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Relationship Between Multiculturalism and Liberalism

In the framework of politics thought, it would be so hard to think about multiculturalism different from liberalism. Beyond the range of political theory, the inner and external dynamics of the countries, the partnership between talk about and the culture have been built on the ideals of democracy and liberalism. This essay seeks to explore and clarify the relationship between multiculturalism and liberalism -especially liberal egalitarianism within the frame of minority rights.

Multiculturalism started to express itself in the politics realm after 1980s. A couple of two main happenings that brought on the go up of multiculturalism: Firstly, after the fall of communism in Eastern Europe, nationalism is just about the prominent aspect of the democratization process. Secondly, a new wave of nationalism has risen among some categories in European democratic countries. It has been witnessed that even the Traditional western areas that built on liberal beliefs could not completely overcome the issues regarding ethnic and religious teams in their societies. Now, we stay in increasingly more diversified and multicultural societies. Immigration and minorities have been an imminent part of the debates of each day politics for a very long time. The politicians include their views and insurance policies in their electoral promotions, surveys are performed to get more information about general public opinion and moreover political theorist want for new ways and perspectives as coping or integrating strategies. For instance, the question of the illiberal minorities and the chance of these to violate the liberal key points was always there as a problematic and debatable one. Thus, this case brings us two important questions to go over: From what degree should we protect the minority rights and how should we realize the minority identities?

For many, it is an undoubtedly accepted proven fact that liberal point out should be neutral but what ought to be the attitude of the neutral state when it comes to the clash between your values of bulk and minority?

If we ever need to take a very important factor for awarded in liberal state, it might be the strong idea that each individual should have the necessary protection under the law and opportunities to follow the ways which cause them to a good life. Furthermore, individuals should be free while deciding on their own knowledge of good life and really should follow their goals easily. Therefore, this principle requires that those who are via different backgrounds from almost all and having different spiritual and cultural traditions and values also needs to pursue their knowledge of good life without quitting their own. Another essential requirement of liberal ideology relating to individual rights is the fact that no condition or government gets the to conceptualize a job of good life and impose it after its citizens. (Kukathas, 1992: p. 108) Thus, in my opinion any endeavors stepping out of this series could be easily labelled as assimilative regarding spiritual and ethnical minorities.

At this point, it would be distinctive to remind that, in the liberal status, an individual's world of freedom ends when another individual's takes place. That is accepted as another important rule of liberal condition regarding individual liberty which is also regarded as a guarantee of the average person freedom of each member in the modern culture. In cases like this, the rights that communities have been entitled could go as far as that they might threat or violate the individual rights and ideals. What ought to be the frame of mind of the liberal state about an treatment? Do individuals prefer to get a part of these communities and communities?

The Proper Attitude of the Liberal Egalitarian towards Multiculturalism

Liberal egalitarians favour something in which condition treats its citizens evenly and creates this environment that each member of the contemporary society gets a fair share from the resources and available opportunities. Although, this might seem as a definite principle initially view, two conclusions can be influenced from this process. First, the state of hawaii should not intervene with the circulation of resources or make an effort to balance the space its citizens and second, liberal egalitarian attitude requires that each religious and ethnical community must have similar chance to endure and continue to practise their customs in the world. In modern modern democratic expresses such as UK, France, USA and Canada we see that areas spare necessary social, political and money for the success and continuity of different religious communities and minority cultures. The explanation for that is culture is recognized as an essential requirement in shaping one's own id and his/ her own interpretation of good life.

The second point of view acknowledges that their state should be neutral and serves within the shape of laissez faire liberalism. Often, the state can create inequalities among its citizens by implementing redistributive guidelines or entitling minority categories with special privileges. Thus, the state should take the bare minimum part in the affairs of different social and religious categories and by nothing or minimum it allows citizens to be cured equally. (Patten, 1992, p. 1-3)

Kymlicka and Multiculturalism Debate

Kymlicka locates his whole ideas on liberal theory and he is an important successor of liberal tradition. Thus, he places specific autonomy before the community and communal ideals. As a politics idea, liberalism has often been viewed as "primarily worried about the relationship between your individual and the state, and with limiting talk about intrusions on the liberties of citizens" (Kymlicka, Liberalism, p. 1).

