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Multiculturalism
Selected AbstractsLIBERAL MULTICULTURALISM: AN OXYMORON?1PHILOSOPHICAL FORUM, Issue 1 2007RANJOO SEODU HERR First page of article [source] Multiculturalism after 7/7:a CQ seminarCRITICAL QUARTERLY, Issue 2 2006COLIN MacCABE First page of article [source] Experiential Approaches to the Study of Multiculturalism in Education: Introduction to the Special Series on Multiculturalism in Curriculum InquiryCURRICULUM INQUIRY, Issue 4 2003Joann Phillion No abstract is available for this article. [source] Democratic place,making and multiculturalismGEOGRAFISKA ANNALER SERIES B: HUMAN GEOGRAPHY, Issue 1 2002J. Nicholas Entrikin Multiculturalism has become a defining characteristic of late modern societies. For some, multiculturalism is at the forefront of democratizing processes, and for others, it undermines the possibility of democratic political community. Normative political theory offers several models of the democratic, and these models differ significantly in terms of the role given to culture. These models also suggest ideal geographies that become evident when considering democratic political community formation and multiculturalism as a form of place,making. [source] Trajectories of Multiculturalism in Germany, the Netherlands and Canada: In Search of Common PatternsGOVERNMENT AND OPPOSITION, Issue 2 2010Elke Winter In the mid-1990s, Canadian scholarship introduced an important distinction between historically incorporated national minorities and ethnic groups emerging from recent immigration. While the former may be accommodated through federal or multinational arrangements, multiculturalism has come to describe a normative framework of immigrant integration. The distinction between these analytically different types of movements is crucial for Taylor's and Kymlicka's influential theories, but the relations between different types of national and ethnic struggles for rights and recognition have remained unexplored in much of the subsequent scholarly literature. This article starts from a theoretical position where different types of diversity are viewed as highly interdependent in practice. Tracing the trajectories of multiculturalism in three different countries, the article aims to identify common patterns of how changing relations between traditionally incorporated groups affect public perceptions of and state responses to more recent immigration-induced diversity. More specifically, it asks the following question: to what extent does the absence (in Germany), discontinuation (in the Netherlands) and exacerbation (in Canada) of claims on ethnocultural grounds by traditionally incorporated groups influence the willingness of the national majority/ies to grant multicultural rights to immigrants? [source] Brown -ing the American Textbook: History, Psychology, and the Origins of Modem MulticulturalismHISTORY OF EDUCATION QUARTERLY, Issue 1 2004Jonathan Zimmerman First page of article [source] Immigration as Local Politics: Re-Bordering Immigration and Multiculturalism through Deterrence and IncapacitationINTERNATIONAL JOURNAL OF URBAN AND REGIONAL RESEARCH, Issue 1 2009LIETTE GILBERT Small town governments in North America have, in recent years, posed the most aggressive challenge to national immigration policy and multiculturalism. Immigration-related municipal ordinances were introduced by local officials to defend the rights of local residents from the adverse effects of (unauthorized) immigration. Municipal measures proposed to control im/migrants not only present a constitutional challenge to the federal pre-emption in matters of immigration law (which ineptitude they purport to redress), they expand on what Didier Bigo called a ,governmentality of unease', where migration is increasingly rationalized as a security problem. Municipal measures are re-bordering the inclusion/exclusion of (unauthorized) migrants by expanding the territorial and political rationality of immigration control from the border to the interior, and by imposing and dispersing new mechanisms of control into the everyday spaces and practices of im/migrants regarded as ,illegal' and undesirable. This article examines two immigration-related municipal measures (Hazleton, PA and Hérouxville, QC) which impose a logic of immigration control and identity protection through deterrence and incapacitation strategies, and thus erode civil rights of im/migrants. Résumé Certaines petites municipalités nord-américaines ont récemment bousculé les politiques d'immigration nationales et le multiculturalisme. Les autorités locales en question ont fait voter des arrêtés municipaux liés à l'immigration afin de défendre les droits de leurs concitoyens contre les perceptions néfastes de l'immigration (irrégulière). Tout en représentant un défi constitutionnel à l'égard de la préemption fédérale en matière de législation sur l'immigration (dont l'inadéquation est censée être