Hand in Hand: Multiculturalism, Nationality, Cosmopolitanism

Abstract

Forefronting presentations made at the May 2009 KAME Conference, Pinar addresses the vexed if reciprocal relations among multiculturalism, nationality, and cosmopolitanism. Rather than formulating these concepts as developmental phases or as inevitably antagonistic social formations, Pinar insists that multiculturalism and cosmopolitanism become intelligible only within national histories and cultures. Rather than nationalism always undermining cosmopolitanism, Pinar suggests it can encourage cosmopolitanism: national pride and accomplishment can encourage citizens to become internationalists, citizens of the world, in order to demonstrate their patriotism. He worries that the primacy of "culture" in contemporary models of multiculturalism recalls earlier and often reactionary associations of nationality with ethnicity as it now threatens to essentialize subnational groups along ethnic lines, undermining dialogue, negotiation, and deliberation. Likewise, the primacy of "identity" in multiculturalism risks reinscription of stereotypes, if now demanding recognition as favorably valorized. The multicultural content of every culture becomes obscured just as the individuality of persons -the key category of human rights worldwideis effaced. Positioning "justice" as the objective of multicultural education threatens to reduce knowledge of the other to a means to an end, reinstating an instrumentalism that reduces education to politics. Pinar suggests that Korean scholars must formulate Korean models of multiculturalism that may, and may not, bear resemblances to Western models, as multiculturalism, nationality, and cosmopolitanism are vexed but not opposed; indeed, they can go hand in hand. Downloaded by [UQ Library]

Living a Curriculum of Hyph-E-Nations: Diversity, Equity, and Social Media

“…Because of this, the social network is an optimal locale from which a discussion of Third Spaces in relation to identity can begin. Before talking about the larger social action project from which some of our curriculum theorizing emerges, we offer the following experimental theoretical model of "quantum (third) space" to understand and disrupt essentializations of identity (see Ausman, 2012;Moon, 2010;Pinar, 2009Pinar, , 2012. Although culturally responsive theory initially framed the design and implementation of the larger project (Gay, 2000(Gay, , 2002, we have since moved our theoretical framework toward the concept of quantum (third) spaces in order to understand the complexities of immigrant students' hyphenated symbolic enunciations on the social network site.…”

“…Multicultural policies here in Canada are not informed by a unifying theory, but rather convey a plurality of meanings depending on national, historical, cultural and political contexts. While North American progressives may view multicultural policies as a means through which to acknowledge and prevent injustice, Pinar (2009) makes clear that national multicultural reforms, at least for some neoconservative politicians, actually reproduce social inequalities by fostering ethnocentrism as a form of inverted racism. Israeli scholars in contrast, as Pinar writes, emphasize both the particularities and commonalities of cultures, and the interchange between them.…”

Decolonising the psychology curriculum: a perspective

“…Current literature indicates deep-rooted colonisation within academia across all levels and discussing inequalities and diversity alone does not acknowledge the deference that has existed for centuries ( Gabriel and Tate, 2017 ; Hall and Tandon, 2017 ). There should be a sense of urgency to move away from trivial dialogue, deliberations, and perceptions to ensure facts are discussed in a more logical manner to reach a more transparent outcome in relation to decolonisation ( Pinar, 2010 ; Jansen, 2018 ).…”