Multiculturalism

A Identidade Líquida

by Rafael Gioielli

Dissertação de Mestrado apresentada na Escola de Comunicações e Artes da Univerdidade de São Paulo em 2005.

O presente trabalho tem por objetivo investigar a dinâmica específica da identidade cultural na atualidade,... more O presente trabalho tem por objetivo investigar a dinâmica específica da identidade cultural na atualidade, considerando-se a multiplicação das relações culturais que se estabelecem com a globalização, com o advento do ciberespaço e diante das indicações de superação da experiência metafísica da verdade universal que marcou a modernidade. A partir das relações que se estabelecem entre identidade e o contexto ampliado de sua significação procurou-se reconhecer os elementos peculiares de sua experiência em um passado ainda recente, a modernidade, e na atualidade, a contemporaneidade
dinâmica. A partir da problematização derivada da ação política dos novos movimentos sociais e dos estudos acerca do multiculturalismo, foi possível chegar à indicação de que a experiência da identidade no mundo contemporâneo é marcada por uma dinâmica líquida.

First Year Review Paper - Multicultural Citizenship: the case of Cyprus

by George Iordanou

The paper that was used as a basis for my First Year Review presentation. It is an outline of the literature on multicultural citizenship, the literature on Cyprus minorities and the contribution of my project.

Luchar contra las identidades que provocan violencias

by Damian Omar M.A.

Publicado en: ∆αι´µων. (Daimon). Revista Internacional de Filosofía, nº 53, 2011, 157-164

ISSN: 1130-0507

Nota crítica sobre 'Identidad y Violencia' De Amartya Sen.

"Am I my brother's keeper?" Discriminatory practices in the name of security

by Miguelángel Verde Garrido

Published in: Identity and Alterity in Multiculturalism and Social Justice: "Conflicts", "Identity", "Alterity", "Solutions?" (2008). (vol. 4). (pp.128-148). Kyoto: Research Center for Ars Vivendi/Ritsumeikan University.
ISSN 1882-6539

Seven years after the Japanese government abolished fingerprinting of foreign nationals due to an unusual display of... more Seven years after the Japanese government abolished fingerprinting of foreign nationals due to an unusual display of discontent in civil society, it has decided to amend its immigration laws (改正入管法) to allow, once more, for fingerprinting and photographing of foreign nationals, no matter their visa or residence status. In blatant contradiction with Japanese law, which makes it illegal to fingerprint anyone that has not been charged with a crime, this controversial measure is weakly justified by stating it will help to “prevent the occurrence of acts of terrorism against Japan.” However, with the exception of the Japanese Embassy hostage crisis in Lima, Peru, Japan has never suffered a terrorist act that didn’t involve Japanese nationals solely. The arrests that followed the Aum Shinrikyou’s (オウム真理経) fiendish Tokyo sarin gas incident lead approximately twenty Japanese nationals to be tried and convicted by the justice system, but none of the cult’s internationals members were ever found to be involved in the attacks. Similarly, the infamous Japanese Red Army (日本赤軍), which hijacked airplanes, bombed and stormed company facilities and embassies, and murdered civilian bystanders indiscriminately, perpetrated thirteen terrorist acts between the 1970s and the 1980s. And yet, only two on them were committed on Japanese soil, while the other eleven were committed abroad; in every case, nonetheless, the participants involved in the attacks were solely Japanese nationals.
The Japanese word for a stranger (他人) is an “other person.” Foreigners (外国人, “outside country people”), likewise, are usually called gaijin (外人), “outside people” or “outsider,” in informal circumstances. The Japanese scholar Ohsawa Masachi has forwarded that the Aum sect “can be seen as an extreme reflection of Japanese society in general,” since it “mirrors the same type of fear toward the ambivalent ‘other’ common within the Japanese population.” For Ohsawa, that fear of the ambivalent ‘other’ is “a symptom of the social disintegration brought forth by advanced capitalism,” and in that manner “not particular to the Japanese, but rather reflected in many ethnic nationalisms and religious fundamentalisms of contemporary global society.” Nowadays, when globalization leads us inevitably to attempt to constructively deal with the intricacies of multicultural contexts, the return of undeniable racisms and state-sponsored discriminatory policies must be carefully analyzed and protested.

