Multiculturalism is a term with a range of meanings in the contexts of sociology, political philosophy, and in colloquial use. In sociology and everyday usage, it is a synonym for "ethnic pluralism" with the two terms often used interchangeably, for example a cultural pluralism in which various ethnic groups collaborate and enter into a dialogue with one another without having to sacrifice their particular identities. It can describe a mixed ethnic community area where multiple cultural traditions exist, or a single country within which they do. Groups associated with an aboriginal ethnic group and foreigner ethnic groups are often the focus.
In reference to sociology, multiculturalism is the end state of either a natural or artificial process (e.g. legally controlled immigration) and occurs on either a large national scale or a smaller scale within a nation's communities. On a smaller scale this can occur artificially when a jurisdiction is created or expanded by amalgamating areas with two or more different cultures (e.g. French Canada and English Canada). On a large scale, it can occur as a result of either legal or illegal immigration to and from different jurisdictions around the world.
Multiculturalism as a political philosophy involves ideologies and policies which vary widely,
Multiculturalism that promotes maintaining the distinctiveness of multiple cultures is often contrasted to other settlement policies such as social integration, cultural assimilation and racial segregation. Multiculturalism has been described as a "salad bowl" and "cultural mosaic"
Two different and seemingly inconsistent strategies have developed through different government policies and strategies. The first focuses on interaction and communication between different cultures; this approach is also often known as interculturalism. The second centers on diversity and cultural uniqueness which can sometimes result in intercultural competition over jobs among other things and may lead to ethnic conflict. Controversy surrounding the issue of cultural isolation includes the ghettoization of a culture within a nation and the protection of the cultural attributes of an area or nation. Proponents of government policies often claim that artificial, government guided protections also contribute to global cultural diversity.
Most debates over multiculturalism center around whether or not multiculturalism is the appropriate way to deal with diversity and immigrant integration. The arguments regarding the perceived rights to a multicultural education include the proposition that it acts as a way to demand recognition of aspects of a group's culture osubordination and its entire experience.
The term multiculturalism is most often used in reference to Western , which had seemingly achieved a de facto single national identity during the 18th and/or 19th centuries.
The Canadian government has often been described as the instigator of multicultural ideology because of its public emphasis on the social importance of immigration. The Canadian Royal Commission on Bilingualism and Biculturalism is often referred to as the origins of modern political awareness of multiculturalism.
Many nation-states in Africa, Asia, and the Americas are culturally diverse, and are 'multicultural' in a descriptive sense. In some, communalism is a major political issue. The policies adopted by these states often have parallels with multiculturalist policies in the Western world, but the historical background is different, and the goal may be a mono-cultural or Monoethnicity nation-building – for instance in the Malaysian government's attempt to create a 'Malaysian race' by 2020.The Economist: The changing of the guard, April 3, 2003.
Contact between people of different cultures in Australia has been characterised by tolerance and engagement, but have also occasionally resulted in conflict and rifts.
Historically, Europe has always been a mixture of Latin, Slavic, Germanic, Uralic, Celtic, Hellenic, Illyrian, Thracian and other cultures influenced by the importation of Jewish, Christian, Muslim and other belief systems; although the continent was supposedly unified by the super-position of Imperial Roman Christianity, it is accepted that geographic and cultural differences continued from antiquity into the modern age.
In the 19th century, the ideology of nationalism transformed the way Europeans thought about the state. Existing states were broken up and new ones created; the new nation-states were founded on the principle that each nation is entitled to its own sovereignty and to engender, protect, and preserve its own unique culture and history. Unity, under this ideology, is seen as an essential feature of the nation and the nation-state – unity of descent, unity of culture, unity of language, and often unity of religion. The nation-state constitutes a culturally society, although some national movements recognized regional differences.
Where cultural unity was insufficient, it was encouraged and enforced by the state. The 19th-century nation-states developed an array of policies – the most important was compulsory primary education in the national language.
Some European Union countries have introduced policies for "social cohesion", "integration", and (sometimes) "assimilation". The policies include:
Other countries have instituted policies which encourage cultural separation.
This unique arrangement has been called by historians a "multicultural cliche".Detrez, Raymond; Segaert, Barbara, 2008, Europe and the Historical Legacies in the Balkans (Multiple Europes), P.I.E. Peter Lang s.a., , p. 55 It has also become known as "The Square of Religious Tolerance"Ban, Ki-moon, The World in the next 20 years and has initiated the construction of a 100-square-meter scale model of the site that is to become a symbol of the capital.
