LIST OF ABBREVIATIONS
4.6 What Is Multiculturalism?
Multiculturalism as defined in the Word Finder (the Readers Digest) refers to or constitutes several ethnic groups within a society or community. The word 'multi' comes from the Latin word 'multus' which means more than one. many forms. much and many (Tulloch 1993:998).
In other words, multiculturalism refers to two or more people of different cultures coming together to form. or existing within one society in order to produce. a new
community for all of them. According to the World Book Encyclopedia, multiculturalism is a political or social philosophy that promotes cultural diversity (Fain 2000:918). Fain further says that this idea is supported by many educators in the United States of America. These educators favour the teaching of multiculturalism (different cultures) for the purpose of understanding and appreciating each other.
It is imperative for South Africa to focus its eyes on multiculturalism (Mazrui and Karioki 2006: 23). Mazrui and Karioki fU11her to define multiculturalism in the following manner:
• Multiculturalism adheres to a philosophy of cultural synthesis.
• Multiculturalism is a pluralistic method. seeking to represent diverse cultures.
• Multiculturalism is an inclusive quest for diversity.
• Multiculturalism is a rainbow coalition embracing the colours of different global realities.
• Politically. multiculturalism is a quest for solidarity of the oppressed. seeking their recognition in world citizenship. [t unites Blacks. Latinos. ative Americans and other oppressed groups of people.
• Multiculturalism is predicated on the universal cultural interdependence of all groups of people.
• Multiculturalism sees the world civilization as a melting pot: the pooling together of cultural resources of many groups of people.
• Multiculturalism is a celebration chorus of diverse legacies.
The multiculturalists adhere to a philosophy of cultural synthesis. In the South African context, the supporters of multiculturalism would claim that too little attention has been paid to contributions made by Africans (blacks). Indians and Coloured people in the development of this country. in particular the Church. These supporters would feel that social and church conflict could be reduced in South Africa if South Africans of all races were able to understand and appreciate the rainbow nation' s diverse cultures and people.
They would also feel it is important that all South Africans. especially the white
population, recogmze the injustices, be they socially, politically. economically. and otherwise, that Blacks. Coloured and Indians in the past suffered. In addition, the supporters of multiculturalism claim those members of these groups derive valuable pride and self-esteem from seeing their cultures being taught and practiced in society and in the Church.
Fain says that multiculturalism grew out of a reaction against the idea of the melting pot, a traditional way of understanding America's identity (Fain 2000:918-919). According to the melting pot idea. the American society was like a boiling pot into which all migrants were thrown. As immigrants 'melted' into the mixture. they lost their original cultures or ethnic identities and became ·true· Americans. The melting pot idea became popular in the late 1800's and early 1900·s. Many immigrants or their descendants adopted a general American culture. However. some people began to challenge the melting pot idea in the 1950's and the 1960·s. By the 1970·s. some began to prefer the image of a salad bowl instead. In the salad bowl model. different cultural or ethnic groups are ·tossed· together in such a way that each keeps its unique identity. Numerous multiculturalists prefer the salad bowl concept and many members of the minority groups have worked to preserve the distinct cultures of their groups (Fain 2000: 918-919).
Peter Cows agrees with Fain's definition of multicultural ism. Multiculturalism stands for a wider range of social articulation. ideas and practices that the '·-ism". reduces it to a formal singularity (cf. Cows 1994: I). Multiculturalism has been idealized by many who are its supporters and dismissed by its critics as pedagogical instruments of social and political purpose.
In describing multiculturalism Thomson uses three components. He says that. firstly. it has something to do with cultures. Secondly. it points us to a multiplicity or plurality of cultures. Thirdly. it refers us to a specific manner of reporting that multiplicity or plurality of cultures. hence the sutlix 'ism' which signifies a normative doctrine (Thomson 1997: 167).
He continues to say that not all multicultural societies are the same. They differ in both the range and depth of their multiculturality. Some societies may include a large number of different cultural communities than others. For example, South Africa has more cultural communities compared to Australia. In its range of multiculturality South Africa is therefore, far wider and deeper than Australia.
On the other hand. differences between cultural communities 111 one society might be much wider and deeper than those in another. When that is the case. we might say that the width and the depth of multiculturality in the former community are greater than the latter. For example, White people and Black people of South Africa differ by far from each other compared to the Zulus and Xhosas, Venda' sand Pedi' s, or Sotho' sand Tswana's (Thomson 1997: 167-168).
Goldberg. however. suggests that multiculturalism cannot be defined because the moment you start to define it, you limit it. Rather. multiculturalism can be described phenomenologically. In describing it, he makes mention of four things, namely the multiculturalism conditions. the contributors to multiculturalism. the themes of multiculturalism and the readers of Illulticulturalism (Goldberg 1994:-3).
We shall briefly look at what Goldberg Illeans by each of these points.
4.6.1 The Multiculturalism Conditions
In his own words, Goldberg says that Illulticulturalism:
Is concerned primarily with the theoretical, Philosophical, Pedagogical, and political prepositions and implications of multicultural commitments rather than with their superficial expressions, reactive responses to standard reductive criticisms or facile charges of "political corrections:' Multiculturalism then.
delineates the prevailing concerns and considerations. principles and practices. concepts and categories that no\'" falI under the rubric of "multiculturalism:' Contributors spell but critically the vision of knowledge and education as well as the social relations forming its fabric. Analytic focus is directed to a variety of related objects: to the metaphors structuring representations of the multicultural in and across beyond traditional definitions of the disciplines: to the practices encouraged and represented by way of
multicultural articulations and expressions; and to how these practices and their representations differ from, are opposed to, and undertake to overthrow or go beyond those that are given and presumed, those seemingly constitutive of the tradition and prevailing forms of common sense (Goldberg 1994: 1-2).