Multiculturalism and reification of culture: A constructivist-postmodern view

by Marco Gemignani

“Blood will have blood: Vengeance and Injustice in Salman Rushdie’s 'Shalimar the Clown'”

by Roxanne Barbara Doerr

Published in the ebook "Exploring the Facets of Revenge", edited by Helena Yaklovev-Golani and Charity Givens, Interdisciplinary Press, Oxford, United Kingdom, 2012, pp. 105-114, ISBN: 978-1-84888-089-4.

Revenge, as a violent redressing following the perception of injustice or wrongdoing by others, is a complex sentiment... more Revenge, as a violent redressing following the perception of injustice or wrongdoing by others, is a complex sentiment that links contrasting concepts such as love, hate, history, pain and justice in Salman Rushdie’s Shalimar the Clown. The assassination of prominent politician and World War hero Max Ophuls in front of his illegitimate daughter India by a Kashmiri known as Shalimar the Clown provokes an unstoppable chain of events that reveals a wealth of undiscovered changes of identity and unaddressed crimes. After discovering his wife had left him for Max, Shalimar’s suffering and burning desire to deliver revenge on a cold platter of his own gradually involves entire families, religious and political groups and the justice system itself, thus surpassing boundaries of morality, culture, time and space. Likewise, upon discovering the truth about her parents and their assassin, India – who regains her true name Kashmira in the process – is deeply affected and also seeks revenge. Her confused state of mind leads her to ponder on how problematic it is to delimit righteous revenge and relate it with justice, be it official or ‘poetic’. Shalimar’s subsequent capture marks the beginning of a duel between the two protagonists who use different means to punish the other. Kashmira combines psychological torture and a determining testimony in court that dismisses Shalimar’s solid ‘reasonable betrayed Muslim man’ legal defence. He, on the other hand, defies the law by breaking out of prison and persistently hunting down his prey. Rushdie’s novel is therefore a telling story of the deep and troubled roots of the constant cycle binding revenge and justice, wrong and right, and of the various forces, be them avenging, legal or cosmic, through which an amendment of wrongs may be attained in a postmodern and multicultural world such as the one we live in today.

Forbidden Ways of Life

by Ben Colburn

The Philosophical Quarterly 58 (2008): 618-629.

I examine an objection against autonomy-minded liberalism sometimes made by philosophers such as John Rawls and... more I examine an objection against autonomy-minded liberalism sometimes made by philosophers such as John Rawls and William Galston, that it rules out ways of life which do not themselves value freedom or autonomy. This objection is incorrect, because one need not value autonomy in order to live an autonomous life. Hence autonomy-minded liberalism need not rule out such ways of life. I suggest a modified objection which does work, namely that autonomy-minded liberalism must rule out ways of life that could not develop under an autonomy-promoting education. I conclude by suggesting some reasons why autonomy-minded liberals should bite the bullet and accept this.

The EU and the Recycling of Colonialism: Formation of Europeans through intercultural dialogue

by Robert Aman

Published in 'Educational Philosophy & Theory', 2012.

The present essay focuses on problematizing the European Union’s claim that intercultural dialogue constitutes an... more The present essay focuses on problematizing the European Union’s claim that intercultural dialogue constitutes an advocated method of talking through cultural boundaries – inside as well as outside the classroom – based on mutual empathy and non-domination. More precisely, the aim is to analyze who is being constructed as counterparts of the intercultural dialogue through the discourse produced by the EU in policies on education, culture and intercultural dialogue. Within the Union, Europeans are portrayed as having an a priori historical existence, while the ones excluded from this notion are evoked to demonstrate its difference in comparison to the European one. The results show that subjects not considered as Europeans serve as markers of the multicultural present of the space. Thus, intercultural dialogue seems to consolidate differences between European and Other – the ‘We’ and ‘Them’ in the dialogue – rather than, as in line with its purpose, bringing subjects together.

