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Articoli di riviste sul tema "Multiculturalism"

Autore: Grafiati

Pubblicato: 4 giugno 2021

Ultima modifica: 25 luglio 2025

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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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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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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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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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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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9

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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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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Regus, Maksimus. "Multiculturalism under Threat and Strategies in Constructing Inclusive Spaces in Europe and Southeast Asia Regions." Global Focus 3, no. 2 (2023): 96–109. http://dx.doi.org/10.21776/ub.jgf.2023.003.02.2.

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Multiculturalism is among the best solutions to social groups' clashes, tensions, and conflicts. It provides an open, fair, and equal political and social policy to all elements in one society. However, multiculturalism strengthens radicalism and terrorism when the attention and respect for social identity are unequal. This article examines multiculturalism's situation, trends, and challenges in the European and Southeast Asian regions. Additionally, the paper elaborates on the challenges of building inclusive spaces in multicultural societies. Data were analyzed using a systematic-critical qu

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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

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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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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FATIMA, Mobassera Jahan. "Essays on Secularism and Multiculturalism." Turkish Journal of Diaspora Studies 1, no. 2 (2021): 168–72. http://dx.doi.org/10.52241/tjds.2021.0031.

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Since the post-war period, the Western European demand for labor and shifts in populace flows in the post-colonial era have created a multicultural challenge for secularism, which has been an earnest political issue for a long time (p. 165). In recent years, several debates on multiculturalism and the viability of the multiculturalist approach have been ongoing, particularly in Western Europe (p. 97).

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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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17

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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Tawat, Mahama. "The Arc of Nordic Multiculturalism Policies (1974–2006). A Divergent Convergence." Journal of Migration History 10, no. 2 (2024): 247–72. http://dx.doi.org/10.1163/23519924-10020004.

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Abstract Nordic countries are similar when it comes to migratory trends. However, when the ‘multicultural question’ erupted in the 1970s, they opted for different policies. In the early 2000s, some scholars analysed a retreat from multiculturalism policies and a civic integrationist turn. Yet, our knowledge of the processes of convergence or divergence per se of these policies is still limited. Using the comparative method, this article shows that, during that period of time, the five Nordic countries were divided into two camps, with little mixing in terms of policy content: multiculturalist

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

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

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

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Šutović, Milojica. ""Multiculturalism" before multiculturalism: Or split identity." Socioloski godisnjak, no. 15 (2020): 7–19. http://dx.doi.org/10.5937/socgod2015007q.

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Multiculturalism as a phenomenon emerged before the very concept, which with great delay became an integral part of the vocabulary of social sciences. For many communities, especially cities, and small states, were a historical mosaic of the population and centuries examples of multiculturalism, and not the identities of a culturally uniform community, who searches for identity for his origin in phantom historical roots. Even today, the multiethnic nations, confronted with the mythologized "national race" that nowhere exists, there is no other way of coexistence, except for mutual recognition

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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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)Valentine, BANFEGHA NGALIM (Ph.D.), and Voltaire (MA) DJIA. "Arguments for Multiculturalism: An Evaluation." International Journal of Case Studies 7, no. 5 (2018): 01–11. https://doi.org/10.5281/zenodo.3539781.

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Almost all countries around the world face problems managing differences in their public sphere. Given the multiculturality of the majority of contemporary societies, this management takes two routes; either the differences are confined into the private sphere and there is an insistence on ways the society can be kept united, or the differences are brought into the public sphere, and the society is then made up of groups, each fighting for its recognition. Multiculturalism takes the second route and advances two arguments: the claim for authenticity and the claim for recognition. This paper ev

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Warminska, Katarzyna. "Multiculturalism in Poland." Migration und Soziale Arbeit, no. 1 (April 9, 2021): 53–61. http://dx.doi.org/10.3262/mig2101053.

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The main idea of the article is to present the multiculturality of Polish society. The problem is analysed from three angles. First concerns the cultural differences within societies from the perspective of so called “old” and “new” diversities. Second shows social awareness and attitudes to diversity among Poles. Third touches upon the problems of state ideologies and discourses about multiculturalism (Mucha 1999). Some of the phenomena observed in Poland are similar to those seen in other European countries, including the problem of Islamophobia. However, certain aspects result from the spec

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Valencia, Inge Helena. "Conflictos interétnicos en el Caribe Insular Colombiano." REVISTA CONTROVERSIA, no. 205 (October 23, 2015): 173–217. http://dx.doi.org/10.54118/controver.vi205.395.

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En el archipiélago de San Andrés, Providencia y Santa Catalina, ubicado en el corazón del Caribe occidental, se encuentran, en un pequeño territorio insular de cincuenta kilómetros cuadrados, el mundo anglófono con el hispanófono, y el católico con el protestante. El multiculturalismo etnizado propuesto por la Constitución Política de 1991 en Colombia permitió que la población nativa del archipiélago de San Andrés, Providencia y Santa Catalina, la isleña-raizal, recibiera el reconocimiento jurídico como grupo étnico. Esto generó que dicho lugar se rigiera por normas especiales respecto al cont

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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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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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Haj Yahya, Athar. "Multiculturalism as Reflected in the Linguistic and Semiotic Landscape of Arab Museums in Israel." Israel Studies Review 36, no. 1 (2021): 68–91. http://dx.doi.org/10.3167/isr.2021.360106.

