Criticism of multiculturalism

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Criticism of multiculturalism questions the ideal of the hegemonic maintenance of distinct ethnic cultures within a country. Multiculturalism is a particular subject of debate in certain European nations that are associated with the idea of a nation state.[1][2][3] Critics of multiculturalism may argue against cultural integration of different ethnic and cultural groups to the existing laws and values of the country. Alternatively critics may argue for assimilation of different ethnic and cultural groups to a single national identity.[4]

## Contents

* 1 Multiculturalism and Islam
* 2 Australia
* 2.1 Intellectual critique
* 3 Canada
* 4 Germany
* 5 Italy
* 6 Japan
* 7 Malaysia
* 8 Netherlands
* 9 United Kingdom
* 10 United States
* 11 New Zealand
* 11.1 Diversity and social trust
* 12 See also
* 12.1 Assimilation
* 13 References
* 14 Further reading

## Multiculturalism and Islam

In an article in the Hudson Review, Bruce Bawer writes about what he sees as a developing distaste toward the idea and policies of multiculturalism in Europe, especially, as stated earlier, in the Netherlands, Denmark, United Kingdom, Norway, Sweden, Austria and Germany. The belief behind this backlash on multiculturalism is that it creates friction within society.[5]

## Australia

Rifts within Australian society, right through history, whether between the continent's Indigenous people and the European settler population or, in recent times, inter-ethnic tension manifest in the form of riots, street violence and ethnic gangs[6] pose major challenges to multiculturalism in the country.[7]

The response to multiculturalism in Australia has been varied. A nationalist, anti-mass immigration party, the One Nation Party, was formed by Pauline Hanson in the late 1990s. The party enjoyed brief electoral success, most notably in its home state of Queensland, but became electorally marginalized until its resurgence in 2016. In the late 1990s, One Nation called for the abolition of multiculturalism alleging that it represented "a threat to the very basis of the Australian culture, identity and shared values", arguing that there was "no reason why migrant cultures should be maintained at the expense of our shared, national culture."[8]

An Australian Federal Government proposal in 2006 to introduce a compulsory citizenship test, which would assess English skills and knowledge of Australian values, sparked renewed debate over the future of multiculturalism in Australia. Andrew Robb, then Parliamentary Secretary for Immigration and Multicultural Affairs, told a conference in November 2006 that some Australians worried the term "multicultural" had been transformed by interest groups into a philosophy that put "allegiances to original culture ahead of national loyalty, a philosophy which fosters separate development, a federation of ethnic cultures, not one community". He added: "A community of separate cultures fosters a rights mentality, rather than a responsibilities mentality. It is divisive. It works against quick and effective integration."[9] The Australian citizenship test commenced in October 2007 for all new citizens between the ages of 18 and 60.[10]

In January 2007, the Howard Government removed the word "multicultural" from the name of the Department of Immigration and Multicultural Affairs, changing its name to the Department of Immigration and Citizenship.

### Intellectual critique

The earliest academic critics of multiculturalism in Australia were the philosophers Lachlan Chipman[11] and Frank Knopfelmacher,[12] sociologist Tanya Birrell[13] and the political scientist Raymond Sestito.[14] Chipman and Knopfelmacher were concerned with threats to social cohesion, while Birrell's concern was that multiculturalism obscures the social costs associated with large scale immigration that fall most heavily on the most recently arrived and unskilled immigrants. Sestito's arguments were based on the role of political parties. He argued that political parties were instrumental in pursuing multicultural policies, and that these policies would put strain on the political system and would not promote better understanding in the Australian community.[15][16]

It was the high-profile historian Geoffrey Blainey, however, who first achieved mainstream recognition for the anti-multiculturalist cause when he wrote that multiculturalism threatened to transform Australia into a "cluster of tribes". In his 1984 book All for Australia, Blainey criticised multiculturalism for tending to "emphasise the rights of ethnic minorities at the expense of the majority of Australians" and also for tending to be "anti-British", even though "people from the United Kingdom and Ireland form the dominant class of pre-war immigrants and the largest single group of post-war immigrants."

According to Blainey, such a policy, with its "emphasis on what is different and on the rights of the new minority rather than the old majority," was unnecessarily creating division and threatened national cohesion. He argued that "the evidence is clear that many multicultural societies have failed and that the human cost of the failure has been high" and warned that "we should think very carefully about the perils of converting Australia into a giant multicultural laboratory for the assumed benefit of the peoples of the world."[17]

In one of his numerous criticisms of multiculturalism, Blainey wrote:

> For the millions of Australians who have no other nation to fall back upon, multiculturalism is almost an insult. It is divisive. It threatens social cohesion. It could, in the long-term, also endanger Australia's military security because it sets up enclaves which in a crisis could appeal to their own homelands for help.[18]

Blainey remained a persistent critic of multiculturalism into the 1990s, denouncing multiculturalism as "morally, intellectually and economically ... a sham".

