Multiculturalism: Problems of Identity in Contemporary Britain - Article Example

Name Professor: Subject: Date: “Multiculturalism is no longer a useful and necessary concept in approaching problems of identity in contemporary Britain” Multiculturalism from the critic point of view leans on “supposition” and a “dishonest pretense” (Dalrymple 2004, p.1). This is contrary to the principle of multiculturalists that all cultures are equal and the likelihood of clashes between the customs, people, and idealistic attitude of two cultures is insignificant. It is a philosophy that has been embraced in Western societies aiming to put together “cultures of tolerance and equality for all citizens” (Poole and Richardson 2006, p.123). According to San Juan (2002, p.6), multiculturalism is recognized today as the antiphony to the fall of the “evil empire” and the victory of the free market and unrestricted shopping for all. It is where all the boundaries, the immature and dependent societies are redeemed in a wholesome, standardized area where dissimilarities evaporates or are sorted out into their proper places in the level of national ideals and preference. It is a kind of “salad bowl” (Dalrymple 2004, p.1) where a variety of ingredients all over the world mixed, all with “equal place and opportunity” (Dalrymple 2004, p.1). It seems that we are now expected to acknowledge plural cultures or ethnicities living together harmoniously, without critical disputes, in a free play of “monads” (philosopher’s term for god or the totality of all beings) in the best of all possible worlds. Our society is no longer a melting pot but again a salad bowl, a smorgasbord of cultures, a society exists on the mass consumption of multicolored and dissimilar lifestyles (San Juan 2002, p.6). The politics of “identity and recognition” (Ford 2005, p.44) and represent a divergent genre within political philosophy. In Britain, the theoretical backdrop of the issues of patriotism, culturalism, and toleration are compared with the modern-day facts signifying the degree to which they are appropriate to the world today and in the British society in particular in a holistic and cross-disciplinary discussion (Betts 2002, p.17). Multiculturalism in the 1990s Britain looks like very remote from any thought of the multicultural. The term seems to have faded from view. Multiculturalism is now just talisman of some bad old time when terrifying radicals still wandered the corridors of local authorities or when people were not knowledgeable or confident enough to think that racism could be treated through compassion (Bennett 2003, p.242). Furthermore, in previous years, modern-day British politicians, despite of their party attachment, would be irrational to disregard the wishes and desires of any faction able to cast a vote (Poole and Richardson 2006, p.13). In the United States, the term seems to be clung to as the mantra, which will somehow dismiss the continuous threat of violence. In Australia, it seems to be regarded as heralding a “cutting of ties with old dead Europe” (Bennett 2003, p.242) in favor of the new economic vitality of the Southern Hemisphere. Back in the United Kingdom, a case is argued for the protection of British cultural supremacy and autonomy by opposing multiculturalism, regional devolution, and the political and immigration characteristic of Europeanization and its extension, together with the global multi-ethnic society. The repetition of global ethno-national struggle and autonomy is seen as substantiation of the lifelong need for a national distinctiveness, in addition to an appeal to nationhood, affinity, nationalism, and devotion to an ethnically homogenous nation-state. The consequence of the failure of the United Nations and the international community to put an end to ethno-national struggles, along with the unpleasant impact of decentralization and Europeanization on the national identity, tradition, and sovereignty of the British nation-state could be the key issues arising from multiculturalism. Moreover, the potential risk of the toleration of pro-autonomy multiculturalism to the social solidity and security of the British nation-state (Betts 2002, p.17). Multiculturalism, Betts (2002, p.17) added, could become so widespread that Britain’s long-established culture could lose its unique features as is it being strengthen by unrestrained and indiscriminate migration into Britain jointly with the misuse of the outdated 1951 Geneva Convention on Refugees as amended by the 1967 New York Protocol, and the collective rights demanded by economic migrants and fake refugees. The rigid tribulations already noticeable in societies, which either are or have inherited multiculturalism, are used to fortify the case made for administering cultural diversity in Britain by controlled gradual assimilation, quota based, and discriminatory immigration. There is nowadays an unambiguous movement