8: Multiculturalism
- Page ID
- 290177
This page is a draft and is under active development.
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\(\newcommand{\avec}{\mathbf a}\) \(\newcommand{\bvec}{\mathbf b}\) \(\newcommand{\cvec}{\mathbf c}\) \(\newcommand{\dvec}{\mathbf d}\) \(\newcommand{\dtil}{\widetilde{\mathbf d}}\) \(\newcommand{\evec}{\mathbf e}\) \(\newcommand{\fvec}{\mathbf f}\) \(\newcommand{\nvec}{\mathbf n}\) \(\newcommand{\pvec}{\mathbf p}\) \(\newcommand{\qvec}{\mathbf q}\) \(\newcommand{\svec}{\mathbf s}\) \(\newcommand{\tvec}{\mathbf t}\) \(\newcommand{\uvec}{\mathbf u}\) \(\newcommand{\vvec}{\mathbf v}\) \(\newcommand{\wvec}{\mathbf w}\) \(\newcommand{\xvec}{\mathbf x}\) \(\newcommand{\yvec}{\mathbf y}\) \(\newcommand{\zvec}{\mathbf z}\) \(\newcommand{\rvec}{\mathbf r}\) \(\newcommand{\mvec}{\mathbf m}\) \(\newcommand{\zerovec}{\mathbf 0}\) \(\newcommand{\onevec}{\mathbf 1}\) \(\newcommand{\real}{\mathbb R}\) \(\newcommand{\twovec}[2]{\left[\begin{array}{r}#1 \\ #2 \end{array}\right]}\) \(\newcommand{\ctwovec}[2]{\left[\begin{array}{c}#1 \\ #2 \end{array}\right]}\) \(\newcommand{\threevec}[3]{\left[\begin{array}{r}#1 \\ #2 \\ #3 \end{array}\right]}\) \(\newcommand{\cthreevec}[3]{\left[\begin{array}{c}#1 \\ #2 \\ #3 \end{array}\right]}\) \(\newcommand{\fourvec}[4]{\left[\begin{array}{r}#1 \\ #2 \\ #3 \\ #4 \end{array}\right]}\) \(\newcommand{\cfourvec}[4]{\left[\begin{array}{c}#1 \\ #2 \\ #3 \\ #4 \end{array}\right]}\) \(\newcommand{\fivevec}[5]{\left[\begin{array}{r}#1 \\ #2 \\ #3 \\ #4 \\ #5 \\ \end{array}\right]}\) \(\newcommand{\cfivevec}[5]{\left[\begin{array}{c}#1 \\ #2 \\ #3 \\ #4 \\ #5 \\ \end{array}\right]}\) \(\newcommand{\mattwo}[4]{\left[\begin{array}{rr}#1 \amp #2 \\ #3 \amp #4 \\ \end{array}\right]}\) \(\newcommand{\laspan}[1]{\text{Span}\{#1\}}\) \(\newcommand{\bcal}{\cal B}\) \(\newcommand{\ccal}{\cal C}\) \(\newcommand{\scal}{\cal S}\) \(\newcommand{\wcal}{\cal W}\) \(\newcommand{\ecal}{\cal E}\) \(\newcommand{\coords}[2]{\left\{#1\right\}_{#2}}\) \(\newcommand{\gray}[1]{\color{gray}{#1}}\) \(\newcommand{\lgray}[1]{\color{lightgray}{#1}}\) \(\newcommand{\rank}{\operatorname{rank}}\) \(\newcommand{\row}{\text{Row}}\) \(\newcommand{\col}{\text{Col}}\) \(\renewcommand{\row}{\text{Row}}\) \(\newcommand{\nul}{\text{Nul}}\) \(\newcommand{\var}{\text{Var}}\) \(\newcommand{\corr}{\text{corr}}\) \(\newcommand{\len}[1]{\left|#1\right|}\) \(\newcommand{\bbar}{\overline{\bvec}}\) \(\newcommand{\bhat}{\widehat{\bvec}}\) \(\newcommand{\bperp}{\bvec^\perp}\) \(\newcommand{\xhat}{\widehat{\xvec}}\) \(\newcommand{\vhat}{\widehat{\vvec}}\) \(\newcommand{\uhat}{\widehat{\uvec}}\) \(\newcommand{\what}{\widehat{\wvec}}\) \(\newcommand{\Sighat}{\widehat{\Sigma}}\) \(\newcommand{\lt}{<}\) \(\newcommand{\gt}{>}\) \(\newcommand{\amp}{&}\) \(\definecolor{fillinmathshade}{gray}{0.9}\)Introduction
Multiculturalism is a complex and multifaceted concept. In day-to-day conversation, multiculturalism is most often used to describe either a demographic phenomenon – the racial, linguistic and religious diversification of societies – or a particular set of beliefs – that modern societies are better if they are more diverse and heterogeneous. Although scholars sometimes use the word multiculturalism in these two ways, they also use it to describe both a specific set of moral and ethical guidelines for modern societies and governments (i.e., a public philosophy) and a type of public policy.
