Abstract
Abu-Laban argues that the case of Canada is theoretically rich for theorising issues around mobilisation, claims-making, recognition as well as solidarity. Her chapter establishes that unequal social relations and the denial of full citizenship rights characterised Canada’s foundation and evolution. As a consequence claims for cultural recognition were typically also redistributive claims, and the consolidation and early development of the Canadian welfare state also supported the advancement of a culturally pluralist nation. With the neo-liberal turn, this ethos has been strained with growing socio-economic inequalities as well as the advancement of patriotic citizenship expressions. While the current government of Prime Minister Justin Trudeau has been refashioning the symbolic order in culturally pluralist ways and challenging austerity measures, it is an open question about what the future holds.
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Notes
- 1.
For example, it is interesting to note that the sovereignist Parti Québécois government removed the Canadian flag from the Quebec National Assembly when being sworn into power in September 2012, and incoming Premier Pauline Marois had it removed from the Office of the Premier in favour of having just the Quebec flag (Rhéal Séguin, “Canadian Flag back in Quebec Assembly—For Now”, The Globe and Mail, 18 September 2012, available at http://www.theglobeandmail.com/news/national/canadian-flag-back-in-quebec-assembly-for-now/article4551306, last accessed 2 October 2012).
- 2.
The period following the attacks in the United States on 11 September 2001.
- 3.
One example of this might be found in the 2009 Conservative changes to the citizenship guide which introduced the language of “barbarism” and posited violence against women as the sole practice of cultural “Others ”, by implicitly drawing on stereotypes about Muslims. See Yasmeen Abu-Laban, “Reform by Stealth: The Harper Conservatives and Canadian Multiculturalism”, in Jack Jedwab (ed), The Multicultural Question: Debating Identity in 21st Century Canada (Montreal-Kingston: McGill-Queen’s University Press, 2014), pp. 149–172; see, also, Sherene Razack, Casting Out: The Eviction of Muslims from Western Law and Politics (Toronto: University of Toronto Press, 2008), on the construction of the barbaric Muslim male and oppressed Muslim female). This is contained in the following statement: “In Canada, men and women are equal under the law. Canada’s openness and generosity do not extend to barbaric cultural practices that tolerate spousal abuse, ‘honour killings’, female genital mutilation or other gender -based violence. Those guilty of these crimes are severely punished under Canada’s criminal laws” (Canada, Citizenship and Immigration Canada, Discover Canada: The Rights and Responsibilities of Citizenship. Her Majesty the Queen in Right of Canada, Represented by the Minister of Citizenship and Immigration, 2012, p. 10).
- 4.
Diane Sainsbury , Welfare, Ethnicity and Altruism: New Findings and Evolutionary Theory (Oxford: Oxford University Press, 2012).
- 5.
T.H. Marshall , Class, Citizenship, and Social Development (Garden City NY: Doubleday, 1965).
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Abu-Laban, Y. (2018). Recognition, Re-distribution and Solidarity: The Case of Multicultural Canada. In: Fossum, J., Kastoryano, R., Siim, B. (eds) Diversity and Contestations over Nationalism in Europe and Canada. Palgrave Studies in European Political Sociology. Palgrave Macmillan, London. https://doi.org/10.1057/978-1-137-58987-3_9
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