what is multicultural diversity essay

Cultural Diversity Essay & Community Essay Examples

If you’ve started to research college application requirements for the schools on your list, you might have come across the “cultural diversity essay.” In this guide, we’ll explore the cultural diversity essay in depth. We will compare the cultural diversity essay to the community essay and discuss how to approach these kinds of supplements. We’ll also provide examples of diversity essays and community essay examples. But first, let’s discuss exactly what a cultural diversity essay is. 

The purpose of the cultural diversity essay in college applications is to show the admissions committee what makes you unique. The cultural diversity essay also lets you describe what type of “ diversity ” you would bring to campus.

We’ll also highlight a diversity essay sample for three college applications. These include the Georgetown application essay , Rice application essay , and Williams application essay . We’ll provide examples of diversity essays for each college. Then, for each of these college essays that worked, we will analyze their strengths to help you craft your own essays. 

Finally, we’ll give you some tips on how to write a cultural diversity essay that will make your applications shine. 

But first, let’s explore the types of college essays you might encounter on your college applications. 

Types of College Essays

College application requirements will differ among schools. However, you’ll submit one piece of writing to nearly every school on your list—the personal statement . A strong personal statement can help you stand out in the admissions process. 

So, how do you know what to write about? That depends on the type of college essay included in your college application requirements. 

There are a few main types of college essays that you might encounter in the college admissions process. Theese include the “Why School ” essay, the “Why Major ” essay, and the extracurricular activity essay. This also includes the type of essay we will focus on in this guide—the cultural diversity essay. 

“Why School” essay

The “Why School ” essay is exactly what it sounds like. For this type of college essay, you’ll need to underscore why you want to go to this particular school. 

However, don’t make the mistake of just listing off what you like about the school. Additionally, don’t just reiterate information you can find on their admissions website. Instead, you’ll want to make connections between what the school offers and how you are a great fit for that college community. 

“Why Major” essay

The idea behind the “Why Major ” essay is similar to that of the “Why School ” essay above. However, instead of writing about the school at large, this essay should highlight why you plan to study your chosen major.

There are plenty of directions you could take with this type of essay. For instance, you might describe how you chose this major, what career you plan to pursue upon graduation, or other details.

Extracurricular Activity essay

The extracurricular activity essay asks you to elaborate on one of the activities that you participated in outside of the classroom. 

For this type of college essay, you’ll need to select an extracurricular activity that you pursued while you were in high school. Bonus points if you can tie your extracurricular activity into your future major, career goals, or other extracurricular activities for college. Overall, your extracurricular activity essay should go beyond your activities list. In doing so, it should highlight why your chosen activity matters to you.

Cultural Diversity essay

The cultural diversity essay is your chance to expound upon diversity in all its forms. Before you write your cultural diversity essay, you should ask yourself some key questions. These questions can include: How will you bring diversity to your future college campus? What unique perspective do you bring to the table? 

Another sub-category of the cultural diversity essay is the gender diversity essay. As its name suggests, this essay would center around the author’s gender. This essay would highlight how gender shapes the way the writer understands the world around them. 

Later, we’ll look at examples of diversity essays and other college essays that worked. But before we do, let’s figure out how to identify a cultural diversity essay in the first place. 

How to identify a ‘cultural diversity’ essay

So, you’re wondering how you’ll be able to identify a cultural diversity essay as you review your college application requirements. 

Aside from the major giveaway of having the word “diversity” in the prompt, a cultural diversity essay will ask you to describe what makes you different from other applicants. In other words, what aspects of your unique culture(s) have influenced your perspective and shaped you into who you are today?

Diversity can refer to race, ethnicity, first-generation status, gender, or anything in between. You can write about a myriad of things in a cultural diversity essay. For instance, you might discuss your personal background, identity, values, experiences, or how you’ve overcome challenges in your life. 

However, don’t feel limited in what you can address in a cultural diversity essay. The words “culture” and “diversity” mean different things to different people. Above all, you’ll want your diversity essays for college to be personal and sincere. 

How is a ‘community’ essay different? 

A community essay can also be considered a cultural diversity essay. In fact, you can think of the community essay as a subcategory of the cultural diversity essay. However, there is a key difference between a community essay and a cultural diversity essay, which we will illustrate below. 

You might have already seen some community essay examples while you were researching college application requirements. But how exactly is a community essay different from a cultural diversity essay?

One way to tell the difference between community essay examples and cultural diversity essay examples is by the prompt. A community essay will highlight, well, community . This means it will focus on how your identity will shape your interactions on campus—not just how it informs your own experiences.

Two common forms to look out for

Community essay examples can take two forms. First, you’ll find community essay examples about your past experiences. These let you show the admissions team how you have positively influenced your own community. 

Other community essay examples, however, will focus on the future. These community essay examples will ask you to detail how you will contribute to your future college community. We refer to these as college community essay examples.

In college community essay examples, you’ll see applicants detail how they might interact with their fellow students. These essays may also discuss how students plan to positively contribute to the campus community. 

As we mentioned above, the community essay, along with community essay examples and college community essay examples, fit into the larger category of the cultural diversity essay. Although we do not have specific community essay examples or college community essay examples in this guide, we will continue to highlight the subtle differences between the two. 

Before we continue the discussion of community essay examples and college community essay examples, let’s start with some examples of cultural diversity essay prompts. For each of the cultural diversity essay prompts, we’ll name the institutions that include these diversity essays for college as part of their college application requirements. 

What are some examples of ‘cultural diversity’ essays? 

Now, you have a better understanding of the similarities and differences between the cultural diversity essay and the community essay. So, next, let’s look at some examples of cultural diversity essay prompts.

The prompts below are from the Georgetown application, Rice application, and Williams application, respectively. As we discuss the similarities and differences between prompts, remember the framework we provided above for what constitutes a cultural diversity essay and a community essay. 

Later in this guide, we’ll provide real examples of diversity essays, including Georgetown essay examples, Rice University essay examples, and Williams supplemental essays examples. These are all considered college essays that worked—meaning that the author was accepted into that particular institution. 

Georgetown Supplementals Essays

Later, we’ll look at Georgetown supplemental essay examples. Diversity essays for Georgetown are a product of this prompt: 

As Georgetown is a diverse community, the Admissions Committee would like to know more about you in your own words. Please submit a brief essay, either personal or creative, which you feel best describes you. 

You might have noticed two keywords in this prompt right away: “diverse” and “community.” These buzzwords indicate that this prompt is a cultural diversity essay. You could even argue that responses to this prompt would result in college community essay examples. After all, the prompt refers to the Georgetown community. 

For this prompt, you’ll want to produce a diversity essay sample that highlights who you are. In order to do that successfully, you’ll need to self-reflect before putting pen to paper. What aspects of your background, personality, or values best describe who you are? How might your presence at Georgetown influence or contribute to their diverse community? 

Additionally, this cultural diversity essay can be personal or creative. So, you have more flexibility with the Georgetown supplemental essays than with other similar diversity essay prompts. Depending on the direction you go, your response to this prompt could be considered a cultural diversity essay, gender diversity essay, or a college community essay. 

Rice University Essays

The current Rice acceptance rate is just 9% , making it a highly selective school. Because the Rice acceptance rate is so low, your personal statement and supplemental essays can make a huge difference. 

The Rice University essay examples we’ll provide below are based on this prompt: 

The quality of Rice’s academic life and the Residential College System are heavily influenced by the unique life experiences and cultural traditions each student brings. What personal perspective would you contribute to life at Rice? 

Breaking down the prompt.

Like the prompt above, this cultural diversity essay asks about your “life experiences,” “cultural traditions,” and personal “perspectives.” These phrases indicate a cultural diversity essay. Keep in mind this may not be the exact prompt you’ll have to answer in your own Rice application. However, future Rice prompts will likely follow a similar framework as this diversity essay sample.

Although this prompt is not as flexible as the Georgetown prompt, it does let you discuss aspects of Rice’s academic life and Residential College System that appeal to you. You can also highlight how your experiences have influenced your personal perspective. 

The prompt also asks about how you would contribute to life at Rice. So, your response could also fall in line with college community essay examples. Remember, college community essay examples are another sub-category of community essay examples. Successful college community essay examples will illustrate the ways in which students would contribute to their future campus community. 

Williams Supplemental Essays

Like the Rice acceptance rate, the Williams acceptance rate is also 9% . Because the Williams acceptance rate is so low, you’ll want to pay close attention to the Williams supplemental essays examples as you begin the writing process. 

The Williams supplemental essays examples below are based on this prompt: 

Every first-year student at Williams lives in an Entry – a thoughtfully constructed microcosm of the student community that’s a defining part of the Williams experience. From the moment they arrive, students find themselves in what’s likely the most diverse collection of backgrounds, perspectives, and interests they’ve ever encountered. What might differentiate you from the 19 other first-year students in an Entry? What perspective would you add to the conversation with your peer(s)?

Reflecting on the prompt.

Immediately, words like “diverse,” “backgrounds,” “perspectives,” “interests,” and “differentiate” should stand out to you. These keywords highlight the fact that this is a cultural diversity essay. Similar to the Rice essay, this may not be the exact prompt you’ll face on your Williams application. However, we can still learn from it.

Like the Georgetown essay, this prompt requires you to put in some self-reflection before you start writing. What aspects of your background differentiate you from other people? How would these differences impact your interactions with peers? 

This prompt also touches on the “student community” and how you would “add to the conversation with your peer(s).” By extension, any strong responses to this prompt could also be considered as college community essay examples. 

Community Essays

All of the prompts above mention campus community. So, you could argue that they are also examples of community essays. 

Like we mentioned above, you can think of community essays as a subcategory of the cultural diversity essay. If the prompt alludes to the campus community, or if your response is centered on how you would interact within that community, your essay likely falls into the world of college community essay examples. 

Regardless of what you would classify the essay as, all successful essays will be thoughtful, personal, and rich with details. We’ll show you examples of this in our “college essays that worked” section below. 

Which schools require a cultural diversity or community essay? 

Besides Georgetown, Rice, and Williams, many other college applications require a cultural diversity essay or community essay. In fact, from the Ivy League to HBCUs and state schools, the cultural diversity essay is a staple across college applications. 

Although we will not provide a diversity essay sample for each of the colleges below, it is helpful to read the prompts. This will build your familiarity with other college applications that require a cultural diversity essay or community essay. Some schools that require a cultural diversity essay or community essay include New York University , Duke University , Harvard University , Johns Hopkins University , and University of Michigan . 

New York University

NYU listed a cultural diversity essay as part of its 2022-2023 college application requirements. Here is the prompt:

NYU was founded on the belief that a student’s identity should not dictate the ability for them to access higher education. That sense of opportunity for all students, of all backgrounds, remains a part of who we are today and a critical part of what makes us a world class university. Our community embraces diversity, in all its forms, as a cornerstone of the NYU experience. We would like to better understand how your experiences would help us to shape and grow our diverse community.

Duke university.

Duke is well-known for its community essay: 

What is your sense of Duke as a university and a community, and why do you consider it a good match for you? If there’s something in particular about our offerings that attracts you, feel free to share that as well.

A top-ranked Ivy League institution, Harvard University also has a cultural diversity essay as part of its college application requirements: 

Harvard has long recognized the importance of student body diversity of all kinds. We welcome you to write about distinctive aspects of your background, personal development, or the intellectual interests you might bring to your Harvard classmates.

Johns hopkins university.

The Johns Hopkins supplement is another example of a cultural diversity essay: 

Founded in the spirit of exploration and discovery, Johns Hopkins University encourages students to share their perspectives, develop their interests, and pursue new experiences. Use this space to share something you’d like the admissions committee to know about you (your interests, your background, your identity, or your community), and how it has shaped what you want to get out of your college experience at Hopkins. 

University of michigan.

The University of Michigan requires a community essay for its application: 

Everyone belongs to many different communities and/or groups defined by (among other things) shared geography, religion, ethnicity, income, cuisine, interest, race, ideology, or intellectual heritage. Choose one of the communities to which you belong and describe that community and your place within it. 

Community essay examples.

The Duke and Michigan prompts are perfect illustrations of community essay examples. However, they have some critical differences. So, if you apply to both of these schools, you’ll have to change the way you approach either of these community essays. 

The Duke prompt asks you to highlight why you are a good match for the Duke community. You’ll also see this prompt in other community essay examples. To write a successful response to this prompt, you’ll need to reference offerings specific to Duke (or whichever college requires this essay). In order to know what to reference, you’ll need to do your research before you start writing. 

Consider the following questions as you write your diversity essay sample if the prompt is similar to Duke University’s

• What values does this college community have? 
• How do these tie in with what you value? 
• Is there something that this college offers that matches your interests, personality, or background?  

On the other hand, the Michigan essay prompt asks you to describe a community that you belong to as well as your place within that community. This is another variation of the prompt for community essay examples. 

To write a successful response to this prompt, you’ll need to identify a community that you belong to. Then, you’ll need to think critically about how you interact with that community. 

Below are some questions to consider as you write your diversity essay sample for colleges like Michigan: 

• Out of all the communities you belong to, which can you highlight in your response? 
• How have you impacted this community? 
• How has this community impacted you?

Now, in the next few sections, we’ll dive into the Georgetown supplemental essay examples, the Rice university essay examples, and the Williams supplemental essays examples. After each diversity essay sample, we’ll include a breakdown of why these are considered college essays that worked. 

Georgetown Essay Examples

As a reminder, the Georgetown essay examples respond to this prompt: 

As Georgetown is a diverse community, the Admissions Committee would like to know more about you in your own words. Please submit a brief essay, either personal or creative, which you feel best describes you.

Here is the excerpt of the diversity essay sample from our Georgetown essay examples: 

Georgetown University Essay Example

The best thing I ever did was skip eight days of school in a row. Despite the protests of teachers over missed class time, I told them that the world is my classroom. The lessons I remember most are those that took place during my annual family vacation to coastal Maine. That rural world is the most authentic and incredible classroom where learning simply happens and becomes exponential. 

Years ago, as I hunted through the rocks and seaweed for seaglass and mussels, I befriended a Maine local hauling her battered kayak on the shore. Though I didn’t realize it at the time, I had found a kindred spirit in Jeanne. Jeanne is a year-round resident who is more than the hard working, rugged Mainer that meets the eye; reserved and humble in nature, she is a wealth of knowledge and is self-taught through necessity. With thoughtful attention to detail, I engineered a primitive ramp made of driftwood and a pulley system to haul her kayak up the cliff. We diligently figured out complex problems and developed solutions through trial and error.

After running out of conventional materials, I recycled and reimagined items that had washed ashore. We expected to succeed, but were not afraid to fail. Working with Jeanne has been the best classroom in the world; without textbooks or technology, she has made a difference in my life. Whether building a basic irrigation system for her organic garden or installing solar panels to harness the sun’s energy, every project has shown me the value of taking action and making an impact. Each year brings a different project with new excitement and unique challenges. My resourcefulness, problem solving ability, and innovative thinking have advanced under her tutelage. 

While exploring the rocky coast of Maine, I embrace every experience as an unparalleled educational opportunity that transcends any classroom environment. I discovered that firsthand experience and real-world application of science are my best teachers. In school, applications of complex calculations and abstract theories are sometimes obscured by grades and structure. In Maine, I expand my love of science and renourish my curious spirit. I am a highly independent, frugal, resilient Mainer living as a southern girl in NC. 

Why this essay worked

This is one of the Georgetown supplemental essay examples that works, and here’s why. The author starts the essay with an interesting hook, which makes the reader want to learn more about this person and their perspective. 

Throughout the essay, the author illustrates their intellectual curiosity. From befriending Jeanne and creating a pulley system to engineering other projects on the rocky coast of Maine, the author demonstrates how they welcome challenges and work to solve problems. 

Further, the author mentions values that matter to them—taking action and making an impact. Both facets are also part of Georgetown’s core values . By making these connections in their essay, the author shows the admissions committee exactly how they would be a great fit for the Georgetown community. 

Finally, the author uses their experience in Maine to showcase their love of science, which is likely the field they will study at Georgetown. Like this writer, you should try to include most important parts of your identity into your essay. This includes things like life experiences, passions, majors, extracurricular activities for college, and more. 

Rice University Essay Examples

The Rice University essay examples are from this prompt: 

The quality of Rice’s academic life and the Residential College System are heavily influenced by the unique life experiences and cultural traditions each student brings. What personal perspective would you contribute to life at Rice? (500-word limit)

Rice university essay example.

Like every applicant, I also have a story to share. A story that makes me who I am and consists of chapters about my life experiences and adventures. Having been born in a different country, my journey to America was one of the most difficult things I had ever experienced. Everything felt different. The atmosphere, the places, the food, and especially the people. Everywhere I looked, I saw something new. Although it was a bit overwhelming, one thing had not changed.

The caring nature of the people was still prevalent in everyday interactions. I was overwhelmed by how supportive and understanding people were of one another. Whether it is race, religion, or culture, everyone was accepted and appreciated. I knew that I could be whoever I wanted to be and that the only limitation was my imagination. Through hard work and persistence I put my all in everything that I did. I get this work ethic from my father since he is living proof that anything can be accomplished with continued determination. Listening to the childhood stories he told me, my dad would reminisce about how he was born in an impoverished area in a third world country during a turbulent and unpredictable time.

Even with a passion for learning, he had to work a laborious job in an attempt to help his parents make ends meet. He talked about how he would study under the street lights when the power went out at home. His parents wanted something better for him, as did he. Not living in America changed nothing about their work ethic. His parents continued to work hard daily, in an attempt to provide for their son. My dad worked and studied countless hours, paying his way through school with jobs and scholarships. His efforts paid off when he finally moved to America and opened his own business. None of it would have been possible without tremendous effort and dedication needed for a better life, values that are instilled within me as well, and this is the perspective that I wish to bring to Rice. 

This diversity essay sample references the author’s unique life experiences and personal perspective, which makes it one example of college essays that worked. The author begins the essay by alluding to their unique story—they were born in a different country and then came to America. Instead of facing this change as a challenge, the author shows how this new experience helped them to feel comfortable with all kinds of people. They also highlight how their diversity was accepted and appreciated. 

Additionally, the author incorporates information about their father’s story, which helps to frame their own values and where those values came from. The values that they chose to highlight also fall in line with the values of the Rice community. 

Williams Supplemental Essay Examples

Let’s read the prompt that inspired so many strong Williams supplemental essays examples again: 

Every first-year student at Williams lives in an Entry—a thoughtfully constructed microcosm of the student community that’s a defining part of the Williams experience. From the moment they arrive, students find themselves in what’s likely the most diverse collection of backgrounds, perspectives and interests they’ve ever encountered. What might differentiate you from the 19 other first-year students in an entry? What perspective(s) would you add to the conversation with your peers?

Williams college essay example.

Through the flow in my head

See you clad in red

But not just the clothes

It’s your whole being

Covering in this sickening blanket

Of heat and pain

Are you in agony, I wonder?

Is this the hell they told me about?

Have we been condemned?

Reduced to nothing but pain

At least we have each other

In our envelopes of crimson

I try in vain

“Take my hands” I shriek

“Let’s protect each other, 

You and me, through this hell”

My body contorts

And deforms into nothingness

You remain the same

Clad in red

With faraway eyes

You, like a statue

Your eyes fixed somewhere else

You never see me

Just the red briefcase in your heart

We aren’t together

It’s always been me alone

While you stand there, aloof, with the briefcase in your heart.

I wrote this poem the day my prayer request for the Uighur Muslims got denied at school. At the time, I was stunned. I was taught to have empathy for those around me. Yet, that empathy disappears when told to extend it to someone different. I can’t comprehend this contradiction and I refuse to. 

At Williams, I hope to become a Community Engagement Fellow at the Davis Center. I hope to use Williams’ support for social justice and advocacy to educate my fellow classmates on social issues around the world. Williams students are not just scholars but also leaders and changemakers. Together, we can strive to better the world through advocacy.

Human’s capability for love is endless. We just need to open our hearts to everyone. 

It’s time to let the briefcase go and look at those around us with our real human eyes.

We see you now. Please forgive us.

As we mentioned above, the Williams acceptance rate is incredibly low. This makes the supplemental essay that much more important. 

This diversity essay sample works because it is personal and memorable. The author chooses to start the essay off with a poem. Which, if done right, will immediately grab the reader’s attention. 

Further, the author contextualizes the poem by explaining the circumstances surrounding it—they wrote it in response to a prayer request that was denied at school. In doing so, they also highlight their own values of empathy and embracing diversity. 

Finally, the author ends their cultural diversity essay by describing what excites them about Williams. They also discuss how they see themselves interacting within the Williams community. This is a key piece of the essay, as it helps the reader understand how the author would be a good fit for Williams. 

The examples provided within this essay also touch on issues that are important to the author, which provides a glimpse into the type of student the author would be on campus. Additionally, this response shows what potential extracurricular activities for college the author might be interested in pursuing while at Williams. 

How to Write a Cultural Diversity Essay

You want your diversity essay to stand out from any other diversity essay sample. But how do you write a successful cultural diversity essay? 

First, consider what pieces of your identity you want to highlight in your essay. Of course, race and ethnicity are important facets of diversity. However, there are plenty of other factors to consider. 

As you brainstorm, think outside the box to figure out what aspects of your identity help make up who you are. Because identity and diversity fall on a spectrum, there is no right or wrong answer here. 

Fit your ideas to the specific school

Once you’ve decided on what you want to represent in your cultural diversity essay, think about how that fits into the college of your choice. Use your cultural diversity essay to make connections to the school. If your college has specific values or programs that align with your identity, then include them in your cultural diversity essay! 

Above all, you should write about something that is important to you. Your cultural diversity essay, gender diversity essay, or community essay will succeed if you are passionate about your topic and willing to get personal. 

Additional Tips for Community & Cultural Diversity Essays

1. start early.

In order to create the strongest diversity essay possible, you’ll want to start early. Filling out college applications is already a time-consuming process. So, you can cut back on additional stress and anxiety by writing your cultural diversity essay as early as possible. 

2. Brainstorm

Writing a cultural diversity essay or community essay is a personal process. To set yourself up for success, take time to brainstorm and reflect on your topic. Overall, you want your cultural diversity essay to be a good indication of who you are and what makes you a unique applicant. 

3. Proofread

We can’t stress this final tip enough. Be sure to proofread your cultural diversity essay before you hit the submit button. Additionally, you can read your essay aloud to hear how it flows. You can also can ask someone you trust, like your college advisor or a teacher, to help proofread your essay as well.

Other CollegeAdvisor Essay Resources to Explore

Looking for additional resources on supplemental essays for the colleges we mentioned above? Do you need help with incorporating extracurricular activities for college into your essays or crafting a strong diversity essay sample? We’ve got you covered. 

Our how to get into Georgetown guide covers additional tips on how to approach the supplemental diversity essay. If you’re wondering how to write about community in your essay, check out our campus community article for an insider’s perspective on Williams College.

Want to learn strategies for writing compelling cultural diversity essays? Check out this Q&A webinar, featuring a former Georgetown admissions officer. And, if you’re still unsure of what to highlight in your community essay, try getting inspiration from a virtual college tour . 

Cultural Diversity Essay & Community Essay Examples – Final Thoughts

Your supplemental essays are an important piece of the college application puzzle. With colleges becoming more competitive than ever, you’ll want to do everything you can to create a strong candidate profile. This includes writing well-crafted responses for a cultural diversity essay, gender diversity essay, or community essay. 

We hope our cultural diversity essay guide helped you learn more about this common type of supplemental essay. As you are writing your own cultural diversity essay or community essay, use the essay examples from Georgetown, Rice, and Williams above as your guide. 

Getting into top schools takes a lot more than a strong resume. Writing specific, thoughtful, and personal responses for a cultural diversity essay, gender diversity essay, or community essay will put you one step closer to maximizing your chances of admission. Good luck!

CollegeAdvisor.com is here to help you with every aspect of the college admissions process. From taking a gap year to completing enrollment , we’re here to help. Register today to receive one-on-one support from an admissions expert as you begin your college application journey.

This essay guide was written by senior advisor, Claire Babbs . Looking for more admissions support? Click here to schedule a free meeting with one of our Admissions Specialists. During your meeting, our team will discuss your profile and help you find targeted ways to increase your admissions odds at top schools. We’ll also answer any questions and discuss how CollegeAdvisor.com can support you in the college application process.

Personalized and effective college advising for high school students.

• Advisor Application
• Popular Colleges
• Privacy Policy and Cookie Notice
• Student Login
• California Privacy Notice
• Terms and Conditions
• Your Privacy Choices

By using the College Advisor site and/or working with College Advisor, you agree to our updated Terms and Conditions and Privacy Policy , including an arbitration clause that covers any disputes relating to our policies and your use of our products and services.

Choose Your Test

Sat / act prep online guides and tips, how to write a diversity essay: 4 key tips.

College Essays

If you're applying to college, you've probably heard the phrase "diversity essay" once or twice. This type of essay is a little different from your typical "Why this college?" essay . Instead of focusing on why you've chosen a certain school, you'll write about your background, values, community, and experiences—basically, what makes you special.

In this guide, I explain what a diversity college essay is, what schools are looking for in this essay, and what you can do to ensure your diversity essay stands out.

What Is a Diversity Essay for College?

A diversity essay is a college admissions essay that focuses on you as an individual and your relationship with a specific community. The purpose of this essay is to reveal what makes you different from other applicants, including what unique challenges or barriers you've faced and how you've contributed to or learned from a specific community of people.

Generally speaking, the diversity college essay is used to promote diversity in the student body . As a result, the parameters of this essay are typically quite broad. Applicants may write about any relevant community or experience. Here are some examples of communities you could discuss:

• Your cultural group
• Your race or ethnicity
• Your extended family
• Your religion
• Your socioeconomic background (such as your family's income)
• Your sex or gender
• Your sexual orientation
• Your gender identity
• Your values or opinions
• Your experiences
• Your home country or hometown
• Your school
• The area you live in or your neighborhood
• A club or organization of which you're an active member

Although the diversity essay is a common admissions requirement at many colleges, most schools do not specifically refer to this essay as a diversity essay . At some schools, the diversity essay is simply your personal statement , whereas at others, it's a supplemental essay or short answer.

It's also important to note that the diversity essay is not limited to undergraduate programs . Many graduate programs also require diversity essays from applicants. So if you're planning to eventually apply to graduate school, be aware that you might have to write another diversity statement!

Diversity Essay Sample Prompts From Colleges

Now that you understand what diversity essays for college are, let's take a look at some diversity essay sample prompts from actual college applications.

University of Michigan

At the University of Michigan , the diversity college essay is a required supplemental essay for all freshman applicants.

Everyone belongs to many different communities and/or groups defined by (among other things) shared geography, religion, ethnicity, income, cuisine, interest, race, ideology, or intellectual heritage. Choose one of the communities to which you belong, and describe that community and your place within it.

University of Washington

Like UM, the University of Washington asks students for a short-answer (300 words) diversity essay. UW also offers advice on how to answer the prompt.

Our families and communities often define us and our individual worlds. Community might refer to your cultural group, extended family, religious group, neighborhood or school, sports team or club, co-workers, etc. Describe the world you come from and how you, as a product of it, might add to the diversity of the University of Washington.

Keep in mind that the UW strives to create a community of students richly diverse in cultural backgrounds, experiences, values, and viewpoints.

University of California System

The UC system requires freshman applicants to choose four out of eight prompts (or personal insight questions ) and submit short essays of up to 350 words each . Two of these are diversity essay prompts that heavily emphasize community, personal challenges, and background.

For each prompt, the UC system offers tips on what to write about and how to craft a compelling essay.

5. Describe the most significant challenge you have faced and the steps you have taken to overcome this challenge. How has this challenge affected your academic achievement?

Things to consider: A challenge could be personal, or something you have faced in your community or school. Why was the challenge significant to you? This is a good opportunity to talk about any obstacles you've faced and what you've learned from the experience. Did you have support from someone else or did you handle it alone?

If you're currently working your way through a challenge, what are you doing now, and does that affect different aspects of your life? For example, ask yourself, "How has my life changed at home, at my school, with my friends, or with my family?"

7. What have you done to make your school or your community a better place?

Things to consider: Think of community as a term that can encompass a group, team, or place—like your high school, hometown, or home. You can define community as you see fit; just make sure you talk about your role in that community. Was there a problem that you wanted to fix in your community?

Why were you inspired to act? What did you learn from your effort? How did your actions benefit others, the wider community, or both? Did you work alone or with others to initiate change in your community?

Think about your community: How has it helped you? What have you done for it?

University of Oklahoma

First-year applicants to the University of Oklahoma who want to qualify for a leader, community service, or major-based scholarship must answer two optional, additional writing prompts , one of which tackles diversity. The word count for this prompt is 650 words or less.

The University of Oklahoma is the home of a vibrant, diverse, and compassionate university community that is often referred to as “the OU family.” Please describe your cultural and community service activities and why you chose to participate in them.

Duke University

In addition to having to answer the Common Application or Coalition Application essay prompts, applicants to Duke University may (but do not have to) submit short answers to two prompts, four of which are diversity college essay prompts . The maximum word count for each is 250 words.

We believe a wide range of personal perspectives, beliefs, and lived experiences are essential to making Duke a vibrant and meaningful living and learning community. Feel free to share with us anything in this context that might help us better understand you and what you might bring to our community .

We believe there is benefit in sharing and sometimes questioning our beliefs or values; who do you agree with on the big important things, or who do you have your most interesting disagreements with? What are you agreeing or disagreeing about?

We recognize that “fitting in” in all the contexts we live in can sometimes be difficult. Duke values all kinds of differences and believes they make our community better. Feel free to tell us any ways in which you’re different, and how that has affected you or what it means to you.

Duke’s commitment to inclusion and belonging includes sexual orientation, gender identity, and gender expression. Feel free to share with us more about how your identity in this context has meaning for you as an individual or as a member of a community .

Pitzer College

At Pitzer, freshman applicants must use the Common Application and answer one supplemental essay prompt. One of these prompts is a diversity essay prompt that asks you to write about your community.

At Pitzer, five core values distinguish our approach to education: social responsibility, intercultural understanding, interdisciplinary learning, student engagement, and environmental sustainability. As agents of change, our students utilize these values to create solutions to our world's challenges. Reflecting on your involvement throughout high school or within the community, how have you engaged with one of Pitzer's core values?

The Common Application

Many colleges and universities, such as Purdue University , use the Common Application and its essay prompts.

One of its essay prompts is for a diversity essay, which can be anywhere from 250 to 650 words. This prompt has a strong focus on the applicant's identity, interests, and background.

Some students have a background, identity, interest, or talent that is so meaningful, they believe their application would be incomplete without it. If this sounds like you, then please share your story.

ApplyTexas is similar to the Common Application but is only used by public colleges and universities in the state of Texas. The application contains multiple essay prompts, one of which is a diversity college essay prompt that asks you to elaborate on who you are based on a particular identity, a passion you have, or a particular skill that you've cultivated.

Essay B: Some students have an identity, an interest, or a talent that defines them in an essential way. If you are one of these students, then tell us about yourself.

In a diversity essay, focus on an aspect of your identity or cultural background that defines you and makes you stand out.

What Do Colleges Look for in a Diversity Essay?

With the diversity essay, what colleges usually want most is to learn more about you , including what experiences have made you the person you are today and what unique insights you can offer the school. But what kinds of specific qualities do schools look for in a diversity essay?

To answer this, let's look at what schools themselves have said about college essays. Although not many colleges give advice specific to the diversity essay, many provide tips for how to write an effective college essay in general .

For example, here is what Dickinson College hopes to see in applicants' college essays:

Tell your story.

It may be trite advice, but it's also true. Admissions counselors develop a sixth sense about essay writers who are authentic. You'll score points for being earnest and faithful to yourself.

Authenticity is key to writing an effective diversity essay. Schools want you to be honest about who you are and where you come from; don't exaggerate or make up stories to make yourself sound "cooler" or more interesting—99% of the time, admissions committees will see right through it! Remember: admissions committees read thousands of applications, so they can spot a fake story a mile away.

Next, here's what Wellesley College says about the purpose of college essays:

Let the Board of Admission discover:

• More about you as a person.
• The side of you not shown by SATs and grades.
• Your history, attitudes, interests, and creativity.
• Your values and goals—what sets you apart.

It's important to not only be authentic but to also showcase "what sets you apart" from other applicants—that is, what makes you you . This is especially important when you consider how many applications admissions committees go through each year. If you don't stand out in some positive way, you'll likely end up in the crapshoot , significantly reducing or even eliminating your chances of admission .

And finally, here's some advice from the University of Michigan on writing essays for college:

Your college essay will be one of nearly 50,000 that we'll be reading in admissions—use this opportunity to your advantage. Your essay gives us insights into your personality; it helps us determine if your relationship with the school will be mutually beneficial.

So tell us what faculty you'd like to work with, or what research you're interested in. Tell us why you're a leader—or how you overcame adversity in your life. Tell us why this is the school for you. Tell us your story.

Overall, the most important characteristic colleges are looking for in the diversity essay (as well as in any college essay you submit) is authenticity. Colleges want to know who you are and how you got here; they also want to see what makes you memorable and what you can bring to the school.

An excellent diversity essay will represent some aspect of your identity in a sincere, authentic way.

How to Write an Effective Diversity Essay: Four Tips

Here are some tips to help you write a great diversity college essay and increase your chances of admission to college.

#1: Think About What Makes You Unique

One of the main purposes of the diversity essay is to present your uniqueness and explain how you will bring a new perspective to the student body and school as a whole. Therefore, for your essay, be sure to choose a topic that will help you stand apart from other applicants .

For example, instead of writing about your ability to play the piano (which a lot of applicants can do, no doubt), it'd be far more interesting to elaborate on how your experience growing up in Austria led you to become interested in classical music.

Try to think of defining experiences in your life. These don't have to be obvious life-altering events, but they should have had a lasting impact on you and helped shape your identity.

#2: Be Honest and Authentic

Ah, there's that word again: authentic . Although it's important to showcase how unique you are, you also want to make sure you're staying true to who you are. What experiences have made you the person you are today? What kind of impact did these have on your identity, accomplishments, and future goals?

Being honest also means not exaggerating (or lying about) your experiences or views. It's OK if you don't remember every little detail of an event or conversation. Just try to be as honest about your feelings as possible. Don't say something changed your life if it really had zero impact on you.

Ultimately, you want to write in a way that's true to your voice . Don't be afraid to throw in a little humor or a personal anecdote. What matters most is that your diversity essay accurately represents you and your intellectual potential.

#3: Write Clearly, Correctly, and Cogently

This next tip is of a more mechanical nature. As is the case with any college essay, it's critical that your diversity essay is well written . After all, the purpose of this essay is not only to help schools get to know you better but also to demonstrate a refined writing ability—a skill that's necessary for doing well in college, regardless of your major.

A diversity essay that's littered with typos and grammatical errors will fail to tell a smooth, compelling, and coherent story about you. It will also make you look unprofessional and won't convince admissions committees that you're serious about college and your future.

So what should you do? First, separate your essay into clear, well-organized paragraphs. Next, edit your essay several times. As you further tweak your draft, continue to proofread it. If possible, get an adult—such as a teacher, tutor, or parent—to look it over for you as well.

#4: Take Your Time

Our final tip is to give yourself plenty of time to actually write your diversity essay. Usually, college applications are due around December or January , so it's a good idea to start your essay early, ideally in the summer before your senior year (and before classes and homework begin eating up your time).

Starting early also lets you gain some perspective on your diversity essay . Here's how to do this: once you've written a rough draft or even just a couple of paragraphs of your essay, put it away for a few days. Once this time passes, take out your essay again and reread it with a fresh perspective. Try to determine whether it still has the impact you wanted it to have. Ask yourself, "Does this essay sound like the real me or someone else? Are some areas a little too cheesy? Could I add more or less detail to certain paragraphs?"

Finally, giving yourself lots of time to write your diversity essay means you can have more people read it and offer comments and edits on it . This is crucial for producing an effective diversity college essay.

Conclusion: Writing Diversity Essays for College

A diversity essay is a college admissions essay that r evolves around an applicant's background and identity, usually within the context of a particular community. This community can refer to race or ethnicity, income level, neighborhood, school, gender, age, sexual orientation, etc.

Many colleges—such as the University of Michigan, the University of Washington, and Duke—use the diversity essay to ensure diversity in their student bodies . Some schools require the essay; others accept it as an optional application component.

If you'll be writing diversity essays for college, be sure to do the following when writing your essay to give yourself a higher chance of admission:

• Think about what makes you unique: Try to pinpoint an experience or opinion you have that'll separate you from the rest of the crowd in an interesting, positive way.
• Be honest and authentic:  Avoid exaggerating or lying about your feelings and experiences.
• Write clearly, correctly, and cogently:  Edit, proofread, and get someone else to look over your essay.
• Take your time: Start early, preferably during the summer before your senior year, so you can have more time to make changes and get feedback from others.

With that, I wish you the best of luck on your diversity essay!

What's Next?

You understand how to write a diversity essay— but what about a "Why this college?" essay ? What about a general personal statement ? Our guides explain what these essays are and how you can produce amazing responses for your applications.

Want more samples of college essay prompts? Read dozens of real prompts with our guide and learn how to answer them effectively.

Curious about what a good college essay actually looks like? Then check out our analysis of 100+ college essays and what makes them memorable .

Hannah received her MA in Japanese Studies from the University of Michigan and holds a bachelor's degree from the University of Southern California. From 2013 to 2015, she taught English in Japan via the JET Program. She is passionate about education, writing, and travel.

Ask a Question Below

Have any questions about this article or other topics? Ask below and we'll reply!

Improve With Our Famous Guides

• For All Students

The 5 Strategies You Must Be Using to Improve 160+ SAT Points

How to Get a Perfect 1600, by a Perfect Scorer

Series: How to Get 800 on Each SAT Section:

Score 800 on SAT Math

Score 800 on SAT Reading

Score 800 on SAT Writing

Series: How to Get to 600 on Each SAT Section:

Score 600 on SAT Math

Score 600 on SAT Reading

Score 600 on SAT Writing

Free Complete Official SAT Practice Tests

What SAT Target Score Should You Be Aiming For?

15 Strategies to Improve Your SAT Essay

The 5 Strategies You Must Be Using to Improve 4+ ACT Points

How to Get a Perfect 36 ACT, by a Perfect Scorer

Series: How to Get 36 on Each ACT Section:

36 on ACT English

36 on ACT Math

36 on ACT Reading

36 on ACT Science

Series: How to Get to 24 on Each ACT Section:

24 on ACT English

24 on ACT Math

24 on ACT Reading

24 on ACT Science

What ACT target score should you be aiming for?

ACT Vocabulary You Must Know

ACT Writing: 15 Tips to Raise Your Essay Score

How to Get Into Harvard and the Ivy League

How to Get a Perfect 4.0 GPA

How to Write an Amazing College Essay

What Exactly Are Colleges Looking For?

Is the ACT easier than the SAT? A Comprehensive Guide

Should you retake your SAT or ACT?

When should you take the SAT or ACT?

Stay Informed

Get the latest articles and test prep tips!

Looking for Graduate School Test Prep?

Check out our top-rated graduate blogs here:

GRE Online Prep Blog

GMAT Online Prep Blog

TOEFL Online Prep Blog

Holly R. "I am absolutely overjoyed and cannot thank you enough for helping me!”

Which program are you applying to?

Accepted Admissions Blog

Everything you need to know to get Accepted

May 8, 2024

The Diversity Essay: How to Write an Excellent Diversity Essay

What is a diversity essay in a school application? And why does it matter when applying to leading programs and universities? Most importantly, how should you go about writing such an essay?

Diversity is of supreme value in higher education, and schools want to know how every student will contribute to the diversity on their campus. A diversity essay gives applicants with disadvantaged or underrepresented backgrounds, an unusual education, a distinctive experience, or a unique family history an opportunity to write about how these elements of their background have prepared them to play a useful role in increasing and encouraging diversity among their target program’s student body and broader community.

The purpose of all application essays is to help the adcom better understand who an applicant is and what they care about. Your essays are your chance to share your voice and humanize your application. This is especially true for the diversity essay, which aims to reveal your unique perspectives and experiences, as well as the ways in which you might contribute to a college community.

In this post, we’ll discuss what exactly a diversity essay is, look at examples of actual prompts and a sample essay, and offer tips for writing a standout essay. 

In this post, you’ll find the following: 

What a diversity essay covers

How to show you can add to a school’s diversity, why diversity matters to schools.

• Seven examples that reveal diversity

Sample diversity essay prompts

How to write about your diversity.

• A diversity essay example

Upon hearing the word “diversity” in relation to an application essay, many people assume that they will have to write about gender, sexuality, class, or race. To many, this can feel overly personal or irrelevant, and some students might worry that their identity isn’t unique or interesting enough. In reality, the diversity essay is much broader than many people realize.

Identity means different things to different people. The important thing is that you demonstrate your uniqueness and what matters to you. In addition to writing about one of the traditional identity features we just mentioned (gender, sexuality, class, race), you could consider writing about a more unusual feature of yourself or your life – or even the intersection of two or more identities.

Consider these questions as you think about what to include in your diversity essay:

• Do you have a unique or unusual talent or skill?
• Do you have beliefs or values that are markedly different from those of the people around you? 
• Do you have a hobby or interest that sets you apart from your peers? 
• Have you done or experienced something that few people have? Note that if you choose to write about a single event as a diverse identity feature, that event needs to have had a pretty substantial impact on you and your life. For example, perhaps you’re part of the 0.2% of the world’s population that has run a marathon, or you’ve had the chance to watch wolves hunt in the wild.
• Do you have a role in life that gives you a special outlook on the world? For example, maybe one of your siblings has a rare disability, or you grew up in a town with fewer than 500 inhabitants.

If you are an immigrant to the United States, the child of immigrants, or someone whose ethnicity is underrepresented in the States, your response to “How will you add to the diversity of our class/community?” and similar questions might help your application efforts. Why? Because you have the opportunity to show the adcom how your background will contribute a distinctive perspective to the program you are applying to.

Of course, if you’re not underrepresented in your field or part of a disadvantaged group, that doesn’t mean that you don’t have anything to write about in a diversity essay.

For example, you might have an unusual or special experience to share, such as serving in the military, being a member of a dance troupe, or caring for a disabled relative. These and other distinctive experiences can convey how you will contribute to the diversity of the school’s campus.

Maybe you are the first member of your family to apply to college or the first person in your household to learn English. Perhaps you have worked your way through college or helped raise your siblings. You might also have been an ally to those who are underrepresented, disadvantaged, or marginalized in your community, at your school, or in a work setting. 

As you can see, diversity is not limited to one’s religion, ethnicity, culture, language, or sexual orientation. It refers to whatever element of your identity distinguishes you from others and shows that you, too, value diversity.

The diversity essay provides colleges the chance to build a student body that includes different ethnicities, religions, sexual orientations, backgrounds, interests, and so on. Applicants are asked to illuminate what sets them apart so that the adcoms can see what kind of diverse views and opinions they can bring to the campus.

Admissions officers believe that diversity in the classroom improves the educational experience of all the students involved. They also believe that having a diverse workforce better serves society as a whole.

The more diverse perspectives found in the classroom, throughout the dorms, in the dining halls, and mixed into study groups, the richer people’s discussions will be.

Plus, learning and growing in this kind of multicultural environment will prepare students for working in our increasingly multicultural and global world.

In medicine, for example, a heterogeneous workforce benefits people from previously underrepresented cultures. Businesses realize that they will market more effectively if they can speak to different audiences, which is possible when members of their workforce come from various backgrounds and cultures. Schools simply want to prepare graduates for the 21st century job market.

Seven examples that reveal diversity

Adcoms want to know about the diverse elements of your character and how these have helped you develop particular  personality traits , as well as about any unusual experiences that have shaped you.

Here are seven examples an applicant could write about:

1. They grew up in an environment with a strong emphasis on respecting their elders, attending family events, and/or learning their parents’ native language and culture.

2. They are close to their grandparents and extended family members who have taught them how teamwork can help everyone thrive.

3. They have had to face difficulties that stem from their parents’ values being in conflict with theirs or those of their peers.

4. Teachers have not always understood the elements of their culture or lifestyle and how those elements influence their performance.

5. They have suffered discrimination and succeeded despite it because of their grit, values, and character.

6. They learned skills from a lifestyle that is outside the norm (e.g., living in foreign countries as the child of a diplomat or contractor; performing professionally in theater, dance, music, or sports; having a deaf sibling).

7. They’ve encountered racism or other prejudice (either toward themselves or others) and responded by actively promoting diverse, tolerant values.

And remember, diversity is not about who your parents are.  It’s about who you are  – at the core.

