Journal4 Assignment Example | Topics and Well Written Essays - 250 words

Journal4 - Assignment Example In addition, the study enables the creation of understanding of the various differences between the genders. Under physical appearance girls appear smaller compared to boys while both of them exhibit difficulty when dealing with small objects. They struggle to handle small objects showing the poor motor control. However, girls exhibit fine motor skills. Social characteristics during the phase are marked by rapid change in friendships with one or two friends. The best friends tend to be of the same sex. However, the play groups tend to be small with poor or no organization. When dealing with the children understanding the change in behavior plays a role in defining the tastes and preferences. Children of age’s two to six tend to express their emotions freely and always exhibit jealousy while seeking approval from parents and those surrounding him. From the study, several issues are highlighted that affect the development of children and encourage negative development. However, parenting style is an issue of grave concern because children can feel the parent’s stress which in turn affects their development. The cognitive development of children is vital but must occur in a supportive environment to facilitate intellectual

The media plays Essay Example for Free

The media plays Essay The media plays a major role in relation to womens football and womens sport as a whole. In fact the media is most probably the main culprit behind the small amount of interest generated in women sports. In as early as the 1980s is was included in a federal report which presented a set of figures which demonstrated that the media is almost solely concerned with mens sport. Another form of media, a survey in 1980 revealed that only two percent of reportage was devoted to women in sport, this figure however decreased in 1984 to just 1. 3 percent. In terms of photographic articles, photographs of males in sport were thirteen times as much as of females in sport. A large majority of individuals have the opinion that women shouldnt play football as they arent suitable or well equipped. This was promoted by the F.As quote in 1921 when they banned womens football, the game of football is quite unsuitable for females and ought not to be encouraged. This is mainly due to the medias portrayal of the womens game. The medias technique gives more attention to the males sport, it also can create stereotypical views, such as all female shot putters are lesbians. It can affect the way in which female sport players are perceived. This kind of stereotype directly affects the opinion of womens football. Moreover, television both shapes and reflects the attitudes of our society (Messner, M.A. et al). Furthermore it reveals something in terms of womens status in our society. According to Archer and MacDonald, sport is seen as traditionally a masculine preserve. Only a few sports are seen as more feminine sports such as gymnastics and therefore are more accepted by society than sports such as rugby and football which are seen as more masculine sports. Women are often seen as lesbians if they play a more masculine sport. Hargreaves (2000) quoted that because the muscularity and power invested in female sporting bodies inverts the myth of gender by rendering women apparently less feminine and more masculine sportswomen have feared being labelled as lesbians. Hargreaves continues to point out that lesbians themselves face discrimination and barriers in sport, which many have bravely contested. The media can also refer to the stereotype that women should act as a wife and spend their time in the house, and not working. Moreover, in 1988 Chris Evert announced her retirement from sport. This event was seen as so significant that Evert appeared on the cover of Sport Illustrated, something which is rare to a sportswoman. However rather than focussing on her successful career, the magazine framed her retirement with the caption, Im going to be a full time wife. The main point acceptance of womens sport will only occur when womens physicality is associated with traditional, stereotypical beliefs regarding the females body and its proper use-in graceful and aesthetically pleasing ways (Greendorfer, 1990). Moreover, women in sports such as gymnastics and figure skating, which are seen as more feminine, have greater social acceptance and media coverage. If sport is not seen as a feminine pastime, football is even less so. As we are often told, it is a mans game. (Gadgil, A., 2003). This opinion is held by many and is certainly created by medias portrayal of women footballers. The media can also however have a beneficial influence on the perception of women footballer, for instance, the creation of role models. There is a distinct lack of role models in the womens game in the UK; however this is different in America. After the Womens World Cup in 1999 which was set in America, a majority of players in the U.S squad were made households names, made appearances in advertisements and also received sponsorship. A role model is a very important tool in order to attract young females to football. It is a person who is regarded by others as a good example to follow (Collins dictionary 2003). The English equivalent to womens football hasnt created many female role models on the pitch; however, it has seen certain females in a position of authority within football. One early example of women in positions of authority in the males game was Annie Bassett, who became the first senior female Marketing Executive of a professional football club in 1987. Using my previous knowledge there are only a couple of females which come to mind when I think of role models in connection with football. Firstly Kelly Smith, who is currently