corrigée), les propositions municipales de contrôler les (im)migrants prolongent ce que Didier Bigo a appelé une ,gouvernementalité du malaise' qui voit de plus en plus la migration comme un problème de sécurité. Les mesures municipales redessinent les limites de l'inclusion-exclusion des migrants (irréguliers) en amenant, de la frontière jusqu'à l'intérieur, la logique territoriale et politique propre au contrôle de l'immigration, tout en imposant et en diffusant de nouveaux mécanismes de contrôle dans les pratiques et espaces quotidiens des (im)migrants jugés ,illégaux' et indésirables. L'article étudie deux mesures municipales liées à l'immigration (à Hazleton en Pennsylvanie et à Hérouxville au Québec), lesquelles dictent une logique de contrôle de l'immigration et de protection identitaire au travers de stratégies de dissuasion et de création d'incapacités; ce faisant, ces dispositions amoindrissent les droits civils des (im)migrants. [source] Introduction to a Debate on Migration, Diversity, Multiculturalism, Citizenship: Challenges for Cities in Europe and North AmericaINTERNATIONAL JOURNAL OF URBAN AND REGIONAL RESEARCH, Issue 3 2005ROGER KEIL No abstract is available for this article. [source] Urban Triage: Race and The Fictions of MulticulturalismINTERNATIONAL JOURNAL OF URBAN AND REGIONAL RESEARCH, Issue 3 2005Rebecca Dolhinow No abstract is available for this article. [source] Living and Teaching Across CulturesINTERNATIONAL STUDIES PERSPECTIVES, Issue 2 2001Raymond Cohen As long as one lives within the confines of a single culture it is difficult to achieve cross-cultural awareness. Multiculturalism is often simply the tolerance of a dominant culture for minority cultures. Cross-cultural awareness is a state of mind in which one is alert to alternity, the existence of others possessing different and equally valid world views and ways of life. This can be acquired living within or alongside other cultures, when one's own and others' strangeness become readily apparent. Culture shock involves just such a realization. The challenge for the teacher of international relations is to convey the possibility of alternity to students in the classroom. After all, international relations is above all about the interaction between communities possessing separate identities and autonomous wills. The article discusses ways of cultivating cross-cultural awareness, comparing the difficulties of doing so in a society under siege,Israel,with the greater scope available in the cosmopolitan setting of an elite American university. [source] Internationalisation, Diversity and the Humanities Curriculum: Cosmopolitanism and Multiculturalism RevisitedJOURNAL OF PHILOSOPHY OF EDUCATION, Issue 3 2007JAMES DONALD This article stages a dialogue between cosmopolitanism and multiculturalism in order to think through what is at stake in demands that universities should produce graduates who are sensitive to social diversity and attuned to the contemporary realities of globalisation. The argument is that, although ,graduate attributes' are no doubt an effective management tool in a massified higher education system, they can also be used to focus attention on what dispositions it is reasonable and desirable to expect graduates to develop. The arguments about cosmopolitanism of Jeremy Waldron and Martha Nussbaum are considered. [source] Deceptive Utopias: Violence, Environmentalism, and the Regulation of Multiculturalism in ColombiaLAW & POLICY, Issue 3 2009DIANA BOCAREJO Multiculturalism, constructed as a liberal utopia intended to recognize marginal populations, commonly draws upon deceptive mechanisms that reify the old trope of anthropological "savage slots" (a term borrowed from Trouillot 2003). Such slots configure the relationship between politics and places: the fixation of ethnicity in a territory and the creation of strong frontiers,both physical and symbolic,between grantees and nongrantees of differential citizenships. In the case analyzed in this article, those frontiers reify the distinction between peasants and indigenous peoples; two group categories widely mobilized in the context of indigenous land expansion in the northern region of Colombia (South America). This article explores how an environmental "utopic space" used by state institutions and nongovernmental organizations (NGOs), has turned into a fetish that hides a segment of Colombia's most dramatic reality: the violent context wherein paramilitary threats force small peasant landholders to sell and leave their land. [source] Multiculturalism and the Willingness of Citizens to Defer to Law and to Legal AuthoritiesLAW & SOCIAL INQUIRY, Issue 4 2000Tom R. Tyler A key problem in trying to manage diverse societies is finding social policies that will be acceptable to all individuals and groups. Studies suggest that this problem may not be as intractable as is often believed, since people's acceptance of policies is shaped to an important degree