Multiculturalism: Difference between revisions

Multiculturalism is a term with a range of meanings in the contexts of sociology, political philosophy, and in colloquial use. In sociology and everyday usage, it is a synonym for "ethnic pluralism" with the two terms often used interchangeably, for example a cultural pluralism in which various ethnic groups collaborate and enter into a dialogue with one another without having to sacrifice their particular identities. It can describe a mixed ethnic community area where multiple cultural traditions exist, or a single country within which they do. Groups associated with an aboriginal ethnic group and foreigner ethnic groups are often the focus.

In reference to sociology, multiculturalism is the end state of either a natural or artificial process (e.g. legally controlled immigration) and occurs on either a large national scale or a smaller scale within a nation's communities. On a smaller scale this can occur artificially when a jurisdiction is created or expanded by amalgamating areas with two or more different cultures (e.g.

Multiculturalism that promotes maintaining the distinctiveness of multiple cultures is often contrasted to other settlement policies such as social integration, cultural assimilation and racial segregation. Multiculturalism has been described as a "salad bowl" and "cultural mosaic".^[4]

Two different and seemingly inconsistent strategies have developed through different government policies and strategies. The first focuses on interaction and communication between different cultures; this approach is also often known as

The

The next country to adopt an official policy of multiculturalism after Canada was Australia, a country with similar immigration situations and similar policies, for example the formation of the Special Broadcasting Service.^[27] The Australian government retains multiculturalism in policy, and as a defining aspect of Australia today.^{[18][19][21][28]}

The

Contact between people of different cultures in Australia has been characterised by tolerance and engagement, but have also occasionally resulted in conflict and rifts.[36]^[37]

Australia's diverse migrant communities have brought with them food, lifestyle and cultural practices, which have been absorbed into mainstream Australian culture.^[18][19]

Mauritius

Multiculturalism has been a characteristic feature of the island of

The European Union is facing unprecedented demographic changes (an ageing population, low birth rates, changing family structures and migration). According to the European Commission, it is important, both at EU and national level, to review and adapt existing policies. Following a public debate, a 2006 EU policy paper identified five key policy responses to manage demographic change, among them receiving and integrating migrants into Europe.^[40]

Historically, Europe has always been a mixture of Latin, Slavic, Germanic, Uralic, Celtic, Hellenic, Illyrian, Thracian and other cultures influenced by the importation of Jewish, Christian, Muslim and other belief systems; although the continent was supposedly unified by the super-position of Imperial Roman Christianity, it is accepted that geographic and cultural differences continued from antiquity into the modern age.^[41]

In the 19th century, the ideology of

Where cultural unity was insufficient, it was encouraged and enforced by the state.[42] The 19th-century nation-states developed an array of policies – the most important was compulsory primary education in the national language.^[42] The language itself was often standardized by a linguistic academy, and regional languages were ignored or suppressed. Some nation-states pursued violent policies of cultural assimilation and even ethnic cleansing.^[42]

Some European Union countries have introduced policies for "social cohesion", "integration", and (sometimes) "assimilation". The policies include:

• compulsory courses and/or tests on
  legal system (e.g., the computer-based test for individuals seeking naturalization in the UK named Life in the United Kingdom test
  )
• introduction of an official national history, such as the national canon defined for the Netherlands by the van Oostrom Commission,^[43] and promotion of that history (e.g., by exhibitions about national heroes)
• tests designed to elicit "unacceptable" values. In Baden-Württemberg immigrants are asked what they would do if their son says he is a homosexual (the desired answer is that they would accept it^[44]).

