Toward a More Pragmatic Multiculturalism? How the U.K. Policy Community Sees the Future of Ethnic Diversity Policies

The United Kingdom is often considered a leader in multiculturalism. However, recent statements by British politicians, community leaders, and academics question the multiculturalist direction in policymaking. This article reports interviews about multiculturalism, national identity, social cohesion, and future policy directions with leading figures in the debate, including Home Affairs Select Committee members, authors of major reports, experts, researchers, and academics. The attitudes expressed when discussing overall policy directions in most cases indicate disquiet at the assumed segregative effects of current policies. However, when specific issues (sharia law, faith schooling, dress codes including veiling, dietary practices, political representation) are considered, most interviewees express a concern to accommodate differences in cultural and traditional standpoints through dialogue. We conclude that multiculturalism in Britain is not “dead,” as some have argued. Instead it is developing in a more pragmatic direction that emphasizes the importance of interaction and accommodation rather than top‐down interventions.     

Liberalism,Multiculturalism and the Problem of Essentialism1

This article focuses on key themes in the liberal philosophical debate over multiculturalism, as well as the responses of Canadian social and political actors to the September 11, 2001 attacks in New York and Washington. Since September 11, there has been a renewed popularity of arguments positing a 'clash of civilizations' between Muslim and Christian societies, and a new legitimacy advanced for 'ethnic profiling' in the name of security. The rapidity with which this has happened in Canada is particularly striking because of the country's liberal-democratic and multicultural tradition. The introduction of a national policy of multiculturalism in 1971 provided a new understanding of Canadian citizenship that was more inclusionary of immigrants and ethnic and racial minorities. Multiculturalism has also become a hotly debated ideal among Canadian, American and European political philosophers concerned with addressing the possibilities and limits of liberalism given ethnic diversity, and the limits of ethnic diversity given liberalism. Multiculturalism is typically presented as a 'problem' for liberal politics and ethics. Building on how multiculturalism policy in Canada has provided a more inclusionary discourse around citizenship, a defence of multiculturalism is advanced which rejects the essentialist treatment of 'culture' and 'cultural' groups. It is suggested that the unfolding discussions in Canada since September 11 demonstrate the ongoing tension between cultural essentialism and liberal individual rights. The Canadian experience points to the value of an anti-essentialist multiculturalism in challenging discrimination given that neither liberalism, nor liberal democratic states, are neutral in their allocation of resources and legitimacy among more and less powerful ethnic groups. It is argued that rather than multiculturalism, it is essentialist thinking, imagery and ideas which present the greatest 'problem' to the ethics of liberalism and the politics of liberal democracies like Canada.     

Multicultural accommodation and the ideal of non-domination

What normative principles should multicultural states be guided by in responding to minority claims for the accommodation of cultural and religious social practices? This article explores how theories of non-domination can contribute to debates on this question in the multiculturalism literature. It examines Philip Pettit’s, Cecile Laborde’s and Frank Lovett’s republican theories and argues that non-domination-based approaches to multicultural accommodation are more suitable to assess the dynamic of intra- and inter-group relations than the prominent liberal–multiculturalist alternative. However, their advantages are not contingent on the wider theories from which they emerge, but rather related to generalizable features of the non-domination ideal. This suggests that non-domination should also be appealing to non-republicans, who can adopt it minimally as a critical principle to determine illegitimate policies.     

Civic integration in Western Europe: three debates

Since the late 1990s, civic integration has become the dominant immigrant integration policy in Western Europe. This article reviews three debates surrounding the new policy: first, whether there is policy convergence or persistent variation along national models of integration; secondly, whether civic integration marks a retreat from multiculturalism, or is merely layered on resilient multiculturalist policies; and, thirdly, whether the new policy is liberal or illiberal, and whether it entails a return of cultural assimilation. It is argued that civic integration converges cross-nationally with respect to policy goals and instruments, while extant variation is often incoherent or touching more on the form than the substance of policy; that civic integration is national-level policy that tends to coexist with ongoing de facto multiculturalism, especially at local level; and that civic integration mostly remains in a liberal register, as it is still integration and not assimilation, which would connote forced identity change.     