Your background, influences, religious observances, native language, ideas, work environment, community experiences – all these factors come together to create a unique individual, one who will contribute to a varied class of distinct individuals taking their place in a diverse world.

The best-known diversity essay prompt is from the  Common App . It states:

“Some students have a background, identity, interest, or talent that is so meaningful they believe their application would be incomplete without it. If this sounds like you, then please share your story.”

Some schools have individual diversity essay prompts. For example, this one is from  Duke University :

“We believe a wide range of personal perspectives, beliefs, and lived experiences are essential to making Duke a vibrant and meaningful living and learning community. Feel free to share with us anything in this context that might help us better understand you and what you might bring to our community.” 

And the  Rice University application includes the following prompt:

“Rice is strengthened by its diverse community of learning and discovery that produces leaders and change agents across the spectrum of human endeavor. What perspectives shaped by your background, experiences, upbringing, and/or racial identity inspire you to join our community of change agents at Rice?”

In all instances, colleges want you to demonstrate how and what you’ll contribute to their communities.

Your answer to a school’s diversity essay question should focus on how your experiences have built your empathy for others, your embrace of differences, your resilience, your character, and your perspective.

The school might ask how you think of diversity or how you will bring or add to the diversity of the school, your chosen profession, or your community. Make sure you answer the specific question posed by highlighting distinctive elements of your profile that will add to the class mosaic every adcom is trying to create. You don’t want to blend in; you want to stand out in a positive way while also complementing the school’s canvas.

Here’s a simple, three-part framework that will help you think of diversity more broadly:

Who are you? What has contributed to your identity? How do you distinguish yourself? Your identity can include any of the following: gender, sexual orientation, ethnicity, disability, religion, nontraditional work experience, nontraditional educational background, multicultural background, and family’s educational level.

What have you done? What have you accomplished? This could include any of the following: achievements inside and/or outside your field of study, leadership opportunities, community service, internship or professional experience, research opportunities, hobbies, and travel. Any or all of these could be unique. Also, what life-derailing, throw-you-for-a-loop challenges have you faced and overcome?

How do you think? How do you approach things? What drives you? What influences you? Are you the person who can break up a tense meeting with some well-timed humor? Are you the one who intuitively sees how to bring people together? 

Read more about this three-part framework in Episode 193 of Accepted’s Admissions Straight Talk podcast or listen wherever you get your favorite podcast s.

Think about each question within this framework and how you could apply your diversity elements to your target school’s classroom or community. Any of these elements can serve as the framework for your essay.

Don’t worry if you can’t think of something totally “out there.” You don’t need to be a tightrope walker living in the Andes or a Buddhist monk from Japan to be able to contribute to a school’s diversity!

And please remember, the examples we have offered here are not exhaustive. There are many other ways to show diversity!

All you need to do to be able to write successfully about how you will contribute to the diversity of your target school’s community is examine your identity, deeds, and ideas, with an eye toward your personal distinctiveness and individuality. There is only one  you .

Take a look at the sample diversity essay in the next section of this post, and pay attention to how the writer underscores their appreciation for, and experience with, diversity. 

A diversity essay sample

When I was starting 11th grade, my dad, an agricultural scientist, was assigned to a 3-month research project in a farm village in Niigata (northwest Honshu in Japan). Rather than stay behind with my mom and siblings, I begged to go with him. As a straight-A student, I convinced my parents and the principal that I could handle my schoolwork remotely (pre-COVID) for that stretch. It was time to leap beyond my comfortable suburban Wisconsin life—and my Western orientation, reinforced by travel to Europe the year before. 

We roomed in a sprawling farmhouse with a family participating in my dad’s study. I thought I’d experience an “English-free zone,” but the high school students all studied and wanted to practice English, so I did meet peers even though I didn’t attend their school. Of the many eye-opening, influential, cultural experiences, the one that resonates most powerfully to me is experiencing their community. It was a living, organic whole. Elementary school kids spent time helping with the rice harvest. People who foraged for seasonal wild edibles gave them to acquaintances throughout the town. In fact, there was a constant sharing of food among residents—garden veggies carried in straw baskets, fish or meat in coolers. The pharmacist would drive prescriptions to people who couldn’t easily get out—new mothers, the elderly—not as a business service but as a good neighbor. If rain suddenly threatened, neighbors would bring in each other’s drying laundry. When an empty-nest 50-year-old woman had to be hospitalized suddenly for a near-fatal snakebite, neighbors maintained her veggie patch until she returned. The community embodied constant awareness of others’ needs and circumstances. The community flowed!

Yet, people there lamented that this lifestyle was vanishing; more young people left than stayed or came. And it wasn’t idyllic: I heard about ubiquitous gossip, long-standing personal enmities, busybody-ness. But these very human foibles didn’t dam the flow. This dynamic community organism couldn’t have been more different from my suburban life back home, with its insular nuclear families. We nod hello to neighbors in passing. 

This wonderful experience contained a personal challenge. Blond and blue-eyed, I became “the other” for the first time. Except for my dad, I saw no Westerner there. Curious eyes followed me. Stepping into a market or walking down the street, I drew gazes. People swiftly looked away if they accidentally caught my eye. It was not at all hostile, I knew, but I felt like an object. I began making extra sure to appear “presentable” before going outside. The sense of being watched sometimes generated mild stress or resentment. Returning to my lovely tatami room, I would decompress, grateful to be alone. I realized this challenge was a minute fraction of what others experience in my own country. The toll that feeling—and being— “other” takes on non-white and visibly different people in the US can be extremely painful. Experiencing it firsthand, albeit briefly, benignly, and in relative comfort, I got it.

Unlike the organic Niigata community, work teams, and the workplace itself, have externally driven purposes. Within this different environment, I will strive to exemplify the ongoing mutual awareness that fueled the community life in Niigata. Does it benefit the bottom line, improve the results? I don’t know. But it helps me be the mature, engaged person I want to be, and to appreciate the individuals who are my colleagues and who comprise my professional community. I am now far more conscious of people feeling their “otherness”—even when it’s not in response to negative treatment, it can arise simply from awareness of being in some way different.

What did you think of this essay? Does this middle class Midwesterner have the unique experience of being different from the surrounding majority, something she had not experienced in the United States? Did she encounter diversity from the perspective of “the other”? 

Here a few things to note about why this diversity essay works so well:

1. The writer comes from “a comfortable, suburban, Wisconsin life,” suggesting that her background might not be ethnically, racially, or in any other way diverse.

2. The diversity “points” scored all come from her fascinating experience of having lived in a Japanese farm village, where she immersed herself in a totally different culture.

3. The lessons learned about the meaning of community are what broaden and deepen the writer’s perspective about life, about a purpose-driven life, and about the concept of “otherness.” 

By writing about a time when you experienced diversity in one of its many forms, you can write a memorable and meaningful diversity essay.

Working on your diversity essay?

Want to ensure that your application demonstrates the diversity that your dream school is seeking?  Work with one of our admissions experts . This checklist includes more than 30 different ways to think about diversity to jump-start your creative engine.

Dr. Sundas Ali has more than 15 years of experience teaching and advising students, providing career and admissions advice, reviewing applications, and conducting interviews for the University of Oxford’s undergraduate and graduate programs. In addition, Sundas has worked with students from a wide range of countries, including the United Kingdom, the United States, India, Pakistan, China, Japan, and the Middle East. Want Sundas to help you get Accepted? Click here to get in touch! 

Related Resources:

• Different Dimensions of Diversity , podcast Episode 193
• What Should You Do If You Belong to an Overrepresented MBA Applicant Group?
• Fitting In & Standing Out: The Paradox at the Heart of Admissions , a free guide

About Us Press Room Contact Us Podcast Accepted Blog Privacy Policy Website Terms of Use Disclaimer Client Terms of Service

Accepted 1171 S. Robertson Blvd. #140 Los Angeles CA 90035 +1 (310) 815-9553 © 2022 Accepted

What are your chances of acceptance?

Calculate for all schools, your chance of acceptance.

Your chancing factors

Extracurriculars.

The Diversity College Essay: How to Write a Stellar Essay

What’s covered:, what’s covered in a diversity essay, what is a diversity essay, examples of the diversity essay prompt, how to write the diversity college essay after the end of affirmative action, tips for writing a diversity college essay.

The Diversity Essay exists because colleges want a student body that includes different ethnicities, religions, sexual orientations, backgrounds, interests, and so on. The essay asks students to illuminate what sets them apart so that admissions committees can see what kind of diverse views and opinions they can bring to the campus.

In this post, we’ll be going over what exactly a diversity essay is, examples of real prompts and essays, and tips for writing a standout essay. You’ll be well prepared to answer this common essay prompt after reading this post!

Upon hearing the word diversity, many people assume that they have to write about gender and sexuality, class, or race. To many, this can feel overly personal or forced, or can cause students to worry that their identity isn’t unique or interesting enough. In reality, the diversity essay is much broader than many people realize.

Identity means different things to different people, and the important thing is that you demonstrate your uniqueness and what’s important to you. You might write about one of the classic, traditional identity features mentioned above, but you also could consider writing about a more unusual feature of yourself or your life—or even the intersection of two or more identities.

Consider these questions as you think about what to include in your diversity essay:

• Do you have a unique or unusual talent or skill? For example, you might be a person with perfect pitch, or one with a very accurate innate sense of direction.
• Do you have beliefs or values that are markedly different from the beliefs or values of those around you? Perhaps you hold a particular passion for scientific curiosity or truthfulness, even when it’s inconvenient.
• Do you have a hobby or interest that sets you apart from your peers? Maybe you’re an avid birder, or perhaps you love to watch old horror movies.
• Have you done or experienced something that few people have? Note that if you choose to write about a single event as a diverse identity feature, that event should have had a pretty substantial impact on you and your life. Perhaps you’re part of the 0.2% of the world that has run a marathon, or you’ve had the chance to watch wolves hunt in the wild.
• Do you have a role in life that gives you a special outlook on the world? Maybe one of your siblings has a rare disability, or you grew up in a town of less than 500 people.

Of course, if you would rather write about a more classic identity feature, you absolutely should! These questions are intended to help you brainstorm and get you thinking creatively about this prompt. You don’t need to dig deep for an extremely unusual diverse facet of yourself or your personality. If writing about something like ability, ethnicity, or gender feels more representative of your life experience, that can be an equally strong choice!

You should think expansively about your options and about what really demonstrates your individuality, but the most important thing is to be authentic and choose a topic that is truly meaningful to you.

Diversity essay prompts come up in both personal statements and supplemental essays. As with all college essays, the purpose of any prompt is to better understand who you are and what you care about. Your essays are your chance to share your voice and humanize your application. This is especially true for the diversity essay, which aims to understand your unique perspectives and experiences, as well as the ways in which you might contribute to a college community.

It’s worth noting that diversity essays are used in all kinds of selection processes beyond undergrad admissions—they’re seen in everything from graduate admissions to scholarship opportunities. You may very well need to write another diversity essay later in life, so it’s a good idea to get familiar with this essay archetype now.

If you’re not sure whether your prompt is best answered by a diversity essay, consider checking out our posts on other essay archetypes, like “Why This College?” , “Why This Major?” , and the Extracurricular Activity Essay .

The best-known diversity essay prompt is from the Common App . The first prompt states:

“Some students have a background, identity, interest, or talent that is so meaningful they believe their application would be incomplete without it. If this sounds like you, then please share your story.”

Some schools also have individual diversity essay prompts. For example, here’s one from Duke University :

“We believe a wide range of personal perspectives, beliefs, and lived experiences are essential to making Duke a vibrant and meaningful living and learning community. Feel free to share with us anything in this context that might help us better understand you and what you might bring to our community.” (250 words)

And here’s one from Rice :

“Rice is strengthened by its diverse community of learning and discovery that produces leaders and change agents across the spectrum of human endeavor. What perspectives shaped by your background, experiences, upbringing, and/or racial identity inspire you to join our community of change agents at Rice?” (500 words)

In all instances, colleges want you to demonstrate how and what you’ll contribute to their communities.

In June 2023, the Supreme Court overturned the use of affirmative action in college admissions, meaning that colleges are no longer able to directly factor race into admissions decisions. Despite this ruling, you can still discuss your racial or ethnic background in your Common App or supplemental essays.

If your race or ethnic heritage is important to you, we strongly recommend writing about it in one of your essays, as this is now one of the only ways that admissions committees are able to consider it as a factor in your admission.

Many universities still want to hear about your racial background and how it has impacted you, so you are likely to see diversity essays show up more frequently as part of supplemental essay packets. Remember, if you are seeing this kind of prompt, it’s because colleges care about your unique identity and life experience, and believe that these constitute an important part of viewing your application holistically. To learn more about how the end of affirmative action is impacting college admissions, check out our post for more details .

1. Highlight what makes you stand out.

A common misconception is that diversity only refers to aspects—such as ethnicity, religion, sexual orientation, or socioeconomic status. While these are standard measures of diversity, you can be diverse in other ways. These ways includes (but aren’t limited to) your:

• Interests, hobbies, and talents
• Perspectives, values, and opinions
• Experiences
• Personality traits

Ask yourself which aspects of your identity are most central to who you are. Are these aspects properly showcased in other portions of your application? Do you have any interests, experiences, or traits you want to highlight?

For instance, maybe you’re passionate about reducing food waste. You might love hiking and the outdoors. Or, maybe you’re a talented self-taught barber who’s given hundreds of free haircuts in exchange for donations to charity.

The topic of your essay doesn’t have to be crazy or even especially unique. You just want to highlight whatever is important to you, and how this thing shapes who you are. You might still want to write about a more common aspect of identity. If so, there are strong ways to do so.

If you do choose to write about a more common trait (for example, maybe your love of running), do so in a way that tells your story. Don’t just write an ode to running and how it’s stress-relieving and pushes you past your limits. Share your journey with us⁠—for instance, maybe you used to hate it, but you changed your mind one day and eventually trained to run a half marathon. Or, take us through your thought process during a race. The topic in itself is important, but how you write about it is even more important.

2. Share an anecdote.

One easy way to make your essay more engaging is to share a relevant and related story. The beginning of your essay is a great place for that, as it draws the reader in immediately. For instance, the following student chose to write about their Jewish identity, and opened the essay with a vivid experience of being discriminated against:

“I was thirsty. In my wallet was a lone $10 bill, ultimately useless at my school’s vending machine. Tasked with scrounging together the $1 cost of a water bottle, I fished out and arranged the spare change that normally hid at the bottom of my backpack in neat piles of nickels and dimes on my desk. I swept them into a spare Ziploc and began to leave when a classmate snatched the bag and held it above my head.

“Want your money back, Jew?” she chanted, waving the coins around. I had forgotten the Star-of-David around my neck, but quickly realized she must have seen it and connected it to the stacks of coins. I am no stranger to experiencing and confronting antisemitism, but I had never been targeted in my school before.”

An anecdote allows readers to experience what you’re describing, and to feel as if they’re there with you. This can ultimately help readers better relate to you.

Brainstorm some real-life stories relevant to the trait you want to feature. Possibilities include: a meaningful interaction, achieving a goal, a conflict, a time you felt proud of the trait (or ashamed of it), or the most memorable experience related to the trait. Your story could even be something as simple as describing your mental and emotional state while you’re doing a certain activity.

Whatever you decide on, consider sharing that moment in media res , or “in the middle of things.” Take us directly to the action in your story so we can experience it with you.

3. Show, don’t tell.

If you simply state what makes you diverse, it’s really easy for your essay to end up sounding bland. The writer of the previous essay example could’ve simply stated “I’m Jewish and I’ve had to face antisemitism.” This is a broad statement that doesn’t highlight their unique personal experiences. It doesn’t have the same emotional impact.

Instead, the writer illustrated an actual instance where they experienced antisemitism, which made the essay more vivid and easier to relate to. Even if we’re not Jewish ourselves, we can feel the anger and pain of being taunted for our background. This story is also unique to the writer’s life⁠—while others may have experienced discrimination, no one else will have had the exact same encounter.

As you’re writing, constantly evaluate whether or not you’re sharing a unique perspective. If what you write could’ve been written by someone else with a similar background or interest, you need to get more granular. Your personal experiences are what will make your essay unique, so share those with your reader.

4. Discuss how your diversity shapes your outlook and actions.

It’s important to describe not only what your unique traits and experiences are, but also how they shape who you are. You don’t have to explicitly say “this is how X trait impacts me” (you actually shouldn’t, as that would be telling instead of showing). Instead, you can reveal the impact of your diversity through the details you share.

Maybe playing guitar taught you the importance of consistent effort. Show us this through a story of how you tackled an extremely difficult piece you weren’t sure you could handle. Show us the calluses on your fingers, the knit brows as you tinkered with the chords, the countless lessons with your teacher. Show us your elation as you finally performed the piece.

Remember that colleges learn not just about who you are, but also about what you might contribute to their community. Take your essay one step farther and show admissions officers how your diversity impacts the way you approach your life.

Where to Get Your Diversity Essay Edited

Do you want feedback on your diversity essay? After rereading your essays countless times, it can be difficult to evaluate your writing objectively. That’s why we created our free Peer Essay Review tool , where you can get a free review of your essay from another student. You can also improve your own writing skills by reviewing other students’ essays.

If you want a college admissions expert to review your essay, advisors on CollegeVine have helped students refine their writing and submit successful applications to top schools. Find the right advisor for you to improve your chances of getting into your dream school!

Related CollegeVine Blog Posts

• Affiliate Program

• UNITED STATES
• 台灣 (TAIWAN)
• TÜRKIYE (TURKEY)
• Academic Editing Services
• - Research Paper
• - Journal Manuscript
• - Dissertation
• - College & University Assignments
• Admissions Editing Services
• - Application Essay
• - Personal Statement
• - Recommendation Letter
• - Cover Letter
• - CV/Resume
• Business Editing Services
• - Business Documents
• - Report & Brochure
• - Website & Blog
• Writer Editing Services
• - Script & Screenplay
• Our Editors
• Client Reviews
• Editing & Proofreading Prices
• Wordvice Points
• Partner Discount
• Plagiarism Checker
• APA Citation Generator
• MLA Citation Generator
• Chicago Citation Generator
• Vancouver Citation Generator
• - APA Style
• - MLA Style
• - Chicago Style
• - Vancouver Style
• Writing & Editing Guide
• Academic Resources
• Admissions Resources

How to Write a College Diversity Essay – Examples & Tips

What is a diversity essay for college?

If you are preparing for your college application, you have probably heard that you sometimes need to submit a “diversity essay,” and you might be wondering how this is different from the usual admission essay. A diversity essay is a college admissions essay that focuses on the applicant’s background, identity, culture, beliefs, or relationship with a specific community, on what makes an applicant unique, and on how they might bring a fresh perspective or new insights to a school’s student body. Colleges let applicants write such essays to ensure diversity in their campus communities, to improve everyone’s learning experience, or to determine who might be eligible for scholarships that are offered to students from generally underrepresented backgrounds. 

Some colleges list the essay as one of their main requirements to apply, while others give you the option to add it to your application if you wish to do so. At other schools, it is simply your “personal statement”—but the prompts you are given can make it an essay on the topic of diversity in your life and how that has shaped who you are.

To write a diversity essay, you need to think about what makes you uniquely you: What significant experiences have you made, because of your background, that might separate you from other applicants? Sometimes that is obvious, but sometimes it is easy to assume our experiences are normal just because we are part of a community that shares the same circumstances, beliefs, or experiences. But if you look at your life from the perspective of someone who is not part of that community, such as an admissions officer, they can suddenly be not-so-common and help you stand out from the crowd.

Diversity Essay Examples and Topics

Diversity essays come in all shapes and formats, but what they need to do is highlight an important aspect of your identity, background, culture, viewpoints, beliefs, goals, etc. You could, for example, write about one of the following topics:

• Your home country/hometown
• Your cultural/immigration background
• Your race/ethnicity
• Your unique family circumstances
• Your religion/belief system
• Your socioeconomic background
• Your disability
• Your sex/gender
• Your sexual orientation
• Your gender identity
• Your values/opinions
• Your experiences
• Your extracurricular activities related to diversity

In the following, we ask some general questions to make you start reflecting on what diversity might mean for you and your life, and we present you with excerpts from several successful diversity-related application essays that will give you an idea about the range of topics you can write about.

How does diversity make you who you are as a person or student?

We usually want to fit in, especially when we are young, and you might not even realize that you and your life experiences could add to the diversity of a student campus. You might think that you are just like everyone around you. Or you might think that your background is nothing to brag about and are not really comfortable showcasing it. But looking at you and your life from the point of view of someone who is not part of your community, your background, culture, or family situation might actually be unique and interesting. 

What makes admission committees see the unique and interesting in your life is an authentic story, maybe even a bit vulnerable, about your lived experiences and the lessons you learned from them that other people who lived other lifes did not have the chance to learn. Don’t try to explain how you are different from others or how you have been more privileged or less fortunate than others—let your story do that. Keep the focus on yourself, your actions, thoughts, and feelings, and allow the reader a glimpse into your culture, upbringing, or community that gives them some intriguing insights. 

Have a look at the excerpt below from a diversity essay that got an applicant into Cornell University . This is just the introduction, but there is probably no admissions officer who would not want to keep reading after such a fascinating entry. 

He’s in my arms, the newest addition to the family. I’m too overwhelmed. “That’s why I wanted you to go to Bishop Loughlin,” she says, preparing baby bottles. “But ma, I chose Tech because I wanted to be challenged.” “Well, you’re going to have to deal with it,” she replies, adding, “Your aunt watched you when she was in high school.” “But ma, there are three of them. It’s hard!” Returning home from a summer program that cemented intellectual and social independence to find a new baby was not exactly thrilling. Add him to the toddler and seven-year-old sister I have and there’s no wonder why I sing songs from Blue’s Clues and The Backyardigans instead of sane seventeen-year-old activities. It’s never been simple; as a female and the oldest, I’m to significantly rear the children and clean up the shabby apartment before an ounce of pseudo freedom reaches my hands. If I can manage to get my toddler brother onto the city bus and take him home from daycare without snot on my shoulder, and if I can manage to take off his coat and sneakers without demonic screaming for no apparent reason, then it’s a good day. Only, waking up at three in the morning to work, the only free time I have, is not my cup of Starbucks.  Excerpt from “All Worth It”, Anonymous, published in 50 Successful IVY LEAGUE Application Essays Fourth Edition, Gen & Kelly Tanabe, SuperCollege, 2017 .

How has your identity or background affected your life?

On top of sharing a relevant personal story, you also need to make sure that your essay illustrates how your lived experience has influenced your perspective, your life choices, or your goals. If you can explain how your background or experience led you to apply to the school you want to submit the essay to, and why you would be a great fit for that school, even better. 

You don’t need to fit all of that into one short essay, though. Just make sure to end your essay with some conclusions about the things your life has taught you that will give the admissions committee a better idea of who you now are—like the author of the following (winning) admissions essay submitted to MIT (Massachusetts Institute of Technology) .

[…] I always thought that I had it the worst out of all my family members because I was never allowed to get anything lower than what my brother or a cousin had gotten in a class. My parents figured if they could do it, so could I, and if not on my own then with a little of their help. It was not until recently that I realized the truth in this. In my short life I have seen my father go from speaking no English to excelling in it. I have heard countless stories about migrant farmers such as Cesar Chavez and my grandfather who had nearly nothing, yet persisted and succeeded. […] When I had trouble speaking Spanish and felt like abandoning my native tongue, I remembered my mother and how when she came to the United States she was forced to wash her mouth out with soap and endure beatings with a ruler by the nuns at her school for speaking it. When I couldn’t figure out tangents, sines, and cosines I thought about my father and how it took him nearly a year to learn long division because he was forced to teach it to himself after dropping out and starting to work in the 4th grade. […] All these people, just from my family, have been strong role models for me. I feel that being labeled “underprivileged” does not mean that I am limited in what I can do. There is no reason for me to fail or give up, and like my parents and grandparents have done, I’ve been able to pull through a great deal. My environment has made me determined, hard working, and high aiming. I would not like it any other way. From “Lessons From the Immigration Spectrum”, Anonymous, MIT, published in 50 Successful IVY LEAGUE Application Essays Fourth Edition, Gen & Kelly Tanabe, SuperCollege, 2017 .

How will your diversity contribute to the college campus and community?

The admissions committee would like to know how your identity or background will enrich the university’s existing student body. If you haven’t done so, researching the university’s organizations and groups and what specific courses the university offers might be a good idea. If you are applying to a large public school, you could mention that you are looking forward to broadening not just your horizon but also your community. Or maybe your college of choice has a specialized program or student organization that you feel you will fit right into and that you could contribute to with your unique background.

Tailoring your answer to the university you are applying to shows that you are serious and have done your research, and a university is obviously looking for such students. If you can’t find a way to make your essay “match” the university, then don’t despair—showing the admissions committee that you are someone who already made some important experiences, has reflected on them, and is eager to learn more and contribute to their community is often all that is needed. But you also don’t need to search for the most sophisticated outro or conclusion, as the following excerpt shows, from an admission essay written by an applicant named Angelica, who was accepted into the University of Chicago . Sometimes a simple conviction is convincing enough. 

[…] The knowledge that I have gained from these three schools is something I will take with me far beyond college. My roommate, across-the-hall mates, and classmates have influenced my life as much as I hope to have impacted theirs. It is evident to me that they have helped me develop into the very much visible person I am today. I have learned to step outside of my comfort zone, and I have learned that diversity is so much more than the tint of our skin. My small mustard-colored school taught me that opportunity and success only requires desire. I would be an asset to your college because as I continue on my journey to success, I will take advantage of every opportunity that is available to me and make sure to contribute as much as I can, too. Now I am visible. Now I am visible. Now I am visible, and I want to be seen. From “No Longer Invisible” by Angelica, University of Chicago, published in 50 Successful IVY LEAGUE Application Essays Fourth Edition, Gen & Kelly Tanabe, SuperCollege, 2017 .

Tell stories about your lived experience

You might wonder how exactly to go about writing stories about your “lived experience.” The first step, after getting drawing inspiration from other people’s stories, is to sit down and reflect on your own life and what might be interesting about it, from the point of view of someone outside of your direct environment or community.

Two straightforward approaches for a diversity-related essay are to either focus on your community or on your identity . The first one is more related to what you were born into (and what it taught you), and the second one focuses on how you see yourself, as an individual but also as part of society.

Take some time to sit down and reflect on which of these two approaches you relate to more and which one you think you have more to say about. And then we’d recommend you do what always helps when we sit in front of a blank page that needs to be filled: Make a list or draw a chart or create a map of keywords that can become the cornerstones of your story.

For example, if you choose the “community” approach, then start with a list of all the communities that you are a part of. These communities can be defined by different factors:

• A shared place: people live or work together
• Shared actions: People create something together or solve problems together
• Shared interests: People come together based on interests, hobbies, or goals
• Shared circumstances: people are brought together by chance or by events

Once you have that list, pick one of your communities and start asking yourself more specific questions. For example: 

• What did you do as a member of that community? 
• What kinds of problems did you solve , for your community or together?
• Did you feel like you had an impact ? What was it?
• What did you learn or realize ? 
• How are you going to apply what you learned outside of that community?

If, instead, you choose the “identity” approach, then think about different ways in which you think about yourself and make a list of those. For example:

My identity is as a… 

• boy scout leader
• hobby writer
• babysitter for my younger siblings
• speaker of different languages
• collector of insightful proverbs
• Japanese-American
• other roles in your family, community, or social sub-group

Feel free to list as many identities as you can. Then, think about what different sides of you these identities reveal and which ones you have not yet shown or addressed in your other application documents and essays. Think about whether one of these is more important to you than others if there is one that you’d rather like to hide (and why) and if there is any struggle, for example with reconciling all of these sides of yourself or with one of them not being accepted by your culture or environment.

Overall, the most important characteristic admissions committees are looking for in your diversity essay is authenticity . They want to know who you are, behind your SATs and grades, and how you got where you are now, and they want to see what makes you memorable (remember, they have to read thousands of essays to decide who to enroll). 

The admissions committee members likely also have a “sixth sense” about whose essay is authentic and whose is not. But if you go through a creative process like the one outlined here, you will automatically reflect on your background and experiences in a way that will bring out your authenticity and honesty and prevent you from just making up a “cool story.”

Diversity Essay Sample Prompts From Colleges

If you are still not sure how to write a diversity essay, let’s have a look at some of the actual diversity essay prompts that colleges include in their applications. 

Diversity Essay Sample #1: University of California

The University of California asks applicants to choose between eight prompts (they call them “ personal insight questions “) and submit four short essays of up to 350 words each that tell the admission committee what you would want them to know about you . These prompts ask about your creative side (#2), your greatest talent (#3), and other aspects of your personality, but two of them (#5 and #7) are what could be called “diversity essay prompts” that ask you to talk about the most significant challenge you have faced and what you have done to make your community a better place .

The University of California website also offers advice on how to use these prompts and how to write a compelling essay, so make sure you use all the guidance they give you if that is the school you are trying to get into!

UC Essay prompt #5. Describe the most significant challenge you have faced and the steps you have taken to overcome this challenge. How has this challenge affected your academic achievement?

Things to consider: A challenge could be personal, or something you have faced in your community or school. Why was the challenge significant to you? This is a good opportunity to talk about any obstacles you’ve faced and what you’ve learned from the experience. Did you have support from someone else or did you handle it alone?

UC Essay prompt #7. What have you done to make your school or your community a better place?  

Things to consider: Think of community as a term that can encompass a group, team, or place—like your high school, hometown, or home. You can define community as you see fit, just make sure you talk about your role in that community. Was there a problem that you wanted to fix in your community? Why were you inspired to act? What did you learn from your effort? 

Diversity Essay Sample #2: Duke University

Duke University asks for a one-page essay in response to either one of the Common Application prompts or one of the Coalition Application prompts, as well as a short essay that answers a question specific to Duke. 

In addition, you can (but do not have to) submit up to two short answers to four prompts that specifically ask about your unique experiences, your beliefs and values, and your background and identity. The maximum word count for each of these short essays on diversity topics is 250 words.

Essay prompt #1. We seek a diverse student body that embodies the wide range of human experience. In that context, we are interested in what you’d like to share about your lived experiences and how they’ve influenced how you think of yourself. Essay prompt #2. We believe there is benefit in sharing and sometimes questioning our beliefs or values; who do you agree with on the big important things, or who do you have your most interesting disagreements with? What are you agreeing or disagreeing about? Essay prompt #3. What has been your best academic experience in the last two years, and what made it so good? Essay prompt #4. Duke’s commitment to diversity and inclusion includes sexual orientation, gender identity, and gender expression. If you’d like to share with us more about your identity in this context, feel free to do so here.

Duke University is looking for students with a variety of different experiences, backgrounds, interests, and opinions to make its campus community diverse and a place where ambition and curiosity, talent and persistence can grow, and the admissions committee will “consider what you have accomplished within the context of your opportunities and challenges so far”—make sure you tell them!

Diversity Essay Sample #3: University of Washington

The University of Washington asks students for a long essay (650 words) on a general experience that shaped your character, a short essay (300 words) that describes the world you come from and how you, as a product of it, might add to the diversity of your future university and allows you to submit additional information on potential hardships or limitations you have experienced in attaining your education so far. The University of Washington freshman writing website also offers some tips on how to (and how not to) write and format your essays.

Essay prompt [required] Tell a story from your life, describing an experience that either demonstrates your character or helped to shape it.

Short response prompt [required] Our families and communities often define us and our individual worlds. “Community” might refer to your cultural group, extended family, religious group, neighborhood or school, sports team or club, co-workers, etc. Describe the world you come from and how you, as a product of it, might add to the diversity of the UW.

Additional information about yourself or your circumstances [optional] You are not required to write anything in this section, but you may include additional information if something has particular significance to you. For example, you may use this space if:

– You have experienced personal hardships in attaining your education

– Your activities have been limited because of work or family obligations

– You have experienced limitations/opportunities unique to the schools you attended

The University of Washington’s mission is to enroll undergraduates with outstanding intellectual abilities who bring different perspectives, backgrounds, and talents to the campus to create a “stimulating educational environment”. The diversity essay is your chance to let them know how you will contribute to that.

Diversity Essay Sample #4: University of Michigan

At the University of Michigan, a diversity college essay that describes one of the communities (defined by geography, religion, ethnicity, income, or other factors) you belong to is one of two required essays that need to be submitted by all applicants, on top of the Common Application essay. 

Diversity essay prompt. Everyone belongs to many different communities and/or groups defined by (among other things) shared geography, religion, ethnicity, income, cuisine, interest, race, ideology, or intellectual heritage. Choose one of the communities to which you belong, and describe that community and your place within it.

The University of Michigan prides itself in “looking at each student as a whole package” and recruiting the most dynamic students, with different backgrounds, interests, and passions, into their college, not just the ones with the highest test scores. They also give consideration to applicants from currently underrepresented groups to create diversity on campus and enrich the learning environment for all students—if that sounds like you, then here is your opportunity to tell your story!

Frequently Asked Questions about Diversity Essays

What topics should i avoid in my college diversity essay.

Since the point of a diversity essay is to show the admissions committee who you are (behind your grades and resume and general educational background), there are not many topics you need to avoid. In fact, you can address the issues, from your own perspective, that you are usually told not to mention in order not to offend anyone or create controversy. 

The only exception is any kind of criminal activity, especially child abuse and neglect. The University of Washington, for example, has a statement on its essay prompt website that “ any written materials that give admissions staff reasonable cause to believe abuse or neglect of someone under the age of 18 may have occurred must be reported to Child Protective Services or the police. ”

What is most important to focus on in my diversity essay?

In brief, to stand out while not giving the admissions committee any reason to believe that you are exaggerating or even making things up. Your story needs to be authentic, and admissions officers—who read thousands of applications—will probably see right through you if you are trying to make yourself sound cooler, more mature, or more interesting than you are. 

In addition, make sure you let someone, preferably a professional editor, read over your essays and make sure they are well-written and error-free. Even though you are telling your personal story, it needs to be presented in standard, formal, correct English.

How long should a diversity essay be?

Every school has different requirements for their version of a diversity essay, and you will find all the necessary details on their admissions or essay prompts website. Make sure you check the word limit and other guidelines before you start typing away!

Prepare your college diversity essay for admission

Now that you know what a diversity essay is and how you find the specific requirements for the essays you need to submit to your school of choice, make sure you plan in advance and give yourself enough time to put all your effort into it! Our article How to Write the Common App Essay can give you an idea about timelines and creative preparation methods. And as always, we can help you with our professional editing services , including Application Essay Editing Services and Admission Editing Services , to ensure that your entire application is error-free and showcases your potential to the admissions committee of your school of choice.

For more academic resources on writing the statement of purpose for grad school or on the college admission process in general, head over to our Admissions Resources website where we have many more articles and videos to help you improve your essay writing skills.

Summer II 2024 Application Deadline is June 26, 2024.  

Click here to apply.

Featured Posts

National Science Foundation's High School Internship - 7 Reasons Why You Should Apply

10 Free Summer Programs for High School Students in New Jersey (NJ)

8 Summer STEM Programs for High School Students in Virginia

How to Write Your Personal Statement: A College Essay Expert’s Step-by-Step Process for Success

10 Mentorship Programs for High School Students in 2024-2025

10 Computer Science Camps for High School Students

7 Robotics Summer Camps for Middle School Students

9 Non-Profit Internships for High School Students

10 Best Hackathons for High School Students

10 International Olympiads for High School Students

• 14 min read

7 Great Diversity Essay Examples and Why They Worked

Supplemental "diversity" or "community" essays are becoming increasingly popular components of college and university applications. A diversity essay allows you to highlight how your individual circumstances, values, traditions, or beliefs could contribute to the vibrant mix of cultures on a college campus.

The importance of the diversity essay lies in its ability to showcase aspects of your identity that may not be fully captured elsewhere in your application . It provides a platform for you to express your authenticity, highlight any obstacles or challenges you've overcome, and demonstrate how your unique viewpoints could enrich the learning environment. 

This trend is in part driven by institutions' heightened efforts to increase the diversity of their student bodies, as many elite schools have historically favored wealthy and/or white applicants. These diversity essays provide a valuable opportunity for students to give context about their identity and background, which supports colleges' missions of fostering more inclusive campus environments.

The push for diversity essays has been compounded  by the recent Supreme Court decision ruling affirmative action policies unconstitutional. With this ruling blocking colleges from directly considering an applicant's race or ethnicity in admissions decisions, many institutions have turned to supplemental essays as an alternative way to gauge how a prospective student's unique experiences and perspectives could contribute to a richly diverse student body. While not explicitly factoring racial or ethnic backgrounds into admissions, compelling diversity essays enable colleges to indirectly account for the varied identities and circumstances that applicants would bring to enrich the campus community.

However, even students who do not hold identities historically underrepresented at colleges, or face discrimination, are encouraged to approach the diversity essay thoughtfully. These essays allow all applicants to shed light on their individualized experiences that could add meaningful value to the institution's diversity and culture. Ultimately, colleges aim to curate an incoming class of students whose collective array of backgrounds fosters an environment of mutual understanding, intellectual growth, and cross-cultural exchange.

In this blog, we’ll walk through 7 examples of strong diversity essays, and give a brief discussion of the strengths and weaknesses of each one. 

Note that for the sake of concision, only the first 150-250 words of each essay is included in the article. You can find links to the full text of each essay at the bottom of the page!

1. Finding My Voice (Hopkins)

I looked up and flinched slightly. There were at least sixty of them, far more than expected. I had thirty weeks to teach them the basics of public speaking. Gritting my teeth, I split my small group of tutors among the crowd and sat down for an impromptu workshop with the eighth graders. They were inexperienced, monotone, and quiet. In other words, they reminded me of myself…

I was born with a speech impediment that weakened my mouth muscles. My speech was garbled and incomprehensible. Understandably, I grew up quiet. I tried my best to blend in and give the impression I was silent by choice. I joined no clubs in primary school, instead preferring isolation. It took six years of tongue twisters and complicated mouth contortions in special education classes for me to produce the forty-four sounds of the English language.

This essay is highly effective in several ways. The author opens with a vivid, engaging anecdote that immediately draws the reader in and provides context for the essay's overarching theme of finding one's voice. The personal story of struggling with a speech impediment as a child and overcoming insecurities to become a confident public speaker on the debate team is powerful and memorable. The essay’s beginning, where Jerry is faced with the daunting task of teaching public speaking to a large group of eighth graders, is reminiscent of his own struggles with communication.  This scene immediately captures the reader's attention and establishes a connection between Jerry's personal journey and the theme of the essay.

Throughout the essay, Jerry skillfully weaves together his experiences of overcoming a speech impediment and finding his confidence through participation in the debate team. He candidly reflects on the challenges he faced, such as stuttering and feeling like a "deer in the headlights," and how he persevered through practice and determination. By sharing specific anecdotes, such as watching upperclassmen and adapting his speaking style, Jerry demonstrates his growth and development over time.

The continued arc of the essay conveys the broader significance of Jerry's journey by highlighting how his newfound confidence extended beyond the debate team to his interactions in school and leadership roles. Through his own experiences, Jerry founded a program to help other students overcome their insecurities and find their voices, thereby paying forward the empowerment he received. The conclusion nicely ties back to the introduction and leaves the reader with a positive, uplifting sense of the author's journey and values.

One potential area for improvement could be spending slightly more time underscoring specific insights, challenges, or ways this experience shaped the author's goals and worldview could make the essay even more impactful for admissions officers evaluating the author's ability to contribute to a diverse community.

2. Protecting the Earth

I never understood the power of community until I left home to join seven strangers in the Ecuadorian rainforest. Although we flew in from distant corners of the U.S., we shared a common purpose: immersing ourselves in our passion for protecting the natural world.

Back home in my predominantly conservative suburb, my neighbors had brushed off environmental concerns. My classmates debated the feasibility of Trump’s wall, not the deteriorating state of our planet. Contrastingly, these seven strangers delighted in bird-watching, brightened at the mention of medicinal tree sap, and understood why I once ran across a four-lane highway to retrieve discarded beer cans.

Their histories barely resembled mine, yet our values aligned intimately. We did not hesitate to joke about bullet ants, gush about the versatility of tree bark, or discuss the destructive consequences of materialism. Together, we let our inner tree-huggers run free.

This essay captures the transformative power of community and shared values through the author's experience in the Ecuadorian rainforest. The opening sets a vivid scene, drawing the reader into the narrator's journey of joining a diverse group of strangers united by their passion for environmental conservation. By contrasting the indifference of their conservative suburban community with the shared purpose and enthusiasm of their newfound companions, the essay immediately establishes a theme of community and belonging. The examples of the group's enthusiasm and "inner tree-huggers" bring an authentic voice to the narrative.

In the body of the essay, the author skillfully portrays the camaraderie and mutual support within the group, despite their diverse backgrounds . The shared experiences of bird-watching, discussions about medicinal tree sap, and collective efforts towards environmental advocacy highlight the strength of their bond and the alignment of their values. Through anecdotes and dialogue, the author effectively conveys the sense of empowerment and inspiration derived from being part of such a community.

The essay additionally conveys the personal growth and transformation experienced by the author as a result of their time in the rainforest community.  The realization that they can make a difference in the world, coupled with a newfound sense of purpose and determination, serves as a powerful conclusion to the narrative. The essay communicates the importance of community in shaping one's beliefs, values, and aspirations, while also highlighting the potential for individual agency and impact.

Where the essay could be strengthened is providing more insight into how this experience will shape the author's future contributions to building and leading communities. While it's impactful to convey the determination instilled to devote one's life to environmental advocacy, expanding on the specific ways the author hopes to foster community around this work would add depth. Additionally, reflecting on the personal growth sparked by stepping outside one's insular worldview could highlight the importance of diversity of perspectives.  Overall, however, this is a strong essay that captures the power of an eye-opening experience bonding with others over shared values and passions.

3. Activism (Rochester)

To Nigerians,

It’s been eight years since we’ve been subjected to the tyranny of bad governance. Our medical systems have been destroyed, economy devaluated, and freedom of speech banished. But we need not worry for long. Just 5 years left!

By 2027, I will have explored the strategies behind successful revolutions in Prof. Meguid’s Introduction to Comparative Politics Class ( PSCI101) in my world politics cluster, equipping me to successfully lead us through the revolution we’ve eagerly awaited and install a political system that will ensure our happiness. With the help of the Greene Center, I will have gained practical experience of the biomedical engineering career field by interning at Corning’s biochemical department, enabling me to contribute to the rebuilding of our medical system. I will have developed a Parkinson-stabilizing device from my experience analyzing human motion with MATLAB in Professor Buckley’s BME 201-P class. I hope to later extend this device to cater for poliomyelitis, a disease that has plagued us since 1982. I will have strengthened my ability to put corruption under check through music by developing my soprano voice at Vocal point.

This essay, earning the author admission to the University of Rochester, blends a personal narrative with a vision for the future, demonstrating the author's determination to address the challenges faced by Nigeria through education and practical experience. The author begins by painting a stark picture of the current state of governance in Nigeria, highlighting the systemic issues that have plagued the country for years. This sets the stage for the author's ambitious plan to enact change within their homeland.

The author's strategic approach to addressing these issues is given a college admissions focus by outlining their academic and professional goals at the University of Rochester.  By detailing specific courses, internships, and extracurricular activities, the author demonstrates a clear path towards acquiring the knowledge and skills necessary to lead a revolution and contribute to rebuilding Nigeria's medical system. This strategic planning reflects the author's commitment to effecting tangible change and underscores their preparedness for the challenges ahead.

To further strengthen its impact, the author could provide more context or examples of their previous activism or engagement with Nigerian issues, with clear links between the specific experiences and opportunities at the University of Rochester and their goals. 

4. Taking Care of Siblings (Cornell)

He’s in my arms, the newest addition to the family. I’m too overwhelmed. “That’s why I wanted you to go to Bishop Loughlin,” she says, preparing baby bottles. “But ma, I chose Tech because I wanted to be challenged.” “Well, you’re going to have to deal with it,” she replies, adding, “Your aunt watched you when she was in high school.” “But ma, there are three of them. It’s hard!” Returning home from a summer program that cemented intellectual and social independence to find a new baby was not exactly thrilling. Add him to the toddler and seven-year-old sister I have and there’s no wonder why I sing songs from Blue’s Clues and The Backyardigans instead of sane seventeen-year-old activities. It’s never been simple; as a female and the oldest, I’m to significantly rear the children and clean up the shabby apartment before an ounce of pseudo freedom reaches my hands. If I can manage to get my toddler brother onto the city bus and take him home from daycare without snot on my shoulder, and if I can manage to take off his coat and sneakers without demonic screaming for no apparent reason, then it’s a good day. Only, waking up at three in the morning to work, the only free time I have, is not my cup of Starbucks. 