playing football for England and a team in the U.S, she was the first English female to be transferred to America. The second person who comes to mind is Karren Brady, the first female managing director at a professional club. Sepp Blatter could be correct with his prediction that the future is feminine however there is still a great deal of development needed in the womens game. Females are starting to appear more and more in the male game, however there isnt enough publicity given to them, therefore it is difficult to find a role model. Most of the better known females which could be classed as role models are involved more with mens football rather than womens football, for instance, Wendy Toms the first female football assistant referee in England. The fact that football is so popular worldwide confuses the fact that womens football isnt as popular as the males equivalent. I have already discussed possible reasons why womens football isnt seen in a good light by many individuals, both females and males. Obviously individuals in connection with the womens game want to improve interest, attendance and enthusiasm for the sport, however without using certain decision making techniques and problem solving skills, they may struggle to improve this. I am going to continue to firstly introduce some problem solving tools, and then will go on to try and suggest certain improvements which could be made to the womens game. As I have already addressed some problems which I am faced with in relation to this issue, I am going to further investigate into problem solving. G. Brown and M. Atkins (1988) devised a problem solving technique which involved four stages. Stage one involves identifying and stating the problem, dissecting it and exploring it. The problem that I am addressing is related to why womens football isnt as popular as the men game. I have identified possible reasons behind this in my essay, including the medias influence, the lack of role models, and the bad publicity which female athletes or players receive. The second stage requires me to use previous knowledge of problem and relate it to similar problems. Thirdly I need to devise an approach to try and solve the problem. Finally I need to evaluate my approach. There are many approaches to help to solve a problem. Brainstorming is a good method which usually involves setting a question then in a group deciding on many possible answers. These answers are usually written down without judgement and accuracy. However once enough answers have been brainstormed, they need to be evaluated to see exactly how accurate they may be. For all problem solvers there is a process to follow. Moreover in conjunction with G. Brown and M.Atkins theory, there needs to be certain stages. The problem needs to be firstly recognised, and then defined. Before the problem is analysed there is a need for some decision making, for instance, the desired situation and objective need to be clear. Once this is completed, the problem needs to be analysed, and furthermore possible solutions need to be suggested. Once this has been completed the solution needs to be assessed and evaluated.

Biblical Creationism versus Scientific Origin Essay -- Science Religio

Commonly, religious discussion turns to the subject of origins. There are two reasons for this: firstly, there are those with a literal or semi-literal interpretation of the Bible (or other relevant holy book) who remain convinced that the world was created in the recent past looking more or less as it does today. Obviously, this issue must be resolved before the existence or nature of the deity can even begin to be discussed! Secondly, even those with the more common, nonliteral interpretation of the creation story often use arguments that aren't valid to insist on direct interference by a deity at one or more points in the past. And while thanks to its flexibility this "tinkering" God theory cannot be ruled out to the same degree as literal interpretation story potentially can, its proponents should still be aware that there's little justification from the evidence for it, and that the majority of the story of our origins can now be explained in a secular manner. The basic idea: scientific knowledge, as we know it, is not incompatible with a creator. But it most certainly does not require one. I think it would be prudent to define a few terms first. Evolution: The change in life over long time scales by descent with modification through natural selection, except when used in astronomical context (where it refers to slow changes in stars and galaxies.) Creationism: Specifically, I use this to mean Christian young-earth creationism; the belief that Earth was created in 6 literal days as written in Genesis 1. Taxon: a division of life: kingdom, phylum, class, species, etc, or an example of such a division (Animals, Chordates, Mammals, Humans, etc) Geological Epochs: Precambrian (4500-545 Mya): Primordial epoch; from th... ...by not giving it an opportunity to form crystals. Once an opportunity occurs, the water will almost instantly transform into ice, perhaps shattering the container it is contained within as it expands. Something like this happens, but at the quantum level, rather than the chemical bond level: in this case, the so-called strong nuclear force separates from the electromagnetic and weak nuclear forces (all three had formerly been the same entity), causing space to exert a fantastically powerful repulsive force that inflates the universe by a factor of about 10^20 in about 10^-32 seconds. This force then dies off, leaving the universe to expand at a roughly constant rate through the present day. That's the outline of the theory, and it agrees very well with the observations above. You're free to form your own philosophical interpretation of the origin of the universe.

