The Challenges of Multiculturalism

Although the term multiculturalism is often understood on the public level as an ideology or as a social programme (to be ‘for’ or ‘against’), I argue in this paper that the term should also be understood to refer to the complex range of issues associated with cultural and religious diversity in society, and the social management of the challenges and opportunities such diversity offers. Understood in this sense, multiculturalism is not an optional extra, it is not something that a society can choose to have or avoid. For any country without closed borders then multiculturalism is a fact of today—it is present within the society. What is important are the social and political responses to the cultural and religious diversity that results from transnational flows and settlement of people. This introduction to the collection of papers highlights the need to understand multiculturalism as a process which is always contextual, and the role that state management of difference in the successful development of diversity plays.     

The Moralism of Multiculturalism

abstract Moralism is a frequent charge in politics, and especially in relation to the ‘politics of recognition’. In this essay, I identify three types of moralism — undue abstraction, unjustified moralism and impotent moralism — and then discuss each in relation to recent debates over multiculturalism in liberal political theory. Each of these forms of moralism has featured in interesting ways in recent criticisms of the political theory and public policy of multiculturalism. By ‘multiculturalism’ I mean, broadly speaking, the pursuit of group‐differentiated public policies that move beyond the protection of basic individual civil and political rights. Here the charge is not so much that moral judgments have no application in relation to the treatment of cultural and associational minorities, but that the moral claims of defenders of multiculturalism are: (a) appealed to without any sense of the practical realities on the ground (the undue abstraction charge); (b) asserted as if they were self‐evidently true (the unjustified moralism charge); which often results in (c) a stifling of reasoned criticism of the orthodoxy surrounding multiculturalism (thus engendering impotent moralism). I assess these charges in the course of defending the democratic character of the most plausible forms of multicultural accommodation in liberal democratic societies.     

The Relevance of Multiculturalism for Aging

Though multiculturalists focus on race and minority status, issues of central importance to the aged, multiculturalism has not infiltrated the gerontology literature. However, since the so-called natural stages of life are cultural formations, each one a valuable creation, the topic of aging would certainly benefit from a connection to multiculturalism and its critique of the demands of assimilation.     

Social Psychology and Multiculturalism

Questions of multiculturalism give rise to lively and important debates in many countries and in many spheres of life. Diversity is considered desirable and necessary for the development of secure ethnic identities and positive intergroup relations, but is also challenged for being inequitable and a threat to social cohesion. After considering conceptions of multiculturalism and relevant country differences, the paper discusses social psychological research on multicultural attitudes and the effect of multiculturalism on intergroup relations. Subsequently, three issues are addressed that are central in debates about multiculturalism and that present additional topics for social psychological research. The first concerns the importance of intragroup processes, the second the nature of religious identity and Islam in particular, and the third issue relates to tolerance and civil liberties.     

Multiculturalism and Settlement: The Case of Dutch Postcolonial Migrant Organisations

This article examines the effects of multiculturalism of the 1980s and 1990s on the organisational patterns of immigrant populations in the Netherlands. This is a controversial topic in this country since politics of multiculturalism have allegedly excessively sponsored migrant organisations causing their ??fragmentation?? and having adverse consequences for these organisations?? role in the integration process. Based upon a systematic survey of the available data about postcolonial migrant organisations from 1945 to 2008, our conclusion is that the growth in postcolonial migrant organisations from the 1980s onwards has been impressive. For this specific category of immigrants, there is, however, little in the way of evidence that links this growth, or fragmentation of the landscape of migrant organisations for that matter, to Dutch multicultural minorities policies. Much of the growth should be related to the global phenomena of emerging identity discourses and increasing levels of identity politics. The policy implication is that, at least for the Netherlands, government policies creating favourable conditions for migrant organisations have been discarded without proper justification as counterproductive.     

