Cultural Diversity and Worldview Perspective of an Individual - Essay Example

Cultural diversity and worldview Introduction The factors of cultural diversity and worldview contrast greatly due to the perceptions commonly renowned to different societies. Mainly, Malaysians speak Malay and other dialects that restrain the extent of interaction to other cultures. Despite Chinese economic and cultural involvement in the Malaysian communities dating back to the 13th century, the two cultures are yet to merge accordingly. Malaysians and Chinese differ broadly in cultural diversity hence challenging the general welfare of the East-Asian communities. In depth, culture remains an important tool in the human race as it describes a person’s background and relationship to the entire community. The following discussion seeks to describe cultural diversity and the worldview perspective in relation to the accrued knowledge of a Malaysian-Chinese individual. The family background Currently, the global perspective concerning the family tree is changing drastically. The half Malaysian-Chinese population befalls challenges for they are unable to establish the ideal culture and worldview perspective. At the age of 23, the challenges surrounding the family emanate from evaluation of people’s view about families and their general critics and the ideal and ethical conduct of people and their family members (Gannon, and Rajnandini 53). The modern society acknowledges individualism thus the practice has led to the emergence of nuclear families. In this case, extended families are continuously fading and the parents in the nuclear families are forcing their children to contribute financially to all incurred costs after attaining a majority age. According to the Malaysian and Chinese cultures, the family determines the future characters that descendants would present to the society hence exposure to poor living conditions serves to propel antisocial practices (Schultz, and Robert 35). Further, most of the knowledge accrued emanates from the learning process of the two cultures as told by the extended family members. Challenges emanate from the need to relate effectively with the existing perspective of worldview. The desire prevails among members of the society despite the existence of constraints. For instance, the global society sets five factors for understanding before acknowledgement of cultural diversity and worldview variables. The world upholds religion as the basis for determining spiritualism and ones relation to a supreme being. Arguably, Malaysian and Chinese differ on religious basis. The choice of Christianity may favor the Malaysian family worldview while contrasting with the Chinese worldview simultaneously. Such constraints conflict my successes in determining my social background, the conditional alleys to initiate changes, the ultimate destiny, and the theism, antitheism, and agnostic factors among others. These factors restrain successful interrelations between cultures. The cultural groups and individual roles Malaysian and Chinese cultural practices contrast thus the members of the two communities shall exhibit differences in characteristics in their immediate and global societies. In this context, the Chinese and Malaysian cultural backgrounds present challenges since their values differ accordingly. In depth, the Chinese community relies greatly in the Confucian teachings thus; they seek to imply that Christianity is vile as followers worship and believe in invisible beings, which may be non-existing. This worldview differences between the two cultural backgrounds affect the sought understanding of a person’s relationship with the society (Schultz, and Robert 55). The Malaysian family lineage adapts different traditional customary practices and values unlike the Chinese, and they differ variably in their view of the Christian religion. Arguably, I seek to influence the fanatical family members to perceive that the worldview differences are essentially ill, and that unified solutions to ensure a cohesive environment remain the most appropriate approaches for the society’s wellbeing. From an individual’s point of view, the incompatibility of the two society’s constituent in the family are historically centered. For example, the Malaysians broad culture originated from the ancient divisions in the society, the subsequent colonial powers in the subdivisions, and the intense economic and cultural involvement with other communities in the pacific region. The Chinese economic indulgence in the Malaysian community changed some of the people’s devotion to Christianity, a religion presented to the community by the British and other European colonialists. Contextually, definition of the worldview differences between the Malaysians and Chinese relies heavily on a person’s family background since a person shall contemplate about the matters competently is he is a descendant of such family trees. In favor of the extended family’s understanding of the cultural diversity, I thereby act in support to ensure knowledgeable conveyance and understanding of the existing factors of worldview and their effects to cultural background. Precisely, Christianity is a religion and references that it reasserts the will to submission towards the colonialists remains an ill-addressed issue (Note 61). Therefore, the family should welcome religion as a spiritual tool with considerations that religion concentrates on enhancing a person’s spiritual wellbeing. Further, religion serves to ensure that the followers of such denominations grow morally and express ethical contributions to the society rather than instigating heinous facts to divide the family, or the community. In close examination of the family views in relation to the origin, it is intrusive to realize that the Chinese and Malaysian family backgrounds seek predominance in our lives as the offspring. Therefore, my argument towards the family’s worldview and its contradictions to the cultural diversity is that the family must realize the essence of defining origin on a personalized platform. The reasons propelling the need to gain identification are integral to the divided presumptions that the children born to a family with different backgrounds live in divided lifestyles and bear no choices on the specific culture they wish to adopt. Effects of worldview on the personal roles are extensive since the society views the set theories, which form the worldview factors, to rule the societies despite the change of generations (Kuah, and Khun 45). These adaptation characteristics pose challenges to successful integration in acknowledging the family’s perspective of the worldview as opposed to historical influences on the same. Personal experiences influencing worldview Growing up in an extended family is challenging, and more so when the family hails from different social and cultural backgrounds. Chronological accounts indicate that the Malay and Chinese languages differ broadly despite being spoken in the Asian regions (Schultz, and Robert 73). Presumably, the differences in languages extensively affect the cultural beliefs and behaviors. For a Chinese and Malaysian descendant, the difference affects worldview broadly since one has to be speculative on the differences and similarities between the two societies. Thereafter, one makes judgments in accordance to the concluded findings related to the community’s cultural diversities. In this context, an establishment of the correlation between the Chinese and Malaysian cultural differences, and the similarities present in the view towards the factual evidence of the society. Seemingly, I applaud the existence of cultural relativism in the community as it served to propel the cohesion between the two cultures, a factor salient to the intermarriages and limited animosity. The interrelations eased the presence of hostilities between the Malaysian and Chinese societies thus having influenced the society’s worldview positively. Coherently, my personal experiences as a Malaysian-Chinese insinuate differential validations of communities in relation to different matters. It is obvious that the Chinese family members disown Christian religion based on prejudice, race, and discrimination against the colonialists (Kuah, and Khun 49). These centric factors affect positive ethnicity, racial integration, gender sensitivity, and cohesion of the society in sharing the available resources. Arguably, worldview entails varied assumptions that different community approve differently. For example, the Chinese figure out that Confucian teachings influence their lives positively. From a personal point of view, I disagree with the Confucian system since it states that every human being has a particular lifestyle entitled to him and that he should not yearn for other people’s lifestyles and possessions. Such a belief is ill as it implies that people live in different social classes due to unforeseen forces that administer the course of the situation. Christianity and the Malaysian-Western mixture of culture initiates values salient to the realization that the human race depends on basic, and esteem needs thus; the Confucian teachings of accepting challenging situations as ideal remain ill-advised teachings. Therefore, I personally perceive that family background affects cultural diversity and its relation to the worldview. In conclusion, I seek to indicate that the Malaysian-Chinese backgrounds affect my personal worldview in different orientations. Work cited Schultz, Emily A, and Robert H. Lavenda. Cultural Anthropology: A Perspective on the Human Condition. New York: Oxford Univ Press, 2012. Print. Gannon, Martin J, and Rajnandini Pillai. Understanding Global Cultures: Metaphorical Journeys Through 29 Nations, Clusters of Nations, Continents, and Diversity. Thousand Oaks, Calif: SAGE, 2010. Print. Kuah-Pearce, Khun E. State, Society, and Religious Engineering: Towards a Reformist Buddhism in Singapore. , 2009. Print. Note, Nicole. Worldviews and Cultures: Philosophical Reflections from an Intercultural Perspective. Dordrecht: Springer, 2009. Internet resource. Read More