For some scholars, this element of liberalism sometimes appears as a solid one about multiculturalist affairs. For me, this can be easily viewed as one of the weaknesses of liberalism when it comes to the deal with the problems regarding minorities and minority rights. If we are caught with the theory that liberal ideology is really the only rooftop under which both bulk and minority prices can be represented and peoples can live happily alongside one another. In another of his essays, Two Types of Pluralism and Tolerance, Kymlicka also argues against Rawls's ideas about individual rights and defends the features of group protection under the law.

Whereas Kymlicka feels that a well-functioning model can be built on the thought of group protection under the law, some scholars like Kukathas argue that there surely is no requirement for abandoning the liberal ideology's individualist ideas and create new inequalities. (Kukathas, 1992: p. 4) Thus, this part will be centered on this second form of tolerance which is known as as group protection under the law by Kymlicka. (Kymlicka, 1992: p. 1)

Kymlicka's theory is also famously known for his distinction between different types of minorities based on their cultural aspects. According to him, there are societal cultures of national minorities and the cultures of poly ethnic societies. National minorities are the ones who continuously claim because of their self-governmental rights. It really is hard for them to get satisfied simply by being eligible for some special privileges. For these people, self-government is the only choice for their survival in multicultural population which is composed of a majority and various minority groups. Kymlicka argues that poly ethnic groups would continually be weaker and less challenging in their right says as a result of fact that they are immigrant neighborhoods. Their right cases would be about practicing their ethnical and religious traditions. These communities should bear in mind that they come from another country and culture to be managed in a new one plus they likewise have some duties such as learning a fresh terms or integrating with the neighborhood community.

In his publication, Politics in the Vernacular, Kymlicka frequently uses the word 'societal culture' and says that societal culture should be considered as a fundamental basis for the modern state. It really is a concept contains both private and public spheres of life which is composed of a common words which has historical root base on a given place, common educational, politics, legal institutions. Moreover, societal culture is mostly the consequence of a nationwide building process and it includes linguistic standardization and institutional integration. (Kymlicka, 2000: p. 53) Thus, he should go one step further from the theory that culture is an important aspect of self- respect and self-recognition which paves just how for personal- realization i. e. a good life. He adds institutionalization and certain operating administrative mechanisms to the distributed history and worth. National minorities generally have certain tragic happenings, massacres or genocides in their history plus they always feel or face the risk of assimilation or discrimination in the nation building process. That is why Kymlicka makes certain distinctions between immigrant groupings and countrywide minorities. National minorities face with the results of the situations that they did not have no say in the decision making process in the most unwanted ways whereas immigrants generally (here he appears to neglect that some immigrants are pressured to leave their countries because of wars or other wonderful events) leave their country, in which they could practice their culture in the ways they need, voluntarily with regard to better economic opportunities.

What Kymlicka is aware of from citizenship predicated on group differentiated rights is that making sure the justice between customers of different groups. Thus, the theory behing creating group rights are not only about the thought of that communal privileges are prior to specific ones but also about the need for creating different privileges for different communities according to their needs and vulnarabilities in the contemporary society. ( Luoboyck, p. 9)

Tolerance vs. Recognition

I think in the almost all of the relevant literature, scholars didn't pay enough focus on the variation between tolerance, approval and acceptance. Specifically, for the followers of the liberal tradition, the emphasis is definitely on the privileges, equality, equal protection under the law, equal opportunities, equivalent treatment and so forth without even requesting the individuals who 'is that what you really want?' It is observed these 'different' people are not only in the necessity to be differentiated but also recognized as who they are. The special privileges that they are entitled to by liberal democratic express do not always provide them with to potential for being recognized or accepted in the eyes of the participants of the culture or even before laws. That is why the ideas of Taylor is really important in the multiculturalism question. ( Taylor, 1994: p. 25)

In the history of politics, there has been an important transfer from honor to dignity which includes also include the focus on the equalization of privileges and identities. Age the 'more privileged' citizens has come to a finish, at least in the sight of the state and before rules. It might be very positive to declare that all inequalities have been vanished in this way. As Taylor argues, for many people this equalization only helped bring an equality for civil protection under the law and voting protection under the law. There's also others who declare that it also offers affected the socioeconomic aspects of life but I would not agree with them. It requires more than changing votes to shape public view and regulate everyday life which contains many public and monetary inequalities like equivalent pay or integrated settlement policies. Although, there are still many problems to conquer, equivalent citizenship has been accepted as an universal value.