Recent Developments to British Multicultural Theory,Policy and Practice: The Case of British Muslims

Since the early 1970s, there have been highly sophisticated arguments and conceptual discussions put forward in relation to how Western liberal democracies might wish to manage their diverse ethnic minority populations. It is apparent, however, that in the current climate, the important principles of unity and diversity are insufficient to challenge differing forms of ethnic, racial, and religious inequality. This paper argues that because of its underlying assumptions and modus operandi in the post-September 11 climate, British multiculturalism has been ineffective, even supporting some commentators' suggestions of a return to assimilationism. There is a new era in post-September 11 political hegemony, economic determinism and structural and cultural racisms, with European government rhetoric and public policy almost exclusively aimed at Muslims—whether as existing citizens or as part of a process of limiting immigration (which has tended to be from mainly Eastern European, North African, and Middle Eastern sending regions and nations). The example of New Labour and how it has attempted to deal with multiculturalism in Britain is a case in point. The discussion explores the changing concept of multiculturalism with special reference to British Muslims and debates that emerge in relation to identity, nation and civil society. It is argued that the experience and treatment of British Muslims is important to explore and appreciate in the current climate as it provides a test case for the future of (a) British multiculturalism and (b) British Muslims in society per se.     

Constructions of Cultural Identity: Multiculturalism and Exclusion

The article identifies a core dilemma in the debate on multiculturalism: although the politics of recognition aims at including cultural groups within the political community, it may inevitably have exclusive effects of its own. This dilemma is illuminated by an investigation of the attempts by Charles Taylor, Bhikhu Parekh and Will Kymlicka to develop a theory of multiculturalism. Using a typology of multiculturalist approaches, the paper identifies the exclusive consequences of each theory. Rather than seek an alternative non-exclusive politics of recognition, it argues for an approach that distinguishes between situations of multiculturalism.     

The logic of multiculturalism and Korean democracy

In this article, I attempt to construct a normative framework of Korean multiculturalism in the Confucian public-societal context of Korean democracy by focusing on the political implications of the claim to cultural rights (so-called ‘logic’ of multiculturalism) and cultural pluralism that it is likely to entail for Korean democracy. After examining the logic of multiculturalism that often puts multiculturalism in tension with liberal democracy, I turn to Will Kymlicka's account of immigrant multiculturalism that resolves the potential tension between multiculturalism and liberal democracy in a liberal way. Then, I construct a normative framework of Korean multiculturalism in a way that a decent multicultural society can be established on the same public-cultural ground on which Korean democracy has matured in the past two decades.     

Universals and Particulars: the Case of Liberal Cultural Nationalism

Recent work in liberal political theory has rejected cosmopolitanism to incorporate the empirical agenda of nationalism and multiculturalism. In this article three issues facing cultural national liberalism are first extracted from Rawls's Political Liberalism : the range of reasonable cultural identities under liberalism; the substantive ethical bases of the state; and the possibility of principles of cultural self-respect. I then examine three works which address these problems, Will Kymlicka's Multicultural Citizenship , David Miller's On Nationality , and Charles Taylor's 'The Politics of Recognition'. Kymlicka provides principles of cultural self-respect but is caught between conceptualising culture in universalist and particularist terms. Miller's liberal national state rests on shared meanings, but this serves to complicate the introduction of universal moral ideas. Taylor presents authenticity as an alternative self-understanding to liberal autonomy, but I argue against the notion of cultural authenticity.     

Who is this we that gives the gift? Native American Political Theory and The Western Tradition

Abstract

The allocation of self-determination rights to minority groups is a highly charged issue around the world, but the difficulties are particularly acute in the case of indigenous peoples within the white settler states. While liberal multiculturalism offers a ‘solution’ to this ‘problem of diversity’ through a system of differentiated citizenship rights, this comes only at the expense of excluding dissenting voices from the intercultural dialogue. Through an engagement with the multi-faceted critique of liberal multiculturalism advanced by Native American political theory, the limits of the recognition paradigm are identified, and the possibilities offered by a reconstructed Proudhonian federalism are described.     

European citizenship and political identity

A common European identity is necessary to support European citizenship. National identity does not represent a suitable model for European identity because it relies on elements of kinship, like ancestry, culture, language and traditions, which are not shared by all European citizens at the same time. Only a model of collective identity based on political association could bring together all the different European cultural and national identities. However, if we reject the national, culturally homogeneous model of identity in favour of an entirely political one, we are faced with the task of defining the substance of European political identity. The main purpose of this paper is to outline the essential elements of a European political identity, by looking at Europe's political and constitutional history and at the practice of citizenship in the European Union. European political identity and citizenship will be confronted with two major issues affecting the fields of identity and citizenship: pluralism and exclusion.     