The late historian John Hirst was another intellectual critic of multiculturalism.[19] He has argued that while multiculturalism might serve the needs of ethnic politics and the demands of certain ethnic groups for government funding for the promotion of their separate ethnic identity, it was a perilous concept on which to base national policy.[20]

Critics associated with the Centre for Population and Urban Research at Monash University have argued that both Right and Left factions in the Australian Labor Party have adopted a multicultural stance for the purposes of increasing their support within the party.[21] A manifestation of this embrace of multiculturalism has been the creation of ethnic branches within the Labor Party and ethnic branch stacking.[22]

Following the upsurge of support for the One Nation Party in 1996, Lebanese-born Australian anthropologist Ghassan Hage published a critique in 1997 of Australian multiculturalism in the book White Nation.[23]

## Canada

File:Chinatown toronto spadina avenue.JPG Toronto's Chinatown is an ethnic enclave located in the city centre.

Many Québécois, despite an official national bilingualism policy, insist that multiculturalism threatens to reduce them to just another ethnic group.[24] Quebec's policy seeks to promote interculturalism, welcoming people of all origins while insisting that they integrate into Quebec's majority French-speaking society.[25] In 2008, a Consultation Commission on Accommodation Practices Related to Cultural Differences, headed by sociologist Gerard Bouchard and philosopher Charles Taylor, recognized that Quebec is a de facto pluralist society, but that the Canadian multiculturalism model "does not appear well suited to conditions in Quebec".[26] The Premier of Quebec François Legault openly opposes multiculturalism as a policy, stating that putting all cultures on the same level hurts Quebec and their ability to define themselves as a distinct nation.[27] Quebec Parliament have also passed bills that directly oppose Federal policies of multiculturalism, such as Bill 21 which prevents people who wear religious symbols from participating as public servants.[28][29]

According to a study conducted by The University of Victoria, many Canadians do not feel a strong sense of belonging in Canada, or cannot integrate themselves into society as a result of ethnic enclaves.[30] Many immigrants to Canada choose to live in ethnic enclaves because it can be much easier than fitting in with mainstream Canadian culture.[30]{{Unreliable source?|date=August 2023} The leader of the Peoples Party of Canada, Maxime Bernier, has criticized the policy of "extreme multiculturalism". Examples of this would be the naming of a park after foreign historical figures.[31] Bernier believes that diversity is good, but not the 'our' strength. He fears that immigrants with different cultures will have different values, and that the celebration of diversity promotes disunity.[31] His political party has proposed cutting all government funding towards policies of multiculturalism, and utilizing funding and resources towards integration. Additionally, they would face-to-face interviews to be conducted on all immigration candidates to ensure their values align with "Canadian Values".[32]

Neil Bissoondath in his book Selling Illusions: The Cult of Multiculturalism in Canada, argues that official multiculturalism limits the freedom of minority members, by confining them to cultural and geographic ethnic enclaves.[33] He also argues that cultures are very complex, and must be transmitted through close family and kin relations.[34] To him, the government view of cultures as being about festivals and cuisine is a crude oversimplification that leads to easy stereotyping.[34]

Daniel Stoffman's book Who Gets In questions the policy of Canadian multiculturalism. Stoffman points out that many cultural practices, such as allowing dog meat to be served in restaurants and street cockfighting, are simply incompatible with what he regards as Canadian (i.e. Western) culture.[35] He also raises concern about the number of recent immigrants who are not being linguistically integrated into Canada (i.e., not learning either English or French).[35] He stresses that multiculturalism works better in theory than in practice and Canadians need to be far more assertive about valuing the "national identity of English-speaking Canada".[35]

## Germany

Criticisms of parallel societies established by some immigrant communities increasingly came to the fore in the German public discourse during the 1990s, giving rise to the concept of the Leitkultur ("lead culture"). In October 2010, amid a nationwide controversy about Thilo Sarrazin's bestselling book Deutschland schafft sich ab ("Germany is abolishing Itself"), chancellor Angela Merkel of the conservative Christian Democratic Union judged attempts to build a multicultural society in Germany to have "failed, utterly failed".[36][37] She added: "The concept that we are now living side by side and are happy about it does not work".[38] She continued to say that immigrants should integrate and adopt Germany's culture and values. This has added to a growing debate within Germany[39] on the levels of immigration, its effect on the country and the degree to which Muslim immigrants have integrated into German society. According to one poll around the time, one-third of Germans believed the country was "overrun by foreigners".[37]

The principle of "Ius sanguinis" complicated citizenship for immigrants, as their dual citizenship was not recognized.[40] This particularly affected the Turkish community in Germany as it led to political setbacks, such as losing in elections.[40] Despite many efforts, there has been a growing disdain towards multiculturalism, accompanied by the rise of far-right parties in Germany.[41] Thus, to reduce populist agendas, there is a growing importance for multicultural policies in addressing the needs of minority groups and immigrants in Germany to improve social cohesion and integration.[41]

## Italy

Italy has recently[when?] seen a substantial rise in immigration and an influx of African immigrants.

