100 Books Like Is Multiculturalism Bad for Women?

Studying at Oxford, I was surprised that quite a few of my lecturers, including Ronald Dworkin and Jerry Cohen, hardly ever discussed the importance of culture in our lives. As someone who believes in the motto Know from where you are coming in order to know where you are going, I do not underestimate the power of culture, religion, and tradition in shaping communities. My library research discovered the excellent DPhil dissertation that Kymlicka wrote while he was in Oxford. This dissertation was a fresh air for me, accentuating the need to take culture seriously. Kymlicka reshaped his dissertation into this book which I regard as one of his very best books. Kymlicka presents the liberal view about the nature and value of community culture and bridges between liberalism and multiculturalism. I share this view and promote it in my own studies.

Kymlicka and I later cooperated in writing together… show more.

I met Bhikhu Parekh when I arrived at the University of Hull in 2008. Bhikhu and I share many common interests and we interact constantly on a number of projects. Bhikhu Parekh wrote many important books and essays, and Rethinking Multiculturalism is arguably one of the most important books, if not the most important. The book is divided into three parts: historical, theoretical, and practical. In this comprehensive and rich work, Parekh critiques Rawls, Raz, and Kymlicka and then probes practices that most frequently lead to clashes of intercultural evaluation. Parekh argues that we can understand individual rights also in non-Western ways, so as to ensure that we do not deny non-liberal cultures certain opportunities to promote their own ways of living.

Drawing on contemporary cultural politics from Western Europe, Canada, and the United States, Benhabib understands cultures as continually creating, re-creating, and renegotiating the imagined boundaries between "us" and "them." She defends the creation and expansion of deliberative discursive multicultural spaces in liberal democracies, arguing that a legal pluralist model can be a good complement to deliberative and discursive democratic multiculturalism. In her insightful study, Benhabib contends that the Rawlsian model of public reason and the deliberative model of democracy share certain fundamental premises. Both view the legitimation of political power in the examination of the justice of institutions to be a public process, open to all citizens. The idea that justice should be in the public eye, open to scrutiny, examination, and reflection is fundamental.

Song’s interdisciplinary work in the fields of politics, law, and philosophy explores the tensions that arise when culturally diverse democratic states pursue justice for religious and cultural minorities and justice for women. Much of Justice, Gender, and the Politics of Multiculturalism relates to North America. Song argues that egalitarian justice requires special accommodations for cultural minorities and that gender equality may restrict cultural accommodation. While we need to be sensitive to historical cultural rights, we should also protect basic human rights. Song lucidly and incisively discusses cultural defense in criminal law, aboriginal membership rules, and Mormon polygamy, examining the role of intercultural interactions in shaping such cultural conflicts. As I did in my work, Song emphasises intercultural democratic, deliberative dialogue as a means for resolving cultural conflicts.

Page explains one of the powers of diversity in complex problem solving–how, if one assembles two groups of advisors in separate rooms, the group containing a diversity of perspectives will produce more useful results than the one containing experts in the same field.

It is a compelling argument that “diversity” is not simply a catch word.

I was driving across country to move to Miami. When we stopped in Austin, I picked up a copy of Back to Blood by Tom Wolfe.

I was thrilled to find a novel about the city I was moving to. A thick book meticulously researched I settled back and immersed myself into a brilliant novel about multicultural Miami. The Cuban police officer, a Creole professor, Russian criminals, artists from Miami Art Basel, retired New York Yentas, and many more call Miami home.

It was a great primer for my move. That first year I went to Art Basel, visited Little Havana for pastries, and celebrated my birthday at a Russian nightclub all because of Back to Blood.

Levinson’s book does not focus on traditional battle sites. Rather, it thoughtfully introduces readers to battles that take place over clashing expressions of public memory, particularly memorial controversies, including clashes over name changes and monument removal. I think readers will appreciate his thoughtful treatment of the vexing issues that have swirled around the appropriate location of Confederate memorials. Well before the recent push to remove such memorials from public space, Levinson offered readers various options for dealing with such volatile issues. His book is an insightful and timely guide into the battlefields of public memory.

Stuart Hall provided me with a model for mapping the shifting political conjuncture in real time, and the transforming racial dynamics that centrally shaped neoliberalism’s political emergence and cultural expression of the period. He showed how the newly emergent racial politics identified with neoliberalizing societies is increasingly linked to the immigrant, the unbelonging, the supposed rise in local crime as a consequence, and the perceived threat to the traditional culture of their host society. Hall offers the dynamic terms of analysis for these emerging phenomena: the floating signifier of race, the pluralizing of racism, racial panics, the law and order society, articulation of race with class and gender, etc. His work, so formatively brought together here by Paul Gilroy and Ruth Wilson Gilmore, was enormously generative for me in analyzing the formative connections of neoliberalization and the shifting dynamics of racial politics.

In this book, the author does not allude that we need to ignore attributes such as class, race, ethnicity, etc. We don’t have to be color-blind to accept people who are of a different race or ethnicity. We just need to extend respect, care, empathy, and love while acknowledging that we haven’t always gotten it right with different cultures.

He presents a great case for grace and being a bridge builder in our communities.

When soccer-loving Lola accidentally injures a classmate during a pickup game at recess, her peers start calling her “Mean Lola Levine.” Losing playground privileges and friends is enough to put Lola in a bad mood that almost lives up to her unfortunate new nickname. I like that Brown treats Lola with empathy (after all, what happened was an accident) while also having her realize she was playing too aggressively and does bear some responsibility for the incident. This story can guide young readers through similarly sticky situations.