Even with those for whom a Muslim identity is in many contexts more than a background, it does not follow that the religious dimension will be most prominent; rather, this could be a sense of family and community, or a commitment to collective political advancement, or righting the wrongs done to Muslims. There has to be a covenant amongst us and a covenant is something more than a contract. The last three books are all a little bit later than the first books. Thus the notion of multiculturalism seems deeply controversial. Controversially, he sees the revival of ideological secularism as an obstacle to multicultural integration but institutional secularism as an important resource for accommodating Muslims. But is multiculturalism simply a novel project of social engineering, devised for the twenty-first century by well-meaning liberals or communitarians? An inclusive national identity is respectful of and builds upon the identities that people value and does not trample upon them.
Nevertheless, a pragmatic Muslim politics has been relatively successful in achieving the goals it set itself. I think that one of the key differences between multiculturalism and liberalism is that liberalism is all about the rights of individuals and multiculturalism balances the rights of individuals with the right of people to belong to cultures which may be minority cultures and so on. But that is in tension with celebrating rubbing along and peaceful co-existence. At a time when many public commentators are turning against multiculturalism in response to fears about militant Islam, immigration or social cohesion, Tariq Modood, one of the world's leading authorities on multiculturalism, provides a distinctive contribution to these debates. So if we say individuals should be able to run their own community affairs, well, there are some groups, say, South Asian origin groups, who are likely to run their affairs by appointing elderly males as community leaders, and we might say, what about your women? More than that, it is a significant contribution to the ongoing debate on the acceptable limits of cultural difference in a democracy. The past errors or tragedies, as well as the current ones, have shown how much he was right not only theoretically but also practically.
Apart from these new chapters, this second edition has a new cover page on which a black rosary prayer beads appears on pure white background. He has been recipient of a Mahatma Gandhi National Fellowship of the Indian Council of Social Science Research, the Visitor's Nominee for social sciences at Jawaharlal Nehru University, New Delhi, and visiting scholar at St John's College, Cambridge, and Princeton University. There is a lot of nationalism about today. In the same way host culture have the same right to preserve itself until it represents the most attractive way of life for its members, the ultimate means to which is the nation-state. When the essays in Not Easy Being British.
If multicultural citizenship is to be equally attractive to those people, it needs a comparable and counterbalancing set of emotions; it cannot be merely about a legal status or a passport. Multiculturalism: past its sell-by date? Introduction: The Politics of Multiculturalism in the New Europe Tariq Modood Part One: Inclusion and Exclusion in the Making of the New Europe 2. I have introduced the idea of having some rooted identity of your own, an identity that has to be shared because it is part of a group heritage or group membership, and which matters to people and which they want to pass on to the next generation and see it survive and flourish into the future. These five features of the Muslim campaign against The Satanic Verses remain relevant, for they are all present today. I do not necessarily agree with all of his arguments, but I respect how he lays them out. Archived from on 17 August 2007.
If yes, what policy changes need to be in initiated? Andrew Gamble is Professor of Politics and a Fellow of Queen's College, University of Cambridge. He argues that while different minorities need to be accommodated in different ways, a single template is not appropriate. It is no small irony that minority groups who all too often are seen as harbingers of fragmentation could be exemplars of the union and a source of differentiated unity. That country is not just another place on the map or workplace opportunity: it is where they belong, it is their country. Perhaps I am a bit harsh but the book had several aspects working against it for me to really appreciate it. The author also mentions different anti-multiculturalist policies and their implications in Britain, France and Germany, and concludes that even their anti-multiculturalistic policies may use multiculturalist discourses such as group consultations, representation and so on. There is much that critics of multiculturalism can and must learn from this book.
Fifth, the pragmatists were never able decisively to defeat the extremists, who continued to have some ongoing presence. The process of accommodation of Muslims into a distinctively British multiculturalism has entailed and conflicts, and there may be more to come. She is a graduate teaching assistant at the London School of Economics and Political Science in the Departments of Economics and Management. I want to tell you about one such progressive view, what I call multicultural nationalism. His comparison based on the idea that family members are related and can work together but can also have disagreements or even feuds without disrupting the relation they share, families can also be formed, expanded, reduced and broken up, reorganised in a variety of ways that reflects group dynamics in society. The same affords such understanding of culture that theoretically, is very close on giving up the agency-structure divide.
This book will appeal to students, researchers and teachers of politics, sociology and public policy but also to general readers interested in the prospects of multiculturalism today. I think what a lot of people mean by integration is actually what I think of as assimilation because they think it means you should be like the majority of the population. So for instance the next two books are published in 2007 and my book was published in September 2010. This book is rich, stimulating, and helpful in the sense that it allows the reader to understand the background of current political discussions about multiculturalism, writes Aysegul Kayaoglu. The Sikhs were the first religious minority to politically mobilise and win concessions from the state in relation to the legal recognition of the turban. I would say that the distinctive features of my book compared to the others in this collection are that it includes shorter pieces aimed at non-academics and that it focuses on Muslims. This is an example of how scholarship can draw on extra-European heritages and reinterpret them in a context of a democratic citizenship.
Still Not Easy Being British by Tariq Modood Tell me about your final choice: this is your own book, Still Not Easy Being British: Struggles for a Multicultural Citizenship. But of course that country — Britain — may not allow all its citizens to feel British, to be accepted as British; some may be treated as foreigners, or the wrong colour, second-class citizens. But if so, that is to say that the national culture cannot just be a political system and a language, i. At the Borders of Otherness: Tracing Feminism through Bhikhu Parekh's Multiculturalism Monica Mookherjee 5. It is a re-working of the idea of national citizenship which emphasizes the importance of respecting diverse identities. And have you put these points to him? His research has been published in Political Studies, Parliamentary Affairs, Political Quarterly and the Journal of Ethnic and Migration Studies.
Liberty, Equality and Accommodation Peter Jones 6. In the following paragraphs I would like to focus more on the content of these new chapters of his book. This third level - which both incorporates the sociological fact of diversity, groupness and exclusion and goes beyond notions of individual rights and political accommodation - has perhaps been least emphasised. Multiculturalism is sociologically detailed, theoretically rich and highly accessible. The turning of negative into positive difference should be one of the tests of social justice in this era. Presently playing zero-sum cultural game even more goes against this wisdom.
At a time when many public commentators are turning against multiculturalism in response to fears about militant Islam, immigration or social cohesion, Tariq Modood looks to provide a distinctive contribution to these debates, in this second edition of his book Multiculturalism. So we have to have some idea of what it is to belong to a group. And so it tries to show that many of our controversies today are crying out for multicultural solutions. He reassesses the relationship between multiculturalism, cosmopolitanism and assimilation, demonstrating that multiculturalism is crucial for successful integration. In contrast to many in the current political debate who make it seem as if there is only one fixed model to be for or against, made more complicated due to the wrong usage of terms such as integration. The earliest organised, settled Muslim community was in the city of Medina which was shared with Jews and others and based on an inter-communally agreed constitution.