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Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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Multiculturalism: What Does It Mean?
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<blockquote data-quote="spnadmin" data-source="post: 141937" data-attributes="member: 35"><p><strong><span style="color: Blue">Forwarded by forum member Tejwant Singh ji Malik</span></strong></p><p></p><p>Pundits have been reacting to a speech by David Cameron in which the prime minister argued multiculturalism had "failed". But what do commentators actually mean by the term?</p><p></p><p>It is one of the most emotive and sensitive subjects in British politics.</p><p></p><p>But at times it seems there are as many definitions of multiculturalism as there are columnists, experts and intellectuals prepared to weigh into the debate.</p><p></p><p>The subject has become the focus of renewed scrutiny in the wake of a speech by prime minister David Cameron, in which he told a security conference in Germany that the UK needed a stronger national identity to prevent extremism.</p><p></p><p>In his speech, which has provoked a political storm, Mr Cameron defines "the doctrine of state multiculturalism" as a strategy which has "encouraged different cultures to live separate lives, apart from each other and apart from the mainstream".</p><p></p><p>This characterisation is not new. In 2004 Trevor Phillips, chairman of the the Commission for Racial Equality - now the Equality and Human Rights Commission - told the Times that multiculturalism was out of date because it "suggests separateness" and should be replaced with policies which promote integration and "assert a core of Britishness".</p><p></p><p>But is everyone who uses the term referring to the same phenomenon?</p><p></p><p>Academics' definitions of multiculturalism refer to anything from people of different communities living alongside each other to ethnic or religious groups leading completely separate lives.</p><p></p><p>Likewise, columnists who write about multiculturalism don't often define what they mean by the term, looking instead at what it is not.</p><p></p><p>The Oxford English Dictionary offers a broad definition of multiculturalism as the "characteristics of a multicultural society" and "the policy or process whereby the distinctive identities of the cultural groups within such a society are maintained or supported".</p><p></p><p>David Cameron said Britain had encouraged different cultures to live separate lives</p><p></p><p>Lord Sacks, Chief Rabbi of the United Hebrew Congregations of the Commonwealth says in the Times that multiculturalism was intended to create a more tolerant society, one in which everyone, regardless of colour, creed or culture, felt at home. But, he says, multiculturalism's message is "there is no need to integrate".</p><p></p><p>He distinguishes between tolerance and multiculturalism - using the Netherlands as an example of a tolerant, rather than multicultural, society.</p><p></p><p>Additionally, he says the current meaning of multiculturalism is part of the wider European phenomenon of moral relativism and talks of multiculturalism as dissolving national identity, shared values and collective identity which "makes it impossible for groups to integrate because there is nothing to integrate into".</p><p></p><p>Others, however, see the term as offering a range of meanings. In the Observer, the editor of Prospect magazine, David Goodhart, insists the strategy has taken on different forms within the UK over the years.</p><p></p><p>He distinguishes between the "live and let live" multiculturalism of the 1950s, which "assumed that if people could keep significant aspects of their culture they would choose to integrate in their own way"; the 1980s "'soft' multiculturalism of tolerance and equal rights"; and the more recent "hard" multiculturalism "of positive promotion of religious and ethnic identities".</p><p></p><p>Rod Liddle says in the Spectator that multiculturalism is a notion that cultures, no matter how antithetical to the norm, or anti-social, should be allowed to develop unhindered, without criticism.</p><p></p><p>Melanie Phillips takes this argument further in the Daily Mail, arguing that multiculturalism is a form of reverse-racism and "sickeningly hypocritical".</p><p></p><p>However, Madeleine Bunting of the Guardian says Mr Cameron has offered "a straw man version of multiculturalism". Instead of promoting segregation, she says, it is "a matter of pragmatism" - reaching out to organisations within ethnic communities who can help the government achieve its goals of maintaining good community relations.</p><p></p><p>In the same newspaper in March 2010, Antony Lerman, a former director of the Institute for Jewish Policy Research, pointed to some of the academic work on multiculturalism to show it is the opposite of a philosophy of separateness. He cited Professor Bhikhu Parekh's definition which says, far from "putting people into ethnic boxes", multiculturalism is a "fusion in which a culture borrows bits of others and creatively transforms both itself and them".</p><p></p><p>Professor Tariq Modood is director of the Centre for Study of Ethnicity and Citizenship at the University of Bristol and wrote Still Not Easy Being British: Struggles for a Multicultural Citizenship. He says in a Runnymede Trust web chat that multiculturalism has many meanings, but the minimum is the need to politically identify groups, typically by ethnicity, and to work to remove stigmatisation, exclusion and domination in relation to such groups.</p><p></p><p>The debate around multiculturalism may be an important one. But while public discussion of the subject may have become more familiar, there remains little consensus about what the word actually means. </p><p></p><p><a href="http://www.bbc.co.uk/news/magazine-12381027" target="_blank">http://www.bbc.co.uk/news/magazine-12381027</a></p></blockquote><p></p>
