Boutique Multiculturalism, or Why Liberals Are Incapable of Thinking about Hate Speech

Fish, Stanley

doi:10.1086/448833

Cited by 239 publications

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“…This multicultural education is often critiqued as "ornamental" (Lugones & Price, 1995) or "boutique" (Fish, 1997) for the ways in which it teaches about cultural "diversity" by drawing on a "closed" notion of culture. Liberal multiculturalism is "banal" Thomas (2008) suggests, because it has become "rote" and without articulated purpose and contextualization (p. 286).…”

Section: Carving Out Belongingmentioning

confidence: 99%

Hmong Culture Club as a Place of Belonging: The Cultivation of Hmong Students’ Cultural and Political Identities

Ngo¹

2015

Journal of Southeast Asian American Education and Advancement

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In this article, I draw on a year-long ethnographic study of an after school "Hmong Culture Club" to illuminate the ways in which it provides students with a place of belonging. I reveal the ways in which Hmong students in this setting take up ideologies of multiculturalism in response to a sense of the "loss" of Hmong culture. I explore the ways in which the Hmong Club provided Hmong students with a place to belong that simultaneously cultivated their cultural and political identities. Ultimately, I suggest that school extracurricular cultural clubs may provide insights to subtractive schooling (Valenzuela, 1999) as well as ways forward for understanding the importance of spaces for (ethnic, racial) group identity. This article will advance knowledge of the spaces of co-curricular ethnic student clubs that are the contexts for the changing dynamics of immigrant culture and identity.

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Section: Carving Out Belongingmentioning

confidence: 99%

Hmong Culture Club as a Place of Belonging: The Cultivation of Hmong Students’ Cultural and Political Identities

Ngo¹

2015

Journal of Southeast Asian American Education and Advancement

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“…Macdonald, 2011), and deny both the dependency of the privileged on that structure and of competing legitimating discourses. In this regard, the appeals to a foundational unity, the mobilisation of neo-ethnic subjectivities of nation, and the privileging of 'our' way of life, appear to offer little more than a 'boutique multiculturalism' (Fish 1997 ' (2009, p. 22) in the production of useful minority bodies, subject and citizens in the performance of a post-colonial Britishness. With Kane (2004) then, one must question the forms of control present, or masked, in such performances, and the contradictions and inequalities that are softened and disguised; indeed, we must question how heritage-imbued with social relations-plays a functional role in social and structural inequalities, fails to move beyond the ephemeral and contingent, and masks long-term social and political continuities in the legitimation of extant power structures (Graham, 2002).…”

Section: Frankie and June Say … Thanks Timmentioning

confidence: 99%

‘Isles of Wonder’: performing the mythopoeia of utopic multi-ethnic Britain

Silk

2014

Media, Culture & Society

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Be not afeard: the Isle is full of noises (The Tempest, Act III)The modern Olympics Games have always been closely sutured with various historical socio-political-economic trajectories; most recently inextricably tied to the global rhythms and regimes of an expanding media-industrial and deeply militarized complex (see e.g. Andrews, 2006; author a/b;Denzin, 2012). In our present, the Games operates as a highly affective, and extremely public, political, pedagogic, corporate and powerful media spectacle through which to define the parameters of the 'sanctioned' nation, its citizenry, its politics, the 'other', and the geopolitical-imperial-military trajectories of the market and the state (author b). Within this paper, the very particular 'narratives of nation ' (Hall, 1992) told through the mediation of the London 2012 Opening Ceremony are interrogated. These are extremely 'popular'-in Stuart Hall's use of the word-and potent spaces for various invocations of (supra)national performance-what else might we expect from an Olympic spectacle (see e.g. Hogan, 2003;Tomlinson, 1996). Concretely grounded in material relations of the temporal juncture, these performative aspects of sporting spectacles often simplify, amplify, (de)politicalize, and (re)invent nation; acting as spaces for the assertion and affirmation of particular discursive constructions of nation that readily reflect and reproduce social hierarchies, are often highly gendered, and, offer particular constructions of the character, culture and the historical trajectory of people-constructions that by their very nature are acts of inclusion and exclusion (e.g. Hogan, 2003;Tzanelli, 2008). In this paper, the focus is and which are forgotten, who selects these noises, which are given weight, and which noises are silenced? Boyle's ceremony is thus an important space for a powerful and spectacularised performance of a particular form of British national fantasy for global positoning and consumption, and raises important questions over the power to disseminate the past and the distortion, disappearance, or staging, of the 'authentic' in the name of capital (Chhabra et. al., 2003). In the balance of this article then, London 2012 is excavated as a powerful mnemonic that educates us in our present, and thus raise important questions over "the complex strategies of cultural identification, belonging and discursive address that function in the name of 'the people' or 'the nation' and make them immanent subjects and objects of a range of social and literary narratives" (Bhabba 1990: 292).Somewhat in line with the pre-existing narrative of the Games that stretches back to the bid documentation, and which was centered on the global advantages of diversity, harmony and multiculturalism (see author c), Boyle's emplotment was a "slightly critical" focus on "the best of us [Britishness]"? (Boyle, interviewed on the BBC's opening ceremony countdown programme, 27 th July, 2012). Cognisant of an international audience, he continued, suggesting the performance had to be "trut...

