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Journal articles on the topic 'Will Multiculturalism'

Author: Grafiati

Published: 4 June 2021

Last updated: 13 February 2022

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1

Teo, Terri-Anne. "Multiculturalism beyond citizenship: The inclusion of non-citizens." Ethnicities 21, no. 1 (2021): 165–91. http://dx.doi.org/10.1177/1468796820984939.

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This article questions multiculturalism’s reliance on citizenship as a default condition of inclusion. While agreeing with multiculturalists that there are groups within the citizenry who are excluded from citizenship rights on the basis of their cultural background, this article highlights the misrecognition of non-citizens that is yet unaccounted for by Anglophone theories of multiculturalism where eligibility to multicultural rights-claiming hinges on the condition of formal citizenship. The status of non-citizenship affects conceptions of ‘difference’ where representations of cultural ‘oth

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2

Uberoi, Varun, and Tariq Modood. "The emergence of the Bristol School of Multiculturalism." Ethnicities 19, no. 6 (2019): 955–70. http://dx.doi.org/10.1177/1468796819840728.

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Geoffrey Brahm Levey plausibly describes how a group of scholars who he calls the ‘Bristol School of Multiculturalism’ (BSM) differ from scholars who are often called Liberal Multiculturalists (LMs). We expand Levey's analysis by showing what in the history of the BSM's thought made the liberalism and the multiculturalism of LMs unconvincing for BSM scholars. Hence, we show how certain thinkers influenced BSM scholars in ways that made them unwilling to offer liberal theories and how BSM scholars began their work with multiculturalist ideas that differ from the multiculturalist ideas of LMs.

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Kymlicka, Will. "Testing the Liberal Multiculturalist Hypothesis: Normative Theories and Social Science Evidence." Canadian Journal of Political Science 43, no. 2 (2010): 257–71. http://dx.doi.org/10.1017/s0008423910000041.

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Abstract. For much of the 1990s, the academic literature on multiculturalism was heavily normative, dominated by political philosophers who developed idealized theories of a distinctly liberal–democratic form of multicultural citizenship. This “liberal multiculturalism hypothesis”—the notion that multiculturalism policies can be adopted without jeopardizing core liberal–democratic values—has been quite influential, shaping debates not just within the field of philosophy, but more widely in academia and indeed in public life. Many social scientists, however, question whether multiculturalism in

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4

Villegas Giraldo, Pablo Andrés. "Dignidad de la mujer y multiculturalismo = Dignitiy of women and multiculturalism." FEMERIS: Revista Multidisciplinar de Estudios de Género 3, no. 1 (2018): 183. http://dx.doi.org/10.20318/femeris.2018.4081.

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Resumen. Este trabajo se centra en la discusión entre multiculturalismo y feminismo, orientando la atención a las sociedades multiculturales que están llenas de prácticas y tradiciones basadas en las ideologías de género, hecho claramente destacado por investigadores sociales como María Dolors Molas Font y Susan Moller Okin, entre otros. En culturas patriarcales como la nuestra es común permitir e incluso facilitar que los hombres controlen a las mujeres, anulando así su reconocimiento de la dignidad. Según la perspectiva hegeliana del reconocimiento y entendiendo la dignidad con un matiz kant

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5

Lutovac, Zoran. "Multiculturality and multiculturalism in “Western Balkans”." Zbornik Matice srpske za drustvene nauke, no. 175 (2020): 345–60. http://dx.doi.org/10.2298/zmsdn2075345l.

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When researching multiculturalism and the process of Europeanisation in Serbia and countries of the region, one must first examine the status of multiculturality and multiculturalism, from the normative framework to states? policies which decidedly determine the nature and functioning of a political community. Starting from the fact that the context, nature and structure of a political community determines the essence of rights and freedoms stipulated by the constitution and laws, as well as that a synergy of good laws and sound policies enables an effective policy of multiculturality, integra

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6

Makariev, Plamen. "Liberal Democracy And Cultural Diversity – Between Norms And Facts." Balkan Journal of Philosophy 11, no. 2 (2019): 179–86. http://dx.doi.org/10.5840/bjp201911218.

