The Multiculturalism of Fear by Jacob T. Levy

By Jacob T. Levy

The Multiculturalism of worry argues for a liberal account of multiculturalism which pulls on a liberalism of worry like that articulated by way of Judith Shklar and encouraged by way of Montesquieu. Liberalism shouldn't be centrally involved both with conserving or with transcending cultural groups, practices, and identities. relatively, it may specialise in mitigating evils corresponding to inter-ethnic civil wars, merciless practices inner to cultural groups, and kingdom violence opposed to
ethnic minorities. This 'multiculturalism of fear' needs to be grounded within the realities of ethnic politics and ethnic clash. It needs to for that reason take heavily the significance which folks think their ethnic identities and cultural practices to have, with no falling right into a get together of cultural belonging.

Levy argues opposed to nationalist and multicultural theories that accord major ethical weight to cultural groups as such. but he additionally insists that the demanding situations of lifestyles in a multicultural international can't be met and not using a reputation of the significance that particularist identities and practices need to person people and to social existence.

The publication applies the multiculturalism of worry to various coverage difficulties confronting multiethnic states. those contain the legislation of sexist practices inner to cultural groups; secession and nationwide self-determination; land rights; general legislation; and the symbols and phrases utilized by the kingdom, together with authentic apologies. It attracts on circumstances from such varied states as Australia, Canada, Israel, India, South Africa, and the United States.


"Anyone attracted to multiculturalism and wishing to turn into conversant in modern political theory's makes an attempt to deal with the problems thrown ahead via the nationwide and overseas politics of variety can't do larger than commence with Jacob Levy's study."--thics

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Someone signing a private letter, an article in a minority-language newspaper, or any variety of documents in non-Roman characters has broken no law and will see no punishment. Ballots in some parts of the country are printed in the very characters in which one can presumably not fill out a voter's registration card. The choice of an alphabet for administrative forms isn't tightly linked with any more general attacks and suppression. In the United States, for all of the ethnic and cultural conflicts it has faced, the divide between Latinate and non-Latinate languages has simply not been one of the areas of contention.

Conclusions The fact of cultural pluralism provides a moment of application for the liberalism of fear. Violence, cruelty, and humiliation are common attributes of ethnic politics, and often cannot be well-understood outside of that context. Institutional protections against political violence in a society like Rwanda must, in effect, treat ethnic groups as more real, more permanent than some liberals might like. Whether those institutions take the form of power-sharing representation arrangements, self-government arrangements like devolution and federalism, language rights, or what have you, they will politically recognize the fact of ethnicity.

Harvard University Press, 1996). 39 Ibid. 9. THE MULTICULTURALISM OF FEAR 25 claims of humiliation are to be morally evaluated, not simply accepted. In any event, the overall thrust brings the meaning much closer to ‘degrading’ than to ‘embarrassing’ or ‘insulting,’ and the work as a whole is closer to ‘The Liberalism of Fear’ than it is to the counsel to walk on eggshells and avoid giving offense to any person or group. Deciding what is humiliating is not a matter of a priori reasoning. The political program of non-humiliation can no more be wholly derived from general categories and rules than can the political program of non-cruelty.

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