The opening scene of the essay, where the author holds their newest sibling while their mother prepares baby bottles, immediately sets the tone for the essay and introduces the central theme of familial responsibility and sacrifice.

The author candidly reflects on the challenges of balancing their familial obligations with their desire for personal growth and independence.  The author's frustration and sense of overwhelm are palpable as they navigate the demands of caring for multiple siblings while also trying to pursue their own goals and aspirations. The contrast between the author's responsibilities as the oldest sibling and their longing for "sane seventeen-year-old activities" effectively highlights the tension between duty and personal desires.

The message of the essay effectively communicates the author's resilience and determination in the face of adversity.  Despite the challenges they face, the author demonstrates a sense of agency and resourcefulness, such as waking up at three in the morning to work and finding moments of freedom amidst their responsibilities. This resilience reflects the author's inner strength and determination to overcome obstacles and pursue their dreams.

5. East Asian Bibliophile / Not “Black Enough”

Growing up, my world was basketball. My summers were spent between the two solid black lines. My skin was consistently tan in splotches and ridden with random scratches. My wardrobe consisted mainly of track shorts, Nike shoes, and tournament t-shirts. Gatorade and Fun Dip were my pre-game snacks. The cacophony of rowdy crowds, ref whistles, squeaky shoes, and scoreboard buzzers was a familiar sound. I was the team captain of almost every team I played on—familiar with the Xs and Os of plays, commander of the court, and the coach’s right hand girl.

But that was only me on the surface.

Deep down I was an East-Asian influenced bibliophile and a Young Adult fiction writer.

Hidden in the cracks of a blossoming collegiate level athlete was a literary fiend. I devoured books in the daylight. I crafted stories at night time. After games, after practice, after conditioning I found nooks of solitude. Within these moments, I became engulfed in a world of my own creation. Initially, I only read young adult literature, but I grew to enjoy literary fiction and self-help: Kafka, Dostoevsky, Branden, Csikszentmihalyi. I expanded my bubble to Google+ critique groups, online discussion groups, blogs, writing competitions and clubs. I wrote my first novel in fifth grade, my second in seventh grade, and started my third in ninth grade. Reading was instinctual. Writing was impulsive.

In this essay, the complexities of identity and personal growth are presented through a multi-dimensional portrait of the author's cultural experiences and interests. The opening vividly describes the author's immersion in the world of basketball, showcasing their athleticism and leadership on the court . The essay quickly moves into substantive analysis, revealing the author's passion for literature and writing, as well as their deep connection to East Asian culture and philosophy.

Through anecdotes and reflections, the author skillfully juxtaposes their outward persona as an athlete with their internal world as a bibliophile and writer. This contrast highlights the complexity of identity and challenges stereotypes, demonstrating that individuals can possess a range of interests and talents beyond societal expectations. The author's journey of self-discovery, from devouring young adult literature to emulating authors like Haruki Murakami, adds depth to the narrative and underscores their intellectual curiosity and growth.

The internal and external conflicts faced by the author are developed in the essay body, including the pressure to conform to stereotypes and the challenges of balancing multiple passions. The author's experiences of being judged and bullied for not fitting into narrow expectations highlight the importance of embracing individuality and resisting societal norms. The author unpacks their overall resilience and determination to pursue their diverse interests despite obstacles, including overcoming ACL injuries and transitioning to homeschooling.  By detailing their involvement in various extracurricular activities and nonprofit initiatives, the author demonstrates their desire to make a positive impact and empower others to reach their potential.

6. Instagram Post

On “Silent Siege Day,” many students in my high school joined the Students for Life club and wore red armbands with “LIFE” on them. As a non-Catholic in a Catholic school, I knew I had to be cautious in expressing my opinion on the abortion debate. However, when I saw that all of the armband-bearing students were male, I could not stay silent.

I wrote on Instagram, “pro-choice does not necessarily imply pro-abortion; it means that we respect a woman’s fundamental right to make her own choice regarding her own body.”

Some of my peers expressed support but others responded by calling me a dumb bitch, among other names. When I demanded an apology for the name-calling, I was told I needed to learn to take a joke: “you have a lot of anger, I think you need a boyfriend.” Another one of my peers apparently thought the post was sarcastic (?) and said “I didn’t know women knew how to use sarcasm.”

One by one, I responded. I was glad to have sparked discussion, but by midnight, I was mentally and emotionally exhausted.

This is a strong essay, effectively recounting a journey of self-discovery and activism, beginning with a pivotal moment of speaking out against the majority opinion on abortion rights at their Catholic high school. The author's courage in challenging societal norms and expressing their beliefs, despite potential backlash, is evident from the outset. B y sharing a personal anecdote of facing criticism and derogatory comments on social media, the author gives a clear look at the emotional toll of standing up for one's beliefs in the face of adversity.

The essay integrates the author's reflections on their evolving understanding of social justice and feminism, sparked by their experiences and research following "The Post." Through engaging with feminist literature and studying historical movements like the Civil Rights Movement , the author demonstrates a growing awareness of systemic inequalities and the importance of dissent in effecting change. The author's decision to volunteer with Girls on the Run and engage in political activism, such as signing petitions and advocating against discriminatory policies, underscores their commitment to advancing social justice beyond their personal experiences.

This ambition reflects the author's desire to contribute to positive societal change and advocate for marginalized communities on a broader scale.  The essay effectively conveys a sense of optimism and determination for the future, encapsulated by the author's vision of becoming the first Asian woman on the Supreme Court.

The labels that I bear are hung from me like branches on a tree: disruptive, energetic, creative, loud, fun, easily distracted, clever, a space cadet, a problem … and that tree has roots called ADHD. The diagnosis of attention deficit hyperactivity disorder made a lot of sense when it was handed down. I was diagnosed later than other children, probably owing to my sex, which is female; people with ADHD who are female often present in different ways from our male counterparts and are just as often missed by psychiatrists.

Over the years, these labels served as either a badge or a bludgeon, keeping me from certain activities, ruining friendships, or becoming elements of my character that I love about myself and have brought me closer to people I care about. Every trait is a double-edged sword.

The years that brought me to where I am now have been strange and uneven. I had a happy childhood, even if I was a “handful” for my parents. As I grew and grew in awareness of how I could be a problem, I developed anxiety over behavior I simply couldn’t control. With the diagnosis, I received relief, and yet, soon I was thinking of myself as broken, and I quickly attributed every setback to my neurological condition.

The author begins the essay by candidly acknowledging the various labels and stereotypes associated with their condition, illustrating the challenges of navigating societal perceptions and self-perception.  By highlighting the gendered aspect of ADHD diagnosis and its impact on their experiences, the author sheds light on the complexity of neurodiversity and the importance of recognition and understanding.

Throughout the essay, the author reflects on the dual nature of their ADHD traits, acknowledging both the struggles and strengths associated with their condition. They eloquently describe how their ADHD has influenced various aspects of their life, from friendships to academic performance to sports achievements. By sharing personal anecdotes and reflections, the essay effectively captures the author's journey of self-acceptance and reframing their perspective on their ADHD. 

The author acknowledges the initial sense of relief upon receiving their diagnosis, followed by feelings of brokenness and self-doubt. However, through introspection and self-compassion, the author ultimately embraces their neurodiversity as a fundamental aspect of their identity. This shift in mindset from viewing their brain as "wrong" to recognizing its uniqueness and resilience is a powerful testament to the author's growth and resilience.

By volunteering at a mental health resource center and advocating for the normalization of neurodiversity, the author demonstrates a desire to create a more inclusive and compassionate society.  The essay effectively communicates a message of empathy, acceptance, and celebration of diversity, encouraging readers to embrace their own differences and those of others.

Links to full essays:

Essay Three

Essay Seven

One other option – Lumiere Research Scholar Program

If you’d like to pursue a rigorous research program open to high schoolers, you may want to consider the   Lumiere Research Scholar Program , a selective online high school program for students founded by researchers at Harvard and Oxford. Last year, we had over 4000 students apply for 500 spots in the program! You can find the   application form  here. 

Also check out the   Lumiere Research Inclusion Foundation , a non-profit research program for talented, low-income students. Last year, we had 150 students on full need-based financial aid!

Alexej is a graduate of Princeton University, where he studied Linguistics, Cognitive Science, and Humanities & Sciences. Alexej works in college admissions consulting, and is passionate about pursuing research at the intersection of humanities, linguistics, and psychology. He enjoys creative writing, hiking, and playing the piano.

• college applications

Are you seeking one-on-one college counseling and/or essay support? Limited spots are now available. Click here to learn more.

How to Write the Diversity Essay – With Examples

May 1, 2024

The diversity essay has newfound significance in college application packages following the 2023 SCOTUS ruling against race-conscious admissions. Affirmative action began as an attempt to redress unequal access to economic and social mobility associated with higher education. But before the 2023 ruling, colleges frequently defended the policy based on their “compelling interest” in fostering diverse campuses. The reasoning goes that there are certain educational benefits that come from heterogeneous learning environments. Now, the diversity essay has become key for admissions officials in achieving their compelling interest in campus diversity. Thus, unlocking how to write a diversity essay enhances an applicant’s ability to describe their fit with a campus environment. This article describes the genre and provides diversity essay examples to help any applicant express how they conceptualize and contribute to diversity.

How to Write a Diversity Essay – Defining the Genre

Diversity essays in many ways resemble the personal statement genre. Like personal statements, they help readers get to know applicants beyond their academic and extracurricular achievements. What makes an applicant unique? Precisely what motivates or inspires them? What is their demeanor like and how do they interact with others? All these questions are useful ways of thinking about the purpose and value of the diversity essay.

It’s important to realize that the essay does not need to focus on aspects like race, religion, or sexuality. Some applicants may choose to write about their relationship to these or other protected identity categories. But applicants shouldn’t feel obligated to ‘come out’ in a diversity essay. Conversely, they should not be anxious if they feel their background doesn’t qualify them as ‘diverse.’

Instead, the diversity essay helps demonstrate broader thinking about what makes applicants unique that admissions officials can’t glean elsewhere. Usually, it also directly or indirectly indicates how an applicant will enhance the campus community they hope to join. Diversity essays can explicitly connect past experiences with future plans. Or they can offer a more general sense of how one’s background will influence their actions in college.

Thus, the diversity essay conveys both aspects that make an applicant unique and arguments for how those aspects will contribute on campus. The somewhat daunting genre is, in fact, a great opportunity for applicants to articulate how their background, identity, or formative experiences will shape their academic, intellectual, social, and professional trajectories.

Diversity College Essay Examples of Prompts – Sharing a Story

All diversity essays ask applicants to share what makes them unique and convey how that equips them for university life. However, colleges will typically ask applicants to approach this broad topic from a variety of different angles. Since it’s likely applicants will encounter some version of the genre in either required or supplemental essay assignments, it’s a good idea to have a template diversity essay ready to adapt to each specific prompt.

One of the most standard prompts is the “share a story” prompt. For example, here’s the diversity-related Common App prompt:

“Some students have a background, identity, interest, or talent that is so meaningful they believe their application would be incomplete without it. If this sounds like you, then please share your story.”

This prompt is deliberately broad, inviting applicants to articulate their distinctive qualities in myriad ways. What is unsaid, but likely expected, is some statement about how the story evidences the ability to enhance campus diversity.

Diversity College Essay Examples of Prompts – Describing Contribution

Another common prompt explicitly asks students to reflect on diversity while centering what they will contribute in college. A good example of this prompt comes from the University of Miami’s supplemental essay:

Located within one of the most dynamic cities in the world, the University of Miami is a distinctive community with a variety of cultures, traditions, histories, languages, and backgrounds. The University of Miami is a values-based and purpose-driven postsecondary institution that embraces diversity and inclusivity in all its forms and strives to create a culture of belonging, where every person feels valued and has an opportunity to contribute.

Please describe how your unique experiences, challenges overcome, or skills acquired would contribute to our distinctive University community. (250 words)

In essays responding to these kinds of prompts, its smart to more deliberately tailor your essay to what you know about the institution and its values around diversity. You’ll need a substantial part of the essay to address not only your “story” but your anticipated institutional contribution.

Diversity College Essay Examples of Prompts – Navigating Difference

The last type of diversity essay prompt worth mentioning asks applicants to explain how they experience and navigate difference. It could be a prompt about dealing with “diverse perspectives.” Or it could ask the applicant to tell a story involving someone different than them. Regardless of the framing, these types of prompts ask you to unfold a theory of diversity stemming from social encounters. Applicants might still think of how they can use the essay to frame what makes them unique. However, here colleges are also hoping for insight into how applicants will deal with the immense diversity of college life beyond their unique experiences. In these cases, it’s especially important to use a story kernel to draw attention to fundamental beliefs and values around diversity.

  How to Write a Diversity Essay – Tips for Writing

Before we get to the diversity college essay examples, some general tips for writing the diversity essay:

• Be authentic: This is not the place to embellish, exaggerate, or overstate your experiences. Writing with humility and awareness of your own limitations can only help you with the diversity essay. So don’t write about who you think the admissions committee wants to see – write about yourself.
• Find dynamic intersections: One effective brainstorming strategy is to think of two or more aspects of your background, identity, and interests you might combine. For example, in one of the examples below, the writer talks about their speech impediment alongside their passion for poetry. By thinking of aspects of your experience to combine, you’ll likely generate more original material than focusing on just one.
• Include a thesis: Diversity essays follow more general conventions of personal statement writing. That means you should tell a story about yourself, but also make it double as an argumentative piece of writing. Including a thesis in the first paragraph can clearly signal the argumentative hook of the essay for your reader.
• Include your definition of diversity: Early in the essay you should define what diversity means to you. It’s important that this definition is as original as possible, preferably connecting to the story you are narrating. To avoid cliché, you might write out a bunch of definitions of diversity. Then, review them and get rid of any that seem like something you’d see in a dictionary or an inspirational poster. Get those clichéd definitions out of your system early, so you can wow your audience with your own carefully considered definition.

How to Write a Diversity Essay – Tips for Writing (Cont.)

• Zoom out to diversity more broadly: This tip is especially important you are not writing about protected minority identities like race, religion, and sexuality. Again, it’s fine to not focus on these aspects of diversity. But you’ll want to have some space in the essay where you connect your very specific understanding of diversity to a larger system of values that can include those identities.

Revision is another, evergreen tip for writing good diversity essays. You should also remember that you are writing in a personal and narrative-based genre. So, try to be as creative as possible! If you find enjoyment in writing it, chances are better your audience will find entertainment value in reading it.

How to Write a Diversity Essay – Diversity Essay Examples

The first example addresses the “share a story” prompt. It is written in the voice of Karim Amir, the main character of Hanif Kureishi’s novel The Buddha of Suburbia .

As a child of the suburbs, I have frequently navigated the labyrinthine alleys of identity. Born to an English mother and an Indian father, I inherited a rich blend of traditions, customs, and perspectives. From an early age, I found myself straddling two worlds, trying to reconcile the conflicting expectations of my dual heritage. Yet, it was only through the lens of acting that I began to understand the true fluidity of identity.

• A fairly typical table setting first paragraph, foregrounding themes of identity and performance
• Includes a “thesis” in the final sentence suggesting the essay’s narrative and argumentative arc

Diversity, to me, is more than just a buzzword describing a melting pot of ethnic backgrounds, genders, and sexual orientations. Instead, it evokes the unfathomable heterogeneity of human experience that I aim to help capture through performance. On the stage, I have often been slotted into Asian and other ethnic minority roles. I’ve had to deal with discriminatory directors who complain I am not Indian enough. Sometimes, it has even been tempting to play into established stereotypes attached to the parts I am playing. However, acting has ultimately helped me to see that the social types we imagine when we think of the word ‘diversity’ are ultimately fantastical constructions. Prescribed identities may help us to feel a sense of belonging, but they also distort what makes us radically unique.

• Includes an original definition of diversity, which the writer compellingly contrasts with clichéd definitions
• Good narrative dynamism, stressing how the writer has experienced growth over time

Diversity Essay Examples Continued – Example One

The main challenge for an actor is to dig beneath the “type” of character to find the real human being underneath. Rising to this challenge entails discarding with lazy stereotypes and scaling what can seem to be insurmountable differences. Bringing human drama to life, making it believable, requires us to realize a more fundamental meaning of diversity. It means locating each character at their own unique intersection of identity. My story, like all the stories I aspire to tell as an actor, can inspire others to search for and celebrate their specificity. 

• Focuses in on the kernel of wisdom acquired over the course of the narrative
• Indirectly suggests what the applicant can contribute to the admitted class

Acting has ultimately underlined an important takeaway of my dual heritage: all identities are, in a sense, performed. This doesn’t mean that heritage is not important, or that identities are not significant rallying points for community. Instead, it means recognizing that identity isn’t a prison, but a stage.

• Draws the reader back to where the essay began, locating them at the intersection of two aspects of writer’s background
• Sharply and deftly weaves a course between saying identities are fictions and saying that identities matter (rather than potentially alienating reader by picking one over the other)

Diversity Essay Examples Continued – Example Two

The second example addresses a prompt about what the applicant can contribute to a diverse campus. It is written from the perspective of Jason Taylor, David Mitchell’s protagonist in Black Swan Green .

Growing up with a stutter, each word was a hesitant step, every sentence a delicate balance between perseverance and frustration. I came to think of the written word as a sanctuary away from the staccato rhythm of my speech. In crafting melodically flowing poems, I discovered a language unfettered by the constraints of my impediment. However, diving deeper into poetry eventually made me realize how my stammer had a humanistic rhythm all its own.

• Situates us at the intersection of two themes – a speech impediment and poetry – and uses the thesis to gesture to their synthesis
• Nicely matches form and content. The writer uses this opportunity to demonstrate their facility with literary language.

Immersing myself in the genius of Langston Hughes, Walt Whitman, and Maya Angelou, I learned to embrace the beauty of diversity in language, rhythm, and life itself. Angelou wrote that “Everything in the universe has a rhythm, everything dances.” For me, this quote illuminates how diversity is not simply a static expression of discrete differences. Instead, diversity teaches us the beauty of a multitude of rhythms we can learn from and incorporate in a mutual dance. If “everything in the universe has a rhythm,” then it’s also possible that anything can be poetry. Even my stuttering speech can dance.

• Provides a unique definition of diversity
• Conveys growth over time
• Connects kernel of wisdom back to the essay’s narrative starting point

As I embark on this new chapter of my life, I bring with me the lessons learned from the interplay of rhythm and verse. I bring a perspective rooted in empathy, an unwavering commitment to inclusivity, and a belief in language as the ultimate tool of transformative social connection. I am prepared to enter your university community, adding a unique voice that refuses to be silent. 

• Directly addresses how background and experiences will contribute to campus life
• Conveys contributions in an analytic mode (second sentence) and more literary and personal mode (third sentence)

Additional Resources 

Diversity essays can seem intimidating because of the political baggage we bring to the word ‘diversity.’ But applicants should feel liberated by the opportunity to describe what makes them unique. It doesn’t matter if applicants choose to write about aspects of identity, life experiences, or personal challenges. What matters is telling a compelling story of personal growth. Also significant is relating that story to an original theory of the function and value of diversity in society. At the end of the day, committees want to know their applicants deeper and get a holistic sense of how they will improve the educational lives of those around them.

Additional Reading and Resources

• 10 Instructive Common App Essay Examples 
• How to Write the Overcoming Challenges Essay + Example
• Common App Essay Prompts
• Why This College Essay – Tips for Success
• How to Write a Body Paragraph for a College Essay
• UC Essay Examples 
• College Essay

Tyler Talbott

Tyler holds a Bachelor of Arts in English from the University of Missouri and two Master of Arts degrees in English, one from the University of Maryland and another from Northwestern University. Currently, he is a PhD candidate in English at Northwestern University, where he also works as a graduate writing fellow.

• 2-Year Colleges
• Application Strategies
• Best Colleges by Major
• Best Colleges by State
• Big Picture
• Career & Personality Assessment
• College Search/Knowledge
• College Success
• Costs & Financial Aid
• Data Visualizations
• Dental School Admissions
• Extracurricular Activities
• Graduate School Admissions
• High School Success
• High Schools
• Homeschool Resources
• Law School Admissions
• Medical School Admissions
• Navigating the Admissions Process
• Online Learning
• Outdoor Adventure
• Private High School Spotlight
• Research Programs
• Summer Program Spotlight
• Summer Programs
• Teacher Tools
• Test Prep Provider Spotlight

“Innovative and invaluable…use this book as your college lifeline.”

— Lynn O'Shaughnessy

Nationally Recognized College Expert

College Planning in Your Inbox

Join our information-packed monthly newsletter.

How to Write a Diversity Essay - Step-by-Step Guide

Think of a diversity essay as your chance to share what makes you unique and how your experiences have shaped you. Diversity can include race, ethnicity, gender, background, sexual orientation, religion, etc. 

This essay allows you to show what you bring to a community that values different perspectives. You can highlight why you're a great fit for schools or organizations celebrating diverse backgrounds by telling your story. 

This guide will help you write a strong diversity essay, with tips and advice on sharing your unique journey and what you can contribute. Should you need a faster solution, drop us a line, saying, ‘ write my papers now,’ and our authors will address your concert shortly.

What Is a Diversity Essay

By definition, diversity essays are personal narratives that highlight how one's unique background, experiences, and perspectives contribute to the diversity of a community or institution. 

Colleges and organizations often require a diversity essay as part of their application process to understand how you can enrich their environment with your distinct viewpoints. 

Diversity essays aim to demonstrate how your diversity can bring new ideas, foster understanding, and contribute to the growth and inclusivity of the community you aim to join. Do you need help with this assignment? Our custom research paper writing facilities are at your disposal 24/7.

Get Help With DIVERSITY ESSAY NOW!

Give us your requirements, choose your writer and get a plagiarism-free paper on time.

Why Writing a Diversity Essay Is So Important

Writing a diversity essay is crucial as it allows individuals to celebrate and promote inclusivity, fostering understanding and empathy within communities. 

What Themes You Can Touch Upon in the Essay

Diversity embraces the issue of differences among individuals, including, but not limited to, race, ethnicity, gender, sexual orientation, socioeconomic status, age, religion, and ability. It celebrates the uniqueness and richness that each person brings to the table. 

Inclusion, on the other hand, is the deliberate and proactive effort to create an environment where everyone feels valued, respected, and supported, regardless of their differences. Here's a list of 10 interesting questions to explore on diversity and inclusion. 

• How does diversity contribute to the social and economic vitality of communities?
• What are the key benefits of fostering a culture of inclusion in workplaces and educational institutions?
• How do stereotypes and biases hinder efforts toward diversity and inclusion, and what can be done to combat them?
• What role do government policies and legislation play in promoting diversity and inclusion?
• How can media representation influence perceptions of diversity and contribute to inclusivity or discrimination?
• What strategies can address systemic barriers to inclusion, particularly for marginalized groups?
• How can educational curricula be adapted to reflect diverse perspectives and histories better?
• What are the responsibilities of individuals and institutions in advancing diversity and inclusion efforts?
• How can intersectionality be better understood and addressed in diversity and inclusion initiatives?
• What are some successful case studies or best practices for promoting diversity and inclusion in various sectors, and how can they be replicated or adapted in different contexts?

Alternatively, you can simply buy essay papers from our writers and take care of other more important things on your to-do list set for today.

Diversity Essay Topics

Diversity topics that generate significant interest and discussion revolve around intersectionality, allyship, and the impact of the COVID-19 pandemic on marginalized communities. 

Intersectionality explores the overlapping systems of oppression that individuals face based on their intersecting identities, such as race, gender, sexuality, and disability, highlighting the importance of addressing multiple forms of discrimination simultaneously. 

Allyship has emerged as a critical concept, focusing on the role of individuals, particularly those from privileged groups, in actively supporting and advocating for marginalized communities. Here’s a list of topics that will definitely kickstart your creativity:

• Cultural diversity in modern society.
• Gender equality in workplaces.
• LGBTQ+ representation in media.
• First black woman in space .
• Disability rights and inclusion.
• Immigration stories: Siversity's tapestry.
• Religious tolerance: Embracing differences.
• Diversity in technology: Breaking barriers.
• Allyship: Supporting marginalized voices.
• Neurodiversity: Unique abilities, equal value.
• Family diversity: Redefining norms.
• Sports and inclusion: Fair play for all.
• Indigenous rights and environmental advocacy.
• Intersectional feminism: Advocating for all.
• Economic diversity: Bridging opportunity gaps.
• Diversity in literature: Reflecting realities.
• Disability representation in media.
• Multiculturalism: Strength through unity.
• Mental health awareness: Breaking stigmas.
• Global perspectives on diversity.

In case there’s little time left until submission, which prevents you from researching one of these topics, you can use our assignment writing service to expedite the process.

Diversity Essay Writing Tips

The most challenging aspect for students writing a diversity essay is often navigating the balance between personal experience and broader societal issues, ensuring their narrative resonates without oversimplifying complex issues. Additionally, grappling with their biases and privileges while discussing diversity can be difficult, requiring introspection and empathy. 

Lastly, when working on a topic such as women in STEM , effectively conveying the importance of diversity and inclusion while avoiding clichés or tokenism requires thoughtful reflection and nuanced storytelling. But with these tips, your next composition will be nothing short of a success!

Start with a Strong Introduction

From the beginning, capture the reader's attention with a compelling opening statement, anecdote, or question. Clearly state the purpose of your diversity essay and what you hope to achieve with it.

Authenticity Matters

Be genuine and sincere in sharing your experiences or perspectives on diversity. Avoid exaggeration or trying to fit into preconceived notions of what diversity should look like. Your unique voice and perspective are valuable.

Reflect on Your Journey

Reflect on your experiences with diversity, whether they involve cultural encounters, overcoming biases, or learning from diverse perspectives. Your personal stories and insights will add depth and authenticity to your essay.

Personalize Your Story

Use specific examples and anecdotes to illustrate your points. Share personal experiences that highlight your understanding of diversity and inclusion and their impact on your life or community. Personal narratives can make your essay more engaging and memorable.

Focus on Impact

Reflect on the significance of diversity and inclusion in your life or field of interest. Discuss how diversity has enriched your experiences, contributed to your personal growth, or influenced your perspective on various issues. Emphasize the positive outcomes and lessons learned from embracing diversity.

Highlight Your Contributions and Actions

Showcase your efforts to promote diversity and inclusion in your community, workplace, or academic environment. Discuss any leadership roles, projects, or initiatives where you have actively contributed to fostering diversity and equity.

Consider Multiple Perspectives

Acknowledge the complexity of diversity by considering various dimensions such as race, ethnicity, gender, sexual orientation, socioeconomic status, religion, and ability. Show empathy and understanding towards different viewpoints, even if they differ from your own. Avoid oversimplifying or generalizing diverse experiences.

Address Challenges and Solutions

Discuss the obstacles and challenges marginalized communities or individuals face due to discrimination, prejudice, or systemic barriers. Propose practical solutions or strategies for promoting diversity, equity, and inclusion in your community, workplace, or society. Demonstrate your commitment to being an agent of positive change.

Seek Feedback and Revise

Before submitting your essay, seek feedback from a peer, mentor, or trusted advisor. Consider their suggestions for improving clarity, coherence, and impact. Revise your essay to ensure your message effectively conveys and resonates with your audience. Also, we recommend that you read this article on how to write a speech that resonates with your audience.

Diversity Essay Examples

Final thoughts.

Diversity essays allow students to explore and articulate their perspectives on inclusivity, equity, and celebrating differences, fostering self-awareness and empathy. 

However, students may encounter challenges articulating their thoughts or ensuring their essays effectively convey their message. In such cases, you can buy an argumentative essay from expert writers who can provide valuable support.

How to Get Qualified Writing Help?

Stuck? Can’t seem to figure out how to begin? Or how to continue? Click the button below to get qualified writing help that will save your time and energy.

Why Write a Diversity Essay?

What is most important to focus on in my diversity essay, how to write a diversity essay.

Daniel Parker

is a seasoned educational writer focusing on scholarship guidance, research papers, and various forms of academic essays including reflective and narrative essays. His expertise also extends to detailed case studies. A scholar with a background in English Literature and Education, Daniel’s work on EssayPro blog aims to support students in achieving academic excellence and securing scholarships. His hobbies include reading classic literature and participating in academic forums.

is an expert in nursing and healthcare, with a strong background in history, law, and literature. Holding advanced degrees in nursing and public health, his analytical approach and comprehensive knowledge help students navigate complex topics. On EssayPro blog, Adam provides insightful articles on everything from historical analysis to the intricacies of healthcare policies. In his downtime, he enjoys historical documentaries and volunteering at local clinics.

• Added questions for self-reflection.
• Updated topics.
• Added new essay examples.
• Added FAQs.
• Gundy, A. (2024, April 8). 7 Great Diversity Essay Examples and Why They Worked. Lumiere Education. https://www.lumiere-education.com/post/7-great-diversity-essay-examples-and-why-they-worked
• Futures, I. (2023, November 17). 3 Diversity Essay Examples For Business School. Inspira Futures. https://www.inspirafutures.com/blog/diversity-essay-examples
• Diversity Essay. (n.d.). School of Industrial Engineering - Purdue University. https://engineering.purdue.edu/IE/academics/graduate/future/diversity  

Related Articles

• College Application

College Diversity Essay Examples

Institutions of higher learning want to recognize diversity and support students from diverse backgrounds and experiences, making college diversity essay examples more relevant than ever. Your diversity secondary essay will make a big difference in your application, and looking at expertly written essays will help you immensely.

We at BeMo believe that everybody deserves a fair and equal shot at higher education, which is why it is important to us to make sure that persons from underrepresented backgrounds aren’t being left behind.

To that end, we are going to show several examples of diversity essays, with prompts selected from different educational institutions, in addition to giving you general expert college essay tips and a section on how to approach diversity essays specifically.

>> Want us to help you get accepted? Schedule a free strategy call here . <<

Article Contents 11 min read

Essay examples.

These essay prompts are taken from various schools as well as the Common App*, and each one will deal with a different kind of diversity. Some of these prompts remark directly on diversity, while others are simply open, or hint at a connection.

*The Common Application is a centralized system used by many schools to streamline the application process.

NYU Supplemental Essay Example (Common App)

Prompt: “Some students have a background, identity, interest, or talent that is so meaningful they believe their application would be incomplete without it. If this sounds like you, then please share your story.”

Word limit: 250-650 words. Aim for about 500 words.

The labels that I bear are hung from me like branches on a tree: disruptive, energetic, creative, loud, fun, easily distracted, clever, a space cadet, a problem … and that tree has roots called ADHD. The diagnosis of attention deficit hyperactivity disorder made a lot of sense when it was handed down. I was diagnosed later than other children, probably owing to my sex, which is female; people with ADHD who are female often present in different ways from our male counterparts and are just as often missed by psychiatrists.

Over the years, these labels served as either a badge or a bludgeon, keeping me from certain activities, ruining friendships, or becoming elements of my character that I love about myself and have brought me closer to people I care about. Every trait is a double-edged sword.

The years that brought me to where I am now have been strange and uneven. I had a happy childhood, even if I was a “handful” for my parents. As I grew and grew in awareness of how I could be a problem, I developed anxiety over behavior I simply couldn’t control. With the diagnosis, I received relief, and yet, soon I was thinking of myself as broken, and I quickly attributed every setback to my neurological condition.

I owe much to my ADHD. I have found my paintbrushes to be superb catalysts for the cornucopia of ideas in my mind. I have always known how to have a great time, and my boundless energy has contributed to winning several medals while playing basketball.

My ADHD owes much to me, too. I have received several cards in basketball because I got “agitated.” My grades throughout elementary school – before I had good coping mechanisms and medications – look like yo-yos. Of course, I also have social troubles that I lay at the feet of my brain being wrong.

I have a wrong brain. I am wrong-brained. Imagine carrying that around as a child or as a teenager. I had to.

Only recently did I change my wrong-mind to a right-mind. The way I did it was simple: I stopped thinking of myself as having a brain that was wrong. I have a brain that is different. It supplies me with hurdles and the ability to leap over those hurdles. Sometimes I need extra help, but who doesn’t in one way or another? 

These days, I don’t even like to think of my ADHD as a “neurological condition,” because I just want to feel like it’s a part of me, and of course, it is.

I have recently been volunteering at a mental health resource center, trying to spread that worldview. I believe that it is important to help people with different minds. Part of how we need to do that is by normalizing being abnormal. We are all strange and different. My version of difference happens to be in my mind, and it has a label. So, let’s all be kind and generous to each other and our wonderful, divergent differences.

Prompt: “Harvard has long recognized the importance of student body diversity of all kinds. We welcome you to write about distinctive aspects of your background, personal development or the intellectual interests you might bring to your Harvard classmates.”

Word limit: This particular prompt from Harvard is not given a word limit, but we recommend you aim for about 600 words.

Every morning I ride through the park on my bicycle, past a group of yoga practitioners who are connecting with nature in their trendy yoga pants. They're being taught by a tranquil-faced twenty-something with an asymmetrical haircut and a smart phone playing nature sounds. Saying “Namaste,” before rushing home to take the kids to school, they’ll probably buy flavored macchiatos on the way.

I’m not offended, although as a Hindu I have every right to be; I just think that they are probably missing the point of something very profound and important to me. I was taught yoga by my grandfather, who I always thought looked one hundred years old, no matter what he really was.

He would get me up at dawn, and I would complain, but doing the poses did awaken me, stretch my limbs, and move me into a more centered place. Most importantly, he taught me to hold on to that centered place for the rest of the day, to make sure that I carried my yoga with me.

I did carry it with me, too, past shops selling incense and yoga mats, past music stores with baby boomer rock stars who played sitar as a fad, and past a thousand other places that reminded me that my culture was a commodity, my religion a self-help rubber stamp. Lately, it has been my bicycle ride through the park taking me past this yoga group, who I don’t want to disparage too much, because maybe some of them are taking it seriously, but it doesn’t look that way, and it really doesn’t feel that way.

Looking for more tips? Check out the infographic below:

Prompt: “In 20XX, we faced a national reckoning on racial injustice in America - a reckoning that continues today. Discuss how this has affected you, what you have learned, or how you have been inspired to be a change agent around this important issue.”

Word limit: 400 words, max.

I’m angry and I’m tired of pretending otherwise. There have been too many riots, too many marches, too many people shouting into uncaring ears when Black people get treated the way we do. How many dead fathers, sons, mothers, and daughters have to move from the front page of the news to the bottom of the social media feed before we get recognized and listened to. I just want to be heard. I have given up on the idea of waking up in a world where I am not afraid, angry, and weary. Maybe that world is for my grandkids, or my great-grandkids, but not me.

My mother and my father, my aunts and uncles, they were all very active in the protests – often at the front of the line – and they did not come through unscathed. They had bruises and blood spilt, they had broken bones. I know they will return to that battlefield, to protest peacefully until they cannot maintain that rank any longer. From these noble people I received my sense of righteous anger. But I also got good advice on how to use it well.

They know that protests are one thing, but action is another, and my mind has been geared toward law school for some time now, because I wanted to bring about the major changes that are needed for our society to move on. So, in addition to protests, I have been taking pre-law courses, and I have acquired a part-time job in the law firm where my uncle works, and while it is a small, office job, I get to spend a lot of time with my uncle learning about how to bring positive change by fighting big and little battles. Of course, he is also showing me how to fight those battles.

Anger alone isn’t going to settle anything, which is why I believe in making a better world with my actions and rhetoric. But I am still frustrated and furious, and while I am trying to find a hopeful place to get to, I’ll repeat that I don’t think we’ll see the better world I want. Maybe our grandkids, but not us. Hold on to that, get angry, and join me in pushing forward for them.

Princeton Supplemental Essay Example

Prompt: “At Princeton, we value diverse perspectives and the ability to have respectful dialogue about difficult issues. Share a time when you had a conversation with a person or a group of people about a difficult topic. What insight did you gain, and how would you incorporate that knowledge into your thinking in the future?”

Word limit: 250 words

Coming out was harder than I thought it would be. In the months previous, when I knew that I was gay, and when I knew that I wanted to tell my family, I was worried about their reactions. I hoped that they would be supportive, and I suspected that they would be, but it wasn’t just the event that was difficult, it was the next day and the day after that.

One conversation would have been painful but quick, like the proverbial bandage being ripped off. But this was interminable and killing me with kindness. My parents asked little questions or made showy gestures about caring in the days that followed, and the experience wound up lasting several months.

The insight I gained is that we think of life in terms of gateposts and events, but all things take time, and most have a build-up and cool-down surrounding them. Expecting to have something momentous take place in one afternoon was naïve.

Moving forward, I understand that the real problem was thinking of this as an event at all, and it’s not, it’s just who I am, which means I carry it around with me and I have no other recourse. I believe this will serve me well, because it will help me have ongoing conversations instead of quick talks that I wrap up and put away.

That’s better; my life is not a series of tough moments, it is ongoing.

The main thing to do with a diversity essay is to remain focused. First, focus on your subject, and keep in mind that the subject isn’t actually “diversity.” That sounds weird, but remember that this is always about you and the institution you’re applying to. They want to hear about your life, your experiences, and how you connect with their program.

To that end, make sure that you talk about your experiences beyond a general push for diversity. Of course, it’s easy to get behind ideas that are inclusive, but you have a central purpose here.

The second focus is to keep yourself on target with what kind of diversity you’re talking about. You can bring in multiple ways you fit the description of “diverse,” but your essay may be a fairly short one, so focus on one central theme or idea.

There are many different ways that you can be diverse or have a worldview that fits these prompts. Diversity is often thought of in terms of race, sexuality, and gender, but it could also mean neurodivergence, living with a disability, sex, religion, or nationality. With most prompts, diversity could be anything that sets you apart, such as growing up in unusual circumstances. Perhaps you moved a lot as a child, grew up on a military base, or were raised in the foster care system. Before assuming that diversity essays don’t apply to you, check the exact wording of the prompt and really contemplate your background.

Many essays ask about your experiences with diversity, so you might have a friend or relative who fits one or more of these categories; if you have a personal connection and experience with that person, you can speak to that in an essay.

Exploring your diversity, or your experiences with diversity, is the key to success in writing your own diversity essay. Dig deep and share your genuine experiences. The operative word here is “genuine”: do not, under any circumstances, fake this essay. Any falsehood in an application is unacceptable, and co-opting another underrepresented group’s diversity is disrespectful. There is enough room in most prompts to account for your particular branch of diversity without pretending to be someone else.

Want to review more advice for college essays? Take a look at this video:

Essay Writing Tips

When we speak more generally, not just of diversity essays in particular, but with respect to how to write a college essay , most of the rules are going to be more or less the same as with other prompts.

Of course, your approach to how to start a college essay , whether specific to the diversity prompts or not, remains the same: open with your “hook,” the line that snares any reader, ideally even ones who aren’t on the admissions committee. If you open well, you grab your reader’s attention and bring them along for the ride.

After that, follow basic essay structure, including a body to explore your ideas and a conclusion to wrap up.

One way to polish your essay is to make sure that your paragraphs transition nicely into one another – pay extra attention to the flow of your material. Another elite polish tip is to mirror your opening line with your closing, at least in terms of fulfilling the promise of whatever your opening line spoke of.

Inclusion is of maximal importance. Get yourself recognized at your top-choice school with our tips and sample college essays . By working with these prompts, and within the application streams for underrepresented students, you are giving yourself the agency to move forward into a more diverse future.

Everything depends on the individual school’s prompt. If the prompt is mandatory, you write the essay, even if you only have an outsider’s connection. Many schools have optional diversity essays, or reserve them for students from certain backgrounds. In those cases, only write the essay if you feel it is appropriate for you to do so. This might change based on the wording of the prompt. Some prompts invite students with “connections” to diverse communities to respond, which means that you might not be a member of an underrepresented community, but you could be a supporter, activist, or close friend or family member of those communities. Still other prompts cast a wide net for potential types of diversity, which means you might fit into one based on your experiences, even if you don’t immediately think of yourself as fitting in.

If the essay prompt applies to you, or if it is mandatory, write the essay.

Not necessarily. Obviously, if the essay is optional and does not apply to you, your chances remain the same. However, many institutions have programs for underrepresented students, and benefitting from them may depend on writing a diversity statement. In other words, it’s required. In general, we recommend that you take every opportunity offered to make your application stand out, and producing a thoughtful diversity statement or optional essay is an effective way to do that.

As listed above, there are many possibilities. Race, gender, sexuality, nationality, religion, and sex are some of the categories you might fit into which apply to these essays. If you don’t fit into those categories, you might still be considered diverse based on any experience which sets you apart and gives you a unique background, life, or circumstance, which means that most diversity prompts have a very wide net.

Essays are typically only seen by admissions committees. If the institution wants to use your essay as an example essay, they would need to ask you first. Sharing your essay would require permission.

If you are particularly worried, contact your school and ask about their confidentiality policies, or specifically ask that they do not disclose your essay’s contents.

Try not to worry; these programs are set up for people like you, and the administrations are understanding and sympathetic to your situation. They certainly do not want to hurt you.

You just have to share your authentic connection with diversity. If you have negative emotions or experiences tied to that aspect of yourself, of course you are allowed to share them. Speaking to the frustration, anger, anxiety, and other debilitating emotions around racial violence, for example, is not off the table. You highlight yourself, your diversity, and your connection to the school – that’s it. Don’t feel like you need to hide your personal experiences to play nice or seem “positive.”

No, some do not. Most have essays geared toward your background generally, which can often provide an opportunity to talk about your diversity, but it would not be required. Keep in mind that more general background essays, like personal statements or the near-ubiquitous, “Why this school?” essays, will need more focus on academics or career goals. Diversity essays can be more focused on your own personal experiences.

All admissions essays are personal to some degree. Diversity essays will touch on the essence of yourself, so they will be more personal than a lot of others. Getting personal will also help to show the admissions committee who you really are and why you really need to attend their institution.

Most of the time, yes. Many prompts are open-ended and would allow you to bring that aspect of yourself forward - in your personal statement, for instance. Some application processes, such as the Common or Coalition Applications, have a prompt that allows you to select your own topic.

Definitely write a diversity essay if you believe that is the best way to show your unique individuality and how you will add to the fabric of the school to which you are applying.

Want more free tips? Subscribe to our channels for more free and useful content!

Apple Podcasts

Like our blog? Write for us ! >>

Have a question ask our admissions experts below and we'll answer your questions, get started now.

Talk to one of our admissions experts

Our site uses cookies. By using our website, you agree with our cookie policy .

FREE Training Webinar:

How to make your college applications stand out, (and avoid the top 5 mistakes that get most rejected).

Time Sensitive. Limited Spots Available:

We guarantee you'll get into your dream college or university or you don't pay.

Swipe up to see a great offer!

• Table of Contents
• Random Entry
• Chronological
• Editorial Information
• About the SEP
• Editorial Board
• How to Cite the SEP
• Special Characters
• Advanced Tools
• Support the SEP
• PDFs for SEP Friends
• Make a Donation
• SEPIA for Libraries
• Entry Contents

Bibliography

Academic tools.

• Friends PDF Preview
• Author and Citation Info
• Back to Top

Multiculturalism

The idea of multiculturalism in contemporary political discourse and in political philosophy reflects a debate about how to understand and respond to the challenges associated with cultural diversity based on ethnic, national, and religious differences. The term “multicultural” is often used as a descriptive term to characterize the fact of diversity in a society, but in what follows, the focus is on multiculturalism as a normative ideal in the context of Western liberal democratic societies. While the term has come to encompass a variety of normative claims and goals, it is fair to say that proponents of multiculturalism find common ground in rejecting the ideal of the “melting pot” in which members of minority groups are expected to assimilate into the dominant culture. Instead, proponents of multiculturalism endorse an ideal in which members of minority groups can maintain their distinctive collective identities and practices. In the case of immigrants, proponents emphasize that multiculturalism is compatible with, not opposed to, the integration of immigrants into society; multiculturalism policies provide fairer terms of integration for immigrants.

Modern states are organized around the language and culture of the dominant groups that have historically constituted them. As a result, members of minority cultural groups face barriers in pursuing their social practices in ways that members of dominant groups do not. Some theorists argue for tolerating minority groups by leaving them free of state interference (Kukathas 1995, 2003). Others argue that mere toleration of group differences falls short of treating members of minority groups as equals; what is required is recognition and positive accommodation of minority group practices through what the leading theorist of multiculturalism Will Kymlicka has called “group-differentiated rights” (1995). Some group-differentiated rights are held by individual members of minority groups, as in the case of individuals who are granted exemptions from generally applicable laws in virtue of their religious beliefs or individuals who seek language accommodations in education and in voting. Other group-differentiated rights are held by the group qua group rather by its members severally; such rights are properly called “group rights,” as in the case of indigenous groups and minority nations, who claim the right of self-determination. In the latter respect, multiculturalism is closely allied with nationalism.