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This article has been written in response to the texts by Richard Robson (“In What Sense is Multiculturalism a Form of Communitarianism”), and Slobodan Divjak (“Communitarianism, Multiculturalism and Liberalism”) with which the Balkan Journal of Philosophy (vol. 10, no 2, 2018) started a discussion on the theme Liberal Democracy and Cultural Diversity. I try to contest the position of these two authors–that multiculturalism and communitarianism belong to one and the same paradigm in political philosophy–by pointing out essential liberal normative elements in multiculturalist theory. My main th

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7

Siegel, Harvey. "Multiculturalism and rationality." Theory and Research in Education 5, no. 2 (2007): 203–23. http://dx.doi.org/10.1177/1477878507077735.

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Do cultures differ with respect to judgments of rationality? If so, does it follow that rationality is culturally specific, or that cultures have their own `rationalities'? If so, does it further follow that the philosophical status or worthiness of multiculturalism as a social value or ideal varies from culture to culture? In this article I consider the relationship between rationality and multiculturalism; offer a characterization of the latter that enables it to survive Stanley Fish$quoteright$s claim that `no one could possibly be a multiculturalist in any interesting and coherent sense';

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Divjak, Slobodan. "Communitarianism, Multiculturalism and Liberalism." Balkan Journal of Philosophy 10, no. 2 (2018): 147–63. http://dx.doi.org/10.5840/bjp201810218.

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In the first part of this text, the author exposes the main features of the liberal or civic state, because both communitarians and multiculturalists tend to criticize that type of state. Their critique of the liberal state and the liberal self as an unencumbered self is “culturalist” by its character. However, it is an expression of conceptual confusion, i.e. of their incomprehension of an essential difference between two conceptual levels: one that belongs to the purely normative rights-justifying perspective and the other that refers to the ontological perspective. Consequently, both of the

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9

Osuri, Goldie. "Transnational Bio/Necropolitics: Hindutva and its Avatars (Australia/India)." Somatechnics 1, no. 1 (2011): 138–60. http://dx.doi.org/10.3366/soma.2011.0011.

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In the US diasporic context, Kamat and Matthews (2003) have traced how Hindu nationalists draw on multiculturalist discourse for their presence while simultaneously funding cultural and political projects in India that incite hate and conduct violence against Muslim and Christian communities. In the Australian context, Hindu nationalist organisations have legitimised and consolidate themselves through the rhetoric of liberal multiculturalism. Such strategies which draw on state rhetoric of multiculturalism while simultaneously engaging in hate campaigns against Muslim and Christian others demo

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10

Kwon, Ronald, and Elizabeth Hughes. "Multiculturalist policies in an age of immigration: Do multiculturalist policies influence negative immigrant attitudes toward homosexuality?" Ethnicities 18, no. 5 (2018): 655–91. http://dx.doi.org/10.1177/1468796817752013.

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In this article, we provide an empirical analysis of the relationship between multiculturalist policies and immigrant attitudes toward homosexuality. Normative discourses implicate multiculturalism as a key obstacle to the sociocultural integration between immigrants and natives within affluent democracies. At the core of this controversial debate are differences over the extent to which multiculturalism impedes or promotes the adoption of sexual norms from host societies to immigrants. However, a dearth of empirical studies has allowed political actors to levy broad, but largely speculative,

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11

Parvin, Phil. "Integration and Identity in an International Context: Problems and Ambiguities in the New Politics of Multiculturalism." Political Studies Review 7, no. 3 (2009): 351–63. http://dx.doi.org/10.1111/j.1478-9302.2009.00187.x.

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Debates about multiculturalism, minority rights, and identity dominated Anglo-American political theory during the majority of the 1990s, and continue to raise important questions concerning the nature of citizenship, community, and the responsibilities of liberal states. They were popular, too, among policy makers, politicians, and journalists: many academics and practitioners were, for a time, united in their support for multiculturalism. Just as the philosophical literature at that time became more ‘multiculturalist’, so many European states increasingly adopted multiculturalist policies as

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12

Durante, Chris. "Bioethics and multiculturalism: nuancing the discussion." Journal of Medical Ethics 44, no. 2 (2017): 77–83. http://dx.doi.org/10.1136/medethics-2015-103334.