Furthermore, unlike some other Nazi Germany allies or German-occupied countries excluding Denmark, Bulgaria managed to save its entire 48,000-strong Jewish population during World War II from deportation to Nazi concentration camps.
Consequently, within the Balkan region Bulgaria has become an example for multiculturalism in terms of variety of religions, artistic creativity The Highs and Lows of Ethno-Cultural Diversity: Young People’s Experiences of Chalga Culture in Bulgaria, Apostolov, Apostol, Anthropology of East Europe Review, Vol 26, No 1 (2008), Cambridge University Press and ethnicity.Ruegg, Francois, 2007, Interculturalism and Discrimination in Romania: Policies, Practices, Identities and Representations, Lit Verlag, Hristova, Svetlana, 2004, Bulgarian Politics of Multiculturalism - uses and abuses, Scientific Research, University Publishing House, South-West University, Blagoevgrad Its largest ethnic minorities, Turks and Roma, enjoy wide political representation. In 1984, following a campaign by the communist regime for a forcible change of the Islamic names of the Turkish minority,The history of Turkish community in Bulgaria, Ibrahim YalamovThe Human Rights of Muslims in Bulgaria in Law and Politics since 1878, Bulgarian Helsinki Committee, 2003The Bulgarian state and Bulgarian Turks (to the middle of the 1930s till the beginning of the 1990s), Bulgarian Archive State Agency an underground organization called «National Liberation Movement of the Turks in Bulgaria» was formed which headed the Turkish community's opposition movement. On January 4, 1990 the activists of the movement registered an organization with the legal name «Movement for Rights and Freedom» (MRF) (in Bulgarian: Движение за права и свободи: in Turkish: Hak ve Özgürlükler Hareketi) in the Bulgarian city of Varna. At the moment of registration it had 33 members, at present, according to the organization's website, 68,000 members plus 24,000 in the organization's youth wing . In 2012 Bulgarian Turks were represented at every level of government: local, with MRF having mayors in 35 municipalities, at parliamentary level with MRF having 38 deputies (14% of the votes in Parliamentary elections for 2009–13) and at executive level, where there is one Turkish minister, Vezhdi Rashidov. Twenty-one Roma political organizations were founded between 1997 and 2003 in Bulgaria.
Lord Sacks, Chief Rabbi of the United Hebrew Congregations of the Commonwealth, made a distinction between tolerance and multiculturalism, citing the Netherlands as a tolerant, rather than multicultural, society. In June 2011 the First Rutte cabinet said the Netherlands would turn away from multiculturalism: "Dutch culture, norms and values must be dominant" Minister Donner said.
Radio Television of Vojvodina broadcasts program in 10 local languages. The project by the Government of AP Vojvodina titled "Promotion of Multiculturalism and Tolerance in Vojvodina", whose primary goal is to foster the cultural diversity and develop the atmosphere of interethnic tolerance among the citizens of Vojvodina, has been successfully implemented since 2005. Serbia is continually working on improving its relationship and inclusion of minorities in its effort to gain full accession to the European Union. Serbia has initiated talks through Stabilisation and Association Agreement on 7 November 2007.
Religiously, Hindus form the majority, followed by Muslims. The statistics are: Hindu (80.5%), Muslim (13.4%), Christian (2.3%), Sikh (2.1%), Buddhist, Bahá'í, Jain, Jew and Parsi people populations. Linguistically, the two main language families in India are Indo-Aryan (a branch of Indo-European) and Dravidian. In India's northeast, people speaking Sino-Tibetan group of languages such as Meitei language (Meitei-lon) recognized by the Indian constitution and Austroasiatic languages are commonly found. India (officially) follows a three-language policy. Hindi (spoken in the form of Hindustani) is the official federal language, Indian English has the federal status of associate/subsidiary official language and each state has its own state official language (in the Hindi sprachraum, this reduces to bilingualism). Further, India does not have any national language. The Republic of India's state boundaries are largely drawn based on linguistic groups; this decision led to the preservation and continuation of local ethno-linguistic sub-cultures, except for the Hindi sprachraum which is itself divided into many states. Thus, most states differ from one another in language, culture, Indian cuisine, clothing, literary style, architecture, music and festivities.