Culture vs citizenship? A review and critique of will Kymlicka's multicultural citizenship

The article presents a review and critique of Will Kymlicka's Multicultural Citizenship: A Liberal Theory of Minority Rights. I focus primarily on the normative elements and consequences of Kymlicka's theory and present an alternative to his liberal defence of group‐differentiated rights. In marked contrast to Kymlicka, I argue that to truly protect their cultures minority groups must forge closer ties with their respective states. Furthermore, I suggest that multicultural citizenship can only be achieved through a commitment by both majority and minority groups to toleration and respect for deep diversity. To be effective, multiculturalism should be considered to be an ordering principle of the regime.     

National Identity,Plurality and Interculturalism

This article examines the similarities and differences between multiculturalism and interculturalism, with particular reference to the impact of globalisation and changing patterns of diversity. It reflects briefly on the origins of multiculturalism—largely from a European perspective—with its focus on ‘race’ and the socio‐economic analysis that accompanied it. The article suggests that while multiculturalism was right to continue to focus on inequalities, it failed to adapt to super‐diversity and the multifaceted aspects of difference and ‘otherness’, including those based on disability, age and gender. Further, while multiculturalism became rooted in intra‐national differences, between minority and majority populations, an intercultural approach is now necessary to support the changing patterns of national identity and respond to the recent challenge posed by the growth of far‐right and popular extremist parties (PEPs).     

Deliberative multiculturalism in New Labour's Britain

The aim of this paper is to examine the principles that New Labour has employed in its citizenship and multicultural policies in Britain, and to clarify theoretical locations as well as philosophical rationales of those principles. By deliberative multiculturalism, I mean a set of policies and discourses of New Labour about citizenship and multicultural issues, which emphasizes rational dialogue and mutual respect with firmly guaranteed political rights especially for minorities. New Labour tries to go beyond liberal and republican citizenship practice through enhancing deliberation, the origin of which goes back to the British tradition of parliamentary sovereignty. It also attempts to achieve a one-nation out of cultural cleavages, shifting its focus from redistribution with social rights to multicultural deliberation with political rights. I organize my discussion with a focus on the difference between two theoretical concepts: the relationship between cultural rights and individual equality, and the relationship between national boundaries and global belonging. In the concluding section, I explain three positive developments of New Labour's approach and also four limitations it has faced.     

Political succession and regime change in new states in inter-war Europe: Ireland, Finland, Czechoslovakia and the Baltic Republics

Abstract. Problems of political succession are particularly acute when new regimes experience not merely the shock of the sudden introduction of democracy but also the challenge of consolidating a new territorial identity. The six North European states examined here, all of which became independent after the first world war, succeeded in establishing their legitimacy against threats from both left and right. The orderly political succession process was broken in three cases, however, by the appearance of authoritarian regimes in the inter-war period. The origins of this disjuncture are to be found not only in economic factors that enhanced the attractiveness of certain contemporary ideologies but also in the nature of elite political culture and the extent to which it had had the opportunity of absorbing liberal democratic norms.     

How Safe Do Majority Group Members,Ethnic Minorities,and Muslims Feel in Multicultural European Societies?

London elected a Muslim mayor in 2016, less than a year after Germany took the lead in welcoming Syrian refugees. What accounts, then, for political leaders’ public assertions of the death of multiculturalism and the resurgence of far-right parties? We examine the possibility that some areas of multicultural policy foster a sense of discrimination on the part of majority populations and reduce their sense of safety, putting pressure on political leaders for assurances and providing the impetus for populist political party agendas, even to the point of Brexit. Data from the Banting/Kymlicka Multiculturalism Policy Index project and from the European Social Survey allow us to explore the impact of specific areas of multicultural policy on those who identify as majority group members, ethnic minorities, and Muslims in fourteen European states. We provide a quantitative multivariate analysis of the influence of key areas of state-level multicultural policy on individuals’ sense of being in a group that is discriminated against, as well as their feelings of safety, satisfaction with life, and satisfaction with the national government. Background factors, including respondents’ education, are controlled. For each of the three groups of respondents, the article offers conclusions as to which areas of multicultural policy seem to contribute to the most adverse reactions. Our findings help to explain the backlash against multiculturalism and the shift in focus in European states toward “mainstreaming” integration programs. They also provide a contextual background for understanding the increasing sway of rightist party demands and cautions for the development of programs to counter violent extremism.     

Dilemmas of a Multicultural Theory of Citizenship

In his multicultural citizenship Will Kymlicka offers a liberal theory of minority rights. I argue that although his theory is ingenious, it is seriously defective. Since liberalism itself is a specific culture, a liberal theory of multiculturalism is logically incoherent. Kymlicka makes the further mistake of thinking that all cultured communities conceptualise and relate to culture in an identical manner. His discussion of the rights of immigrants rests on a flawed understanding of the nature of immigration, and is highly questionable.     