toward autonomy and the development of the nation-states in many areas of the world (Betts 2002 p.3). Similar to Britain, other country’s multiculturalism does not seem to be a key term in thinking about moves in opposition to racism any more (Bennett 2003, p.252). Nation-states have been, and will continue to be, a response to deeply held psycho-sociological needs, notwithstanding the arguments against both them and their associated cultural hegemony. Even though multiculturalism was not perceived as being objectionable and or impractical, its separatism compels constrictions on the principle of the general integration of migrants. Too much multiplicity can lead to separatism and estrangement and on this case, toleration plays a significant role but realistically and theoretically, it is discreet to distinguish its features and its threshold. The idea of multiculturalism according to Betts (2002, p.3) should lead to a reflection of its political, sociological, and moral characteristics. It is maybe a well-intentioned reaction to the cultural multiplicity and diversity that already exists in some states or seen as inevitable in still fundamentally homogenous nation-states due to mass migration. It can also be seen as a holistic move toward diversity and disparity, however in its confrontational and destructive form it seeks to accentuate diversity, and has become the center of political struggle. In the end, it could be appreciated that multiculturalism will ultimately become problem-free, but this will not happen unless uncertainties of its effect have been shown with time to be effectively managed. It is therefore necessary that in the meantime, a cultural supremacy should be preserved and multiculturalism curtailed wherever it does not yet subsist to a considerable extent. Moreover, except and until there is an encouraging mandate favoring increasingly racially or ethnically diverse society, Britain should not advance it by “liberal, quota-free, and unselective immigration” (Betts 2002, p.4). Multiculturalism is a “confused ideology and a potential threat” (Betts 2002, p.4) as if unfettered; it could lead to major social dispute and political flux, which would prove unpleasant to the prosperity of the country. In Britain, unlike some other places, multiculturalism has tended to refer to debates about schooling and education. Multiculturalism means expanded curriculum, as the schools are the areas designated as the places where demographic change can be represented as cultural diversity. For instance, the Swann Report, “Education for All” (Bennett 2003, p.22) or the 1985 ‘the Education of Children from Ethnic Minority Groups’ (Laybourn and Collette 2003, p.249) is seen as the official version of multiculturalism in Britain. It is one of those early 1980s events, which belongs more to the extended decade of the 1970s in Britain. In the period from 1960s through the IMF involvement to undeviating large-scale unemployment, black people in Britain stopped being mainly ‘immigrants’ in the eyes of the state, and became ‘communities’. Swann is recognition of this, that”Britain is a changing place” (Bennett 2003, p.22). However, in the very climate of the 1990s Britain, where racism has proven as an extremely violent force to be fixed by culture, and the now subdued expression of multiculturalism has been dislocate from the anti-racist, nation-building manifestos of the 1980s education policy into the custom, leisure and lifestyle-marketing industries of the 1990s. Multiculturalism is therefore no longer regarded in Britain as an answer to racism, it has been lowered down to a “commercial common sense” (Bennett 2003, p.22; Laybourn and Collette 2003, p.249). “Equality was also unrealized in terms of Britain’s multiculturalism” (Laybourn and Collette 2003, p.3) and the primeval presence of a variety of ethic groupings did not avert the racism suffered by colonial immigrants to post-war Britain. While the commonality of a black identity was perceived by some as empowering in the 1980s, official policy was to declare Britain’s multiculturalism, while the marginal groupings turned to a celebration of diversity. The 1991 Census according to Laybourn and Collette (2003, pp. 4 and 254 ) was the first to attempt a count of Britain’s multiracial society, identifying three million people, 5.5 % of the population, as belonging to minority ethnic groupings. Young people were more able to surmount discrimination than their seniors were, by benefiting from superior education. For instance, by the end of the century, Indian and African-Asian men were more probable to achieve degree qualifications than white men were. Four black and five Asian MPs were elected in 1997, an unparalleled though sadly diminutive. However, discrimination continued and the charge of ‘institutional racism’ was leveled at some British organizations, “notably the police”. Riots, to a degree aggravated by