Other countries have instituted policies which encourage cultural separation.^[45] The concept of "Cultural exception" proposed by France in the General Agreement on Tariffs and Trade (GATT) negotiations in 1993 was an example of a measure aimed at protecting local cultures.^[46]

Bulgaria

Since its establishment in 7th century

This unique arrangement has been called by historians a "multicultural cliche".[49] It has also become known as "The Square of Religious Tolerance"^[50][51] and has initiated the construction of a 100-square-meter scale model of the site that is to become a symbol of the capital.^[52][53][54]

Furthermore, unlike some other Nazi Germany allies or German-occupied countries excluding Denmark, Bulgaria managed to save its entire 48,000-strong Jewish population during World War II from deportation to Nazi concentration camps.^[55][56] According to Dr Marinova-Christidi the main reason for the efforts of Bulgarian people to save the Bulgarian Jews during WWII is that within the region they "co-existed for centuries with other religions" – giving it a unique multicultural and multiethnic history.^[57]

Consequently, within the Balkan region Bulgaria has become an example for multiculturalism in terms of variety of religions, artistic creativity^[58] and ethnicity.^[59][60] Its largest ethnic minorities, Turks and Roma, enjoy wide political representation. In 1984, following a campaign by the communist regime for a forcible change of the Islamic names of the Turkish minority,^{[61][62][63][64]} an underground organization called «National Liberation Movement of the Turks in Bulgaria» was formed which headed the Turkish community's opposition movement. On January 4, 1990 the activists of the movement registered an organization with the legal name «Movement for Rights and Freedom» (MRF) (in Bulgarian: Движение за права и свободи: in Turkish: Hak ve Özgürlükler Hareketi) in the Bulgarian city of Varna. At the moment of registration it had 33 members, at present, according to the organization's website, 68,000 members plus 24,000 in the organization's youth wing [1]. In 2012 Bulgarian Turks were represented at every level of government: local, with MRF having mayors in 35 municipalities, at parliamentary level with MRF having 38 deputies (14% of the votes in Parliamentary elections for 2009–13)^[65] and at executive level, where there is one Turkish minister, Vezhdi Rashidov. Twenty-one Roma political organizations were founded between 1997 and 2003 in Bulgaria.^[66]

Germany

In October 2010,

Multiculturalism in the Netherlands began with major increases in immigration during the mid-1950s and 1960s.^[72] As a consequence, an official national policy of multiculturalism was adopted in the early 1980s.^[72] This policy subsequently gave way to more assimilationist policies in the 1990s.^[72] Following the murders of Pim Fortuyn (in 2002) and Theo van Gogh (in 2004) there was increased political debate on the role of multiculturalism in the Netherlands.^[73]

In

Radio Television of Vojvodina broadcasts program in 10 local languages. The project by the Government of AP Vojvodina titled "Promotion of Multiculturalism and Tolerance in Vojvodina", whose primary goal is to foster the cultural diversity and develop the atmosphere of interethnic tolerance among the citizens of Vojvodina, has been successfully implemented since 2005.^[81] Serbia is continually working on improving its relationship and inclusion of minorities in its effort to gain full accession to the European Union. Serbia has initiated talks through Stabilisation and Association Agreement on 7 November 2007.

Sweden

Sweden was the first country to adopt an official policy of multiculturalism in Europe. In May 1975, a unanimous Swedish parliament passed an act on a new multiculturalist immigrant and minority policy put forward by the social democratic government, that explicitly rejected the ideal ethnic homogeneity and the policy of assimilation. The three main principles of the new policy were equality, partnership and freedom of choice. The explicit policy aim of the freedom of choice principle was to create the opportunity for minority groups in Sweden to retain their own languages and cultures. From the mid-1970s, the goal of enabling the preservation of minorities and creating a positive attitude towards the new officially endorsed multicultural society among the majority population became incorporated into the Swedish constitution as well as cultural, educational and media policies. Despite the anti-multiculturalist protestations of the Sweden Democrats, multiculturalism remains official policy in Sweden.^[82]

United Kingdom

Multicultural policies^[83] were adopted by local administrations from the 1970s and 1980s onwards. In 1997 the New Labour government committed to a multiculturalist approach at a national level,^[84] but after 2001 there was something of a backlash, led by centre-left commentators such as David Goodhart and Trevor Phillips. The government then embraced a policy of community cohesion instead. In 2011 Prime Minister and Conservative Party leader David Cameron said in a speech that "state multiculturalism has failed".^[85]

Asia

India

According to the

Pluralism, diversity and multiculturalism is a daily fact of life in Indonesia. There are over 300 ethnic groups in Indonesia.^[95] 95% of those are of Native Indonesian ancestry.^[96] The Javanese are the largest ethnic group in Indonesia who make up nearly 42% of the total population.^[97] The Sundanese, Malay, and Madurese are the next largest groups in the country.^[97] There are also more than 700 living languages spoken in Indonesia^[98] and although predominantly Muslim the country also has large Christian and Hindu populations.

