بررسی تحلیلی- نظری چندفرهنگگرایی از دریچۀ امر سیاسی
محورهای موضوعی : پژوهش سیاست نظری
سعید صافی اردهایی
1
*
,
رجب ایزدی
2
1 - دانشجوی دکتری علوم سیاسی، دانشکده حقوق و علوم سیاسی، دانشگاه تهران، ایران
2 - استادیار گروه علوم سیاسی، دانشکده حقوق و علوم اجتماعی، دانشگاه تبریز، تبریز، ایران
کلید واژه: چندفرهنگگرایی, امر سیاسی, سیاستِ هویت, سیاستِ شناسایی و سیاستِ تفاوت. ,
چکیده مقاله :
تحقیق حاضر میکوشد به روشی تحلیلی و با بهرهگیری از دادههای کیفی بهدستآمده از کتابخانه به واکاوی رابطه میان چندفرهنگگرایی و امر سیاسی از منظری نظری بپردازد. هدف تحقیق حاضر، کشف رابطۀ میان چندفرهنگگرایی و امرسیاسی از طریق شناسایی مهمترین توجیهات و استدلالهای نظری و نیز نقدهای وارده به چندفرهنگگرایی از دریچۀ امر سیاسی است. یافتههای پژوهش حاضر نشان میدهد که چندفرهنگگرایی از طریق مفاهیم سهگانه سیاستِ شناسایی، سیاستِ هویت و سیاستِ تفاوت به امر سیاسی مرتبط شده و از این دریچه، توجیهاتی را استدلال نموده و نقدهایی نیز به آن وارد شده است. تحقیق حاضر، چهار توجیه نظری که از جنس امر سیاسی است، برای چندفرهنگگرایی یافته که عبارتند از: به رسمیت شناختن، برابری، آزادی از سلطه و رسیدگی به بیعدالتی تاریخی. از دریچه امر سیاسی نیز شش نقد به چندفرهنگگرایی شناسایی کردیم که عبارتند از: نگاه جهانوطنی به فرهنگ، چالش انطباق، آرمان جهانی برابری و توجه به حقوق اقلیت در اقلیتها، انحراف از سیاست بازتوزیع، نقد پسااستعماری و نقد فمنیستی.
An Analytical–Theoretical Examination of Multiculturalism from the Perspective of the Political
Saeed Safi Ardahai*
Rajab Izadi**
This study seeks to examine, through an analytical approach and by drawing on qualitative data obtained from library-based research, the relationship between multiculturalism and the political from a theoretical perspective. The aim of the research is to uncover the connection between multiculturalism and the political by identifying the most significant theoretical justifications and arguments, as well as the critiques directed at multiculturalism from the standpoint of the political. The findings indicate that multiculturalism is linked to the political through three key concepts: the politics of recognition, identity politics, and the politics of difference. Viewed through this lens, multiculturalism has articulated a set of theoretical justifications while also becoming subject to various critiques. The study identifies four theoretical justifications of a political nature for multiculturalism: recognition, equality, freedom from domination, and redress for historical injustice. From the perspective of the political, six major critiques of multiculturalism are also identified: the cosmopolitan view of culture, the challenge of integration, the universal ideal of equality and concern for the rights of minorities within minorities, the diversion from redistributive politics, postcolonial critique, and feminist critique.
Keywords: multiculturalism, the political, identity politics, politics of recognition, politics of difference.
Introduction
Multiculturalism has articulated its theoretical justifications through the lenses of identity politics, the politics of recognition, and the politics of difference, and it is precisely through these perspectives that it has also been subjected to various critiques. Accordingly, the central research question of this study is formulated as follows: What are the most significant theoretical justifications and critiques of multiculturalism from the perspective of the political? The aim of the present study is to address this question and, consequently, to provide a theoretical analysis of multiculturalism through the prism of the political. To engage with this core issue, the study adopts a case-study methodology.
Methodology
Drawing on qualitative data obtained from library-based research, the study first presents definitions and general discussions of multiculturalism and its core claims in order to clarify what multiculturalism is and what its fundamental assertions entail. It then identifies the conceptual connections between multiculturalism and the political through relevant theoretical frameworks. Finally, it examines the relationship between multiculturalism and the political by analyzing its major theoretical justifications as well as the critiques directed against it. In line with the case-study approach, the research proceeds step by step in exploring the issue at hand. From this perspective, the identified justifications and critiques themselves constitute forms of in-depth case studies, as the analysis moves within these arguments to examine their internal reasoning as well as the responses offered by multiculturalist theorists.
Theoretical Framework
Multiculturalism is closely connected to identity politics, the politics of difference, and the politics of recognition. All three approaches share a commitment to revaluing identities that have been disrespected and to transforming dominant patterns of representation and communication that marginalize particular groups. Multiculturalism not only encompasses claims related to identity and culture, but also engages with economic interests and political power, including demands for compensation for the economic and political harms experienced by people as a result of their marginalized group identities.
