Left-wing politics,civil society and immigration in Italy: The case of Bologna

Immigration and multiculturalism are important and much debated questions in contemporary Europe. Whereas considerable scholarship has examined how political institutions and Right-wing organizations have responded to these questions, little research has focused on the Left. This article examines the multicultural politics of the latter by considering ethnographically the experience of Bologna, the showcase city of the Italian Left, in the second half of the 1990s. The Left is here examined in terms of ideology, party, public policy and civil society in the context of everyday governance and with special reference to the discourses and practices concerning a group of Rom refugees from the former Yugoslavia. This article argues that the mainstream Italian Left (in its civil societal as well as party and administrative components) is characterized by a politics that fails to “integrate” ethno-cultural recognition with material justice and that, partly because of such failure, contributes little to the “integration” of immigrants.     

Becoming cosmopolitan? Hybridity and intercultural encounters amongst 1.5 generation Chinese migrants in New Zealand

The 1.5 generation migrants are often presented by scholars as the vanguard of new cosmopolitan possibilities. Their hybrid identities and intercultural competencies are viewed as evidence for new ways of approaching difference in diverse societies. This paper examines these claims in relation to Chinese 1.5 generation migrants in New Zealand, focusing on their experiences of negotiating the family and early life, and possibilities for becoming cosmopolitan. By drawing insights from ‘everyday cosmopolitanism’, we examine how hybrid identities both facilitate and undermine capacities to overcome difference and alter the power dynamics within social worlds. This demonstrates that everyday cosmopolitanism is not easily achieved but rather oscillates around strategies for fitting in that sometimes reinforce uneven social positions. We argue for caution in accounts of the 1.5 generation and recognition of the ways that cosmopolitanism is socially situated, subject to the multiple pressures, and enacted within the uneven power relations of society.     

Wieviorka's view on multiculturalism: a critique

Like any other society France is increasingly diversified culturally and in terms of collective identities. Clearly it is a multicultural, multi-identificational society, but it is not often willing to discuss openly the changes needed to accommodate its diversity and its de facto multicultural character. Michel Wieviorka has been courageous in trying to launch this crucial debate. In France his work is often appreciated but it is also often held to be ‘politically incorrect’ precisely because it questions the validity of the French republican model and its adequacy for the deep social changes at work in French society, and also because it raises the issue of the necessity of building a French multiculturalism. In this article the most important insights of Wieviorka's perspectives on multiculturalism are presented and some of the problems it implies are discussed.     

Multicultural society and everyday cultural racism: second generation of Ethiopian Jews in Israel's ‘crisis of modernization’

Abstract

The core of this article sets out to examine the extent to which a multicultural society can prevent cultural racism, which, like multiculturalism, is by definition based on a culture of diversity and separation. The ‘first modernity’ was organized along national lines, with a centralist state that opted to create an essentialist and uncontested national identity. Immigrants, especially those who came from ‘third world’ countries, were expected to undergo a process of assimilation, and to integrate into the dominant culture by relinquishing their particular past and tradition. Multiculturalism, which emerged historically as a criticism of that perspective, aims at creating a kaleidoscope of associations and cultural communities, which inevitably presents a challenge to the one ‘truth’ of the nation-state with the argument that this ‘truth’ favours some groups over others. Within the multicultural model, identity politics of various groups is perceived as a means to achieve recognition, acceptance, respect and even public affirmation of differences. However, do multicultural society and identity-related differences provide a solution to cultural racism as well?

Investigating the second generation of the Ethiopian Jews, who migrated to Israel during its transformation from ethno-national republicanism to a neo-liberal, multicultural society, can help answer this question. By presenting their patterns of association, character of protest activities and the newly formed hybrid identity that Ethiopian youth have developed as a means to liberate themselves from a discriminating reality, and by examining the Others’ reaction to that challenge, this article uncovers certain mechanisms and methods of action through which a multicultural society, having a thin and mild version of multiculturalism, does not diminish cultural racism, particularly its everyday non-institutional version, but in fact augments it.     

Local Enclosures of Globalization. The Power of Locality

In the discussion of globalization and localization, the mainperspectives are either to unveil how global issues are localized, or toanalyze local modifications resulting form global integration. Incontrast, a perspective from the local to the global is proposed to beable to point at local contents of globalization. Such a perspectiverequires an analysis of how locality is constructed locally. In much ofthe current discussion local stands for places, indigenous people,villages, cities, quarters within cities, factories, regions, nations orplaces. Following older research on ethnicity and recent studies ofmigrant cultures, locality is described as a social construction, whichconnects space, local knowledge and social organization. Locality isconnected to support among those belonging to the locality, interestsand the control of resources. Thus competition and potential conflict islinked to locality. Therefore, speaking of locality implies speaking ofpower-differentials. Whether a locality can assume a dominant positionvis-à-vis other localities and define its discourses as dominantor even as universal depends on its organizational and integrativecapacity for the mobilization and application of resources. Thoughcontrol of resources required by others, the respective local knowledgebecomes a necessity for gaining access to these resources. Consequently,global discourses can and often do have a local background. Accordingly,globalization in quite often global dominance from particular localcontext.     