Many intellectuals have opposed multiculturalism, including Ida Magli, professor emeritus of cultural anthropology at the University of Rome. She was a contributor to the weekly L'Espresso and was a columnist for the dailies La Repubblica and Il Giornale. She expressed criticism of multicultural societies.[42]

Another figure opposing multiculturalism was Oriana Fallaci, an Italian journalist, author, and political interviewer. A partisan during World War II, she had a long and successful journalistic career. Fallaci became famous worldwide for her coverage of war and revolution, and her interviews with many world leaders during the 1960s, 1970s, and 1980s.[43] After the September 11 attacks, she returned to the spotlight after writing a series of controversial articles and books critical of Islam and immigration.

## Japan

Japanese society, with its homogeneity, has traditionally rejected any need to recognize ethnic differences in Japan, even as such claims have been rejected by such ethnic minorities as the Ainu and Ryukyuans.[44] Former Japanese Prime Minister (Deputy Prime Minister as of 26 December 2012) Taro Aso has called Japan a "one race" nation.[45]

## Malaysia

Malaysia is a multicultural society with a Muslim Malay majority and substantial Malaysian Chinese and Malaysian Indian minorities. Criticisms of multiculturalism have been periodically sparked by the entrenched constitutional position the Malay ethnicity enjoys through, inter alia, the Malaysian social contract. Contrary to other countries, in Malaysia affirmative action is often tailored to the needs of the Malay majority population.[46] In 2006, the forced removal of Hindu temples across the country has led to accusations of "an unofficial policy of Hindu temple-cleansing in Malaysia".[46]

## Netherlands

Legal philosopher Paul Cliteur attacked multiculturalism in his book The Philosophy of Human Rights.[47] Cliteur rejects all political correctness on the issue: Western culture, the Rechtsstaat (rule of law), and human rights are superior to non-Western culture and values. They are the product of the Enlightenment. Cliteur sees non-Western cultures not as merely different but as anachronistic. He sees multiculturalism primarily as an unacceptable ideology of cultural relativism, which would lead to acceptance of barbaric practices, including those brought to the Western World by immigrants. Cliteur lists honor killings, torture, oppression of women, homophobia, racism, anti-Semitism, gangs, female genital cutting, discrimination by immigrants, and the death penalty. Cliteur compares multiculturalism to the moral acceptance of Auschwitz, Joseph Stalin, Pol Pot and the Ku Klux Klan.

In 2000, Paul Scheffer—a member of the Labour Party and subsequently a professor of urban studies—published his essay "The multicultural tragedy",[48] an essay critical of both immigration and multiculturalism. Scheffer is a committed supporter of the nation-state, assuming that homogeneity and integration are necessary for a society: the presence of immigrants undermines this. A society does have a finite "absorptive capacity" for those from other cultures, he says, but this has been exceeded in the Netherlands. He specifically cites failure to assimilate, spontaneous ethnic segregation, adaptation problems such as school drop-out, unemployment, and high crime rates (see immigration and crime), and opposition to secularism among Muslim immigrants as the main problems resulting from immigration.

## United Kingdom

With considerable immigration after the Second World War making the UK an increasingly ethnically and racially diverse state, race relations policies have been developed that broadly reflect the principles of multiculturalism, although there is no official national commitment to the concept.[49][50][51] This model has faced criticism on the grounds that it has failed to sufficiently promote social integration,[52][53][54] although some commentators have questioned the dichotomy between diversity and integration that this critique presumes.[53] It has been argued that the UK government has since 2001, moved away from policy characterised by multiculturalism and towards the assimilation of minority communities.[55]

Opposition has grown to state sponsored multicultural policies, with some believing that it has been a costly failure.[56][57][58] Critics of the policy come from many parts of British society. There is now a debate in the UK over whether explicit multiculturalism and "social cohesion and inclusion" are in fact mutually exclusive.[59] In the wake of the 7 July 2005 London bombings David Davis, the opposition Conservative shadow home secretary, called on the government to scrap its "outdated" policy of multiculturalism.[54][60]

The British columnist Leo McKinstry has persistently criticized multiculturalism, stating that "Britain is now governed by a suicide cult bent on wiping out any last vestige of nationhood" and called multiculturalism a "profoundly disturbing social experiment".[61]

McKinstry also wrote:

> We are paying a terrible price for the creed of Left-wing politicians. They pose as champions of progress yet their fixation with multiculturalism is dragging us into a new dark age. In many of our cities, social solidarity is being replaced by divisive tribalism, democracy by identity politics. Real integration is impossible when ethnic groups are encouraged to cling to customs, practices, even languages from their homeland.[62]