Multiculturalism is part of a broader political movement for greater inclusion of marginalized groups, including African Americans, women, LGBTQ people, and people with disabilities (Glazer 1997, Hollinger 1995, Taylor 1992). This broader political movement is reflected in the “multiculturalism” debates in the 1980s over whether and how to diversify school curricula to recognize the achievements of historically marginalized groups. But the more specific focus of contemporary theories of multiculturalism is the recognition and inclusion of minority groups defined primarily in terms of ethnicity, nationality, and religion. The main concern of contemporary multiculturalism are immigrants who are ethnic and religious minorities (e.g. Latinx people in the U.S., Muslims in Western Europe), minority nations (e.g. the Basque, Catalans, Québécois, Welsh) and indigenous peoples (e.g. Native peoples and indigenous groups in Canada, the U.S., Australia, and New Zealand).

1. The claims of multiculturalism

2.1 recognition, 2.2 equality, 2.3 freedom from domination, 2.4 addressing historical injustice, 3.1 cosmopolitan view of culture, 3.2 toleration requires indifference, not accommodation, 3.3 diversion from a “politics of redistribution”, 3.4 universalist ideal of equality, 3.5 postcolonial critique, 3.6 feminist critique of multiculturalism, 4. political retreat from multiculturalism, related entries, other internet resources.

Multiculturalism is closely associated with “identity politics,” “the politics of difference,” and “the politics of recognition,” all of which share a commitment to revaluing disrespected identities and changing dominant patterns of representation and communication that marginalize certain groups (Gutmann 2003, Taylor 1992, Young 1990). Multiculturalism involves not only claims of identity and culture as some critics of multiculturalism suggest. It is also a matter of economic interests and political power: it includes demands for remedying economic and political disadvantages that people suffer as a result of their marginalized group identities.

Multiculturalists take for granted that it is “culture” and “cultural groups” that are to be recognized and accommodated. Yet multicultural claims include a wide range of claims involving religion, language, ethnicity, nationality, and race. Culture is a contested, open-ended concept, and all of these categories have been subsumed by or equated with the concept of culture. Disaggregating and distinguishing among different types of claims can clarify what is at stake (Song 2008). Language and religion are at the heart of many claims for cultural accommodation by immigrants. The key claim made by minority nations is for self-government rights. Race has a more limited role in multicultural discourse. Antiracism and multiculturalism are distinct but related ideas: the former highlights “victimization and resistance” whereas the latter highlights “cultural life, cultural expression, achievements, and the like” (Blum 1992, 14). Claims for recognition in the context of multicultural education are demands not just for recognition of aspects of a group’s actual culture (e.g. African American art and literature) but also for acknowledgment of the history of group subordination and its concomitant experience (Gooding-Williams 1998).

Examples of cultural accommodations or “group-differentiated rights” include exemptions from generally applicable law (e.g. religious exemptions), assistance to do things that members of the majority culture are already enabled to do (e.g. multilingual ballots, funding for minority language schools and ethnic associations, affirmative action), representation of minorities in government bodies (e.g. ethnic quotas for party lists or legislative seats, minority-majority Congressional districts), recognition of traditional legal codes by the dominant legal system (e.g. granting jurisdiction over family law to religious courts), or limited self-government rights (e.g. qualified recognition of tribal sovereignty, federal arrangements recognizing the political autonomy of Québec) (for a helpful classification of cultural rights, see Levy 1997).

Typically, a group-differentiated right is a right of a minority group (or a member of such a group) to act or not act in a certain way in accordance with their religious obligations and/or cultural commitments. In some cases, it is a right that directly restricts the freedom of non-members in order to protect the minority group’s culture, as in the case of restrictions on the use of the English language in Québec. When the right-holder is the group, the right may protect group rules that restrict the freedom of individual members, as in the case of the Pueblo membership rule that excludes the children of women who marry outside the group. Now that you have a sense of the kinds of claims that have been made in the name of multiculturalism, we can now turn to consider different normative justifications for these claims.

2. Justifications for multiculturalism

One justification for multiculturalism arises out of the communitarian critique of liberalism. Liberals tend to be ethical individualists; they insist that individuals should be free to choose and pursue their own conceptions of the good life. They give primacy to individual rights and liberties over community life and collective goods. Some liberals are also individualists when it comes to social ontology (what some call methodological individualism or atomism). Methodological individualists believe that you can and should account for social actions and social goods in terms of the properties of the constituent individuals and individual goods. The target of the communitarian critique of liberalism is not so much liberal ethics as liberal social ontology. Communitarians reject the idea that the individual is prior to the community and that the value of social goods can be reduced to their contribution to individual well-being. They instead embrace ontological holism, which acknowledges collective goods as, in Charles Taylor’s words, “irreducibly social”and intrinsically valuable (Taylor 1995).

An ontologically holist view of collective identities and cultures underlies Taylor’s argument for a “politics of recognition.” Drawing on Rousseau, Herder, and Hegel, among others, Taylor argues that we do not become full human agents and define our identity in isolation from others; rather, “we define our identity always in dialogue with, sometimes in struggle against, the things our significant others want to see in us” (1994, 33). Because our identities are formed dialogically, we are dependent on the recognition of others. The absence of recognition or mis-recognition can cause serious injury: “A person or a group of people can suffer real damage, real distortion, if the people or society around them mirror back to them a confining or demeaning or contemptible picture of themselves” (25). The struggle for recognition can only be satisfactorily resolved through “a regime of reciprocal recognition among equals” (50). Taylor distinguishes the politics of recognition from the traditional liberal “politics of equal respect” that is “inhospitable to difference, because (a) it insists on uniform application of the rules defining these rights, without exception, and (b) it is suspicious of collective goals” (60). By contrast, the politics of recognition is grounded on “judgments about what makes a good life—judgments in which the integrity of cultures has an important place” (61). He discusses the example of the survival of French culture in Quebec. The French language is not merely a collective resource that individuals might want to make use of and thereby seek to preserve, as suggested by a politics of equal respect. Instead, the French language is an irreducibly collective good that itself deserves to be preserved: language policies aimed at preserving the French language in Québec “actively seek to create members of the community” by assuring that future generations continue to identify as French-speakers (58). Because of the indispensable role of cultures in the development human agency and identity, Taylor argues, we should adopt the presumption of the equal worth of all cultures (66).

A second justification for multiculturalism comes from within liberalism but a liberalism that has been revised through critical engagement with the communitarian critique of liberalism. Will Kymlicka has developed the most influential liberal theory of multiculturalism by marrying the liberal values of autonomy and equality with an argument about the value of cultural membership (1989, 1995, 2001). Rather than beginning with intrinsically valuable collective goals and goods as Taylor does, Kymlicka views cultures as instrumentally valuable to individuals, for two main reasons. First, cultural membership is an important condition of personal autonomy. In his first book, Liberalism, Community, and Culture (1989), Kymlicka develops his case for multiculturalism within a Rawlsian framework of justice, viewing cultural membership as a “primary good,” things that every rational person is presumed to want and which are necessary for the pursuit of one’s goals (Rawls 1971, 62). In his later book, Multicultural Citizenship (1995), Kymlicka drops the Rawlsian scaffolding, relying instead on the work of Avishai Margalit and Joseph Raz on national self-determination (1990). One important condition of autonomy is having an adequate range of options from which to choose (Raz 1986). Cultures serve as “contexts of choice,” which provide meaningful options and scripts with which people can frame, revise, and pursue their goals (Kymlicka 1995, 89). Second, cultural membership plays an important role in people’s self-identity. Citing Margalit and Raz as well as Taylor, Kymlicka views cultural identity as providing people with an “anchor for their self-identification and the safety of effortless secure belonging” (1995, 89, quoting Margalit and Raz 1990, 448 and also citing Taylor 1992). This means there is a deep and general connection between a person’s self-respect and the respect accorded to the cultural group of which she is a part. It is not simply membership in any culture but one’s own culture that must be secured in order for cultural membership to serve as a meaningful context of choice and a basis of self-respect.

Kymlicka moves from these premises about the instrumental value of cultural membership to the egalitarian claim that because members of minority groups are disadvantaged in terms of access to their own cultures (in contrast to members of the majority culture), they are entitled to special protections. It is important to note that Kymlicka’s egalitarian argument for multiculturalism rests on a theory of equality that critics have dubbed “luck egalitarianism” (Anderson 1999, Scheffler 2003). According to luck egalitarians, individuals should be held responsible for inequalities resulting from their own choices, but not for inequalities deriving from unchosen circumstances (Dworkin 1981; Rakowski 1993). The latter inequalities are the collective responsibility of citizens to address. For example, inequalities stemming from one’s social starting position in life are unchosen yet so strongly determine our prospects in life. Luck egalitarians argue that those born into poor families are entitled to collective support and assistance via a redistributive tax scheme. Kymlicka adds cultural membership to this list of unchosen inequalities. If one is born into the dominant culture of society, one enjoys good brute luck, whereas those who belong to minority cultures suffer disadvantages in virtue of the bad brute luck of their minority status. Insofar as inequality in access to cultural membership stems from luck (as opposed to individual choices) and one suffers disadvantages as a result of it, members of minority groups can reasonably demand that members of the majority culture must share in bearing the costs of accommodation. Minority group rights are justified, as Kymlicka argues, “within a liberal egalitarian theory…which emphasizes the importance of rectifying unchosen inequalities” (Kymlicka 1995, 109).

One might question whether cultural minority groups really are “disadvantaged” and thereby, owed positive accommodations. Why not just enforce antidiscrimination laws, stopping short of any positive accommodations for minority groups? Kymlicka and other liberal theorists of multiculturalism contend that antidiscrimination laws fall short of treating members of minority groups as equals; this is because states cannot be neutral with respect to culture. In culturally diverse societies, we can easily find patterns of state support for some cultural groups over others. While states may prohibit racial discrimination and avoid official establishment of any religion, they cannot avoid establishing one language for public schooling and other state services (language being a paradigmatic marker of culture) (Kymlicka 1995, 111; Carens 2000, 77–78; Patten 2001, 693). Linguistic advantage translates into economic and political advantage since members of the dominant cultural community have a leg up in schools, the workplace, and politics. Linguistic advantage also takes a symbolic form. When state action extends symbolic affirmation to some groups and not others by adopting a particular language or by organizing the work week and public holidays around the calendar of particular religions, it has a normalizing effect, suggesting that one group’s language and customs are more valued than those of other groups.

In addition to state support of certain cultures over others, state laws may place constraints on some cultural groups over others. Consider the case of dress code regulations in public schools or the workplace. A ban on religious dress burdens religious individuals, as in the case of Simcha Goldman, a U.S. Air Force officer, who was also an ordained rabbi and wished to wear a yarmulke out of respect to an omnipresent God ( Goldman v. Weinberger, 475 US 503 (1986)). The case of the French state’s ban on religious dress in public schools, which burdens Muslim girls who wish to wear headscarves to school, is another example (Bowen 2007, Laborde 2008). Religion may command that believers dress in a certain way (what Peter Jones calls an “intrinsic burden”), not that believers refrain from attending school or going to work (Jones 1994). Yet, burdens on believers do not stem from the dictates of religion alone; they also arise from the intersection of the demands of religion and the demands of the state (“extrinsic burden”). Individuals must bear intrinsic burdens themselves; bearing the burdens of the dictates of one’s faith, such as prayer, worship, and fasting, just is part of meeting one’s religious obligations. When it comes to extrinsic burdens, however, liberal multiculturalists argue that justice requires assisting cultural minorities bear the burdens of these unchosen disadvantages.

It is important to note that liberal multiculturalists distinguish among different types of groups. For instance, Kymlicka’s theory develops a typology of different groups and different types of rights for each. It offers the strongest form of group-differentiated rights—self-government rights—to indigenous peoples and national minorities for the luck egalitarian reason that their minority status is unchosen: they were coercively incorporated into the larger state. By contrast, immigrants are viewed as voluntary migrants: by choosing to migrate, they relinquished access to their native culture. Immigrant multiculturalism, what Kymlicka calls “polyethnic rights”, is understood as a demand for fairer terms of integration into the broader society through the granting of exemptions and accommodations, not a rejection of integration or a demand for collective self-determination (1995, 113–115).

Another set of arguments for multiculturalism rests on the value of freedom. Some theorists such as Phillip Pettit (1997) and Quentin Skinner (1998) have developed the idea of freedom from domination by drawing on the civic republican tradition. Building on this line of argument to argue for recognition, Frank Lovett (2009) maintains that domination presents a serious obstacle to human flourishing. In contrast to the conception of freedom as non-interference dominant in liberal theory, freedom as non-domination, drawn from the civic republic tradition, focuses on a person’s “capacity to interfere, on an arbitrary basis, in certain choices that the other is in a position to make” (Pettit 1997, 52). On this view of freedom, we can be unfree even when we are not experiencing any interference as in the case of a slave of a benevolent master. We are subject to domination to the extent that we are dependent on another person or group who can arbitrarily exercise power over us (Pettit 1997, ch. 2).

Frank Lovett has explored the implications of the value of freedom from domination for questions of multicultural accommodation (2010). He begins from the premise that freedom from domination is an important human good and that we have a prima facie obligation to reduce domination. He argues that the state should not accommodate social practices that directly involve domination. Indeed, if freedom from domination is a priority, then one should “aim to bring such practices to an end as quickly as possible, despite any subjective value they happen to have for their participants” (2010, 256). As for practices that do not involve subjecting individuals to domination, accommodation is permissible but not necessarily required. Accommodation is only required if accommodation would advance the goal of reducing domination. He discusses one stylized example based on a familiar real-world case: the practice among Muslim women and girls of wearing headscarves. Suppose, Lovett suggests, a detailed study of a particular Muslim community in a liberal democratic society is undertaken and it reveals that women’s educational and employment opportunities are discouraged, generating “severe patriarchal domination,” but the study also shows that the practice of wearing headscarves does not (2010, 258). Lovett argues that the practice of wearing headscarves should be accommodated because failure to do so might strengthen the community’s commitment to other shared practices that reinforce patriarchal domination.

A key empirical assumption here is that combating patriarchal practices within minority communities would be easier if the burdens on more benign practices, such as wearing headscarves, are lessened. Cecile Laborde’s analysis of the headscarf controversy in France provides support for this assumption: the effect of preventing Muslim girls from wearing headscarves is to encourage their parents to withdraw their daughters from civic education and send them to religious schools where they would not be exposed to the diversity of world views found in public schools. Formal restrictions on Muslim religious expression in the public sphere may make, in Laborde’s words, “members of dominated groups close ranks around the denigrated practice, precipitating a defensive retreat into conservative cultural forms and identities” (2008, 164).

Another situation in which accommodation is warranted on Lovett’s account is when individuals’ subjective attachment to particular practices makes them vulnerable to exploitation. He discusses the case of Mexican immigrant laborers with limited English language skills and limited knowledge of American laws and policies. Lovett argues that extending “special public measures,” such as exceptions to general rules and regulations and public legal assistance, is required insofar as such measures would reduce the domination of these workers (2010, 260). In contrast to the communitarian or liberal egalitarian arguments considered above, the basis for the special accommodations is not a desire to protect intrinsically valuable cultures or considerations of fairness or equality but the desire to reduce domination.

Mira Bachvarova has also argued for the merits of a non-domination-based multiculturalism as compared to liberal egalitarian approaches. Because of its focus on the arbitrary use of power and the broader structural inequalities within which groups interact, a non-domination approach may be more sensitive to power dynamics in both inter-group and intra-group relations. Also, in contrast to approaches developed out of egalitarian theories of distributive justice that focus on distributing different types of rights, a non-domination approach focuses on the “moral quality of the relationship between the central actors” and insists on continuity of treatment between and within groups (2014, 671).

Other theorists sympathetic to multiculturalism look beyond liberalism and republicanism, emphasizing instead the importance of grappling with historical injustice and listening to minority groups themselves. This is especially true of theorists writing from a postcolonial perspective. For example, in contemporary discussions of aboriginal sovereignty, rather than making claims based on premises about the value of Native cultures and their connection to individual members’ sense of self-worth as liberal multiculturalists have, the focus is on reckoning with history. Such proponents of indigenous sovereignty emphasize the importance of understanding indigenous claims against the historical background of the denial of equal sovereign status of indigenous groups, the dispossession of their lands, and the destruction of their cultural practices (Ivison 2006, Ivison et al. 2000, Moore 2005, Simpson 2000). This background calls into question the legitimacy of the state’s authority over aboriginal peoples and provides a prima facie case for special rights and protections for indigenous groups, including the right of self-government. Jeff Spinner-Halev has argued that the history of state oppression of a group should be a key factor in determining not only whether group rights should be extended but also whether the state should intervene in the internal affairs of the group when it discriminates against particular members of the group. For example, “when an oppressed group uses its autonomy in a discriminatory way against women it cannot simply be forced to stop this discrimination” (2001, 97). Oppressed groups that lack autonomy should be “provisionally privileged” over non-oppressed groups; this means that “barring cases of serious physical harm in the name of a group’s culture, it is important to consider some form of autonomy for the group” (2001, 97; see also Spinner-Halev 2012).

Theorists adopting a postcolonial perspective go beyond liberal multiculturalism toward the goal of developing models of constitutional and political dialogue that recognize culturally distinct ways of speaking and acting. Multicultural societies consist of diverse religious and moral outlooks, and if liberal societies are to take such diversity seriously, they must recognize that liberalism is just one of many substantive outlooks based on a specific view of man and society. Liberalism is not free of culture but expresses a distinctive culture of its own. This observation applies not only across territorial boundaries between liberal and nonliberal states, but also within liberal states and its relations with nonliteral minorities. James Tully has surveyed the language of historical and contemporary constitutionalism with a focus on Western state’s relations with Native peoples to uncover more inclusive bases for intercultural dialogue (1995). Bhikhu Parekh contends that liberal theory cannot provide an impartial framework governing relations between different cultural communities (2000). He argues instead for a more open model of intercultural dialogue in which a liberal society’s constitutional and legal values serve as the initial starting point for cross-cultural dialogue while also being open to contestation.

More recent work has emphasized the importance of developing more contextual approaches that engage with actual political struggles for recognition and give greater voice to minority groups. Through detailed examination of how national museums in Canada and the U.S. have sought to represent and recognize indigenous groups, Caitlin Tom identifies three principles for the practice of recognition: self-definition, responsiveness, and internal contestation. Whether it be museum officials seeking to exhibit the history and culture of minority groups or government officials deciding whether official apologies for historical injustices are in order, they should respect individual and collective self-definition, respond to demands for recognition on terms that align with the terms of those being recognized, and accommodate internal contestation of group meanings. As Tom argues, practices of recognition guided by these principles come closer to fostering freedom and equality of minority groups than existing approaches (2018).

3. Critique of multiculturalism

Some critics contend that theories of multiculturalism are premised on an essentialist view of culture. Cultures are not distinct, self-contained wholes; they have long interacted and influenced one another through war, imperialism, trade, and migration. People in many parts of the world live within cultures that are already cosmopolitan, characterized by cultural hybridity. As Jeremy Waldron argues, “We live in a world formed by technology and trade; by economic, religious, and political imperialism and their offspring; by mass migration and the dispersion of cultural influences. In this context, to immerse oneself in the traditional practices of, say, an aboriginal culture might be a fascinating anthropological experiment, but it involves an artificial dislocation from what actually is going on in the world” (1995, 100). To aim at preserving or protecting a culture runs the risk of privileging one allegedly pure version of that culture, thereby crippling its ability to adapt to changes in circumstances (Waldron 1995, 110; see also Appiah 2005, Benhabib 2002, Scheffler 2007). Waldron also rejects the premise that the options available to an individual must come from a particular culture; meaningful options may come from a variety of cultural sources. What people need are cultural materials, not access to a particular cultural structure. For example, the Bible, Roman mythology, and the Grimms’ fairy tales have all influenced American culture, but these cultural sources cannot be seen as part of a single cultural structure that multiculturalists like Kymlicka aim to protect.

In response, multicultural theorists agree that cultures are overlapping and interactive, but they nonetheless maintain that individuals belong to separate societal cultures. In particular, Kymlicka has argued that while options available to people in any modern society come from a variety of ethnic and historical sources, these options become meaningful to us only if “they become part of the shared vocabulary of social life—i.e. embodied in the social practices, based on a shared language, that we are exposed to... That we learn...from other cultures, or that we borrow words from other languages, does not mean that we do not still belong to separate societal cultures, or speak different languages” (1995, 103). Liberal egalitarian defenders of multiculturalism like Kymlicka maintain that special protections for minority cultural groups still hold, even after we adopt a more cosmopolitan view of cultures, because the aim of group-differentiated rights is not to freeze cultures in place but to empower members of minority groups to continue their distinctive cultural practices so long as they wish to.

A second major criticism is aimed at liberal multicultural theories of accommodation in particular and stems from the value of freedom of association and conscience. If we take these ideas seriously and accept both ontological and ethical individualism as discussed above, then we are led to defend not special protections for groups but the individual’s right to form and leave associations. As Chandran Kukathas (1995, 2003) argues, there are no group rights, only individual rights. By granting cultural groups special protections and rights, the state oversteps its role, which is to secure civility, and risks undermining individual rights of association. States should not pursue “cultural integration” or “cultural engineering” but rather a “politics of indifference” toward minority groups (2003, 15).

One limitation of such a laissez-faire approach is that groups that do not themselves value toleration and freedom of association, including the right to dissociate or exit a group, may practice internal discrimination against group members, and the state would have little authority to interfere in such associations. A politics of indifference would permit the abuse of vulnerable members of groups (discussed below in 3.6), tolerating, in Kukathas’s words, “communities which bring up children unschooled and illiterate; which enforce arranged marriages; which deny conventional medical care to their members (including children); and which inflict cruel and ‘unusual’ punishment” (Kukathas 2003, 134). To embrace such a state of affairs would be to abandon the values of autonomy and equality, values that many liberals take to be fundamental to any liberalism worth its name.

A third challenge to multiculturalism views it as a form of a “politics of recognition” that diverts attention from a “politics of redistribution.” We can distinguish analytically between these modes of politics: a politics of recognition challenges status inequality and the remedy it seeks is cultural and symbolic change, whereas a politics of redistribution challenges economic inequality and exploitation and the remedy it seeks is economic restructuring (Fraser 1997, Fraser and Honneth 2003). Working class mobilization tilts toward the redistribution end of the spectrum, and claims for exemption from generally applicable laws and the movement for same-sex marriage are on the recognition end. In the U.S. critics who view themselves as part of the “progressive left” worry that the rise of the “cultural left” with its emphasis on multiculturalism and difference turns the focus away from struggles for economic justice (Gitlin 1995, Rorty 1999). Critics in the United Kingdom and Europe have also expressed concern about the effects of multiculturalism on social trust and public support for economic redistribution (Barry 2001, Miller 2006, van Parijs 2004). Phillipe van Parijs invited scholars to consider the proposition, “Other things being equal, the more cultural... homogeneity within the population of a defined territory, the better the prospects in terms of economic solidarity” (2004, 8).

There are two distinct concerns here. The first is that the existence of racial and ethnic diversity reduces social trust and solidarity, which in turn undermines public support for policies that involve economic redistribution. For example, Robert Putnam argues that the decline in social trust and civic participation in the U.S. is strongly correlated with racial and ethnic diversity (2007). Rodney Hero has shown that the greater the racial and ethnic heterogeneity in a state, the more restrictive state-level welfare programs are (Hero 1998, Hero and Preuhs 2007). Cross-national analyses suggest that differences in racial diversity explain a significant part of the reason why the U.S. has not developed a European-style welfare state (Alesina and Glaeser 2004). The second concern is that multiculturalism policies themselves undermine the welfare-state by heightening the salience of racial and ethnic differences among groups and undermining a sense of common national identity that is viewed as necessary for a robust welfare state (Barry 2001, Gitlin 1995, Rorty 1999).

In response, theorists of multiculturalism have called for and collaborated on more empirical research of these purported trade-offs. With respect to the first concern about the tension between diversity and redistribution, Kymlicka and Banting question the generalizability of the empirical evidence that is largely drawn from research either on Africa, where the weakness of state institutions has meant no usable traditions or institutional capacity for dealing with diversity, or on the U.S., where racial inequality has been shaped by centuries of slavery and segregation. Where many minority groups are newcomers and where state institutions are strong, the impact of increasing diversity may be quite different (Kymlicka and Banting 2006, 287). Barbara Arneil has also challenged Putnam’s social capital thesis, arguing that participation in civil society has changed, not declined, largely as a result of mobilization among cultural minorities and women seeking greater inclusion and equality (Arneil 2006a). She argues that it is not diversity itself that leads to changes in trust and civic engagement but the politics of diversity, i.e. how different groups respond to and challenge the norms governing their society. The central issue, then, is not to reduce diversity but to determine principles and procedures by which differences are renegotiated in the name of justice (Arneil and MacDonald 2010).

As for the second concern about the tradeoff between recognition and redistribution, the evidence upon which early redistributionist critics such as Barry and Rorty relied was speculative and conjectural. Recent cross-national research suggests that there is no evidence of a systematic tendency for multiculturalism policies to weaken the welfare state (Banting et al. 2006). Irene Bloemraad’s comparative study of immigrant integration in Canada and the U.S. offers support for the view that not only is there no trade-off between multiculturalism and the welfare-state but multiculturalism policies can actually increase attention and resources devoted to redistributive policies. She finds that Canada’s multiculturalism policies, which provide immigrants with a variety of services in their native languages and encourage them to preserve their cultural traditions even as they become Canadian citizens, are the main reason why the naturalization rate among permanent residents in Canada is twice that of permanent residents in the U.S. Multiculturalists agree more empirical research is needed, but they nonetheless maintain that redistribution and recognition are not either/or propositions. Both are important dimensions in the pursuit of equality for minority groups. In practice, both redistribution and recognition—responding to material disadvantages and marginalized identities and statuses—are required to achieve greater equality across lines of race, ethnicity, nationality, religion, sexuality, and class, not least because many individuals stand at the intersection of these different categories and suffer multiple forms of marginalization. A politics of recognition is important not only on account of its effects on socioeconomic status and political participation but also for the sake of full inclusion of members of marginalized groups as equal citizens.

A fourth objection takes issue with liberal multiculturalist’s understanding of what equality requires. Brian Barry defends a universalist ideal of equality, in contrast to the group-differentiated ideal of equality defended by Kymlicka. Barry argues that religious and cultural minorities should be held responsible for bearing the consequences of their own beliefs and practices, just as members of the dominant culture are held responsible for bearing the consequences of their beliefs. He does think that special accommodations are owed to people with disabilities, but he believes religious and cultural affiliations are different from physical disabilities: the former do not constrain people in the way that physical disabilities do. A physical disability supports a strong prima facie claim to compensation because it limits a person’s opportunities to engage in activities that others are able to engage in. In contrast, religion and culture may shape one’s willingness to seize an opportunity, but they do not affect whether one has an opportunity. Barry argues that egalitarian justice is only concerned with ensuring a reasonable range of equal opportunities, not with ensuring equal access to any particular choices or outcomes (2001, 37). When it comes to cultural and religious affiliations, they do not limit the range of opportunities one enjoys but rather the choices one can make within the set of opportunities available to all.

In reply, one might agree that opportunities are not objective in the strong physicalist sense suggested by Barry. But the opportunity to do X is not just having the possibility to do X without facing physical encumbrances; it is also the possibility of doing X without incurring excessive costs or the risk of such costs (Miller 2002, 51). State law and cultural commitments can conflict in ways such that the costs for cultural minorities of taking advantage of the opportunity are prohibitively high. In contrast to Barry, liberal multiculturalists argue that many cases where a law or policy disparately impacts a religious or cultural practice constitute injustice. For instance, Kymlicka points to the Goldman case (discussed above) and other religion cases, as well as to claims for language rights, as examples in which group-differentiated rights are required in light of the differential impact of state action (1995, 108–115). His argument is that since the state cannot achieve complete disestablishment of culture or be neutral with respect to culture, it must somehow make it up to citizens who are bearers of minority religious beliefs and native speakers of other languages. Because complete state disestablishment of culture is not possible, one way to ensure fair background conditions is to provide roughly comparable forms of assistance or recognition to each of the various languages and religions of citizens. To do nothing would be to permit injustice.

Some postcolonial theorists are critical of multiculturalism and the contemporary politics of recognition for reinforcing, rather than transforming, structures of colonial domination in relations between settler states and indigenous communities. Focusing on Taylor’s theory of the politics of recognition, Glen Coulthard has argued that “instead of ushering in an era of peaceful coexistence grounded on the Hegelian idea of reciprocity, the politics of recognition in its contemporary form promises to reproduce the very configurations of colonial power that indigenous peoples’ demands for recognition have historically sought to transcend” (2007, 438–9; see also Coulthard 2014). There are several elements to Coulthard’s critique. First, he argues that the politics of recognition, through its focus on reformist state redistributionist schemes like granting cultural rights and concessions to aboriginal communities, affirms rather than challenges the political economy of colonialism. In this regard, the politics of recognition reveals itself to be a variant of liberalism, which “fails to confront the structural/economic aspects of colonialism at its generative roots” (2007, 446). Second, the contemporary politics of recognition toward indigenous communities rests on a flawed sociological assumption: that both parties engaged in the struggle for recognition are mutually dependent on one another’s acknowledgement for their freedom and self-worth. Yet, no such mutual dependency exists in actual relations between nation-states and indigenous communities: “the master—that is, the colonial state and state society—does not require recognition from the previously self-determining communities upon which its territorial, economic, and social infrastructure is constituted” (451). Third, Coulthard argues that true emancipation for the colonized cannot occur without struggle and conflict that “serves as the mediating force through which the colonized come to shed their colonial identities” (449). He employs Frantz Fanon to argue that the road to true self-determination for the oppressed lies in self-affirmation: rather than depending on their oppressors for their freedom and self-worth, “the colonized must initiate the process of decolonization by recognizing themselves as free, dignified and distinct contributors to humanity” (454). This means that indigenous peoples should “collectively redirect our struggles away from a politics that seeks to attain a conciliatory form of settler-state recognition for Indigenous nations toward a resurgent politics of recognition premised on self-actualization, direct action, and the resurgence of cultural practices that are attentive to the subjective and structural composition of settler-colonial power” (2014, 24).

Taylor, Kymlicka, and other proponents of the contemporary politics of recognition might agree with Coulthard that self-affirmation by oppressed groups is critical for true self-determination and freedom of indigenous communities, but such self-affirmation need not be viewed as mutually exclusive from state efforts to extend institutional accommodations. State recognition of self-government rights and other forms of accommodation are important steps toward rectifying historical injustices and transforming structural inequalities between the state and indigenous communities. Coulthard’s analysis redirects attention to the importance of evaluating and challenging the structural and psycho-affective dimensions of colonial domination, but by arguing that indigenous peoples should “turn away” (2007, 456) from settler-states and settler societies may play into the neoliberal turn toward the privatization of dependency and to risk reinforcing the marginalization of indigenous communities at a time when economic and other forms of state support may be critical to the survival of indigenous communities.

The set of critiques that has ignited perhaps the most intense debate about multiculturalism argues that extending protections to minority groups may come at the price of reinforcing oppression of vulnerable members of those groups—what some have called the problem of “internal minorities” or “minorities within minorities” (Green 1994, Eisenberg and Spinner-Halev 2005). Multicultural theorists have tended to focus on inequalities between groups in arguing for special protections for minority groups, but group-based protections can exacerbate inequalities within minority groups. This is because some ways of protecting minority groups from oppression by the majority may make it more likely that more powerful members of those groups are able to undermine the basic liberties and opportunities of vulnerable members. Vulnerable subgroups within minority groups include religious dissenters, sexual minorities, women, and children. A group’s leaders may exaggerate the degree of consensus and solidarity within their group to present a united front to the wider society and strengthen their case for accommodation.

Some of the most oppressive group norms and practices revolve around issues of gender and sexuality, and it is feminist critics who first called attention to potential tensions between multiculturalism and feminism (Coleman 1996, Okin 1999, Shachar 2000). These tensions constitute a genuine dilemma if one accepts both that group-differentiated rights for minority cultural groups are justifiable, as multicultural theorists do, and that gender equality is an important value, as feminists have emphasized. Extending special protections and accommodations to minority groups engaged in patriarchal practices may help reinforce gender inequality within these communities. Examples that have been analyzed in the scholarly literature include conflicts over arranged marriage, the ban on headscarves, the use of “cultural defenses” in criminal law, accommodating religious law or customary law within dominant legal systems, and self-government rights for indigenous communities that reinforce the inequality of women.

These feminist objections are especially troublesome for liberal egalitarian defenders of multiculturalism who wish to promote not only inter-group equality but also intra-group equality, including gender equality. In response, Kymlicka (1999) has emphasized the similarities between multiculturalism and feminism: both aim at a more inclusive conception of justice, and both challenge the traditional liberal assumption that equality requires identical treatment. To address the concern about multicultural accommodations exacerbating intra-group inequality, Kymlicka distinguishes between two kinds of group rights: “external protections” are rights that a minority group claims against non-members in order to reduce its vulnerability to the economic and political power of the larger society, whereas “internal restrictions” are rights that a minority group claims against its own members. He argues that a liberal theory of minority group rights defends external protections while rejecting internal restrictions (1995, 35–44;1999, 31).

But many feminist critics have emphasized, granting external protections to minority groups may sometimes come at the price of internal restrictions. They may be different sides of the same coin: for example, respecting the self-government rights of Native communities may entail permitting sexually discriminatory membership rules enacted by the leaders of those communities. Whether multiculturalism and feminism can be reconciled within liberal theory depends in part on the empirical premise that groups that seek group-differentiated rights do not support patriarchal norms and practices. If they do, liberal multiculturalists would in principle have to argue against extending the group right or extending it with certain qualifications, such as conditioning the extension of self-government rights to Native peoples on the acceptance of a constitutional bill of rights.

There has been a wave of feminist responses to the problem of vulnerable internal minorities that is sympathetic to both multiculturalism and feminism (see, e.g., Arneil 2006b, Deveaux 2006, Eisenberg 2003, Lépinard 2011, Phillips 2007, Shachar 2001, Song 2007, Volpp 2000). Some feminists have emphasized the importance of moving away from essentialist notions of culture and reductive views of members of minority groups as incapable of meaningful agency (Phillips 2007, Volpp 2000). Other feminists have sought to shift the emphasis from liberal rights towards more democratic approaches. Liberal theorists have tended to start from the question of whether and how minority cultural practices should be tolerated or accommodated in accordance with liberal principles, whereas democratic theorists foreground the role of democratic deliberation and ask how affected parties understand the contested practice. By drawing on the voices of affected parties and giving special weight to the voice of women at the center of gendered cultural conflicts, deliberation can clarify the interests at stake and enhance the legitimacy of responses to cultural conflicts (Benhabib 2002, Deveaux 2006, Song 2007). Deliberation also provides opportunities for minority group members to expose instances of cross-cultural hypocrisy and to consider whether and how the norms and institutions of the larger society, whose own struggles for gender equality are incomplete and ongoing, may reinforce rather than challenge sexist practices within minority groups (Song 2005). There is contestation over what constitutes subordination and how best to address it, and intervention into minority cultural groups without the participation of minority women themselves fails to respect their freedom and is not likely to serve their interests.

The biggest challenge to multiculturalism today may not be philosophical but political: a political retreat or backlash against immigrant multiculturalism in particular. Some scholars have diagnosed a “retreat” from multiculturalism in Europe and Australia, which they attribute to a lack of public support based partly on the limited success of such policies to foster the integration of minorities (Joppke 2004, McGhee 2008). But other scholars argue there is lack of evidence of any such retreat. Based on their analysis of British policies, Varun Uberoi and Tariq Modood find that legal exemptions for minority religious practices, anti-discrimination measures, and multicultural education policies remain in place, and there is no country-wide evidence suggesting that public services are no longer delivered in different languages (2013, 134). Further research is needed on whether and why there has been a retreat from multiculturalism policies.

Perhaps the claim about a “retreat” from multiculturalism has less to do with any actual changes in state policies and more with concerns about lack of social unity and increasing tensions among diverse groups in liberal democratic societies and the sense that multiculturalism is somehow to blame. Consider then-Prime Minister David Cameron’s 2011 speech: “Under the doctrine of state multiculturalism, we have encouraged different cultures to live separate lives, apart from each other and apart from the mainstream. We’ve failed to provide a vision of society to which they [young Muslims] feel they want to belong” (Cameron 2011). According to Cameron, multiculturalism stands for separation and division, not integration and unity. But the survey of different theories of multiculturalism above demonstrates that most theories of immigrant multiculturalism do not aim at separation but rather devising fairer terms of inclusion for religious and cultural minorities into mainstream society (Kymlicka 1995).

Going forward, public debate about immigrant multiculturalism should be pursued in a broader context that considers the politics of immigration, race, religion, and national security. Multiculturalism may become an easy rhetorical scapegoat for public fear and anxiety whenever national security is seen to be threatened and when economic conditions are bad. In Europe, concerns about the radicalization of Muslim minorities have become central to public debates about immigration and multiculturalism. This was especially true in the face of the European migration crisis as over a million people fleeing war and violence in Syria, Iraq, and elsewhere made perilous journeys by sea and land into Europe. This crisis tapped into fears about terrorism and security, especially after the November 2015 Paris and July 2016 Nice attacks; it also renewed concerns about the limits of past efforts to integrate newcomers and their descendants. Evidence from across Europe suggests that Muslims are struggling to succeed in education and the labor market in comparison to other religious and cultural minorities (Givens 2007).

Socioeconomic and political marginalization interacts with immigrants’ own sense of belonging: it is hard to imagine newcomers feeling integrated before they make significant steps toward socioeconomic integration. Integration is a two-way street: not only must immigrants work to integrate themselves, but the state itself must make accommodations to facilitate integration, as many multicultural theorists have emphasized. As Cecile Laborde observes, North African youth in France are “routinely blamed for not being integrated,” but this blame “confuses French society’s institutional responsibility to integrate immigrants with immigrants’ personal failure to integrate into society” (Laborde 2008, 208). The challenge of integrating immigrants has been heightened by increasing public acceptability of expressions of anti-Muslim sentiment. The rise of far-right political parties and their anti-Muslim publicity campaigns, coupled with the media’s willingness to report, often uncritically, their positions damage the prospects for integrating Muslims in Europe (Lenard 2010, 311). Muslim political leaders report that it is “part of mainstream public dialogue” to refer to the “menace of foreign cultures and the threat posed by immigrants in general, and Muslims in particular, to social solidarity and cultural homogeneity” (Klausen 2005, 123). Muslims have been, in Laborde’s words, “reduced to their presumed identity, culture, or religion, and consequently stigmatized as immigrant, Arab, or Muslim” (2008, 17). The challenges posed by integrating Muslims are thought to be more complex than the challenges of integrating earlier waves of immigrants, but as Patti Lenard argues, this alleged complexity derives from the simplistic and unfair elision between Islamic fundamentalism and the vast majority of Muslim minorities in Europe who desire integration on fairer terms of the sort that multiculturalists defend (Lenard 2010, 318).