by the fairness of the procedures used by authorities to make policy. When policies are fairly made, they gain widespread support, even among those who may feel that the consequences of the policy for them or their group are undesirable or even unfair. These findings support an optimistic view of the ability of authorities to manage diverse societies. On the other hand, research suggests that the ability of procedural justice to bridge differences among individuals and groups may not be equally strong under all conditions. People's willingness to accept policies is more influenced by procedural justice judgments when they identify with the society that the authorities represent and view them as representing a group of which they are members. They are less influenced by procedural justice judgments when they identify more strongly with subgroups than with society and/or view the authorities as representatives of a group to which they do not belong. [source] Multiculturalism and Law: A Critical Debate.LAW & SOCIETY REVIEW, Issue 4 2009By Omid A. Payrow Shabani No abstract is available for this article. [source] Preliminary evaluation of ,interpreter' role plays in teaching communication skills to medical undergraduatesMEDICAL EDUCATION, Issue 3 2001K C J Lau Rationale and objectives Multiculturalism presents linguistic obstacles to health care provision. We explored the early introduction of ,interpreter' role-play exercises in teaching medical undergraduates communication skills. The interpreter role creates a natural barrier in communication providing an active prompt for recognizing learning needs in this area. Methods Bilingual Cantonese first-year medical students (n=160) were randomly allocated to either ,Observer' or ,Interpreter' role plays at a small-group introductory communication skills workshop using a quasi experimental design, counterbalanced across tutors. Students assessed their own skill competence before and, together with their perceptions of the different role plays' effectiveness, again after the workshop, using an anonymous 16 item Likert-type scale, analysed using ANOVA and MANOVA. Results Students' assessments of their skills improved significantly following the workshop (F=73·19 [1,156], P=0·0009). Students in the observer group reported greater changes in their scores following the workshop than did students in the interpreter group (F=4·84 [1,156], P=0·029), largely due to improvement in perceived skill (F=4·38 [1,156], P=0·038) rather than perceived programme effectiveness (F=3·13 [1,156], P > 0·05). Subsequent MANOVA indicated no main effect of observer/interpreter conditions, indicating these differences could be attributed to chance alone (F=1·41 [16 141], P > 0·05). Conclusion The workshop positively influenced students' perceived communication skills, but the ,Interpreter' role was less effective than the ,Observer' role in achieving this. Future studies should examine whether interpreter role plays introduced later in the medical programme are beneficial. [source] Multicultural democracy: can it work?NATIONS AND NATIONALISM, Issue 4 2002Pierre L. Van Den Berghe After differentiating multicultural democracy (MD) from other types of democracy (liberal, consociational, ethnic and Herrenvolk), this article explores both the conditions favouring MD and the problems it faces. The main obstacle to MD is the model of the ,nation,state', which has been the basis of legitimacy in most liberal democracies since the French Revolution. Multiculturalism has existed in many non,democratic states (such as colonial and traditional empires) and in city,states. A distinction is made between minimal MD (the simple tolerance and legal protection of cultural diversity) and maximal MD (the celebration, encouragement and official support thereof). The article concludes that minimal MD is the more feasible of the two, and that political and social conditions for it are the most favourable in urban environments, especially in city,states. [source] 12.,Transculture: A Broad Way Between Globalism and MulticulturalismAMERICAN JOURNAL OF ECONOMICS AND SOCIOLOGY, Issue 1 2009Article first published online: 18 FEB 200, Mikhail Epstein This paper develops a concept of transculture as a model of cultural development that differs from both leveling globalism and isolating pluralism. While culture frees humans from the material dependencies of nature, it also creates new, symbolic dependencies,on customs, traditions, conventions, which a person receives as a member of a certain group and ethnos. Among the many freedoms proclaimed as rights of the individual, there emerges yet another freedom,from one's own culture, in which one was born and educated. Transculture is viewed as the next level of liberation, this time from the "prison house of language," from unconscious predispositions and prejudices of the "native," naturalized cultures. The case of the Japanese poet Araki Yasusada (1903,1972), a