By Sarah Song
Justice, Gender and the Politics of Multiculturalism explores the tensions that come up while culturally various democratic states pursue either justice for non secular and cultural minorities and justice for ladies. Sarah track offers a particular argument concerning the situations less than which egalitarian justice calls for precise lodgings for cultural minorities whereas emphasizing the price of gender equality as an incredible restrict on cultural lodging. Drawing on unique case stories of gendered cultural conflicts, together with conflicts over the 'cultural defense' in felony legislation, aboriginal club principles and polygamy, track bargains a clean standpoint on multicultural politics via reading the position of intercultural interactions in shaping such conflicts. specifically, she demonstrates the several ways in which majority associations have bolstered gender inequality in minority groups and, in gentle of this, argues in favour of resolving gendered cultural dilemmas via intercultural democratic discussion.
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Additional info for Justice, Gender, and the Politics of Multiculturalism (Contemporary Political Theory)
In the 26 28 Kymlicka 1989: 198–99. 27 Kymlicka 2001: 20, 169; 1995: 177–80; 1998: ch. 3. Kymlicka 1995: 90. 29 See Spinner-Halev and Theiss-Morse 2003. 30 Rather than assuming that people have strong attachments to cultural identity, we need to recognize that people have multiple identities with differing degrees of attachment to different identities. To do otherwise would arbitrarily privilege cultural attachments over people’s other communal attachments. The work of sociologists who study ethnic and cultural identity suggests that the nature and strength of individuals’ identification with groups varies across groups and across individuals within groups and is deeply affected by social, political, and economic conditions.
People must know that these labels exist and there must be some degree of consensus about how to identify those to whom they should be applied. Usually this consensus is organized around a set of attributes and stereotypes. Skin color and hair type are physical attributes that have long been associated with racial identity. A common language and shared history are attributes associated with ethnic and national identity. Descent has been a central feature of racial and ethnic identity. The content of these social conceptions have varied over time, but long-standing stereotypes that associate certain attributes with a particular social identity are neither easily overturned nor within the exclusive control of those to whom the identity is ascribed.
Kymlicka recognizes the fact of cultural interchange, but he, too, seeks to insulate minority cultures from external influences while leaving them open to internally induced cultural change. His theory aims to protect cultural distinctness while rejecting the desirability of cultural isolation or purity. As he puts it, ‘‘It should be up to each culture to decide when and how they will adopt the achievements of the larger world. ’’42 But the inside–outside boundary is difficult to pin down. Cultures do not correspond in any neat way to national or societal boundaries, and many cultures have long interacted and influenced one another through relations of trade, warfare, and conquest.
Justice, Gender, and the Politics of Multiculturalism (Contemporary Political Theory) by Sarah Song