In this context the primary focus of multiculturalism is its commitment to the principles and practices of multicultural communities rather than superficial expressions. Thus. it focuses on being committed to each other, through preferring and respecting of each other rather than coming together in one meeting on Sunday morning, hugs or shake hands in a superficial manner or in a reactive response to tit to the reductive standard of political correctness. It goes beyond thinking of "me" into thinking of "us." All these are done with the intention of wanting to see the kingdom of God prevailing in the church in South Africa, especially in the local churches where people of different cultures come together on a weekly or daily basis to worship together. Education on a multicultural community by leaders of local churches will play a big and vital role in order to realize strong and healthy social relations between people of different races, colours. and cultures in the country.
4.6.2 The Contributors to Multiculturalism
The contributors would include writers or researchers and practitioners of multiculturalism. Theirs is to inten'ogate the claimed relationship between the principles and practices in multicultural societies. especially communities such as the local churches. The church has often laid down good principles. based on biblical teachings.
But quite often. she has failed or fallen short to live up to these good principles.
Commenting on the church and multiculturalism. Aguinaco argues that:
Parishes and the dioceses often miss the mark when it comes to multiculturalism (Aguinaco 2000:22).
Goldberg said that:
Contributors to multiculturalism interrogate the sets of relations between the principles and practices of multicultural expression.
namely, between the theoretical claims constitutive of multiculturalisms and the praxis such theoretical claims evoke, and between the commitments to specitic practices representative of multicultural conditions and the theoretical claims sustaining them.
Multiculturalism explores the assertive foundations of disciplines, scrutinizing the boundaries of subjects. conceived as agents and disciplines. It pursues the interdisciplinary interpellations of (or calling to) subjectivity from within while transgressively challenging the confinements. the borders of established institutional structures. subjected and subjectivities. and improved disciplinary forms (Goldberg: 1994:2).
It is important that contributors to multiculturalism do not only focus on commitments to specific practices but they also evoked its theoretical claims. They also interrogate the conditions and the theoretical claims that would sustain the community concerned. The confinements and the borders of established institutional structures. such as the local churches. are subjected to radical challenges.
4.6.3 The Themes of Multiculturalism
The themes of multiculturalism are so broad and wide that this thesis would not be able to cover them all. Trying to engage in such an exercise would result in the study losing focus. However, we shall briefly look at the themes of multiculturalism to the degree that they help us to have an understanding of the subject. Writing about the themes of multiculturalism Goldberg says that:
... analyzed include the relations betv,een Self and Others. selves and others. Subjects and subjects; between knowledge. power.
pedagogy, politics and empowerment. They also include relations between the status of he national political formations and local and transnational capitals; between the institutionalized power of managed multiculturalism in the academy and the politics of insurgent. polyvalent. and the critical multiculturalism. between disciplinary definitions and canonical continement. inter-and trans- and postdisciplinarity. And they cover relations between the sciences. social sciences. and humanities. between meaning.
ambiguity and representation. between History and multiple interesting histories, Reason and the rationalities. between cultures.
domination. resistance, and self-asse11ion: and. broadly conceived, between identities and differences. homogeneity and heterogeneity
(Goldberg 1994:2).
It is clear that multiculturalism in its broad and narrow sense focuses on relationships or brings together two or more parties in a peaceful way. But the term "peaceful'" should be understood in this context as a word that comes v\'ith challenges. Multiculturalism in this research looks mainly at the relationship between selves and others. That means one cultural group within a community relating to another cultural group to fultill or realize a common purpose. Knowledge would mean striving to know and understand another's culture in order to foster or facilitate a good relationship. Power and empowerment would refer to cultural diversity in the coexistence of different cultures within a society and moreover within one community, more specifically the local churches. This is a place where one culture should not dominate another. but instead creates a cultural environment conducive for all different cultures to manifest themselves and grow. In other words. it is a place where cultures empower each other. Each culture. present in the cultural diverse environment. is empowered by giving and receiving from others. This environment can only be created if all the participants strive to promote principles that do not favour one culture at the expense of all others. Winter says that as more parishes recognize the reality of multiculturalism. the church will not just reluctantly tolerate diversity. but will marvel at the beauty and joy that such diversity brings to the life or the parish (Winter 1996:8).
4.6.4 The Readers of Multiculturalism
The readers of multiculturalism are divided into two categories, namely. 'Thinking the Unthinkable: Setting Agendas' and 'Breaking the Bounds of Disciplines: Here again we are faced with theory and practice. rationale and practical. general and speci fic.
However. these should not be understood to reflect divisions between theory and practice.
Goldberg says that these should be seen to:
... reflects a rough distinction. points emphasis. between the general and the p311icular: between the broad principles and practices 3l1iculating multicultural expression in any manifestation.
and the ways these practical principles and principled practices prompt from within the confines of established institutional structures and the imposed disciplinary forms the boundary
transgression of inter- and transdisciplinarity. In this sense, the division into parts represents alternative points of approach to a common undertaking, though not a predefined end (1994: 2-3).