survivor of Hiroshima, demonstrates how transcultural creativity, though cast in the form of a literary hoax, can produce an internationally recognized achievement. Transculturalism is especially needed in world politics, where the factor of fixed cultural identity based on race, ethnos, religion, or ideological commitments turned out to be a source of conflict and violence. This paper argues that the categories of opposition and identity do not preclude the significance of the third category, which is difference. The differences complement each other and create a new interpersonal transcultural community to which we belong, not because we are similar but because we are different. The transcultural perspective opens a possibility for globalization not as homogenization but, rather, as further differentiation of cultures and their "dissemination" into transcultural individuals, liberating themselves from their dependence from their native cultures. The global society can be viewed as the space of diversity of free individuals rather than that of fixed groups and cultures. It is an alternative to the clash of civilizations and a hope for lasting peace. [source] Stability of Majority Attitudes toward Multiculturalism in the Netherlands between 1999 and 2007APPLIED PSYCHOLOGY, Issue 4 2009Seger M. Breugelmans The success of multiculturalism as an ideology to deal with cultural differences depends upon the level of support for multiculturalism by majority members. It has been argued that support for multiculturalism in the Netherlands has substantially changed in response to various national and international events, such as the terrorist attacks on New York (2001), Madrid (2004), and London (2005), and the assassinations of popular politician Fortuyn (2002) and controversial movie director Van Gogh (2004). We compared survey data on Dutch majority attitudes in 1999 (n= 333), 2001 (n= 1,266), 2004 (n= 246), 2005 (n= 170), 2006 (n= 306), and 2007 (n= 464). Contrary to popular belief, we found little evidence for enduring attitude changes over the nine-year period. Implications for studies of multiculturalism and for policy-makers are discussed. Le succès du multiculturalisme en tant qu'idéologie pour appréhender les différences culturelles dépend du soutien dont il bénéficie de la part de la majorité de la population. On a dit que l'approbation du multiculturalisme s'était profondément altérée aux Pays-Bas à la suite de divers évènements nationaux et internationaux, telles que les attaques terroristes sur New York (2001), Madrid (2004) et Londres (2005), et les assassinats du politicien populaire Fortuyn (2002) et du metteur en scène controversé Van Gogh (2004). On a comparé des données d'enquête sur les attitudes majoritaires chez les Néerlandais en 1999 (n= 333), 2001 (n= 1,266), 2004 (n= 246), 2005 (n= 170), 2006 (n= 306) et 2007 (n= 464). A l'encontre de la croyance populaire, un changement d'attitudes durable est loin d'être évident sur cette période de neuf ans. On discute des conséquences pour les études sur le multiculturalisme et les projets politiques. [source] John Howard's "Nation": Multiculturalism, Citizenship, and IdentityAUSTRALIAN JOURNAL OF POLITICS AND HISTORY, Issue 1 2009John William Tate This article identifies the specific concept of "nation" that informed John Howard's politics from his time as Liberal Party leader in the second half of the 1980s to the final years of his 1996,2007 prime ministership. It compares and contrasts the constitutive, procedural and multicultural models of nation to show Howard's continuing commitment to a constitutive understanding of the Australian nation. He endeavoured to give this understanding expression at the policy level by explicitly moving against the multicultural concept of nation that had informed Australian policy from the late 1970s. The Citizenship Test, introduced in his final year of office, is presented as the final move in this departure from multiculturalism. [source] How Is Education Possible When There's a Body in the Middle of the Room?CURRICULUM INQUIRY, Issue 1 2004Freema Elbaz-Luwisch ABSTRACT This article explores the possibility of education for multiculturalism and diversity in a situation of violent conflict. It tells the story of my attempt to figure out what might be learned from the situation of living with violence, threats to personal safety, and death as part of the everyday. I draw on recent experiences of dialogue between Jewish and Arab/Palestinian Israelis in preservice and in-service settings at the University of Haifa to suggest that attention to feelings, to the expression of fear, vulnerability, and anger, and to the body that carries these feelings and experiences, are needed in order to make such dialogue possible. [source] Learning from Difference: Considerations for Schools as CommunitiesCURRICULUM INQUIRY, Issue 3 2000Carolyn M. Shields In today's highly complex and heterogeneous public schools, the