racial tension, were observed in a number of British central cities from 1981 and were mirrored those in certain Northern towns in 2001. Furthermore, the transformed discernment of the distinct Scottish and Welsh identities and the creation of the Scottish Parliament and Welsh Assembly complicated the model of multiculturalism, forcing some people to reaffirm their British or UK identity. Poole and Richardson (2006, p.17) believes that multiculturalism promotes difference above national identity and its exclusionary structures since this ‘hybrid identity’ of people in the minority communities may remain close to their cultural roots, but also take on the characteristics of the place in which they now reside. They would therefore take on the history and character of several different national and religious cultures that have been thrust together by post-colonial migrations. In this respect, it is also like postmodernism against the idea of a unified nation state. In defense of multiculturalism, Modood et. al. (2006, p.34) argues that one should be aware that the ineligibility of the normative theoretical outline proposed by multicultural writers is challenged on the argument of experimental experiences, which do not match the expectations of the model. These authors believed that multiculturalism is often not implemented and is being held responsible for not having satisfactorily contributed to the resolution of the main community problems such as socio-economic arrears, criminality etc. concerning citizens of immigrant origin. They contest that impediment and intricacies confronting immigrant and ethnic minorities in Europe are due to the lack of sufficient multicultural policy. After so many years, the crisis of multiculturalism according to Modood et. al. (2006, p. 37) only comes at a time of heightened security awareness because of the events of New York (9/11), Madrid incidence in 2004, and recently in London in July of 2005 and therefore it has nothing to do with the multicultural model. In the same perspective, Fernando (2003, p.209) expressed his opinion that in general, multiculturalism entails integration rather than assimilation but what is frequently forgotten is the accountability of the majority ethnic communities, ‘white people’, to recognize and fine-tuned to cultural plurality if multiculturalism is to accomplish something. He added that the choice and implications of the choice, apply both ways. To both the majority and the minority cultural groups since the minorities have to feel accepted and not just tolerated if they are to become integrated. He concluded that it is the lack of adjustment from both sides that distinguish areas where ethnic tensions succeed, every so often blowing up into riots such as those in Oldham and Bradford in 2001. Multiculturalism is indeed regarded as no longer useful and a significant concept in addressing identity problems in the United Kingdom. However, this does not mean that it is completely forgotten since too much diversity can lead to separatism and alienation and therefore consideration of its political, sociological, and ethical aspects is still necessary. Multiculturalism only become worse when viewed from its militant and aggressive form and it could only become useful if fears of its outcome fade away. It is therefore necessary in the meantime to preserve cultural hegemony and minimized multiculturalism until a positive mandate favoring racially or ethnically diverse society is successfully acquired. References Betts Gordon, 2002, ‘The Twilight of Britain: Cultural Nationalism, Multiculturalism, and the Politics of Toleration’, Published 2002 Transaction Publishers, ISBN 0765800659, U.S.A. Dalrymple Theodore, 2004, ‘Multiculturalism Starts Losing Its Luster’, City Journal, Copyright The Manhattan Institute, online, http://www.city-journal.org/html /14_3_oh_to_be.html David Bennett, 2003,’ Multicultural States’, Published by Routledge, ISBN 0415121582, U.K. Fernando Suman, 2003, ‘Cultural Diversity, Mental Health, and Psychiatry: The Struggle Against Racism’, Published 2003 Psychology Press, ISBN 1583912525, U.K. Ford Richard T., 2005, ‘Racial Culture: A Critique’, Published 2005 Princeton University Press, ISBN 0691119600, New Jersey, U.S.A. Laybourn Keith and Collette Christine, 2003, ‘Modern Britain Since 1979: A Reader’, Published 2003 I.B.Tauris, ISBN 1860645968, Salem Road, London, U.K. Modood T., Triandafyllidou A., and Zapata-Barrero R., 2006, ‘Multiculturalism, Muslims and Citizenship a European Approach’, Published 2006 Routledge, ISBN 0415355141, U. K. Poole Elizabeth and Richardson John, 2006, ‘Muslims and the News Media’, Published 2006 I.B.Tauris, ISBN 1845111729, Salem Road, London, U.K. San Juan Epifanio, 2002, ‘Racism and Cultural Studies: Critiques of Multiculturalists Ideology and the Politics of Difference’, Published 2002 Duke University Press, ISBN 0822328666, U.S.A.     Read More