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15 Multiculturalism Examples

multiculturalism examples and definition

Multiculturalism refers to the coexistence of multiple cultures. It celebrates diversity and promotes collaboration.

Multiculturalism involves acknowledging and respecting cultural variation among different groups—their history, values, and practices—to create a space where they can live together harmoniously. In a truly multicultural world, everyone is treated fairly and has equal opportunities to lead a fulfilling life.

From the perspective of political philosophy, multiculturalism refers to a state’s ideology and policies for dealing with cultural plurality within its boundaries. This can involve providing special rights to certain groups, giving them autonomous governance, etc.

Multiculturalism is a celebration of diversity, built upon the belief that society benefits from the harmonious coexistence of diverse cultures. However, many criticize multiculturalism for various reasons, as we will discuss later.

Definition of Multiculturalism 

Anthony Giddens defines multiculturalism as

“the coexistence of different cultures within a single society, and to the policies and practices that promote this coexistence. Multiculturalism involves not only tolerance of cultural diversity but an active engagement with it, in order to promote social harmony and prevent conflict.” (2006)

Giddens adds that multiculturalism is based on the belief that diversity can enrich society, and it aims to build “bridges of understanding” across cultural divides. Traditionally, it is said that, in democracies, every citizen is treated equally in front of the law.

Multiculturalism can exist on a national level (like in Canada or Bolivia) as well as in smaller communities (like New York City or London). It can occur naturally through immigration or artificially through legislation; for example, when boundaries of different cultures are merged, as in French and English Canada.

Melting Pot vs Salad Bowl

Unlike the traditional liberal idea of the “melting pot”, multiculturalism upholds the image of the “salad bowl”.

The melting pot refers to the process by which different groups in society “melt together” into a common culture, say immigrants getting assimilated into a new culture . The metaphor comes from smelting pots where iron & carbon are melted together to create steel, a stronger alloy.

The melting pot essentially means that a heterogenous society becomes more homogenous . This involves the loss of tradition for many groups and reduces cultural diversity. Often it is enforced through government policy, like the U.S. Indian Reorganization Act of 1934, which forcefully assimilated native Americans without much regard for their heritage. 

In contrast to this, the “salad bowl” describes a world where heterogenous groups retain their cultural heritage and still live together harmoniously. Just as in a salad, the different elements stay together but do not merge into each other; instead, they retain their distinctiveness. We sometimes call this social integration .

Multiculturalism upholds the idea of the “salad bowl” and believes that diverse cultures can thrive together in a society.

Examples of Multiculturalism

  • Normalization of Diverse Cultural Holidays: A key feature of multicultural societies is that the holidays of various cultures are accepted and normalized across the society. For example, one country may mark holidays from major cultures, such as Christmas, Hanukkah, Diwali, and Eid.
  • Multilingual Populations: Another feature and consequence of multiculturalism is the emergence of multilingualism within a society. For example, many Canadians speak both French and English due to the both French and English language groups found through the country. Similarly, Indonesian people often speak their own local language (such as Javanese, Sudanese, and Balinese) as well as the national language.
  • Religious Diversity: Multicultural societies are also often characterized by religious diversity, whereby you may notice Christian, Hindu, Jewish, Muslim, and other places of worship all within the same city.
  • Cultural Diversity on Television: A strongly integrated multicultural society will likely also have diverse representation of cultural groups, values, and beliefs on television. This will ideally occur naturally when producers attempt to reflect the stories of their audience in the stories’ narratives.
  • Diverse Political Representation: In multicultural societies, people of multiple different cultural backgrounds are often represented in parliaments. In some nations, like Malaysia, ethnicities often vote for parties that represent their ethnic interests. In other societies, people of diverse ethnic backgrounds are often found in traditional left vs. right political blocks.
  • Non-Discriminatory Immigration Policies: As political support for multiculturalism grew in the West in the 20th Century, countries’ migration politics became blind to a person’s racial, cultural, or ethnic background. This allowed for migration of various cultural groups into previously European-dominated Western nations.
  • Multiculturalism in the Argentinian Constitution: Argentina is a great example of multiculturalism, both in its legislation and attitude. The preamble to their constitution explicitly promotes immigration and also recognizes multiple citizenships. Despite the majority of citizens being of European descent, they celebrate diverse festivals, promote cultural expressions of all ethnic groups, and encourage a multicultural representation in media.
  • Ethnic groups in New York City (The United States): New York City is one of the most diverse cities in the world, having people from various racial, ethnic, and religious backgrounds. It has unique ethnic regions like Chinatown in Lower Manhattan, Little India in Queens, etc. The city also celebrates diverse events like the African American Day Parade, the Lunar New Year Parade, and many others.
  • Multicultural Australia: After the Second World War, the White Australia Policy was dismantled and multiculturalism was formally adopted in 1972. Australia’s immigration policy has several programs to support migrants and refugees. There are also policies for reducing discrimination, such as the Community Cohesion Program.
  • Bolivia’s Indigenous and European Cultures: Bolivia consists of 36 different types of indigenous groups and is the most indigenous country in Latin America. A significant percentage of the population belongs to the mestizo, people having European and indigenous ancestry. The country’s constitution recognizes 36 official languages (each linked to an indigenous group & culture) and is shaped by multicultural principles.
  • Indian Multiculturalism: India is an incredibly diverse country, with over 1600 indigenous languages and 2000 ethnic groups. “Unity in Diversity” is the motto of the nation’s multiculturalism, and it is home to Hindus, Muslims, and several other religious groups. There are several programs to address inequalities, such as the reservation policy. However, the country is still facing challenges like communal tensions and xenophobia.
  • Malay and Indian Populations in Singapore: Due to its history of immigration, Singapore is home to Chinese, Malay, and Indian populations. The country considers each group’s language and therefore has four official languages: English, Mandarin, Malay, and Tamil (South India). It also celebrates all the festivals like the Chinese New Year, Diwali, and Hari Raya Aidilfitri.
  • South African Demographics: South Africa, with its diverse population and complex history, is a great example of multiculturalism. After the establishment of democracy in 1994, apartheid was abolished and the country slowly worked towards inclusivity. Today, it recognizes 11 official languages and celebrates a range of festivals.
  • Cosmopolitan Food Cultures: The widespread availability of international cuisine reflects how multiculturalism has seeped into our everyday life. Today, we can find restaurants serving Chinese, Indian, Italian, and several other kinds of cuisines. It shows our desire to experience new flavors and allows us to learn about other cultures.
  • India’s Hindu-Muslim History: India has over time seen both conflict and harmony between its Hindu and Muslim populations. Today, while many Muslims left in the 20th Century, there are many monuments (including the Taj Mahal) that reflect the nation’s history of Hindu-Muslim harmony.

History of Multiculturalism

Multiculturalism has a long history, going back to Ancient Greece, but its systematic study became significant in the late 20th century.

In Ancient Greece, there were people from various regions like Aetolia, Locris, and Epirus, all of whom had different costumes, traditions, dialects, etc. Similarly, the Ottoman Empire, despite having a majority of Muslims, also had Christians, Jews, and people from other religions.

In recent times, the Canadian government was the first to adopt a multicultural ideology with a strong emphasis on the social importance of immigration (Wayland, 1997). Their Royal Commission on Bilingualism and Biculturalism is often seen as the originator of modern multicultural views. 

Canada has created special provisions for the French-speaking majority of Quebec, allowing them to autonomously govern their own members and use French as an official language. Taking inspiration from Canada, most Western countries also adopted a multicultural outlook. 

Countries in Asia and Africa have their own diverse groups, although their historical backgrounds are different. These nation-states have also created policies to accommodate differences and maintain harmony.

Criticism of Multiculturalism

Although multiculturalism is widely seen as an inclusive approach to diversity, it has also faced criticism from many scholars. 

One of the most common criticisms is that multiculturalism leads to social fragmentation. Brian Barry argues that multiculturalism encourages people to identify more strongly with their respective cultures, creating divisions in society and eroding a shared national culture (2001).

Another criticism is that multiculturalism reinforces cultural stereotypes and perpetuates inequality. Tariq Modood says that it can promote essential views on culture, that is, the belief that members of a particular group must necessarily share certain characteristics (2007).

However, both these criticisms have their own limitations. Social cohesion does not require a homogenous society or a national identity; it can be based on a shared acceptance of diversity. We can promote social cohesion even as we celebrate diversity.

Similarly, multiculturalism does not try to promote essential views. Instead, as Kymlicka points out, it actually counters negative stereotypes by encouraging people to recognize and accept different cultural practices (2012).  

Related Concepts

  • Multicultural Education Strategies
  • Cultural Lag
  • Cultural Convergence and Convergence Theory
  • Cultural Transmission

Multiculturalism refers to the coexistence of diverse cultures in a society.

It means the recognition and acceptance of the cultural practices of different groups. In political philosophy, it refers to the ways in which a society accommodates its cultural diversity, say creating special provisions for marginalized sections.

In our globalized world, most societies are a mosaic of cultures and must inevitably find ways to accommodate differences. While there are concerns about divisions, the right form of multiculturalism can promote social cohesion and still celebrate cultural diversity. 

Barry, B. (2001). Culture and equality: An egalitarian critique of multiculturalism . Harvard University Press.

Giddens, A. (2006). “Multiculturalism”. In J. R. Gibbins & W. E. Paterson (Eds.), Canadian society: Global perspectives . Pearson Education Canada.

Kymlicka, W. (2012). Multiculturalism: Success, failure, and the future . Migration Policy Institute.

Modood, T. (2007). “Multiculturalism and the politics of recognition”. The Political Quarterly , 78(2). Wiley-Blackwell. 