current notion of schools as homogeneous communities with shared beliefs, norms, and alues is inadequate. Drawing on Barth's (1990) question of how to use ifference as a resource, I take up ideas from feminism, multiculturalism, and inclusive education to consider the development of community in schools. I argue that despite the valuable contributions of these theoretical perspectives, each lso includes the potential for increased fragmentation and polarization. As we consider how to use differences as a foundation for community, it is important ot to reify any particular perspective, thus marginalizing others and erecting new barriers. Explicitly embracing the need to identify and respect difference, being open to new ideas without taking an exclusionary position, and committing to ongoing participation in dialogical processes may help schools to develop as more authentic communities of difference. Among the dominant issues identified in today's climate of turbulent educational reform are concerns about how to restructure schools to ensure equality of student opportunity and excellence of instruction (Elmore, 1990; Lieberman, 1992; Murphy, 1991). Many proposals include modifying present leadership and governance structures, overcoming the hegemony of existing power bases, developing mechanisms for accountability, enhancing professionalism, and co-ordinating community resources. One of the suggestions frequently made to address these issues is to change from a focus on schools as organizations to a recognition of schools as communities (Barth, 1990; Fullan, 1993; Lupart & Webber, 1996; Senge, 1990). However, despite the widespread use of the metaphor of community as an alternative to the generally accepted concept of schools as rational or functional organizations, there seems to be little clarity about the concept of community, what it might look like, how it might be implemented, or what policies might sustain it. Indeed, theories about schools as communities have often drawn from Tönnies (1887/1971) concept of gemeinschaft,a concept which perhaps evokes a more homogeneous and romanticized view of the past than one which could be helpful for improving education in today's dynamic, complex, and heterogeneous context (Beck & Kratzer, 1994; Sergiovanni, 1994a). More recently, several writers (Fine et al., 1997; Furman, 1998; Shields & Seltzer, 1997) have advanced the notion of communities of otherness or difference. These authors have suggested that rather than thinking of schools as communities that exist because of a common affiliation to an established school ethos or tradition, it might be more helpful to explore an alternative concept. A school community founded on difference would be one in which the common centre would not be taken as a given but would be co-constructed from the negotiation of disparate beliefs and values as participants learn to respect, and to listen to, each other. In this concept, bonds among members are not assumed, but forged, and boundaries are not imposed but negotiated. Over the past eight years, as I have visited and worked with a large number of schools trying earnestly to address the needs of their diverse student bodies, I have become increasingly aware of the limitations of the concept of community used in the gemeinschaft sense with its emphasis on shared values, norms, and beliefs, and have begun to reflect on the question framed by Barth (1990): ,How can we make conscious, deliberate use of differences in social class, gender, age, ability, race, and interest as resources for learning?' (p. 514). In this article, I consider how learning from three of these areas of difference: gender, race, and ability, may help us to a better understanding of educational community. This article begins with some illustrations and examples from practice, moves to consider how some theoretical perspectives may illuminate them, and concludes with reflections on how the implications of the combined reflections on practice and theory might actually help to reconceptualize and to improve practice. While it draws heavily on questions and impressions which have arisen out of much of my fieldwork, it is not intended to be an empirical paper, but a conceptual one,one which promotes reflection and discussion on the concept of schools as communities of difference. The examples of life in schools taken from longitudinal research studies in which I have been involved demonstrate several common ways in which difference is dealt with in today's schools and some of the problems inherent in these approaches. Some ideas drawn from alternative perspectives then begin to address Barth's question of how to make deliberate use of diversity as a way of thinking about community. Taken together, I hope that these ideas will be helpful in creating what I have elsewhere called ,schools as communities of difference' (Shields & Seltzer, 1997). [source] Wittgenstein as Exile: A philosophical topography1EDUCATIONAL