Indonesia's national motto, Bhinneka Tunggal Ika ("Unity in Diversity" lit. "many, yet one") enshrined in Pancasila national ideology, articulates the diversity that shapes the country.^[99] The government nurture and promote the diversity of Indonesian local culture and adopting a pluralist approach.

Due to migration within Indonesia (as part of government

Japanese society, with its ideology of homogeneity, has traditionally rejected any need to recognize ethnic differences in Japan, even as such claims have been rejected by such ethnic minorities as the

According to Harvard University professor Theodore Bestor, Japan does look very homogeneous from a distant perspective, but in fact there are a number of very significant minority groups – ethnically different minority groups – in Japan today. Such as the already mentioned Ainu and Ryukyuan people.^[109]

Kazakhstan

Kazakhstan is among the most multicultural countries in Eurasia, with sizeable populations of ethnic Kazakhs, Russians, Uzbeks, Ukrainians, Uighurs, Tatars, Germans and more.^[110] Kazakhstan is one of a few countries in post-Soviet territories that managed to avoid interethnic clashes and conflicts in the period of USSR’s final crisis and its eventual breakup.^[111] In 1995, Kazakhstan created the Assembly of People of Kazakhstan, an advisory body designed to represent the country's ethnic minorities.^[112]

Malaysia

• Native
  Sarawakian Malays
  , etc.
• Other native tribes of Peninsular Malaysia, such as the Orang Asli and Siamese people, and
• Non-native tribes of Peninsular Malaysia such as the
  Peranakan
  and the Portuguese.

The

South Korea remains a relatively homogenous country ethnically, linguistically, and culturally.^[118] Foreigners, expatriates, and immigrants are often rejected by the mainstream South Korean society and face discrimination.^[119]

However, the word "multiculturalism" is increasingly heard in South Korea. In 2007, Han Geon-Soo, Professor of Cultural Anthropology at Kangwon National University, published an article entitled "Multicultural Korea: Celebration or Challenge of Multiethnic Shift in Contemporary Korea?", noting: "As the increase of foreign migrants in [South] Korea transforms a single-ethnic homogeneous [South] Korean society into multiethnic and multicultural one, [the South] Korean government and the civil society pay close attention to multiculturalism as an alternative value to their policy and social movement." He argued, however, that "the current discourses and concerns on multiculturalism in [South] Korea" lacked "the constructive and analytical concepts for transforming a society".^[120]

The same year, Stephen Castles of the International Migration Institute argued:

"Korea no longer has to decide whether it wants to become a multicultural society. It made that decision years ago – perhaps unconsciously – when it decided to be a full participant in the emerging global economy. It confirmed that decision when it decided to actively recruit foreign migrants to meet the economic and demographic needs of a fast-growing society. Korea is faced by a different decision today: what type of multicultural society does it want to be?"^[121]

The

"If you stay too long, Koreans become uncomfortable with you. [...] Having a 2 percent foreign population unquestionably causes ripples, but having one million temporary foreign residents does not make Korea a multicultural society. [...] In many ways, this homogeneity is one of Korea’s greatest strengths. Shared values create harmony. Sacrifice for the nation is a given. Difficult and painful political and economic initiatives are endured without discussion or debate. It is easy to anticipate the needs and behavior of others. It is the cornerstone that has helped Korea survive adversity. But there is a downside, too. [...] Koreans are immersed in their culture and are thus blind to its characteristics and quirks. Examples of group think are everywhere. Because Koreans share values and views, they support decisions even when they are obviously bad. Multiculturalism will introduce contrasting views and challenge existing assumptions. While it will undermine the homogeneity, it will enrich Koreans with a better understanding of themselves."[123]