Wayland, Shara (1997). “Immigration, Multiculturalism and National Identity in Canada”. International Journal of Group Rights . 5 (1). Brill Academic Publishers.

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What Is Multiculturalism? Definition, Theories, and Examples

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In sociology, multiculturalism describes the manner in which a given society deals with cultural diversity. Based on the underlying assumption that members of often very different cultures can coexist peacefully, multiculturalism expresses the view that society is enriched by preserving, respecting, and even encouraging cultural diversity. In the area of political philosophy, multiculturalism refers to the ways in which societies choose to formulate and implement official policies dealing with the equitable treatment of different cultures.

Key Takeaways: Multiculturalism

  • Multiculturalism is the way in which a society deals with cultural diversity, both at the national and at the community level. 
  • Sociologically, multiculturalism assumes that society as a whole benefits from increased diversity through the harmonious coexistence of different cultures.
  • Multiculturalism typically develops according to one of two theories: the “melting pot” theory or the “salad bowl” theory.

Multiculturalism can take place on a nationwide scale or within a nation’s communities. It may occur either naturally through immigration, or artificially when jurisdictions of different cultures are combined through legislative decree, as in the case of French and English Canada.

Proponents of multiculturalism believe that people should retain at least some features of their traditional cultures. Opponents say that multiculturalism threatens the social order by diminishing the identity and influence of the predominant culture. While acknowledging that it is a sociopolitical issue, this article will focus on the sociological aspects of multiculturalism.

Multiculturalism Theories

The two primary theories or models of multiculturalism as the manner in which different cultures are integrated into a single society are best defined by the metaphors commonly used to describe them—the “melting pot” and the “salad bowl” theories.

The Melting Pot Theory

The melting pot theory of multiculturalism assumes that various immigrant groups will tend to “melt together,” abandoning their individual cultures and eventually becoming fully assimilated into the predominant society. Typically used to describe the assimilation of immigrants into the United States, the melting pot theory is often illustrated by the metaphor of a foundry’s smelting pots in which the elements iron and carbon are melted together to create a single, stronger metal—steel. In 1782, French-American immigrant J. Hector St. John de Crevecoeur wrote that in America, “individuals of all nations are melted into a new race of men, whose labors and posterity will one day cause great changes in the world.”

The melting pot model has been criticized for reducing diversity, causing people to lose their traditions, and for having to be enforced through governmental policy. For example, the U.S. Indian Reorganization Act of 1934 forced the assimilation of nearly 350,000 Indigenous peoples into American society without any regard for the diversity of their heritages and lifestyles.

The Salad Bowl Theory

A more liberal theory of multiculturalism than the melting pot, the salad bowl theory describes a heterogeneous society in which people coexist but retain at least some of the unique characteristics of their traditional culture. Like a salad’s ingredients, different cultures are brought together, but rather than coalescing into a single homogeneous culture, retain their own distinct flavors. In the United States, New York City, with its many unique ethnic communities like “Little India,” “Little Odessa,” and “Chinatown” is considered an example of a salad bowl society.

The salad bowl theory asserts that it is not necessary for people to give up their cultural heritage in order to be considered members of the dominant society. For example, African Americans do not need to stop observing Kwanzaa rather than Christmas in order to be considered “Americans.”

On the negative side, the cultural differences encouraged by the salad bowl model can divide a society resulting in prejudice and discrimination . In addition, critics point to a 2007 study conducted by American political scientist Robert Putnam showing that people living in salad bowl multicultural communities were less likely to vote or volunteer for community improvement projects.

Characteristics of a Multicultural Society

Multicultural societies are characterized by people of different races, ethnicities, and nationalities living together in the same community. In multicultural communities, people retain, pass down, celebrate, and share their unique cultural ways of life, languages, art, traditions, and behaviors.

The characteristics of multiculturalism often spread into the community’s public schools, where curricula are crafted to introduce young people to the qualities and benefits of cultural diversity. Though sometimes criticized as a form of “political correctness,” educational systems in multicultural societies stress the histories and traditions of minorities in classrooms and textbooks. A 2018 study conducted by the Pew Research Center found that the “post-millennial” generation of people ages 6 to 21 are the most diverse generation in American society.

Far from an exclusively American phenomenon, examples of multiculturalism are found worldwide. In Argentina, for example, newspaper articles, and radio and television programs are commonly presented in English, German, Italian, French, or Portuguese, as well as the country’s native Spanish. Indeed, Argentina’s constitution promotes immigration by recognizing the right of individuals to retain multiple citizenships from other countries.

As a key element of the country’s society, Canada adopted multiculturalism as official policy during the premiership of Pierre Trudeau in the 1970s and 1980s. In addition, the Canadian constitution, along with laws such as the Canadian Multiculturalism Act and the Broadcasting Act of 1991, recognize the importance of multicultural diversity. According to the Canadian Library and Archives, over 200,000 people—representing at least 26 different ethnocultural groups—immigrate to Canada every year.

Why Diversity Is Important

Multiculturalism is the key to achieving a high degree of cultural diversity. Diversity occurs when people of different races, nationalities, religions, ethnicities, and philosophies come together to form a community. A truly diverse society is one that recognizes and values the cultural differences in its people.

Proponents of cultural diversity argue that it makes humanity stronger and may, in fact, be vital to its long-term survival. In 2001, the General Conference of UNESCO took this position when it asserted in its Universal Declaration on Cultural Diversity that “...cultural diversity is as necessary for humankind as biodiversity is for nature.”

Today, entire countries, workplaces, and schools are increasingly made up of various cultural, racial, and ethnic groups. By recognizing and learning about these various groups, communities build trust, respect, and understanding across all cultures.

Communities and organizations in all settings benefit from the different backgrounds, skills, experiences, and new ways of thinking that come with cultural diversity.

Sources and Further Reference  

  • St. John de Crevecoeur, J. Hector (1782). Letters from an American Farmer: What is an America? The Avalon Project. Yale University.   
  • De La Torre, Miguel A. The Problem With the Melting Pot . EthicsDaily.com (2009).  
  • Hauptman, Laurence M. Going Off the Reservation: A Memoir . University of California Press. 
  • Jonas, Michael. The downside of diversity . The Boston Globe (August 5, 2007).  
  • Fry, Richard and Parker Kim. Benchmarks Show 'Post-Millenials" on Track to Be Most Diverse, Best-Educated Generation Yet . Pew Research Center (November 2018). 
  • The Sociology of Race and Ethnicity
  • What Is the 'American Melting Pot?'
  • Fostering Cultural Diversity in Your School
  • The Importance Customs in Society
  • Understanding Diffusion in Sociology
  • Introduction to Sociology
  • How Different Cultural Groups Become More Alike
  • What Is Pluralism? Definition and Examples
  • American Settler Colonialism 101
  • Understanding Acculturation and Why It Happens
  • Sociology of Work and Industry
  • The Differences Between Communism and Socialism
  • 5 Ways to Make Your Racially Segregated Church More Diverse
  • 10 Myths About Spanish and the People Who Speak It
  • The Power of Indirectness in Speaking and Writing
  • How to Tell If You've Been Unintentionally Racist

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Multiculturalism. Thesis Statement: Is the concept of multiculturalism a wise choice in modern day society?

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By, Joshua Bailey

Thesis Statement: Is the concept of multiculturalism a wise choice in modern day society?

  • Introduction

A. What is multiculturalism?

        1. Multiculturalism Definition

        2. Secondary Definition

        3. My own interpretation of Multiculturalism

B. Thesis Statement

  • Multiculturalism in Business

A. How does multicultural apply to the business world?

  • How it affect workers.

B. What is outsourcing?

  • Multiculturalism In Media

A. How are different races portrayed in modern media?

B. What stereotypes of races can be found in television shows?

C. How has some of these stereotypes affect our views on different people from different ethnic backgrounds?

  • The Different Races

A. What were thought of as the four basic races?

B. Has the views on these races change over the past few years?

A. Restate thesis statement

B. Give views on multiculturalism

Multiculturalism

        

        Multiculturalism? What does it really mean? To some it is a long frequently misleading word, but what does it mean? Does it mean the combination of all cultures to form one that is meant to be the best of all? Or does it mean a world where all cultures thrive equally well and each is respected? Oddly enough, neither is often true. The true meaning of the word is not in its intentional use. But in the real world application of it. I personally believe multiculturalism is a good idea. It provides a wealth of cultural activities, foods, and also gives us other culture’s different views of life.

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        The first thing that someone may wish to know is what multiculturalism is exactly. According to Webster’s Dictionary multiculturalism in a nutshell means of, relating to, reflecting, or adapted to diverse cultures. I don’t know about other people but that type of definition is a little complicated for someone to take in at one time. So I tried to see if I could find another one. So I took at look at the definition provided by dictionary.com, and their website says that multiculturalism is the conservation of different cultures or cultural identities within a united society, as a state or nation.  But there is one question that everyone wants to know and that is the concept of multiculturalism a wise choice in modern day society?

        But in order to truly know the answer to this question I have presented to you we have to know how multiculturalism impacts certain areas in our lives. The thing that I want investigate is how multiculturalism impacts the business world. To some people multiculturalism is a fact of life in the business world. While to others they feel that multiculturalism can destroy businesses. You can really see multiculturalism in international businesses. In some business situations multiculturalism is a good thing. For example, we as Americans traditionally put people at ease in business situations through our friendliness and informalities. When people often associate multiculturalism with the business world they come across the term outsourcing.