Toward a Political Sociology of Conjugal-Recognition Regimes: Gendered Multiculturalism in South African Marriage Law

by Michael Yarbrough

While conjugal-recognition policies are often a subject of political debate, scholarly attempts to explain such... more While conjugal-recognition policies are often a subject of political debate, scholarly attempts to explain such policies are relatively rare and typically focused on discrete policies—same-sex marriage, no-fault divorce, etc.—with comparatively little investigation of potential connections among policies. This article begins to develop a more holistic approach focused on explaining and understanding what I call conjugal-recognition regimes. Adapting the concept from the existing literature on welfare regimes, I argue that conjugal-recognition regimes exist when an identifiable pattern or principle organizes an institution’s conjugal-recognition policy and thereby shapes social relations at multiple levels, from the individuals in conjugal relationships to the multiple institutions (state, religious, and so on) that confer official conjugal recognition. I argue that these organizing patterns or principles emerge out of historically specific, institutionally situated, and discursively constructed political debates on specific conjugal issues and go on to shape subsequent conjugal-policy controversies. I demonstrate these ideas through an extended analysis of post-apartheid South African marriage law, which has recently incorporated numerous previously excluded conjugal formations but has also assigned each new form to its own statutory and administrative structure or, as I call it, “silo.” I argue that these silos entrench a principle of “gendered multiculturalism” that officially defines cultures in terms of their supposedly characteristic gender relations. This principle increasingly tends to favor religious and cultural elites’ understandings of their respective traditions.

"Whiteness Studies: 'Nothing but oppressive and false'?"

by David Callahan

In Europe: Fact and Fiction. Ed. Anthony David Barker. Aveiro: Centro de Línguas e Culturas, 2001: 117-125

"Multiculturalismo y ley natural"

by Ana Marta González

SCIO: Estudios y propuestas en Ciencias Sociales, pp. 97-129, 2008. ISSN 1887-9853

"Multiculturalismo y ley natural"

by Ana Marta González

SCIO: Estudios y propuestas en Ciencias Sociales, pp. 97-129, 2008. ISSN 1887-9853

The Births of Denmark and Sweden's Immigrants' Cultural Policies: Respective Ideas from Policy Legacy and Olof Palme

by Mahama Tawat

Working Paper. Comments are welcomed. Modified titled. American Political Science Association 2011 Annual Meeting, Seattle, USA.

http://papers.ssrn.com/sol3/papers.cfm?abstract_id=1902336

This article traces the process of adoption of a multicultural policy in the late 1960s in Sweden in contrast to... more This article traces the process of adoption of a multicultural policy in the late 1960s in Sweden in contrast to Denmark despite shared history, socioeconomic and political structures and a similar policy record towards immigrants. Using theories of agenda-setting and decision-making, it demonstrates that in both countries, ideas were the primary factors of divergence. In Sweden, they guided an agent, Olof Palme, then Minister of Culture and Prime Minister. He introduced multiculturalism despite the objection of prominent party members that it would undermine the egalitarian nature of the welfare state project. In Denmark, ideas were embedded in a policy legacy, the 1950s Historic Compromise on Culture, a component of the cross-party agreement of the country's welfare state project. The nationalist (grundtvigian) orientation of this agreement prevented the adoption of multiculturalism.

Interculturalism in Practice: Québec's New Ethics and Religious Culture Curriculum and the Bouchard-Taylor Report on Reasonable Accommodation

by David Waddington

Pre-print version of book chapter. Co-authored with Bruce Maxwell, Kevin McDonough, Marina Schwimmer, and Andrée-Anne Cormier.

De qué hablamos cuando hablamos de “estatuto personal” y de “desplazamiento transfronterizo”? Con excursus a la interpersonalidad en un mundo globalizado y multicultural (2012)

by Ernesto Gastón de Marsilio

Ponencia presentada a la JORNADA PREPARATORIA de la SECCIÓN DE DERECHO INTERNACIONAL PRIVADO para el XXIV Congreso Argentino de Derecho Internacional "Dr. Julio Barberis". ASOCIACIÓN ARGENTINA DE DERECHO INTERNACIONAL - FAC. DE DERECHO Y CS. SS. - U.N. DE CÓRDOBA

Autor: Ernesto Gastón de Marsilio
Pertinencia institucional: Fac. de Derecho y Cs. Ss. - U.N. de Córdoba
Versión presentación (PPT)

Abstract / Resumen

El tema propuesto para la sección Derecho Internacional Privado (DIPr, en adelante) en... more Abstract / Resumen