In light of these concerns with immigrant multiculturalism, multicultural theorists need to continue to make the case that the ideal of multicultural citizenship stands for fairer terms of integration, not separation and division, and offer answers to questions such as: Why is multicultural citizenship more desirable than the traditional liberal ideal of common citizenship based on a uniform set of rights and opportunities for everyone? Are multiculturalism policies actually fostering greater integration of immigrants and their descendants? How should we think about the relationship between multiculturalism and struggles to address inequalities based on race, indigeneity, class, gender, sexuality, and disability? It is also important to study the development of multiculturalism beyond the West, including whether and how Western theories and practices of multiculturalism have traveled and been incorporated. For example, what lessons have states that only recently opened up to significant immigration, such as South Korea, drawn from the experiences of other states, and what sorts of multiculturalism policies have they adopted and why? (Lie 2014)

• Alesina, A. and E. Glaeser, 2004, Fighting Poverty in the U.S. and Europe: A World of Difference , Oxford: Oxford University Press.
• Anderson, E., 1999, “What is the Point of Equality?,” Ethics , 109(2): 287–337.
• Appiah, A., 2005, The Ethics of Identity , Princeton: Princeton University Press.
• Arneil, B., 2006a, Diverse Communities: The Problem with Social Capital , Cambridge: Cambridge University Press.
• –––, 2006b, “Cultural Protections vs. Cultural Justice: Post-colonialism, Agonistic Justice and the Limitations of Liberal Theory,” in Sexual Justice, Cultural Justice: Critical Perspectives in Theory and Practice , B. Arneil, R. Dhamoon, A. Eisenberg, and M. Deveaux (eds.), London: Routledge, pp. 60–78.
• Arneil, B. and F. MacDonald, 2016, “Multiculturalism and the Social Sphere,” in The Ashgate Research Companion to Multiculturalism , D. Ivison (ed.), London: Routledge, pp. 95–117.
• Bachvarova, M., 2014, “Multicultural Accommodation and the Ideal of Non-Domination,” Critical Review of International Social and Political Philosophy , 17(6): 652–673.
• Banting, K. and R. Johnston, W. Kymlicka, and S. Soroka, 2006, “Do Multiculturalism Policies Erode the Welfare State? An Empirical Analysis,” in Multiculturalism and the Welfare State , K. Banting and W. Kymlicka (eds.), Oxford: Oxford University Press, pp. 49–91.
• Banting, K. and W. Kymlicka (eds.), 2006, Multiculturalism and the Welfare State: Recognition and Redistribution in Contemporary Democracies , Oxford: Oxford University Press.
• Barry, B., 2001, Culture and Equality: An Egalitarian Critique of Multiculturalism , Cambridge, MA: Harvard University Press.
• Benhabib, S., 2002, The Claims of Culture: Equality and Diversity in the Global Era , Princeton: Princeton University Press.
• Bloemraad, I., 2006, Becoming a Citizen: Incorporating Immigrants and Refugees in the United States and Canada , Berkeley: University of California Press.
• Blum, L.A., 1992, “Antiracism, Multiculturalism, and Interracial Community: Three Educational Values for a Multicultural Society”, Office of Graduate Studies and Research, University of Massachusetts, Boston.
• Bowen, J.R., 2007, Why the French Don’t Like Headscarves: Islam, the State, and Public Space , Princeton: Princeton University Press.
• Cameron, D., 2011, “PM’s Speech at Munich Security Conference,” available online .
• Carens, J., 2000, Culture, Citizenship, and Community: A Contextual Exploration of Justice as Evenhandedness , Oxford: Oxford University Press.
• Chambers, C., 2002, “All Must Have Prizes: The Liberal Case for Interference in Cultural Practices,” in Multiculturalism Reconsidered , Paul Kelly (ed.), Cambridge: Polity Press, pp. 151–73.
• Coleman, D.L., 1996, “Individualizing Justice through Multiculturalism: The Liberals’ Dilemma,” Columbia Law Review , 96(5): 1093–1167.
• Coulthard, G., 2007, “Subjects of Empire: Indigenous Peoples and the ‘Politics of Recognition’ in Canada,” Contemporary Political Theory , 6(4): 437–60.
• –––, 2014, Red Skins, White Masks: Rejecting the Colonial Politics of Recognition , Minneapolis: University of Minnesota Press.
• Crowder, G., 2013, Theories of Multiculturalism: An Introduction , Cambridge: Polity Press.
• Deveaux, M., 2005, “A Deliberative Approach to Conflicts of Culture,” in A. Eisenberg and J. Spinner-Halev 2005 (eds.), pp. 340–62.
• –––, 2006, Gender and Justice in Multicultural Liberal States , Oxford: Oxford University Press.
• Eisenberg, A., 2003, “Diversity and Equality: Three Approaches to Cultural and Sexual Difference,” Journal of Political Philosophy , 11(1): 41–64.
• Eisenberg, A. and J. Spinner-Halev (eds.), 2005, Minorities within Minorities: Equality, Rights, and Diversity , Cambridge: Cambridge University Press.
• Fraser, N., 1997, Justice Interruptus: Critical Reflections on the ‘Postsocialist’ Condition , London: Routledge.
• ––– and A. Honneth, 2003, Redistribution or Recognition? A Political-philosophical Exchange , London: Verso.
• Friedman, M., 2003, Autonomy, Gender, Politics , Oxford: Oxford University Press.
• Gitlin, T., 1995, The Twilight of Common Dreams: Why America Is Wracked by Culture Wars , New York: Metropolitan Books.
• Givens, T., 2007, “Immigrant Integration in Europe: Empirical Research,” Annual Review of Political Science , 10(1): 67–83
• Glazer, N., 1997, We Are All Multiculturalists Now , Cambridge, MA: Harvard University Press.
• Gooding-Williams, R., 1998, “Race, Multiculturalism and Democracy,” Constellations , 5(1): 18–41.
• Green, L., 1994, “Internal Minorities and Their Rights,” in Group Rights , J. Baker (ed.), Toronto: University of Toronto Press, pp. 101–117.
• Guérard de Latour, S., 2015, “Cultural Insecurity and Political Solidarity: French Republicanism Reconsidered,” in France since the 1970s: History, Politics and Memory in a Age of Uncertainty , Emile Cabal (ed.), London: Bloomsbury Academic, pp. 245–262.
• Gutmann, A., 2003, Identity in Democracy , Princeton: Princeton University Press.
• Hero, R., 1998, Faces of Inequality: Social Diversity in American Politics , Oxford: Oxford University Press.
• Hero, R. and R. Preuhs, 2006, “Multiculturalism and Welfare Policies in the USA: A State-Level Comparative Analysis,” in Multiculturalism and the Welfare State: Recognition and Redistribution in Contemporary Democracies , K. Banting and W. Kymlicka (eds.), Oxford: Oxford University Press, pp. 121–151.
• Ho, C., and A. Jakubowicz (eds.), 2014, ‘For Those Who’ve Come Across the Seas’: Australian Multicultural Theory, Policy, and Practice , London: Anthem Press.
• Hollinger, D., 1995, Postethnic America: Beyond Multiculturalism , New York: Basic Books.
• Huntington, S.P., 2005, Who Are We? The Challenges to America’s National Identity , New York: Simon and Schuster.
• Ivison, D., 2006, “Historical Injustice,” in The Oxford Handbook of Political Theory , J. Dryzek, B. Honig, and A. Phillips (eds.), Oxford: Oxford University Press, pp. 507–25.
• ––– (ed.), 2010, The Ashgate Research Companion to Multiculturalism , Surrey: Ashgate.
• Ivison, D., P. Patton, and W. Sanders, 2000, Political Theory and the Rights of Indigenous Peoples , Cambridge: Cambridge University Press.
• Johnson, J., 2000, “Why Respect Culture?,” American Journal of Political Science , 44(3): 405–418.
• Jones, P., 1994, “Bearing the Consequences of Belief,” Journal of Political Philosophy , 2(1): 24–43.
• Joppke, C., 2004, “The Retreat of Multiculturalism in the Liberal State: Theory and Policy,” British Journal of Sociology , 55(2): 237–57.
• Kelly, P., 2002 , Multiculturalism Reconsidered: Culture and Equality and Its Critics , Oxford: Polity Press.
• Klausen, J. 2005, The Islamic Challenge: Politics and Religion in Western Europe , Oxford: Oxford University Press.
• Kukathas, C., 1995, “Are There Any Cultural Rights?” Political Theory , 20: 105–139.
• –––, 2003, The Liberal Archipelago: A Theory of Diversity and Freedom , Oxford: Oxford University Press.
• Kymlicka, W. 1989, Liberalism, Community, and Culture , Oxford: Oxford University Press.
• –––, 1995, Multicultural Citizenship: A Liberal Theory of Minority Rights , Oxford: Oxford University Press.
• –––(ed.), 1995, The Rights of Minority Cultures , Oxford: Oxford University Press.
• –––, 1999, “Liberal Complacencies”, in Is Multiculturalism Bad for Women? , J. Cohen and M. Howard, and M.C. Nussbaum (eds.), Princeton: Princeton University Press, pp. 31–34.
• –––, 2001, Politics in the Vernacular: Nationalism, Multiculturalism, and Citizenship , Oxford: Oxford University Press.
• –––, 2007, Multicultural Odysseys: Navigating the New International Politics of Diversity , Oxford: Oxford University Press.
• Kymlicka, W. and K. Banting, 2006, “Immigration, Multiculturalism, and the Welfare State,” Ethics & International Affairs , 20(3): 281–304.
• Kymlicka, W. and A. Patten (eds.), 2003, Language Rights and Political Theory , Oxford: Oxford University Press.
• Laborde, C., 2008, Critical Republicanism: The Hijab Controversy and Political Philosophy , Oxford: Oxford University Press.
• Laden, A.S., and D. Owen (eds.), 2007, Multiculturalism and Political Theory , Cambridge: Cambridge University Press.
• Lenard, P., 2010, “What Can Multicultural Theory Tell Us about Integrating Muslims in Europe?,” Political Studies Review , 8: 308–321.
• Lépinard, E., 2011, “Autonomy and the Crisis of the Feminist Subject: Revisiting Okin’s Dilemma,” Constellations: An International Journal in Critical and Democratic Theory , 18: 205–221.
• Levey, G.B. (ed.), 2008, Political Theory and Australian Multiculturalism , New York: Berghahn Books.
• –––and T. Modood (eds.), 2009, Secularism, Religion, and Multicultural Citizenship , Cambridge: Cambridge University Press.
• Levy, J.T., 1997, “Classifying Cultural Rights,” in Nomos XXXIX: Ethnicity and Group Rights , W. Kymlicka and I. Shapiro (eds.), New York: New York University Press, pp. 22–66.
• –––, 2000, Multiculturalism of Fear , Oxford: Oxford University Press.
• Lie, J. (ed.), 2014, Multiethnic Korea? Multiculturalism, Migration, and Peoplehood Diversity in Contemporary South Korea , Berkeley: Institute of East Asian Studies, University of California, Berkeley.
• Lovett, F., 2009, “Domination and Distributive Justice,” Journal of Politics , 71: 817–830.
• –––, 2010, “Cultural Accommodation and Domination,” Political Theory , 38(2): 243–267.
• Margalit, A. and J. Raz, 1990, “National Self-Determination,” Journal of Philosophy , 87(9): 439–461.
• Markell, P., 2003, Bound by Recognition , Princeton: Princeton University Press.
• May, S. and C. Sleeter, 2010, Critical Multiculturalism: Theory and Praxis , New York: Routledge.
• Means, A., 2002, “Narrative Argumentation: Arguing with Natives,” Constellations , 9(2): 221–245.
• Miller, D., 2002, “Liberalism, Equal Opportunities and Cultural Commitments,” in Multicultural Reconsidered: Culture and Equality and Its Critics , P. Kelly (ed.), Oxford: Polity Press, pp.45–61.
• –––, 2006, “Multiculturalism and the Welfare State: Theoretical Reflections,” in Multiculturalism and the Welfare State K. Banting and W. Kymlicka (eds.), Oxford: Oxford University Press, pp. 322–338.
• Modood, T., 1998, “Anti-Essentialism, Multiculturalism, and the ‘Recognition’ of Religious Groups,” Journal of Political Philosophy , 6(4): 378–399.
• –––, 2010, Still Not Easy Being British: Struggles for a Multicultural Citizenship , Stoke on Trent: Trentham Books.
• –––, 2013, Multiculturalism: A Civic Idea , 2nd edition, Cambridge: Polity Press.
• Moore, M., 2005, “Internal Minorities and Indigenous Self-Determination,” in A. Eisenberg and J. Spinner-Halev 2005 (eds.), pp. 271–293.
• Okin, S., 1998, “Feminism and Multiculturalism: Some Tensions,” Ethics , 108(4): 661–684.
• –––, 1999, “Is Multiculturalism Bad for Women?” in Is Multiculturalism Bad for Women? , J. Cohen, M. Howard, and M.C. Nussbaum (eds.), Princeton: Princeton University Press, pp. 7–24.
• –––, 2005, “Multiculturalism and Feminism: No Simple Questions, No Simple Answers,” in A. Eisenberg and J. Spinner-Halev (eds.) 2005, pp. 67–89.
• Parekh, B., 2000, Rethinking Multiculturalism: Cultural Diversity and Political Theory , Cambridge, MA: Harvard University Press.
• Patten, A., 2001, “The Rights of Internal Linguistic Minorities,” in A. Eisenberg and J. Spinner-Halev (eds.) 2005, pp. 135–154.
• –––, 2014, Equal Recognition: The Moral Foundations of Minority Rights , Princeton: Princeton University Press.
• Pettit, P., 1997, Republicanism: A Theory of Freedom and Government , Oxford: Clarendon.
• Phillips, A., 2007, Multiculturalism without Culture , Princeton, NJ: Princeton University Press.
• Rattansi, A., 2011, Multiculturalism: A Very Short Introduction , Oxford: Oxford University Press.
• Rawls, J., 1971, A Theory of Justice , Cambridge, MA: Belknap Press.
• Raz, J., 1986, The Morality of Freedom , Oxford: Oxford University Press.
• Rorty, R., 1999, Achieving Our Country: Leftist Thought in Twentieth-Century America , Cambridge, MA: Harvard University Press.
• –––, 2000, “Is ‘Cultural Recognition’ a Useful Concept for Leftist Politics?,” Critical Horizons , 1: 7–20.
• Scheffler, S., 2001, “Conceptions of Cosmopolitanism,” in Boundaries and Allegiances: Problems of Justice and Responsibility in Liberal Thought , Oxford: Oxford University Press, pp. 111–130.
• –––, 2003, “What is Egalitarianism?,” Philosophy and Public Affairs , 31(1): 5–39.
• –––, 2007, “Immigration and the Significance of Culture,” Philosophy and Public Affairs , 35(2): 93–125.
• Shachar, A., 2000, “On Citizenship and Multicultural Vulnerability,” Political Theory , 28: 64–89.
• –––, 2001, Multicultural Jurisdictions: Cultural Differences and Women’s Rights , Cambridge: Cambridge University Press.
• Simpson, A., 2000, “Paths toward a Mohawk Nation: Narratives of Citizenship and Nationhood in Kahnawake,” in Political Theory and the Rights of Indigenous Peoples , D. Ivison, P. Patton, and W. Sanders (eds.), Cambridge: Cambridge University Press, pp. 113–136.
• Skinner, Q., 1998, Liberty before Liberalism , Cambridge: Cambridge University Press.
• Song, S., 2005, “Majority Norms, Multiculturalism, and Gender Equality,” American Political Science Review , 99(4): 473–1489.
• –––, 2007, Justice, Gender, and the Politics of Multiculturalism , Cambridge: Cambridge University Press.
• –––, 2008, “The Subject of Multiculturalism: Culture, Religion, Language, Ethnicity, Nationality, and Race?” in New Waves in Political Philosophy , B. de Bruin and C. Zurn (eds.), New York: Palgrave MacMillan, pp. 177–197.
• Spinner-Halev, J., 2001, “Feminism, Multiculturalism, Oppression, and the State,” Ethics , 112: 84–113.
• –––, 2012, Enduring Injustice , Cambridge: Cambridge University Press.
• Taylor, C., [1992] 1994, “The Politics of Recognition,” in Multiculturalism: Examining the Politics of Recognition , A. Gutmann (ed.), Princeton: Princeton University Press, pp. 25–73.
• –––, 1995, “Irreducibly Social Goods,”, in Philosophical Arguments , Cambridge, MA: Harvard University Press, pp. 127–145.
• Tom, C., 2018, Rethinking Recognition: Freedom, Self-Definition, and Principles for Practice , Ph.D. Dissertation, Political Science Department, University of California/Berkeley, available online .
• Tully, J., 1995, Strange Multiplicity: Constitutionalism in an Age of Diversity , Cambridge: Cambridge University Press.
• Uberoi, V. and T. Modood, 2013, “Has Multiculturalism in Britain Retreated?,” Soundings , 53: 129–142.
• van Parijs, P. (ed.), 2004, Cultural Diversity versus Economic Solidarity , Louvain-la-Neuve: De Boeck.
• Volpp, L., 2000, “Blaming Culture for Bad Behavior,” Yale Journal of Law and Humanities , 12: 89–116.
• Waldron, J., 1992, “Superseding Historic Injustice,” Ethics , 103(1): 4–28.
• –––, 1995, “Minority Cultures and the Cosmopolitan Alternative,” in The Rights of Minority Cultures , Oxford: Oxford University Press, pp. 93–119
• Williams, M., 1998, Voice, Trust, and Memory: Marginalized Groups and the Failings of Liberal Representation , Princeton: Princeton University Press.
• Young, I.M., 1990, Justice and the Politics of Difference , Princeton, NJ: Princeton University Press.

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.

[Please contact the author with suggestions.]

citizenship | colonialism | communitarianism | culture | egalitarianism | identity politics | immigration | nationalism | -->pluralism --> | religious diversity | rights: group

Copyright © 2020 by Sarah Song < ssong @ law . berkeley . edu >

• Accessibility

Support SEP

Mirror sites.

View this site from another server:

• Info about mirror sites

The Stanford Encyclopedia of Philosophy is copyright © 2023 by The Metaphysics Research Lab , Department of Philosophy, Stanford University

Library of Congress Catalog Data: ISSN 1095-5054

• Essay Topic Generator
• Summary Generator
• Thesis Maker Academic
• Sentence Rephraser
• Read My Paper
• Hypothesis Generator
• Cover Page Generator
• Text Compactor
• Essay Scrambler
• Essay Plagiarism Checker
• Hook Generator
• AI Writing Checker
• Notes Maker
• Overnight Essay Writing
• Topic Ideas
• Writing Tips
• Essay Writing (by Genre)
• Essay Writing (by Topic)

Cultural Diversity Essay: Examples, Topics, &Tips

What did you eat for lunch today? On which holidays do you visit your parents? Which language do you speak? What is your religion? Answers to these questions can say more about what you could think. Culture made you the person you are now. It encompasses the shared beliefs, values, language, and behaviors that one generation inherits from another.

A cultural diversity essay covers the presence of several cultural groups in one society, their interaction, and convergence .

In this article, you will find:

• the meaning of globalization and multicultural society,
• 78 cultural diversity essay topics,
• a dozen of writing tips.

Our two cultural diversity essay examples will illustrate the best way to approach this subject matter.

• 🥗 Cultural Diversity: the Basics

🗽 Cultural Diversity in the US

• 💡 78 Essay Topics
• ✍️ 10 Writing Tips
• Cultural Diversity in Nursing
• Cultural Diversity in Schools

🥗 Cultural Diversity Essay: What Is It About?

During your college life, you will be assigned many tasks on cultural diversity, especially if you study in the US (which is one of the most multicultural countries). They teach you to appreciate that society consists of many ethnic groups. Their interests, needs, and social skills differ. Moreover, their religious beliefs and sexual orientations can vary as well, and you should respect that.

Sociology, cultural studies, psychology, anthropology, and human geography deals with sociology and multiculturalism. You will write a cultural diversity essay for one of these subjects.

A multicultural society requires its members to have the following skills and behaviors:

• respect the differences;
• appreciate what other cultures offer and encourage their contributions;
• acknowledge the importance of various cultural expressions;
• empower ethnic minorities to reveal their maximum potential;
• be critical to one’s own biases and barriers;
• tolerate and celebrate the differences to create unity through diversity.

Cultural Diversity: Key Benefits

• Learning to be open-minded. It teaches us to get rid of stereotypes and understand other people and their backgrounds. Education in a multicultural group gives you an excellent opportunity to learn outside the curriculum.
• Opportunities to grow. It makes you more confident. You are not as afraid to leave your comfort zone as in a monocultural group.
• Getting ready for the future. Most modern companies are multicultural. Studying at a culturally diverse institution prepares you for your future workplace.
• Empathy and tolerance. Interactions with people whose beliefs and life experiences are different train you to “feel” their problems and needs. And although you will never understand what it is like to walk in their shoes, you learn to listen and understand.

Multiculturalism Theories

There are two theories of multiculturalism that describe how different cultures coexist in the same society. Their names are metaphoric .

• The Salad Bowl Theory Salad’s ingredients never merge. Still, their combination creates a single dish with its unique flavor. This theory claims that people of different cultures always retain some of their traditional characteristics. Chinatown and Little India in New York are the best examples of a salad bowl community. According to this theory, people should not reject their cultural heritage to become full-fledged members of the predominant population group. But this opinion has its negative side. Encouraging cultural differences divides the community and leads to discrimination.
• The Melting Pot Theory When iron and carbon are heated in a melting pot, they create a stronger metal. This theory states that cultures will “melt together” and abandon their traditions over time. They assimilate according to the rules of the dominant population. The best example is the life of immigrants in the United States.  This model also has its drawbacks. It disregards the wishes of ethnic minorities and has to be politically enforced. It also reduces diversity. Current globalization is an excellent example of the melting pot theory. Nations lose their traditional lifestyles and heritages to form a new homogenous society.

Kenneth Prewitt, the US Census Bureau senior advisor, once said that “we’re on our way to becoming the first country in history that is literally made up of every part of the world.” Indeed, the US is the most multicultural place on Earth .

But at a deeper level, if there is the first such country, there will be more. The US is a role model for many other nations in organizational practices of cultural identities. Almost everything that becomes a norm here will come to reality elsewhere.

Since the Europeans colonized it several centuries ago, millions of people immigrated and settled in the US. Their cultural backgrounds and ethnicities merged. Being the third-largest country in area and population, America has formed its subcultures. They are geographically distributed among the four regions.

💡 78 Cultural Diversity Essay Topics

We have prepared the most compelling list of topics for a cultural diversity essay of any length and subject. Combine them to generate your own ideas!

• Family changes in American and African cultures.
• How is cultural diversity related to multiculturalism?
• Multicultural vs. citizenship education.
• American culture reflection in sport.
• Why is it important to support ancient traditions?
• What Is cultural pluralism?
• Describe the cultural diversity in your native country.
• Education theories across cultures.
• Cross-cultural management problems.
• Why do we call America “the Land of Opportunity?”
• South Korea: Culture, government, and development.
• How does dialect influence the local culture?
• Popular music in the modern culture.
• Cultural competence in multicultural environment.
• Why is it essential to preserve cultural diversity?
• Canadian political culture.
• Women in politics: Is multiculturalism bad for women?
• The history of multiculturalism in China.
• Anthropology: The culture of the people of the River Front.
• The new ideas I learned from cultural diversity in my college.
• Verbal and non-verbal communication in effective cross-cultural communication.
• Novel professions in culturally diverse societies.
• Culture, globalization, and intercultural adaptation.
• Intercultural communication and staff in tourism.
• What is multicultural awareness?
• Feminism in the hip-hop culture.
• Which theory of multiculturalism do you support?
• Future American cultural, racial, ethnic diversity.
• Differences between the Brazilian and American cultures.
• How many multicultural metaphors do you know?
• Multicultural psychology, its history and importance.
• The concept of cultural diversity and its meanings.
• Intercultural and nonverbal communication challenges.
• The effects of diverse culture on a business in UAE.
•  What is the effect of cultural diversity in schools: An essay.
• Intercultural communication breakdown.
• Teaching culturally and ethnically diverse learners in the science classroom.
• Cultural exception: Culture is not a commercial product.
• Impact of culture on the American family system and structure.
• Multiculturally competent psychotherapy.
• Compare cultural diversity in society to biodiversity in nature.
• Culture, cultural identity and related phenomena.
• Describe the ways of measuring cultural diversity.
• Polygamy in the Muslim culture context.
• Intercultural interactions: Verbal and non-verbal communication challenges.
• Poverty is not cultural diversity.
• Music, media and culture influence on behavior.
• Unethical religious practices: A contribution to cultural diversity?
• Cultural diversity and inclusion in society.
• Culturally and linguistically diverse families.
• How does the mass media ruin the individuality of cultures?
• The challenges of contemporary cultural diversity in criminal justice.
• Why are Western Balkan countries so diverse?
• The Parisian culture: European and Islamic cultures.
• Perspectives and attitudes of multicultural English language teachers>.
• Cultural footprints in my city.
• Building cross cultural competence.
• Does multiculturalism hinder social cohesion?
• Foreignism, media, imperialism influence on culture.
• Different cultural practices in healthcare.
• The distinctive nature of cultural diversity in nursing: An essay.
• Cultural relativism, its strengths and weaknesses.
• How does homogenous culture ensure shared emotions of the population?
• Hip-hop in Japan and cultural globalization.
• James Banks and multicultural education.
• The problem of a sense of belonging in a multicultural group.
• Multiculturalism in forensic psychology practice.
• Can we protect endangered languages?
• Heritage and culture in African American literature.
• Evangelism in a cross-cultural environment.
• Can you see the reality through the eyes of another person?
• Gender differences in communication.
• Does multiculturalism favor gender equality?
• Analysis of cultures: Deaf culture, white culture, and black culture.
• Globalization, multiculturalism, and Muslims.
• Different rites of different cultures: An essay.
• Cross-cultural communication issues.
• Customer relationship in a cross-cultural context.

Haven’t found anything suitable in the list above? Please use our free essay topic generator to get more ideas.

✍️ 10 Writing Tips for an Essay on Different Cultures

• Choose a topic that has an emotional load for you. You are free to use one of the questions above or combine any of them to brainstorm your own topic. The main thing is to make sure that the problem raised there is engaging for you. To check it, ask yourself: would I enjoy discussing the issue with a friend over a cup of coffee? If yes, you’ve made the right choice.
• Take a non-trivial point of view. Everybody argues that cultural diversity is a positive phenomenon. You can hardly invent something new here. Search for its drawbacks! Analyze the American culture as if it is homogenous (surprisingly, you will find traits typical of all Americans).
• Write about things you know well. Do you like Mexican or Japanese cuisine ? Describe cultural diversity in culinary art. Are you interested in philosophical issues? Compare the different worldviews of several cultures.
• Use the available theoretical base. Is America a melting pot or a salad bowl? If you analyze a different country, which metaphor would best describe its multiculturalism? Browse the web for other theories and available research and construct your essay on their bases. It will add reliability to your writing.
• Avoid using too much statistics. An essay should express your opinion on a problem. It is not a compilation of available knowledge on the topic. Make it slightly personal and not too academic.
• Step aside from conflict issues. If your topic does not explicitly require you to argue your opinion about traditional family values in various cultures, it is better to choose another subject.
• Be specific. An essay about cultural diversity in New York City would be more exciting than a paper about multiculturalism in America as a whole. Narrow down your research to add value to your work.
• Don’t shy away from taking sides. Cultural diversity is a relatively new sphere of knowledge. Many of its findings are controversial. In cases where several opinions coexist, be sure to highlight the one you support.
• We need to preserve cultural diversity because it teaches us to accept other people’s differences.
• Cultural diversity is essential in the modern world because without it, we would become the characters of Orwell’s 1984 .
• Use the samples below to understand what you should write.

Sometimes it is better to see how someone else does the work than to read dozens of pages of explanation. The two samples illustrate what is expected from you in a short persuasive or argumentative essay on cultural diversity.

📝 Cultural Diversity Essay Examples

Below you’ll find two short cultural diversity essay examples. Both follow a standard 5-paragraph essay structure. Use them for inspiration and reference!

Cultural Diversity in Nursing Essay

Everybody needs nurses, regardless of their ethnicity, religion, gender, and sexual orientation. Nurses are just a part of the population that helps other members recover after injuries, operations, and diseases. This essay intends to prove that cultural diversity in nursing is often more critical than bare professionalism.

First, nursing is about trust. The representatives of some cultures may show resistance to care due to their negative experiences with the field. But if such patients see that some of their nurses relate to the same culture, they will develop more trust in their actions.

Second, nursing should heal, not test the validity of patients’ words. Many people of color prefer addressing black physicians. Why so? Because a white doctor might think they are exaggerating their symptoms. Furthermore, black people often have to travel long distances to meet the specialist of their culture because of unpleasant experiences of mistrust they had in the past. But medical assistance is an urgent thing. People should feel free to address the nearest healthcare institution.

Third, culturally competent nurses are more stress-resistant. According to an NIH study, nurses that lack understanding of cultural differences experience frustration when working with culturally different patients more often than their culturally competent colleagues. And a stressed medical worker becomes inefficient and can make the wrong decisions.

In conclusion, I am sure that healthcare managers should intentionally employ caring and competent minority nurses. It would raise the trust for their institutions among patients of all cultures. Lack of cultural diversity in nursing can cost lives, as people seek someone capable of understanding them without judging. Finally, cultural competence in nurses is an enormous asset since the lack of it can cause unnecessary stress and lower their professionalism.

Cultural Diversity in Schools Essay

Teaching diversity prepares students to interact with different cultural and social groups. By doing so, they are expected to become better citizens. But are there any drawbacks of educating cultural diversity in people? This essay analyzes whether cultural awareness is beneficial or not in the classroom and in the long-term perspective.

Schools aim to raise empathy, open-mindedness, and tolerance in their students by teaching them cultural diversity. Indeed, promoting awareness and establishing personal connections with other cultures at school can prevent children from prejudices later in life. It shows them how to empathize with people who are different while they become aware of the problems other cultural groups face daily.

Cultural diversity also gives students a better understanding of themselves. Moreover, it brings them confidence and a feeling of safety. Each of us is different in such or another way. When we live in a multicultural society, we perceive such differences as a norm, not a sin.

Some people point out the downside of cultural diversity in schools: bullying and higher levels of stress. Students may unite in cultural groups and confront each other. But I believe that such confrontations make us stronger. They show that there is also a better option than the opposition.

The learning environment should illustrate cultural inclusion and diversity to all students with all cultural backgrounds. Even the problems that arise out of multiculturalism are temporary and will disappear in some decades. They make us stronger and more attentive to other people.

We hope that now writing a cultural diversity essay will be much easier for you. However, preparing a text in this field might require studying a large number of sources. If you want to do this quickly, try our summarizer . This tool is able to automatically condense any article or paper.

❓ Cultural Diversity FAQ

Cultural diversity, what is it.

Cultural diversity legitimizes cultural differences between different groups of people. It acknowledges the coexistence and interaction of cultures within one geographical area. Knowledge exchange enriches the cultural capital of a country or region. This concept involves contact between languages, ethnic groups, religions, artistic expressions, values, gastronomy, and worldviews.

What Are the Dimensions of Cultural Diversity?

The dimensions are as numerous as human life is. In particular, they comprise: • Religious beliefs and rites • Gender • Race and ethnicity • Education • Mental and physical skills • Sexual orientation • Geographic location and language • Views on warfare

Why Cultural Diversity Matters?

Culture improves the quality of life, concentrates the social experience of many generations, and accumulates knowledge about the world. Peoples are proud of their cultural heritage. They preserve it while trying to integrate it into public life. In such a way, they develop spiritually and open-mindedness.

What Does the Bible Say about Cultural Diversity?

Verse 7:9 of Revelation describes the endless number of people who have trusted in Jesus. They are the representatives of people groups, tribes, nations, and languages. This verse reminds us that all people are necessary for God. Moreover, no ethnicity and race should be deprived of His love (Galatians 3:28).

🔗 References

• Cultural diversity – Unesco
• World Day for Cultural Diversity for Dialogue and Development
• multiculturalism | Definition, Impact, Challenges, & Facts
• Multiculturalism (Stanford Encyclopedia of Philosophy)
• Multicultural Education: Definition & Approaches – Study.com
• Rethinking Multiculturalism: Toward a Balanced Approach – jstor
• History of Cultural Diversity in the United States | Study.com

Understanding Cultural Diversity and Diverse Identities

• Living reference work entry
• First Online: 10 November 2019
• Cite this living reference work entry

• Cong Lin 7  

Part of the book series: Encyclopedia of the UN Sustainable Development Goals ((ENUNSDG))

1857 Accesses

7 Citations

1 Altmetric

Cross-cultural communication ; Dialogue ; Multiculturalism ; Pluralism

Definitions

Cultural diversity is a debatable, open-ended term, which generally refers to a reality of coexistence of diverse knowledge, beliefs, arts, morals, laws, customs, religions, languages, abilities and disabilities, genders, ethnicities, races, nationalities, sexual orientations, etc., of human beings. It could extend to the way people react to this reality and the way people choose to live together with this reality.

Cultural Diversity and Identity

Introduction.

People are divided by several factitious categories and partitions, such as identity politics, around the world where all cultural groups feel their members are to some extent being attacked, bullied, persecuted, and discriminated against. Whether people admit it or not, and whether government hide it or not, it is a fact that people are full of diversity in terms of gender, social class, ethnicity, race, language, abilities and disabilities,...

This is a preview of subscription content, log in via an institution to check access.

Access this chapter

Institutional subscriptions

Banks JA (2008a) Diversity, group identity, and citizenship education in a global age. Educ Res 37(3):129–139

Article   Google Scholar  

Banks JA (2008b) An introduction to multicultural education. Pearson, Boston

Google Scholar  

Banks JA (2012) Ethnic studies, citizenship education, and the public good. Intercult Educ 23(6):467–473

Barry BM (2001) Culture and equality: an egalitarian critique of multiculturalism. Harvard University Press, Cambridge

Besley T, Peters MA, Xaioping J (2011) Interculturalism, ethnocentrism and dialogue. Policy Futures Educ 9(1):1–12

Bingham CW (2001) Schools of recognition: identity politics and classroom practices. Rowman & Littlefield Publishers, Lanham

Darling-Hammond L, French J, Garcia-Lopez SP (2002) Learning to teach for social justice. Teachers College Press, New York/London

Dilg M (1999) Race and culture in the classroom: teaching and learning through multicultural education. Teachers College Press, New York/London

Dixon K (1977) Is cultural relativism self-refuting? Br J Sociol 28(1):75–88

English AR (2016) Dialogic teaching and moral learning: self-critique, narrativity, community and ‘blind spots’. J Philos Educ 50(2):160–176

Evans N, Levinson SC (2009) The myth of language universals: language diversity and its importance for cognitive science. Behav Brain Sci 32(5):429–448

Fillmore LW (2005) When learning a second language means losing the first. In: Suarez-Orozco C, Suarez-Orozco M, Qin-Hilliard DB (eds) The new immigration: an interdisciplinary reader. Routledge, New York/London, pp 289–307

Ford RT (2005) Racial culture: a critique. Princeton University Press, Princeton

Fraser N (2003) Redistribution or recognition? A political-philosophical exchange. Verso, London/New York

Girishkumar D (2015) Multiculturalism or Interculturalism? A conversation with ted cantle. J Intercult Stud 36(6):729–735

Herskovits MJ (1972) Cultural relativism. Random House, New York

Hess D (2011) Discussions that drive democracy. Educ Leadersh 69(1):69–73

Jackson L (2014) Muslims and Islam in U.S. education: reconsidering multiculturalism. Routledge, London/New York

Book   Google Scholar  

Kazepides AC (2010) Education as dialogue: its prerequisites and its enemies. McGill-Queen’s University Press, Montréal

Kennedy KJ, Hue MT (2011) Researching ethnic minority students in a Chinese context: mixed methods design for cross cultural understandings. Comp Educ 47(3):343–354

Kymlicka W (1989) Liberalism, community, and culture. Clarendon Press, Oxford

Kymlicka W (1995) Multicultural citizenship: a liberal theory of minority rights. Oxford University Press, Oxford

Kymlicka W, Banting K (2006) Immigration, multiculturalism, and the welfare state. Ethics Int Aff 20(3):281–304

Langmann E (2016) My way to you: how to make room for transformative communication in intercultural education. J Philos Educ 50(2):233–245

Levinson M (2012) No citizen left behind. Harvard University Press, Cambridge

Levinson M (2016) Diversity and civic education. In: Levinson M, Campbell DE, Hess FM (eds) Making civic count: citizenship education for a new generation. Harvard Education Press, Cambridge, pp 89–114

Lin C, Jackson L (2019a) From shared fate to shared fates: an approach for civic education. Stud Philos Educ 38(5):537–547

Lin C, Jackson L (2019b) Multiculturalism in Chinese history in Hong Kong: constructing Chinese identity. Asia Pacific J Educ 39(2):209–221

Lin C, Jackson L (2019c) Politics in history education in Hong Kong: towards critical political education. Educ Stud Japan 13:39–54

Macedo S (2004) Liberalism and group identities. In: McDonough K, Feinberg W (eds) Education and citizenship in liberal-democratic societies: teaching for cosmopolitan values and collective identities. Oxford University Press, Oxford, pp 414–436

Modood T (2007) Multiculturalism: a civic idea. Polity, Cambridge

Moon S (2011) Rethinking culturally responsive teaching: toward new (Im)possibilities of curriculum studies and policy. Multicult Educ Rev 3(2):69–102

Parekh BC (2006) Rethinking multiculturalism: cultural diversity and political theory. Palgrave Macmillan, Basingstoke/New York

Putnam H (2012) Philosophy in an age of science: physics, mathematics, and skepticism. Harvard University Press, Cambridge

Rousseau JJ (1997) The social contract and other later political writings. Cambridge University Press, Cambridge/New York

Schmidt PF (1955) Some criticisms of cultural relativism. J Philos 52(25):780–791

Seglow J (2003) Neutrality and equal respect: on Charles Larmore’s theory of political liberalism. J Value Inq 37(1):83–96

Sensoy OZ, Di Angelo R (2017) Is everyone really equal? An introduction to key concepts in social justice education. Teachers College Press, New York

Servaes J (2005) Beyond differences in cultural values and modes of communication. In: Xu S, Kienpointner M, Servaes J (eds) Read the cultural other: forms of otherness in the discourses of Hong Kong’s decolonization. Mouton de Gruyter, Berlin/New York, pp 49–70

Chapter   Google Scholar  

Spring J (2012) Deculturation and the struggle for equality: a brief history of the education of dominated cultures in the United States. McGraw-Hill, New York

Taylor C, Gutmann A (1994) Multiculturalism: examining the politics of recognition. Princeton University Press, Princeton

Tully J (1995) Strange multiplicity: constitutionalism in an age of diversity. Cambridge University Press, Cambridge

UNESCO (2002) UNESCO universal declaration on cultural diversity: a vision, a conceptual platform, a pool of ideas for implementation, a new paradigm. United Nations Educational, Scientific and Cultural Organization, Paris

United Nations Economic and Social Council (2019) Special edition: Progress towards the sustainable development goals. Available via. https://undocs.org/en/E/2019/68 . Accessed 15 Aug 2019

Valenzuela A (1999) Subtractive schooling: U.S.-Mexican youth and the politics of caring. State University of New York Press, Albany

Williams M (2004) Citizenship as identity, citizenship as shared fate, and the functions of multicultural education. In: McDonough K, Feinberg W (eds) Education and citizenship in liberal-democratic societies: teaching for cosmopolitan values and collective identities. Oxford University Press, Oxford, pp 208–247

Yúdice G (1995) Neither impugning nor disavowing whiteness does a viable politics make: the limits of identity politics. In: Newfield C, Strickland R (eds) After political correctness. Westview Press, Boulder, pp 255–285

Download references

Author information

Authors and affiliations.

Faculty of Education, The University of Hong Kong, Hong Kong, SAR, China

You can also search for this author in PubMed   Google Scholar

Corresponding author

Correspondence to Cong Lin .

Editor information

Editors and affiliations.

European School of Sustainability, Hamburg University of Applied Sciences, Hamburg, Hamburg, Germany

Walter Leal Filho

Center for Neuroscience & Cell Biology, University of Coimbra, Coimbra, Portugal

Anabela Marisa Azul

Faculty of Engineering and Architecture, Passo Fundo University Faculty of Engineering and Architecture, Passo Fundo, Brazil

Luciana Brandli

Istinye University, Istanbul, Turkey

Pinar Gökcin Özuyar

International Centre for Thriving, University of Chester, Chester, UK

Section Editor information

Centre for Global Sustainability Studies, Universiti Sains Malaysia, Penang, Malaysia

Theam Foo Ng

Rights and permissions

Reprints and permissions

Copyright information

© 2019 Springer Nature Switzerland AG

About this entry

Cite this entry.

Lin, C. (2019). Understanding Cultural Diversity and Diverse Identities. In: Leal Filho, W., Azul, A., Brandli, L., Özuyar, P., Wall, T. (eds) Quality Education. Encyclopedia of the UN Sustainable Development Goals. Springer, Cham. https://doi.org/10.1007/978-3-319-69902-8_37-1

Download citation

DOI : https://doi.org/10.1007/978-3-319-69902-8_37-1

Received : 14 August 2019

Accepted : 15 August 2019

Published : 10 November 2019

Publisher Name : Springer, Cham

Print ISBN : 978-3-319-69902-8

Online ISBN : 978-3-319-69902-8

eBook Packages : Springer Reference Earth and Environm. Science Reference Module Physical and Materials Science Reference Module Earth and Environmental Sciences

• Publish with us

Policies and ethics

• Find a journal
• Track your research

Tips for Online Students , Tips for Students

What Is Cultural Diversity And Why Is It Important?

Updated: December 14, 2023

Published: July 28, 2020

The things you do and the practices you were taught inform who you become. Culture is a broad term that encompasses beliefs, values, norms, behaviors, and overall can be understood as our “way of being.” When you go out into the world, you will come into contact with people from different backgrounds and walks of life. It’s a good rule of thumb to honor cultural diversity with your actions. So, what is cultural diversity and why does it matter?

Let’s get into the details of how cultural diversity can take shape in professional settings, within educational institutions, and overall, in most aspects of life.

Photo by Omar Lopez on Unsplash

Cultural diversity – defined.

Cultural diversity is synonymous with multiculturalism. Multiculturalism is defined by the Encyclopedia Britannica as, “the view that cultures, races, and ethnicities, particularly those of minority groups, deserve special acknowledgment of their differences within a dominant political culture.”

The importance of cultural diversity can be interpreted on the basis of these related actions:

• Recognizing that there is a large amount of cultures that exist
• Respecting each other’s differences
• Acknowledging that all cultural expressions are valid
• Valuing what cultures have to bring to the table
• Empowering diverse groups to contribute
• Celebrating differences, not just tolerating them

So, what are some examples of cultural diversity?

Cultural diversity looks like this:

• In A Workplace: Having a multilingual team, having a diverse range of ages working together, having policies that are vocally against discrimination, etc.
• In A School Setting: Having students from all over the world (like at the University of the People ), being accepting of all religious practices and traditions that students part take in, supporting students to share their cultures with one another, etc.

The Importance Of Cultural Diversity In Education

Cultural diversity is important in every setting in life, but it can be even more pivotal when it happens within education. Students around the world have the right to equal access of quality education , and as such, there are many upsides that come along with it when institutions believe in the power of diversity.

Cultural diversity in education helps to support:

1. Deep Learning

Learning happens within the curriculum and outside of it. With a diverse student population, students have the privilege of gaining more understanding about people and backgrounds from all over. This also contributes to diversity of thought and perspectives that make learning more interesting and dynamic.

2. Confidence And Growth

When students participate with people from varied cultures, it provides them with more confidence in dealing with things outside of their comfort zones. It can build strength of character, pride, and confidence.

3. Preparation For The Future

If a workplace has done the necessary work, it’s bound to be culturally diverse. Attending a culturally diverse institute of education will prepare students for their future in a workplace.

4. More Empathy

Interacting with people who have diverse practices, beliefs, life experiences, and culture promotes empathy. While you can never fully understand someone’s life without being them, you can learn, listen, and understand.

Benefits Of Cultural Diversity

The world is naturally multicultural. Approaching cultural diversity with a mindset and actions that embrace this fact leads to many benefits, like:

• Compassion: Communication and understanding of differences leads to increased compassion instead of judgment.
• Innovation: Varied perspectives and lens of looking at the world lend to innovative thinking.
• Productivity: People who come together and bring their own style of working together tend to support a more productive team.
• New Opportunities: The diversity opens the door to new opportunities and the blending of ideas which would otherwise have been homogeneous.
• Problem-Solving: Challenges are layered, so having people with different backgrounds can lead to better problem-solving with richness of opinions.

How To Support Cultural Diversity

Individuals and institutions alike have the agency to support cultural diversity. If you’re unsure how you can take action to do so, consider these ideas:

• Interact with people outside of your culture
• Be open-minded to listen and let go of judgment
• If you see anyone who is being culturally insensitive, speak out against it
• Accept that differences are beneficial and not harmful
• Don’t force your beliefs on people with opposing views
• Advocate to hire people or work with people who are not within your same culture
• Travel the world as much as you can to take part in cultures and understand them from the source
• Read literature and learn from different cultures
• Absorb media and art from around the world
• Learn a new language and communicate in a friend’s native language rather than your own

How UoPeople Supports Diversity

The University of the People was founded with the mission to offer accessible education that’s affordable to students from the entire globe. We believe that our differences bring strength and can help to promote world peace, just like education. That’s why we have a global student body with students attending our online degree programs from over 200 countries and territories.

While our institution is set up to be affordable to all because programs are tuition-free, we also extend specific scholarships that help to grow cultural diversity.

Some of our scholarships include :

• Scholarship for Syrian Refugees
• U.S. Embassy in Burkina Faso Scholarship
• Viatnamese Scholarship Fund
• Botari Women’s Scholarship Fund

Photo by Kyle Glenn on Unsplash

Cultural diversity is worth celebrating.

The world is filled with people who have different beliefs, religions, traditions, and ways of living. It is within our differences that we can find beauty. Both in educational and professional environments, cultural diversity benefits everyone. It paves the way to better problem-solving, more empathy and compassion, deepened learning, and approaches the world from various perspectives.