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“…Macdonald 2011;Modood 2007;Pitcher 2009;Rehman 2007;Silk, in press;Stephens 2007;Vertovec 2007). That is, they often deliver a 'boutique multiculturalism' (Fish 1997): a thin veneer obscuring a (social) structure, that essentializes and stereotypes difference and ignores the historically entrenched 'race'-based inequalities responsible for (masked) social divisions (Troyna and Carrington 1990). Both these new bourgeois corporate nationalisms and multiculturalisms are, however, we would argue, perceived at least as being morally and culturally superior xvi to those that 'hail' the lower working classes, even though they are, arguably, similarly rooted in a regressive, cultural politics.…”

Section: The 'Foci Imaginarii' Of 1966mentioning

confidence: 99%

The corporate constitution of national culture: the mythopoeia of 1966

2014

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The corporate constitution of national culture: The mythopoeia of 1966Within this discussion we explore the ubiquitous presence of the year 1966 (used with such frequency, given it is the only time England has ever won the FIFA World Cup) within English based media and corporate promotional discourse i . In doing so, we engage sport as a particularly 'lustrous' and emotive cultural practice, through which commercially mediated renditions of nation are communicated to, and subsequently through, the popular imagination. Despite its centrality within English commercial and popular culture, the omnipresent spectre of 1966 has been the subject of but a small number of academic analyses (c.f. Clarke, 1986;Critcher, 1994;Polley, 1998a;Porter, 2009; Wagg, 1991;Young, 2007), meaning the moment lives on within popular discourse as an abstracted allusion to England's once experienced, but now long remembered, football (and, indeed, societal) ascendancy. This nostalgic fetishization of 1966 is, in actuality, the product of a confluence of numerous interrelated factors indicative of the economic forces and conjoined cultural politics of the contemporary moment. These contextual elements include: the emergence of the St George's cross at football matches and other sporting events involving the English national team (e.g. Abell et al. 2007); a lack of recent (football) success on a global scale; the apparent 'void' of Englishness as a national identity; and, shifts in understandings of 'Englishness' and 'Britishness' (see Kumar 2010). ii Our interest lies in explicating how spectacularized cultural products, (hi)stories and technologies of national recollection and ancillary commercialized embodiments of 'Englishness' become ingrained with the contemporary discourses of nation, subjectivity, regulation and consumption (Giardina 2005;Giroux 2000). In excavating the commodified sporting discourses-as public, pedagogic, political and popular cultural forms-with Prideaux (2009), our intent is to deepen understanding of how mediated and spectacularized expressions of nation are increasingly controlled by corporate interests. In so doing, we raise important questions over "the complex strategies of cultural identification and discursive address that function in the name of 'the people' or 'the nation' and make them immanent subjects and objects of a range of social and literary narratives" (Bhabba 1990: 292).Focusing on sporting practices in the delineation of particular national sensibilities is, not in and of itself, new. There exists a sizeable amount of scholarship on the articulations between corporate 2 capitalism and the discursive (re)production of specific national cultures, national nostalgia and select sporting practices (e.g.

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Boutique Multiculturalism, or Why Liberals Are Incapable of Thinking about Hate Speech

Cited by 239 publications

References 0 publications

Hmong Culture Club as a Place of Belonging: The Cultivation of Hmong Students’ Cultural and Political Identities

Hmong Culture Club as a Place of Belonging: The Cultivation of Hmong Students’ Cultural and Political Identities

‘Isles of Wonder’: performing the mythopoeia of utopic multi-ethnic Britain

The corporate constitution of national culture: the mythopoeia of 1966

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