Multiculturalism as nation-building in Australia: Inclusive national identity and the embrace of diversity

This article discusses the relationship between multiculturalism and national identity, focusing on the Australian context. It argues that inclusive national identity can accommodate and support multiculturalism, and serve as an important source of cohesion and unity in ethnically and culturally diverse societies. However, a combative approach to national identity, as prevailed under the Howard government, threatens multicultural values. The article nevertheless concludes that it is necessary for supporters of multiculturalism to engage in ongoing debates about their respective national identities, rather than to vacate the field of national identity to others.     

Neoliberal restructuring and multicultural legacies: the experiences of a mid-level actor in recognizing difference

In this article, I address the impact of neoliberalism and the attendant techniques of financialization on multiculturalism in Canada through ethnographic research at a non-profit, multicultural heritage institution. I consider how the workers at this non-profit maintained their solidaristic, pre-neoliberal conception of multiculturalism even as they experimented with a sociality dominated by market exchange. Even as worker subjectivity was transformed at the institution by dramatic budget cuts and the necessity for project-based contracts, ‘volunteerism’, entrepreneurialism, and flexibility, neoliberal discourse also opened new imaginative possibilities for the MHSO. Through extensive community networks the organization has been able to survive, if precariously, without dramatic changes to its pre-neoliberal programming which asserts a social democratic, pluralist ethos. Therefore, I argue in this article that we need to attend to the limits of neoliberal effects on the situated and historically distinctive way multiculturalism has been put into practice around the world.     

Disciplined to diversity: learning the language of multiculturalism

This study shows that contemporary multiculturalism is a cultural referent used in the construction of modern and socially-acceptable selves. By analysing the practices of diversity training, I consider one of the ways in which multiculturalism moves from abstract philosophical idea and fodder for policy formation to adoption as a cultural and moral framework that individuals use in establishing their identities, discerning meaning and engaging others. Demonstrating that people must acquire competence in the use of a particular multicultural vocabulary and rules of interaction, I challenge the perspective that both bigotry and acceptance are organic to individuals. Properly multicultural selves are not merely the natural extension of interior individual qualities. Instead, people produce modern identities vis-à-vis diversity through the use of language and the negotiation of its meaning.     

Is multiculturalism dead? Groups,governments and the ‘real work of integration’

Understood as a philosophy counselling group rights and concomitant public policies undertaken by governments to preserve and enhance group identities, multiculturalism has little purchase in European immigrant integration debates. However, based on interviews with various actors engaged in policies that affect immigrants in the Netherlands and Germany, we argue that multiculturalism remains a going concern if it is understood as a problem-solving practice through which governments acknowledge and work with ethnic and religious groups to address issues of mutual concern, particularly on issues related to gender. We label this ‘multicultural governance’ and argue that it supports the principal ends of integration policy: the socialization of immigrants into prevailing national languages, norms and institutions.     

Non-metropolitan productions of multiculturalism: refugee settlement in rural Australia

In spite of the widespread backlash against multicultural policies, diversity remains a feature of globalized societies, requiring better understandings of how cultural difference is negotiated in rapidly transforming communities. Building on existing studies of multiculturalism in metropolitan contexts, we use interviews and ethnographic research to consider the transformation of a non-metropolitan community from a relatively homogeneous to an increasingly diverse place resulting from recent humanitarian resettlement flows. We argue that the new arrivals and established settlers in this regional city collaborate in the discursive and practical production of a form of multiculturalism that is shaped by the particularities of a rural imaginary, which they assert as distinct from urban experiences of super-diversity. At the same time, the local emphasis on rurality contributes to the reproduction of power inequalities that limit opportunities for eliminating discrimination and social exclusion in spite of evidence of conviviality in formal and informal encounters.     

Living the multicultural city: acceptance,belonging and young identities in the city of Leicester,England

Drawing upon research conducted with young people in the city of Leicester, England, this paper explores what it means for those from black and minority ethnic communities, particularly more recent arrivals, to live within and adapt to specific multicultural urban contexts. After introducing prevailing racisms and accommodations, the paper examines how forms of belonging are expressed, re-produced and negotiated through the spatial trajectories of everyday life. This includes the value of emerging versions of place through community, religious practice as a form of social capital, the importance of routine, and the construction of multifaceted identities. Such experiences relate to contingent hierarchies of acceptance and legitimacy, histories of settlement, economic marginalization, as well as gendered and generational roles. These young people negotiate everyday life and belonging by retaining, extending and forging local and trans-national ties; highlighting the relationship between socio-spatial positions, everyday practice and identity formation.     