Although many debates still take place as to whether South Korea really is a multicultural society or not, it is generally agreed^{[by whom?]} that South Korea has probably entered a stage of multiculturalism and has moved away from its homogeneous identity. Around 35–40% of South Korean men in the rural area outside Seoul are engaged with wives from different countries.^{[citation needed]} According to the Dongponews, an online media that connects migrants and immigrants of South Korea, the number of foreigners residing in South Korea reached 1.43 million by 2012, and is likely to increase more and more, reaching to the scale that cannot be undermined. More than that, South Korea is going through a serious stage of low birthrate, leading to an aging society in shortage of labor forces. Another big changing factor is that Korea already has multi-ethnic, multi-cultural families appearing in great numbers, as one in every ten marriage is between a South Korean and a foreigner, and in the rural side this portion is greater.^[124] As such change takes place in such short period of time, it can be understood that many conflicts arise among different groups of people; the immigrants, government, and the rest of Korean society. Recently^[when?] a lot of media attention is given to these people; documentaries on the lives of wives and their children are often shown, as well as talk shows that portray struggles and conflicts these people go through such as Love in Asia; a talk show hosting foreign wives, sharing their experience of marriage and family life, broadcast by the national broadcasting channel, KBS. Many South Koreans recently have recognized that the change that South Korean society is going through due to this media attention. Government policies have also changed very recently; a lot of welfare programs and extracurricular activities are launched under the name of "multicultural policy." The policy is quite recent phenomenon.^{[citation needed]}

United Arab Emirates

Although

Though not called Multiculturalism as such, the

Mexico

Mexico has historically always been a multicultural country, with people of ethnic groups including those of indigenous background, various European backgrounds, Africans, and a small Asian community.^[144] Mexico City has recently been integrating rapidly, doing much better than many cities in a sample conducted by the Intercultural Cities Index (being the only non-European city, alongside Montreal, on the index).^[145]

United States

See also: Multicultural education and Race and ethnicity in the United States

Manhattan's Chinatown

.

In the United States, multiculturalism is not clearly established in policy at the federal level, but ethnic diversity is common in both rural and urban areas.

Continuous mass immigration was a feature of the United States economy and society since the first half of the 19th century.^[146] The absorption of the stream of immigrants became, in itself, a prominent feature of America's national myth. The idea of the melting pot is a metaphor that implies that all the immigrant cultures are mixed and amalgamated without state intervention.^[147] The melting pot theory implied that each individual immigrant, and each group of immigrants, assimilated into American society at their own pace. This is different than multiculturalism as defined above, which does not include complete assimilation and integration.^[148] An Americanized (and often stereotypical) version of the original nation's cuisine, and its holidays, survived.^{[citation needed]} The melting pot tradition co-exists with a belief in national unity, dating from the American founding fathers:

Providence has been pleased to give this one connected country to one united people – a people descended from the same ancestors, speaking the same language, professing the same religion, attached to the same principles of government, very similar in their manners and customs... This country and this people seem to have been made for each other, and it appears as if it was the design of Providence, that an inheritance so proper and convenient for a band of brethren, united to each other by the strongest ties, should never be split into a number of unsocial, jealous, and alien sovereignties.^[149]

As a

Alain Locke developed concepts of cultural pluralism, from which emerged what we understand today as multiculturalism. In Pluralistic Universe (1909), William James espoused the idea of a "plural society." James saw pluralism as "crucial to the formation of philosophical and social humanism to help build a better, more egalitarian society.^[151]

The educational approach to multiculturalism has since spread to the

Abraham Lincoln's inaugural address with that of Confederate president Jefferson Davis;^[155] they debated removing Supreme Court Justice Thurgood Marshall and labor-leader Cesar Chavez^[156] and rejected calls to include more Hispanic figures, in spite of the high Hispanic population in the state.^[157]

Support

New York City Metropolitan Area, with the largest metropolitan Indian population outside Asia, as large-scale immigration from India continues into New York,^[160][161]

through the support of the surrounding community.