Trevor Phillips, the head of the Commission for Racial Equality, who has called for an official end to multicultural policy, has criticised "politically correct liberals for their "misguided" pandering to the ethnic lobby".[63]

Journalist Ed West argued in his 2013 book, The Diversity Illusion, that the British political establishment had uncritically embraced multiculturalism without proper consideration of the downsides of ethnic diversity. He wrote:

> Everyone in a position of power held the same opinion. Diversity was a good in itself, so making Britain truly diverse would enrich it and bring 'significant cultural contributions', reflecting a widespread belief among the ruling classes that multiculturalism and cultural, racial and religious diversity were morally positive things whatever the consequences. This is the unthinking assumption held by almost the entire political, media and education establishment. It is the diversity illusion.[64]

West has also argued:

> Advocates of multiculturalism argue that immigrants prefer to stick together because of racism and the fear of racial violence, as well as the bonds of community. This is perfectly reasonable, but if this is the case, why not the same for natives too? If multiculturalism is right because minorities feel better among themselves, why have mass immigration at all, since it must obviously make everyone miserable? (And if diversity 'enriches' and strengthens, why integrate, since that will only reduce diversity?) All the arguments for multiculturalism—that people feel safer, more comfortable among people of the same group, and that they need their own cultural identity—are arguments against immigration, since English people must also feel the same. If people categorised as "white Britons" are not afforded that indulgence because they are a majority, do they attain it when they become a minority?[64]

In the May 2004 edition of Prospect Magazine, the editor David Goodhart temporarily couched the debate on multiculturalism in terms of whether a modern welfare state and a "good society" is sustainable as its citizens become increasingly diverse.[65]

In November 2005, John Sentamu, the Archbishop of York, stated, "Multiculturalism has seemed to imply, wrongly for me: let other cultures be allowed to express themselves but do not let the majority culture at all tell us its glories, its struggles, its joys, its pains."[66] The Bishop of Rochester Michael Nazir-Ali was also critical, calling for the Church to regain a prominent position in public life and blaming the "newfangled and insecurely founded doctrine of multiculturalism" for entrenching the segregation of communities.[67]

Whilst minority cultures are allowed to remain distinct, British culture and traditions are sometimes perceived as exclusive and adapted accordingly, often without the consent of the local population. For instance, Birmingham City Council was heavily criticised when it was alleged to have renamed Christmas as "Winterval" in 1998, although in truth it had done no such thing.[68][69]

In August 2006, the community and local government secretary Ruth Kelly made a speech perceived as signalling the end of multiculturalism as official policy.[70] In November 2006, Prime Minister Tony Blair stated that Britain has certain "essential values" and that these are a "duty". He did not reject multiculturalism outright, but he included British heritage among the essential values:[71]

> When it comes to our essential values—belief in democracy, the rule of law, tolerance, equal treatment for all, respect for this country and its shared heritage—then that is where we come together, it is what we hold in common.

## United States

The US Congress passed the Emergency Quota Act in 1921, followed by the Immigration Act of 1924. The Immigration Act of 1924 was aimed at further restricting Southern and Eastern Europeans, especially Italians and Slavs, who had begun to enter the country in large numbers starting in the 1890s.[72]

Many criticisms were expressed in the 1980s and 1990s, from both the left and right. Criticisms come from a wide variety of perspectives, but predominantly from the standpoint of liberal individualism, from American conservatives concerned about shared traditional values, and from a national unity perspective.

A prominent criticism in the US, later echoed in Europe, Canada and Australia, was that multiculturalism undermined national unity, hindered social integration and cultural assimilation, and led to the fragmentation of society into several ethnic factions (Balkanization).[73]

In 1991, Arthur M. Schlesinger, Jr., a former advisor to the Kennedy and other US administrations and Pulitzer Prize winner, published a book critical of multiculturalism with the title The Disuniting of America: Reflections on a Multicultural Society.

In his 1991 work, Illiberal Education,[74] Dinesh D'Souza argues that the entrenchment of multiculturalism in American universities undermined the universalist values that liberal education once attempted to foster. In particular, he was disturbed by the growth of ethnic studies programs (e.g., black studies).

The late Samuel P. Huntington, political scientist and author, known for his Clash of Civilizations theory, described multiculturalism as "basically an anti-Western ideology." According to Huntington, multiculturalism had "attacked the identification of the United States with Western civilization, denied the existence of a common American culture, and promoted racial, ethnic, and other subnational cultural identities and groupings."[75] Huntington outlined the risks he associated with multiculturalism in his 2004 book Who Are We? The Challenges to America's National Identity.