India has encountered religiously motivated violence,
Indonesia's national motto, Bhinneka Tunggal Ika ("Unity in Diversity" lit. "many, yet one") enshrined in Pancasila national ideology, articulates the diversity that shapes the country. The government nurture and promote the diversity of Indonesian local culture and adopting a pluralist approach.
Due to migration within Indonesia (as part of government transmigration programs or otherwise), there are significant populations of ethnic groups who reside outside of their traditional regions. The Javanese for example, moved from their traditional homeland in Java to the other parts of the archipelago. The expansion of Javanese and their influence throughout Indonesia has raised the issue of Javanization, although Minangkabau, Malay Indonesian, Madurese, Bugis and Makassar people, as a result of their merantau (migrating) culture are also quite widely distributed throughout Indonesian archipelago, while Chinese Indonesians can be found in most of urban areas. Because of urbanization, major Indonesian cities such as Greater Jakarta, Surabaya, Bandung, Palembang, Medan and Makassar has attracted large numbers of Indonesians from various ethnics, cultural and religious background. Jakarta in particular, has almost all of Indonesian ethnic groups represented.
However, this transmigration program and close interactions between people of different cultural backgrounds might caused socio-cultural problems, as the inter-ethnics interactions might not always conducted harmoniously. After the Post-Suharto era in 1998 into the 2000s, there were numbers of inter-ethnic and inter-religious clashes erupted in Indonesia. Such as clashes between native Dayak people tribes against Madurese people transmigrants in Kalimantan during Sambas riots in 1999 and the Sampit conflict in 2001. There were also clashes between Muslims and Christians, such as Poso riots between 1998 and into 2000, and violences in Maluku between 1999 and into 2002. Nevertheless, Indonesia today still struggle and has managed to maintain unity and inter-cultural harmony, through national adherence of pro-pluralism policy of Pancasila promoted and enforced by the government and its people.
Chinese Indonesians are the largest foreign-origin minority that has been residing in Indonesia for generations. Despite centuries of acculturation with native Indonesians, because of their disproportionate influence on Indonesian economy, and alleged question of national loyalty, Chinese Indonesian have suffered discrimination. The Suharto Orde Baru or New Order adopted a forced assimilation policy; which indicated that Chinese cultural elements were unacceptable. Chinese Indonesians were forced to adopt Indonesian-sounding names, and the use of Chinese culture and language was banned. The violence targeting Chinese Indonesians erupted during riots in 1998 as the looting and destruction took place, a number of Chinese Indonesians as well as looters were killed. The Chinese Indonesians were treated as the scapegoat of 1997 Asian Financial Crisis, and it was the result of ongoing discrimination and segregation policy enforced during Suharto's New Order regime. Soon after the fourth Indonesian President, Abdurrahman Wahid came into power in 1999, he quickly abolished some of the discriminatory laws in efforts to promote acceptance and to improve inter-racial relationships, such as abolishing the ban on Chinese culture and allowed Chinese traditions to be practised freely. Two years later President Megawati Sukarnoputri declared that the Chinese New Year ( Imlek) would be marked as a national holiday from 2003. Today, Chinese Indonesians enjoy the same rights as other Indonesians.
According to Harvard University professor Theodore Bestor, Japan does look very homogeneous from a distant perspective, but in fact there are a number of very significant minority groups – ethnically different minority groups – in Japan today, such as the already mentioned Ainu people and Ryukyuan people.
The Malaysian New Economic Policy or NEP serves as a form of racial equalization. Malaysia fury at EU envoy remarks, BBC News It promotes structural changes in various aspects of life from education to economic to social integration. Established after the 13 May racial riots of 1969, it sought to address the significant imbalance in the economic sphere where the minority Chinese population had substantial control over commercial activity in the country.
The Malay Peninsula has a long history of international trade contacts, influencing its ethnic and religious composition. Predominantly Malays before the 18th century, the ethnic composition changed dramatically when the British introduced new industries, and imported Chinese and Indian labor. Several regions in the then British Malaya such as Penang, Malacca and Singapore became Chinese dominated. Until the riots 1969, co-existence between the three ethnicities (and other minor groups) was largely peaceful, although the three main racial groups for the most part lived in separate communities – the Malays in the villages, the Chinese in the urban areas, and the Indians in the towns and plantation. More Malays however have moved into the cities since the 1970s, and the proportion of the non-Malays have been decreasing continually, especially the Chinese, due in large part to lower birth-rate and emigration as a result of institutionalized discrimination.