        In order to know what outsourcing means I want to utilize the same method I used to find the meaning of multiculturalism. So again the definition of outsourcing that Webster’s dictionary gave us was, to obtain as some goods or services needed by an organization under contract with a remote provider. To me this is all you really need to know about outsourcing because this is it. But there is another given by dictionary.com, they say that outsourcing is to get hold of goods or services from an outside source. Outsourcing has been around for many years.

        This started during the 1980s. Basically companies delegate their non-core operations to an outside source that specializes in the needed operations. Often companies outsource because it’s more efficient than having everything done in one location. And on top of that it’s more cost effective for the companies themselves. In my own opinion, outsourcing is important because many companies rely on it in order to get many different products or services to their facilities on time and in good condition. Outsourcing is a big part of the business industry today. Any business can be affected by outsourcing. No matter how big or small a business is a business is able to outsource services that they could not be profitable on their own with.    

        Now I want to take a look at how multiculturalism impacted our media. The first thing that I want to investigate is how different races are portrayed by the media. And when I’m saying the media I don’t just mean the news, I mean regular television shows, sporting events, etc. But there is one thing that we must realize first before I go on, and that’s stereotypes; particularly in media is something that sadly cannot be stopped. Stereotypes in media are like a quick reference for the audience about a person or group of people. Stereotypes are very troublesome because they can be responsible for social injustices and inequality.

        Now let’s take a look at stereotypes in media. I especially want to take a look at how minorities are portrayed in modern day media. For instance minorities; especially African Americans are often portrayed as being part of the low or middle class citizens. They are shown to be living in a bad part of the neighborhood and they are portrayed as being part of a crime or being accused of some crime they did not commit. They are usually not portrayed as being able to help themselves. In addition, African Americans are not portrayed well in the news. Time and time again the media stereotypes certain crimes with certain minorities. For example, there are lots of stereotypes like that black people are associated with gang violence and theft. Then there is also a common stereotype that all Hispanics are associated with stealing cars.

        While doing research I found out before the world was as diverse as it is today there were thought to be only four races in the world. In 1758, the Swedish scientist Carolus Linnaeus claimed that there were only four human races in the entire world: white (Europeans), red (Native Americans), yellow (Asians), and finally black (Africans). In order for you to properly understand this you must first know what race is. Race is a word used to divide people into to larger and smaller groups. Back when the four human races when put into play this made most people culturally ignorant. But now in our modern day world the views have change. Our world is now a culturally diverse one. But people are still plagued about races especially those of us who are biracial. In certain situations we feel that we must choose which race we should be part of. And when you do choose a race the people of that race feel that all you’re doing is trying to pass.

        On the whole, my answer to the question of whether or not the concept of multiculturalism a wise choice in modern day society is yes. But in order for us to make this happen we have to really work hard to get rid of things like stereotyping in media and also teach the history of not just one race but as many as we can.    

Bibliography

  • http://www.media-awareness.ca/english/issues/stereotyping/
  • http://www.merriam-webster.com/dictionary/outsourcing
  • http://dictionary.reference.com/browse/multiculturalism
  • http://dictionary.reference.com/browse/outsourcing
  • http://www.merriam-webster.com/dictionary/multiculturalism
  • http://ezinearticles.com/?Can-Multiculturalism-Destroy-a-Business?---Nu-Leadership-Series&id=271107
  • Barbara C. Cruz, Multiethnic Teens and Cultural Identity, Enslow Publishers, inc., 2001
  • Stephen Fain, Multiculturalism, World Book Encyclopedia, 2001 Edition
  • Herbert Douglas, Taking Sides: Race Ethnicity, McGraw Hill/Dushkin, 2005
  • Fred Whitehead, Culture wars : Opposing Viewpoints, Greenhaven Press, 1994

                

         

Multiculturalism. Thesis Statement: Is the concept of multiculturalism a wise choice in modern day society?

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  • Word Count 1306
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  • Level AS and A Level
  • Subject Sociology

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Multiculturalism and interculturalism: redefining nationhood and solidarity

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Comparative Migration Studies volume  6 , Article number:  17 ( 2018 ) Cite this article

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Theoretical and normative approaches regarding the question of diversity and integration, such as multiucluturalims and interculturalims compete in an attempt to redefine citizenship and nationhood. Most analyses have been single-theory-oriented, leading to multiple, contested and controversial interpretations of integration and democratic public spaces.

Transnationalism raises the question of the limits of national public space and extends the concept of cultural integration beyond borders challenging the normative theories of multiculturalism and interculturalism bounded to national societies. Whatever the ideology and objective in the understanding of integration, states are confronted today with the transnational actions of activists who try to bypass states in order to reach a global perspective of their identification and action. Solidarity beyond borders involves a multilevel interaction between home and host countries and leads the states to develop strategies of integration – territorial and non-territorial – as a way of including identity issues developed in a minority situation into their political strategy to “re-territorialize” them. The objective then is to counter non-territorial solidarity expressed in global religious terms, mostly virtual, diffused by the Internet, which attracts the young generation, urging them to reject any or all national identification, to develop a new pride, a sense of community based on a global identification.

Introduction

Theoretical and normative approaches regarding the question of diversity and integration compete in an attempt to redefine citizenship and nationhood. Multiculturalism, the most controversial, defined as the “politics of recognition” by Taylor ( 1994 ), has connotations of “tribalism” and “groupism” (Brubaker, 2002 ) and is perceived as a challenge to national unity. For Modood ( 2017 ), multiculturalism is the extension of the concept of national citizenship and of nationalism, and he suggests a “multicultural nationalism” as a way “to accommodate British Asian Muslims political assertiveness”. On the opposing side, the concept of interculturalism, according to Zapata-Barrero ( 2017 ), is “post multiculturalist”. It is “contact based” leading to a “mutual belonging” of nationals and non-nationals and to a “civic practice and citizenship”.

Both multiculturalism and interculturalism were developed in Canada as a result of the linguistic confrontation between French and English and the broader debates on a bicultural society. The official definition of multiculturalism by the Royal Commission on Multiculturalism gave political legitimacy to the concept through the constitutional definition of multiculturalism used in the Charter of Rights and Freedoms. This view was officially accepted as the fundamental characteristic of the Canadian State. In 2008 , Taylor and Bouchard reported on the public perceptions regarding multiculturalism. They suggested interculturalism as a model of integration for the province of Québec and multiculturalism for Canada. Interculturalism, a “new formula of coexistence” (Bouchard, 2011 ) is designed to bring a dynamic perspective to the “defined national identity”. The argument is based on the importance of a dialogue among cultures as a basis for reciprocity, which leads to a cohesive society where solidarity includes the majority as well as the minority. In its definition, interculturalism is thus opposed to the recognition of separate groups’ assertiveness in the public sphere commonly attributed to multiculturalism.

Concepts and contexts

Similar situations entail recourse to concepts that, used in different national contexts, require new definitions. In Europe, the Council of Ministers approved the White Paper on Intercultural Dialogue in 2008, which declares interculturalism as the basis for a European identity. This sentiment is reflected in the official motto “unity in diversity”. The idea is to combine the pluralistic and complex sense of belonging among individuals, groups, and peoples in order to construct a political identity that is purportedly European, or rather, to arouse identification with Europe as a new political space of action and demands. In different European countries multiculturalism corresponds to various situations according to the structure of the state and its recognition of regional and linguistic particularities. According to Kymlicka’s ( 1995 ) typology there are multinational states (states that are constituted of national entities that are defined in terms of language and territory, such as Spain, Belgium, Switzerland) and polyethnic states (with several ethnic communities born from immigration). In this latter category are France, Germany, the Netherlands where an important issue pertains to the settlement of post-colonial migrants – the majority are of Muslim origin – and their mode of integration, including the expression and organization of collective identities, their claims for representation and recognition, the role of religion, and the increasing influence of diasporic networks and the transnational politics of their home countries. In the public debate, multiculturalism marks the shift from temporary economic immigration to the permanent presence of immigrant populations. In Germany, it has become a way of making public opinion and politicians aware that “foreigners are here to stay”. In France, concerned with a democratic society governed by equal rights, discourses on a “multicultural society” elaborate on a democratic society governed by equal rights and ultimately attempt to augment public opinion for diversity as an inherent fact in any democratic society. In both countries Germany and France, multiculturalism acknowledges diversity and develops a narrative and a policy of integration that considers migrant as co-citizens.

Despite different narratives and normative perspectives, European countries have gradually converged on a sort of “applied multiculturalism”, regarding urban policy, education, and “politics of difference.” In France, the politics of difference involves the recognition of voluntary associations and their activities based on collective interest expressed in terms of identity. Empirical studies show that voluntary associations’ activities can be ranged from community building to individual social mobility (Kastoryano, 2002 ). On the other hand, a comparative study in Europe shows that integration policies promoting multiculturalism have not improved the economic situation for immigrant populations. In fact, they have contributed to their cultural and political marginalization (Koopmans, 2010 ). This conclusion is contradicted by a comparative study of nineteen European countries that demonstrates the positive effects of multiculturalism policies, especially on migrants’ political participation (Kesler & Bloemraad, 2010 ).

Great Britain is the European country where the normative value of the concept of multiculturalism is most elaborated. In 2000 , Parekh published The Future of Multi-ethnic Britain , which expressed his hope of seeing a Britain that would simultaneously respect equality, difference, individual freedom and community cohesion: “Britain should develop both as a community of citizens (the liberal view) and a community of communities (the pluralist view) .” For Modood ( 2012 ), multiculturalism is based on the democratic values of liberty, equality, and fraternity and unity. Arguing against the assimilationist approach because of its defense of a historical national homogeneity, he believes that multiculturalism considers migrants as co-citizens within a pluralism in which all identities are respected. Moreover, political strategies that move in this direction in order to reshape the understanding of Britishness. Yet again in Britain, the 2001 Cantle Report denounced the “parallel lives” created through multiculturalism and pushed for a “new framework for race and diversity based on interaction and positive values for diversity” (Cantle, 2001 ). A “narrative” of “community cohesion” defended by interculturalism (Cantle, 2012 ) has been intertwined with the “normative” theory of multiculturalism and its political polices and outcomes.