## New Zealand

A 2025 study argues that multiculturalism as an ideology has a "critical blind spot" by having largely overlooked Indigenous Peoples, despite intercultural contact occurring on their lands.[76] From this perspective, a primary risk of multiculturalism is that it could undermine indigeneity by "positioning them as just another ethnic minority". Instead of a model that treats all cultures as equal, the Māori perspective holds that a successful multicultural society must be grounded in the foundational bicultural partnership established by Te Tiriti o Waitangi (the Treaty of Waitangi). Therefore, support for multicultural policies from this Indigenous group is often conditional on them not overriding the bicultural partnership and Indigenous priorities established by the Treaty.

### Diversity and social trust

Harvard professor of political science Robert D. Putnam conducted a nearly decade long study on how diversity affects social trust.[77] In the presence of such ethnic diversity, Putnam maintains that "we hunker down. We act like turtles. The effect of diversity is worse than had been imagined. And it's not just that we don't trust people who are not like us. In diverse communities, we don't trust people who don't look like us."[77]

## See also

* Cultural critic
* Ethnic penalty
* Immigration and crime
* Opposition to immigration
* Monoculturalism
* Nationalism
* Cultural assimilation
* Divide and rule
* Racism
* Xenophobia

### Assimilation

* Race traitor
* Criticism of Catholicism
* Cultural conflict
* Protracted social conflict
* Undercover Mosque
* Stop Islamisation of Europe
* English Defence League
* Londonistan: How Britain is Creating a Terror State Within
* Eurabia
* Silent Holocaust (Judaism)
* White genocide (Armenians)