Multiculturalism And Religio-ethnic Plurality

Malaysia is regarded one of the most plural countries in Southeast Asia. The plurality and the diversified nature of the society and the ability to live in relative peace and harmony make it possible to speak about Malaysia's experience of multiculturalism and co-existence. Upon independence in 1957 and the formation of Malaysia in 1963, the various religious and ethnic groups have practically demonstrated a remarkable sense of tolerance and reciprocity when they agreed to uphold the proposed Federal Constitution, which among other things granted citizenship to the immigrants (by the principle of jus soli), the recognition of Islam and the special Malay and Bumiputra rights. This paper seeks to depict the experience and the state of multiculturalism and the pattern of reciprocity and tolerance rooted and accustomed in the Malaysian society. It also traces some of the possible factors that are helping to shape the present generation's outlook towards multiculturalism.     

Multiculturalism and Controversial Minority and Majority Practices

Philosophia - Raphael Cohen-Almagor’s Just, Reasonable Multiculturalism offers a different way of approaching multiculturalism from the systematic theoretical treatments that anchor the...     

Multiculturalism and white paranoia in Australia

This paper examines the historical emergence of the debates on multiculturanism in Australia by seeing them as part of the evolution of what it defines as Australia’s colonial white paranoia. It examines the way white paranoia has shaped Australian society until its marginalisation in the early seventies. The paper argues that Australia’s multicultural debates are grounded in the economic, social and historical circumstances which made dominant sections of the political class and the media willing from the mid-eighties onward to exploit white colonial paranoia and bring it to the fore as a potent politcal force once again.     

Including Jews in Multiculturalism

This article discusses reasons for the lack of attention to Jews as an ethnic minority within multiculturalism both by Jews and non-Jews; why Jews and Jewish issues need to be included; and addresses some of the issues involved in the ethical treatment of Jewish clients.     

多元文化论与跨文化心理学的发展

多元文化论强调文化因素对心理学研究的重要性。它主张文化的多元性和平等性,反对跨文化心理学研究中的“文化帝国主义”倾向。在多元文化论的影响下,跨文化心理学开始摆脱“欧美中心主义”偏见,出现了普遍性研究策略和特殊性研究策略相结合、跨文化心理学与文化心理学、本土心理学相结合的趋向。     

The Concept of Multiculturalism: A Study Among Dutch Majority Members

The current study examined the concept of multiculturalism as seen by 1,285 Dutch majority members, and tested its expected relation with acculturation and intergroup relations aspects. The concepts of multiculturalism and acculturation were unidimensional. Dutch majority members were slightly positive (almost neutral) toward multiculturalism, and saw both its advantages and disadvantages. They preferred immigrants to adapt as much as possible, and they perceived a norm that they should approve the immigrant's way of living. A path model showed that acculturation orientations and intergroup relations aspects (perceived social norms/social distance) predicted multicultural attitudes. Furthermore, multicultural attitudes predicted contact with and knowledge about immigrants. Finally, level of education and perceived opportunities in society were positively associated with multicultural attitudes.     

The Politics of Exclusion

Starting as a movement based on the discoveries of a genius, psychoanalysis aspired to be a science. A deeply subjective method of data gathering, it had to transform new findings into its founder's objectively coherent theory or revise it and challenge the founder. Exclusion from the group emerged as scientific judgment and punishment. From early on, when Freud barely distinguished between disagreement and enmity, assessment of new ideas was entwined with narcissistic conflicts. Exclusion not only maintained the relative coherence of the theory—a reasonable, laudable goal—but led to an enhanced in-group motivated to maintain the theory and a devalued out-group that would need to turn the tables. The way was paved for fortification of established ideas and overidealization of new ideas. But the decision by the American Psychoanalytic Association (APA) to accept only physicians for psychoanalytic training extended exclusion to group membership. The result was the establishment of training outside the official APA/International Psycho-analytical Association umbrella. Formation of nonestablishment psychoanalytic institutes not only allowed more heterogeneity of ideas during the rule of orthodoxy but introduced seemingly less hierarchical organizational structures. Ideas embodied in these structures are now advocated by those who find hierarchy too oppressive. The paper ends with an examination of some of these ideas.