Zapata Barrero ( 2017 ) maintains the normative strength of multiculturalism through his emphasis on equality. Interculturalism is also concerned with the inclusion of groups since they constitute a “collective resource for the benefit of the collectivity”. It suggests therefore a “reformulation of the common public culture in terms of community cohesion”, promotion of solidarity, and of a common public culture placing diversity in its center. He argues that such an approach fills what multiculturalism seems to have underestimated: “contact and dialogue, and interpersonal relations between people from different backgrounds, including nationals and citizens.” This claim implies that multiculturalism has led to the fragmentation of society into communities turned inward in their identity and distinct from the political community. Interculturalism, considered as a “post-multicultural period” by Zapata-Barrero, becomes an instrument to facilitate a sense of mutual belonging as defended by the Intercultural Cities Program of the Council of Europe ( 2008 ).

Modood ( 2017 ) regrets the lack of “academic engagement” and theoretical foundations of the concept and argues that interculturalism is essentially a variant of multiculturalism. He argues also that, contrary to what interculturalists pretend, dialogue among groups has always been at the heart of multiculturalism (Meer & Modood, 2012 ) and the most important aspect of the “politics of recognition” is “building a relationship of trust”; a value that interculturalists cannot neglect, since it is hard to conceive communication, dialogue and solidarity without trust. Is interculturalism misrepresenting multiculturalism as Modood claims?

It is difficult to draw normative boundaries between these two a priori opposing concepts. For Modood ( 2017 ), the central normative claim is that citizenship and national identity must be remade to include group identities that are important to minorities as well as majorities. He argues that “this is double-aspected: the right to recognition of difference, to distinct cultural needs and provision but also the right to be included, to full membership, which includes the sharing of the national-public space or culture and in the sharing to remake it”. He suggests a “multicultural nationalism” that is only civic in nature because it is based on the recognition of groups rejecting membership as ascriptive, as well as the concept of “Otherness that refers to Ethnicity”. French republican rhetoric couldn’t agree more. Zapata-Barrero ( 2016 ) sees interculturalism as fostering intercultural citizenship, and consequently it is seen as an important driver for a socialization process, of culture-making. Diversity is then an advantage and a resource to promote solidarity and reframe a common public culture.

What is the difference between a multicultural nationalism and intercultural citizenship - both aim for a civic public space leading to a new dynamic of national identity - other than a narrative difference? The problem that emerges in the elaboration of both concepts is the use of categories. Modood acknowledges the normative significance of the majority, emphasized by interculturalists, but also stresses a “new majority” that would not be the predominant group. Would that majority be “recognized” on an equal basis with other groups that claim state recognition and representation in order to achieve equality? How do we imagine a majority without the historical process of a nation building and the pressure for defining a national identity? Despite the idea of a common past, national identity, similar to all identities, is redefined according to the expectations of the social groups constituting it as its relation to other nations. Would the influence of internal and external dynamics bring the majority – an important part of the historical formation of the state as well – to the same level as minority groups claiming state recognition? Does equal citizenship, on the basis of rights and duties, erase the historical trademark of the majority?

Multiculturalism as history in the making requires new compromises and negotiations among states and groups (Kastoryano, 2002 ). The terms of the compromise take into consideration the dynamics in the definition of national identity, but it is difficult to imagine that the majority will be a group as any group looking for equal recognition. As for the elaboration of interculturalism, what does Zapata-Barrero ( 2017 ) mean when he defines the concept as “contact base communication and relationship among people from different backgrounds, including national citizens” ? A distinction between “national citizens” and “other citizens” contradicts the very understanding of civic citizenship and the principle of equality. Multiculturalism is not only about “the inclusion of immigrants into the mainstream by respecting their differences” and “the protection of their rights”, but it also relates to all discriminated groups because of their difference (Phillips, 2007 ). The confusion comes from legal, categorization such as citizen and immigrant, national and non-national, citizen and non-citizen, and representations of “Otherness” in which immigrants are placed. Such categories are likely to maintain “identity boundaries” even though “the added value” of interculturalism, according to Zapata-Barrero, is communication and the importance of a civic national narrative.

Such a categorization refers to the multiculturalism debate developed after 9/11, as asserted by Zapata-Barrero ( 2017 ), the Muslim population as an explicit target. The use of the concept has shifted then from the political, cultural and social sphere to the sphere of values, with regard to liberalism, and questions the “democratic defense of cultural diversity within a universalist perspective”. He also stresses that the successive terrorist attacks of the early 2000’s have associated the term with security issues and placing Islam at the center of concerns. According to Kymlicka ( 2012 ), the regression, of multiculturalism is due to perceived threats hanging over border security, human rights and economic prosperity. To ensure its success, ethnic relations must be “desecuritized.” That should also be the success of interculturalism.

Interculturalism: an idea, a policy or a narrative?

In Europe, the interculturalist narrative is, “a policy narrative that existed in earlier practice.” Zapata-Barrero ( 2017 ) gives the example of Barcelona that, in 1997, opted to call its policy “intercultural as a result of dissatisfaction with the existing multicultural/assimilationists models in Europe” , a policy that focused from the beginning “on promoting contact rather than separation”. In France, the “idea” was expressed as “intercultural policy” in the 1970s and was a part of education policy focused on the “value of reciprocity and exchanges.” This policy has led to a “political measure to install positive interaction and comprehension among students from different cultures” (Kerzil, 2002 ), along with what was called then “classes of integration” for the children of immigrants. In 1973, the introduction of a social policy called “intercultural education” was described as a way for “French children to learn about other cultures in order to live better together”. The intercultural educational policy appears as a sort of pragmatic policy of “mutual acceptance at school and in the neighborhood” . However, research based on the experience show that the policy was limited in practice to “everyday diversity” and faced problems of accomplishment.

The school as a site of intercultural policy was obviously not a coincidence. It was also not a coincidence when the school was involved in the 1989 the site of the headscarf affair that shook French society. Political and academic debates focused precisely on the function of the school as the institution that most clearly embodies the “national ideology”. Was the affair a sign of the failure of “intercultural education” policy – a policy that referred to food, language, history of the country of origin, and “everyday diversity” – but did not take into consideration religion as a part of “cultural difference”? The headscarf affair not only showed the limits of intercultural education policy, but also situated secularism – laïcité – at the core of the French Republic as its fundamental value alongside a discourse on individual liberty, religious freedom, human rights, and the emancipation of women. Nevertheless, the never ended defining “cultural difference” in terms of religion, Islam, perceived as a permanent difference, contradicts integrative value of laïcité. Laïcité , as a constitutional value and as a principle representing the neutrality of the state regarding religion, could have been the basis for equal representation and recognition of all faiths (Art. 2 of the Constitution) instead of emerging against Islam as an “official religion of France.” It seems that laïcité has missed its chance to truly be a universal principle through the incorporation of Islam into the public space, a religion that has been outside the history of the relationship between church and state that shaped French national character.

Laïcité is an element of national history related to the institutional setting of religion and its contextual accommodations. The separation of church and state confers institutional legal status on the Catholic clergy, the Protestants of the National Federation of Protestant Churches of France, and to the Jews governed by the Consistory created under Napoleon. With Islam as an emerging religion, the extension of institutional recognition for equal representation has been defined as a pluralist promotion of diversity. Furthering multiculturalism for Modood ( 2017 ) is to extend the privileges of the Church of England, an “institutional figure of England’s and British national identity”, to other faiths in order to achieve a multicultural nationalism. Non-denominational state schools should also include compulsory religious education of all faiths as a part of a national curriculum. It seems that two different national histories, different relationships between Church and State, lead to different perspectives of equal representation of religion within the institutional settings of each nation, and the understanding of the public sphere (see also Wimmer & Schiller, 2003 ).

While multiculturalism focuses on a national level questioning the national identity, interculturalism emphases the local level because of the geographical and physical proximity among groups that facilitate dialogue and exchanges. Such an assumption suggests a social link between separate communities settled in one locality. But the social reality of concentrated and/or segregated neighborhoods, ghettos, or banlieues in France, or Londonistan in London, or Kreutzberg in Berlin, show that these urban settings have become spaces of tensions among communities. Ethnic grouping in these neighborhoods reflects the failure of integration policies and urban policies, an evolution that nourishes the discourses on the failure of multiculturalism but not guarantee the success of interculturalism.

Challenge to multiculturalism and to interculturalism: transnational nationalism

The greatest challenge to the current debate on multiculturalism and interculturalism as a set of policies is the power of transnationalism. On a macro and/or micro level, both, multiculturalism and interculturalism are developed as a theory, a narrative and political paradigm in response to the management of cultural diversity within the nation-state in order to redefine citizenship, nationhood, as well as local and national solidarity. Transnationalism, however, has been developed as an experience of migrants and minorities, settled in different national societies interacting with each other beyond borders. Increasing mobility and the development of telecommunication technologies have intensified such trans-border relations and mobilizations, and have participated in the elaboration of a transnational solidarity and identification. Such an evolution is the result of intense and complex ongoing ties that migrants uphold with their country of origin and the cultural, social, economic, political and ideological transfers that occur between the departure and the receiving country and beyond. These multiple levels of participation are perceived as a challenge to the founding principles of nation-states with regard to territoriality, citizenship, and membership to a single political community.