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In his recent analysis of multiculturalism, Tom Beauchamp has argued that those who implement multicultural reasoning in their arguments against common morality theories, such as his own, have failed to understand that multiculturalism is neither a form of moral pluralism nor ethical relativism but is rather a universalistic moral theory in its own right. Beauchamp’s position is indeed on the right track in that multiculturalists do not consider themselves ethical relativists. Yet, Beauchamp tends to miss the mark when he argues that multiculturalism is in effect a school of thought that endor

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13

Schuster, Anke. "Does Liberalism Need Multiculturalism?" Essays in Philosophy 7, no. 1 (2006): 67–82. http://dx.doi.org/10.5840/eip20067119.

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In this paper I will argue that liberal multiculturalism is neither a necessary nor a convincing extension of liberalism. In evaluating the two main strands of liberal multiculturalism, I will first analyse the approaches of Charles Taylor and Bhikhu Parekh as the main proponents of the version that focuses on the cultures themselves and raises the issue of the value of cultures in connection with public discourse. I will then turn to Amy Gutmann and Will Kymlicka as liberal multiculturalists who use the liberal norm of individual equality as a starting point. I will show that the arguments ad

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14

Fozia, Qurat ul Aein. "Multiculturalism, Muslims and Citizenship: A Thereotical Debate." ICR Journal 12, no. 1 (2021): 114–32. http://dx.doi.org/10.52282/icr.v12i1.812.

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Over the last few decades, the term ‘multiculturalism’ has been in debate. This is not only because of issues surrounding cultural diversity, racism, or ‘the minority versus the majority’, but also because of religious differences, especially regarding Muslims in the West. Many queries have been raised about the inclusion of Muslims in European society as they seem to be barbaric and alien, especially after the events of 9/11 in the USA and 7/7 in London. This paper discusses the various complex debates surrounding the term ‘multiculturalism’ in the work of political philosophers like Tariq Mo

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15

Hussain, Zulfkar. "Multiculturalism." Nursing Standard 22, no. 4 (2007): 31. http://dx.doi.org/10.7748/ns.22.4.31.s39.

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16

Evans, Fred J. "Multiculturalism." Radical Philosophy Review of Books 11, no. 11 (1995): 98–105. http://dx.doi.org/10.5840/radphilrevbooks199511/1211.

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17

Webster, Yehudi. "Multiculturalism." Inquiry: Critical Thinking Across the Disciplines 16, no. 1 (1996): 22–35. http://dx.doi.org/10.5840/inquiryctnews199616112.

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18

Kushner, Gilbert. "Multiculturalism." Anthropology News 37, no. 8 (1996): 2–3. http://dx.doi.org/10.1111/an.1996.37.8.2.3.

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19

Hewitt, Roger. "Multiculturalism." Acta Sociologica 55, no. 3 (2012): 289–93. http://dx.doi.org/10.1177/0001699312444985.

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20

Clarke, George Elliott. "Multiculturalism." ESC: English Studies in Canada 41, no. 4 (2015): 6. http://dx.doi.org/10.1353/esc.2015.0071.

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21

Raz, Joseph. "Multiculturalism." Ratio Juris 11, no. 3 (1998): 193–205. http://dx.doi.org/10.1111/1467-9337.00086.

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22

MISHRA, V. "Multiculturalism." Year's Work in Critical and Cultural Theory 7, no. 1 (1997): 344–73. http://dx.doi.org/10.1093/ywcct/7.1.344.

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23

MISHRA, V. "Multiculturalism." Year's Work in Critical and Cultural Theory 8, no. 1 (2001): 227–46. http://dx.doi.org/10.1093/ywcct/8.1.227.

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24

De La Torre, William. "Multiculturalism." Urban Education 31, no. 3 (1996): 314–45. http://dx.doi.org/10.1177/0042085996031003005.

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25

Saharso, Sawitri. "Culture, Tolerance and Gender." European Journal of Women's Studies 10, no. 1 (2003): 7–27. http://dx.doi.org/10.1177/1350506803010001786.

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Defenders of multiculturalism have been recently criticized for failing to address gender inequality in minority cultures. Multiculturalism would seem incompatible with a commitment to feminism. This article discusses two empirical cases that pose a problem for public policy in the Netherlands: a conflict over wearing headscarves (hijab) and requests for surgical hymen repair. These cases evoke widespread public controversy, in part because they are presumed to express or accommodate traditions in violation of women's rights and thus raise the question of tolerance. While recognizing the poten

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26

김성수 and PARK Tchi Wan. "Multiculturality and Multiculturalism : the case of the United Kingdom." Journal of European Union Studies ll, no. 23 (2008): 65–88. http://dx.doi.org/10.18109/jeus.2008..23.65.

