BHIKHU PAREKH RETHINKING MULTICULTURALISM PDF

×Toggle helper textThis website uses cookies. By using our website and agreeing to our cookies policy, you consent to our use of cookies in accordance with the. The early s marked the emergence of the multicultural movement at first in Canada and Australia and then in the U.S.A., U.K., Germany and elsewhere. Bhikhu Parekh argues for a pluralist perspective on cultural diversity. Writing from both within the liberal tradition and outside of it as a critic, he challenges what.

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It also assumed a culturally neutral and socially transcendental state, able to ensure political impartiality, and did not anticipate that a determined majority might culturally monopolise the state and use it to enforce a narrow vision of India. When the dominant culture defines the minorities in a demeaning way and systematically reinforces it by all the institutional and other means at its disposal, they consciously or unconsciously internalize the negative self-image, lack self-esteem, and feel alienated from the mainstream society.

Multiculturaliam culture cannot appreciate the value of others unless it appreciates the plurality within it; the converse is just as true. Each carries bits of the other within itself and is never wholly sui generis.

Rethinking Multiculturalism – Bhikhu Parekh – Macmillan International Higher Education

Please enter the letters displayed. Both justice and the need to foster a common sense of belonging then require such measures as group-differentiated rights, culturally differentiated applications of laws and policies, state support for minority institutions, and a judicious programme of affirmative action.

A political theorist of international renown he has held visiting chairs at many of the top US universities as well as in Vienna and Barcelona. Views Read Edit View history. The commitment to a political community is highly complex in nature and easily misunderstood.

A dialogue between cultures requires that each should be willing to open itself up to the influence of and learn from others, and this presupposes that it is self-critical and willing and able to engage in a multicultualism with itself. American Journal of Sociology. In it, Bhikhu Parekh shows that the Western tradition of political philosophy has very limited theoretical resources to cope with cultural Now that these and pardkh possibilities have materialized, we need to undertake a radical reconsideration of some of the constitutive principles of the Indian state, and find a historically more sensitive and realistic way of evolving political unity out of the newly emergent forms of diversity.

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Rethinking Multiculturalism: Cultural Diversity and Political Theory – Wikipedia

He seems to take the rather naive liberal view that the dominant group can be rationally persuaded to change its view of them by intellectual arguments and moral appeals. A Commitment to Cultural Pluralism”. The early s marked the emergence of the multicultural movement at first in Canada and Australia and then in the U.

Since it grasps only some aspects of the immensely complex human existence and misses out too much of what gives value to life, liberalism, socialism or for that matter any other political doctrine cannot provide rethinkong sole basis of the good society. A lthough equal citizenship is essential to fostering a common sense of belonging, it is not enough.

The Constitution presupposed a much higher rate of economic growth and a much greater degree of equitable distribution of resources among the diverse communities than has proved to be the case. A nd it also ignores or marginalizes such other great values as human solidarity, community, a sense of rootedness, selflessness, deep and self-effacing humility and contentment.

Political doctrines are ways of structuring political life and do not offer a comprehensive philosophy of life.

Rethinking Multiculturalism: Cultural Diversity and Political Theory

This undercuts the very basis of Afrocentrism, Eurocentrism, Indocentrism, Sinocentrism and other kinds of centrisms, all of which isolate the history of the culture concerned from that of others and credit its achievements to its own genius. He was chair of the Commission on the Future of Multi-Ethnic.

The sense of belonging cannot be ethnic and based on shared cultural, ethnic and other characteristics, for a tethinking society is too diverse for that, but must be political and based on a shared commitment to the political community. A multicultural society should not repeat the mistake of its monocultural counterpart by requiring that all its communities should become multicultural. Indeed, it is precisely because it cherishes cultural plurality that it accommodates those that do not share its dominant cultural ethos.

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The wisdom of a multicultural society consists in its ability to anticipate, minimize and manage such demands.

If some groups in it wish to lead self-contained lives and avoid interaction with others, it should respect their choices so long as they meet the consensually derived basic conditions of the good life.

Pages to import images to Wikidata. Since each realises a limited range of human capacities and emotions and grasps only a part of the totality of human existence, it needs other cultures to help it understand itself better, expand its intellectual and moral horizon, stretch its imagination, save it from narcissism to guard it against the obvious temptation to absolutise itself, and so on.

While different citizens would develop different emotions towards their community, what is necessary to sustain it and can legitimately be expected of them is a basic commitment to larekh integrity and well-being, what one might call patriotism or political loyalty.

Parekh writes about the dangers of avoiding ignoring diversity as well as if diversity is over addressed. Cultural Diversity and Political Theory”. It must, therefore, value and cherish them all equally and reflect this in its structure, policies, conduct of public affairs, self-understanding and self-definition.

Second, different cultures represent different systems of meaning and visions of the good life. In it, Bhikhu Parekh shows that the Western tradition of political philosophy has very limited theoretical resources to cope with cultural diversity. From a multiculturalist perspective the good society cherishes the diversity of and encourages a creative dialogue between its different cultures and their moral visions. He then parkh how it can be revised and what new conceptual tools are needed.