Transnationalism brings to light multiple membership and multiple loyalties – crystallized around dual citizenship – which becomes for immigrants a way to maintain an identity rooted in the home country. Citizenship becomes then an entitlement within the country of residence. This development is used to form “diaspora politics” as a means to maintain the loyalty of the citizens “abroad” as well as to extend its power beyond territories. Turkey and Morocco, where national and religious identities are combined are the most active in such transnational politics. The main objective is to oppose the strategy of international organizations that promote global Islam by re-territorializing and re-nationalizing their belonging expressed in terms of religion and to control the citizenry and loyalty abroad as a resource for the transnationalization of the state (Kastoryano, 2016 ).

Home states attempt to influence integration of the state (both states) and transnational communities into a global space as a way to compete with transnational communities in their engagement of the process of globalization. States also attempt to control transnational actions, which by definition intend to bypass the state. Transnational politics reflect therefore the changes in the “paradigms of integration” as formulated by Zapata-Barrero ( 2017 ), and the perception of migration, linking increasingly the question of identity and participation to the question of security. Receiving countries are driven to collaborate with home countries to insure migrant integration.

In this configuration, politics of integration are not a single state policy. States (home and host) cooperate for integration to insure re-territorialization of globalized identities with transnational action. In the case of transational Islam, these actions are promoted by international organizations through images, symbols and speeches, founded on a religious and/or ideological identification. As for Muslims in Europe, they express their attachment to the country of settlement in terms of citizenship and rights. They express also their loyalty to the country of origin in terms of emotions and identity. Being a “Muslim minority in Europe” has created a new “imagined global diaspora” and that brings a third dimension based upon a religious identification that is transnational both in essence and definition, and which goes beyond Europe. Werbner ( 2002 ) shows how “ imagining their different diasporas, local Pakistani tended to position themselves imaginatively as the heroes of global battles”, and argues that “diasporas are transnational communities of co-responsibility”. In an “imagined global diaspora” where individuals and groups and transnational communities are connected in global networks, the traditional diaspora loses its territorial bases, in which home is an imagined place to express precisely “co-responsibility” without a territorial reference as “home”, more over so for the younger generation who has an abstract image of the home country of their parents.

Thus, transnational politics of both communities and states create new configurations of nation and nationalism, of territory and power, in globalization. Communities, based on cultural, ethnic, and religious identifications and recognized by states that increasingly rely on transnational solidarities have sparked new upsurges of nationalism. States on the other hand expand their nationalism to maintain the “power” of incorporation and citizenship, in order to re-territorialize identities here and/or there.

The multiplicity of identities – national, religious, ethnic or linguistic – that are fragmented yet represented in such a structure, is “re-centralized” in a non-territorial way around a rhetoric of mobilization. The internal diversity of the transnational community is “re-centered” also around norms and values diffused by European supranational institutions and through the process by which these same institutions give the diversity a legitimacy on the international stage. Such legitimacy is driven via an inclusive discourse developed by transnational activists founded on human rights and the fight against racism or any other form of social, political and cultural exclusion. The same diversity is “re-centered” also around being a Muslim minority to provide a basis for a narrative of belonging to a global Muslim community, which is then re-interpreted in such a way as to reframe all the internal diversity into an “imagined transnational community”, or an imagined global diaspora, or even an imagined global nation that defines itself as a cultural nation. The unity of the transnational community is sustained by the desire to belong to a “people” through a process of nominal appropriation of its actions and discourses, a sense of participation in its “destiny”.

Although transnational communities have emerged as a logical next step to cultural pluralism and to identity politics, the recognition and representation of groups has led them at the same time, to redefine solidarities on a transnational level with new subjectivities, accompanied by the imagined geography of the “transnational nation” (Kastoryano, 2007 ). Its territorial frontiers are not disputed. On the contrary, its non-territorial borders follow the web of formal and/or informal networks transcending the boundaries of national territories and engendering a new means of invisible and unenclosed territorialization. This development also produces a political community in which the individual’s actions inside the network become axioms of a transnational non-territorial nationalism that seeks to strengthen itself by employing discourses, symbols, images, and objects.

The development is inscribed in a global space that does not translate but rather produces an identity and generates a mode of participation across borders, as shown by the engagement of actors in the consolidation of transnational solidarities through action, and mobilization. By reflecting on the state “deficiencies” regarding human rights or citizenship, the actors seek to channel the loyalty of individuals from a territorialized political community towards a non-territorialized political community to redefine the terms of belonging and allegiance to a “global nation”. This global nation finds comfort in the rhetoric of diffused unity thanks to modern technology, producing a single language – images – or a single langue such as English as a medium of participation in internet sites and email exchange. Regarding Islam on the Internet, see the work of (Roy, 2006 ). It is expressed both on an everyday basis and in long-term political goals; it is developed in different domains and territories - real or symbolic - trying to re-establish social relations and a common identification. This identification is seen in the violence perpetrated in the name of a cause that directly or indirectly affects an Islam which is perceived as a “global victim”, an image reinforced by the rhetoric of Western humiliation and domination and propounded by what Leiken ( 2012 ) calls “Angry Muslims”.

Such an evolution challenges the multicultural nationalism “imagined” by Modood ( 2017 ). Transnational nationalism focuses on an “invented”, abstract identification with an “imagined global community” fuelled by external events such as wars, conflicts in other countries, and colonial relations yielding to an expression of local and transnational autonomy. Diaspora politics of home states, in their objective to re-territoiralize globalized identities, come to “re- ethnicize” them, which in return affects their attitudes in the country of settlement. It would be interesting to empirically determine how transnational actors perceive multiculturalism and how diaspora politics affects their involvement in multiculturalism as policy and as a discourse. In any case, opposition to normative multicultural nationalism and the emergence of an “imagined” transnational nationalism, old fashioned, ethno-cultural nationalism, renamed populism, started to proliferate all over Europe. Their rhetoric, political program, and capacity to mobilize public opinion nourish exiting discourses on the failure of multiculturalism and revitalize state nationalism based on the protection of territorial boundaries and national identity. The “return” of nationalism in certain European countries has used the migrants’ crises attributing migrants and/or asylum seekers a transnational solidarity perceived as a threat to national sovereignty and even though the phenomenon has nothing to do with transnational networks and group membership.

How do transnational practices of individual and groups affect interculturalism and its focus on dialogue and the mutual belonging on local level? Zapata-Barrero ( in press ) sees in these two phenomena an overlapping situation. A group involved in transnational action and mobilization, that sees in transnationalism an “identity refuge,” may or may not communicate with other groups. This perspective involves two levels of analysis which are in fact interconnected, and two interdependent modes of identification: local (territorial) and global or transnational (non-territorial). The juxtaposition of communities as a source of tension in some localities might not create an identification with “the place” because of the strength of transnational networks.

These are empirical questions. They require a field work to see how the spiraling of violence in the Middle East, the 9/11 (11 September 2001) attacks, the wars in Iraq and Syria, and many other international events that have contributed to producing both heroes and victims among the young, influence their speech and their action as a sort of de-territorialized revenge that is localized in urban areas. Violence also allows a form of territorialized and ethicized collective expression to develop, re-centering the diversity of the de-localized population around new subjectivities nourished by unifying discourses that seek to re-define solidarity and build a coherent whole. These references produce an identity that is not linked to the immediate space but to a non-territorial community, which becomes a refuge for a young generation that is looking for a cause and identification in action. The process gives rise to the formation of a transnational identity as inspiration for political action and as an instrument for cultural and religious purposes beyond national borders. Only empirical research will show individual and group dynamics, as well as international influences that will affect both multiculturalism and interculturalism. The question is how “diaspora politics” of home countries and/or international organizations and their local level networks confront, cooperate, or compete with urban politics and the management of diversity? An empirical approach can help to clarify the nature of relations among multiple, overlapping and conflicting conceptions of cultural integration and then develop a normative approach.

The management of diversity has led to the normative theories of multiculturalism, interculturalism, inspired by Canadian political theory and by Canadian reality. Transposed into European context, each approach has its own conception of national unity, equality and solidarity. Most analyses have been single-theory-oriented, leading to multiple, contested and controversial interpretations of integration and democratic public spaces.

Transnationalism engenders a distinct sense of non-territorial nationhood and generates confrontations among multiculturalist and interculturalist perspectives. They all give rise to arguments and policies that reinforce the new classical version of state nationalism. One of the challenges of globalization is to find a new source for new normative theories with regard to diversity.

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multiculturalism essay a level

Arguments For and Against Multiculturalism Essay

Introduction: arguments for and against multiculturalism.

Multiculturalism can be defined as distinct and pertaining to a multifaceted society which is fueled by constant globalization. Environments within a country are constantly embracing change so as to be able to adapt and function in today’s globalized world.

The seventies heralded multiculturalism in Canada and Australia where key government policies were based on the importance of acknowledging the diverse identities of the citizens so as to be able to effectively manage ethnic pluralism. Identity on a national level is a keystone theme of multiculturalism all around the world and is more often than not interrelated with citizenship. This relationship is fostered along ethnic, social and religious lines.

Furthermore Canadian regard of multiculturalism is as a result of the immigrant communities that greatly influence its culture. Canada’s policies on immigration greatly enhance multiculturalism due to its capability to accommodate the three main groups (the indigenous, early European settlers, and modern day immigrants) that make its population and are able to live I harmony.