Multiculturalism is seen by its supporters as a fairer system that allows people to truly express who they are within a society, that is more tolerant and that adapts better to social issues.[162] They argue that culture is not one definable thing based on one race or religion, but rather the result of multiple factors that change as the world changes.

Historically, support for modern multiculturalism stems from the changes in Western societies after World War II, in what Susanne Wessendorf calls the "human rights revolution", in which the horrors of institutionalized racism and

Civil Rights Movement, which criticized ideals of assimilation that often led to prejudices against those who did not act according to Anglo-American standards and which led to the development of academic ethnic studies programs as a way to counteract the neglect of contributions by racial minorities in classrooms.^[163][164] As this history shows, multiculturalism in Western countries was seen to combat racism, to protect minority communities of all types, and to undo policies that had prevented minorities from having full access to the opportunities for freedom and equality promised by the liberalism that has been the hallmark of Western societies since the Age of Enlightenment. The contact hypothesis

in sociology is a well documented phenomenon in which cooperative interactions with those from a different group than one's own reduce prejudice and inter-group hostility.

C. James Trotman argues that multiculturalism is valuable because it "uses several disciplines to highlight neglected aspects of our social history, particularly the histories of women and minorities [...and] promotes respect for the dignity of the lives and voices of the forgotten.

postmodern era that fragments human life and thought."^[165]

7/7" world, and (3) has remained "moderate [and] pragmatic".^[166]

Bhikhu Parekh counters what he sees as the tendencies to equate multiculturalism with racial minorities "demanding special rights" and to see it as promoting a "thinly veiled racis[m]". Instead, he argues that multiculturalism is in fact "not about minorities" but "is about the proper terms of relationship between different cultural communities", which means that the standards by which the communities resolve their differences, e.g., "the principles of justice" must not come from only one of the cultures but must come "through an open and equal dialogue between them."^[167]

Balibar characterizes criticisms of multiculturalism as "differentialist racism", which he describes as a covert form of racism that does not purport ethnic superiority as much as it asserts stereotypes of perceived "incompatibility of life-styles and traditions".^[168]

While there is research that suggests that ethnic diversity increases chances of war, lower public goods provision and decreases democratization, there is also research that shows that ethnic diversity in itself is not detrimental to peace,^[169][170] public goods provision^[171][172] or democracy.^[173] Rather, it was found that promoting diversity actually helps in advancing disadvantaged students.^[174]

The Wikimedia Foundation suggests that "diversity of perspectives is crucial to increasing the quality of the free knowledge resources that [their] movement provides.".^[175] Wikidata also suggests that "the world is complicated and there is no single consensus – especially in a knowledge base that is supposed to serve many cultures."

Criticism

Main article: Criticism of multiculturalism

Critics of multiculturalism often debate whether the multicultural ideal of benignly co-existing cultures that interrelate and influence one another, and yet remain distinct, is sustainable, paradoxical, or even desirable.

nation states, who would previously have been synonymous with a distinctive cultural identity of their own, lose out to enforced multiculturalism and that this ultimately erodes the host nations' distinct culture.^[179]

Harvard professor of political science Robert D. Putnam conducted a nearly decade-long study on how multiculturalism affects social trust.^[180] He surveyed 26,200 people in 40 American communities, finding that when the data were adjusted for class, income and other factors, the more racially diverse a community is, the greater the loss of trust. People in diverse communities "don’t trust the local mayor, they don’t trust the local paper, they don’t trust other people and they don’t trust institutions," writes Putnam.^[181] In the presence of such ethnic diversity, Putnam maintains that

[W]e hunker down. We act like turtles. The effect of diversity is worse than had been imagined. And it’s not just that we don’t trust people who are not like us. In diverse communities, we don’t trust people who do look like us.^[180]

