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The article discusses the contemporary cultures left by the Europeans in their interactions with peoples who are their colonies resulted from their expeditions after 1492. The author points out that these interactions shaped and were shaped by differences between the systems of beliefs, technologies, economics, religions, and cultures of Europeans and peoples they encountered. This suggests that the postcoloniality of any culture may be identified as moment of gradual and complex cross culture drawn out the idea of postcolonial cultures.

The article discusses the notion of cultural diversity transformed by the contemporary wave of culturalism from a given human condition and anthropology. The was the transformation into a normative metanarrative, whether culture is seen as the ground of perpetual, irreducible diversity of human kind. The author points out that cultural differences in the service of a larger national or international politics are global in which the discourses of cultural diversity as a policy ideal have been generated in Europe and North American and appear to have their strongest purchase there.

Whether poetry gives knowledge or not is a question that has been debated from a variety of perspectives, depending on how a society or a culture defines knowledge, and on the function it ascribes to poetry in relation to that definition. The civilizations of Asia and the Middle East have generally taken the line that poetry deals primarily with affects, emotions and feelings. The West has had a more complicated history of responses. One way of making sense of this history is to map rival claims as split over the idea of scientific knowledge, where it affects notions of the poetic function. The mapping, through all its manifold branches, gives clear indications that claims to knowledge - both those made on behalf of poetry, and those denied to poetry - depend more on assumptions, predispositions and cultural conditioning than on rational argument or critical debate. The resulting variety also suggests that the cultural relativism that affects such debates is unlikely to arrive at resolutions except of the contingent kind. [ABSTRACT FROM AUTHOR]

The article discusses the global diffusion of social and cultural sciences providing a framework that facilitate worldwide communication among intellectuals through a degree of sharing of common concepts which implies the appreciation of regional and local differences. The author points out the cultures in East Asia which includes Japan, China and Korea. He points out that as concepts diffuse outwards from their original context of application, redefinition of cultures inevitably multiply through the varied standpoints of culture investigators.