El tema propuesto para la sección Derecho Internacional Privado (DIPr, en adelante) en referencia al “Estatuto personal ante el desplazamiento transfronterizo” nos plantea una serie de interrogantes acerca de  qué y cuáles son los límites de cada uno de dichos elementos en juego. Cuando nos preguntamos de qué hablamos cuando hablamos de “estatuto personal” y de “desplazamiento transfronterizo”, lo que pretendemos es fijar los limites del amplísimo marco de referencia qué es la mención al “estatuto personal”, en particular inquerir sobre las lineas de bordes del mismo y los posibles casos de dudas sobre su inclusión o no en él mismo. Asimismo, cuestionar la utilización de la expresión desplazamiento transfronterizo, la cual si se utiliza en un “sentido técnico”, esto es la del derecho internacional migratorio, acabaría llevando al análisis de instrumentos del Derecho Internacional Humanitario; de no ser así, cuál es el sentido de utilizar una expresión extraña al DIPr. Además de ello queremos proponer el análisis de los cuestiones relativas al estatuto personal en los caso de aplicabilidad o remisión a ordenamientos plurilegislativos con base en la personalidad de la ley o a la interpersonalidad de la ley en relación al proceso de globalización de sociedades multiculturales y el necesario respeto al otro.

IDÉES GLOBALISÉES ET CONSTRUCTIONS LOCALES. L'image valorisée de l'indianité dans la Colombie contemporaine.

by Jean Paul Sarrazin

Published in the Journal "Autrepart".

Missionaria o in pericolo di apostasia? Donne cattoliche e matrimoni misti nei dibattiti del Sant’Ufficio, in: Famiglia e religione nella prima eta` moderna. Saggi in onore di Silvana Seidel Menchi, Hg. Ciappelli, G., Luzzi, S., Rospocher, M. (Roma: Edizioni di Storia e Letteratura, 2011), 175-186.

by Cecilia Cristellon

A Visual Approach to Multiculturalism

by Jerome Krase

This is a draft of an article that appeared as “A Visual Approach to Multiculturalism,” in Beyond Multiculturalism edited by Giuliana Prato, Ashgate Publishing Ltd, 2009: 1-38.

There are undoubtedly many ways by which one can approach multiculturalism and its many intersections at the local,... more There are undoubtedly many ways by which one can approach multiculturalism and its many intersections at the local, national and global levels. Each different perspective on the subject adds another dimension to our understanding of this complex, and changing phenomena. Offered here is a visual approach to one of its more ubiquitous versions, ethnic diversity, as it is expressed in the appearance of vernacular landscapes. It is argued that there is something about ethnic vernacular landscapes that can be best grasped via the use of image-based research. It is also suggested that such an approach might provide some needed focus to the inter- and intra-disciplinary debates over cultural diversity in its many scientific and related ideological forms.

Is There a Crisis of secularism in Western Europe?

by Modood Tariq

2011 Paul Hanly Furfey Lecture * Is There a Crisis of Secularism in Western Europe?
Tariq Modood
Sociology of Religion 2012; doi: 10.1093/socrel/srs028

Political secularism in W. Europe has been destabilised by the triple contingency of the arrival and settlement of a... more Political secularism in W. Europe has been destabilised by the triple contingency of the arrival and settlement of a significant number of Muslims; a multiculturalist sensibility which respects ‘difference’; and a moderate secularism, namely that the historical compromises between the state and a church or churches in relation to public recognition and accommodation are still in place to some extent. Radical secularism or laicite seems to be struggling to cope but the dominant version of secularism, far from being in crisis, offers a resource – suitably multiculturalised –for accommodating the new religious plurality of the region. The ‘crisis of secularism’, then, is really the challenge of multiculturalism.

Transforming Diversity In Canadian Higher Education: A Dialogue of Japanese Women Graduate Students

by Chikako Nagayama

2007. Published in Teaching in Higher Education 12(5-6).

In this paper, we shed light on the dynamic nature of "diversity" in higher education from the perspectives... more In this paper, we shed light on the dynamic nature of "diversity" in higher education from the perspectives of four Japanese women graduate students seeking possibilities through different ways of knowing. Using an autoethnographical methodology embedded in a dialogue format of "zadankai", we examine the stereotypes of Japanese women that are activated both inside and outside of academic institutions. Stereotyping propagates racist, patriarchal and heterosexist norms. The examination of the mechanisms in which stereotyping silences Japanese women reveals the micro and macro politics of identity. Our collective dialogue demonstrates the processes in which silenced Japanese women graduate students reclaim their holistic agencies to peel the layers of superficial notions of diversity and address the creative and flexible nature of "difference" and "diversity" in knowledge production. We hope this paper will encourage minority groups amongst students, educators, and administrators to engage in various ways of knowing and address the issues of "diversity" in higher education.