Multiculturalists argue that cultures and cultural groups themselves should be recognized and given due consideration. However, multicultural claims encompass a wide range of issues related to religion, language, ethnicity, nationality, and race. Culture is a contested and open-ended concept, and many of these categories are either subsumed under it or treated as equivalent to it. Distinguishing between different types of claims can help clarify what is at stake in each case. Language and religion lie at the center of many claims concerning the cultural accommodation of immigrants, while the key claim of minority ethnic groups is the right to self-government. Race plays a more limited role in multicultural discourse. Anti-racism and multiculturalism are distinct yet related ideas: the former emphasizes victimization and resistance, whereas the latter highlights cultural life, cultural expression, achievements, and related dimensions. Cultural life is recognized when concrete aspects of a group’s culture, such as African American art and literature in the United States, are incorporated into formal education. Many examples of cultural accommodations or differentiated group rights essentially assist minorities in doing what members of the majority culture are already able to do.
Typically, a differentiated right held by a group refers to the right of a minority group, or its members, to act or refrain from acting in specific ways in accordance with their religious or cultural commitments. In some cases, such rights directly restrict the freedom of non-members in order to protect the minority culture and prevent its absorption into the majority culture, as illustrated by restrictions on the use of English in Quebec. However, when the right-holder is a group rather than an individual, such rights may also serve to protect internal group rules that constrain the freedom of individual members, an issue that will be addressed later in the study.
Discussion and Conclusion
Multiculturalism is closely linked to identity politics, the politics of difference, and the politics of recognition, and through these concepts it becomes connected to the political. From this perspective, multiculturalism advances a set of theoretical justifications, four of which are identified in this study: recognition, equality, freedom from domination, and redress for historical injustice.
The justification of recognition emerges from communitarian critiques of liberalism and from ontological holism, emphasizing the importance of groups and the recognition of diverse communities. The second justification, equality, originates within liberalism, but a form of liberalism that has been revised through critical engagement with communitarian critiques. Will Kymlicka has developed the most influential liberal theory of multiculturalism by combining liberal values of autonomy and equality with an argument concerning the value of cultural membership. Freedom from domination draws on the civic republican tradition and develops the idea that domination constitutes a serious obstacle to human flourishing; freedom from domination is thus regarded as a good that can be realized through multiculturalism. Redress for historical injustice adopts a perspective that goes beyond liberalism and republicanism, emphasizing the necessity of confronting historical injustices and amplifying the voices of minority groups themselves. This justification is also informed by postcolonial thought, stressing the rights of Indigenous peoples and minorities whose rights were violated under Western colonialism, and viewing multiculturalism as a potential means of compensating for historical injustice.
From the perspective of the political, multiculturalism has also been subject to several critiques. The first is the challenge of cosmopolitan culture. Cultural cosmopolitans argue that multicultural theories rely on an essentialist view of culture, whereas cultures are not distinct and self-contained wholes. With technological advancement and phenomena such as globalization, they argue, all cultures will ultimately converge into a single global culture, if they retain any independent existence at all. In response, multicultural theorists acknowledge that cultures overlap and interact, but maintain that individuals belong to distinct societal cultures and should be free to make their own choices. Some individuals may not wish to conform to a global or dominant culture, while others may prefer hybrid forms of cultural practice. In many cases, individuals remain loyal to their native culture in the private sphere while adopting dominant or global cultural norms in the public sphere.The challenge of integration and the ideal of universal equality, particularly directed at liberal multiculturalism, argues that there are no group rights, only individual rights, and that justice should address individuals rather than groups. According to this view, group rights may sacrifice the rights of marginalized members within groups, or what is sometimes described as minorities within minorities.Another critique emerges from the economic and cultural left. Cultural left theorists argue that multiculturalism represents a form of recognition politics that diverts attention away from redistribution. From this perspective, recognition politics challenges inequalities of status and seeks remedies through symbolic and cultural change, whereas redistribution politics targets economic inequality and exploitation and advocates structural economic transformation. Postcolonial critiques contend that colonized peoples should initiate decolonization through self-recognition, becoming free, dignified, and distinct participants in humanity, rather than relying on recognition granted by former colonizers. Former colonial powers, according to this view, possess no superior moral authority to recognize or withhold recognition from oppressed minorities or Indigenous peoples. Consequently, Indigenous communities should collectively redirect their struggles away from reconciliation-oriented recognition by existing states toward a resurgent politics of recognition grounded in self-determination, direct action, and cultural revitalization, addressing both the psychological and structural dimensions of colonial power.
Finally, feminist critiques, similar to the challenge of integration and universal equality, argue that expanding protections for minority groups may come at the cost of reinforcing oppression against vulnerable members within those groups. While this issue has been described as the problem of minorities within minorities, feminist theorists place particular emphasis on the position of women within such contexts.
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* Corresponding Author: Ph.D. Student in political science majoring in public policy Faculty of Law and Political Science, University of Tehran, Tehran, Iran.
https://orcid.org/0009-0002-7590-6723
** Assistant Professor, Department of Political Science, Faculty of Law and Social Sciences, University of Tabriz, Tabriz, Iran.
نظری، علی¬اشرف (1401) تحلیل امر سیاسی: فهم بنیانهای نظری متأخر، تهران، دانشگاه تهران.
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