[QUOTE="spnadmin, post: 141937, member: 35"] [B][COLOR="Blue"]Forwarded by forum member Tejwant Singh ji Malik[/COLOR][/B] Pundits have been reacting to a speech by David Cameron in which the prime minister argued multiculturalism had "failed". But what do commentators actually mean by the term? It is one of the most emotive and sensitive subjects in British politics. But at times it seems there are as many definitions of multiculturalism as there are columnists, experts and intellectuals prepared to weigh into the debate. The subject has become the focus of renewed scrutiny in the wake of a speech by prime minister David Cameron, in which he told a security conference in Germany that the UK needed a stronger national identity to prevent extremism. In his speech, which has provoked a political storm, Mr Cameron defines "the doctrine of state multiculturalism" as a strategy which has "encouraged different cultures to live separate lives, apart from each other and apart from the mainstream". This characterisation is not new. In 2004 Trevor Phillips, chairman of the the Commission for Racial Equality - now the Equality and Human Rights Commission - told the Times that multiculturalism was out of date because it "suggests separateness" and should be replaced with policies which promote integration and "assert a core of Britishness". But is everyone who uses the term referring to the same phenomenon? Academics' definitions of multiculturalism refer to anything from people of different communities living alongside each other to ethnic or religious groups leading completely separate lives. Likewise, columnists who write about multiculturalism don't often define what they mean by the term, looking instead at what it is not. The Oxford English Dictionary offers a broad definition of multiculturalism as the "characteristics of a multicultural society" and "the policy or process whereby the distinctive identities of the cultural groups within such a society are maintained or supported". David Cameron said Britain had encouraged different cultures to live separate lives Lord Sacks, Chief Rabbi of the United Hebrew Congregations of the Commonwealth says in the Times that multiculturalism was intended to create a more tolerant society, one in which everyone, regardless of colour, creed or culture, felt at home. But, he says, multiculturalism's message is "there is no need to integrate". He distinguishes between tolerance and multiculturalism - using the Netherlands as an example of a tolerant, rather than multicultural, society. Additionally, he says the current meaning of multiculturalism is part of the wider European phenomenon of moral relativism and talks of multiculturalism as dissolving national identity, shared values and collective identity which "makes it impossible for groups to integrate because there is nothing to integrate into". Others, however, see the term as offering a range of meanings. In the Observer, the editor of Prospect magazine, David Goodhart, insists the strategy has taken on different forms within the UK over the years. He distinguishes between the "live and let live" multiculturalism of the 1950s, which "assumed that if people could keep significant aspects of their culture they would choose to integrate in their own way"; the 1980s "'soft' multiculturalism of tolerance and equal rights"; and the more recent "hard" multiculturalism "of positive promotion of religious and ethnic identities". Rod Liddle says in the Spectator that multiculturalism is a notion that cultures, no matter how antithetical to the norm, or anti-social, should be allowed to develop unhindered, without criticism. Melanie Phillips takes this argument further in the Daily Mail, arguing that multiculturalism is a form of reverse-racism and "sickeningly hypocritical". However, Madeleine Bunting of the Guardian says Mr Cameron has offered "a straw man version of multiculturalism". Instead of promoting segregation, she says, it is "a matter of pragmatism" - reaching out to organisations within ethnic communities who can help the government achieve its goals of maintaining good community relations. In the same newspaper in March 2010, Antony Lerman, a former director of the Institute for Jewish Policy Research, pointed to some of the academic work on multiculturalism to show it is the opposite of a philosophy of separateness. He cited Professor Bhikhu Parekh's definition which says, far from "putting people into ethnic boxes", multiculturalism is a "fusion in which a culture borrows bits of others and creatively transforms both itself and them". Professor Tariq Modood is director of the Centre for Study of Ethnicity and Citizenship at the University of Bristol and wrote Still Not Easy Being British: Struggles for a Multicultural Citizenship. He says in a Runnymede Trust web chat that multiculturalism has many meanings, but the minimum is the need to politically identify groups, typically by ethnicity, and to work to remove stigmatisation, exclusion and domination in relation to such groups. The debate around multiculturalism may be an important one. But while public discussion of the subject may have become more familiar, there remains little consensus about what the word actually means. [url]http://www.bbc.co.uk/news/magazine-12381027[/url] [/QUOTE]
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