The blind spots of liberal citizenship and integration policy

Governments across Europe have stepped up their efforts to manage social diversity politically, often specifically targeting Muslim populations. Lewicki interrogates the policy tools that the British and German governments deploy to ‘integrate’ an increasingly stigmatized and racialized population, zooming in on whether and how they problematize patterns of inequality. Complicating the ‘one country, one citizenship’ rationale of the citizenship regime literature that assumes a one-dimensional interpretation of history, cultural identity, political institutions or legal norms, she points to four salient liberal citizenship discourses that currently frame policies of diversity management. These are civic republicanism, multiculturalism, civic universalism and cosmopolitanism. Her analysis demonstrates that all four liberal citizenship discourses have blind spots when it comes to problematizing structural hierarchies and the logics of racism. Over the last two decades, liberal citizenship and integration policy frameworks have thus contributed to the retention of binary distinctions between superior citizens and inferior Others, distinctions that can now easily be exacerbated and used for mobilization by right-wing populist movements.     

Nationalist discourse and the ultra-conservative press in contemporary Poland: a case study of Nasz Dziennik

After the democratic transition to post-Communist Poland, ultraconservative groups found themselves legitimately able to propagate a nationalist ideology. They focused on an idea of ‘national identity’ that clearly and restrictively defined the boundaries of the national community. In the late 1990s a far-right movement supported by a radical faction of the Roman Catholic Church gained wide public support and, eventually, political legitimization. The fears of those for whom the transition of the socio-economic system did not bring a change for the better have been exploited by activists and institutions that consistently point to various foreign ‘threats’ (external and internal) against Poland’s political and economic independence and against national integrity. Starnawski analyses forms of anti-pluralist backlash as strategies undertaken by the ultra-conservative media. Provided is a case study of Nasz Dziennik, one of the major Polish newspapers to disseminate a far-right discourse that combines a concept of ‘national identity’ with radical Catholicism. Such nationalistoriented media use rhetoric that claims to be representative of the dominant group, and attempt to provide the audience with a restrictive sense of identity that is based on the construction of elements that are considered foreign and threatening to a sense of nationhood, a mobilization of the audience against foreign ‘threats’, and the exclusion or marginalization of elements depicted as incongruous with collective identity, especially the cultures of national and ethnic minorities (both ‘native’ minorities and recent immigrants), minority religions and alternative cultures, as well as liberal advocates of diversity. Since Polish society is in large part culturally homogeneous, its members are more often exposed to stereotyped images of minority groups than they are to face-to-face contact with members of minorities. Therefore, Starnawski argues, exploring the contemporary nationalist discourse in ‘pluralizing’ societies such as Poland is no less essential for the diagnosis of anti-democratic obstacles than studying the actual conditions of minority groups themselves. The future of social and cultural pluralism in Poland heavily depends on the majority’s awareness of diversity and its ability to promote attitudes of openness to and understanding of cultural differences on the one hand, and a readiness to extend the notion of ‘Polishness’ to a wide range of cultural and social categories on the other.     

Socratism as a Vocation

This paper discusses the rhetorical problems teachers face in presenting Socratic activity to students, and it then argues that parallel problems arise in presenting liberal education to many academic colleagues. Given the nature of philosophy and the nature of expertise in today’s academy, most academics will not understand, and perhaps be hostile to, philosophy, and philosophers may sometimes seem to them both arrogant and ignorant. The contemporary academy, dominated by assumptions Weber articulates in “Science as a Vocation,” does not make room for philosophical activity and practitioners of philosophy in the classroom (in various departments) must adopt rhetorically appropriate postures in order to create safe spaces for Socratic activity.     

Equity and Political Economy in Thomas Hobbes

Thomas Hobbes is often viewed as a seminal figure in the development of the homo economicus philosophical anthropology central to the acquisitive, bourgeois morality of liberal modernity. The present study challenges this interpretation of Hobbes as an antecedent to free market ideology by arguing that his political economy presupposed a complex relation between contract, law, and social networks of credit informed by prudence and robust norms of equity. The normative claims of equity permeate Hobbes's holistic account of political economy and inform his vision of liberal statecraft that gave priority to prudential judgment against economic determinism, especially as Hobbes understood trade, taxation, allocation of resources, and the provision of social welfare. I will conclude by reflecting upon how Hobbes's political economy both reveals the internal diversity within the liberal intellectual tradition and can help us to better understand and critique contemporary liberal states and democratic theory.