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27

Thornton, Mark. "Uneasy Partners: Multiculturalism and Rights in Canada by Janice Gross Stein, David Robertson Cameron, John Ibbitson, Will Kymlicka, John Meisel, Haroon Siddiqui, and Michael Valpy, (Waterloo, ON: Wilfrid Laurier University Press, 2007); xiii + 165 pp. Paper ISBN: 1-55458-012-9, ISBN 13: 978-1-55458-012-5. Numbers in parentheses are page references to this work, except where indicated." Canadian Journal of Law & Jurisprudence 21, no. 2 (2008): 485–90. http://dx.doi.org/10.1017/s0841820900004525.

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This collection of essays originated in an article for the Literary Review of Canada by Janice Gross Stein, which prompted replies from two journalists, John Ibbitson and Haroon Siddiqui. The present volume contains essays by three political scientists, Stein, David Robertson Cameron, and John Meisel, three journalists, Ibbitson, Siddiqui, and Michael Valpy, and a philosopher, Will Kymlicka, with an introduction by Frank Iacobucci, former Justice of the Supreme Court. Since the volume has no editor, it is unclear who is responsible for the title, which holds out the promise of an in-depth expl

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28

Lim, Ly Ly. "A Multicultural Act for Australia." Cosmopolitan Civil Societies: An Interdisciplinary Journal 10, no. 2 (2018): 47–66. http://dx.doi.org/10.5130/ccs.v10i2.5981.

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Multiculturalism as a public policy framework depends on states identifying cultural differences among their citizens as salient for resource allocation, political participation and human rights. The adoption of multiculturalism as a term and a framework signifies the recognition of a politics of difference within a liberal democratic framework of identities and aspirations. Yet the national government in Australia unlike any other country with espoused policies of multiculturalism has chosen to have neither human rights nor multicultural, legislation. This paper argues that multicultural soci

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29

Hancock, Charles R., and Jaime S. Wurzel. "Toward Multiculturalism: A Reader in Multiculturalism Education." Modern Language Journal 74, no. 3 (1990): 387. http://dx.doi.org/10.2307/327637.

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30

Riley-Hiscox, Anna. "Critical Multiculturalism: A Response to "Questioning Multiculturalism"." Art Therapy 16, no. 3 (1999): 145–49. http://dx.doi.org/10.1080/07421656.1999.10129651.

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31

Suzanne, Rinat, and Liana Nathalie. "MULTICULTURALISM AS AN ALTERNATIVE A CULTURAL ORIENTATION TO EDUCATION IN THE ASPECT OF CULTURE AS THE AXIOLOGICAL FOCUS." Jurnal Ilmiah Peuradeun 4, no. 3 (2016): 383. http://dx.doi.org/10.26811/peuradeun.v4i3.111.

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Multiculturalism occurs naturally when a society is willing to accept the culture of immigrants. Multiculturalism has been defined as a method whereby culturally diverse groups are accorded status and recognition, not just at the individual level, but in the institutional structures of the society. Multiculturalists’ perspectives have had a deep influence in the social sciences, and particularly in the field of education. Although it aims to improve society, multiculturalism has been criticized for adopting an essentialist approach to culture, because the calling for the appreciation and recog

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32

Lentin, Ronit. "Responding to the Racialisation of Irishness: Disavowed Multiculturalism and its Discontents." Sociological Research Online 5, no. 4 (2001): 68–84. http://dx.doi.org/10.5153/sro.554.

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This article begins by discussing the specificities of racism in the Republic of Ireland. Critiquing multiculturalist and top-down antiracism policies, it argues that Irish multiculturalist initiatives are anchored in a liberal politics of recognition of difference, which do not depart from western cultural imperialism and are therefore inadequate for deconstructing inter-ethnic power relations. Multiculturalist approaches to antiracism result in the top-down ethnicisation of Irish society, and are failing to intervene in the uneasy interface of minority and majority relations in Ireland. Inst

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33

Vink, Maarten P. "Dutch ‘Multiculturalism’ Beyond the Pillarisation Myth." Political Studies Review 5, no. 3 (2007): 337–50. http://dx.doi.org/10.1111/j.1478-9299.2007.00134.x.