## References

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2. ↑ Malik, Kenan (18 December 2001). "The trouble with multiculturalism". Spiked Online. http://www.spiked-online.com/Articles/00000002D35E.htm.
3. ↑ "Report attacks multiculturalism". BBC News. 30 September 2005. http://news.bbc.co.uk/1/hi/uk/4295318.stm.
4. ↑ Malik, Kenan (14 December 2015). "The Failure of Multiculturalism". Foreign Affairs (Council on Foreign Relations) 94 (March/April 2015). https://www.foreignaffairs.com/articles/western-europe/failure-multiculturalism. "Multicultural policies accept that societies are diverse, yet they implicitly assume that such diversity ends at the edges of minority communities. By forcing people into ethnic and cultural boxes, they help create the very divisions they were meant to manage.".
5. ↑ "Crisis in Europe "
6. ↑ White, Rob; Perrone, Santina (2001). "Racism, Ethnicity and Hate Crime". Communal/Plural 9 (2): 161–81. doi:10.1080/13207870120081479. http://www.hawaii.edu/hivandaids/Racism,_Ethnicity_and_Hate_Crime.pdf. Retrieved 18 August 2012.
7. ↑ Ann Curthoys (1 November 2007). "The Volatility of Racism in Australia". in Katharine Gelber. Hate Speech and Freedom of Speech in Australia. Federation Press. pp. 20–33. ISBN 978-1-86287-653-8. https://books.google.com/books?id=Y3oYYweMrF8C&q="volatility+of+racism+in+australia"&pg=PA20.
8. ↑ "Pauline Hanson's One Nation:Immigration, Population and Social Cohesion Policy 1998". Australianpolitics.com. http://www.australianpolitics.com/parties/onenation/immigration-policy-98.shtml.
9. ↑ The Courier Mail: National identity in spotlight, 28 November 2006 [1] .
10. ↑ "Citizenship Test: Overview of the citizenship test". Department of Immigration and Citizenship. http://www.citizenship.gov.au/test/index.htm.
11. ↑ Lachlan Chipman (1980), 'The Menace of Multiculturalism,' in Quadrant, Vol. 24, No. 10, October, pp. 3–6
12. ↑ Frank Knopfelmacher (1982), 'The case against multi-culturalism,' in Robert Manne (ed.), The New Conservatism in Australia, Oxford University Press, Melbourne, Victoria, pp. 40–66
13. ↑ Tanya Birrell (1978), 'Migration and the Dilemmas of Multiculturalism,' in Robert Birrell and Colin Hay (eds.), The Immigration Issue in Australia, A Sociological Symposium, Department of Sociology, School of Social Sciences, La Trobe University, Bundoora, Victoria, pp. 132–46
14. ↑ Raymond Sestito (1982), The Politics of Multiculturalism, The Centre for Independent Studies, Sydney, New South Wales (ISBN 0-949769-06-1)
15. ↑ Sestito (1982), pp. 30–36
16. ↑ Lyle Allan (1983), 'A Selective Annotated Bibliography of Multiculturalism', in Social Alternatives (University of Queensland), Vol.3, No.3, July, p. 68
17. ↑ Blainey, Geoffrey (1984). All For Australia, North Ryde, NSW: Methuen Haynes (ISBN 0-454-00828-7)
18. ↑ Blainey, Geoffrey (1991). "Australia: One Nation, or a Cluster of Tribes?". In Ramsay, Jim (ed.). Our Heritage and Australia's Future: A Selection of Insights and Concerns of Some Prominent Australians. Schwartz & Wilkinson. pp. 49–61.
19. ↑ John Hirst, Sense and Nonsense in Australian History, Black Inc. Agenda, Melbourne (ISBN 978-0-9775949-3-1)
20. ↑ John Hirst, Sense and Nonsense in Australian History, Black Inc. Agenda, Melbourne (ISBN 978-0-9775949-3-1), p. 22
21. ↑ Ernest Healy (1993), 'Ethnic ALP Branches – The Balkanisation of Labor,' in People and Place. Vol. 1, No. 4, pp 37–43
22. ↑ Ernest Healy (1993), 'Ethnic ALP Branches – The Balkanisation of Labor,' in People and Place. Vol. 1, No. 4, p. 37
23. ↑ "Hage, G. (1997) White Nation: Fantasies of White Supremacy in a Multicultural Society, Annandale, NSW: Pluto Press (ISBN 1-86403-056-9)"
24. ↑ Christian Lammert; Katja Sarkowsky (17 November 2009). Negotiating Diversity in Canada and Europe. VS Verlag. p. 177. ISBN 978-3-531-16892-0. https://books.google.com/books?id=oHp9WHlYxM0C&pg=PA177.
25. ↑ Assaad E. Azzi; Xenia Chryssochoou; Bert Klandermans; Bernd Simon (15 July 2011). Identity and Participation in Culturally Diverse Societies: A Multidisciplinary Perspective. John Wiley & Sons. p. 236. ISBN 978-1-4443-5181-1. https://books.google.com/books?id=zLwPe-epZp4C&pg=PT236.
26. ↑ Taylor, Charles (2008). "Building the Future: A Time for Reconciliation". Québec, Canada: Commission de consultation sur les pratiques d'accommodement reliées aux différences culturelles. http://www.accommodements.qc.ca/documentation/rapports/rapport-final-abrege-en.pdf.
27. ↑ Kennedy, Rowan (June 24, 2022). "Quebec's premier rejects multiculturalism as province celebrates Fête nationale". CBC News. https://www.cbc.ca/news/canada/montreal/quebec-premier-multiculturalism-1.6501246.
28. ↑ "Bill 21: Five things about the province's contentious secularism law" (in en). 2024-02-29. https://www.ctvnews.ca/montreal/article/bill-21-five-things-about-the-provinces-contentious-secularism-law/.
29. ↑ Rukavina, Steve (August 4, 2022). "New research shows Bill 21 having 'devastating' impact on religious minorities in Quebec". CBC News. https://www.cbc.ca/news/canada/montreal/bill-21-impact-religious-minorities-survey-1.6541241.
30. ↑ 30.0 30.1 Todd, D (11 September 2010). "Growing Ethnic Enclaves Hurt Sense Of Canadian "Belonging"". (The Vancouver Sun) Immigration Watch Canada. http://www.immigrationwatchcanada.org/2010/09/11/growing-ethnic-enclaves-hurt-sense-of-canadian-belonging/.
31. ↑ 31.0 31.1 Goodyear, Sheena (September 21, 2018). "Maxime Bernier explains what he means by 'extreme multiculturalism'". https://www.cbc.ca/radio/asithappens/as-it-happens-friday-edition-1.4833110/maxime-bernier-explains-what-he-means-by-extreme-multiculturalism-1.4833113.
32. ↑ "Canadian Identity" (in en). https://www.peoplespartyofcanada.ca/canadian-identity.
33. ↑ Giuliana B. Prato (6 August 2009). Beyond multiculturalism: views from anthropology. Ashgate Publishing, Ltd.. p. 16. ISBN 978-0-7546-7173-2. https://books.google.com/books?id=ny7fs5qL23sC&pg=PA16.
34. ↑ 34.0 34.1 Lalaie Ameeriar; Stanford University. Dept. of Anthropology (2008). Downwardly global: multicultural bodies and gendered labor migrations from Karachi to Toronto. Stanford University. pp. 21–22.
35. ↑ 35.0 35.1 35.2 Phil Ryan (30 March 2010). Multicultiphobia. University of Toronto Press. pp. 103–06. ISBN 978-1-4426-1068-2. https://books.google.com/books?id=r7Ii8abkancC&pg=PA104.
36. ↑ "Merkel says German multicultural society has failed". BBC News. 17 October 2010. https://www.bbc.co.uk/news/world-europe-11559451.
37. ↑ 37.0 37.1 Matthew Weaver, Angela Merkel: German multiculturalism has 'utterly failed', The Guardian 17 October 2010, retrieved 19 September 2012
38. ↑ Kauffmann, Audrey (17 October 2010). "Merkel says German multi-cultural society has failed". AFP. https://news.yahoo.com/s/afp/20101017/wl_afp/germanymuslimreligionimmigration.