Related Articles

• Search Menu
• Sign in through your institution
• Browse content in Arts and Humanities
• Browse content in Archaeology
• Anglo-Saxon and Medieval Archaeology
• Archaeological Methodology and Techniques
• Archaeology by Region
• Archaeology of Religion
• Archaeology of Trade and Exchange
• Biblical Archaeology
• Contemporary and Public Archaeology
• Environmental Archaeology
• Historical Archaeology
• History and Theory of Archaeology
• Industrial Archaeology
• Landscape Archaeology
• Mortuary Archaeology
• Prehistoric Archaeology
• Underwater Archaeology
• Zooarchaeology
• Browse content in Architecture
• Architectural Structure and Design
• History of Architecture
• Residential and Domestic Buildings
• Theory of Architecture
• Browse content in Art
• Art Subjects and Themes
• History of Art
• Industrial and Commercial Art
• Theory of Art
• Biographical Studies
• Byzantine Studies
• Browse content in Classical Studies
• Classical Literature
• Classical Reception
• Classical History
• Classical Philosophy
• Classical Mythology
• Classical Art and Architecture
• Classical Oratory and Rhetoric
• Greek and Roman Archaeology
• Greek and Roman Epigraphy
• Greek and Roman Law
• Greek and Roman Papyrology
• Late Antiquity
• Religion in the Ancient World
• Digital Humanities
• Browse content in History
• Colonialism and Imperialism
• Diplomatic History
• Environmental History
• Genealogy, Heraldry, Names, and Honours
• Genocide and Ethnic Cleansing
• Historical Geography
• History by Period
• History of Agriculture
• History of Education
• History of Emotions
• History of Gender and Sexuality
• Industrial History
• Intellectual History
• International History
• Labour History
• Legal and Constitutional History
• Local and Family History
• Maritime History
• Military History
• National Liberation and Post-Colonialism
• Oral History
• Political History
• Public History
• Regional and National History
• Revolutions and Rebellions
• Slavery and Abolition of Slavery
• Social and Cultural History
• Theory, Methods, and Historiography
• Urban History
• World History
• Browse content in Language Teaching and Learning
• Language Learning (Specific Skills)
• Language Teaching Theory and Methods
• Browse content in Linguistics
• Applied Linguistics
• Cognitive Linguistics
• Computational Linguistics
• Forensic Linguistics
• Grammar, Syntax and Morphology
• Historical and Diachronic Linguistics
• History of English
• Language Variation
• Language Families
• Language Acquisition
• Language Evolution
• Language Reference
• Lexicography
• Linguistic Theories
• Linguistic Typology
• Linguistic Anthropology
• Phonetics and Phonology
• Psycholinguistics
• Sociolinguistics
• Translation and Interpretation
• Writing Systems
• Browse content in Literature
• Bibliography
• Children's Literature Studies
• Literary Studies (Modernism)
• Literary Studies (Asian)
• Literary Studies (European)
• Literary Studies (Eco-criticism)
• Literary Studies (Romanticism)
• Literary Studies (American)
• Literary Studies - World
• Literary Studies (1500 to 1800)
• Literary Studies (19th Century)
• Literary Studies (20th Century onwards)
• Literary Studies (African American Literature)
• Literary Studies (British and Irish)
• Literary Studies (Early and Medieval)
• Literary Studies (Fiction, Novelists, and Prose Writers)
• Literary Studies (Gender Studies)
• Literary Studies (Graphic Novels)
• Literary Studies (History of the Book)
• Literary Studies (Plays and Playwrights)
• Literary Studies (Poetry and Poets)
• Literary Studies (Postcolonial Literature)
• Literary Studies (Queer Studies)
• Literary Studies (Science Fiction)
• Literary Studies (Travel Literature)
• Literary Studies (War Literature)
• Literary Studies (Women's Writing)
• Literary Theory and Cultural Studies
• Mythology and Folklore
• Shakespeare Studies and Criticism
• Browse content in Media Studies
• Browse content in Music
• Applied Music
• Dance and Music
• Ethics in Music
• Ethnomusicology
• Gender and Sexuality in Music
• Medicine and Music
• Music Cultures
• Music and Culture
• Music and Religion
• Music and Media
• Music Education and Pedagogy
• Music Theory and Analysis
• Musical Scores, Lyrics, and Libretti
• Musical Structures, Styles, and Techniques
• Musicology and Music History
• Performance Practice and Studies
• Race and Ethnicity in Music
• Sound Studies
• Browse content in Performing Arts
• Browse content in Philosophy
• Aesthetics and Philosophy of Art
• Epistemology
• Feminist Philosophy
• History of Western Philosophy
• Metaphysics
• Moral Philosophy
• Non-Western Philosophy
• Philosophy of Action
• Philosophy of Law
• Philosophy of Religion
• Philosophy of Science
• Philosophy of Language
• Philosophy of Mind
• Philosophy of Perception
• Philosophy of Mathematics and Logic
• Practical Ethics
• Social and Political Philosophy
• Browse content in Religion
• Biblical Studies
• Christianity
• East Asian Religions
• History of Religion
• Judaism and Jewish Studies
• Qumran Studies
• Religion and Education
• Religion and Health
• Religion and Politics
• Religion and Science
• Religion and Law
• Religion and Art, Literature, and Music
• Religious Studies
• Browse content in Society and Culture
• Cookery, Food, and Drink
• Cultural Studies
• Customs and Traditions
• Ethical Issues and Debates
• Hobbies, Games, Arts and Crafts
• Natural world, Country Life, and Pets
• Popular Beliefs and Controversial Knowledge
• Sports and Outdoor Recreation
• Technology and Society
• Travel and Holiday
• Visual Culture
• Browse content in Law
• Arbitration
• Browse content in Company and Commercial Law
• Commercial Law
• Company Law
• Browse content in Comparative Law
• Systems of Law
• Competition Law
• Browse content in Constitutional and Administrative Law
• Government Powers
• Judicial Review
• Local Government Law
• Military and Defence Law
• Parliamentary and Legislative Practice
• Construction Law
• Contract Law
• Browse content in Criminal Law
• Criminal Procedure
• Criminal Evidence Law
• Sentencing and Punishment
• Employment and Labour Law
• Environment and Energy Law
• Browse content in Financial Law
• Banking Law
• Insolvency Law
• History of Law
• Human Rights and Immigration
• Intellectual Property Law
• Browse content in International Law
• Private International Law and Conflict of Laws
• Public International Law
• IT and Communications Law
• Jurisprudence and Philosophy of Law
• Law and Society
• Law and Politics
• Browse content in Legal System and Practice
• Courts and Procedure
• Legal Skills and Practice
• Primary Sources of Law
• Regulation of Legal Profession
• Medical and Healthcare Law
• Browse content in Policing
• Criminal Investigation and Detection
• Police and Security Services
• Police Procedure and Law
• Police Regional Planning
• Browse content in Property Law
• Personal Property Law
• Study and Revision
• Terrorism and National Security Law
• Browse content in Trusts Law
• Wills and Probate or Succession
• Browse content in Medicine and Health
• Browse content in Allied Health Professions
• Arts Therapies
• Clinical Science
• Dietetics and Nutrition
• Occupational Therapy
• Operating Department Practice
• Physiotherapy
• Radiography
• Speech and Language Therapy
• Browse content in Anaesthetics
• General Anaesthesia
• Neuroanaesthesia
• Browse content in Clinical Medicine
• Acute Medicine
• Cardiovascular Medicine
• Clinical Genetics
• Clinical Pharmacology and Therapeutics
• Dermatology
• Endocrinology and Diabetes
• Gastroenterology
• Genito-urinary Medicine
• Geriatric Medicine
• Infectious Diseases
• Medical Oncology
• Medical Toxicology
• Pain Medicine
• Palliative Medicine
• Rehabilitation Medicine
• Respiratory Medicine and Pulmonology
• Rheumatology
• Sleep Medicine
• Sports and Exercise Medicine
• Clinical Neuroscience
• Community Medical Services
• Critical Care
• Emergency Medicine
• Forensic Medicine
• Haematology
• History of Medicine
• Medical Ethics
• Browse content in Medical Dentistry
• Oral and Maxillofacial Surgery
• Paediatric Dentistry
• Restorative Dentistry and Orthodontics
• Surgical Dentistry
• Browse content in Medical Skills
• Clinical Skills
• Communication Skills
• Nursing Skills
• Surgical Skills
• Medical Statistics and Methodology
• Browse content in Neurology
• Clinical Neurophysiology
• Neuropathology
• Nursing Studies
• Browse content in Obstetrics and Gynaecology
• Gynaecology
• Occupational Medicine
• Ophthalmology
• Otolaryngology (ENT)
• Browse content in Paediatrics
• Neonatology
• Browse content in Pathology
• Chemical Pathology
• Clinical Cytogenetics and Molecular Genetics
• Histopathology
• Medical Microbiology and Virology
• Patient Education and Information
• Browse content in Pharmacology
• Psychopharmacology
• Browse content in Popular Health
• Caring for Others
• Complementary and Alternative Medicine
• Self-help and Personal Development
• Browse content in Preclinical Medicine
• Cell Biology
• Molecular Biology and Genetics
• Reproduction, Growth and Development
• Primary Care
• Professional Development in Medicine
• Browse content in Psychiatry
• Addiction Medicine
• Child and Adolescent Psychiatry
• Forensic Psychiatry
• Learning Disabilities
• Old Age Psychiatry
• Psychotherapy
• Browse content in Public Health and Epidemiology
• Epidemiology
• Public Health
• Browse content in Radiology
• Clinical Radiology
• Interventional Radiology
• Nuclear Medicine
• Radiation Oncology
• Reproductive Medicine
• Browse content in Surgery
• Cardiothoracic Surgery
• Gastro-intestinal and Colorectal Surgery
• General Surgery
• Neurosurgery
• Paediatric Surgery
• Peri-operative Care
• Plastic and Reconstructive Surgery
• Surgical Oncology
• Transplant Surgery
• Trauma and Orthopaedic Surgery
• Vascular Surgery
• Browse content in Science and Mathematics
• Browse content in Biological Sciences
• Aquatic Biology
• Biochemistry
• Bioinformatics and Computational Biology
• Developmental Biology
• Ecology and Conservation
• Evolutionary Biology
• Genetics and Genomics
• Microbiology
• Molecular and Cell Biology
• Natural History
• Plant Sciences and Forestry
• Research Methods in Life Sciences
• Structural Biology
• Systems Biology
• Zoology and Animal Sciences
• Browse content in Chemistry
• Analytical Chemistry
• Computational Chemistry
• Crystallography
• Environmental Chemistry
• Industrial Chemistry
• Inorganic Chemistry
• Materials Chemistry
• Medicinal Chemistry
• Mineralogy and Gems
• Organic Chemistry
• Physical Chemistry
• Polymer Chemistry
• Study and Communication Skills in Chemistry
• Theoretical Chemistry
• Browse content in Computer Science
• Artificial Intelligence
• Computer Architecture and Logic Design
• Game Studies
• Human-Computer Interaction
• Mathematical Theory of Computation
• Programming Languages
• Software Engineering
• Systems Analysis and Design
• Virtual Reality
• Browse content in Computing
• Business Applications
• Computer Games
• Computer Security
• Computer Networking and Communications
• Digital Lifestyle
• Graphical and Digital Media Applications
• Operating Systems
• Browse content in Earth Sciences and Geography
• Atmospheric Sciences
• Environmental Geography
• Geology and the Lithosphere
• Maps and Map-making
• Meteorology and Climatology
• Oceanography and Hydrology
• Palaeontology
• Physical Geography and Topography
• Regional Geography
• Soil Science
• Urban Geography
• Browse content in Engineering and Technology
• Agriculture and Farming
• Biological Engineering
• Civil Engineering, Surveying, and Building
• Electronics and Communications Engineering
• Energy Technology
• Engineering (General)
• Environmental Science, Engineering, and Technology
• History of Engineering and Technology
• Mechanical Engineering and Materials
• Technology of Industrial Chemistry
• Transport Technology and Trades
• Browse content in Environmental Science
• Applied Ecology (Environmental Science)
• Conservation of the Environment (Environmental Science)
• Environmental Sustainability
• Environmentalist Thought and Ideology (Environmental Science)
• Management of Land and Natural Resources (Environmental Science)
• Natural Disasters (Environmental Science)
• Nuclear Issues (Environmental Science)
• Pollution and Threats to the Environment (Environmental Science)
• Social Impact of Environmental Issues (Environmental Science)
• History of Science and Technology
• Browse content in Materials Science
• Ceramics and Glasses
• Composite Materials
• Metals, Alloying, and Corrosion
• Nanotechnology
• Browse content in Mathematics
• Applied Mathematics
• Biomathematics and Statistics
• History of Mathematics
• Mathematical Education
• Mathematical Finance
• Mathematical Analysis
• Numerical and Computational Mathematics
• Probability and Statistics
• Pure Mathematics
• Browse content in Neuroscience
• Cognition and Behavioural Neuroscience
• Development of the Nervous System
• Disorders of the Nervous System
• History of Neuroscience
• Invertebrate Neurobiology
• Molecular and Cellular Systems
• Neuroendocrinology and Autonomic Nervous System
• Neuroscientific Techniques
• Sensory and Motor Systems
• Browse content in Physics
• Astronomy and Astrophysics
• Atomic, Molecular, and Optical Physics
• Biological and Medical Physics
• Classical Mechanics
• Computational Physics
• Condensed Matter Physics
• Electromagnetism, Optics, and Acoustics
• History of Physics
• Mathematical and Statistical Physics
• Measurement Science
• Nuclear Physics
• Particles and Fields
• Plasma Physics
• Quantum Physics
• Relativity and Gravitation
• Semiconductor and Mesoscopic Physics
• Browse content in Psychology
• Affective Sciences
• Clinical Psychology
• Cognitive Neuroscience
• Cognitive Psychology
• Criminal and Forensic Psychology
• Developmental Psychology
• Educational Psychology
• Evolutionary Psychology
• Health Psychology
• History and Systems in Psychology
• Music Psychology
• Neuropsychology
• Organizational Psychology
• Psychological Assessment and Testing
• Psychology of Human-Technology Interaction
• Psychology Professional Development and Training
• Research Methods in Psychology
• Social Psychology
• Browse content in Social Sciences
• Browse content in Anthropology
• Anthropology of Religion
• Human Evolution
• Medical Anthropology
• Physical Anthropology
• Regional Anthropology
• Social and Cultural Anthropology
• Theory and Practice of Anthropology
• Browse content in Business and Management
• Business History
• Business Strategy
• Business Ethics
• Business and Government
• Business and Technology
• Business and the Environment
• Comparative Management
• Corporate Governance
• Corporate Social Responsibility
• Entrepreneurship
• Health Management
• Human Resource Management
• Industrial and Employment Relations
• Industry Studies
• Information and Communication Technologies
• International Business
• Knowledge Management
• Management and Management Techniques
• Operations Management
• Organizational Theory and Behaviour
• Pensions and Pension Management
• Public and Nonprofit Management
• Strategic Management
• Supply Chain Management
• Browse content in Criminology and Criminal Justice
• Criminal Justice
• Criminology
• Forms of Crime
• International and Comparative Criminology
• Youth Violence and Juvenile Justice
• Development Studies
• Browse content in Economics
• Agricultural, Environmental, and Natural Resource Economics
• Asian Economics
• Behavioural Finance
• Behavioural Economics and Neuroeconomics
• Econometrics and Mathematical Economics
• Economic Methodology
• Economic Systems
• Economic History
• Economic Development and Growth
• Financial Markets
• Financial Institutions and Services
• General Economics and Teaching
• Health, Education, and Welfare
• History of Economic Thought
• International Economics
• Labour and Demographic Economics
• Law and Economics
• Macroeconomics and Monetary Economics
• Microeconomics
• Public Economics
• Urban, Rural, and Regional Economics
• Welfare Economics
• Browse content in Education
• Adult Education and Continuous Learning
• Care and Counselling of Students
• Early Childhood and Elementary Education
• Educational Equipment and Technology
• Educational Strategies and Policy
• Higher and Further Education
• Organization and Management of Education
• Philosophy and Theory of Education
• Schools Studies
• Secondary Education
• Teaching of a Specific Subject
• Teaching of Specific Groups and Special Educational Needs
• Teaching Skills and Techniques
• Browse content in Environment
• Applied Ecology (Social Science)
• Climate Change
• Conservation of the Environment (Social Science)
• Environmentalist Thought and Ideology (Social Science)
• Natural Disasters (Environment)
• Social Impact of Environmental Issues (Social Science)
• Browse content in Human Geography
• Cultural Geography
• Economic Geography
• Political Geography
• Browse content in Interdisciplinary Studies
• Communication Studies
• Museums, Libraries, and Information Sciences
• Browse content in Politics
• African Politics
• Asian Politics
• Chinese Politics
• Comparative Politics
• Conflict Politics
• Elections and Electoral Studies
• Environmental Politics
• Ethnic Politics

European Union

• Foreign Policy
• Gender and Politics
• Human Rights and Politics
• Indian Politics
• International Relations
• International Organization (Politics)
• International Political Economy
• Irish Politics
• Latin American Politics
• Middle Eastern Politics
• Political Theory
• Political Methodology
• Political Communication
• Political Philosophy
• Political Sociology
• Political Behaviour
• Political Economy
• Political Institutions
• Politics and Law
• Politics of Development
• Public Administration
• Public Policy
• Quantitative Political Methodology
• Regional Political Studies
• Russian Politics
• Security Studies
• State and Local Government
• UK Politics
• US Politics
• Browse content in Regional and Area Studies
• African Studies
• Asian Studies
• East Asian Studies
• Japanese Studies
• Latin American Studies
• Middle Eastern Studies
• Native American Studies
• Scottish Studies
• Browse content in Research and Information
• Research Methods
• Browse content in Social Work
• Addictions and Substance Misuse
• Adoption and Fostering
• Care of the Elderly
• Child and Adolescent Social Work
• Couple and Family Social Work
• Direct Practice and Clinical Social Work
• Emergency Services
• Human Behaviour and the Social Environment
• International and Global Issues in Social Work
• Mental and Behavioural Health
• Social Justice and Human Rights
• Social Policy and Advocacy
• Social Work and Crime and Justice
• Social Work Macro Practice
• Social Work Practice Settings
• Social Work Research and Evidence-based Practice
• Welfare and Benefit Systems
• Browse content in Sociology
• Childhood Studies
• Community Development
• Comparative and Historical Sociology
• Economic Sociology
• Gender and Sexuality
• Gerontology and Ageing
• Health, Illness, and Medicine
• Marriage and the Family
• Migration Studies
• Occupations, Professions, and Work
• Organizations
• Population and Demography
• Race and Ethnicity
• Social Theory
• Social Movements and Social Change
• Social Research and Statistics
• Social Stratification, Inequality, and Mobility
• Sociology of Religion
• Sociology of Education
• Sport and Leisure
• Urban and Rural Studies
• Browse content in Warfare and Defence
• Defence Strategy, Planning, and Research
• Land Forces and Warfare
• Military Administration
• Military Life and Institutions
• Naval Forces and Warfare
• Other Warfare and Defence Issues
• Peace Studies and Conflict Resolution
• Weapons and Equipment

• < Previous chapter
• Next chapter >

5 Multicultural Societies

Research Professor, National Research University Higher School of Economics, Moscow, Russian Federation

David L. Sam, Faculty of Psychology, University of Bergen

• Published: 13 January 2014
• Cite Icon Cite
• Permissions Icon Permissions

Multiculturalism is first discussed as the basic presence of cultural diversity in a society. It is then presented as an orientation (in public policy) toward this diversity. It is distinguished from pluralism (where there is only diversity) by noting that multiculturalism policy and practice has two core features: in addition to the presence of cultural diversity, multiculturalism also requires intercultural contact and equitable participation of all cultural elements in the life of the larger society (sometimes referred to as interculturalism). The concept of intercultural strategies is presented as a guide to understanding variations in public policy and public attitudes toward multiculturalism. Selected psychological studies of multiculturalism are then reviewed, including those on multicultural attitudes, and as well as studies examining three hypotheses derived from multiculturalism policies. Conclusions are then advanced, including the challenges and impediments in achieving full multiculturalism, and a discussion of the psychological benefits (and costs) of accepting multiculturalism, both by the society and by cultural groups and individual members.

Introduction

In the grand sweep of human history, from China and India, through the Hellenic, Roman, Ottoman, and European empires, there has been a persistent question of how cultural communities and their individual members should live together in culturally diverse societies. There are obvious political, economic, and cultural dimensions to this question; these aspects have been examined by social scientists over the decades (e.g., Fleras, 2009 ; Huntington, 2005; Ryan, 2010 ). They have also been addressed by social philosophers ( Barry, 2001 ; Fowers & Richardson 1996 ; Kymlicka, 1995 , 2001 , 2012 ; Taylor, 1992 ) who pose basic questions about the moral underpinnings and logical contradictions inherent in multiculturalism. However, there are also fundamental psychological dimensions, ones that are situated in the views and characteristics of individuals ( Berry, 1997a ; Lott, 2010 ; Moghaddam, 2008a ). Among these are the attitudes, identities, and behaviors of persons who are involved in the daily interactions within and across cultural borders ( Ward & Leong, 2006 ), as well as the the process of acculturation ( Sam & Berry, 2006 ). In this chapter, we focus on these psychological aspects. However, as is for all cultural and cross-cultural psychology, the sociocultural contexts of these behaviors, and the international scope of these phenomena, demand our attention ( Berry, Poortinga, Breugelmans, Chasiotis, & Sam, 2011 ).

The notion of societies and their populations as multicultural has at least three aspects. The first is that virtually all contemporary societies/countries are culturally diverse, in the sense that there are no societies/countries that have only one cultural or ethnic group in their population, none with only one language spoken by all members, and none in which all members share a single cultural or civic identity ( UNESCO, 2009 ). This presence of many cultural groups within a society/country may be referred to as “multiculturalism as fact,” or “multiculturalism as cultural pluralism” in a society.

The second aspect is the presence (or absence) of a policy to deal with this cultural diversity. Some societies seek to reduce (or even to eliminate) cultural diversity, such as France ( Sabatier & Boutry, 2006 ), whereas others have official policies and practices to promote the continuation of such diversity, such as Canada ( Noels & Berry, 2006 ). This may be termed “multiculturalism as policy.”

The third aspect is the degree to which individuals hold positive or negative attitudes toward cultural diversity and intercultural contact as fact and as policy. These attitudes can be directed toward their own cultural and ethnic group, or toward those of other groups. Here, the psychological dimensions of multiculturalism come into play. These aspects may be termed the “psychology of multiculturalism.”

These three ways of conceptualizing multiculturalism will form the bulk of the present chapter. Research findings regarding the different positions will also be presented. At the end of the chapter, we will discuss the benefits of multiculturalism in light of the different conceptualizations.

Multiculturalism as pluralism

Cultural pluralism refers to the presence, within a single nation state, of multiple cultural communities ( Brooks, 2002 ). Plural societies are made up of various kinds of cultural groups. These groups have been identified in Western societies by He and Kymlicka (2005) as: indigenous peoples (such as Aboriginal peoples in Australia and Canada); national minorities (such as Basque in Spain and France); and immigrant groups/ethnic groups (such as Chinese and Indian peoples in Malaysia and Singapore). However, other kinds of groups may be needed to adequately describe the composition of plural societies in other regions, such as Asia and Africa. These include cultural groups that transcend national borders (such as Kurds in Turkey, Iraq, and Iran); and those cultural groups that became incorporated into new nation states in Africa as a result of colonialism (such as Nigeria).

Types of cultural groups in plural societies

One approach to expanding this set of cultural groups is to note that groups of people and their individual members find themselves living in plural societies for a variety of reasons. Some people actually migrate themselves; some groups are the result of earlier generations of new settlements; and some have stayed where they are but have come to be dominated by the new settlement of others. Some migrate and are in contact voluntarily, whereas others are involuntarily in such situations. All of these result in the establishment of culturally plural societies, in which peoples of differing cultural backgrounds rub shoulders with each other on a daily basis. The contact situations that result in plural societies differ from each other because of these variations in reasons for new settlement. These differences have psychological implications, because they involve different motives, attitudes, coping strategies, and stress reactions.

These variations are presented in Figure 5. 1 , arranged along three dimensions. The mobility dimension contrasts those peoples who move to another society (as migrants) with those who stay where they are; the voluntariness dimension contrasts those peoples who want to be in contact with those who do not; and the permanence dimension contrasts those who are likely to remain in contact with those who may move away from contact. The types of contact situations generated by crossing these three dimensions reveal a number of well-known kinds of groups.

Types of cultural groups in plural societies (From, Berry, 2006a ).

Immigrants are those who (usually) move voluntarily to another society and who are there relatively permanently. In contrast, while sojourners have the same mobility and voluntary qualities as immigrants, they are only temporarily away from home (such as international students, diplomats, and guest workers). Ethnocultural groups are the descendents of earlier new settlements who have maintained a sense of their cultural origins and who form communities in their diasporas. They can derive from voluntary migrants (such as French-Canadians, Greek-Australians, and Chinese-Americans). They can also be derived from involuntary migrants (such as African communities of former slaves in the Caribbean and the United States), who now are generally in contact with others on a voluntary basis. Indigenous peoples are those who are already on their home territories, but are engaged in intercultural contact with those who have migrated there to colonize or dominate them. These contacts are often involuntary because they neither invited colonization, nor did they seek their incorporation into larger nation states with a subsequent presence in their lives by with potentially more political and economic power than themselves. In some societies (e.g., China, India), these groups are referred to as national minorities . Finally, nonvoluntary migrants are made up of refugees (who have been forced to migrate, but who have obtained the right to permanent settlement in a new society) and asylum seekers (who await a decision, often in camps, about their possible repatriation). In this chapter, those groups that have migrated (immigrants, sojourners, and refugees) are the main focus.

These distinctions are neither exhaustive nor mutually exclusive. For example, many sojourners (such as international students or domestic caregivers) are able to become immigrants after a period of time, and increasingly, there are transnational migrants who move from country to country, sometimes gaining citizenship in many countries. However, such distinctions serve to draw our attention to some psychological qualities that differentiate among types of groups. Most important among these psychological factors are the motivations to be in (or to avoid) intercultural contact. Among nondominant peoples, the attitudes toward contact will vary according to the degree of voluntariness: those who have been imposed upon or those who have been uprooted are likely to have a negative orientation toward contact and change. Those who are only temporarily in contact may also have minimal interest in engaging in serious intercultural contact and change. Among members of the socially dominant people in the larger society, attitudes are also likely to vary. The reasons to colonize or enslave are likely to be rooted in negative attitudes toward those so treated. With respect to immigrants, there are large variations in dominant groups’ attitudes: some view immigrants as an economic necessity to societal growth and as a source of cultural enrichment, whereas others see them as an economic and cultural threat to their society. Similarly, with respect to refugees, some view them as a threat, whereas others see them as an opportunity to put into practice their humanitarian values. See Berry (2006a) for an overview of these types of groups and their differential demographic, social and psychological characteristics.

Intercultural strategies in plural societies

There are two contrasting positions with respect to the continuation of such cultural diversity in plural societies. These are captured in the following two quotes:

The whole continent of North America appears to be destined by Divine Providence to be peopled by one nation, speaking one language, professing one general system of religious and political principles, and accustomed to one general tenor of social usages and customs. ( Quincy Adams; 1811 ; quoted in Sidney Lens, The Forging of the American Empire (Lens, 1974, p. 3.)

We can easily conceive of a time when there will be only one culture and one civilization on the entire surface of the entire earth...I don’t believe that this will happen, because there are contradictory tendencies always at work—on the one hand toward homogenization and on the other toward new distinctions. ( Levi-Strauss, 1978 , p. 20)

These views represent a stark contrast between a vision of cultural (and possibly psychological) homogenization, and that of continuing diversification of societies and individuals. So, whose expectation has come to pass? It is clear that cultural homogenization has not taken place, at least to any deep extent. At a superficial level, such as the availability and adoption of mass cultural elements (e.g., films, food, and music) there is evidence of widespread acceptance. However, at a deeper level (such as basic values, identities, and religious beliefs and practices), it is difficult to accept that much homogenization has taken place ( Berry, 2008 ); diversity seems to have remained very much intact in most societies. For example, after 500 years of colonization and domination, most indigenous peoples in the Western hemisphere continue to value and to practice their heritage cultures.

Many researchers have come to the same conclusion. For example Legrain (2002) has argued that “globalisation is shorthand for how our lives are becoming increasingly intertwined with those of distant people and places around the world—economically, politically and culturally...[However] globalisation is a process, not a destination” (pp. 4 and 9). That is, there is no one end point (such as cultural homogeneity) to these increasing interconnections, and, as Knight (2000 , p. 242) has pointed out, “the technologies that make global culture possible also facilitate the dissemination and hence revival of distinctive local cultures.” This return to one’s roots has been termed localization (in contrast to globalization ). Second, the process of globalization may lead to the fragmentation of extant societies into more culturally specific nation states, rather than into larger more uniform cultural entities (e.g., the breakup of the former Soviet Union and Yugoslavia into smaller, more culturally defined, nation states). Finally, there is now substantial psychological evidence (e.g., Branscombe, Schmitt, & Harvey, 1999 ; Schmitt & Branscombe, 2002 ) that one of the consequences of intercultural contact, particularly when it is negative or discriminatory, is to react against it, to reject cultural domination, and to increase one’s identification with one’s own cultural community.

If intercultural contact does not lead inevitably to a linear change from one’s heritage culture to a more dominant one, then multidimensional conceptions are required. One way to examine these various possible outcomes of intercultural contact in plural societies is to consider the intercultural strategies framework first developed by Berry over four decades ago ( Berry, 1974 , 1980 & 2003 ). The framework, developed in 1974, had three dimensions. The first is the relative preference for maintaining one’s heritage culture and identity. The second is the relative preference for having intercultural contact with, and participating in, the larger society along with other ethnocultural groups. The third is the role played by the larger society (its policies and institutions) in allowing or constraining these first two preferences. In the original (1974) framework these three dimensions produced eight ways of engaging in intercultural relations.

These issues can be responded to as attitudinal dimensions, ranging from generally positive or negative orientations to these issues; their intersection defines eight strategies, portrayed in Figure 5.2 . On the left are the four orientations from the point of view of nondominant peoples (both individuals and groups); on the right are the four views held by the dominant larger society.

Among nondominant cultural groups, when they do not wish (or are not allowed) to maintain their cultural identity and do seek daily interaction with other cultures, the assimilation strategy is defined. In contrast, when individuals place a value on holding on to their original culture, and at the same time wish to avoid interaction with others, then the separation alternative is defined. When there is an interest in both maintaining one’s original culture, while in daily interactions with other groups, integration is the option. This strategy is called integration because there is some degree of cultural integrity maintained, while preferring (as a member of an ethnocultural group) to participate as an integral part of the larger social network. Finally, when there is little possibility or interest in cultural maintenance (often for reasons of exclusion or discrimination by policies or practices in the larger society) then marginalization is defined. As noted earlier, these strategies are not just a matter of choice on the part of the nondominant individuals and groups. They are often constrained by the policies and attitudes in the larger society, including the multicultural ideology in the society ( Berry, Kalin, & Taylor, 1977 ) and the acculturation expectations ( Berry, 2003 ) in the general population (see later discussion on these interactive approaches).

Varieties of intercultural strategies in cultural groups and in the larger society (modified from Berry, 1980 , 2003 ).

These three basic issues are sometimes approached only from the point of view of the nondominant cultural groups. However (as noted earlier), there is a powerful role played by the dominant group in influencing the way in which nondominant cultural groups would engage in intercultural relations ( Berry, 1974 ). The inclusion of the views of the larger society (on the right side of Figure 5.2 ) reveals the complex, and interactive nature of these intercultural preferences. From the point of view of the larger society, assimilation, when sought by the dominant group, is termed the melting pot. When separation is forced by the dominant group it is called segregation. Marginalization, when imposed by the dominant group, is termed exclusion. Finally, when diversity maintenance and equitable participation are widely accepted features of the society as a whole, integration is called multiculturalism. Note that, in this framework, the concepts of integration and multiculturalism are mutually consistent (rather than opposed to each other).

Extensions and empirical examinations of this framework have been carried out by numerous research groups (e.g., Bourhis, Moise, Perreault, & Senecal, 1997 ; Horenczyk & Munayer, 2007 ; Piontkowski, Rohmann, & Florack, 2002 ; Navas, Rojas, Garcia, and Pumares, 2007 ). Bourhis et al (1997) developed an interactive acculturation model (IAM) that made more explicit the complex relationships that exist when the acculturation attitudes and expectations of both the nondominant and dominant groups are examined together. They built on the observations of Berry (1974, 1980 ) that acculturating individuals and groups pursue acculturation in a larger sociopolitical context, in which their own preferences may match (or not) those of public policies and attitudes in the larger society. They also proposed a fifth orientation to acculturation, which they termed “individualism” (an orientation that considers culture to be unimportant, and emphasizes the individuals’ own personal preferences, separate from culture). This is typically found among young people who prefer to avoid connections to any particular cultural community.

In Spain, the IAM was expanded by Navas et al (2007) to a relative acculturation extended model (RAEM). This framework further differentiated acculturation into the ideal and the real (preferences and actual acculturation practices), as well as into the various daily domains in which acculturation takes place (political, economic, work, family, and social relations). In Germany, Rohmann, Florack, and Piontkowski (2006 ) and Piontkowski et al. (2002) developed the concordance model of acculturation (CAM) to compare the acculturation attitudes of nondominant and dominant groups, within which they created four types of concordance/discordance (matching or mismatching) attitudes. They found that the greater the degree of mismatch, the greater will be the degree of threat and the less will be the possibility of the intercultural encounters being viewed as enriching.

In Israel, Horenczyk and Munayer (2007) expanded the Berry framework in another way: they took into account the very complex character of intercultural relations in Israeli society in their study of the acculturation attitudes of Palestinian Arab Christians (whom they term a “double minority”) who must deal with two majorities (Israeli Jews and Muslim Arabs). In addition, they examined their perception of the acculturation expectations held by these two kinds of majority peers. This approach allows for the elaboration of the basic framework to take such special acculturative relations into account.

These further elaborations all accept the basic features of the original acculturation framework. First is the assertion that there are differing ways in which individuals and groups pursue their acculturation. Second is the view that there may be inconsistencies in these psychological features: between attitudes and behavior; between different domains of daily life; and between the nondominant and dominant communities in any acculturation arena.

When these four strategies are assessed in nondominant groups, integration is usually found to be the most preferred by the nondominant groups and individuals. The integration/multiculturalism strategy (as an expectation) is also often preferred by members of the larger society. However, there are usually variations in these intercultural preferences among both nondominant groups and the larger society (see Berry, 2005 , for a review of the evidence). These relative preferences for intercultural strategies are related to a number of psychological and social factors. The most important is the discrimination experienced by an individual; less discrimination is usually reported by nondominant individuals opting for integration and assimilation, whereas more is experienced by those opting for separation or marginalization (see Berry, Phinney, Sam, & Vedder’s, 2006 , study of immigrant youth reviewed later). This is an example of the reciprocity of intercultural attitudes found in research (reviewed by Berry, 2006b ); if persons (such as immigrants) feel rejected by others in the larger society, they reciprocate this rejection by choosing a strategy that avoids contact with others outside their own group. For example, immigrants who report experiencing high levels of discrimination often opt for the separation strategy (see Berry et al, 2006 , discussed later). In the same immigrant youth study, the reasons for migration also played a role; refugees who flee their society tend to adopt a positive orientation to the society of settlement (through assimilation), whereas guest workers, who are often only in a new place temporarily, tend to adopt a separation strategy ( Berry, 2010 ). Similarly, many develop a reactive identity, in which the experience of discrimination leads to a stronger identification with their own cultural community ( Branscombe et al., 1999 ; Kruusvall, Vetik, & Berry, 2009 ).

Multiculturalism as policy

The issue of how to manage intercultural relations in culturally diverse societies has been at the forefront of public and private discussions in plural societies for centuries. In the contemporary world, this question took on some urgency following the massive population upheavals during and following the World War II ( Borrie, 1959 ), and it has continued unabated in the period since as further upheavals appear with great frequency due to natural and man-made disasters and conflicts, as well as to economic development and globalization.

For a long time, in many plural societies, the general and common orientation to this question was to pursue the absorption of indigenous peoples, national minorities, and newcomers (e.g., immigrants and refugees) through a policy of assimilation, with the goal of creating a society with one language, one identity, and one shared set of values. However, in the UNESCO conference in 1956 in Havana, on “The Cultural Integration of Immigrants” ( Borrie, 1959 ), there was a beginning shift away from assimilation to integration (as distinguished earlier in Figure 5.2 ). For example, the presentation to the conference by the Canadian government (1956) argued that their policy toward immigrants should reflect the political and cultural patterns of Canadian society. This pattern includes “...a society built on the ideas of individual worth and cultural differences...The pressure of one dominant group to assimilate, that is to absorb others, is therefore impracticable as a general theory” (quoted in Borrie, 1959 , p. 51). Although many other societies continued with the general goal of assimilation (e.g., France, Israel, United States), others (including Australia, Canada, and New Zealand) began to consider alternatives, most notably that of multiculturalism as a vehicle to achieve integration (and as a way to avoid the alternatives of assimilation/melting pot, separation/segregation, and marginalization/exclusion).

Three international overviews of immigration and incorporation have been published recently where comparisons are made regarding levels of integration or multiculturalism in various countries (see Bloemraad, 2011 ; Migrant Integration Policy Index (MIPEX), 2012 ; and Vigdor, 2011 ). These surveys reveal a number of commonalities across societies (Australia, Canada, New Zealand, a number of European countries, and the United States), despite their focus on different aspects of immigration.

The first survey by the Migration Information Source (see Bloemraad, 2011 ) examines the policies of multiculturalism in various countries, and it tracks changes over the years from 1980 to 2010. It uses the Multiculturalism Policy Index, which is a project to evaluate the multicultural policies and practices in many contemporary democracies. This index was developed by Banting and Kymlicka (2006 ; see Multiculturalism Policy Index, http://www.queensu.ca/mcp/ ). It includes a set of criteria to assess the degree of promotion of multiculturalism (by policy and practice) in a plural society. They proposed nine criteria with which to place societies on a dimension of acceptance of multiculturalism. Among these is the existence of: a government policy promoting multiculturalism, a multicultural ministry or secretariat, adoption of multiculturalism in the school curriculum, ethnic representation in the media, exemptions of cultural groups from codes that are rooted in the dominant society (e.g., Sunday closing), allowance of dual citizenship, funding of cultural organizations, and funding of bilingual or heritage language instruction. The rankings put Australia and Canada in first place, followed by Sweden, New Zealand, Belgium, and the United Kingdom. Toward the middle are Spain, Portugal and the United States. Lowest placed are France, Germany, Italy, Switzerland, and Denmark. Of particular interest is the Netherlands, which was rather high in 2000, but dropped to a low score in 2010. The Dutch case may be a reflection of changes in their approach to multiculturalism, beginning from their traditional openness and liberal democratic values, through “pillarization,” in which groups were allowed to exist with little interaction with others, to frustration over parallel lives created with no demands on any form of integration ( Fleras, 2009 ).

The second survey is the “Migrant Integration Policy Index” (see MIPEX, 2012 ). This survey includes indicators of migrant integration in a number of domains: labor mobility, family reunion, education, political participation, long-term residence, access to nationality and anti-discrimination laws; it also presents an overall score. The overall rankings place Sweden in first place, followed by Portugal, Canada, Finland, the Netherlands, Belgium, Norway, Spain,the United States, Italy, Luxembourg, Germany, the United Kingdom, Denmark, and France.

The third survey by the Manhattan Institute (see Vigdor, 2011 ) is concerned with immigrant assimilation in North America and Europe. The use of the term assimilation in the title is rather misleading, since it does not assess the giving up (or loss) of heritage culture, which is part of our conception of assimilation; it assesses only involvement in civic, cultural, and economic domains of the larger society (and also provides a composite index). The comparison of immigration countries on overall immigrant incorporation provides the following ranking: Canada, Portugal, United States, Greece, Austria, France, Spain, Switzerland and Italy. With respect to naturalization rates, the ranking is Canada, Portugal, Netherlands, United States, Greece, Austria, France, Spain, Switzerland, and Italy. When these indicators of incorporation are examined by immigrant origin, the rankings remain much the same: for Muslim immigrants, the ranking is: Canada, the United States, Portugal, Spain; for Chinese immigrants, the ranking is Canada, United States, Portugal, Austria, Spain...; and for Southeast Asian immigrants, the ranking is Canada, United States, Austria, Spain, Greece.

Not all countries are represented in all three surveys. However, we may conclude that there are rather consistent variations across these countries in the extent to which they incorporate immigrants from various origins. At the top are Canada, Australia, Sweden, New Zealand and Portugal; toward the middle are Finland, Belgium, Spain, the United Kingdom, and the United States; toward the bottom are France, Germany, and Italy

Framework for understanding multiculturalism

A framework to understand the goals, components and relationships of multiculturalism policies is presented in Figure 5.3 .

The fundamental goal of most multiculturalism policies is to enhance mutual acceptance among all ethnocultural groups (upper right) in order to achieve more harmonious (and less conflicted) intercultural relations. This goal can be approached through three program components: On the upper left is the cultural component, which is to be achieved by providing support and encouragement for cultural maintenance and development among all ethnocultural groups. The second component is the social/ intercultural component (lower left), which seeks the sharing of cultural expressions, by providing opportunities for intergroup contact, and the removal barriers to full and equitable participation in the daily life of the larger society. Antidiscrimination laws, policies advocating employment and educational equity, and standards for showing intercultural activities in the media, are all examples of the promotion of this intercultural component. The third feature is the intercultural communication component (which also promotes interculturalism), in the lower right corner of Figure 5.3 . This represents the linguistic reality of most plural societies, and promotes the learning of one or more official languages as a means for all ethnocultural groups to engage in intercultural interactions with each other, and to participate in the national life of the larger society.

It is essential to note that this basic concept of multiculturalism, and of multiculturalism policies, requires that both the cultural and intercultural aspects are legislated and acted upon. The maintenance of heritage cultures and identities (the cultural component) and the full and equitable participation of all ethnocultural groups in the life of the larger society (the intercultural component) are both necessary. Together, and in balance with each other, it should be possible to achieve the multicultural vision. That is, multiculturalism involves not only promoting the maintenance and development of cultural communities within a plural society, but also the promotion of intercultural contact (sometimes referred to as interculturalism). However, in some societies (particularly in Europe and the United States; see later) there is a common misunderstanding that multiculturalism means only the presence of many independent cultural communities in a society (only cultural maintenance), without their equitable participation and incorporation into a larger society. This latter view seems to have been the basis of recent assertions in some European societies (e.g., in Germany, the Netherlands, and the United Kingdom) that “multiculturalism has failed.” For example, the British Prime Minister David Cameron, in response to the riots occurring in London between August 6–10, 2011 (see Wikipedia, 2011) reiterated his position in a speech he gave during the Munich Security Conference that stated that multiculturalism in “Britain had encouraged different cultures to live separate lives”...and that, “the United Kingdom needed a stronger national identity to prevent people turning to all kinds of extremism” ( BBC News, 2011 ; Number 10, 2011 ).

Goals, components, and relationships in multiculturalism policies (modified from Berry, 1984 ).

From the perspective outlined earlier, multiculturalism has not failed because it was not really attempted in these societies. If multiculturalism is viewed and accepted only as the tolerated presence of different cultures in a society, without the simultaneous promotion of inclusion through programs to reduce barriers to equitable participation, then a form of segregation is the correct name for such policies and practices. This view seems to have been recognized by Cameron. However, the solution proposed by Cameron ( Number 10, 2011 ) to the problem of segregation is more homogeneity (“stronger national identity”) rather than the pursuit of the double-engagement option articulated in the vision of multiculturalism. The extreme form of the view proposed by Cameron may be the one by the Norwegian nationalist, Anders Breivik in his manifesto to rid Western Europe of multiculturalism (see Breivik, 2011 ), and followed up on his manifest by killing over 70 people in July 2011.

The European Commission against Racism and Intolerance ( ECRI, 2011 ) recently concluded that their “...investigations in all European countries are showing a worrying pattern of rising racism. Governments need to be aware of the threat, work to strengthen laws and institutions against discrimination and give a clear message that xenophobia can never be tolerated in modern society.” The report warns that attacks on multiculturalism (as articulated by national political leaders) could lead to fragmented societies and calls on Governments to up their efforts to promote intercultural dialogue: “The answer to the current debate on multiculturalism is strict adherence to a common set of principles, including non-discrimination and tolerance” ( ECRI, 2011 ).

In addition to the four aforementioned components (positive mutual attitudes, cultural maintenance, intercultural contact, and language learning) there are links among them. The first, is termed the multiculturalism hypothesis , and is expressed in the Canadian policy statement as the belief that confidence in one’s cultural identity will lead to sharing, respect for others, and to the reduction of discriminatory attitudes. Berry et al. (1977) identified this belief as an assumption with psychological roots, and as being amenable to empirical evaluation.

A second link in Figure 5. 3 is the hypothesis that when individuals and groups are “doubly engaged” (in both their heritage cultures and in the larger society) they will be more successful in their lives. This success is essentially a higher level of well-being, in both psychological and social domains. This proposal is the integration hypothesis , in which involvement with, competence in, and confidence in both cultural communities provides the social capital that is essential for success in intercultural living. The integration hypothesis has been largely supported by a recent meta-analysis ( Nguyen & Benet-Martínez, 2013 ; see details later).

A third link portrayed in Figure 5. 3 is the contact hypothesis , by which contact and sharing is considered to promote mutual acceptance under certain conditions, especially that of equality ( Pettigrew & Tropp, 2011 ). Some empirical evidence related to each of these three hypotheses will be presented in a later section.

In the rest of this section, we will present some of the central tenets in multiculturalism as policy in some specific countries (Canada, Australia, the United States and France) and in the European Union. These represent the range of countries that are grappling with multicultural issues, from the most explicitly multicultural (Canada) to the least multicultural (France). The policy of the European Union is also presented because it represents a communal policy that is explicitly multicultural, but is largely at odds with the views and practices of many member states.

Canada has high scores on the three international surveys reviewed earlier. As early as 1971, the Canadian government announced a “Policy of Multiculturalism within a Bilingual Framework.” In a comprehensive overview of the evolution of human rights in Canada, Yalden, (2009 , p. 33) noted that this was the very first use of this term in a public document. Since then, other countries (e.g., Australia and the European Union) have developed multiculturalism and integration policies to deal with their own specific features of cultural pluralism.

The multicultural vision was enunciated in Canada in 1971 , with an announcement by the Federal government of a “Policy of Multiculturalism.” This is a key section of the policy, with implications for intercultural relations:

A policy of multiculturalism within a bilingual framework.... (is) the most suitable means of assuring the cultural freedom of all Canadians. Such a policy should help to break down discriminatory attitudes and cultural jealousies. National unity, if it is to mean anything in the deeply personal sense, must be founded on confidence on one’s own individual identity; out of this can grow respect for that of others, and a willingness to share ideas, attitudes and assumptions.... The Government will support and encourage the various cultural and ethnic groups that give structure and vitality to our society. They will be encouraged to share their cultural expression and values with other Canadians and so contribute to a richer life for all. (Government of Canada, 1971 , pp. 8545–8546)

Note that the concern with a “willingness to share ideas, attitudes and assumptions” is the interculturalism part of the policy.