PHILOSOPHY AND THEORY, Issue 5 2008Michael A. PetersArticle first published online: 22 AUG 200 Abstract This paper argues that Wittgenstein considered himself an exile and indeed was a self-imposed exile from his native Vienna; that this condition of exile is important for understanding Wittgenstein the man and his philosophy; and that exile as a condition has become both a central characteristic condition of late modernity (as much as alienation was for the era of industrial capitalism) and emblematic of literary modernism. The paper employs the notion of ,exhilic thought' as a central trope for understanding Wittgenstein and the topography or geography of his thought and suggests that philosophy might begin to recognize more fully the significance of location and place in order to come to terms internationalization, multiculturalism and globalization, and with postmodern notions of subjectivity that embrace aspects of the condition of being an exile. [source] A Justification, after the Postmodern Turn, of Universal Ethical Principles and Educational Ideals1EDUCATIONAL PHILOSOPHY AND THEORY, Issue 6 2005Mark Mason Abstract The implementation of education programmes in different cultures invites the question whether we are justified in doing so in cultures that may reject the programmes' underlying principles. Are there indeed ethical principles and educational ideals that can be justified as applicable to all cultures? After a consideration of Zygmunt Bauman's postmodern rejection of the possibility of universal ethics, , cite and extend Harvey Siegel's defence of multiculturalism as a transcultural ethical ideal. I conclude the paper with a justification of the transcultural normative reach of moral principles that I have elsewhere defended as the ethics of integrity. The paper's significance lies in its justification of educational interventions founded in these principles across different cultures. [source] Marking Difference and Negotiating Belonging: Refugee Women, Volunteering and EmploymentGENDER, WORK & ORGANISATION, Issue 3 2010Frances Tomlinson Refugee women occupy a position at a neglected point of intersection of many categories of difference. This article draws on a study of pathways from voluntary work into paid employment for refugee women in the UK and reveals how they drew on these markers of difference to express and explain their experiences of exclusion or belonging. Their accounts are considered alongside those of organizational representatives, who drew on vocabularies of equality and diversity to construct refugee women as organizational outsiders or insiders. The article explores the interplay between the active agency of refugee women in negotiating the possibilities of belonging and the effect of discursive practices and structural processes that tend to perpetuate their outsider status. It concludes by briefly considering the relevance of these findings to current controversies concerning the impact of policies of managing diversity and multiculturalism on combating inequality and discrimination. [source] Democratic place,making and multiculturalismGEOGRAFISKA ANNALER SERIES B: HUMAN GEOGRAPHY, Issue 1 2002J. Nicholas Entrikin Multiculturalism has become a defining characteristic of late modern societies. For some, multiculturalism is at the forefront of democratizing processes, and for others, it undermines the possibility of democratic political community. Normative political theory offers several models of the democratic, and these models differ significantly in terms of the role given to culture. These models also suggest ideal geographies that become evident when considering democratic political community formation and multiculturalism as a form of place,making. [source] More than a Metaphor: The Passing of the Two Worlds Paradigm in German-Language Diasporic LiteratureGERMAN LIFE AND LETTERS, Issue 4 2006Jim Jordan ABSTRACT German-language diasporic literature published during the period from the late 1970s to the early 1990s frequently deploys images, metaphors and motifs depicting the migrant as suspended, trapped or stranded between two worlds. I briefly outline this phenomenon and the criticism it has been subjected to in recently published research, which emphasises the regressive effect which the persistence of this metaphor has had. The passing of the ,two worlds paradigm' marks a transition in the development of diasporic writing, making it an apposite time to achieve an understanding of this paradigm as more than merely an impediment to a more differentiated appreciation of the literature of migration. I therefore explore this paradigm in relation to debates concerning multiculturalism during the 1980s and early 1990s. In conclusion, I examine how a paradigm voluntarily adopted by diasporic writers as representative of their situation at that time has endured to become an outdated characterisation of all migrant writing. [source] ,Fühlst du dich