Topic 1: An Analysis of the Theme of Agger’s Multiculturalism and the Concept of Feminism This sociological study will define the definition of “multiculturalism” in terms of the Americanized version of “culture” put forth by Ben Agger. Agger’s perception of multiculturalism is part of the French system of post modernism, which developed in the dynamic philosophies of Lyotard, Foucault, Derrida, and Baudrillard. In this manner, Agger, defines the underlying postmodernism of French philosophy to be a definition of an Americanized ideology that sought to expand the study of class, race, and gender. More so, Derrida (1970) defines the diversity of social meaning in society, which goes beyond the generalization of Marxism and positivistic thought: “The total body of myth belonging to a given community is comparable to its speech” (p.6 of file--no page numbers shown). This definition provides an acute and multivariate understanding of the dynamics of Agger’s version of multiculturalism in terms of the postmodern French movements of the mid-20th century: …show more content…
These “individualistic” assumptions of multicultural values are not necessarily “liberal”, however, but they do define a broader evaluation of class, race, and gender through social mediums that expand upon capitalistic and liberal ideology as source of theoretical criticisms of modern society (Foucault, 1984, p.41). More so, postmodern theorists, such as Foucault, as a means of understanding the limitations of Marxist criticism: ‘Foucault rejects the idea that there is a single master principle of universal domination that needs to be addressed by a single theoretical logic, such as Marxism” (Agger, 2013, p.63). In this manner, multiculturalism is not defined by any single philosophy as a postmodern definition of social analysis or
Takaki, Ronald. “Between Two Endless Days.” A Different Mirror: A History of Multicultural America. Boston: Little, Brown and Co., 1993. 277-310.
The mention of the abolition of multiculturalism for a “new” post-multiculturalist approach becomes difficult to understand. It claims, “to avoid the ‘excesses’ of multiculturalism” (47), however where does this notable governmental and social switch take place? How is the term coined, and how is it understood in theory versus in practice? How is it different from its predecessor? Even the classification of history struggles to define what is considered to be modern, let alone post-modern, and yet the term suggests a positive approach to alleviating difficult assimilation projects similar to those faced elsewhere (47). This notion may developed on the grounds of “someone else’s problems” ¬– in regards to its Canadian context – as a means to label, or justify, miscellaneous aspects of multiculturalism. However, with the government-wide commitment to policies and programs, in conjunction with social understanding, it naturally becomes subject to a wide array of differing opinions. As both immigration and citizenship policies change, its public reception often shifts as well. Especially since the channels referred to within the ‘multiculturalism...
Minority writers like W.EB. DuBois, Judith Ortiz Cofer, and Sherman Alexie, have endeavored to vocalize the unheard voices of their people through literature. Their poems, short stories and novels echo sentiments of inequalities, prejudices, and the struggles of living as a minority in America. They also courageously share their perspectives on how the conflicts between their respective native cultures and the majority shape their lives and the world around them. These authors through their stories provide deeper insights on the concept of diversity. Authors from differing minority backgrounds have shown the variety of lenses in which diversity can be viewed and understood. Their writings show the evolution of diversity through time. Although
Abstract liberalism is “ideas associated with political liberalism and economic liberalism” (28). Abstract liberalism is used for a wide range of issue therefore Bonilla-Silva gives a few different examples of when this frame is used. Rationalizing Racial Unfairness in the Name of Equal Opportunity was used when asking white students “if minorities should be provided unique opportunities to be admitted into universities” (31). Most whites will state that everyone should have an equal opportunity. Those whites, “ignored the effects of past and contemporary discrimination on...
middle of paper ... ... Given that multiculturalism is a framework that says that anyone can sit at the table so long as they accept certain political and cultural divisions which ultimately work to make impossible your ability to change the basic structure of meaning in society, or which seek to extract any political potential from the things you say, the things you embody and the things you want. You can have holidays, but not your language. You can have a month of the year for your race, but no justice.
Takaki, Ronald. A Different Mirror: A History of Multicultural America. 2nd ed. New York, NY:
Takaki, Ronald T. A Different Mirror: A History of Multicultural America. Boston: Little, Brown &, 1993. Print.
Rundblad, Georganne and Peter Kivisto. Multiculturalism in the United States. Thousand Oaks: Pine Forge Press, 2000.
A number of sublimations concerning postcapitalist appropriation exist. In a sense, Foucault suggests the use of subcultural discourse to deconstruct the status quo.
Feminist theory, which occurred from feminist doings, marks to twig the kind of masculinity disproportion by scrutinizing women's mutual roles and lived participation; it has industrialized patterns in a range of self-controls in mandate to answer to problems such as the mutual making of femininity and masculinity. Some of the past whereabouts of feminism have been scorned for fascinating into report only antediluvian, conventional, experienced evaluations. This operated to the contraption of genealogically limited or multiculturalist treatments of feminism.
Takaki, Ronald. A Different Mirror: A History of Multicultural America. Boston: Little, Brown & Co., 1993. Print.
could be said that Reicher[2] holds that we have to choose between neopatriarchialist feminism and the dialectic
Here it should be kept in mind that Neither class nor gender or race place unaccompanied as managing main beliefs of civilization, instead they profoundly interconnect, overlie, entwine, concurrently arranged, and knit fabric of all people’s understandings and beliefs i.e. man and woman, gay and straight, white and black, rich and poor and so onwards. Even as any sole of these cluster individuality may be additional significant at a specified instant in the life of one individual (like, gender in case of rape of a woman; race in case of an African American man or Latino if in case outlined by police force), collectively they outline the total understanding and expertise of all groups ().
In his article “The Failure of Multiculturalism”, Kenan Malik uses the diverse European culture to study and explain the irony of multiculturalism. He defines multiculturalism as “the embrace of an inclusive, diverse society” (Malik 21). Integration between cultures is practically inevitable, but several nations view this as a threat towards upholding their culture. Due to this, many countries have made attempts at properly integrating new people and ideas while trying to prevent the degradation of their own. This can result in unjust regulations and the reverse effect of an intended multicultural society.
Will Kymlicka writes in the Multicultural Citizen that national minorities and immigrant groups should be given room and protection to practice and express their cultures. He argues that cultural expression is key to individual freedom and allows for a greater freedom of opportunity. National minorities, as large ethnic minority populations within a nation that have historic and cultural ties to the land (Kymlicka, p. 79), should be given the utmost cultural freedom and protection culture as it enhances the nation as a whole. Immigrant groups, who by immigrating have given up their homeland, will in time assimilate into a dominant national culture, but should be given strong protection from discrimination and room to express themselves. But what happens when a national minority oppresses immigrant groups to protect its own culture? Bill 60 of the Québec government pits national minorities against immigrant groups complicating Kymlicka’s views on liberal freedom and culture. The answer to this problem lays in looking back to John Locke’s political society to show national minorities take priority over immigrant group in relation to culture.