Putnam has also stated, however, that "this allergy to diversity tends to diminish and to go away... I think in the long run we'll all be better."^[182]

Ethnologist Frank Salter writes:

Relatively homogeneous societies invest more in public goods, indicating a higher level of public altruism. For example, the degree of ethnic homogeneity correlates with the government's share of gross domestic product as well as the average wealth of citizens. Case studies of the United States, Africa and South-East Asia find that multi-ethnic societies are less charitable and less able to cooperate to develop public infrastructure. Moscow beggars receive more gifts from fellow ethnics than from other ethnies [sic]. A recent multi-city study of municipal spending on public goods in the United States found that ethnically or racially diverse cities spend a smaller portion of their budgets and less per capita on public services than do the more homogeneous cities.^[183]

Dick Lamm, former three-term Democratic governor of the US state of Colorado

, wrote in his essay "I have a plan to destroy America":

Diverse peoples worldwide are mostly engaged in hating each other—that is, when they are not killing each other. A diverse, peaceful, or stable society is against most historical precedent."[184]

A number of conservative historians used the religion of the Mexica, better known as the Aztecs as an example of what they see as the flaws of multiculturalism. The Australian historian Keith Windschuttle cited the accounts of his fellow Australian historian Inga Clendinnen of the festival of Ochpaniztli where to honor the Maize Lord a young woman was sacrificed by ripping out her heart so the crops might grow:

Then, still in darkness, silence, and urgent haste, her body was flayed, and a naked priest, a 'very strong man, very powerful, very tall', struggled into the wet skin, with its slack breasts and pouched genitalia: a double nakedness of layered, ambiguous sexuality. The skin of one thigh was reserved to be fashioned into a face-mask for the man impersonating Centeotl, Young Lord Maize Cob, the son of Toci.^[185]

Windschuttle argued that the gruesome religion of the Aztecs that required that dozens of young people be sacrificed and eaten every day so that the sun might rise the next day and hundreds of people sacrificed for major holidays as proving that multiculturalism is a facile doctrine that requires Westerners to respect Aztec religion as equal to any other religion.^[186] Along the same lines, the American classicist Victor Davis Hanson denounced Aztec culture as fundamentally barbarous and irrational, which he compared unfavorably with the "rationalism" of the Spanish who conquered Mexico in 1519–21.^[187] Hanson argued that Hernán Cortés conquered Mexico because he was a product of the rational culture of the West, unlike Moctezuma II who Hanson noted dismissively at first believed the Spanish were gods and who consulted "sorcerers and necromancers" instead using his reason.^[187] Hanson used the differences between Moctezuma and Cortés to argue that Western culture was superior to every culture in the entire world, which thus led him to reject multiculturalism as a false doctrine that placed all cultures on an equal footing.^[187]

In New Zealand (Aotearoa), which is officially bi-cultural, multiculturalism has been seen as a threat to the Maori, and possibly an attempt by the New Zealand Government to undermine Maori demands for self determination.^[188]

See also

Bowling Alone (book) Charles Murray (political scientist) Cosmopolitanism Cross-culturalism Cultural conflict Cultural assimilation Cultural competence Cultural diversity Ethnic Penalty Ethnocentrism Ethnocultural empathy

Europeanism Global Centre for Pluralism (Canada) Global justice Intercultural competence List of countries ranked by ethnic and cultural diversity level Miscegenation Multiculturalism Without Culture (book) Multicultural art Multicultural education Multikulti Multinational state

National personal autonomy Parallel society Pluriculturalism Plurinationalism Polyethnicity Rainbow Nation Racial integration Robert D. Putnam Multi-Ethnic Literature of the United States Unrooted Childhoods (book) Whiteness studies Xenocentrism