Multiculturalism- citizenship

Another underlying theme of multiculturalism at play is societal integration which tries to consider the involvement of immigrants in government policies.

This is seen as a solution in answering wide ranging political, social, economical and educational changes brought about by diverse dynamics such as; race, class, historical injustices, gender, and in some cases sexual preferences; that influence the societal cultural setup within the country. This theme brought about a realization that the minorities within a particular multicultural setting are beset with a responsibility of assimilating into the mainstream and not the other way round.

Proponents of multiculturalism argue that it can and is able to solve the myriad problems affecting the country by giving people an avenue to articulate themselves and share their concerns while feeling that they belonged to a certain society. To them multiculturalism is as a result of a mix of different factors and that culture cannot be based or defined on just one race, gender, religion or social status to from a society.

Spatial dimension to the debate

On the other hand, critics of multiculturalism argue that instead of it fostering unity, it brings about a disintegration of the society. They argue that multiculturalism is mainly a government led project especially when it is time for general elections. They hold it responsible for political segregation, legitimizing moral relativism and victimization of minorities and as a result creating expectations of entitlement and special treatment.

Does your country’s support of multiculturalism have a significant impact on its international relations?

The various stands on multiculturalism are also evident with the shifting of alliances when government officials in urban areas and change their stand when visiting the countryside. When it comes to international relations, the government wants to appear as an embracer of multiculturalism whereby all races, sexes, religions and classes are incorporated in its policy and decision making.

This is usually a ploy to be in good standing with the international community to either avert looming sanctions, or obtain an advantage when it comes to aid or help from countries that have embraced multiculturalism.

Setting the record straight on this issue is quite a task. This is due to the fact that critics of it have entrenched in themselves the belief that the government is solely to blame and any proposal of securing support for it and the generation of policies based on it is firmly a no go zone.

On the other hand, it can be argued that its critics use the government as a scapegoat to try and discredit the notion of multiculturalism within the society. Multiculturalism is harassed and troubled constantly by voices blaming it for heightening social division, and undermining national identity.

Multiculturalism is neither bad nor perfect but it has brought out a perception and possibly will change to a better way of social integration and move away from assimilation.

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Multiculturalism

  • Charles Taylor

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Multiculturalism: Expanded Paperback Edition

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multiculturalism essay a level

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A new edition of the highly acclaimed book Multiculturalism and “The Politics of Recognition,” this paperback brings together an even wider range of leading philosophers and social scientists to probe the political controversy surrounding multiculturalism. Charles Taylor’s initial inquiry, which considers whether the institutions of liberal democratic government make room—or should make room—for recognizing the worth of distinctive cultural traditions, remains the centerpiece of this discussion. It is now joined by Jürgen Habermas’s extensive essay on the issues of recognition and the democratic constitutional state and by K. Anthony Appiah’s commentary on the tensions between personal and collective identities, such as those shaped by religion, gender, ethnicity, race, and sexuality, and on the dangerous tendency of multicultural politics to gloss over such tensions. These contributions are joined by those of other well-known thinkers, who further relate the demand for recognition to issues of multicultural education, feminism, and cultural separatism. Praise for the previous edition:

"Original and important.... The essays by Taylor and the other contributors raise the debate to a new level, providing it with the high moral seriousness it deserves."—Lawrence Blum, Boston Review

"Multiculturalism ... is packed with depth, intelligence, and (to revive an old-fashioned word) wisdom.... It is highly relevant to pressing debates about nationalism and its identity."—Michael Saward, The Times Higher Education Supplement

"[Taylor's] comments about multiculturalism in particular demonstrate his knack for finding sensible middle ground between unreasonable extremes.... His writing here is clear, direct, and refreshingly free of philosophical jargon. He is also delightfully nonpartisan."—David McCabe, Commonweal

" Multiculturalism . . . is packed with depth, intelligence, and (to revive an old-fashioned word) wisdom."—Michael Saward, The Times Higher Education Supplement

"[Taylor's] comments about multiculturalism . . . demonstrate his knack for finding sensible middle ground between unreasonable extremes. . . . His writing here is clear, direct, and refreshingly free of philosophical jargon. He is also delightfully nonpartisan."—David McCabe, Commonweal

". . . engaging, thought-provoking, suggestive, full of insights on questions of intellectual history, philosophical and moral psychology, and current issues in political philosophy and practice."— Ethics

"Because it impinges upon so much—from campus speech to bilingual education to the causes and effects of political correctness—the current discussion on multiculturalism is essential to understanding Western academic culture as it exists today (and as it will exist in the future). This book is a valuable guide to the complexities involved."— Washington Times

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Reflective essay on multicultural diversity in the classroom

Profile image of Amanda Starr  Marquez

Throughout the duration of this course, I have been introduced to many different ideas, concepts, and philosophies that have impacted my initial understanding of the teaching profession. I was able to come into contact with some truly wonderful educators and view firsthand the daily impact they have on their students. I believe it is very important for the administrations, teachers, and community members to work together in creating a safe, diverse, and rewarding educational experience for all of our students. As mentioned above, there are differing opinions in reference to the best way to achieve this. I can only hope that I can take the information and experiences that I have gathered in this introductory course and continue to grow this as the foundation to my own philosophy.

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This paper focuses on personal experience and observation of a multicultural and diverse classroom. The main aim of this reflective study is to find out the effects of individual culture on a student's life and how different cultures interact positively and negatively in an EFL class. The significance of this study is to devise some plans, to meet the demands of all the lifestyles in the EFL academic background. This experience led to some beneficial results based on the understanding of diverse classroom requirements and teacher's challenges in handling the students of different cultural backgrounds. A group of students coming from various nationalities form a community inside the classroom; bear their learning styles based on their cultural history. This idea is quite challenging for the teacher. The author has discussed intensively: how culture and language relate to each other along with the role of a teacher in managing a diverse classroom. Finally, the author has recommended that the teacher's special role in creating a methodology that addresses different cultures is essential. In this triangle of teacher, student, and institution, all three corners are equally imperative to form a strong EFL multicultural classroom entity.

Elizabeth Ambe

There is an urgent need to prepare teachers to effectively meet the needs of diverse students in classrooms across the USA today. In response to this need, many teacher preparation institutions offer multicultural education (also referred to in the literature as diversity) courses that are geared towards providing prospective teachers with the necessary skills and dispositions necessary to meet the needs of diverse learners. Evidently, multicultural education is viewed as the solution to an educational system that puts many students at risk of failure due to their race, gender, exceptionalities, ethnicity, class, religion, language and sexual orientation (Banks, 1999; King, Hollins & Hayman, 1997; Melnick & Zeichner, 1997). However, the effectiveness of multicultural education courses in transforming pre-service teachers’ attitudes towards diverse students, or preparing them to meet the academic needs of these learners is debatable. This is due to a number of reasons: (a) the single...

Lilach Marom

Course Objectives and Educational Goals This 4-credit course provides an entry for students to inquire into the implications of diversity in policy, theory, and practice. We will not only explore the theoretical questions but also our own relationship to diversity and multiculturalism, as a learner, community member, and prospective educator. This course looks at the concept of diversity as a site for competing politics and philosophies about the structure of society and the work of teachers. The course is designed to provide learning opportunities that will assist participants to: Ø Identify key features of different conceptions of diversity, and multiculturalism, and their educational implications. Ø Develop knowledge about specific aspects and examples of diversity in Canada Ø Through exploration and discussion of concrete cases, develop reasoned positions on various issues in educational diversity Ø Develop skills of reflection and analysis with respect to one's own positioning and socialization on a range of diversity issues Ø Develop educational research and writing skills that are informed by these other competences Course Design The course design conveys my understandings and beliefs about teaching and learning. I aim to create a space for alternative and diverse ways of learning. I understand the class as a place of dialogue, critical thinking, and reflection. Sometimes it means breaking away from what we are used to when we think about academic courses in order to allow for other ways of learning to emerge.

Laura Barberan Reinares

University education in the United States has become an increasingly global environment. In the classrooms of a modern university students and teachers from literally all corners of the world come together and reshape the face of higher education. Without a doubt the multicultural classroom of the 21st century necessitates fresh pedagogical approaches to university instruction that questions both established student and teacher models. This article then addresses intercultural relationships within a multicultural university classroom setting and the resulting changes for the conceptualization of student and teacher roles. While the essay raises interdisciplinary and multicultural issues we wish to encourage international and American readers alike to ponder fresh questions about the transnational learning environment of the modern university and consider how teaching in this ever evolving atmosphere forces us to question ourselves. Finally, this essay is guided by the conviction that a culturally diverse classroom, both on the level of pedagogical theory and practice, is the foundation of a successful university education in the 21st century. Keywords: Medici Effect, multicultural educators, autobiographic narratives, teaching assistants,

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Essay on Multiculturalism

Students are often asked to write an essay on Multiculturalism in their schools and colleges. And if you’re also looking for the same, we have created 100-word, 250-word, and 500-word essays on the topic.

Let’s take a look…

100 Words Essay on Multiculturalism

What is multiculturalism.

Multiculturalism is when people from different places, with different ways of living and different beliefs, come together in one society. It’s like a salad bowl, where each unique ingredient adds to the flavor, making it better.

Benefits of Multiculturalism

When we live in a place with many cultures, we learn a lot. We get to try new foods, celebrate different festivals, and make friends with different backgrounds. This teaches us to be kind and open-minded.

Challenges of Multiculturalism

Sometimes, people find it hard to understand each other’s ways. This can lead to disagreements. But, talking and learning about each other’s cultures can help solve these problems.