Preceding independence of the Federation of Malaya, a social contract was negotiated as the basis of a new society. The contract as reflected in the 1957 Malayan Constitution and the 1963 Malaysian Constitution states that the immigrant groups are granted citizenship, and Malays' special rights are guaranteed. This is often referred to the Bumiputra policy.
These pluralist policies have come under pressure from racialist Malay parties, who oppose perceived subversion of Malay rights. The issue is sometimes related to the controversial status of religious freedom in Malaysia.
Although there had been no ethnic-based incidents of armed conflict between many Christian and animist groups, the same cannot be said about relations between them on one hand and their Muslim compatriots on the other. The enduring war in Muslim Mindanao is one of the most prominent examples of religious conflicts pestering the economically frail southwestern Philippines. Since the 1899 Moro Rebellion, Muslim groups across Mindanao have bolstered armed offensives against foreign colonizers due to aspirations of self-determination. However, these efforts have failed resulting to the annexation of the Moro people, particularly the Sultanate of Sulu to the Philippines.
During British colonial rule, ethnic enclaves such as Geylang, Chinatown, and Little India were enforced. Presently (2010), remnants of colonial ethnic concentration still exist but housing in Singapore is governed by the Ethnic Integration Policy, which ensures an even ethnic distribution throughout Singapore.(n.d.) In Housing Development Boards of Singapore website. Retrieved: November 18, 2010 from Policy Changes To Support An Inclusive And Cohesive Home. A similar policy exists in politics as all Group Representation Constituencies are required to field at least one candidate from an ethnic minority.
However, the word "multiculturalism" is increasingly heard in South Korea. In 2007, Han Geon-Soo, Professor of Cultural Anthropology at Kangwon National University, published an article entitled "Multicultural Korea: Celebration or Challenge of Multiethnic Shift in Contemporary Korea?", noting: "As the increase of foreign migrants in South Korea transforms a single-ethnic homogeneous South Korean society into multiethnic and multicultural one, the Korean government and the civil society pay close attention to multiculturalism as an alternative value to their policy and social movement." He argued, however, that "the current discourses and concerns on multiculturalism in South Korea" lacked "the constructive and analytical concepts for transforming a society".Han Geon-Soo, "Multicultural Korea: Celebration or Challenge of Multiethnic Shift in Contemporary Korea?", Korea Journal, Vol. 47 No. 4, Winter 2007, pp. 32–63
The same year, Stephen Castles of the International Migration Institute argued:
The Korea Times suggested in 2009 that South Korea was likely to become a multicultural society. "Multiculturalism Likely to Prevail in Korea", Lee Hyo-sik, Korea Times, December 24, 2009 In 2010, an opinion editorial written by Peter Underwood for the JoongAng Ilbo stated: "Media in South Korea is abuzz with the new era of multiculturalism. With more than one million foreigners in South Korea, 2 percent of the population comes from other cultures." He further opined:
Although many debates still take place as to whether South Korea really is a multicultural society or not, it is generally agreed that South Korea has probably entered a stage of multiculturalism and has moved away from its homogeneous identity. Around 35–40% of South Korean men in the rural area outside Seoul are engaged with wives from different countries. According to the Dongponews, an online media that connects migrants and immigrants of South Korea, the number of foreigners residing in South Korea reached 1.43 million by 2012, and is likely to increase more and more, reaching to the scale that cannot be undermined. More than that, South Korea is going through a serious stage of low birthrate, leading to an aging society in shortage of labor forces. Another big changing factor is that Korea already has multi-ethnic, multi-cultural families appearing in great numbers, as one in every ten marriage is between a South Korean and a foreigner, and in the rural side this portion is greater. Is ROK a multicultural society? Dongpo News. 2012-05-18. Retrieved 2012-06-05. As such change takes place in such short period of time, it can be understood that many conflicts arise among different groups of people; the immigrants, government, and the rest of Korean society. Recently a lot of media attention is given to these people; documentaries on the lives of wives and their children are often shown, as well as talk shows that portray struggles and conflicts these people go through such as Love in Asia; a talk show hosting foreign wives, sharing their experience of marriage and family life, broadcast by the national broadcasting channel, KBS. Many South Koreans recently have recognized that the change that South Korean society is going through due to this media attention. Government policies have also changed very recently; a lot of welfare programs and extracurricular activities are launched under the name of "multicultural policy." The policy is quite recent phenomenon.