References

Notes

Further reading

• ISBN 978-0-674-01001-7
  .
• Baumann, Gerd (22 March 1999). The Multicultural Riddle: Rethinking National, Ethnic, and Religious Identities. Psychology Press.
  ISBN 978-0-415-92213-5
  .
• Bennett, David (10 November 1998). Multicultural States: Rethinking Difference and Identity. Psychology Press.
  ISBN 978-0-415-12159-0
  .
• ISBN 978-0-472-03079-8
  .
• Caravantes, Ernesto (30 June 2010). From melting pot to witch's cauldron: how multiculturalism failed America. Government Institutes.
  ISBN 978-0-7618-5056-4
  .
• Okin, Susan Moller (9 August 1999). Is Multiculturalism Bad for Women?. Princeton University Press.
  ISBN 978-1-4008-4099-1
  .
• Fillion, Réal Robert (2008). Multicultural dynamics and the ends of history: exploring Kant, Hegel, and Marx. University of Ottawa Press.
  ISBN 978-0-7766-0670-5
  .
• Fortier, Anne-Marie (2 April 2008). Multicultural Horizons: Diversity and the Limits of the Civil Nation. Taylor & Francis.
  ISBN 978-0-415-39608-0
  .
• Goldber, David Theo (1994). Multiculturalism: A Critical Reader. Blackwell Publishers.
  ISBN 978-0-631-18912-1
  .
• Gordon, Avery; Newfield, Christopher (1996). Mapping Multiculturalism. University of Minnesota Press.
  ISBN 978-0-8166-2547-5. {{cite book}}: Unknown parameter |lastauthoramp= ignored (|name-list-style= suggested) (help
  )
• ISBN 978-0-8262-1520-8
  .
• Icart, Jean-Claude (2007). "Racism in Canada" in Across Cultures Montreal: National Film Board of Canada.
• International Progress Organization;
  ISBN 978-3-7711-0311-8. {{cite book}}: Unknown parameter |lastauthoramp= ignored (|name-list-style= suggested) (help
  )
• Hesse, Barnor (2000). Un/settled Multiculturalisms: Diasporas, Entanglements, "transruptions". Zed Books.
  ISBN 978-1-85649-560-8
  .
• ISBN 978-0-19-152097-6
  .)
• Kymlicka, Will (8 December 2005). Multiculturalism in Asia. Oxford University Press. (
  ISBN 019927763X
  )
• Ley, David "multiculturalism" in Gregory, Derek (ed.) (2009) The Dictionary of Human Geography (5th ed.) Blackwell Publishers.
• Hasmath, Reza (2011). Managing Ethnic Diversity: Meanings and Practices from an International Perspective. Ashgate.
  ISBN 978-1-4094-1121-5
  .
• ISBN 978-1-85649-422-9. {{cite book}}: Unknown parameter |lastauthoramp= ignored (|name-list-style= suggested) (help
  )
• Parekh, Bhikhu C. (2002). Rethinking Multiculturalism: Cultural Diversity and Political Theory. Harvard University Press.
  ISBN 978-0-674-00995-0
  .
• doi:10.1111/j.1467-9477.2007.00176.x. The 2006 Johan Skytte Prize Lecture. {{cite journal}}: Invalid |ref=harv (help)CS1 maint: postscript (link
  )
• ISBN 9780791486757
  .
• Sailer, Steve (January 15, 2007). "Fragmented future". The American Conservative. Jon Basil Utley.
• Taylor, Charles (20 December 2011). Multiculturalism: (Expanded Paperback Edition). Princeton University Press.
  ISBN 978-1-4008-2140-2
  ..
• Žižek, Slavoj (September–October 1997). "Multiculturalism, or, the cultural logic of multinational capitalism". New Left Review. I (225). New Left Review: 28–51. {{cite journal}}: Invalid |ref=harv (help)CS1 maint: postscript (link)

External links

Wikiquote has quotations related to Multiculturalism.

Wikimedia Commons has media related to Multiculturalism.

• Multiculturalism In Modern Discourse
• Multiculturalism – Internet Encyclopedia of Philosophy
• Multiculturalism – Stanford Encyclopedia of Philosophy
• Multiculturalism in Canada debated – CBC video archives (Sept. 14, 2004 – 42:35 min)
• Canadian Multiculturalism Act