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This article is about the state of multiculturalist politics in the Netherlands. It assesses the popular claim that a paradigmatic change has occurred in the Netherlands due to events such as 9/11 and the murders of Pim Fortuyn and Theo van Gogh. The article argues that although changes are significant, both in discourse and in practice, they must be viewed as part of a process of rethinking the relation between newcomers and the state that goes back as far as the end of the 1980s. Long-standing claims about the exemplary form of multiculturalism in the Netherlands were always ambiguous at lea

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34

Latour, Vincent. "Multiculturalism Upheld?" Observatoire de la société britannique, no. 7 (March 1, 2009): 219–31. http://dx.doi.org/10.4000/osb.804.

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35

Waite, Mike. "Multiculturalism reloaded?" Soundings 53, no. 53 (2013): 124–28. http://dx.doi.org/10.3898/136266213806045647.

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36

Neuhold, Petra, and Paul Scheibelhofer. "Provincialising Multiculturalism." PROKLA. Zeitschrift für kritische Sozialwissenschaft 40, no. 158 (2010): 85–100. http://dx.doi.org/10.32387/prokla.v40i158.402.

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This article builds on a postcolonial critique of contemporary discourses and politics of diversity management in Germany. It traces the colonial legacy of this form of governing migration and analyses it as a new articulation of racism. Upon critically discussing liberal theories of multiculturalism as well as concrete discourses and policies in Germany the article ends with claims to alternative academic as well as political practices that build on a postcolonial critique.

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37

Hale, Charles R. "Neoliberal Multiculturalism." PoLAR: Political and Legal Anthropology Review 28, no. 1 (2005): 10–19. http://dx.doi.org/10.1525/pol.2005.28.1.10.

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38

McLennan, Gregor. "Problematic Multiculturalism." Sociology 35, no. 04 (2001): 985–89. http://dx.doi.org/10.1017/s0038038501009853.

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39

Siapera, Eugenia. "Multiculturalism online." European Journal of Cultural Studies 9, no. 1 (2006): 5–24. http://dx.doi.org/10.1177/1367549406060804.

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40

Hjerm, Mikael. "Multiculturalism Reassessed." Citizenship Studies 4, no. 3 (2000): 357–81. http://dx.doi.org/10.1080/713658797.

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41

Wear, Delese. "Insurgent Multiculturalism." Academic Medicine 78, no. 6 (2003): 549–54. http://dx.doi.org/10.1097/00001888-200306000-00002.

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42

Alibhai-Brown, Yasmin. "After Multiculturalism." Political Quarterly 72, s1 (2001): 47–56. http://dx.doi.org/10.1111/1467-923x.72.s1.7.

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43

Harper, Mary G. "Ethical Multiculturalism." Advances in Nursing Science 29, no. 2 (2006): 110–24. http://dx.doi.org/10.1097/00012272-200604000-00004.

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SCHUBERT, J. DANIEL. "Defending Multiculturalism." American Behavioral Scientist 45, no. 7 (2002): 1088–102. http://dx.doi.org/10.1177/0002764202045007004.

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45

Sawyer, Ken. "Observing Multiculturalism." Journal of Religious & Theological Information 6, no. 3-4 (2004): 13–32. http://dx.doi.org/10.1300/j112v06n03_04.

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46

Kagitcibasi, Cigdem. "Whither Multiculturalism?" Applied Psychology 46, no. 1 (1997): 44–49. http://dx.doi.org/10.1080/026999497378494.

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Mohan, Erica. "Challenging Multiculturalism." Journal of Cases in Educational Leadership 10, no. 1 (2007): 7–13. http://dx.doi.org/10.1177/1555458906297709.

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48

Mehta, Parvinder. "RETHINKING MULTICULTURALISM." Sikh Formations 9, no. 2 (2013): 235–42. http://dx.doi.org/10.1080/17448727.2013.828862.

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Brooks, Ann Marie. "Addressing multiculturalism." Nursing Management (Springhouse) 34, no. 1 (2003): 6. http://dx.doi.org/10.1097/00006247-200301000-00003.

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Mclennan, Gregor. "Not Multiculturalism." Ethnicities 1, no. 3 (2001): 420–22. http://dx.doi.org/10.1177/146879680100100308.

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