From this statement, we discerned a number of ideas that were ripe for social psychological examination (from Berry, 1984 ). As with most multiculturalism policies, the clear and fundamental goal of the policy is to enhance mutual acceptance among all cultural groups ( Berry, 1997a ). This goal has been approached through two main program components: a cultural component, by providing support and encouragement for cultural maintenance and development among all cultural groups (including dominant and nondominant ethnocultural groups); and a social/intercultural component that seeks the sharing of cultural expressions by providing opportunities for intergroup contact and the removal of barriers to full and equitable participation in the daily life of the larger society. Together, and in balance with each other, it should be possible to achieve the multicultural vision. There is a clear similarity between the two components of the Canadian multiculturalism policy and the two dimensions underlying the intercultural strategies framework (Figure 5.2 ): both cultural maintenance and equitable participation are required for multiculturalism (and integration) to be achieved.

These initiatives were consolidated in 1988 with the passing of the Canadian Multiculturalism Act. Among its provisions are to:

(a) recognize and promote the understanding that multiculturalism reflects the cultural and racial diversity of Canadian society and acknowledges the freedom of all members of Canadian society to preserve, enhance and share their cultural heritage; (b) recognize and promote the understanding that multiculturalism is a fundamental characteristic of the Canadian heritage and identity and that it provides an invaluable resource in the shaping of Canada’s future; (c) promote the full and equitable participation of individuals and communities of all origins in the continuing evolution and shaping of all aspects of Canadian society and assist them in the elimination of any barrier to that participation; and (d) recognize the existence of communities whose members share a common origin and their historic contribution to Canadian society, and enhance their development. (p. 2)

An overview of the 1971 policy and the1988 Act, and of research on their implementation and consequences can be found in Berry and Laponce (1994) .

Australia also has high scores on the three international surveys reviewed earlier. However, until the 1960s, Australian public policy was essentially assimilationist. This earlier policy was “...that migrants should shed their cultures and languages and rapidly become indistinguishable from the host population” ( Commonwealth of Australia, 2003 ). In 1973, the Commonwealth government issued a policy statement called “A Multi-Cultural Society for the Future” in which it recommended a public policy of multiculturalism, and in 1977, it issued a report called “Australia as a Multicultural Society.”

These statements offer a multicultural vision that is reflected in four principles:

Responsibilities of all—all Australians have a civic duty to support those basic structures and principles of Australian society which guarantee us our freedom and equality and enable diversity in our society to flourish;

Respect for each person—subject to the law, all Australians have the right to express their own culture and beliefs and have a reciprocal obligation to respect the right of others to do the same.

Fairness for each person—all Australians are entitled to equality of treatment and opportunity. Social equity allows us all to contribute to the social, political and economic life of Australia.

Benefits for all—all Australians benefit from the significant cultural, social and economic dividends arising from the diversity of our population. Diversity works for all Australians. (p. 8)

These statements emphasize and affirm the same core components that are the basis of the Canadian policy. The cultural component is articulated by: “Australian multiculturalism recognises, accepts, respects and celebrates cultural diversity. It embraces the heritage of Indigenous Australians, early European settlement, our Australian-grown customs and those of the diverse range of migrants now coming to this country.” The social component is articulated by: “the Government is committed to ensuring that all Australians have the opportunity to be active and equal participants in Australian society, free to live their lives and maintain their cultural traditions.”

United States of America

In the United States, there is no apparent official policy on these issues. Scores for the United States on the three international surveys were medium to low, possibly reflecting this lack of a policy to promote multiculturalism. This reflects the public debate, which has generally come down more on the side of advocating cultural uniformity (starting with Adams, as noted in the earlier quotation ). This early orientation was further supported by John Jay ( First American Supreme Court chief justice) who judged that “Providence has been pleased to give this one connected country to one united people—a people descended from the same ancestors, speaking the same language, professing the same religion, attached to the same principles of government, very similar in their manners and customs....” However, later, William James (1909) promoted a plural vision for the United States, in which he considered pluralism as “crucial to the formation of philosophical and social humanism to help build a better, more egalitarian society.”

The debate has moved back and forth in recent years. The swing toward the acceptance of multiculturalism was examined by Glazer (1997) , who provocatively announced that “we are all multiculturalists now.” He reviewed the major changes in the United States toward the promotion and acceptance of cultural diversity in society and its institutions, especially in public education. The main contemporary proponent of the earlier view of homogeneity is Huntington (2004) , who has predicted that the United States will wane if its founding Anglo-Protestant character is diminished any further. He argues that current immigration, from Latin America and elsewhere, brings other cultural values and languages that undermine this core United States culture. His solution is clearly on the side of the pursuit of a return to the unitary view of society, where cultural diversity is to be restricted in the search for a common identity. In the United States, even in the absence of a formal multiculturalism policy, cultural diversity is recognized and tolerated to some extent (even promoted in public institutions such as schools and universities); however, substantial variation remains in the status (education, health, employment, overall wealth) of the main social and cultural communities.

Unlike Australia and Canada, France has rather low scores on the three surveys, and it has exhibited (both historically, and at the present time) an orientation toward ethnic and cultural diversity that limits the public expression of other cultural traditions. Such an orientation has been referred to as the “Republican model” (see Sabatier & Boutry, 2006 for an overview of this policy orientation). This goal of cultural homogeneity (which is the opposite of the cultural component of multiculturalism, as defined in Figure 5.2 ) is accompanied by support for participation and equality (which is the social/intercultural component of multiculturalism policy). This combination is essentially one that seeks a melting pot, in which cultural communities and their individual members are expected to become French like all others in France. However, substantial discrimination has largely limited the attainment of this goal (see Berry & Sabatier, 2010 ), leading less to assimilation and more to marginalization, especially among youth of North African origin.

In the European Union (2005) , a set of Common Basic Principles for Immigrant Integration Policy in the EU was adopted in 2005. This is the first of these principles:

Integration is a dynamic, two-way process of mutual accommodation by all immigrants and residents of Member States. Integration is a dynamic, long-term, and continuous two-way process of mutual accommodation, not a static outcome. It demands the participation not only of immigrants and their descendants but of every resident. The integration process involves adaptation by immigrants, both men and women, who all have rights and responsibilities in relation to their new country of residence. It also involves the receiving society, which should create the opportunities for the immigrants’ full economic, social, cultural, and political participation. Accordingly, Member States are encouraged to consider and involve both immigrants and national citizens in integration policy, and to communicate clearly their mutual rights and responsibilities. (p. 1).

In these EU principles, the three cornerstones of multiculturalism are evident: the right of all peoples to maintain their cultures; the right to participate fully in the life of the larger society; and the obligation for all groups (both the dominant and nondominant) to engage in a process of mutual change. However, as noted for France, and in recent pronouncements in the United Kingdom, such multicultural principles are far from evident in practice.

Psychology of multiculturalism

In this section, we present a selective review of empirical psychological studies of multiculturalism. The first is a portrayal of attitudes and ideologies pertaining to the main components of multiculturalism policies (as illustrated in the boxes of Figure 5.3 ): the pursuit of intercultural acceptance through the promotion of diversity and of intercultural engagement.

Then we examine evidence for the validity of the three main links in Figure 5.3 : the multiculturalism hypothesis ; the integration hypothesis ; and the contact hypothesis .

Multicultural attitudes

Research on the public acceptance of multiculturalism as a concept and policy began with the research by Berry et al. (1977) in Canada, and has continued in a number of countries (e.g., in the Netherlands by Breugelmans & van de Vijver, 2004 , and van de Vijver, Breugelmans & Schalk-Soekar, 2008 ; in New Zealand by Ward & Masgoret, 2009 ; and in Australia by Dandy & Pe-Pua, 2010 ). The attitudes examined include multicultural ideology, the perceived consequences of multiculturalism, and attitudes toward multicultural programs (all developed by Berry et al., 1977 ).

The initial studies in Canada revealed a generally positive view of multiculturalism. The most basic concept is that of multicultural ideology; this refers to the general acceptance of a multicultural way of living together in a plural society ( Berry, et al., 1977 , pp. 131-134). There are three elements to this ideology. The first two elements have been already discussed with respect to the strategies framework (cultural maintenance and equitable participation by all ethnocultural groups); there is a third feature to multicultural ideology—the acceptance by the dominant group that they also need to change in order to achieve some mutual accommodation.

In these studies, these three components combined to become a broad ideological orientation toward how respondents believe individuals and groups should accommodate each other in the larger society. Items were developed that assessed these views, phrased both positively and negatively. Positive items included: “Canada would be a better place if members of ethnic groups would keep their own way of life alive” (cultural maintenance); “There is a lot that Canadians can gain from friendly relations with immigrants” (intercultural contact); and “We should all do more to learn about the customs and heritage of different ethnic and cultural groups in this country” (expressing intercultural engagement, for both dominant and nondominant groups). Negative items included “If members of ethnic groups want to keep their own culture, they should keep it to themselves, and not bother the rest of us” (expressing segregation, and negative with respect to contact). Items also expressed the basic ideas that cultural diversity is a public resource and is something to be valued by a society.

Results generally supported its construct validity (e.g., Berry et al., 1977 ; Berry & Kalin, 1995 ); and it forms part of a complex set of relationships with other conceptually similar scales (negatively with ethnocentrism, and positively with ethnic tolerance and attitudes toward immigration). However, conceptually it is explicitly related more to the idea that diversity is a resource for a society, and that all groups, including the dominant ones, need to share and adapt to each other in order for there to be harmonious intercultural relations among culturally diverse groups in the larger society.

Results also showed that a large majority of Canadians endorsed multicultural ideology as the way for groups to relate to each other. In the first national survey, 63.9% of respondents were on the positive side of the scale, and this rose to 69.3 % in the second survey. Overall, we can say that Canadians support this way of living together by a large and growing margin; we can also say that there is a rather happy coinciding of public opinion with public policy ( Adams, 2007 ). Multicultural ideology has also been assessed in New Zealand by Ward and Masgoret (2009) and in Australia by Dandy and Pe-Pua (2010) . In both countries, they found a generally positive orientation to multicultural ideology.

With respect to the perceived consequences of multiculturalism ( Berry et al, 1977 ), the scale included items such as: “If Canada pursues a policy of multiculturalism, Canada will be richer in culture.” The overall level of agreement was 61.0% in the 1977 survey; this increased to 78.8% in the 1995 survey. For attitudes toward multicultural programs (e.g., support for funding “Community centres where people from various cultural backgrounds can meet each other and share their heritage,” there was 68% overall agreement in 1977, increasing to 93.8 % in 1995. This shows an increasing level of support for the intercultural aspects of the policy.

Overall, there is a clearly positive view about pursuing multiculturalism; there is a high level of support for the policy, and this rose between the two surveys. However, these attitudes vary according to the ethnic origin of respondents, with those of British origin being more positive that those of French origin; those of other origins are the most positive. Jedwab (2002) has reviewed surveys of public attitudes toward multiculturalism in Canada over a 30-year period (1971 to 2001). He notes that responses to items such as “the preservation and enhancement of the multicultural heritage of Canadians is an objective that the government should support” is agreed to by 82% of respondents, and that it “enhances the value of Canadian citizenship” has the support of 80%. It is evident that there continues to be widespread support for the multicultural way of arranging the various cultural lives in Canada ( Adams, 2007 ).

In New Zealand, Ward and Masgoret (2009) surveyed over 2,000 adults, mostly of European background (70%) and New Zealand born (76%). The issues addressed included attitudes toward multiculturalism, immigrants, acculturation expectations, contact, and perceived threat. In general, there was widespread support for multiculturalism. Indicators of support were over 80% for most items in the survey. In a comparative perspective (based on data from Eurobarometer, 2000 ), the New Zealand sample had the highest level of support (89%), more than in Australia (85%) and in European countries (Sweden at 77% through to Greece at 26%)

In Australia ( Dandy & Pe-Pua, 2010 ; Liu, 2007 ), research has shown an overall positive orientation to multiculturalism, with mean scores on a variety of measures (e.g., perceived consequence of immigration) being well above the scale midpoints. Dandy and Pe-Pua (2010) sampled 248 overseas-born and 483 Australian-born respondents. They found a generally positive attitude toward multiculturalism, but they found no significant differences between those born outside Australia than those born in Australia.

An examination of multicultural attitudes has been carried out in the Netherlands by Van de Vijver et al. (2008) .They defined the concept as “the acceptance of and support for the plural nature of a society among mainstreamers and immigrant groups.” Using a scale to assess multicultural attitudes (based on the earlier multicultural ideology scale), they found that multiculturalism is “a multifaceted, unifactorial attitude with a good cross-cultural equivalence” (p. 93). As in much social attitude research, an individual’s level of education was positively related to support for multiculturalism. They also provided evidence of stability over time in these attitudes in the Netherlands; this is in contrast to a gradual increase in support found in Canada ( Adams, 2007 ; Kymlicka, 2007 ) over the years since its inception.

As noted earlier ( van de Vijver et al., 2008 ), one feature of research findings in the Netherlands is that there is a difference between the public and private domains of life in which an individual or cultural community can express its cultural maintenance. In much of this research, it was found that it is acceptable to express one’s heritage culture in the family and in the community, but that it should not be expressed in public domains, such as in educational or work institutions. This view is opposed to the basic principles outlined by the European Union, where the process is identified as one of mutual accommodation. If such a distinction between the acceptance of heritage cultural maintenance in family and community, versus its rejection in public life and institutions becomes even more widespread, it is likely that there will be more segregation and less integration, possibly leading to more claims that “multiculturalism has failed.” However, as argued earlier, this limited acceptance of diversity is not multiculturalism at all.

An international comparison of attitudes toward multiculturalism ( Leong & Ward, 2006 ) used information from the Eurobarometer (2000) survey of 15 countries. Scales assessed seven attitudes, including blaming minorities, multicultural optimism, and cultural assimilation. They used an average of these scale scores, and related them to a number of other variables (including socioeconomic indicators, and the values of Hofstede (2001) and Schwartz’(2006) ; see chapter 4 ). Higher socioeconomic levels were associated with greater support for multiculturalism, and some values (e.g., Schwartz’s humanitarianism/egalitarianism) were also positively related. In contrast, other values (e.g., Schwartz’s conservatism, and Hofstede’s collectivism) were negatively related to the acceptance of multiculturalism. These findings are in keeping with the relationship commonly found between status (education, SES) and more open and liberal attitudes.

Multiculturalism hypothesis

Following from the Canadian policy, Berry et al. (1977 , p. 192) proposed the multiculturalism hypothesis. This is expressed in the policy statement that confidence in one’s identity will lead to sharing, respect for others, and to the reduction of discriminatory attitudes. This form of confidence is the one identified as achieved identity by Phinney (see Phinney, 1990 ), and as secure attachment by van Oudenhoven ( Bakker, van van Oudenhoven, & van der Zee, 2004 ; van Oudenhoven, 2006 ). This hypothesis is illustrated by the link along the top of Figure 5.3 between heritage cultural maintenance and the attainment of positive mutual attitudes. In addition to the initial proposal in the 1971 policy statement regarding a sense of confidence allowing individuals to accept those who are culturally different, the Canadian policy ( Heritage Canada, 1999 ) further asserts that “Multiculturalism ensures that all citizens can keep their identities, can take pride in their ancestry and have a sense of belonging. Acceptance gives Canadians a feeling of security and self-confidence making them open to and accepting of diverse cultures.”

Three varieties of the multiculturalism hypothesis have been distinguished by Moghaddam (2008b) . The first, as just discussed, refers to the relationship between in-group confidence/security, and the acceptance of other groups. The second concerns the relationship between in-group affiliation and out-group rejection. Here, the hypothesis is that there is no necessary relationship between the strength of in-group associations and rejection of out-groups. As Brewer (1999) noted, “in-group love is not a precursor of out-group hate.” The third variety of the multiculturalism hypothesis concerns differential endorsement of multiculturalism by dominant and nondominant cultural groups. For example, “when minority groups endorse assimilation rather than multiculturalism, they are supporting their own ‘melting away’.” “When majority groups endorse assimilation, they are more likely endorsing their own survival” ( Moghaddam, 2008b , p. 153). Hence, the multiculturalism hypothesis needs to distinguish between the views of dominant and nondominant groups.

The multiculturalism hypothesis has been examined empirically in a number of studies in different countries ( Berry et al., 1977 ; Berry, 2006b : Phinney, Jacoby & Silva, 2007 ; Verkuyten, 2005 ). In Canada, Berry et al. (1977) considered that this confidence involves a sense of security; conversely it is manifested as a sense of threat to one’s cultural group. The multiculturalism hypothesis, as indicated earlier, is that a sense of security in one’s identity is a psychological precondition for the acceptance of those who are culturally different. Conversely, when one’s identity is threatened, people will reject others, whether they are members of other cultural groups or immigrants to the society (see Schwartz, Vignoles, Brown, & Zagefka , this volume).

In two national surveys in Canada ( Berry et al. 1977 ; Berry & Kalin, 2000 ; reviewed by Berry, 2006b ), the concept of security was developed to capture the notion of confidence contained in the Canadian multiculturalism policy. Measures of cultural security and economic security were created with respect to extant diversity, and the continuing flow of immigration. In more recent studies ( Berry, 2006b ) in Canada, we used three measures of security (cultural, economic, and personal): “ I am concerned about losing my cultural identity”; “This country is prosperous and wealthy enough for everyone to feel secure”; “A person’s chances of living a safe, untroubled life are better today than ever before.” These three aspects of security are positively related to each other, and to the acceptance of multiculturalism, of immigrants, and of a number of specific ethnocultural and immigrant groups. We thus conclude that the multiculturalism hypothesis has received support from research in Canada.

In Australia, Dandy and Pe-Pua (2010) found support for the hypothesis. In the total sample, correlations between security and multicultural ideology was +0.30, and + 0.41 with the perceived consequences of multiculturalism. Research in New Zealand by Ward and Masgoret (2008) employed a large national sample to examine relationships among intercultural contacts, perceived threat (symbolic and realistic), multicultural ideology, and attitudes toward immigrants. Using structural equation modeling, the authors revealed significant relationships among these variables: “...a strong Multicultural Ideology, high levels of Contact, and low levels of Intergroup Threat relate directly to positive Attitudes toward Immigrants, and these attitudes in turn strongly relate to the endorsement of immigration policies concerning migrant numbers and source” (p. 234).

In the United States, Phinney et al., (2007) carried out two studies to examine the relationship between ethnic identities and attitudes toward cultural groups in a large sample of university students from different ethnocultural groups. The first study showed that Asian and Latino Americans who had an achieved (i.e., a secure) identity reported significantly more positive intergroup attitudes than those with a diffuse (i.e., unsecured) cultural identity. In their second study, using qualitative methods with adolescents from five ethnic groups, they assessed ethnic identity and attitudes. Again, results “showed that ethnic identity achieved adolescents, compared to diffuse adolescents, gave responses indicating greater awareness and understanding of intergroup relations. Overall, the results provide evidence that a secure ethnic identity is associated with positive intergroup attitudes and mature intercultural thinking” (p. 478).

Parallel research on the relationship between security (i.e., the lack of realistic and symbolic threats) and out-group acceptance has been carried out using the integrated threat hypothesis (see e.g., Riek, Mania, & Gaertner, 2006 ; Stephan, Renfro, Esses, Stephan, & Martin, 2005 ). This hypothesis argues that a sense of threat to a person’s identity (the converse of a secure cultural identity) will lead to rejection of the group that is the source of threat, and, in some cases, to an enhanced ethnic identity (called reactive identity). Much of this research on threat has been examined in a meta-analysis by Riek et al., (2006) . Different types of threat have been studied, including realistic threat (e.g., due to real group conflict over resources), symbolic threat (e.g., conflicting values and beliefs), and intergroup anxiety (e.g., uncertainty about how to relate to the out-group). Using a sample of 95 published studies, they found significant correlations (ranging from 0.42 to 0.46 for the various forms of threat) between threat and out-group attitudes. They also found that the status of the group moderated these relationships: for out-groups with low status (e.g., ethnic minorities) anxiety had a stronger relationship with negative out-group attitudes than when out-groups were of relatively high status. In general, they concluded that: “the results of the meta-analysis indicate that intergroup threat has an important relationship with out-group attitudes. As people perceive more intergroup competition, more value violations, higher levels of intergroup anxiety, more group esteem threats, and endorse more negative stereotypes, negative attitudes toward out-groups increase” (p. 345).

Research by Verkuyten (2005) in the Netherlands was also intended to examine the multiculturalism hypothesis, using samples of Turkish-Dutch and Dutch university students. However, in seeking to evaluate the multiculturalism hypothesis, Verkuyten did not assess identity security. Instead he assessed the strength of in-group identity and own-group evaluation. These were assessed by scales seeking how much an individual identified with their in-group, and how positively they evaluated it. This confusion between security of identity and strength of identity, and positive in-group evaluation, was addressed by Berry (1984) who argued that they are not at all the same concepts. In ethnocentrism theory, a strong ethnic identity and positive evaluation of the in-group are known to be related to out-group rejection, whereas the multiculturalism hypothesis proposes that a high level of identity security is related to out-group acceptance. As argued by Berry (1984 , pp. 363–364): “...we need to distinguish between two forms of ‘confidence’. If we mean simply ‘own group glorification’, or ‘strongly positive ingroup attitudes’, then ethnocentrism theory...predicts an opposite relationship.” Indeed, in the national survey conducted by Berry et al., (1977) “the more positively one rated one’s own group, the more negatively they rated all other groups...However, multiculturalism policy and programs do not intend to develop confidence by enhancing own-group glorification. If we render the notion of confidence as a ‘sense of security’...then there is evidence of a positive relation with ethnic tolerance”.

We conclude that since first being introduced, the multiculturalism hypothesis has largely been supported. Various feelings of security and threat appear to be part of the psychological underpinnings of the acceptance of multiculturalism. Whether phrased in positive terms (security is a prerequisite for tolerance of others and the acceptance of diversity), or in negative terms (threats to, or anxiety about, one’s cultural identity and cultural rights underpins prejudice), there is little doubt that there are intimate links between being accepted by others and accepting others. However, when the hypothesis is examined using other feelings (such as positive in-group evaluation or strength of ethnic identity) rather than identity security or confidence, the opposite (ethnocentric) relationship is found.

Integration Hypothesis

This hypothesis is that individuals who both maintain their heritage cultures and identities, and who also engage with the larger society (that is, those who pursue the integration strategy) are likely to be more successful than those who pursue only one of these (that is, those who pursue assimilation or separation) or who pursue neither (that is, who are marginal). This hypothesis is illustrated down the left side of Figure 5.3 , where there is a joint pursuit of the cultural and social components of multiculturalism policy. The advantage of being integrated was proposed in a literature review by Berry (1997b , p. 27: “Psychological acculturation is influenced by many individual-level factors. In particular, the integrationist or bi-cultural acculturation strategy appears to be a consistent predictor of more positive outcomes than the three alternatives of assimilation, separation or marginalisation.”

To illustrate the positive link between acculturation strategy and adaptation, in the study of immigrant youth ( Berry et al, 2006 ), we asked the question; “is it the case that how an adolescent acculturates relates to how well they adapt?” The pattern in our findings was very clear: Those in the integration profile had the best psychological and sociocultural adaptation outcomes, whereas those in the a marginalization/diffuse profile had the worst; in between, those with a separation/ethnic profile had moderately good psychological adaptation but poorer sociocultural adaptation, whereas those with an assimilation/national profile had moderately poor psychological adaptation, and slightly negative sociocultural adaptation. This pattern of results was largely replicated using structural equation modeling with the same data set. We also examined relationships between the two forms of adaptation and perceived discrimination: we found that discrimination was negatively and significantly related to both psychological and sociocultural adaptation.

A further illustration of the link between acculturation strategy and adaptation has been shown in the study of Turkish migrants in Germany ( Schmitz & Berry, 2009 ). There are many correlations supporting the expected relationships between the integration strategy and adaptation. Integration was negatively related to anxiety and depression; a new finding was that it is also negatively related to anger. On the positive side, a preference for integration was related to high life satisfaction; a new finding was that it is also positively related to curiosity. This pattern replicates earlier patterns and adds the role of curiosity in promoting integration and of anger in limiting it. The opposite pattern is found for marginalization: these immigrants have high anxiety, depression, and anger; and they have low life satisfaction (but no relationship with curiosity). For those preferring assimilation, the pattern is similar to that for marginalization, except that there was no relationship with life satisfaction (but there was a negative one with curiosity). Finally, the separation preference is similar to that for assimilation (high anxiety and anger), but there was low life satisfaction and no relationship with depression.

Some other studies have examined the relationship using contrasts between societies that have different immigration and settlement policies. In one study, second generation immigrant youth in Canada and France were compared ( Berry & Sabatier, 2010 ). The national public policy and attitude context was found to influence the young immigrants’ acculturation strategies and the relationship with their adaptation. In France, there was more discrimination, less orientation to their heritage culture (identity, behavior), and poorer adaptation (lower self-esteem and higher deviance). Within both samples, integration was found to be associated with better adaptation, and marginalization was found to be associated with poorer adaptation. However the magnitude of this relationship was less pronounced in France than in Canada. This difference was interpreted as a result of it being more psychologically costly to express one’s ethnicity in France than in Canada, and to be related to differences in national policy and practices.

In a study of Russian migrants in Finland and Israel, Jasinskaja-Lahti, Horenczyk, and Kinunen (2011) assessed each of three acculturation attitudes (separation, assimilation, and integration). They were all positively related to immigrant adaptation, either directly or moderated by the length of residence or by the country of residence. In support of the integration hypothesis, a main effect was obtained only for the integration attitude, which positively predicted psychological adaptation.

Overall, we conclude that there is substantial evidence to support the integration hypothesis. This generalization seems to apply to various forms of adaptation, and remains supported when various ways of conceptualizing (biculturalism or integration) are used, and when assessing acculturation by various types of scales.

The integration hypothesis has recently been confirmed by a meta-analysis by Nguyen and Benet-Martínez (2013) . Although the strength of the relationship between acculturation strategy and adaptation to living interculturally varies according to how acculturation strategies are assessed, the overall finding supports the integration hypothesis. More specifically, they examined the relationship across 83 studies and 23,197 participants. They found a significant relationship between biculturalism (integration) and both psychological adaptation (including life satisfaction, positive affect, and self-esteem) and sociocultural adaptation (including academic achievement, career success, social skills, and lack of behavioral problems). Of particular importance for this hypothesis was their finding that the association with biculturalism (cf., integration) was stronger than with either single cultural orientation (to their own group; cf. separation), or to the dominant group (cf., assimilation). They further found that the strength of the biculturalism-adaptation relationship was moderated by the way in which the strategies were assessed.

Contact hypothesis

A third link portrayed in Figure 5.3 is the contact hypothesis , by which contact and sharing is considered to promote mutual acceptance under certain conditions, especially that of equality ( Pettigrew & Tropp, 2011 ). This hypothesis focuses on the intercultural aspects of multiculturalism (participation and language acquisition). The promotion of intercultural engagement and learning is usually achieved by enacting antidiscrimination laws, policies advocating employment and educational equity, and standards for showing intercultural activities in the media.

In the national surveys in Canada ( Berry et al, 1977 ; Berry & Kalin, 1995 ), we found substantial support for this relationship, especially when status is controlled. For example, overall ratings of mutual familiarity (a rating of how much contact and interaction an individual had with members of a specific ethnocultural group) were positively correlated with positive attitudes toward members of that group. In analyses at the level of neighborhoods ( Kalin & Berry, 1982 ), we found that with the proportion of a particular group being greater, the attitudes toward that group by non-members were more positive. There was no evidence of a “tipping point,” where a higher presence of a particular group in one’s neighbourhood became associated with lesser acceptance of that group.

Longitudinal studies are very important to the disentangling of the direction of the relationship between intercultural contact and attitudes. One study ( Binder, et. al., 2009 ) has shown an interactive effect of contact and intercultural attitudes. They conducted a longitudinal field survey in Germany, Belgium, and England with school student samples of members of both ethnic minorities and ethnic majorities. They assessed both intercultural contact and attitudes at two points in time. Contact was assessed by both the quality and quantity of contact. Attitudes were assessed by social distance and negative feelings. The pattern of intercorrelations, at both times, supported the positive relationship between contact and attitudes. Beyond this correlational analysis, path analyses yielded evidence for the relationship working in both directions: contact reduced prejudice, but prejudice also reduced contact. Thus, in this study, support for the contact hypothesis is partial: contact can lead to more positive attitudes, but initial positive attitudes can lead people into contact with each other.

A key element in the contact hypothesis is the set of conditions that may be necessary in order for contact to lead to more positive intercultural relations. The three hypotheses are linked because the first two hypotheses speak to some of these conditions under which contact can have positive outcomes. First, for the multiculturalism hypothesis, we saw that when the cultural identities of individuals and groups are threatened, and their place in the plural society is questioned, more negative attitudes are likely to characterize their relationships. This consequence applies to all ethnocultural groups, both dominant and nondominant. For example, when members of the larger society feel threatened by immigration, and when members of particular groups have their rights to maintain their heritage cultures and/or to participate in the larger society are questioned or denied, a mutual hostility is likely to ensue. Under these conditions, increased contact is not likely to lead to more positive intercultural attitudes.

Pettigrew and Tropp (2011) carried out meta-analyses of numerous studies of the contact hypothesis, which came from many countries and many diverse settings (schools, work, and experiments). Their findings provide general support for the contact hypothesis: intergroup contact does generally relate negatively to prejudice in both dominant and nondominant samples.

The evidence is now widespread across cultures that greater intercultural contact is associated with more positive intercultural attitudes, and lower levels of prejudice. This generalization has to be qualified by two cautions. First, the appropriate conditions need to be present in order for contact to lead to positive intercultural attitudes. Second, there are many examples of the opposite effect, where increased contact is associated with greater conflict. The conditions (cultural, political, and economic) under which these opposite outcomes arise are in urgent need of examination.

Conclusions: Psychological benefits and costs of multiculturalism

What are the possible benefits and costs to a plural society and its members when the multicultural option is pursued? Some of these have been proposed by Berry (1998) , and are summarized here. First, the public declaration that all cultural groups are valued members of and equal participants in a plural society sends a positive message that may provide the foundation for harmonious intercultural relations. As we saw in the discussion of the multiculturalism hypothesis, the sense of security intended by such a declaration is associated with positive multicultural ideology and related attitudes. The opposite message (that different cultural groups are neither a welcome component nor a participating community) is likely to be interpreted as a threat, and it is associated with negative and even hostile intercultural attitudes.

At the societal level, when multiculturalism is declared to be a public resource, rather than a problem for a plural society, more specific benefits follow. In diplomatic and trade relationships, having linguistic competencies nurtured, and transmitting knowledge of the values and practices of other cultures in the plural society, can have clear advantages when working outside the national borders.

In international affairs, obligations with respect to human rights generally, and to cultural rights more specifically, are monitored by various international organizations (e.g., UN Human Rights Council, International Labour Organisation, UNESCO), and countries that meet these various standards are applauded, whereas those that do not, are criticized.

With respect to the social integration of cultural groups and their members, there is evidence of reciprocity in intercultural relations ( Berry, 2006b ; Berry et al, 2006 ). When acculturating groups and individuals are discriminated against in their new society, they tend to reciprocate this negative treatment by seeking the separation or marginalization way of acculturating ( Berry et al., 2006 ). These two strategies have negative consequences for all; there is also usually lower sociocultural adaptation, and lesser economic and educational achievement.

At the individual level, the evidence reviewed in the section on the integration hypothesis supports the positive association between being engaged in two (and sometimes more) cultural communities and psychological well-being. For sociocultural adaptation, having more than one language and culture available for acquisition and mastering during a person’s development provides options for how to live, and enhances access to more cultural resources (literature, film, personal relationships) than in a society with only one language and culture.

An obvious cost at the societal level is that there are usually programs and institutions required to operate such a policy. The mere articulation of multiculturalism costs little; but its operationalization takes financial resources. Whether in multicultural education, health, justice, or broadcasting, public resources need to be allocated.

A second possible cost is a reduction in national unity, and increased divisiveness within the plural society. That is, there is a question of whether multiculturalism challenges the possibility of attaining social cohesion among the various cultural groups ( Koopmans, 2005 ; Jopke, 2007 ; Reitz, Breton, Dion, & Dion, 2009 ). This question has not yet been resolved. However, there is some evidence that identification with one’s heritage cultural group and with the national society need not be negatively correlated, or mutually exclusive. In the study of immigrant youth ( Berry et al., 2006 ) overall there was a small negative correlation between these two identities. However, the correlation was positive in all settler societies (such as Australia, Canada and the United States; but also in the United Kingdom), and negative in societies that are new to the processes involved in immigration and settlement (such as Germany, the Netherlands, Norway, and Sweden).

Indeed, cultural differences can be exploited to achieve a variety of domestic and international political goals (as in the divide-and-conquer strategy). This is most likely to happen when groups become official categories (as in census groupings) where they can be exploited for votes or other reasons. Moreover, existing inequalities in socioeconomic status can become entwined with ethnic status, resulting in a double jeopardy. Such exploitation is always possible, but the reverse is also possible. The designation of particular ethnic groups as disadvantaged can lead to (and indeed has led to) public programs to reduce inequity through employment and educational initiatives.

Adams, M. ( 2007 ). Unlikely utopia: The surprising triumph of Canadian pluralism . Toronto: Viking.

Google Scholar

Google Preview

Adams, Q. ( 1811 ) Quoted in Sidney Lens. (1974). The forging of the American empire . New York: Thomas Crowell.

Bakker, W. , van Oudenhoven, J. P. , & van der Zee, K. I. ( 2004 ). Attachment styles, personality, and Dutuch emigrants’ intercultural adjustment.   European Journal of Personality , 18 , 387–404.

Banting, K. & Kymlicka, W. ( 2004 ). Do multiculturalism policies erode the welfare state? In P. Van Parijs , (Ed), Cultural diversity versus economic solidarity (pp. 227–284). Brussels: Editions De Boeck Université.

Banting, K. , & Kymlicka, W. (2006) Multiculturalism Policy Index. Retrieved from http://www.queensu.ca/mcp/

Barry, B. ( 2001 ). Culture and equality: An egalitarian critique of multiculturalism . Cambridge, MA: Harvard University Press.

BBC News (2011, Dec. 18). State multiculturalism has failed, says David Cameron. Retrieved from http://www.bbc.co.uk/news/uk-politics-12371994

Berry, J. W. ( 1974 ). Psychological aspects of cultural pluralism: Unity and identity reconsidered.   Topics in Culture Learning , 2 , 17–22.

Berry, J. W. ( 1980 ). Acculturation as varieties of adaptation. In A. Padilla (Ed.), Acculturation: Theory, models and some new findings (pp. 9–25). Boulder: Westview Press.

Berry, J. W. ( 1984 ). Multicultural policy in Canada: A social psychological analysis.   Canadian Journal of Behavioural Science , 16 , 353 370.

Berry, J. W. ( 1997 a). Official multiculturalism. In J. Edwards (Ed), Language in Canada , (84–101). Cambridge, MA: Cambridge University Press

Berry, J. W. ( 1998 ). Social psychological costs and benefits of multiculturalism.   Trames: Estonian Journal of Social Sciences , 2 , 209–233.

Berry, J.W. ( 2003 ). Conceptual approaches to acculturation. In K. Chung , P. Balls-Organista & G. Marin (Eds.). Acculturation: Advances in Theory, Measurement, and Applied Research , (pp. 17-37). Washington: APA.

Berry, J. W. ( 2005 ). Acculturation: Living successfully in two cultures.   International Journal of Intercultural Relations , 29 , 697–712.

Berry, J. W. ( 2006 a). Contexts of acculturation. In D. L. Sam & J. W. Berry (Eds). Cambridge handbook of acculturation psychology (pp. 27–42). Cambridge, UK: Cambridge University Press.

Berry, J. W. ( 2006 b). Mutual attitudes among immigrants and ethnocultural groups in Canada.   International Journal of Intercultural Relations , 30 , 719–734.

Berry, J. W. ( 2008 ). Globalisation and acculturation.   International Journal of Intercultural Relations , 32 , 328–336.

Berry, J. W. ( 2010 ). Mobility and acculturation. In S. Carr (ed.), The psychology of mobility in a global era (pp. 193-210). New York: Springer.

Berry, J.W. & Kalin, R. ( 1995 ). Multicultural and ethnic attitudes in Canada: Overview of the 1991 survey.   Canadian Journal of Behavioural Science , 27 , 301-320.

Berry, J. W. , & Kalin, R. ( 2000 ). Multicultural policy and social psychology: The Canadian experience. In S. Renshon & Duckitt, J. (Eds). Political psychology: Cultural and cross-cultural foundations (pp. 263–284). London: MacMillan.

Berry, J. W. , Kalin, R. , and Taylor, D. ( 1977 ). Multiculturalism and ethnic attitudes in Canada , Ottawa, Canada: Ministry of Supply and Services.

Berry, J. W. and Laponce, J. A. (Eds.) ( 1994 ). Ethnicity and culture in Canada: The research landscape . Toronto, Canada: University of Toronto Press.

Berry, J. W. , Phinney, J. S. , Sam, D. L. & Vedder, P. (Eds.) ( 2006 ). Immigrant youth in cultural transition: Acculturation, identity and adaptation across national contexts . Mahwah, NJ: Erlbaum.

Berry, J. W. , Poortinga, Y. H. , Breugelmans, S. M. , Chasiotis, A. & Sam, D. L. ( 2011 ). Cross-cultural psychology: Research and applications (3rd ed.). Cambridge, UK: Cambridge University Press.

Berry, J. W. , & Sabatier, C. ( 2010 ). Acculturation, discrimination, and adaptation among second generation immigrant youth in Montreal and Paris.   International Journal of Intercultural Relations , 34 , 191–207.

Binder, J.   Zagefka, H. , Brown, R. , Funke, F. , Kessler, T. , & Mummendey, A. ( 2009 ). Does contact reduce prejudice or does prejudice reduce contact? A longitudinal test of the contact hypothesis among majority and minority groups in three European countries.   Journal of Personality and Social Psychology , 96 , 843–856.

Bloemraad, I. (2011). The debate over multiculturalism: Philosophy, politics, and policy. Migration Information Source . Retrieved from http://www.migrationinformation.org/Feature/display.cfm?ID=854

Borrie, W. D. ( 1959 ). The cultural integration of immigrants . Paris: UNESCO.

Bourhis, R. Y. , Moise, L. C. , Perreault, S. , & Senecal, S. ( 1997 ). Toward an Interactive Acculturation Model: A social psychological approach.   International Journal of Psychology , 32 , 369–386.

Branscombe, N. R. , Schmitt, M. T. , & Harvey, R. D. ( 1999 ). Perceiving pervasive discrimination among African Americans: Implications for group identification and well-being.   Journal of Personality and Social Psychology , 77 , 135–149.

Breivik, A. B. (2011). Manifest of Anders Behring Breivik. Retrieved from http://breivikmnifest.com/

Breugelmans, S. & van de Vijver, F. ( 2004 ). Antecedents and components of majority attitudes toward multiculturalism in the Netherlands.   Applied Psychology: An International Review , 53 , 400–422.

Brewer, M. ( 1999 ). The psychology of prejudice: Ingroup love or outgroup hate?   Journal of Social Issues , 55 , 429–444.

Brooks, S. (Ed) ( 2002 ). The challenge of cultural pluralism . Westport, CT: Praeger.

Canada ( 1956 ). The integration of immigrants in Canada . Report by the Canadian Department of Citizenship and Immigration, Havana, April.

Canada ( 1971 ). Policy of multiculturalism . Statement to the House of Commons. Ottawa.

Commonwealth of Australia ( 2003 ). The evolution of Australia’s multicultural policy . Canberra. Government of Australia

Dandy, J. & Pe-Pua, R. ( 2010 ). Attitudes to multiculturalism, immigration, and cultural diversity.   International Journal of Intercultural Relations , 34 , 34–46.

England riots (2011). 2011 England riots. Retrieved from http://en.wikipedia.org/wiki/2011_England_riots

Eurobarometer (2000). Attitudes toward minority groups in the European Union: A special analysis of the Eurobarometer 2000 opinion poll on behalf of the European Monitoring Center on Racism and Xenophobia. Eurobarometer Opinion Poll. Retrieved from http://europa.eu.int/comm/publicopinion/indexen.htm

European Commission against Racism and Intolerance (2011). Annual report.for 2010 . Strasbourg: ECRI Retrieved from ( www.coe.int/t/dghl/monitoring//ecri/activities/Annual_Reports2010pdf )

European Union (2005). Common Basic Principles for Immigrant Integration Policy in the EU . Brussels: Author. Retrieved from ( www.iccsi.ie/resources/EU%20Basic%20Principles )

Fleras, A. ( 2009 ). The politics of multiculturalism: Multicultural governance in comparative perspective . New York: Palgrave Macmillan.

Fowers, B. J. , & Richardson, F. C. ( 1996 ). Why is multiculturalism good?   American Psychologist , 51 , 609–621.

Glazer, N. ( 1997 ). We are all multiculturalists now . Cambridge, MA: Harvard University Press.

He, B. , & Kymlicka, W. ( 2005 ). Multiculturalism in Asia . Oxford, UK: Oxford University Press.

Heritage Canada ( 1999 ). Annual report . Ottawa: Government of Canada.

Hofstede, G. ( 2001 ). Culture’s consequences (2nd ed.). Thousand Oaks, CA: Sage.

Horenczyk, G. , & Munayer, S. ( 2007 ). Acculturation orientations toward two majority groups: The case of Palestinian Arab Christian adolescents in Israel.   Journal of Cross Cultural Psychology , 38 , 76–86.

Huntington, S. ( 2004 ). Who are we? The challenges to American national identity . New York: Simon & Schuster.

James, W. ( 1977 ). Pluralistic universe . Cambridge, MA: Harvard University Press. (Original work published by Longmans Green, New York, in 1909).

Jasinskaja-Lahti, I. , Horenczyk, G. , & Kinunen, T. ( 2011 ). Time and context in the relationship between acculturation attitudes and adaptation among Russian-speaking immigrants in Finland and Israel.   Journal of Ethnic and Migration Studies , 37 , 1423–1440.

Jedwab, J. ( 2002 ). Thirty years of multiculturalism in Canada: 1971 to 2001 . Ottawa, Canada: Association of Canadian Studies.

Jopke, C. ( 2007 ). Immigrants and civic integration in Western Europe. In K. Banting (Ed.) Belonging? Diversity, recognition and shared citizenship (pp 321–350). Montreal, Canada: Institute for Research on Public Policy.

Kalin, R. and Berry, J. W. ( 1982 ). Social ecology of ethnic attitudes in Canada.   Canadian Journal of Behavioural Science , 14 , 97–109

Knight, N. ( 2000 ). Thinking about Asia . Adelaide: Crawford House Publishing.

Koopmans, R. ( 2005 ). Contested citizenship: Immigration and cultural diversity in Europe . Minneapolis: University of Minnesota Press.

Kruusvall, J. , Vetik, R. & Berry, J. W. ( 2009 ). The strategies of inter-ethnic adaptation of Estonian -Russians.   Studies of Transition States and Societies , 1 , 3–24.

Kymlicka ( 2001 ). Politics in the vernacular: Natonalism, multiculturalism and citizenship . Oxford, UK: Oxford University Press.

Kymlicka, W. ( 1995 ). Multicultural citizenship: A liberal theory of minority rights . Oxford, UK: Oxford University Press.

Kymlicka, W. ( 2007 ). Multicultural odysseys: Navigating the new international politics of diversity . Oxford: Oxford University Press.

Kymlicka, W. ( 2012 ). Multiculturalism: Success, Failure, and the Future . Washington, DC: Migration Policy Institute.

Legrain, P. ( 2002 ). Open world: The truth about globalization . London: Abacus.

Leong, C.-H. , & Ward, C. ( 2006 ). Cultural values and attitudes toward immigrants and immigration: The case of the Eurobarometer survey on racism and xenophobia.   International Journal of Intercultural Relations , 30 , 769–810.

Levi-Strauss, C. ( 1978 ). Myth and meaning . London: Routledge & Kegan Paul.

Liu, S. ( 2007 ). Living with others: Mapping the routes to acculturation in a multicultural society.   International Journal of Intercultural Relations , 31 , 761–778.

Lott, B. ( 2010 ). Multiculturalism and diversity: A social psychological perspective. Oxford: Wiley-Blackwell.

Migrant Integration Policy Index (MIPEX). (2012). Key findings. Immigrant integration policy . Retrieved from http://www.mipex.eu/key-findings

Moghaddam, F. ( 2008 a). Multiculturalism and intergroup relations . Washington, DC: APA Books.

Moghaddam, F. M. ( 2008 b). Psychological foundations of multiculturalism. In F. Moghaddam (Ed.), Multiculturalism and intergroup relations: Psychological implications for democracy in global context . (pp. 147–164): Washington, DC: American Psychological Association.