Immigration,Christian faith communities,and the practice of multiculturalism in the U.S. South

Recent scholarship has declared multiculturalism to be in retreat, yet multiculturalist discourses and practices remain salient in many realms of social reproduction. This paper explores multiculturalism in predominantly white churches in the U.S. South, a region that has seen significant demographic transformations due to immigration. Church outreach to immigrants draws on theologies that reject racial prejudice and that call for the accommodation and celebration of cultural differences. Drawing on qualitative research with pastors and congregants, this article explores how multiculturalist practice is both re-working and reinforcing existing social relationships in Christian faith communities. Multiculturalist practices, we show, disrupt racialized hierarchies long embedded in white churches. But they simultaneously leave racialized distinctions and inequalities intact, in part by maintaining separation between immigrants and non-immigrants. This case illustrates the everyday politics of multiculturalism and the ways in which the boundaries of social membership take shape in ordinary, seemingly non-political spaces.     

‘The best borough in the country for cohesion!’: managing place and multiculture in local government

Abstract

In the interface between national and local levels of UK government, narratives of place are made to fit particular tropes of ‘success’ or ‘failure’ at multiculturalism. Thinking through ‘community cohesion’ policy in England between 2001 and 2010, this article shows how (reputations of) relative success at ‘living together with difference’ become a medium through which local government practitioners negotiate the space between national and local priorities, needs and ambitions, by examining how practitioners in English local authorities negotiate narratives of ‘failed multiculturalism’ associated with the places they work and, in doing so, how they re-inscribe or subvert local reputations and their ‘elsewheres’.     

Globalizing forms of elite sociability: varieties of cosmopolitanism in Paris social clubs

This article examines the cultivation of transnational connections, cosmopolitanism and global class consciousness among members of elite social clubs in Paris. Drawing from interviews with members, it compares how – according to their respective characteristics – various social clubs promote different kinds of bourgeois cosmopolitanism, while rejecting the more recent internationalism of upper-middle-class service clubs such as the Rotary. Each club's peculiar ethos, practice and representations of social capital are related to the features of competing clubs through relations of mutual symbolic distinction; for example, some clubs emphasize the ‘genuineness’ of links while stigmatizing others for the accent they put on utility. The varied forms of cosmopolitanism that they promote partly replicate these logics of distinction, eliciting struggles over the authenticity or inauthenticity of transnational connections. Yet, clubs also oppose each other according to the unequal emphasis that they place on international ties per se, which creates a competing axiology within the symbolic economy of social capital accumulation.     

Cosmopolitan encounters: reflexive engagements and the ethics of sharing

This study contributes to the growing research on everyday cosmopolitanism in diverse societies. We employ a cosmopolitan encounters framework to explore the reflexive openness people perform and the ethical reasoning they draw on to get along with each other. In particular, we look beyond pleasurable cosmopolitan pursuits to consider encounters that cause frictions or require notable efforts to bridge differences as an occasion for cosmopolitan conviviality. Based on qualitative interviews conducted in Australia, we aim to sharpen the demarcation between cosmopolitan encounters and those in which diversity is strategically negotiated by enacting practices of civility. We argue that cosmopolitanism emerges from interactions in encounters between individuals when they reflect on their positionality within unequal power relationships and their actions are guided by a cosmopolitan ethics. The ethical framework we propose is grounded in reflexive acts of sharing going beyond notions of giving and performing hospitality within a host/guest dyad.     

Methodological interculturalism: breaking down epistemological barriers around diversity management

As part of the post-multicultural era, transnationalism, super-diversity, cosmopolitanism and solidarity develop a sense of awareness to live in a complex society. This requests us to identify the epistemological barriers preventing us to produce new knowledge, since there is a raising consciousness that these new frameworks cannot be addressed with old policy maps. All share the need to go beyond methodological nationalism, and one of its by-products: multiculturalism. Methodological interculturalism is a promising epistemological lens through which to cluster this new diversity geography. It is a direct answer to the key question, what happens when the unit of analysis from which we argue about “how to live together” is diversity itself rather than a supposed us/we/unity/ majority/state/nation lens. The outcome is the recognition that super-diversity and transnationalism is a fact that we need to incorporate into our public culture, together with new normative claims of justice related to cosmopolitanism and solidarity.     

Is multiculturalism the solution?

As far as multiculturalism is at stake, three kinds of question arise at the more or less confusing meeting point of sociology, political science and political philosophy: What are the sources and meanings of cultural difference in our societies? In what way do institutions and policy-makers in some countries deal with multiculturalism? Why should we favour or not favour multiculturalism? This article tackles these questions in turn and seeks to answer them. Cultural differences are not only reproduced, they are in the constant process of being produced which means that fragmentation and recomposition are a permanent probability. In such a situation, the problem is how to broaden democracy in order to avoid at one and the same time the tyranny of the majority and the tyranny of the minorities.