In a 2002 interview with the Globe and Mail, Karīm al-Hussainī the 49th Aga Khan of the Ismaili described Canada as "the most successful pluralist society on the face of our globe", citing it as "a model for the world". He explained that the experience of Canadian governance – its commitment to pluralism and its support for the rich multicultural diversity of its peoples – is something that must be shared and would be of benefit to all societies in other parts of the world. The Economist ran a cover story in 2016 praising Canada as the most successful multicultural society in the West. The Economist argued that Canada's multiculturalism was a source of strength that united the diverse population and by attracting immigrants from around the world was also an engine of economic growth as well.
Continuous mass immigration was a feature of the United States economy and society since the first half of the 19th century.
Providence has been pleased to give this one connected country to one united people – a people descended from the same ancestors, speaking the same language, professing the same religion, attached to the same principles of government, very similar in their manners and customs... This country and this people seem to have been made for each other, and it appears as if it was the design of Providence, that an inheritance so proper and convenient for a band of brethren, united to each other by the strongest ties, should never be split into a number of unsocial, jealous, and alien sovereignties.John Jay, First American Supreme Court Chief Justice, Federalist Paper No. 2'''
philosophy, multiculturalism began as part of the pragmatism movement at the end of the nineteenth century in Europe and the United States, then as political and cultural pluralism at the turn of the twentieth.
The educational approach to multiculturalism has since spread to the grade school system, as school systems try to rework their curricula to introduce students to diversity earlier – often on the grounds that it is important for minority students to see themselves represented in the classroom.
Multiculturalism is seen by its supporters as a fairer system that allows people to truly express who they are within a society, that is more tolerant and that adapts better to social issues. They argue that culture is not one definable thing based on one race or religion, but rather the result of multiple factors that change as the world changes.
Historically, support for modern multiculturalism stems from the changes in Western societies after World War II, in what Susanne Wessendorf calls the "human rights revolution", in which the horrors of institutionalized racism and ethnic cleansing became almost impossible to ignore in the wake of the Holocaust; with the collapse of the Colonial empire, as colonized nations in Africa and Asia successfully fought for their independence and pointed out the discriminatory underpinnings of the colonial system; and, in the United States in particular, with the rise of the Civil Rights Movement, which criticized ideals of assimilation that often led to prejudices against those who did not act according to Anglo-American standards and which led to the development of academic ethnic studies programs as a way to counteract the neglect of contributions by racial minorities in classrooms.Susanne Wessendorf, The multiculturalism backlash: European discourses, policies and practices, p. 35; accessed through Google Books, 12 February 2011.Paul C. Gorski, "A Brief History of Multicultural Education", EdChange.org, November 1999; accessed 12 February 2011. As this history shows, multiculturalism in Western countries was seen to combat racism, to protect minority communities of all types, and to undo policies that had prevented minorities from having full access to the opportunities for freedom and equality promised by the liberalism that has been the hallmark of Western societies since the Age of Enlightenment. The contact hypothesis in sociology is a well documented phenomenon in which cooperative interactions with those from a different group than one's own reduce prejudice and inter-group hostility.
C. James Trotman argues that multiculturalism is valuable because it "uses several disciplines to highlight neglected aspects of our social history, particularly the histories of women and minorities ...and promotes respect for the dignity of the lives and voices of the forgotten.
Tariq Modood argues that in the early years of the 21st century, multiculturalism "is most timely and necessary, and ... we need more not less", since it is "the form of integration" that (1) best fits the ideal of egalitarianism, (2) has "the best chance of succeeding" in the "post-9/11, post 7/7" world, and (3) has remained "moderate and pragmatic".
Bhikhu Parekh counters what he sees as the tendencies to equate multiculturalism with racial minorities "demanding special rights" and to see it as promoting a "thinly veiled racism". Instead, he argues that multiculturalism is in fact "not about minorities" but "is about the proper terms of relationship between different cultural communities", which means that the standards by which the communities resolve their differences, e.g., "the principles of justice" must not come from only one of the cultures but must come "through an open and equal dialogue between them."
