuart”, she identifies that making it to a new country where everything else is different, staying who you are and what you are is important because if all else fails, you can always go back to your roots that made you as a person. Losing one’s identity alters the way an individual project

In Canada, Federal multicultural policies shaped a new vision of Canada, in which immigrants to Canada are encouraged to retain their heritage cultural traditions and ethnic identity and language, even as they are supported in their engagement with a new local, regional, and national life. The discourse of Canada as a cultural mosaic in which ethno

The catastrophic events of 9/11 and the political global dynamics brought Islam as faith, identity, and personal attitude into the front. The population of students identified as Muslims, who are becoming increasingly visible within the mosaics of American cultural tapestry, have been facing multiple challenges related to defining who they are, how they are being represented, and their views of the reality they live in.

Everyone in Canada has a different story of how they came here. In this report, I will be explaining how my family immigrated to Canada, as well as the difficulties and challenges of adapting to Canadian life. I will also talk about the difference between the two enriched cultural identities from Sri Lanka to Canada and Switzerland to Canada. As the last point, I will explain my family feelings at the moment of becoming Canadians. My family’s experience as immigrants helped shape who I am.

sense of belonging of the Pakistani diaspora in the U.S.” (Benea 59). Benea confirms that after the 9/11 incident, any person of Pakistani descent was seen as enemies of the United States and were treated rudely and with disdain. This greatly affected their lives and threatened their chances of succeeding in the American society. The examples from the two works reveal that any link to an ethnic group associated with negative stereotypes is harmful to one’s attempt to achieve the American dream of succeeding and gaining approval in this society.

Immigrants make up 20.6% of Canada’s total population or about 6 775 800 people (Chui). The effect of a large population of immigrants within Canada is a diverse collection of languages, traditions, and religions. Although two-thirds of the Canadian population affiliate with Christianity, Islam is the second largest religion in the country. Over one million people or 3.2% of the total population identifies as Muslim, which is a collective term for those who practice Islam (Chui). Although Canada is a very diverse country many are unfamiliar with the traditions of Islam. One of the most noticeable yet misunderstood Islamic traditions is the decision to wear a headscarf. Many Muslim women wear these headscarves, which can vary in size, coverage,

As our world becomes that much more globalized with each passing day, the way we chose to interpret and define ourselves and others also becomes much more elaborate, as well. During this week’s readings we focus on defining who is who within the contexts of refugees, internally displaced people (IDP), stateless persons, asylum seekers and diasporas. In Rogers Brubaker’s “The ‘diaspora’ diaspora,” we focus specifically on how the meaning and categorization of persons as diaspora has in itself changed.