Navas, M. , Rojas, A. , Garcia M , & Pumares, P. ( 2007 ). Acculturation strategies and attitude: The perspectives of natives versus immigrants.   International Journal of Intercultural Relations , 31 , 67–86.

Nguyen, A.-M. D. , & Benet-Martínez, V. ( 2013 . Biculturalism and adjustment: A meta-analysis.   Journal of Cross-cultural Psychology , 44 , 122-159

Noels, K. & Berry, J. W. ( 2006 ). Acculturation in Canada. In D. Sam & J. W. Berry (Eds.) Cambridge handbook of acculturation psychology (pp. 274–293). Cambridge, UK: Cambridge University Press.

Number 10 (2011). PM’s speech at Munich security conference. Retrieved from http://www.number10.gov.uk/news/pms-speech-at-munich-security-conference/

Pettigrew, T. & Tropp, L. ( 2011 ). When groups meet: The dynamics of intergroup contact . London: Psychology Press.

Phinney, J. S. ( 1990 ). Ethnic identity in adolescents and adults: A review of research.   Psychological Bulletin , 108 , 499–514.

Phinney, J. , Jacoby, B. , & Silva, C. ( 2007 ). Positive intergroup attitudes: The role of ethnic identity.   International Journal of Behavioral Development , 31 , 478–490.

Piontkowski, U. , Rohmann, A. , & Florack, A. ( 2002 ). Concordance of acculturation attitudes and perceived threat.   Group Processes & Intergroup Relations , 5 , 221–232.

Reitz, J. , Breton, R, Dion, K. K. & Dion, K. L. ( 2009 ). Multiculturalism and social cohesion: Potentials and challenges of diversity . Toronto, Canada: Springer.

Riek, B. , Mania, E. , & Gaertner, S. ( 2006 ) Intergroup threat and outgroup attitudes: A meta-analytic review.   Personality and Social Psychology Review , 10 , 336–353.

Rohmann, A. , Florack, A. & Piontkowski, U. ( 2006 ). The role of discordant acculturation attitudes in perceived threat: An analysis of host and immigrant attitudes in Germany.   International Journal of Intercultural Relations , 30 , 683–702.

Ryan, P. ( 2010 ). Multicultiphobia . Toronto, Canada: University of Toronto Press.

Sabatier, C. & Boutry, V. ( 2006 ). Acculturation in Francophone European societies. In D. L. Sam & J. W. Berry (Eds). Cambridge handbook of acculturation psychology (pp. 349–367). Cambridge, UK: Cambridge University Press.

Sam, D. L. , & Berry, J. W. (Eds). ( 2006 ). The Cambridge handbook of acculturation psychology . Cambridge, UK: Cambridge University Press.

Schmitt, M. T. , & Branscombe, N. R. ( 2002 ). The meaning and consequences of perceived discrimination in disadvantaged and privileged social groups. In W. Stroebe & M. Hewstone (Eds.), European review of social psychology (Vol. 12, pp. 167–199). Chichester, UK: John Wiley & Sons.

Schmitz, P. & Berry, J. W. ( 2009 ). Structure of acculturation attitudes and their relationships with personality and psychological adaptation: A study with immigrant and national samples in Germany. In F. Deutsch , M. Boehnke , U. Kuhnen & K. Boehnke (Eds). Rendering borders obsolete. (pp. 52–70). Bremen: International Association for Cross-Cultural Psychology (available on line at www.iaccp.org )

Schwartz, S. H. ( 2006 ). A theory of cultural value orientations: Explication and applications.   Comparative Sociology , 5 , 136-182.

Stephan, W. , Renfro, C. L. , Esses, V. , Stephan, C. & Martin, T. ( 2005 ). The effects of feeling threatened on attitudes toward immigrants.   International Journal of Intercultural Relations , 29 , 1–19.

Taylor, C. ( 1992 ). Multiculturalism and the politics of recognition. Princeton, NJ: Princeton University Press.

UNESCO ( 2009 ). Investing in cultural diversity and intercultural dialogue . Paris: UNESCO.

Van de Vijver, F. , Seger M. , Breugelmans, S. , & Schalk-Soekar, S. ( 2008 ). Multiculturalism: Construct validity and stability.   International Journal of Intercultural Relations , 32 , 93–104.

Van Oudenhoven, J.-P. ( 2006 ). Immigrants. In D. L. Sam & J. W. Berry (Eds). Cambridge handbook of acculturation psychology (pp. 163–180). Cambridge, UK: Cambridge University Press.

Verkuyten, M. ( 2005 ). Ethnic group identification and group evaluation among minority and majority groups: Testing the multiculturalism hypothesis.   Journal of Personality and Social Psychology , 88 , 121–138.

Vigdor, J. L. (2011). Comparing immigrant assimilation in North America and Europe. Civic Report . Retrieved from http://www.manhattan-institute.org/html/cr_64.htm

Ward, C. & Masgoret, A.-M. ( 2008 ). Attitudes toward immigrants, immigration, and multiculturalism in New Zealand: A Social Psychological Analysis.   International Migration Review , 42 , 227–248.

Ward, C. & Leong, C.-H. ( 2006 ) Intercultural relations in plural societies. In D. Sam & J. W. Berry (Eds), Cambridge handbook of acculturation psychology (pp. 484–503). Cambridge, UK: Cambridge University Press.

Yalden M. ( 2009 ). Transforming rights . Toronto, Canada: University of Toronto Press.

• About Oxford Academic
• Publish journals with us
• University press partners
• What we publish
• New features  
• Open access
• Institutional account management
• Rights and permissions
• Get help with access
• Accessibility
• Advertising
• Media enquiries
• Oxford University Press
• Oxford Languages
• University of Oxford

Oxford University Press is a department of the University of Oxford. It furthers the University's objective of excellence in research, scholarship, and education by publishing worldwide

• Copyright © 2024 Oxford University Press
• Cookie settings
• Cookie policy
• Privacy policy
• Legal notice

This Feature Is Available To Subscribers Only

Sign In or Create an Account

This PDF is available to Subscribers Only

For full access to this pdf, sign in to an existing account, or purchase an annual subscription.

Home — Essay Samples — Social Issues — Cultural Diversity — Aspects Of Cultural Diversity

Aspects of Cultural Diversity

• Categories: Cultural Diversity Social Cohesion

About this sample

Words: 673 |

Published: Mar 19, 2024

Words: 673 | Page: 1 | 4 min read

Table of contents

What is cultural diversity, the role of cultural diversity in identity formation, promoting social cohesion and understanding, challenges and solutions, cultural diversity as a catalyst for creativity and innovation, in conclusion.

Cite this Essay

Let us write you an essay from scratch

• 450+ experts on 30 subjects ready to help
• Custom essay delivered in as few as 3 hours

Get high-quality help

Verified writer

• Expert in: Social Issues Sociology

+ 120 experts online

By clicking “Check Writers’ Offers”, you agree to our terms of service and privacy policy . We’ll occasionally send you promo and account related email

No need to pay just yet!

Related Essays

1 pages / 673 words

4 pages / 1935 words

6 pages / 2507 words

4 pages / 2004 words

Remember! This is just a sample.

You can get your custom paper by one of our expert writers.

121 writers online

Still can’t find what you need?

Browse our vast selection of original essay samples, each expertly formatted and styled

Related Essays on Cultural Diversity

Maya Angelou's poem, "Africa," is a powerful and thought-provoking piece of writing that encapsulates the essence of the African continent. With vivid imagery and evocative language, Angelou captures the beauty and complexity of [...]

Cultural diversity within the workplace is a growing phenomenon, especially in multinational corporations that operate in global markets. This essay undertakes a comparative analysis of multinational corporations to draw [...]

Indigenous knowledge holds a significant place in education, offering unique perspectives and insights that can enrich the learning experience. This essay will explore the importance of integrating indigenous knowledge into [...]

The question of whether human behavior is primarily determined by nature (nature) or nurture (environment) has been debated by philosophers, psychologists, and scientists for centuries. Some argue that our genes and biology [...]

The Hofstede dimensions which differ the most between the United States and India are power distance, individualism, long-term orientation, and indulgence. Power distance is the extent to which the less powerful members of [...]

Cultural relativism is a concept that has sparked significant debate and controversy within American culture. The idea that cultural practices and beliefs should be understood within the context of the culture in which they [...]

Related Topics

By clicking “Send”, you agree to our Terms of service and Privacy statement . We will occasionally send you account related emails.

Where do you want us to send this sample?

By clicking “Continue”, you agree to our terms of service and privacy policy.

Be careful. This essay is not unique

This essay was donated by a student and is likely to have been used and submitted before

Download this Sample

Free samples may contain mistakes and not unique parts

Sorry, we could not paraphrase this essay. Our professional writers can rewrite it and get you a unique paper.

Please check your inbox.

We can write you a custom essay that will follow your exact instructions and meet the deadlines. Let's fix your grades together!

Get Your Personalized Essay in 3 Hours or Less!

We use cookies to personalyze your web-site experience. By continuing we’ll assume you board with our cookie policy .

• Instructions Followed To The Letter
• Deadlines Met At Every Stage
• Unique And Plagiarism Free

• Military & Veterans
• Transfer Students
• Education Partnerships
• COVID-19 Info
• 844-PURDUE-G
• Student Login
• Request Info
• Bachelor of Science
• Master of Science
• Associate of Applied Science
• Graduate Certificate
• Master of Business Administration
• ExcelTrack Master of Business Administration
• ExcelTrack Bachelor of Science
• Postbaccalaureate Certificate
• Certificate
• Associate of Applied Science (For Military Students)
• Programs and Courses
• Master of Public Administration
• Doctor of Education
• Postgraduate Certificate
• Bachelor of Science in Psychology
• Master of Health Care Administration
• Master of Health Informatics
• Doctor of Health Science
• Associate of Applied of Science (For Military Students)
• Associate of Science (For Military Students)
• Master of Public Health
• Executive Juris Doctor
• Juris Doctor
• Dual Master's Degrees
• ExcelTrack Master of Science
• Master of Science (DNP Path)
• Bachelor of Science (RN-to-BSN)
• ExcelTrack Bachelor of Science (RN-to-BSN)
• Associate of Science
• Doctor of Nursing Practice
• Master of Professional Studies

The average Purdue Global military student is awarded 54% of the credits needed for an associate's and 45% of the credits needed for a bachelor's.

• General Education Mobile (GEM) Program
• AAS in Health Science
• AS in Health Science
• BS in Organizational Management
• BS in Professional Studies
• AAS in Criminal Justice
• AAS in Small Group Management
• AAS Small Group Management
• Master's Degrees
• Bachelor's Degrees
• Associate's Degrees
• Certificate Programs
• Noncredit Courses
• Tuition and Financial Aid Overview
• Financial Aid Process
• Financial Aid Awards
• Financial Aid Resources
• Financial Aid Frequently Asked Questions
• Financial Aid Information Guide
• Tuition and Savings
• Aviation Degree Tuition and Fees
• Professional Studies Tuition and Fees
• Single Courses and Micro-Credentials
• Time and Tuition Calculator
• Net Price Calculator
• Military Benefits and Tuition Assistance
• Military Educational Resources
• Military Tuition Reductions
• Military Spouses
• Student Loans
• Student Grants
• Outside Scholarships
• Loan Management
• Financial Literacy Tools
• Academic Calendar
• General Requirements
• Technology Requirements
• Work and Life Experience Credit
• DREAMers Education Initiative
• Student Identity
• Student Experience
• Online Experience
• Student Life
• Alumni Engagement
• International Students
• Academic Support
• All Purdue Online Degrees
• Career Services
• COVID-19 FAQs
• Student Accessibility Services
• Student Resources
• Transcript Request
• About Purdue Global
• Accreditation
• Approach to Learning
• Career Opportunities
• Diversity Initiatives
• Purdue Global Commitment
• Cybersecurity Center
• Chancellor's Corner
• Purdue Global Moves
• Leadership and Board
• Facts and Statistics
• Researcher Request Intake Form

Most Commonly Searched:

• All Degree Programs
• Communication
• Criminal Justice
• Fire Science
• Health Sciences
• Human Services
• Information Technology
• Legal Studies
• Professional Studies
• Psychology and ABA
• Public Policy
• Military and Veterans
• Tuition and Fee Finder
• Financial Aid FAQs
• Military Benefits and Aid
• Admissions Overview
• Student Experience Overview
• Academic Support Overview
• What Is Cultural Diversity

What is Cultural Diversity?

What language do you speak? What is your religion? What holidays do you celebrate? What is your racial identification? What is your ethnic identity? What is your culture?

Culture is that which shapes us; it shapes our identity and influences our behavior. Culture is our “way of being,” more specifically, it refers to the shared language, beliefs, values, norms, behaviors, and material objects that are passed down from one generation to the next. 1

According to the U.S. Census Bureau, the 2009 population in America was:

• 16% Hispanic or Latino origin (may be of any race)
• 13% African American
•  5% Asian
•  1% American Indian/Alaskan Native
•  0.2% Native Hawaiian/Pacific Islander 2

Each race encompasses a multitude of different ethnic groups. An ethnic group refers to people who are closely related to each other through characteristics such as culture, language, and religion. 3 There are many ethnic groups in the United States, due in large part to its immigrant population; each of these groups contributes to America’s cultural heritage. From African Americans to Russian Americans, the United States is one of the most diverse nations in terms of culture.

What does it mean to be “culturally diverse”?

The term “culturally diverse” is often used interchangeably with the concept of “multiculturalism.” Multiculturalism is defined as:

“…a system of beliefs and behaviors that  recognizes   and   respects  the presence of all diverse groups in an organization or society,  acknowledges   and values  their socio-cultural differences, and  encourages  and enables their continued contribution within an inclusive cultural context which  empowers  all within the organization or society. 4

Sociologist Dr. Caleb Rosado, who specializes in diversity and multiculturalism, described seven important actions involved in the definition of multiculturalism: 5

• recognition  of the abundant diversity of cultures;
• respect  for the differences;
• acknowledging  the validity of different cultural expressions and contributions;
• valuing  what other cultures offer;
• encouraging  the contribution of diverse groups;
• empowering  people to strengthen themselves and others to achieve their maximum potential by being critical of their own biases; and
• celebrating  rather than just tolerating the differences in order to bring about unity through diversity.

Why is cultural diversity a “good thing”?

Culture is the lens with which we evaluate everything around us; we evaluate what is proper or improper, normal or abnormal, through our culture. If we are immersed in a culture that is unlike our own we may experience culture shock and become disoriented when we come into contact with a fundamentally different culture. People naturally use their own culture as the standard to judge other cultures; however, passing judgment could reach a level where people begin to discriminate against others whose “ways of being” are different than their own—essentially, we tend to fear that which we do not understand.

Cultural diversity is important because our country, workplaces, and schools increasingly consist of various cultural, racial, and ethnic groups. We can learn from one another, but first we must have a level of understanding about each other in order to facilitate collaboration and cooperation. Learning about other cultures helps us understand different perspectives within the world in which we live, and helps dispel negative stereotypes and personal biases about different groups.

In addition, cultural diversity helps us recognize and respect “ways of being” that are not necessarily our own, so that as we interact with others we can build bridges to trust, respect, and understanding across cultures. Furthermore, this diversity makes our country a more interesting place to live, as people from diverse cultures contribute language skills, new ways of thinking, new knowledge, and different experiences.

How can you support cultural diversity?

• Increase your level of understanding about other cultures by interacting with people outside of your own culture—meaningful relationships may never develop simply due to a lack of understanding.
• Avoid imposing values on others that may conflict or be inconsistent with cultures other than your own.
• When interacting with others who may not be proficient in English, recognize that their limitations in English proficiency in no way reflects their level of intellectual functioning.
• Recognize and understand that concepts within the helping profession, such as family, gender roles, spirituality, and emotional well-being, vary significantly among cultures and influence behavior.
• Within the workplace, educational setting, and/or clinical setting, advocate for the use of materials that are representative of the various cultural groups within the local community and the society in general.
• Intervene in an appropriate manner when you observe others engaging in behaviors that show cultural insensitivity, bias, or prejudice.
• Be proactive in listening, accepting, and welcoming people and ideas that are different from your own. 6

Cultural diversity supports the idea that every person can make a unique and positive contribution to the larger society because of, rather than in spite of, their differences. Imagine a place where diversity is recognized and respected; various cultural ideas are acknowledged and valued; contributions from all groups are encouraged; people are empowered to achieve their full potential; and differences are celebrated.

“Diversity is the one true thing we have in common.  Celebrate it every day.” –Anonymous

1. R. Schaefer  Sociology: A brief introduction  (New York, NY: McGraw-Hill, 2006). 

2. U.S. Census Bureau, USA QuickFacts, accessed December 2010.

3.  www.dictionary.com

4. C. Rosado,  What Makes a School Multicultural? , accessed December 2010.

6. Adapted from  Promoting Cultural Diversity and Cultural Competency , accessed December 2010.

About the Author

Dr. Lisa D. Belfield

Dr. Lisa D. Belfield  is an adjunct professor in the Purdue Global Human Services Department. She earned a bachelor’s degree in psychology from Mansfield University, a master’s degree in social relations from Lehigh University, and a doctorate degree in educational leadership from Wilmington University. In addition to teaching, she works as a methodologist and content expert on doctoral study committees, and is an education research consultant for LeadingEd Consultant Network. She has worked at organizations and institutions in positions which focused on behavior modification and therapeutic support, social welfare, college admissions, and education research.

Dr. Belfield’s current research interests include: self-efficacy; the mentor-mentee relationship in higher education; and the impact of multiple social identities (race, gender, social class) on personal, social, academic, and career functioning.

Dr. Belfield continues to have valuable experiences, lifelong mentors, and friendships that have made her personal and professional life quite meaningful and fulfilling. As a professor, she enjoys engaging students in taking a critical look at the world in which they thrive, and encourages them to see themselves as lifelong learners in an intellectual arena. One of her favorite quotes is, “Change is inevitable; growth is optional.”  She encourages everyone to choose the option to grow.

• General Education
• Legal Studies & Public Policy
• Online Learning

Your Path to Success Begins Here

Learn more about online programs at Purdue Global and download our program guide.

Connect with an Advisor to explore program requirements, curriculum, credit for prior learning process, and financial aid options.

Help | Advanced Search

Computer Science > Computer Vision and Pattern Recognition

Title: no filter: cultural and socioeconomic diversity in contrastive vision-language models.

Abstract: We study cultural and socioeconomic diversity in contrastive vision-language models (VLMs). Using a broad range of benchmark datasets and evaluation metrics, we bring to attention several important findings. First, the common filtering of training data to English image-text pairs disadvantages communities of lower socioeconomic status and negatively impacts cultural understanding. Notably, this performance gap is not captured by - and even at odds with - the currently popular evaluation metrics derived from the Western-centric ImageNet and COCO datasets. Second, pretraining with global, unfiltered data before fine-tuning on English content can improve cultural understanding without sacrificing performance on said popular benchmarks. Third, we introduce the task of geo-localization as a novel evaluation metric to assess cultural diversity in VLMs. Our work underscores the value of using diverse data to create more inclusive multimodal systems and lays the groundwork for developing VLMs that better represent global perspectives.

Submission history

Access paper:.

• HTML (experimental)
• Other Formats

References & Citations

• Google Scholar
• Semantic Scholar

BibTeX formatted citation

Bibliographic and Citation Tools

Code, data and media associated with this article, recommenders and search tools.

• Institution

arXivLabs: experimental projects with community collaborators

arXivLabs is a framework that allows collaborators to develop and share new arXiv features directly on our website.

Both individuals and organizations that work with arXivLabs have embraced and accepted our values of openness, community, excellence, and user data privacy. arXiv is committed to these values and only works with partners that adhere to them.

Have an idea for a project that will add value for arXiv's community? Learn more about arXivLabs .

The Evolution of Religion in New England: from Puritan Roots to Modern Diversity

This essay is about the evolution of religion in New England, from its Puritan origins to its current diverse and secular landscape. It explores how the Puritans established a strict religious society in the 17th century, and how internal conflicts and the Great Awakening in the 18th century led to increased religious diversity. The 19th and 20th centuries saw further diversification due to immigration and the rise of new religious movements like Transcendentalism. Today, while religious affiliation has declined, New England remains a region with vibrant religious communities and a significant number of people identifying as spiritual but not religious. The essay highlights the region’s ongoing relationship with religion and its impact on society.

How it works

The region of New England, abundant in historical significance, has witnessed a profound evolution in its religious fabric since the arrival of European settlers. Initially dominated by Puritanism, the region’s religious milieu has undergone significant metamorphosis over the epochs, mirroring broader societal and cultural shifts. This exposition delves into the trajectory of religion in New England, accentuating its Puritan inception, subsequent diversification, and contemporary manifestation.

The bedrock of New England’s religious identity was established by the Puritans, who arrived in the early 17th century.

Driven by the pursuit of religious liberty and the aspiration to erect a “city upon a hill,” the Puritans endeavored to forge a community grounded in their stringent interpretation of Christian doctrine. Their influence permeated all facets of existence, spanning governance to education, with a focal point on communal cohesion and moral uprightness. Emphasizing predestination, industriousness, and devotion, the Puritans envisaged their nascent society as a paradigm for emulation.

Nevertheless, the inflexible nature of Puritanism precipitated internal dissension and adversities. Dissidents such as Roger Williams and Anne Hutchinson challenged the prevailing religious orthodoxy, resulting in their expulsion and the establishment of new colonies characterized by greater religious tolerance, exemplified by Rhode Island. These initial schisms underscored the dichotomy between the quest for religious conformity and the imperative of individual liberty. Over time, this dichotomy contributed to the gradual erosion of Puritan hegemony and the emergence of a more heterogeneous religious milieu.

The Great Awakening of the 18th century engendered further transformations in New England’s religious panorama. Marked by a succession of religious revivals, the Great Awakening emphasized personal faith and emotive experience over doctrinal rigidity. Orators such as Jonathan Edwards and George Whitefield captivated large congregations with impassioned sermons, urging individuals to cultivate a direct, personal communion with the divine. The Great Awakening challenged the established ecclesiastical order, fostering the genesis of novel denominations and heightened religious plurality. Moreover, it laid the groundwork for the American Revolution by propagating notions of individual entitlements and dissent against authority.

As New England traversed the epochs into the 19th and 20th centuries, its religious mosaic continued to diversify. The influx of immigrants introduced novel faith traditions, including Catholicism, Judaism, and various Protestant denominations. Concurrently, industrialization and urbanization precipitated alterations in religious customs and affiliations. Churches adapted to the exigencies of burgeoning urban centers, addressing societal issues such as impoverishment and education, and expanding their involvement in communal welfare.

The 19th century also witnessed the emergence of Transcendentalism, a philosophical and religious movement rooted in New England. Figures such as Ralph Waldo Emerson and Henry David Thoreau advocated for a more individualistic and nature-centric spirituality, accentuating personal intuition and the innate benevolence of humanity. Transcendentalism mirrored broader shifts in American cogitation, diverging from conventional religious paradigms towards a more personalized and experiential comprehension of the divine.

In contemporary New England, religion endures as a dynamic and evolving facet of society. Despite its secular characterization vis-à-vis other regions of the United States, religious communities retain their vitality. Mainline Protestant denominations, including the Congregationalists (heirs of the Puritans), retain a substantial presence, albeit diminished. Catholicism, fortified by successive waves of Irish, Italian, and Hispanic immigrants, now constitutes one of the region’s predominant religious affiliations.

Furthermore, New England has witnessed a surge in religious non-affiliation, mirroring nationwide trends. Many individuals identify as spiritual but not religious, seeking significance and communion outside traditional ecclesiastical frameworks. This shift has engendered the proliferation of alternative spiritual practices, interfaith initiatives, and an emphasis on social equity and environmental stewardship across religious and non-religious cohorts alike.

The legacy of New England’s religious heritage is palpable in its educational institutions. Numerous esteemed colleges and universities in the region, such as Harvard and Yale, were originally established to train clergy and propagate religious education. Presently, these institutions remain committed to scholarly inquiry and ethical stewardship, emblematic of the enduring impact of their religious antecedents amidst an increasingly diverse and secular student body.

In summation, the religious panorama of New England has undergone profound metamorphosis since the advent of the Puritans. From its nascent incarnation as a bastion of Puritanism, through epochs of revival and diversification, to its contemporary manifestation characterized by pluralism and secularity, the evolution of the region’s religious fabric mirrors broader societal vicissitudes. An understanding of this trajectory furnishes invaluable insights into the intricate interplay between religion, culture, and identity in New England and beyond.

Cite this page

The Evolution of Religion in New England: From Puritan Roots to Modern Diversity. (2024, Jun 01). Retrieved from https://papersowl.com/examples/the-evolution-of-religion-in-new-england-from-puritan-roots-to-modern-diversity/

"The Evolution of Religion in New England: From Puritan Roots to Modern Diversity." PapersOwl.com , 1 Jun 2024, https://papersowl.com/examples/the-evolution-of-religion-in-new-england-from-puritan-roots-to-modern-diversity/

PapersOwl.com. (2024). The Evolution of Religion in New England: From Puritan Roots to Modern Diversity . [Online]. Available at: https://papersowl.com/examples/the-evolution-of-religion-in-new-england-from-puritan-roots-to-modern-diversity/ [Accessed: 4 Jun. 2024]

"The Evolution of Religion in New England: From Puritan Roots to Modern Diversity." PapersOwl.com, Jun 01, 2024. Accessed June 4, 2024. https://papersowl.com/examples/the-evolution-of-religion-in-new-england-from-puritan-roots-to-modern-diversity/

"The Evolution of Religion in New England: From Puritan Roots to Modern Diversity," PapersOwl.com , 01-Jun-2024. [Online]. Available: https://papersowl.com/examples/the-evolution-of-religion-in-new-england-from-puritan-roots-to-modern-diversity/. [Accessed: 4-Jun-2024]

PapersOwl.com. (2024). The Evolution of Religion in New England: From Puritan Roots to Modern Diversity . [Online]. Available at: https://papersowl.com/examples/the-evolution-of-religion-in-new-england-from-puritan-roots-to-modern-diversity/ [Accessed: 4-Jun-2024]

Don't let plagiarism ruin your grade

Hire a writer to get a unique paper crafted to your needs.

Our writers will help you fix any mistakes and get an A+!

Please check your inbox.

You can order an original essay written according to your instructions.

Trusted by over 1 million students worldwide

1. Tell Us Your Requirements

2. Pick your perfect writer

3. Get Your Paper and Pay

Hi! I'm Amy, your personal assistant!

Don't know where to start? Give me your paper requirements and I connect you to an academic expert.

short deadlines

100% Plagiarism-Free

Certified writers

My son is profoundly autistic. Please don’t say he’s merely ‘neurodiverse.’

Advocates are fighting to eliminate terminology that accurately describes my son and thousands of people like him — who can’t speak up for themselves..

I t was pure coincidence that I happened upon the bloody site. Hoping to surprise my son, I drove to his favorite walking trail, along a lakefront, where I caught sight of police officers in a tense confrontation. Three officers stood side by side in an impenetrable wall while instructing someone splayed out and writhing on the ground. I hope Zack doesn’t get distracted by this scene , I thought.

As I neared the trail, I saw Zack’s aide, slouched inside her car, fully absorbed in texting. She was supposed to remain beside him at all times, but he was not with her. I called out to her, “Where’s Zack?” as my throat tightened with the realization he was nowhere in sight. I began sprinting toward the police officers — only to discover with mounting horror that Zack was the scene they were dealing with.

He was ravaging his forearms with deep, mutilating bites, thrashing angrily on the ground, and then rising to charge at the officers, who patiently but sternly reminded him to “stay seated” and repeated “Don’t panic, you’re not in trouble.” Breaking into the scene, I began a frantic avalanche of contrition. “I’m so sorry, I don’t know what triggered this —” But I was abruptly cut off by an officer who stated calmly, “Yes, we understand who he is and that he’s petrified.”

Somewhere during his sojourn along the lake, Zack, who was 20 years old at the time, had abruptly sat down too close to a woman seated on a bench, who gingerly told him to put on a COVID mask — and Zack bit her on the shoulder for what he perceived as a reprimand. The woman immediately summoned the police, not in anger but in compassion, realizing this young man was seriously disabled and apparently unattended.

Advertisement

“He’s not in trouble, the woman’s not pressing charges,” the officer assured me. “We’ve been trying to get him to recount a phone number of someone we could contact —” He halted, spying a robust purple bruise on my calf and deep bite marks encrusted with dried blood along my arms. His tone turned solemn. “I can only imagine what you’ve been through. I do understand.”

I stood in stunned silence. I was not prepared for them to be prepared. It had been 45 minutes since they first gathered around Zack with no identifying information, 45 minutes during which his very safety hinged not only on the instincts of a benevolent stranger whom he assaulted but on a shared understanding by all involved of his clinical identity — that Zack is profoundly autistic.

What’s remarkable about Zack’s behavior is how unremarkable it is. Autism has been on an inexplicable rise with no signs of a plateau. The Centers for Disease Control and Prevention estimates that 1 in every 36 children born today has autism, and 1 in every 4 of those will have “profound autism,” a clinical distinction for those with much higher needs than the more verbally and intellectually able people who also have an autism diagnosis. Individuals like Zack with profound autism have minimal or no expressive language and require round-the-clock care to assist with daily living activities and safeguard them from extreme behaviors such as self-injury, the destruction of property, and “elopement” — the term for running or wandering away from caregivers or secure locations.

But while parents like me struggle to manage our children’s dangerous impulses, a powerful cultural movement has taken hold that forbids open discussion of profound autism and its manifestations. Advocates for “neurodiversity” are seeking to eliminate the term “profound autism” — on the grounds, they say, that it makes it seem as if autism is always an affliction. And now they are bullying doctors, researchers, lawmakers, and the rest of society into ignoring truths about Zack’s disorder that define his life.

Sanitizing Zack’s diagnosis and intense needs is dangerous. That day out on the lakefront trail, my son’s safety turned on the officers’ ability to decode from his conspicuous behaviors that he has profound autism in particular. They told me they realized that Zack’s refusal to identify himself to them despite repeated requests stemmed from an inability to articulate salient information in a moment of acute stress. They employed a measured response to his rage by speaking in succinct, assertive phrases, repeating reassurances, and maintaining a physical distance. If they hadn’t had such precise training , which depends on recognizing precise clinical criteria rather than employing general descriptors such as “neurodiverse,” the scenario could have gone very differently — with his arrest, forcible restraint, and even suffocation and death.

The intimidation campaign

I embrace many of neurodiversity’s fundamental tenets, especially the idea that people with intellectual disabilities should be broadly accepted and included in society.

I’ve staked my career on this principle — I used to work in the US Department of Justice as a disability rights attorney. I witnessed firsthand the exclusion of people with physical and cognitive disabilities from the rituals of daily life most other people take for granted. And I believe parents and professionals must aspire to discern a child’s authentic needs rather than superimpose our own preferences on them or force them into compliant molds of “normal.” Our children do not need to be “typical” to thrive in a society designed for its vast majority, nor is that an attainable goal.

But the concept of neurodiversity is going into dangerous territory if diagnostic distinctions across the spectrum are now considered archaic and bigoted.

In 2021, the medical journal The Lancet published a report from a commission of worldwide medical experts who recognized the need for “profound autism” as a discrete diagnostic category. The backlash was swift and mighty.

Autistic self-advocates launched a virulent campaign to quash the term, arguing that it had arisen, in the words of self-advocate Julia Bascom , “because some parents . . . see their kids as needing different kinds of support and different levels of restriction. But they are wrong on all counts.” The Global Autistic Task Force on Autism Research, an advocacy group, responded to The Lancet commission by saying : “For more than 30 years, autistic people have resisted functioning labels as misleading and offensive.”

As neurodiversity advocates denounce any framing of autism as a disability that requires medical intervention, they demand more support systems for people with autism, such as independent living “that honors authentic forms of human diversity.” Groups like the Autistic Self-Advocacy Network, people who identify on social media as #ActuallyAutistic, and parent activists insist that there is no such thing as a “normal” brain, only relative differences that render all humans “differently abled.”

To them, frank discussions about profound autism give a distorted image of people like Zack as unpredictable, cognitively limited, and presenting more behavioral challenges than the general population. Except the image is not distorted. While it’s painful to accept, these descriptors are accurate. Over the course of a single day, Zack, who is now 23, might furiously pummel his head in rage, slam his body into a wall, and bite me hard enough to draw blood.

The neurodiversity advocates — whose members are distinguished precisely by their ability to advocate for themselves, as Zack cannot — are not illuminating the complexity of autism; they are castigating into submission anyone who dares to deviate from their accepted language.

Intolerance for the term “profound autism” is leaching into medical journals and doctors’ practices. Doctors who’ve devoted their careers to treating children who compulsively ravage their flesh and slam their skulls into the ground are now verbally castrated on social media and “canceled” from lectures so regularly that preserving their livelihood requires stifling crucial medical data . It’s become common for autism self-advocates to “shout down” researchers imparting medical data at conferences or to call the researchers out on social media for online hazing and threats by neurodiverse mobs.

Today, both experienced and newer autism researchers contemplate leaving the field because, as one University of California scientist, David Amaral , observed, “People are getting reluctant to give public presentations or to be too vocal about what they’re finding,” despite the fact that “science is supposed to be about communication.” Top research institutions like the National Institutes of Health (NIH), tasked with conducting clinical trials to illuminate the disorder, face vitriolic accusations of being “ableist” and uncomprehending of the very people they are trying to help.

After the The Lancet’s commission recognized “profound autism” in 2021, the journal published an article by a doctor who wrote: “Generally, physicians think that disability is medical, and that if a patient’s condition interferes with their daily life, they are disabled. This traditional, medical model of disability does not address societal factors that influence disability, nor does it recognize disability as a cultural identity. Viewing disability as an issue stemming from an impaired body can encourage physicians to view disabled patients’ quality of life negatively . . . and to offer treatments aiming to fix the patient.”

This is absurd. I know of no person with profound autism who proudly identifies self-mutilating or violent impulses as core to their “cultural” identity. There is nothing bigoted about striving to ameliorate dangerous behaviors.

More critically, it is not the role of medical researchers to kowtow to trending cultural demands at the expense of addressing medically life-threatening conditions. Erasing diagnostic distinctions will make it impossible to perform research into the behaviors that are associated with profound autism — research that could lead to drugs that could benefit people across the entire autism spectrum. Although about 27 percent of all people with autism have profound autism, the condition is already underrepresented in clinical trials, which typically exclude those with an IQ lower than 70.

Two years ago, my son was abruptly ensnared in a cycle of self-injury, physical assaults, and chronic insomnia that within days catapulted him into a dangerously manic state — during which he risked seizures and seriously injuring anyone in proximity to him. Introducing anti-psychotic medicine delivered the jolt of serotonin to Zack’s brain that allowed him to reclaim his stability. Might other medicines become available that would work better? A movement that vilifies any medical mention of “risk,” “limitations,” or extreme behaviors has the power to thwart the development of such urgently needed drugs.

I hope Congress hears parents like me

The Autism CARES Act, which allocates NIH-funded research and services, sunsets on Sept. 30. Fierce debates are already underway about what Congress should do when it reauthorizes this funding. On one side stand autistic self-advocates who rally against any research not explicitly approved by them. On the other are parents who are desperate for clinical advancements but are so engulfed in the daily ordeal of managing their profoundly autistic children’s aggression and property destruction that they are largely incapable of organizing. The few dedicated parents calling for NIH to set aside funding to specifically address “profound autism” are vastly outnumbered by neurodiverse advocates who seek to block the act from passing if such “stigmatizing” language is included.

The loudest voices seek to abolish all spending on autism medical research and replace it with select services, such as workforce initiatives, that assist only those with milder autism. It’s here that the idea of neurodiversity poses the greatest threat — a movement that celebrates autism in all its forms, and depicts even the most severe afflictions as “merely a difference,” vehemently opposes any investigation into autism’s causes as ableist.

The truth is that we still don’t know what explains the steep rise in autism — perhaps it’s the product of widespread environmental contaminants altering our children’s brains — and this increase needs urgent attention. As these children age, state programs already strained by the deluge of adults needing lifelong services threaten to collapse entirely. Capitulating to self-advocates’ demands amid a global proliferation of one of the gravest disorders of our time is not only morally incoherent but medical malpractice.

In the natural course of events, every profoundly autistic child will eventually be orphaned by the most qualified and dedicated caretakers he’s ever known — his parents. Absent meticulous advance planning and abundant resources, that child will be automatically transitioned by the state to placement in a residential living arrangement. For that child to be placed appropriately depends entirely upon having accurate clinical information about the intensity of his needs, taking into account the possibility of physical aggression, self-injury, elopement, property destruction, seizures, and other overlapping medical needs. I’m confident that if a person facing homelessness and a precariously uncertain future were asked whether he values a safe residential arrangement over semantics that obscure his diagnosis, he would choose the former.

For the record, any language that contorts or constricts the full scope of Zack’s identity is something I find deeply offensive. Zack has struggled with innumerable obstacles and heartbreak in navigating a world that does not come naturally to him, and his competence is strengthening to this day. Blurring his identity under the indistinct banner of “neurodiverse” erases Zack’s lived history — all that he has endured and overcome to get here.

Whitney Ellenby is a former disability rights attorney in the US Department of Justice and the author of the 2018 book “Autism Uncensored: Pulling Back the Curtain.” She is also the founder of Autism Ambassadors, which runs recreational events for over 800 families affected by autism in the Washington, D.C., area.

• Skip to main content
• Keyboard shortcuts for audio player

The NFL responds after a player urges female college graduates to become homemakers

Rachel Treisman

Kansas City Chiefs player Harrison Butker, pictured at a press conference in February, is in hot water for his recent commencement speech at Benedictine College in Kansas. Chris Unger/Getty Images hide caption

Kansas City Chiefs player Harrison Butker, pictured at a press conference in February, is in hot water for his recent commencement speech at Benedictine College in Kansas.

Kansas City Chiefs kicker Harrison Butker stirred controversy off the field this weekend when he told a college graduating class that one of the "most important titles" a woman can hold is "homemaker."

Butker denounced abortion rights, Pride Month, COVID-19 lockdowns and "the tyranny of diversity, equity and inclusion" in his commencement address at Benedictine College, a Catholic liberal arts school in Atchison, Kan.

The 28-year-old, a devout Catholic and father of two, also railed against "dangerous gender ideologies" and urged men to "fight against the cultural emasculation of men." At one point, he addressed women specifically.

Black Stories. Black Truths.

Why the nfl (still) has a diversity problem.

"I want to speak directly to you briefly because I think it is you, the women, who have had the most diabolical lies told to you, how many of you are sitting here now about to cross the stage, and are thinking about all the promotions and titles you're going to get in your career," he said. "Some of you may go on to lead successful careers in the world. But I would venture to guess that the majority of you are most excited about your marriage and the children you will bring into this world."

Harrison Butker chokes up while discussing his wife, encouraging Benedictine College female grads to embrace motherhood. pic.twitter.com/qm73MBl0Hl — The College Fix (@CollegeFix) May 13, 2024

"I can tell you that my beautiful wife Isabelle would be the first to say that her life truly started when she began living her vocation as a wife and as a mother," Butker said.

The 20-minute speech has been viewed more than 455,000 times on YouTube since Saturday and generated considerable backlash — and memes — on social media, especially from people critical of his views on women. Many pointed out that Butker's own mom is a clinical medical physicist.

Butker also drew ire from fans of Taylor Swift, who is dating fellow Chiefs player Travis Kelce, a relationship that has famously helped bring many new female fans to the NFL. Later in the speech, he quoted Swift — though not by name — while talking about what he sees as the problem of priests becoming "overly familiar" with their parishioners.

Super Bowl 2024

The swift-kelce romance sounds like a movie. but the nfl swears it wasn't scripted.

"This undue familiarity will prove to be problematic every time, because as my teammate's girlfriend says, 'Familiarity breeds contempt,' " he said, quoting a lyric from her song Bejeweled.

One Swift fan account joked about petitioning for the pop star to replace Butker as the Chiefs' kicker. A real online petition , calling for the Chiefs to dismiss Butker for his "sexist, homophobic, anti-trans, anti-abortion and racist remarks," has gained 95,000 signatures and counting since Monday.

Butker and the team have not commented publicly on his speech and the backlash to it, though late Wednesday the NFL issued a statement distancing itself from it.

"Harrison Butker gave a speech in his personal capacity," Jonathan Beane, the NFL's senior VP and chief diversity and inclusion officer told NPR on Thursday. "His views are not those of the NFL as an organization."

What else did Butker say?

Butker has been vocal about his faith, telling the Eternal Word Television Network in 2019 that he grew up Catholic but practiced less in high school and college before rediscovering his belief later in life.

Last year, Butker appeared in an ad for the nonprofit Catholic Vote urging Kansans to support a referendum that would limit abortion rights in the state (it was ultimately unsuccessful ). He's also one of several athletes who has partnered with a Catholic prayer app . And days after the Chiefs won this year's Super Bowl, Butker spent a week "in reflection" at a monastery in California.

He also gave the commencement address at his alma mater Georgia Tech last year, in which he urged students to "get married and start a family."

Women are earning more money. But they're still picking up a heavier load at home

This time around, Butker started his speech by suggesting he had been reluctant to give it: He said he originally turned down the president's invitation because he felt that one commencement speech was enough, "especially for someone who isn't a professional speaker."

He was persuaded, he said, in part by leadership's argument about how many milestones graduating seniors had missed because of the COVID-19 pandemic.

"As a group, you witnessed firsthand how bad leaders who don't stay in their lane can have a negative impact on society," he said in his opening remarks. "It is through this lens that I want to take stock of how we got to where we are and where we want to go as citizens, and yes, as Catholics."

He criticized President Biden for his handling of the pandemic and his stance on abortion, which he said falsely suggests people can simultaneously be "both Catholic and pro-choice."

Butker blamed "the pervasiveness of disorder" for the availability of procedures like abortion, IVF, surrogacy and euthanasia, as well as "a growing support for degenerate cultural values and media."

6 in 10 U.S. Catholics are in favor of abortion rights, Pew Research report finds

At one point, he referenced an Associated Press article from earlier this month about the revival of conservative Catholicism that prominently featured Benedictine College as an example.

The school of roughly 2,000 gets top ratings from the Cardinal Newman Society , a nonprofit that promotes Catholic education in the U.S., for policies including offering daily mass and prohibiting campus speakers who "publicly oppose Catholic moral teaching."

"I am certain the reporters at the AP could not have imagined that their attempt to rebuke and embarrass places and people like those here at Benedictine wouldn't be met with anger, but instead with excitement and pride," Butker said, before making an apparent reference to LGBTQ Pride Month in June.

"Not the deadly sin sort of pride that has an entire month dedicated to it," he said, as laughter could be heard from the crowd.

How are people responding?

The official YouTube video of Butker's speech shows the crowd standing and applauding at the end, though the AP reports that reactions among graduates were mixed. Several told the outlet they were surprised by his comments about women, priests and LGTBQ people.

Kassidy Neuner told the AP that the speech felt "degrading," suggesting that only women can be homemakers.

"To point this out specifically that that's what we're looking forward to in life seems like our four years of hard work wasn't really important," said Neuner, who is planning on attending law school.

The Vatican says surrogacy and gender theory are 'grave threats' to human dignity

Butker's comments have gotten some support, including on social media from football fan accounts and Christian and conservative media personalities .

"Christian men should be preaching this regularly," tweeted former NFL player T.J. Moe. "Instead, it's so taboo that when someone tells the obvious truth that anyone who holds a biblical worldview believes, it's national news."

Still, other public figures — including musicians Maren Morris and Flava Flav — were quick to disagree.

Even the official Kansas City account weighed in, tweeting on Wednesday that Butker resides not there but in a neighboring suburb, Lee's Summit. The tweet has since been deleted and the account apologized for the tweet .

Kansas City Mayor Quinton Lucas tweeted that he believed Butker holds a "minority viewpoint" in the state but defended his right to express it.

Campus protests over the Gaza war

How student protests are changing college graduations.

"Grown folks have opinions, even if they play sports," he wrote . "I disagree with many, but I recognize our right to different views."

Justice Horn, the former chair of Kansas City's LGBTQ Commission, was more critical, writing on X (formerly Twitter) that "Harrison Butker doesn't represent Kansas City nor has he ever." He called the city one that "welcomes, affirms and embraces our LGBTQ+ community members."

The Los Angeles Chargers also trolled Butker in its Sims-style schedule release video on Wednesday, which ends with a shot of his animated, number 7 jersey-wearing character cooking and arranging flowers in a kitchen.

• Kansas City Chiefs
• commencement addresses
• working women
• Taylor Swift