39. ↑ "Germany's charged immigration debate". BBC News. 17 October 2010. https://www.bbc.co.uk/news/world-europe-11532699.
40. ↑ 40.0 40.1 Eckardt, Frank (September 2007). "Multiculturalism in Germany: From Ideology to Pragmatism—and Back?" (in en). National Identities 9 (3): 235–245. doi:10.1080/14608940701406211. ISSN 1460-8944. Bibcode: 2007NatId...9..235E. http://www.tandfonline.com/doi/abs/10.1080/14608940701406211.
41. ↑ 41.0 41.1 Jackson, Pamela Irving; Doerschler, Peter (October 2016). "How Safe Do Majority Group Members, Ethnic Minorities, and Muslims Feel in Multicultural European Societies?" (in en). Democracy and Security 12 (4): 247–277. doi:10.1080/17419166.2016.1213165. ISSN 1741-9166. https://www.tandfonline.com/doi/full/10.1080/17419166.2016.1213165.
42. ↑ Magli, Ida (2011-01-01). "The Europe of "No" That Never Has An Idea (n. 73)". Il Giornale / Italiani Liberi - Parte I - Unione Europea e Italiani Liberi. https://www.academia.edu/42129580.
43. ↑ Fisher, Ian (2006-09-16). "Oriana Fallaci, Incisive Italian Journalist, Is Dead at 77" (in en-US). The New York Times. ISSN 0362-4331. https://www.nytimes.com/2006/09/16/books/16fallaci.html.
44. ↑ "Abe fine with 'homogeneous' remark". Kyodo News. 27 February 2007. http://search.japantimes.co.jp/cgi-bin/nn20070227a9.html.
45. ↑ "Aso says Japan is nation of 'one race'". Japan Times Online. 18 October 2005. http://www.japantimes.co.jp/news/2005/10/18/national/aso-says-japan-is-nation-of-one-race/.
46. ↑ 46.0 46.1 Multiculturalism at Risk. The Indian Minority in Malaysia, Economic and Political Weekly, September 2006, retrieved 24 September 2012
47. ↑ Paul Cliteur. De filosofie van mensenrechten. Nijmegen 1999.
48. ↑ Online at NRC, see [2]. An English translation is available at [3]
49. ↑ Favell, Adrian (1998). Philosophies of Integration: Immigration and the Idea of Citizenship in France and Britain. Basingstoke: Palgrave. ISBN 978-0-312-17609-9.
50. ↑ Kymlicka, Will (2007). Multicultural Odysseys: Navigating the New International Politics of Diversity. Oxford: Oxford University Press. p. 72. ISBN 978-0-19-928040-7.
51. ↑ Panayi, Panikos (2004). "The evolution of multiculturalism in Britain and Germany: An historical survey". Journal of Multilingual and Multicultural Development 25 (5/6): 466–80. doi:10.1080/01434630408668919.
52. ↑ "Race chief wants integration push". BBC News. 3 April 2004. http://news.bbc.co.uk/1/hi/uk/3596047.stm.
53. ↑ 53.0 53.1 "So what exactly is multiculturalism?". BBC News. 5 April 2004. http://news.bbc.co.uk/1/hi/uk/3600791.stm.
54. ↑ 54.0 54.1 "Davis attacks UK multiculturalism". BBC News. 3 August 2005. http://news.bbc.co.uk/1/hi/uk_politics/4740633.stm.
55. ↑ Bam-Hutchison, June. "Race, faith, and UK policy: A brief history". Institute for the Public Understanding of the Past; University of York. http://www.york.ac.uk/ipup/projects/raceandfaith/discussion/bam-hutchison.html.
56. ↑ "How Islam has killed multiculturalism". Accessmylibrary.com. http://www.accessmylibrary.com/coms2/summary_0286-14861279_ITM.
57. ↑ "Multiculturalism has failed but tolerance can save us". The Times. http://www.timesonline.co.uk/tol/comment/columnists/guest_contributors/article544921.ece.
58. ↑ Wynne-Jones, Jonathan; Sawer, Patrick (13 January 2008). "Muslims must do more to integrate, says poll". The Daily Telegraph (London). https://www.telegraph.co.uk/news/uknews/1575404/Muslims-must-do-more-to-integrate-says-poll.html.
59. ↑ Philip Johnston. "The Telegraph". https://www.telegraph.co.uk/opinion/main.jhtml?xml=/opinion/2008/01/07/do0702.xml.
60. ↑ George Jones (4 August 2005). "Multicultural Britain is not working, says Tory chief". Daily Telegraph (London). https://www.telegraph.co.uk/news/uknews/1495397/Multicultural-Britain-is-not-working-says-Tory-chief.html.
61. ↑ McKinstry, Leo (9 August 2007). "How the Government has declared war on white English people". Daily Express. http://www.express.co.uk/posts/view/15991/How-the-Government-has-declared-war-on-white-English-people.
62. ↑ McKinstry, Leo (8 November 2013). "A multicultural hell hole, that we never voted for". Daily Express. http://www.express.co.uk/comment/columnists/leo-mckinstry/443677/A-multicultural-hell-hole-that-we-never-voted-for.
63. ↑ "Profile: Trevor Phillips: The racial weather vane changes direction". The Times. 2 May 2004. https://www.thetimes.com/uk/politics/article/profile-trevor-phillips-the-racial-weather-vane-changes-direction-j25vq2c3x8x.
64. ↑ 64.0 64.1 West, Ed (2013). The Diversity Illusion: What We Got Wrong About Immigration & How to Set it Right, Gibson Square Books Ltd (ISBN 978-1908096050)
65. ↑ Goodhart, David (February 2004). "Too diverse?". media-diversity.org. http://www.media-diversity.org/downloaded articles/Goodhart Feb 04.htm.
66. ↑ "Multiculturalism has betrayed the English, Archbishop says". The Times. http://www.timesonline.co.uk/tol/news/uk/article592693.ece.
67. ↑ Michael Nazir-Ali "Breaking Faith With Britain" , Standpoint, June 2008.
68. ↑ "Winterval gets frosty reception". BBC News. 9 November 1998. http://news.bbc.co.uk/1/hi/uk/210672.stm.
69. ↑ Burkeman, Oliver (8 December 2006). "The phoney war on Christmas". The Guardian (London). https://www.theguardian.com/world/2006/dec/08/religion.communities.
70. ↑ "Ruth Kelly's speech on integration and cohesion", Guardian, 24 August 2006.
71. ↑ "Conform to our society, says PM", BBC News, 8 December 2006.
72. ↑ Powell, Michael (20 September 2006). "Old fears over new faces". The Washington Post. http://seattletimes.nwsource.com/html/nationworld/2003265600_impghistory20.html.
73. ↑ Tilove, Jonathan (8 July 2007). "A diversity divide: Beneath the surface, Americans are deeply ambivalent about diversity". Statesman.com. http://www.statesman.com/opinion/content/editorial/stories/insight/07/08/0708diversity.html?cxtype=rss&cxsvc=7&cxcat=45.
74. ↑ D'Souza, Dinesh (1991). Illiberal Education: The Politics of Race and Sex on Campus. New York: Free Press. ISBN 978-0-684-86384-9. https://archive.org/details/illiberaleducati00dsou.
75. ↑ Huntington, Samuel P., The Clash of Civilizations and the Remaking of World Order, New York, Simon & Schuster, 1996 ISBN 0-684-84441-9
76. ↑ Ward, Colleen; Neha, Tia; Ritchie, Tyler (2025-05-10). "Re-imagining multiculturalism: Small steps towards indigenizing acculturation science" (in en). advances.in/psychology 2: e251129. doi:10.56296/aip00034. ISSN 2976-937X. https://advances.in/psychology/10.56296/aip00034/.
77. ↑ 77.0 77.1 Putnam, Robert D. (June 2007). "E Pluribus Unum: Diversity and community in the twenty-first century". Scandinavian Political Studies 30 (2): 137–74. doi:10.1111/j.1467-9477.2007.00176.x. The 2006 Johan Skytte Prize Lecture.