This chapter provides an introduction to the scholarly use of the word multiculturalism. It begins by exploring multiculturalism as a public philosophy, and, in so doing, it describes multiculturalism’s two main intellectual traditions or what we might call multiculturalism’s two schools of thought. As this chapter will demonstrate, these schools of thought converge on certain key points but also differ in important respects.
The chapter then discusses three different ways in which modern liberal democratic states have deployed multiculturalism as a public philosophy in the design and implementation of diversity-oriented public policies. The chapter’s final section examines multiculturalism’s near and longer-term prospects as both a public policy and a public philosophy. In brief, while it is clear that liberal democracies still need a diversity-oriented public philosophy, it is unclear whether multiculturalism will and should continue to fulfill this role.
AI generated
This textbook chapter examines multiculturalism as both a public philosophy and a public policy within modern liberal democracies. It identifies two primary intellectual traditions: the Canadian school, which emphasizes the importance of recognizing minority societal cultures, and the Bristol school, which focuses on national identity and religious belonging. While some nations have adopted official multiculturalism to facilitate fair immigrant integration, the text notes that many others implement specific multiculturalism policies without a formal national mandate. The sources highlight that even historically resistant environments, such as the United States and the United Kingdom, have developed extensive frameworks for accommodating diversity. Finally, the material explores the challenges facing this model, contrasting it with alternatives like interculturalism and muscular liberalism.
- Distinguish between the various schools of thought within multiculturalism.
- Distinguish between multiculturalism as a public philosophy and as a public policy.
- Assess the fate of multiculturalism in various polities.
AI generated
Based on the provided source material, here are five learning objectives for a course or study unit on multiculturalism:
- Distinguish between the various schools of thought within multiculturalism, specifically comparing the tenets of the Canadian School (focused on societal cultures and group-differentiated rights) and the Bristol School of Multiculturalism (emphasizing religious identity and intercultural dialogue).
- Differentiate between multiculturalism's multiple uses as a demographic phenomenon, a specific set of beliefs, a public philosophy (moral and ethical guidelines), and a type of public policy designed for implementation by governments.
- Evaluate the implementation of "Official Multiculturalism" and Multiculturalism Policies (MCPs) across various liberal democracies, analyzing why some states formally adopt national mandates while others implement policies even in environments that appear ideologically "inhospitable".
- Compare and contrast multiculturalism with its primary integrationist rivals, such as civic integration policies, muscular liberalism, and interculturalism, to understand how different models address immigrant integration and national identity.
- Critique the near and longer-term prospects of multiculturalism by assessing the impact of shifting ideological environments toward the political right and the limitations of current multicultural frameworks in addressing anti-Black and anti-Indigenous racism.
