Modood Tariq
Centre for the Study of Ethnicity and Citizenship, SPAIS, University of Bristol, 11 Priory Road, Bristol, BS8 1TU UK.
Comp Migr Stud. 2017;5(1):15. doi: 10.1186/s40878-017-0058-y. Epub 2017 Sep 8.
Statements of and advocacy for interculturalism always seems to begin with a critique of multiculturalism and aspire to offer a new and alternative paradigm of diversity and citizenship. With particular reference to a recent publication, which marks the current state of the art debate between the two 'isms', I suggest that the critique is often not based on an engagement with multiculturalist authors but targets popular (mis)perceptions of multiculturalism. A consequence of this is that interculturalists fail to appreciate the limitations of their critique and of their claim to novelty. The newness of interculturalism may relate to the normative significance of the majority but less to intercultural dialogue or to an anti-essentialism. While interculturalism has a contribution to offer, eg, by a focus on micro-level interactions, on superdiversity and by challenging multiculturalists to think about the majority, it is best understood as a version of multiculturalism rather than as an alternative paradigm. Multiculturalism can benefit from the contribution of interculturalism but this may involve moderating interculturalist ideas so, for example, not abandoning an anti-essentialism that is consistent with the sociological reality of groups, or by taking on board the normative significance of the majority but without accepting the idea of a majority precedence. In this way what is of value in interculturalism can be taken on board within existing multiculturalist theoretical frameworks.
对跨文化主义的阐述与倡导似乎总是始于对多元文化主义的批判,并力图提供一种关于多样性和公民身份的全新替代范式。特别参照最近一本标志着这两种“主义”当前前沿争论的出版物,我认为这种批判往往并非基于与多元文化主义作者的交流互动,而是针对大众对多元文化主义的(错误)认知。由此产生的一个后果是,跨文化主义者未能认识到其批判以及对新颖性主张的局限性。跨文化主义的新颖性可能与多数群体的规范意义有关,但与跨文化对话或反本质主义的关联较小。虽然跨文化主义能做出贡献,比如通过关注微观层面的互动、超级多样性以及促使多元文化主义者思考多数群体等方式,但它最好被理解为多元文化主义的一个版本,而非一种替代范式。多元文化主义可从跨文化主义的贡献中受益,但这可能需要对跨文化主义的观点进行调整,例如,不摒弃与群体社会学现实相符的反本质主义,或者接纳多数群体的规范意义,但不接受多数群体优先的观念。通过这种方式,跨文化主义中有价值的部分可被纳入现有的多元文化主义理论框架之中。