Women and Enlightenment within the Jain Religion

Jain religion is of Indian orientation and involves rediscovering the Dharma, which is a person's virtuous path or righteous duty. Dharma is a concept used when explaining ultimate reality or higher truth in the universe. Jains are people who follow Tirthankaras' teachings, and there are twenty four special Jinas. The Jain religion inspires people to be spiritually developed through enhancing their self control and personal wisdom. The main goal of this religion is to realize the true nature of the soul. There are three gems to Jainism, and they are the conduct, knowledge as well as the right and true perception. Jainism aims at liberating the followers from universal cycles of birth and death. The liberated followers are called siddha, and the ones struggling to be liberated are called samsarin. The samsarins have to follow teachings of Jinas in order to become siddha, through attaining Moksha, which is the liberation from karma. Jainism teaches that Dharma and the Universe have no ending and beginning but encounters cyclical changes. The worldly soul (samsarin) is seen to take various forms that include plant and animal form, human being, hell being and deity. It is different from most religions due to the fact that it does not believe in God or a divine creator, destroyer or preserver. It believes that every soul has potential to be divine and that Siddhas who eliminate karmic bonding completely, are seen to either be close to or have achieved consciousness of God . History. The earliest documented leader of Jainism is Parshvanatha, who is said by scholars to have lived during the 9th Century. During the 6th Century, Vardhamana was regarded as a very influential Jainism teacher . He had followers who followed his teachings and doctrines. They also interacted with him so that they could achieve enlightenment. His followers called him Jina, which refers to conqueror. Kalinga, which in the modern day is Osiaji and Orissa, had many Jains who lived there. This faith was briefly disrupted by Mahapadma, who conquered the place and took Rishabhanatha's statue. However, Kharvela who was an emperor, conquered Magatha, taking the statue of Rishabhanatha. Udaygiri and Khandagiri caves are the only remnants of Jain monuments since the wood buildings were destroyed. Jainism is a dominant philosophical, cultural, political and social force in Asia since civilization. It has influence in Hinduism and Buddhism since the ancient history. There is a close association between Hinduism, Buddhism and Jainism. The connection between Buddhism and Jainism traces its roots to the origins of Buddhism, since Jainism was prevailing at the time . Hinduism on the other hand shares certain common philosophies with some Jain sects. Laity in Jainism performed roles that were very similar to those performed by monks including religious privileges and duties, which served to unite the two religions. This ensured that they did not change for many centuries, though the fact that Buddhism had lesser demands for laymen, made it change several times. Jainism is one of smallest religions in the world since it has slightly over 10 million followers. However, the fact that these followers are distributed all over India, makes the religion significant. Other Jain communities are concentrated in United kingdom, the United States, East Africa and Canada. Digambara and Svetambara traditions. The Jain sangha, which encompasses monks, laymen and women, and nuns, is split between two major sects called the Digambara and the Svetambara sects. It is believed by historians that the split occurred in 5th Century after the chief monk Bhadrabahu led over 10,000 Digambara followers into South India after foreseeing famine. After a decade of being away, they returned and broke away from the Svetambara sect . However, there are minimal differences between the sects. Digambara monks believe that clothing leads to dependence on material possessions and therefore they do not wear them. On the other hand, Svetambara monks wear seamless white clothes, since Jain scripture does not forbid the use of clothing . Jain organization. One of the factors that led to the existence of this community from the ancient to the modern times is its organization. Initially, there were four classes in society which were said to have originated from the arms, feet, thighs and mouth of Brahman, their creator. They were the Rajanya, Sudra, Vaisya and Brahman. The Brahman was the superior class of all the classes. These classes had different rules that governed each of them. The Brahmin class was given unusual importance and other classes were neglected, which made the classes develop rivalry. There was also prevalent