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Multiculturalism is respectful of diversity among individuals and communities in a society, allowing them to retain and express their particular identities and engage in egalitarian dialogue. This article examines how the multiculturalist approach is reflected in the linguistic and semiotic landscape of Arab museums in Israel. It focuses on a case study of the Umm al-Fahm Art Gallery as a window onto the sociocultural realities of Israel. The article’s findings are based on an analysis of the linguistic and semiotic landscape elements of the museum space and a semi-structured in-depth intervie

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Tahir, Masnun. "Menjadi Muslim di Negara Multikultural: Dinamika, Tantangan dan Strategi dalam Perspektif Fikih Multikultural." AL-'ADALAH 14, no. 2 (2018): 263. http://dx.doi.org/10.24042/adalah.v14i2.2138.

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Indonesian Islam is a unique one, pluralist and multiculturalist as Nahdlatul Ulama Islam, Muhammadiyah Islam, Shiah Islam, Sunni Islam and much more which has diverse consequences for its followers. As matter of fact, the diversity continues to face challenges. An Accusation against moderate and multiculturalism through violence is perpetrated by individual actors, mass organization and the most authoritatve institution that should be the guarantor of religious moderatism within the framework of Indonesian-ness. At the extreme level, the resistance is manifested in a series of intolerant acti

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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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Rondon de Oliveira, Felipe Augusto, Luciani Coimbra de Carvalho, and Antonio Hilário Aguilera Urquiza. "Multiculturalismo e o direito fundamental à educação dos povos indígenas no Brasil." Revista Interdisciplinar de Direitos Humanos 11, no. 2 (2023): 43–62. http://dx.doi.org/10.5016/ridh.v11i2.224.

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m um país onde mais de um milhão de indígenas ainda resistem ao assimilacionismo e integracionismo que remontam ao início da colonização, é fundamental que se observe, especialmente no que se refere aos mais relevantes direitos fundamentais, como o direito à educação, uma concepção multiculturalista de direitos humanos, que eleva a diversidade ao centro das atenções, trazendo para a conjuntura nacional novos sujeitos das políticas sociais, para a formação de uma sociedade multicultural, que busca preservar, respeitar e incentivar uma convivência harmoniosa, valorizando suas próprias diferenças

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Halim, Abdul. "Strategy for Strengthening Multicultural Competence of Islamic Religious Education Teachers." EDU-RELIGIA : Jurnal Keagamaan dan Pembelajarannya 7, no. 1 (2024): 90–105. http://dx.doi.org/10.52166/edu-religia.v7i1.6956.

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Teachers have a central position in education. This is inseparable from their role as the frontline in developing human resources. In the context of disruptive life and interaction patterns that lead to a borderless world order, humans who are socially capable and oriented towards world peace are needed. In this aspect, teachers who have multicultural competence and strategies to form multiculturalist educators are needed. This research is qualitative and uses a literature review approach. The data is taken from expert concepts related to the study of multiculturalism and Islamic religious edu

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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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Cox, Pat. "Migration, Multiculturalism and Social Work Education in England: New Directions?" Migration und Soziale Arbeit, no. 1 (April 9, 2021): 46–52. http://dx.doi.org/10.3262/mig2101046.

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In this paper the author revisits some determinative events in the history of social work education in England. She then briefly describes the development and diminution of multiculturalism in England, and multiculturalism’s possible contribution to a re-invigorated form of social work education, in which the subject of migration becomes a core endeavour for social work practice.

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Saliyevna, Sultanova Dilnoza. "Multiculturalism inEducation: Challenges andOpportunities." American Journal of Philological Sciences 5, no. 4 (2025): 15–17. https://doi.org/10.37547/ajps/volume05issue04-04.

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This article analyzes the implementation of the principles of multiculturalism in the education system, its importance, relevance and emerging problems. The author highlights the pedagogical, social and psychological problems encountered in the process of joint education of students of different nationalities, cultures and languages. At the same time, the possibilities of forming tolerance, cooperation and intercultural dialogue in students through education in a multicultural environment are revealed. The article also considers advanced foreign experiences, modern pedagogical approaches and w

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Sahfutra, Suryo Adi, Supartiningsih, and Agus Himmawan Utomo. "Bhikhu Parekh's Thought on Multiculturalism." Andalas International Journal of Socio-Humanities 6, no. 1 (2024): 15–27. http://dx.doi.org/10.25077/aijosh.v6i1.59.

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Bhikhu Parekh's conceptualization of multiculturalism offers a significant contribution to the theoretical and practical debates surrounding multiculturalism in highly diverse urban societies. In the realm of theory, Parekh's notions of multiculturalism provide an alternative discourse to the prevailing emphasis on individual and minority rights within liberal frameworks. Conceptually, Parekh categorizes cultural diversity in modern/urban societies into three forms: 1) subcultural diversity; 2) perspectival diversity; 3) communal diversity. Furthermore, he divides multiculturalism into several

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

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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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