- 8.1: Main Schools of Thought
- Multiculturalism is examined through two primary intellectual traditions: the long-standing Canadian School, led by philosophers Charles Taylor and Will Kymlicka, and the emerging Bristol School of Multiculturalism (BSM) in the United Kingdom . While both schools value culture's role in human existence, the BSM developed partly as a response to Kymlicka’s theories, leading to several key differences in their tenets.
- 8.2: The Canadian School
- The Canadian School posits that individuals belong to "societal cultures" that provide essential values and meaning for a "good life" . It identifies a power imbalance between majority nations and minority groups (Indigenous peoples, minority nations, and polyethnic immigrants), arguing that minority fulfillment requires recognition from the majority to avoid the deleterious effects of misrecognition . To address these challenges, the school advocates for group-differentiated rights—such as self
- 8.3: The Bristol School
- The BSM focuses primarily on immigrants who become citizens, placing significant emphasis on religious identity and the benefits of intercultural dialogue . Unlike the Canadian school, it views individuals and groups as equally important and treats society as a "community of communities" . Its "master principle" is fostering a sense of belonging, viewing immigrants as active contributors who help re-conceptualize national symbols and myths.
- 8.4: Multiculturalism's Variants
- Since the mid-20th century, liberal democracies have adopted multiculturalism in different ways . Some implemented "official multiculturalism" through formal national-level mandates, while others adopted specific multiculturalism policies (MCPs) without an official declaration.
- 8.5: Official Multiculturalism
- Only a few countries have adopted official national mandates: Canada (1971): The first to adopt "multiculturalism within a bilingual framework," partly as a strategy for national unity . The Netherlands (1983): Focused on ensuring equal treatment for 15 identified minority groups . Australia (1978): Evolved through various iterations to promote community harmony and social cohesion . Sweden (1975): Integrated multiculturalism into its post-war self-image as a pioneer in human rights.
- 8.6: Multiculturalism Policies
- The Multiculturalism Policy Index (MPI) tracks 23 specific policies used to recognize and protect minority cultures across 21 Western democracies . Data shows that a lack of an "official" national mandate does not prevent a country from having a vibrant "politics of multiculturalism"; for example, the UK and New Zealand have high MCP scores despite lacking official national-level mandates.
- 8.7: Multiculturalism in Inhospitable Environments
- Multiculturalism often flourishes even where the term is rhetorically unpopular . In the United States, despite a public philosophy favoring the "melting pot," extensive policies exist for bilingual education and Indigenous rights . Similarly, Britain underwent a "multicultural policy revolution" in the 2000s—including multi-faith media mandates—even after its government explicitly rejected a formal declaration of cultural diversity.
- 8.8: Multiculturalism's Near and Longer-Term Prospects
- The future of multiculturalism is currently threatened by three major developments: the rise of rival integration models, a shifting ideological environment toward the political right, and internal limitations of the framework itself.
- 8.9: Multiculturalism's Rivals
- New models are being deployed to achieve integrationist outcomes: Civic Integration: Requires immigrants to demonstrate language fluency and societal values as a duty . Muscular Liberalism: Promoted by David Cameron to replace "state multiculturalism" with a focus on common national purpose and "British values" . Interculturalism: A Québécois model that seeks to balance openness to diversity with the continuity of the majority (but sub-state) culture.
- 8.10: A Shift in the Ideological Environment
- The shift toward center-right and far-right politics across democracies creates an environment inhospitable to multiculturalism . Right-wing ideologies often favor the mono-cultural status quo and individual rights over the state intervention and group-based recognition required by multicultural frameworks.
- 8.11: Conclusion- Multiculturalism's Limitations
- Multiculturalism may be losing relevance as modern social movements (e.g., Black Lives Matter, Idle No More) pivot toward discourses of decolonization, sovereignty, and anti-racism . Scholars now acknowledge that traditional multiculturalism has limitations in addressing anti-Black and anti-Indigenous racism, suggesting a need for a new politics of diversity that can better ensure racial equality.
Attribution
Dr. Arjun Tremblay, "Multiculturalism: Public Philosophy and Public Policy" CC BY-NC 4.0.