social discrimination and inequality due to the presence of these classes. This made Mahavira oppose the groupings and later Jaina Archaryas also joined in the opposition. Soon the society was divided into four groups, but based on activities that the people carried out. The four groups were; the male ascetics or Sadhus, the female ascetics or Sadhvis, the male laity or Shravakas and the female laity or Shravikas. These groups have close relations and have similar religious vows that are applicable to them. They made everyone have equal opportunities regardless of their birth or class and they were free to change classes with choice, unlike before. The people who wished to follow the religion while still living in households were referred to as sravikas and sravakas, if they were females and males respectively. Those who chose to leave the households and become ascetics were referred to as sadhvis and sadhus if they were females and males respectively. The classes emphasized on behavior modes and individual character and no one was degraded or neglected as they could do professions of their choice. Women's religious emancipation. Before the introduction of Jainism, women were regarded as Sudras, the lowest social class. Women were barred from undertaking investment and initiation in religious passages. They were also seen to be irrelevant to religious threads which were sacred. According to passages of the past, people were discouraged from seeing women, dead bodies and Sudras among other things. This shows that they were taken to be a curse, which could be equated to a dead body. They were degraded and neglected by the society and they had no religious role to play in society. Tirthankra Mahavira changed all this by treating females and males equally. Regarding religion, he made sure that the rules that regulated the conduct of both sexes were the same, and both had equal opportunities to practise religious duties, read sacred texts, practice penance, vratas among other practices. Women were also given equal chances with men regarding the entrance to the ascetic order. He ensured that females were free to join the ascetic order regardless of whether candidates who were being admitted were aristocracy members, societal common run or royal consorts. This led to many women joining the ascetic order. For instance, in Tirthankara the figures for sadhus and sadhvis were 14,000 and 36,000 respectively and those for Sravaks and Sravikas were 100,000 and 300,000 respectively. This shows that the number of women was more than that of men in cases of both ascetics and householders. This reflects the eagerness that women had in using the opportunity to learn about religion. In fact, Jydesta and Chandana both of who were queen Trisaladevi's younger sisters, Mahavira's mother and their uncle's wife, Yasasvati entered the Mahavira's ascetic order. In the long run, Chandana became the female ascetic leader, which showed that women had an equal opportunity to make high achievements. Most of them became preachers and teachers due to these opportunities. Jain ascetism. Ascetism in Jainism involves renouncing possessions and materials. Jain ascetics do not also participate in any violence whatsoever. They do not hurt any insect or human and carry special brooms that brush off any insects that they encounter. Some even wear protection over their mouths so that they can avoid hurting insects or germs accidentally. They do not also use devices, machines or electricity since they perceive it to be violence. Jain ascetics always travel barefoot, sleep on floors without coverings, and use certain platforms for sitting. These ascetics only eat vegetarian diet that does not include roots. Some ascetics meditate on hill tops or around rivers according to the mental and physical limits of the ascetics. Jain ascetics are celibate and they do not share platforms or touch. They also move from place to place to prevent becoming attached to a particular place. When ascetics feel that death is imminent, such as when having terminal illness or advanced ages, most of them prefer a detached and peaceful death where water, food and medicine are abandoned. Shvetambara and Digambara ascetics. The monks in Schetambara sect solicit for alms from people in households and do not cook food. It is however important to note that they do not beg for it; they accept food only from people whose mind is pure and when such food is offered willingly and in the right manner. In such circumstances, the monks eats a measly amount while standing. Monks and nuns in this cult only own a bowl used for collecting alms and eating, and white robes. Meanwhile, those in the Digambara sect eat one meal each day. The male monks in this sect walk