By Max Farrar, Yasmin Valli, S. Robinson, P. Wetherly
This ebook contributes to knowing of the modern dating among Muslims and the Western societies during which they stay, focusing really at the united kingdom. Chapters consider the character of multiculturalism, in addition to a variety of particular features of way of life, together with non secular discussion, gender, freedom of speech and politics.
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Extra resources for Islam in the West: Key Issues in Multiculturalism
His report argued that Britain ‘is both a community of citizens and a community of communities, both a liberal and a multicultural society, and needs to reconcile their sometimes conflicting requirements’ (Parekh 2002 p. ix). ). Despite the explicit commitment to national belonging, the report was greeted with a barrage of criticism, not only from the conservative press, but Max Farrar 15 also from liberal quarters and from the Marxist Institute of Race Relations (IRR). McLaughlin and Neal (2007) describe this opposition in detail.
By asserting a strong form of Britishness, based exclusively on modern Western political precepts, ‘muscular liberalism’ allows the argument for assimilation to reappear. The danger of reversing the liberal position on integration set out by Roy Jenkins in 1966 (see above) is enhanced as the demand grows for ethnic difference to be subsumed into an imagined homogeneity. At worst, it concedes too much ground to nationalism. In place of these two positions, ‘critical multiculturalism’ promotes a discourse derived from Hall’s statement that multiculturalism needs to be developed in such a way that it incorporates both equality and difference, advocating ‘a deepening, expansion and radicalisation of the democratic practices in our social life; and the unrelenting contestation of every form of racialized and ethnicised exclusionary closure’ (Hall 2000 p.
159). Elsewhere I have also suggested that interculturalism (a concept originated the work of Franco Bianchini and the Comedia group) might replace multiculturalism (Farrar 2008). The conclusion of this chapter is sharpened by Rattansi’s argument here. ‘Critical multiculturalism’ is preferred for tactical, political reasons: as a refusal to concede any ground either to ‘muscular liberalism’ or to ‘national multiculturalism’; to reclaim multiculturalism for the progressive forces of cultural dialogue and social and economic equality.