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The Multiculturalism Research Programme: Established and Emerging Concerns

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Diversity in Decline?

Part of the book series: Palgrave Politics of Identity and Citizenship Series ((CAL))

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Abstract

This chapter provides an overview of the four major categories (i.e. “normative-critical,” “empirical-retreat,” “unlikely survival,” and “theoretical”) of a developing multiculturalism research programme within which this book situates itself. The multiculturalism research programme includes a normative debate on the recognition and accommodation of diversity, differing perspectives on multiculturalism’s current state of affairs, and an emerging theoretical discussion on multicultural outcomes. This chapter shows that contributors to the multiculturalism research programme have developed a number of possible explanations of multicultural outcomes, several of which are derived from comparisons of cross-national trajectories of multicultural policies that identify Canada as an outlier to global trends. The chapter concludes by highlighting the areas of disagreement and the key points of convergence in the developing multiculturalism research programme.

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Notes

  1. 1.

    Multiculturalism is defined in different ways. For example, Hansen (2000) uses multiculturalism to describe the demographic diversification of a constituency resulting from a shift in long-standing patterns of immigration; Taylor (1992), on the other hand, uses multiculturalism to describe an emancipatory “politics of recognition”; According to Sears (1996) and Breugelmans et al. (2009), multiculturalism is an attitude whereas Berry (2011) defines multiculturalism as a one of several “strategies” regarding integration and Citrin et al. (2001) operationalize multiculturalism as an ideology that can come in both “soft” and “hard” variants; the term has also been used by Buzzeti (2008) in his forward to the Anabasis of Cyrus to capture Xenophon’s curiosity about the customs and traditions of non-Hellenistic tribes. In light of these other definitions, there are other possible multiculturalism research programmes than the one described in this book.

  2. 2.

    The literature on American multiculturalism is extensive. It comprises, in addition to studies on a public policy, an ongoing critical discussion on the place of multiculturalism in post-secondary education in the United States. See Amber-Belkhir (1996), Arthur and Shapiro (1995), Boelhower and Hornung (2000), Chong (2006), Chirsman et al. (1993), D’Souza (1991), Downey (1999), Johnson and Williams (2010), Mitchell (1993), Platt (1992), Reich (2002), San Juan (2002), Takaki (1993), and Zimmerman (2004).

  3. 3.

    See http://www.degeschiedenisvaninburgering.nl/service/serv038.html.

  4. 4.

    With some exceptions including Canadian, Americans, temporary students, and holders of temporary work permits (Jacobs and Rea 2007).

  5. 5.

    The studies in the multiculturalism reasearch programme described here focus on the Global North. There is also a developing literature on multiculturalism in the Global South. Studies that focus on Asian multiculturalism highlight additional important differences in the way in which multiculturalism has developed in the Global North and the Global South. For instance, in India, although multiculturalism has developed primarily in the form of cultural celebrations, the dynamics underlying the celebration of diversity are quite unique. By contrast to celebrations of diversity in the Global North, which are meant to mainstream different religious practices, it is argued (see Rajan 1998; Ali 2000) that the celebration of cultural diversity in India is distinctly secular in nature and that it has been directed as a response to the Bharatiya Janata Party’s ethno-national political agenda that is largely based on reifying a Hindu national identity. Furthermore, the sequence in which multiculturalism has emerged in many parts of the Global South stands in stark contrast with the North American and Western European experience with the politics of recognition. Rather than emerging well after democratization, as it did in North America and in Western Europe, multiculturalism has generally emerged in East Asia, Southeast Asia and South Asia either apace with a democratic transition or prior to the transition to democracy (see Kymlicka and He 2005, 10).

  6. 6.

    In the mid-2000s there were roughly 7000 operational primary schools in the Netherlands (see Merry and Driessen 2005, 417).

  7. 7.

    In completing the bachelors in Islamic Theology, the Islamic University of Rotterdam promises that its students “will have a strong foundation in Islamic theology and [that they will] easily be able to explain to others” and, moreover, that they will be “officially an Islamic Theologian” (ibid., “Bachelor Islamic Theology NL”). The masters’ in Islamic Spiritual Care is a two-year, 120-credit program designed to “[prepare] students for jobs in a variety of sectors, including mosques, hospitals, schools, advisory organizations, government institutions (such as prisons of Ministry of justice, police, army) and non-governmental organizations” (ibid., “Master Islamic Spiritual Care NL”).

  8. 8.

    Van Cott’s (2006) study of the emergence of indigenous multiculturalism in Latin America demonstrates that a sizeable minority electorate may actually be counterproductive to the development of multiculturalism. Based on a cross-national comparison of 16 Latin American democracies, she shows that “countries with relatively small indigenous populations adopted the most extensive regimes of multiculturalism policies (Colombia, Venezuela, Panama), while countries with relatively large indigenous populations (Bolivia, Guatemala, Mexico, Peru) adopted more restrictive regimes” (pp. 278–279).

  9. 9.

    Terrorism was also the precipitating cause for a minority-right reckoning in the Netherlands that eventually transformed into multicultural policy developments. In the wake of a train hijacking and the hostage taking in Bovensmilde, both of which took place in 1977 and were committed by members of the Netherlands’ Moluccan minority, the Dutch government launched a public investigation into the issues and problems concerning Moluccan integration into Dutch society. The results of this investigation were released in 1978 in a governmental report titled “The Problem of the Moluccan Minority in the Netherlands.” Rather than viewing cultural difference as problem that needed to be overcome, the report recommended that the government take steps to preserve Moluccan identity in order to ensure the community’s social and political participation in the Netherlands (van Amersfoort 1982, 125). One of the report’s specific recommendations was to provide Moluccans who had not acquired Dutch citizenship with municipal voting rights. According to Jacobs (1998) this recommendation signaled that the Netherlands had finally accepted that its society comprised both native-born citizens as well as “non-nationals” and that the Dutch were ready to repay a historical debt that it believed it owed to Moluccan expatriates (p. 364). According to several observers of Dutch politics (e.g. Vermeulen and Penninx 2000; Prins and Saharso 2010), the release of “The Problem of the Moluccan Minority” also marked the first significant step of the Dutch government towards the adoption of official multiculturalism in the late 1970s and early 1980s.

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  1. University of Regina, Regina, SK, Canada

    Arjun Tremblay

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Tremblay, A. (2019). The Multiculturalism Research Programme: Established and Emerging Concerns. In: Diversity in Decline? . Palgrave Politics of Identity and Citizenship Series. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-030-02299-0_2

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