Sen observes that external images of India in the West often tend to emphasise the difference - real or imagined - between India and the West. The deep-seated heterogeneity of Indian traditions, in different parts of India, is neglected in these homogenised description of India. The perceptions of Indian culture, by those who weren 't born and raised in India, tend to be one of at least three categories,
Coming to the cultural differences between Americans and Indians, the Indians are very much family oriented and much respect is paid to family values. On the other side, Americans culture values individual values and is more prominent than the family values. Another difference is that American culture appreciates mobility while the Indian culture love stability. On the other side, Americans think of self-reliance and independence while Indians are more dependent on other. Lastly, Indians value elders’ views in the decision-making process while the American culture teaches people to make their own decisions.
One of the most enduring achievements of Indian civilization is undoubtedly its architecture. Indian architecture, which has evolved through centuries, is the result of socio-economic and geographical conditions. Different types of Indian architectural styles include a mass of expressions over space and time, transformed by the forces of history considered unique to India. As a result of vast diversities, a vast range of architectural specimens have evolved, retaining a certain amount of continuity across history. Indian architecture is [known to be a] vast tapestry of production of the Indian Subcontinent that encompasses a multitude of expressions over space and time, transformed by the forces of history considered unique to the sub-continent,
A second similarity between my culture and Indonesian cultures is that, in both places, a variety of different religions are practiced. In Indonesian, eighty-six percent of the population practices Islam. In America, a majority of the population practices Christianity. Yet, in both places, a variety of other religions are also practices. In Indonesian these other religions include Hinduism, Santri, Bodha, Kaharingan, etc.
There are many differences in the works of those from the Northern Early Renaissance to those of the Early Italian Renaissance. However, there are also many similarities. The Style of art from the Northern Early Renaissance can be seen as truly remarkable. This is where realism starts to really take off. Perspective is used more appropriately and oil paints are introduced into the mix as a new medium.
Western art is generally more popular and is categorized by its period such as Romantic, Byzantine, or Medieval. Much of Western art reflects biblical text, stories, or historic scenes due to the influences of church and state. Although Western and Non-Western art differ in several ways, they are also alike; various Western cultures have influenced Non-Western art. For example, Southeast Asia, composed of countries such as Vietnam, Indonesia, and Malaysia, came into close contact with India and China due to the trade routes of the Silk Road. Merchants stayed in the same areas and began to develop relationships and families with one another, causing the culture and art of Southeast Asia to be influenced by India.
Despite the fact that same foodstuffs, for example, meat, fish, and so forth are utilized as a part of the cuisine in India also, the fluctuated use of the different spices are an essential piece of food preparation as this makes these dishes one of a kind. For instance, despite the fact that tandoor dishes were first made in Central Asia, Indian tandoori dishes, for example, chicken kebabs, made with India’s own various spices is appreciated overflowing repute. This may be considered as one of the distinctions. Between this two traditional cuisines of the two country, there are some similarities, which is regularly known as Anglo-Indian food. This is a different cooking of the Anglo-Indians in both the nations.
Basham whose book, The Wonder That Was India (1951) was an early attempt at extending the parameters of Indian historiography. His book surveyed the different facets of ancient Indian culture without the prejudices that marked earlier European works. By the 1980s, there was another spur in Indian history writing that were influenced by the earlier nationalist historians. This genre of history is often referred to as communal history as it overplays myths and legends, while censuring all critical studies of the Brahmanical social structure and even support the caste system laid out in the manusmriti. The communal writers are heavily influenced by Hindutva ideologies and heavily criticise eminent historians that adhere to objective standards of historiography.
Indonesian traditional dances are not very brisk with a slower tempo allowing the movements of anga, pirathi anga, upaanga, thala and laya to be performed, much like the Indian dances that also share similar postures, costumes and stances (Pathmanathan). Dances and dramas also take after Hindu and Buddhist themes, Indian rituals, folklores and Puranic stories, especially the Mahabharata and Ramayana. Indonesia’s traditional music is also similar to India’s, sharing the same ragas of the tilang, bhopali and shudn sarang (“Indian Influence Abroad”). Indonesian sculpture was also influenced by India’s, with Buddhist stone and bronze sculptures in temples dating back to as early as the eighth century known for the serenity and delicacy of their expressions (“Indonesian Culture: Arts and Traditions”). However, the biggest impact was through the Sanskrit language, which influenced Bahasa Indonesia and the old Javanese language of Kawi, making up to 30% of it (Somvir).
Almost from the early days of the Raj, the Indian version of English has seen tremendous growth and unlimited changes deeply mingled with its cultural heritage, which has led to the evolution of what is, for all needed purposes, a language of its own. A hybrid kind of form of English stalks the land, flouting its huge popularity. The rise of Indianised English runs parallel to tectonic changes in social aspirations. There can be no promotion, no social advancement, and no status without the knowledge of English. Indian English has started a long journey and it has been entertaining and educating while weaving and mixing together a history of new verbal patterns that reflect social, technological and cultural trends.