Political theory and the multicultural society. Bhikhu parekh. Cultural diversity in modern societies takes many forms, of which three are most common. First. Bhikhu Parekh’s Rethinking Multiculturalism: Cultural Diversity and Political Theory sets out to design paths for multiculturalism understood both as political. Kelly, Paul () Situating Parekh’s multiculturalism: Bhikhu Parekh and twentieth-century British political theory. In: Uberoi, Varun and.

Author: Fenrizragore Fenrijas
Country: Switzerland
Language: English (Spanish)
Genre: Health and Food
Published (Last): 24 November 2014
Pages: 256
PDF File Size: 8.58 Mb
ePub File Size: 7.77 Mb
ISBN: 389-1-84807-325-6
Downloads: 77470
Price: Free* [*Free Regsitration Required]
Uploader: Moogujas

Joleen Steyn-Kotze – – Theoria: The capacity for autonomy is therefore never purely formal and culturally neutral. A culture cannot be at ease with differences outside it unless it is at ease with its byikhu internal differences. Parekh’s style and tone exemplifies the dialogic attitude whose importance he also theorizes substantively in the book.

Multicultural societies are not new to our age, for many premodern societies also included several cultural and religious communities and coped with the problems this threw up as best they could. Anxieties of Citizenship since Brown v. In the former, multiculturality lies at the very heart of society; in the latter it is largely marginal.

Ships from and sold by Books’r us We ship worldwide! ComiXology Thousands of Digital Comics. Since all multicultural societies share several important features, we can legitimately aim to develop a general theory of them. Liberals often argue that since modern Western society is liberal, it is entitled to bnikhu all its members to live by the basic liberal values.

Rethinking Multiculturalism Cultural Diversity and Political Theory

Such a society, especially when its diverse cultural communities are territorially concentrated, might even call for a different and asymmetrical kind of political formation to that represented by the modern state.

Indeed, it is precisely because it cherishes cultural plurality that it accommodates those that do not share its dominant cultural ethos. M isrecognition has both a cultural and a material basis. Thanks to the wisdom of mulitculturalism founding fathers, and the judicious balance between unity and diversity embodied in the Indian Constitution, India has managed to persist for five decades as a territorially intact and moderately successful polity.


Nor let us be resentful when others differ from us.

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 multiculturalosm action.

I would therefore like to begin by clarifying what it means and stands for, and then briefly highlight some of the problems facing a multicultural society. This is one of the most basic tasks facing a political theory of the multicultural society.

T hird, every culture is internally plural and reflects a continuing conversation between its different traditions and strands of thought. Liberals cannot take a transcultural view of human powers and expect culture to play an obligingly passive and instrumental role in developing them. Its members do not directly belong to each other as in an ethnic group but through their mediating membership of a shared community, and they are committed to each other because they are all in their own different ways committed to a common historical community.

This does not mean that it is devoid of coherence and identity, but that its identity is plural, fluid and open.

The final chapter 11 presents an excellent summary. Sign in to use this feature. Multiculturlaism doctrines are ways of structuring political life and do not offer a comprehensive philosophy of life.

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. Although the liberal theories of multicultural societies such as those advanced by Will Kymlicka, Joseph Raz and John Rawls contain important insights, multiculturalixm remain inadequate.


Joshua Preiss – – Res Publica 17 2: The book deals with bhi,hu issue from a country point of view.

Bhikhu C. Parekh, Rethinking Multiculturalism Cultural Diversity and Political Theory – PhilPapers

In some societies, minority communities largely wish to be left alone; in others they interact with and seek suitably to reconstitute the wider society. These terms are ideologically less narrow and biased, and socially more inclusive.

Retrieved from ” https: Withoutabox Submit to Film Festivals. In the conservative view, to call Britain multicultural is to imply that its traditional culture is only one among many and should not be given a pride of place, that the minor-ity cultures are equally central to its identity, that they should be respected and even cherished and not encouraged to disappear bhikuh time, and that the ethnic minorities consist not of individuals but of organized communities entitled to make collective claims.

Broadly speaking, traditional political theory is dominated by two major approaches to the subject — naturalism and culturalism — one making human nature and the other culture its basis. This does not mean that they are determined by their culture in the sense of being unable to rise above its categories of thought and critically evaluate its values and system parskh meaning, but rather that they are deeply shaped by it, can overcome some but not all of its influences, and necessarily view the world from within a culture, be it the one they have inherited and uncritically accepted or reflectively revised or, in rare cases, one they have consciously adopted.