nude and only carry soft brooms (pinchi), which are made from feathers of peacocks and a water jug. Nuns however dress in white robes. They also do not use utensils when eating, and they use their hands. Their belief teaches them that Mahavir was unmarried, unlike the Shvetambars. Women enlightenment. Jainism to a large extent treated women using similar ethical codes as men. The ethical codes used involve five virtues that speak against various vices. These codes are SATYA, which advocates for truth, AHIMSA which advocates for non-violence, ACHAURYA which advocates for non-stealing, APARIGRAH which advocates for non-possessiveness and BRAHMACHARYA which advocates for the purity of the mind and body. These ethical codes are equally applicable for both men and women. Jainism taught both women and men to help each other and perform common roles. These roles were geared towards preserving the environment and improving welfare of mankind. Both women and men were also responsible for their moral conduct. Due to the biological differences between women and men, together with society's gender stereotyping, roles for women and men differed in the cultural and social setup. This was not meant to be discriminatory, since Jainism viewed women and men equally in terms of concern for welfare of their families and children, and also in terms of playing of their roles. The inherent change in the patriarchal society does not undermine Jainism's view of equality between the sexes. Jainism even had some nuns who were included in the religious practice, since the inception of this religion. However, some questions have been raised about equality between women and men regarding the issue of spirituality in Jainism. Some people of the view that there is inequality when it comes to spirituality, since women are hindered from growing spiritually and religiously due to the fact that they are female. Some people even went to the extent of perceiving women to be impure due to their femininity. Further evidence of this perception is given by the culture of the Digambara sect. This sect does not believe that a woman can achieve Moksha, or liberation from Karma, during the same birth. This is explained by the fact that in the Digambara sect, asceticism requires one to be nude, which is impractical in the real world as it would expose them to rape and attacks by men. This is also due to the fact that Jainism does not allow women to appear naked. There is also the belief that a woman cannot attain the level of siddha. This is because they are perceived to be unable to lead a true ascetic lifestyle since they are prohibited from being nude, yet Digambaras perceive clothing as worldly possessions. The fact that women could not free themselves from the ‘bondage' of clothing was perceived to mean that they could not be free of fear and shame that arose from their nakedness. Some women, in their quest to achieve enlightenment, are of the view that they should first move out of the female form. Thereafter, they should move towards the form of God after which they can take the male form. After attaining the male form, they can now be able to attain kaivalya. Inequality between male and female enlightenment. Some scholars, are of the view that the real reason why women cannot achieve the highest level of enlightenment is not limited to their clothing. He says that in most religions, including the Digambaras sect, women are perceived to represent the transient and illusory material world (maya), that the religion seeks to renounce. This perception can be attributed to the fact that society has a form of gynophobia. The perception is also rooted to bodily processes and sexuality that that women experience, such as reproduction and menstruation. In fact, Yuktiprabodha summarized the Digambar sect's view on the issue by saying that the female species have impure bodies, which is shown by menstruation, each month. They view menstruation as a form of destroying organisms which goes against their belief . The union of males and females is seen to also destroy organisms in female reproductive parts. Sexual intercourse is compared with insertion of a hot iron rod to a hollow tube which has sesame seeds, thereby destroying them. Another Jain ascetic, Rajcandra also said that everything that resides in the body of a woman is contemptuous. He continued to say that pleasure derived from them is momentary and causes repeated excitement and exhaustion. Women are also viewed as temptations and snares for men who are in pursuit of spirituality. Another reason that women were not given the opportunity in the Digambarans sect lies with the fact that they viewed the role of women as restricted to household duties. This was viewed as the religious