  However, the idea of group identities has been hotly contested: Whereas some groups indeed want to (re)affirm their particular identity, the criticism has been voiced that such a homogenous reading of identity fails to take proper account of intersecting axes of identification (being a black, lesbian woman, for instance). The failure to admit of such heterogeneity has been suspected of legitimizing internal oppression within minority groups. According to some scholars, all identities have to be deconstructed. Again others have held onto the idea of group identities for political reasons (demanding secure exit-options for individual members) or have favored rainbow coalitions. In this context, it is also controversial whether cultures should be valued in themselves or only in their value for individuals and whether such cultural protection necessitates group rights (Kymlicka 1989, Taylor 1992, Habermas 1994, Laden/Owen 2007, Patten 2014). Finally, there seems to be an aporia as the alleged solution to equally value and promote all cultures may be no solution at all: Arguably, to esteem something without accurate knowledge or against one’s own convictions is no real esteem but rather manifests an additional insult. Therefore, Taylor urges us to be “merely” maximally open towards the alien culture and to be led by the principle that traditions with a long history most certainly contain something valuable (Taylor 1992, 68–71).