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145
‘religious and racial violence’ is required. Yet the government’s response to the Commission’s recommendations was to approve funding for specifically Muslim schools. The pattern that emerges runs thus: the various Race Relations Acts of the seventies subsumed all forms of discrimination under a generic category like ‘race.’ Since racial discrimination was punishable, the skinheads began to target Muslims because religion did not come under the prohibition on racial discrimination. With Paki-bashing on the rise, young Muslims turned to religion since they were excluded qua Muslim. With funding from the local Labour councils, religious establishments flourished with fundamentalist clerics coming in from Pakistan.
One can see precisely how bad multicultural policies can vitiate matters in a climate where racism was already present. By focusing on cultural difference, by funding religious organizations and schools, by not taking into account social deprivation in white communities, the local councils achieved the opposite of what their aim was: putting an end to racial discrimination. On the one hand they drove white youth into the arms of the extreme right wing fascist British National Party, and on the other, Muslim youth into falling prey to the influence of fundamentalist clerics.
III : Community Cohesion and Common Citizenship
In this section I discuss the concept of community cohesion as an instance of what constitutes a sufficient condition for toleration and the creation of a stable, pluralist society. This concept, which is now being implemented as a policy at
Object Description
| Title | Negotiating pluralism and tribalism in liberal democratic societies |
| Author | Sadagopan, Shoba |
| Author email | sadagopa@usc.edu; shobasadagopan@gmail.com |
| Degree | Doctor of Philosophy |
| Document type | Dissertation |
| Degree program | Philosophy |
| School | College of Letters, Arts and Sciences |
| Date defended/completed | 2008-08-22 |
| Date submitted | 2008 |
| Restricted until | Unrestricted |
| Date published | 2008-10-15 |
| Advisor (committee chair) | Lloyd, Sharon |
| Advisor (committee member) |
Dreher, John Keating, Gregory |
| Abstract | My aim in this dissertation is to enquire whether toleration as a practice is achievable. It is prior to the question of how it can be grounded as a virtue. I argue that in liberal democratic societies where there are struggles for recognition on the part of ethnocultural groups, it is possible to negotiate pluralism and tribalism in a way that a stable pluralist society can be maintained. My core thesis rests on a theory of interdependence based both on a theory of human nature and on the material fact of globalization. Insofar as we affirm our nature as human beings engaged in productive activity with other human beings, insofar as we value a world that facilitates that activity, toleration is desirable. It is achievable because with globalization there is a tendency towards homogenization that erodes cultural differences. There is less reason for conflict because what we have in common, our interdependence, goes far deeper than culture. A further sufficient condition may be found in well thought-out policies that are executed through education and dialogue. |
| Keyword | toleration; value pluralism; liberalism; cultural homogenization; globalization; common citizenship |
| Language | English |
| Part of collection | University of Southern California dissertations and theses |
| Publisher (of the original version) | University of Southern California |
| Place of publication (of the original version) | Los Angeles, California |
| Publisher (of the digital version) | University of Southern California. Libraries |
| Provenance | Electronically uploaded by the author |
| Type | texts |
| Legacy record ID | usctheses-m1658 |
| Contributing entity | University of Southern California |
| Rights | Sadagopan, Shoba |
| Repository name | Libraries, University of Southern California |
| Repository address | Los Angeles, California |
| Repository email | cisadmin@lib.usc.edu |
| Filename | etd-Sadagopan-2395 |
| Archival file | uscthesesreloadpub_Volume26/etd-Sadagopan-2395.pdf |
Description
| Title | Page 147 |
| Contributing entity | University of Southern California |
| Repository email | cisadmin@lib.usc.edu |
| Full text | 145 ‘religious and racial violence’ is required. Yet the government’s response to the Commission’s recommendations was to approve funding for specifically Muslim schools. The pattern that emerges runs thus: the various Race Relations Acts of the seventies subsumed all forms of discrimination under a generic category like ‘race.’ Since racial discrimination was punishable, the skinheads began to target Muslims because religion did not come under the prohibition on racial discrimination. With Paki-bashing on the rise, young Muslims turned to religion since they were excluded qua Muslim. With funding from the local Labour councils, religious establishments flourished with fundamentalist clerics coming in from Pakistan. One can see precisely how bad multicultural policies can vitiate matters in a climate where racism was already present. By focusing on cultural difference, by funding religious organizations and schools, by not taking into account social deprivation in white communities, the local councils achieved the opposite of what their aim was: putting an end to racial discrimination. On the one hand they drove white youth into the arms of the extreme right wing fascist British National Party, and on the other, Muslim youth into falling prey to the influence of fundamentalist clerics. III : Community Cohesion and Common Citizenship In this section I discuss the concept of community cohesion as an instance of what constitutes a sufficient condition for toleration and the creation of a stable, pluralist society. This concept, which is now being implemented as a policy at |