Multiculturalism in Schools

Schools are great for multiculturalism. Kids learn about the world’s cultures and languages. This helps them become better citizens of the world, ready to work and live with all kinds of people.

250 Words Essay on Multiculturalism

Multiculturalism is when many different cultures live together in one place. Imagine a school where students come from all around the world. They may speak different languages, eat different foods, and celebrate different holidays. This mix of cultures adds variety and can make life more interesting.

Living in a multicultural society is like having the world at your doorstep. You get to learn about other ways of life without traveling far. For example, you can try different types of food, listen to new music, and make friends with people who have different stories to tell. This can help us become more understanding and accepting of others.

Sometimes, when people from different backgrounds live together, they might not agree on everything. It can be hard to understand someone who is very different from you. But it’s important to talk and listen to each other. This is how we can solve problems and live together peacefully.

Learning from Each Other

In a place full of different cultures, we can learn a lot from each other. We can see that even though we might do things differently, we often have the same hopes and dreams. By sharing our cultures, we can teach each other new things and grow together.

In conclusion, multiculturalism is about different cultures living together and learning from one another. It has its ups and downs, but it makes our world a more exciting and caring place.

500 Words Essay on Multiculturalism

Multiculturalism is like a big garden with many different types of flowers. Each flower has its own color, shape, and smell. This garden is more beautiful because it has so many kinds of flowers. In the same way, multiculturalism means having people from many different cultures and backgrounds living together in one place. Just like each flower adds beauty to the garden, every culture adds something special to a country or community.

When people from different cultures come together, they share their ways of life, their food, music, and stories. This sharing makes life more interesting for everyone. Imagine eating the same food every day; it would be boring. But in a multicultural place, you can try new foods, learn new dances, and hear different languages. It’s like going on a trip around the world without leaving your home.

In a multicultural school, you might have friends from different countries. You can learn from them about their holidays, how they dress, and what games they play. This is not just fun, but it also helps you understand how people see the world in different ways. By learning about other cultures, you become smarter and more understanding. It’s like each new friend is a new book full of exciting stories and lessons.

Sometimes, having many cultures together can be hard. People might not understand each other because they speak different languages or have different customs. It’s like when you play a team game, and everyone has different rules. To play well together, you need to learn the same rules. In multiculturalism, the “rules” are respect and kindness. When everyone follows these rules, it’s easier to get along.

How to Support Multiculturalism

You can support multiculturalism by being curious and open-minded. This means wanting to learn about other cultures and not being afraid of things that are different. It’s like trying a new sport; at first, it might feel strange, but you might end up loving it. You can also support multiculturalism by standing up for your friends if someone is not being nice to them because they are from a different culture.

Multiculturalism is like a colorful quilt. Each piece of fabric is different, but when sewn together, they make something warm and beautiful. Living in a multicultural world helps us learn, grow, and understand each other better. It’s important to remember that even though we might look or speak differently, inside, we all have feelings, dreams, and the need to be loved and respected. So, let’s celebrate the beauty of every culture and build a world where everyone feels like they belong.

That’s it! I hope the essay helped you.

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Multicultural Diversity, Essay Example

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Cultural Competence Concept

Cultural competence relates to specific strategies developed by individuals, intuitions and groups, which allow them to express their abilities in effectively communicating with persons of different ethnicities, beliefs and values. Simultaneously, these persons exercise the expertise of keeping their boundaries by not merely tolerating the other persons or group, but accepting them for who they are as cultural expressions (Moule, 2012).

There are four components of cultural competence. They include the awareness of one’s personal cultural worldview. Secondly is the attitude towards cultural differences. The third component pertains to knowledge of different cultural practices and worldviews. Finally, it is demonstrating cross-cultural skills.  A person who is culturally competent has developed an understanding to communicate effectively with people across cultures without becoming judgmental or critical of their cultural disposition (Moule, 2012).

Individual level

Cultural competence at the individual level requires that a person becomes aware of his/her own culture from a broader perspective including the way culture is conceived within the global society. Importantly, it means taking a self assessment through introspections asking the questions pertaining to how do I perceive another person who is not my race? Would I be eager to interact with that person? Do I withdraw from people who seem to have a different sexual orientation?  Am I quick to tell another person how he/she is wrong if we have different perspectives on an issue?

Answering these questions would give anyone an idea of how others are perceived, based on looking at cultural competence from a world conception. At an individual level cultural competence is supposed to allow me to understand that the world does not consist only of persons of my race, religious beliefs, sexual orientation or values. Everyone has to live on this planet and do so based how he/she was raised culturally. In reality there is no one right or wrong culture, but humans adapt ways to survive the ages of civilization. They acquire these skills that facilitate living through trial and error and have kept them sacred through the ages as part of their life/customs. From my level as an individual this is the meaning of cultural competence.           .

Local level (neighborhood, town/city)

Perceiving cultural competence at the neighborhood level is being sensitized into understanding and appreciating everyone who must live in a community such a village or part of a city. In some countries segregated villages, especially, due to their race. Neighborhoods, which are separated, do not interact with others they categorize undesirable. Culturally competent neighborhoods interact and develop goals/aspirations for the greater good despite religious or racial differences. They use their diversity as a strategy for learning from each other how to survive better when cultures are blended.

Institutional level

At the institutional level researchers have identified the value of cultural competence particularly in health care and education. For example, it was revealed that cultural competence in health care and education was responsible for reducing immense disparities among groups to which basic services were inaccessible. Some communities across America have a strong immigrant presence. Many of these people do not speak English fluently or at all. Language culture is a huge problem for them in both education and healthcare. Consequently, institutional cultural competence must be practiced because they are consumers of services too. Measures to provide employees who are bilingual or speak more than one language have been adopted to enhance cultural competence within these organizations (Moule, 2012).

Moule, J. (2012). Cultural Competence: A primer for educators . Wadsworth/Cengage, Belmont, California

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multiculturalism essay a level

Multiculturalism

“We can love what we are, without hating what – and who – we are not. We can thrive in our own tradition, even as we learn from others, and come to respect their teachings.” Kofi Annan (1938 – 2018), former Secretary-General of the United Nations
  • October 30, 2020
  • General English

Home » Multiculturalism

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LESSON OVERVIEW

This free ESL lesson plan on multiculturalism has been designed for adults and young adults at an intermediate (B1/B2) to advanced (C1/C2) level and should last around 45 to 60 minutes for one student.

Multiculturalism has become a hotly contested topic of debate in recent times. From around the 1970s, multiculturalism became the official policy of many Western countries that had large numbers of immigrant communities. The idea was to promote acceptance and equality amongst these different cultures but many people, including the British Prime Minister and German Chancellor, have criticised this policy as actually leading to the segregation of certain communities, the exact opposite of its intended aims. However, the fact remains that in many countries, different cultures continue to live side by side and efforts are needed to promote social cohesion and understanding between these cultures. In this ESL lesson plan on multiculturalism, students will have the opportunity to discuss and express their opinions on issues such as how multicultural their country is, the importance of social cohesion and why multiculturalism is considered to have failed.

This lesson plan could also be used with your students to debate these issues for the World Day For Cultural Diversity For Dialogue And Development , which takes place in May, or the International Day For Tolerance , which takes place in December. For more lesson plans on international days and important holidays, see the calendar of world days to plan your classes for these special occasions.

For advice on how to use this English lesson plan and other lesson plans on this site, see the guide for ESL teachers .

PRE-CLASS ACTIVITIES

Reading activity Before the English class, send the following article to the students and ask them to read it while making a list of any new vocabulary or phrases they find (explain any the students don’t understand in the class):

Vancouver Sun | “The pros and cons of diversity”

The article talks about some of the negative consequences of multiculturalism in Canada and how far a society should go to accommodate the cultural practices of cultures they may disagree with. At the start of the class, hold a brief discussion about what the students thought about the article. What do they think about the issues raised in the article? Do they agree with what was written? Can they think of any ways they might disagree with the content of the article?

Video activity To save time in class for the conversation activities, the English teacher can ask the students to watch the video below and answer the listening questions in Section 3 of the lesson plan at home. The questions for the video are styled in a way similar to an exam like the IELTS.

The video for this class is by TRT World and discusses whether or not multiculturalism has failed. The video highlights some of the issues associated with multiculturalism in the UK, as well as some of the counterarguments to those criticisms.

IN-CLASS ACTIVITIES

The focus in the class is on conversation in order to help improve students’ fluency and confidence when speaking in English as well as boosting their vocabulary.

This lesson opens with a short discussion about the article the students read before the class. Next, the students can give their opinion on the quote at the beginning of the lesson plan – what they think the quote means and if they agree with it. This is followed by an initial discussion on the topic including the students’ ideas about what multiculturalism is and whether this makes people more or less tolerant of others.

After this, students will learn some vocabulary connected with multiculturalism such as assimilate , integrate and melting pot . This vocabulary has been chosen to boost the students’ knowledge of less common vocabulary that could be useful for preparing for English exams like IELTS or TOEFL. The vocabulary is accompanied by a cloze activity and a speaking activity to test the students’ comprehension of these words.

If the students didn’t watch the video before the class, they can watch it after the vocabulary section and answer the listening questions. Before checking the answers, ask the students to give a brief summary of the video and what they thought about the content.

Finally, there is a more in-depth conversation about multiculturalism. In this speaking activity, students will talk about issues such as why multiculturalism is perceived to have failed, how accepting people should be of different cultures and how different cultures can learn to understand each other better.

After the class, students will write about their opinion of multiculturalism. This could be a short paragraph or a longer piece of writing depending on what level the student is at. The writing activity is designed to allow students to practise and improve their grammar with the feedback from their teacher. For students who intend to take an international English exam such as IELTS or TOEFL, there is an alternative essay question to practise their essay-writing skills.

