Ethnicity came into existence in the 20th century when globalization and urbanization grew beyond bounds and demanded an explanation and understanding of a conscious differentiation between the natives and the foreigners. Ethnicity is rooted in religion, similar ancestral lineage, shared values and beliefs and inter-marriage etc. To cite an example, ethnic groups in Mexico despite having objective similarities, are also similar subjectively in their praise of the ancient culture, similar (Zou and Trueba, 1998, pp. 191). Ethnicities share a common belief, a same ancestral lineage or parental tree, almost similar way of life, similar extent of belief in ancient values and scriptures and their authenticity, etc. Ancient ethnicity is quite different from what modernists describe. Ancient ethnicity dates to pre-modernism era. These ancient ethnicities resemble their individual distinctiveness through common heritage of rituals, unwavering belief from the social connections, their ancestors and their worship. They reject being identified as something different. Modernists described and ascribe ethnicity as any group that is similar in their outward culture, appearances and habits, their way of life and social structures. Someone who thinks alike in matters is appealing to the modernists. Opposing the view of thinking ethnicity as a group (Carter and Fenton, 2010, pp. 2) makes a suggestion that deducting ethnicity thinking and abiding to a more socially inclusive based on share resources, power and internal relations suits and fits well in the context of evolutionary principle. This view is however considered only by thinking development and evolution as a natural phenomenon and not a relative and selective one, which the ethnic groups prefer. They do not penetrate inside the distinct boundaries that limit the ethnic group’s expansion, which is where the real differentiation lies.
Culture is something that embodies ethnic groups in situations that demand their unification. This unification is primarily to maintain a social structure for interaction, the means of subsistence and gives a new meaning to the regional culture where multiple ethnicities live together. Culture does not, in anyway, transcend the pure ethnic boundaries that are unsullied. It is stronger than the boundaries of culture. Ethnic boundaries have more strength in holding the subjects of a same ethnicity. In fact, culture cannot transcend the solid ethnic boundary, but ethnicity can transcend their own boundaries when demanded by the situation. This is because ethnicity is often demanded to remain connected to different ethnic groups and nationalists groups for their means of subsistence. This character trait of ethnicity of being transcendentally flexible in mixing with other ethnic groups and nationalists groups is the cornerstone of their being wedded to their ethnicity when required. That means that there are counter arguments which represents the dissimilation of groups. Skrentny (2008, pp. 59) argues that rising inequality has given a new meaning to ethnic groups and their assimilation to the dominant culture. Skrentny also asserts that more immigrants are becoming homogenised and Americanized than earlier, before they leave their homelands. This argument presents a view that cultural assimilation is happening silently through globalization, in which many influencing factors continues to give new reasonable means of existence to ethnic groups.
In contrast, the formation of culture can also be seen as a result of the development of multiple ethnicities living in coherence with one another, not the other way around. If culture constitutes the ethnicity, there would remain no differences between the ethnic groups that unquestionably remain not only loyal to their inherent roots and but also to different ethnic groups within the social setting.
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