and moral duty of women. Actions of women are viewed as primarily to take care of the welfare of the household, husband, kin and assist him in performing duties to deities and ancestors. For instance, the smtiris and Dharmashastras believe that women attain salvation through performance of motherly and wifely duties. There is a further view that renunciation of these roles by women seeking to achieve Moksha would mean that the capacity of women to reproduce would be altered. This would disrupt sansara's normative order. These are reasons that made women nuns be given subordinate roles when compared with the monks. These practices are shared not only in Jainism but also in other religions like Buddhism. Buddha was also reluctant to allow women to enter the samgha, and Buddhist literature portrayed nuns in negative light, in comparison to lay women. Generally, it is difficult for women to become enlightened since their bodies are perceived to be a focus of sexual desire and violence. Asceticism is thus taken to be masculine and defines retention of semen as one of its components. This is achieved through rigorous training and self control. In women, it is achieved through abstinence and fasting. Svembatara sect. Svetambara sect on the other hand believes that it is possible for women to achieve the level of Moksha. This is supported by the fact that sadhus are allowed to wear clothing, which means that women are not discriminated against . Though some Svetambaras view women as inferior to them, most of them do not. In fact, Mallinath who was a Tirthankar was actually female, according to Svetambara, though Digambara perceive Mallinath as male. Other influential female religious leaders were Rishabha's mother Marudevi and Mahavira's mother Trishala. There have also been allegations that monks in both sects have lesser restrictions than nuns. The role of women is however still significant, since evidence shows that the number of female ascetics is greater than that of males. There is also additional evidence that shows of other roles that they played, especially for lay-women. The lay-women for instance had important roles of transmitting values to their families. They also had the responsibility of preparation of food and offering it as alms to ascetics. They had a role to play in religion with evidence showing that they chanted and sung religious hymns. Finally, they used to narrate Jain stories to children. Conclusion. Jain religion has been seen to aim for spiritual growth through detachment from earthly possessions and living a life that helps mankind and protects the environment. Jain been seen to provide freedom to its followers to either leave their households and dedicate their lives to serving the religion or to undertake the same while doing their daily day to day activities. It has been seen to avoid violence to any being, both humans, animals or insects. Jainism has also been seen to be fair to all sexes, providing them with an equal opportunity to participate in religion regardless of their class in society. However, the level of enlightenment for women in the two sects is slightly different. The main reason for this difference originates from material possessions and clothing. Digambarans have been seen to be particularly restrictive of women's participation in religion and their reach of the level of Moksha, since they perceive that the fact that they wear clothing is a hindrance to their attaining purity. This has also been seen to be an excuse for other underlying issues relating to the female bodies. Menstruation and reproduction have been seen to be a form of violence and desire that Jainism faith is against . The perception that violence originates from bodies of women makes them unfit for achieving moksha. On the other hand, Svetambaras are seen to be more accommodating to women in religion, since they recognize that Jain teachings do not hinder anyone from wearing clothing. Other differences between the sects are seen to be minor, except the fact that they differ in the assertion that Mahavir was married and also the origins of his mother. The two sects are seen to be similar in their detachment from earthly possessions and their commitment in the Jain teachings. In my opinion, Jain faith as much as possible to be fair to women, and accord them equal chances to be ascetics, as men. However, the Digambarans are quite unfair to women, since the nature of their bodies is beyond their control. In menstruation makes women impure, questions can be raised on the body processes of removing waste, from both sexes. The Digambarans should be more accommodative to women and allow them too have a chance of attaining moksha, since every human being came from a woman's womb.