## Further reading

* Allan, Lyle (1983), 'A Selective Annotated Bibliography of Multiculturalism', in Social Alternatives (University of Queensland), Vol.3, No.3, July, pp. 65–72.
* Blainey, Geoffrey (1984), All For Australia, Methuen Haynes, North Ryde, New South Wales.
* Jonathan Sacks, Dignity of Difference: How to Avoid the Clash of Civilizations New Revised EditionISBN 0-454-00828-7
* Clancy, Greg (2006), The Conspiracies of Multiculturalism, Sunda Publications, Gordon, New South Wales. ISBN 0-9581564-1-7
* Hirst, John (2005), Sense and Nonsense in Australian History, Black Inc. Agenda, Melbourne, Victoria. ISBN 978-0-9775949-3-1
* Putnam, Robert D., "E Pluribus Unum: Diversity and Community in the Twenty-first Century – The 2006 Johan Skytte Prize," Scandinavian Political Studies 30 (2), June 2007.
* Sailer, Steve, "Fragmented Future: Multiculturalism doesn't make vibrant communities but defensive ones," American Conservative, 15 January 2007.
* Salter, Frank, On Genetic Interests: Family, Ethnicity, and Humanity in an Age of Mass Migration, 2007, ISBN 1-4128-0596-1.
* Huntington, Samuel P., The Clash of Civilizations and the Remaking of World Order, New York, Simon & Schuster, 1996 ISBN 0-684-84441-9
* Barber, Benjamin R., Jihad vs. McWorld, Hardcover: Crown, 1995, ISBN 0-8129-2350-2; Paperback: Ballantine Books, 1996, ISBN 0-345-38304-4

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