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multiculturalism essay a level

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4 thoughts on “Multiculturalism”

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Both of the pdfs are the teacher´s version (with answers). Any chance of having the student version? Thanks!

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Hi Sammy, sorry for the late reply (I just got back from my hols!). I’ve fixed it for you now so hopefully the student version has no answers on it.

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Your resources are amazing. I love using them in my classroom especially the international day plans. Thank you ssooooo much. _)

Glad you find them useful!

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Two Comms Students Named American Advertising Federation’s (AAF) Most Promising Multicultural Students

Advertising students gabe bori and eli wright spent one week in nyc participating in the most promising multicultural student program.

multiculturalism essay a level

Since 1997, the American Advertising Federation (AAF) has hosted the annual Most Promising Multicultural Student program , welcoming multicultural advertising students from across the country to participate in a week-long, immersive learning experience in New York City. This year, out of thousands of applicants the AAF selected only 50 students, two of which are BYU School of Communications students Gabe Bori and Eli Wright .

To be selected as a participant in this program, multicultural students are required to submit an application consisting of a resume, a letter of recommendation, several written essays, a short written and recorded self-introduction video, a portfolio and their academic standing.

“It was a bit nerve-racking,” said Bori. “You began your application with the notion that you are applying with thousands of other students across the country. So of course, you have the feeling of ‘Am I good enough?’ An important thing I learned is how to be genuine and vulnerable. I think that is what this whole program is about.”

Students selected for the program have the opportunity to meet with professionals from top advertisers, media companies and advertising agencies allowing for a rare networking opportunity. Wright said, “As a graduating senior, I have been stressed about finding a job after graduation. Once I learned I had been selected, I felt super excited. The program provides an opportunity to network and receive feedback from professionals. It’s a great way to make connections.”

Both Bori and Wright expressed their excitement to make connections with other multicultural students and be recognized for their cultural diversity. “It's amazing to be part of a program of multicultural students,” said Wright. “I think the advertising industry values diversity and recognizes the importance of representation not just in front of the camera, but in every part of the process. I feel like an essential part of building bridges is to consider different voices and bring our own experiences and cultures into the light.”

Advertising creates platforms and opportunities for voices to be amplified. The AAF asks student applicants how they plan to incorporate and represent diverse voices and communities in their work. “Sometimes it's hard to know what tangible things we can do to represent diverse voices,” said Wright. “My focus in answering that question was the importance of talking to people that no one else talks to. I reflected on experiences I had on my mission, talking to people on the streets and getting to know them and their stories. It helped me recognize the importance of connecting with others. I want to bring that into advertising.”

multiculturalism essay a level

Bori noted that he was grateful for the immense support he received as he prepared for the program. He said, “During the application process, I realized my greatest superpower comes from everyone who supports me. I am extremely blessed to have family, friends, faculty, professors, peers and alumni who are willing to help me and see value in me. Not everyone has that. I see the value in that and it makes me want to offer the same to other people.”

“Sometimes it feels like you can get drowned out a little bit,” said Bori. “I think this is a great opportunity for me and for others to know there is space to express your perspective and your voice on a national level.”

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  1. Multiculturalism Essay

    Multiculturalism Essay: The term multiculturalism refers to the cohabitation of different ethnic, racial, religious and language groups. In any culture, there are always differences in social backgrounds, religious affiliations, ethnicities, and socioeconomic factors. These differences are what make a culture unique.

  2. Multiculturalism

    (Jan. 19, 2024) See all related content → multiculturalism, the view that cultures, races, and ethnicities, particularly those of minority groups, deserve special acknowledgment of their differences within a dominant political culture.

  3. 15 Multiculturalism Examples (2024)

    Multiculturalism can exist on a national level (like in Canada or Bolivia) as well as in smaller communities (like New York City or London). It can occur naturally through immigration or artificially through legislation; for example, when boundaries of different cultures are merged, as in French and English Canada. Melting Pot vs Salad Bowl

  4. What Is Multiculturalism? Definition, Theories, and Examples

    Multiculturalism is the way in which a society deals with cultural diversity, both at the national and at the community level. Sociologically, multiculturalism assumes that society as a whole benefits from increased diversity through the harmonious coexistence of different cultures.

  5. Multiculturalism in the International Community Essay

    The level of perception of multiculturalism is very high in contemporary society due to the generation of people that avoid prejudices and seek more information and experience.

  6. Multiculturalism: Positive Impact

    Multiculturalism: Positive Impact Essay Exclusively available on IvyPanda The most critical issues for reducing discrimination and prejudice in society are mutual respect and multiculturalism.

  7. Multiculturalism. Thesis Statement: Is the concept of multiculturalism

    See our A-Level Essay Example on Multiculturalism. Thesis Statement: Is the concept of multiculturalism a wise choice in modern day society?, Media now at Marked By Teachers.

  8. Multiculturalism Notes

    Studying from past student work is an amazing way to learn and research, however you must always act with academic integrity. This document is the prior work of another student. Thinkswap has partnered with Turnitin to ensure students cannot copy directly from our resources. Understand how to responsibly use this work by visiting 'Using ...

  9. Multiculturalism Essay Planning

    A Level Politics Courses, ... Multiculturalism Essay Planning - recorded webinars (3 sessions) Sale Price: £15.00 Original Price: £20.00. sale. This was recorded in 2022 - we go through common questions on non-core ideology multiculturalism . Add To Cart. Sign up to my weekly news briefing

  10. Multiculturalism Critical Essays

    Multiculturalism. Late-twentieth-century literary, pedagogic, and social movement. A literary and social ideology that presupposes that all cultural value systems are equally worthy of study ...

  11. Multiculturalism and interculturalism: redefining nationhood and

    The greatest challenge to the current debate on multiculturalism and interculturalism as a set of policies is the power of transnationalism. On a macro and/or micro level, both, multiculturalism and interculturalism are developed as a theory, a narrative and political paradigm in response to the management of cultural diversity within the nation-state in order to redefine citizenship ...

  12. History essay on Multiculturalism

    A Level H2 History essay, based on Southeast Asian history focusing on national unity. This document is 30 Exchange Credits. Add to Cart Remove from Cart Proceed to Cart. More about this document: ... Similar documents to "History essay on Multiculturalism" avaliable on Thinkswap.

  13. Arguments For and Against Multiculturalism Essay

    Learn More Does your country's support of multiculturalism have a significant impact on its international relations? The various stands on multiculturalism are also evident with the shifting of alliances when government officials in urban areas and change their stand when visiting the countryside.

  14. Multiculturalism

    Essay Structure Revision Hub Courses/Webinars Subscribe Folder: Services. Back. Tuition Teacher's Workshops. Folder: About. Back. About me ... Multiculturalism Student Contributor 10/13/20 Multiculturalism Student Contributor 10/13/20. To what extent do multiculturalists differ on their view of diversity

  15. Multiculturalism

    A new edition of the highly acclaimed book Multiculturalism and "The Politics of Recognition," this paperback brings together an even wider range of leading philosophers and social scientists to probe the political controversy surrounding multiculturalism. Charles Taylor's initial inquiry, which considers whether the institutions of liberal democratic government make room—or should ...

  16. Full article: Multiculturalism and multicultural education: A case

    1. Introduction. The concept of multiculturalism was first officially emerged in connection with the cultural, ethnic, social, and political demands of the national minorities and immigrants in the program of the Trudeau administration in Canada in 1971 (Fleras & Elliott, Citation 2002; Guo, Citation 2011).The concept of multiculturalism was later used in Australia and the United States of ...

  17. Reflective essay on multicultural diversity in the classroom

    Finally, this essay is guided by the conviction that a culturally diverse classroom, both on the level of pedagogical theory and practice, is the foundation of a successful university education in the 21st century. Keywords: Medici Effect, multicultural educators, autobiographic narratives, teaching assistants,

  18. Essay on Multiculturalism

    January 7, 2024 Students are often asked to write an essay on Multiculturalism in their schools and colleges. And if you're also looking for the same, we have created 100-word, 250-word, and 500-word essays on the topic. Let's take a look… 100 Words Essay on Multiculturalism What is Multiculturalism?

  19. A Level Politics

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  20. Edexcel Politics Courses/Webinars and Tutorials

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  21. Multicultural Diversity, Essay Example

    Master's. Melissa Palmer's Guide to Hepatitis, Essay Example. Essay. Ethnographic and Grounded Theory, Coursework Example. Coursework. Essays.io ️ Multicultural Diversity, Essay Example from students accepted to Harvard, Stanford, and other elite schools.

  22. Your English Pal

    LESSON OVERVIEW This free ESL lesson plan on multiculturalism has been designed for adults and young adults at an intermediate (B1/B2) to advanced (C1/C2) level and should last around 45 to 60 minutes for one student. Multiculturalism has become a hotly contested topic of debate in recent times.

  23. Multiculturalism in contemporary Britain: policy, law and theory

    Multiculturalism in law also has an extensive purview, affecting the procedure and substance of domestic and international law, often at the most fundamental level. The legal issues affecting sub-national groups are not, however, always framed in terms of multiculturalism, even if they turn on similar normative issues.

  24. Two Comms Students Named American Advertising Federation's (AAF) Most

    Since 1997, the American Advertising Federation (AAF) has hosted the annual Most Promising Multicultural Student program, welcoming multicultural advertising students from across the country to participate in a week-long, immersive learning experience in New York City.This year, out of thousands of applicants the AAF selected only 50 students, two of which are BYU School of Communications ...