Thus, in the modern of politics of difference, liberal egalitarians should be ready to reconsider the traditional knowledge of the key points of liberal democratic condition in order to give more than they used to. They should be prepared to present a great deal of privileges and immunities in order to identify and allow the variations and try not to develop a melting container.

Some still might argue that individual rights come before communal or group protection under the law however the implications of this idea is mainly observed in Anglo- American world. (Taylor, 1994: p. 32) I think this is one of the major known reasons for why in Anglo- American world, there's always an on-going effort for creating a standard identity, one land, one language for all on the main one hand, and promoting the 'self' and the individualism on the other. For me, from the perspective of Taylor, they can certainly be accused of putting into action assimilation strategies in the name of creating a melt container. This would be considered a dangerous trap that the liberal state should carefully avoid. The equivalent use of resources, equal privileges and treatment and state's 'hands off' laissez faire policies can lead to the threat of extinction for a few civilizations and identities.

In today's politics realm, the functioning of talk about mechanisms verify that the state of hawaii cannot isolate itself from your choice making process of cultural affair. As Kymlicka and Taylor also mentions, the state still has the power of earning decisions about recognized language, some spiritual ceremonies, official dialects that are being used in education, general public radio and television broadcasting. Thus, the state of hawaii still remains as a robust figure to decide which ethnicities and religions persist in the contemporary society. Thus, the liberal state should be ready to intervene when and where there is a necessity.

When it involves the features of these special protection under the law for minorities, Lubbock indicates some guidelines. First, he claims that the associates of the community in question have to accept the culture as it is acknowledged and there should always be an wide open door for anyone wants to leave in necessary cases. In addition, a liberal democratic federal can never choose an attitude which tolerates illiberal actions of minority ethnicities or their customs. The basic ideas of human privileges are always prior to other plans and special rights. Second, liberal democratic governments have the responsibility to keep the religious and special ethnical practices of minorities at the very least acceptable level which would be 'sufficient enough'. When a minority group can practice their customs at a sufficient level, than there would be no part to take for government. Normally, authorities should intervene and try to create a healthy situation in order to make sure that the minority people involved are able to practice their culture and religious beliefs. Thus, while polyethnic communities are being safeguarded by some special protection under the law within the restrictions of existing laws and regulations, this will not allow these communities to have inside restrictions. The objective behind building polyethnic privileges is to protect these groupings from exterior suppressions and the danger of extinction or assimilation. Thus, it would not be so rightful to allow polyethnic groups to really have the to make legislation and limitation on its participants' individual rights and freedoms.

( Loobuyck, p. 8-9)

New Challenges

Kymlicka thinks in the supremacy of societal cultures over immigrant organizations and moreover lesbian and gay community. It appears to me that Kymlicka andh his contemporaries do not give enough importance to LGBT community as a minority group which has serious right says. In many literature of Kymlicka, there is certainly nearly no words about LGBT people and lately he tackled the issue with regards to the Qubcois gays and lesbians and his use of dialect gives the impression of he is not quite acquainted with the gender studies books - he will not even use the term LGBT. " Gay separatism would require cutting oneself off from the culture one was raised in, and relinquishing one's sense of national identity and social account. Thus gay nationalism is neither feasible nor desirable for most gays. The task, therefore must be deal with homophobia within the bigger society, to get recognition and popularity for gays and lesbians within its academic institutions, advertising, courts, businesses etc" ( Kymlicka, 1992: p. 90- 95)

Although, Kymlicka remains to create valuable ideas and ideas, it ought to be accepted that there are some issues that he could not foresee. The liberal democratic talk about would also be challenged by the issues or right promises which come from contemporary politics movements and organizations which don't need to be ethnicity founded. Now there are the questions of the right claims of non-ethnic communities especially LGBT community, obligated migration, refugees and new years of immigrant areas who didn't choose to migrate but their parents made a decision to migrate like the Turkish people in Germany. In these situations, it becomes harder to speak about a matter of choice. In such cases, is it still possible to claim that societal culture and the minority communities that derive from societal culture are definitely more valuable than others? This may be one question that the liberal point out needed to answer.

These ideas blur the line between integration and assimilation. It should be considered that the customers of these groups are also politics themes that can affect the legislations through their politics power. Thus, the primary components of liberal state should consider the option of recognition somewhat than mere inclusion and integration with the majority.

Conclusion

This paper has opened up the issue with the strong marriage between liberalism and multiculturalism to elaborate the question of "How far should liberal egalitarians anticipate to countenance the special rights statements of minority civilizations?".

References

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