als Deutsche oder als Afrikanerin?':1 May Ayim's Search for an Afro-German Identity in her Poetry and EssaysGERMAN LIFE AND LETTERS, Issue 4 2006Jennifer Michaels ABSTRACT Until her suicide in 1996, May Ayim was one of the leading voices among Afro-German women and the group's most prominent poet. In her poetry and essays, she addresses such topics as marginalisation, multiculturalism and identity formation and describes her struggle to live in a society where she encountered racial prejudice and stereotypes. Her texts map the stages in her development from rejecting being black and wishing to be white to affirming her biracial identity, which she came to view as a source of her creativity. In her poetry she not only depicts aspects of the Afro-German experience but also powerfully evokes feelings of abandonment, loneliness, love and death. In this article I will set Ayim's work into the context of the Afro-German experience and highlight issues that were of particular concern to her. [source] Trajectories of Multiculturalism in Germany, the Netherlands and Canada: In Search of Common PatternsGOVERNMENT AND OPPOSITION, Issue 2 2010Elke Winter In the mid-1990s, Canadian scholarship introduced an important distinction between historically incorporated national minorities and ethnic groups emerging from recent immigration. While the former may be accommodated through federal or multinational arrangements, multiculturalism has come to describe a normative framework of immigrant integration. The distinction between these analytically different types of movements is crucial for Taylor's and Kymlicka's influential theories, but the relations between different types of national and ethnic struggles for rights and recognition have remained unexplored in much of the subsequent scholarly literature. This article starts from a theoretical position where different types of diversity are viewed as highly interdependent in practice. Tracing the trajectories of multiculturalism in three different countries, the article aims to identify common patterns of how changing relations between traditionally incorporated groups affect public perceptions of and state responses to more recent immigration-induced diversity. More specifically, it asks the following question: to what extent does the absence (in Germany), discontinuation (in the Netherlands) and exacerbation (in Canada) of claims on ethnocultural grounds by traditionally incorporated groups influence the willingness of the national majority/ies to grant multicultural rights to immigrants? [source] Relational Group Autonomy: Ethics of Care and the Multiculturalism ParadigmHYPATIA, Issue 1 2010FIONA MacDONALD In recent decades, group autonomy approaches to multiculturalism have gained legitimacy within both academic and policy circles. This article examines the centrality of group autonomy in the multiculturalism debate, particularly in the highly influential approach of Will Kymlicka. I argue that his response to the dilemmas of liberal-democratic multiculturalism relies on an underdeveloped conceptualization of group autonomy. Despite presumably good intentions, his narrow notion of cultural group autonomy obscures the requirements of minority group members' democratic capabilities and thereby works against the kind of transformative change that "accommodated" groups are seeking from the state. Although some critics (Young 1990; Benhabib 2002) have gone so far as to reject autonomy-based approaches to accommodation altogether (Young 1990, 251), I suggest that this position goes too far. In response, I offer an intermediary position between those that defend and those that reject an autonomy-based approach. Instead of fully rejecting autonomy as a guiding principle for multiculturalism, I develop an ethics of care approach to group autonomy based on relationality, which addresses the inadequacies of the dominant approach to multiculturalism. Such an account of group autonomy is a vital step toward reconciling multiculturalism with the necessary components of liberal-democratic citizenship. [source] Searching for Sacajawea: Whitened Reproductions and Endarkened RepresentationsHYPATIA, Issue 2 2007Wanda Pillow Pillow's aim is to demonstrate how representations of Sacajawea have shifted in writings about the Lewis and Clark expedition in ways that support manifest destiny and white colonial projects. This essay begins with a general account of Sacajawea. The next section uses two novels (one hundred years apart) to make the case that shifts in the representation of this important historical figure serve similar purposes. There is some attention to white suffragist representations, but the central contrast is between manifest destiny and multiculturalism. The final section addresses the important question of whether it is possible for feminists to theorize Sacajawea in ways that are not co-opted by colonial projects. [source] | |||||||||||||||||||||||||||||||||||||