We Are All Multiculturalists Now
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Read preview. One of the results of the inability of the dominant society to absorb African-Americans, Glazer suggests, is the rise of multiculturalism, spurred by black anger at traditions that have rejected them. Glazer's wrongheaded conviction of inevitability arises from his failure to distinguish the fact of multiracialism from the ideology of multiculturalism. In this instance, Glazer's apparent generosity of spirit, and his pragmatic concession to the times, is a poor camouflage for cowardice. Glazer's present qualified support for multicultural policies indicates how far assimilation has been supplanted as the goal and reality of US society. After all, they too are "persons of color" and ostensibly vulnerable to the depredations of American racism.
It is in regard to this second type of multiculturalism that Glazer professes faith that it will not undermine the basic belief that American society has been a success story in world history. He tells the reader that he has come to that position because the basic demand of the multiculturalists is for inclusion in American society rather than separation from it. Glazer pushes the positive image of this type of multiculturalism further when he asserts that multiculturalists are playing by the same rules that well intentioned social actors have always played by in American history.
He labels this type "additive multiculturalism," because although it is critical of the past its solution to problems is to make additions to, rather than change, the cultural norms.
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Glazer labels another s-generated form of multiculturalism "militant multiculturalism" and "transformative multiculturalism" p. He asserts that this type is concerned with the "transformation of the entire history and culture of the United States" p. It has arisen, he asserts, from those who have yet to gain the status that the ideals of the society would lead one to believe they should have already achieved. Those operating from this perspective, Glazer further states, have rejected assimilation.
In addition, he asserts that they have rejected the traditions of society. Glazer's identification of this type of multiculturalism with the rejection of assimilation and of societal traditions thus puts those holding this third position in direct opposition with, although in differing degrees, those holding the other two positions.
According to Glazer, African Americans are the dominant social group operating from this perspective. It is within this context that Glazer makes one of the two shifts that are important for understanding how he eventually utilizes the term multiculturalism. Here he identifies contemporary multiculturalism as primarily concerned with African American students. He also makes reference to Afrocentrism as the African American version of multiculturalism and eventually identifies the multiculturalism curriculum as a process that has been initiated by African Americans.
Glazer is explicit about this point, asserting that the movement is given its force and vigor by our greatest domestic problem, the situation of African Americans p.
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In a second maneuver, Glazer explicitly merges the first two categories of multiculturalism into a single category. This is indicated by his creation of the identity category "non-blacks" to designate those in the merged category. Glazer then structures the book around the following contrasts he has established between versions of multiculturalism: the temporal early verses late , the social group non-blacks verses blacks , and the ideological the acceptance of the ideals of society verses the rejection of the ideals of society.
It is in his reliance upon these differences between the newly formed category and militant multiculturalism that Glazer is able to generate such an emotionally charged text. It is also through the use of the contrast between the non-black and the black categories of multiculturalism that Glazer gains his voice in this text. It is that contrast he relies upon in order to claim the right to speak for the "we" of his title. When he uses "we" he thus manages to claim that he speaks in defense of the history of the society, the ideals of the society, and the vast majority of the society's population.
In weaving his "we" Glazer has then brilliantly generated an emotional relationship such that a critique or attack on one strand is easily construed as a critique or attack upon all of the strands. Glazer's reliance upon a "we" curiously lacks an explicit "they," but that is implicitly supplied by the negation of each of the strains of his "we. Alexander provides the following insight about that structuring process, however: The basic elements of this structure can be understood semiotically--they are sets of homologies, which create likenesses between various terms of social description and prescription, and antipathies, which establish antagonisms between these terms and other sets of symbols p.
Glazer's reliance upon a "we" and an implied "they" is thus an act that fits neatly into the codes reflecting the ideals of purity and problems of impurity that are quite familiar in the culture. It is indeed the case that Glazer bases an important part of his discussion around a failure of the ideals of American society.
He asserts that the ideals of the society have not been fully extended to African Americans. He also asserts that insisting more strongly upon those ideals in the face of its failure is not the appropriate method by which to address the problems that contemporary multiculturalism is a reflection of. However, even here it is important to look closely at what Glazer does with these assessments. Glazer portrays the failure of the ideals of society in relationship to African Americans as the exception to the rule and thus as an affirmation of those ideals. Thus Glazer begins with the observation of differential levels of integration for segments of the society but then turns towards praising the society for what it has accomplished.
He then asserts that the society should be judged by its successes rather than by its sole failure. Volume 53 , Issue 1. The full text of this article hosted at iucr. If you do not receive an email within 10 minutes, your email address may not be registered, and you may need to create a new Wiley Online Library account.
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The Multiculturalist Misunderstanding
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The melting pot is no more. Where not very long ago we sought assimilation, we now pursue multiculturalism. Nowhere has this transformation. We Are All Multiculturalists Now [Nathan Glazer] on giuliettasprint.konfer.eu *FREE* shipping on qualifying offers. The melting pot is no more. Where not very long ago we.
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