Difference Multiculturalism: Diversified, Not Unified

Multiculturalism connotes diversity in culture and society. In realization of the diversity in American culture, multiculturalism has its roots in the things that separate people from each other. Varieties of multiculturalism go in different directions; but whether radical or liberal, whether emphasizing power or weakness and the distinct contributions of each ethnic group, multiculturalism keeps coming back to its roots in the word â€Å"difference†. The ideal of diversity, the mixing of things up, spreading the wealth, creating a new concept of â€Å"us†, never quite ensued rapidly. In relating to racial, ethnic and sexual identity, multiculturalism carved out discrete areas of high visibility but kept those areas self-contained. Since the middle of the 1990's, dissatisfaction with this situation has been widespread, especially as the very concept of race has been forcefully called into question. Black may have been beautiful in the 1960's, and powerful in the 1970's, but it has also become increasingly viewed by cultural historians as a social construct, one fixed in place only by racism itself (Cotter, 2001). In fostering positive relationships across the â€Å"difference multiculturalism† reveal a classic problem of traditional American individualism. This means people come without a strong bond to the community the individual can pursue his or her own ideas and values without check by the views of other people. A multiculturalism rooted in difference exaggerates the individualist’s tendency to let one’s personal feeling become the norm for judging the rest of the world. Most people assume the correctness of their own views, and they find confirmation in their own experience. This is a universal human tendency, but one that needs to be somewhat reigned in for a society to survive. As it magnifies ethnocentricity, Charles Taylor criticized â€Å"difference multiculturalism† as he proposed a resolution of the conflict between the politics of universal dignity and the ethnocentric type of multiculturalist politics of difference. Parens (1994) believed that it is less a compromise than an attempt to compel ethnocentrists to achieve universal dignity. Rather than bestowing all cultures equal respect, â€Å"difference multiculturalism† risks essentializing the idea of culture as the property of an ethnic group or race; it risks reifying cultures as separate entities by overemphasizing the internal homogeneity of cultures in terms that potentially legitimize repressive demands for communal conformity As Henry Louis Gates has written, â€Å"mixing and hybridity are the rule, not the exception.† This way of understanding â€Å"difference multiculturalism† obscures the concept of hybridization by magnifying on differences, which clearly raises the same problems associated with the melting pot. Multiculturalism†¦is a theory (albeit vague) about the foundations of a culture rather than a practice which subsumes cultural ideas (Harrison, 1984). As a widely-scoped concept, the term is often used to describe societies (especially nations) which have many distinct cultural groups, usually as a result of immigration. This can lead to anxiety about the stability of national identity, yet can also lead to cultural exchanges that benefit the cultural groups. By including all differences, one cannot help but exclude those who do not respect the difference of others. Apart from its original concept, even multiculturalism must exclude. By acquiring the universal culture of willing universal laws, all human beings were to become included in the human family. Thus, cultural practices that emanate from some source other than our own; it has perhaps made us forgetful of the ineradicable character of exclusion and attachment to â€Å"one's own† in politics. In his analysis, Terence Turner (1993) cites the explicit use of culture in politics, he advocates â€Å"critical multiculturalism† instead as a means to avoid essentialist notions of culture embedded within â€Å"difference multiculturalism†. In this, Turner approvingly quotes Stam and Shohat (n.d.): critical multiculturalism, they say, â€Å"rejects a unified, essentialist concept of identity . . . Rather, it sees the self as polycentric, multiple, unstable, historically situated, the product of ongoing differentiation and polymorphous identifications† (Turner 1993, p. 418). Thus, as â€Å"difference muliticulturalism† magnifies differences through identity politics, â€Å"critical multiculturalism† seems to be a better alternative as it pluralizes groups and cuts across them, thereby encouraging diverse voices to participate in democratic debate. Works Cited Cotter, H. Beyond Multiculturalism, Freedom?   New York Times.  (Late Edition, East Coast). New York, N.Y., 29 July 2001, p.  2.1 Parens, J. Multiculturalism and the Probglem of Particularism, The American Political Science Review, vol.88, no.1, 1994. Taylor, Charles. Comparison, History, Truth In F.E. Reynolds and D. Trang. (eds.) Myth and Philosophy. Albany: NY, 1990. Turner, T. Anthropology and Multiculturalism: What is anthropology that multiculturalists should be mindful of it? Cultural Anthropology, 1993, Vol.8, No.4