Balibar characterizes criticisms of multiculturalism as "differentialist racism", which he describes as a covert form of racism that does not purport ethnic superiority as much as it asserts stereotypes of perceived "incompatibility of life-styles and traditions".
While there is research that suggests that ethnic diversity increases chances of war, lower public goods provision and decreases democratization, there is also research that shows that ethnic diversity in itself is not detrimental to peace, public goods provision or democracy. Rather, it was found that promoting diversity actually helps in advancing disadvantaged students.
The Wikimedia Foundation suggests that "diversity of perspectives is crucial to increasing the quality of the free knowledge resources that their movement provides.". Wikidata also suggests that "the world is complicated and there is no single consensus – especially in a knowledge base that is supposed to serve many cultures."
Harvard professor of political science Robert D. Putnam conducted a nearly decade-long study on how multiculturalism affects social trust. He surveyed 26,200 people in 40 American communities, finding that when the data were adjusted for class, income and other factors, the more racially diverse a community is, the greater the loss of trust. People in diverse communities "don’t trust the local mayor, they don’t trust the local paper, they don’t trust other people and they don’t trust institutions," writes Putnam. 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 do look like us.
Putnam has also stated, however, that "this allergy to diversity tends to diminish and to go away... I think in the long run we'll all be better."Martin, Michel, " Political Scientist: Does Diversity Really Work?" Tell Me More, NPR. Written 15 August, 2007, accessed 15 September, 2017.
Ethnologist Frank Salter writes:
Relatively homogeneous societies invest more in public goods, indicating a higher level of public altruism. For example, the degree of ethnic homogeneity correlates with the government's share of gross domestic product as well as the average wealth of citizens. Case studies of the United States, Africa and South-East Asia find that multi-ethnic societies are less charitable and less able to cooperate to develop public infrastructure. Moscow beggars receive more gifts from fellow ethnics than from other ethnies . A recent multi-city study of municipal spending on public goods in the United States found that ethnically or racially diverse cities spend a smaller portion of their budgets and less per capita on public services than do the more homogeneous cities.Salter, Frank, On Genetic Interests, p. 146.
Diverse peoples worldwide are mostly engaged in hating each other—that is, when they are not killing each other. A diverse, peaceful, or stable society is against most historical precedent."
A number of conservative historians used the religion of the Mexica, better known as the Aztecs as an example of what they see as the flaws of multiculturalism. The Australian historian Keith Windschuttle cited the accounts of his fellow Australian historian Inga Clendinnen of the festival of Ochpaniztli where to honor the Maize Lord a young woman was sacrificed by ripping out her heart so the crops might grow:
Then, still in darkness, silence, and urgent haste, her body was flayed, and a naked priest, a 'very strong man, very powerful, very tall', struggled into the wet skin, with its slack breasts and pouched genitalia: a double nakedness of layered, ambiguous sexuality. The skin of one thigh was reserved to be fashioned into a face-mask for the man impersonating Centeotl, Young Lord Maize Cob, the son of Toci.Clendinnen, Inga Aztecs: An Interpretation, Cambridge: Cambridge University Press 1995. p. 201.
Windschuttle argued that the gruesome religion of the Aztecs that required that dozens of young people be sacrificed and eaten every day so that the sun might rise the next day and hundreds of people sacrificed for major holidays as proving that multiculturalism is a facile doctrine that requires Westerners to respect Aztec religion as equal to any other religion.Windshuttle, Keith The Killing of History How Literary Critics and Social Theorists Are Murdering Our Past, San Francisco: Encounter Books, 1997. p. 69. Along the same lines, the American classicist Victor Davis Hanson denounced Aztec culture as fundamentally barbarous and irrational, which he compared unfavorably with the "rationalism" of the Spanish who conquered Mexico in 1519–21.Hanson, Victor Davis Carnage and Culture: Landmark Battles in the Rise to Western Power, New York: Random House, 2001. p. 205 Hanson argued that Hernán Cortés conquered Mexico because he was a product of the rational culture of the West, unlike Moctezuma II who Hanson noted dismissively at first believed the Spanish were gods and who consulted "sorcerers and necromancers" instead using his reason. Hanson used the differences between Moctezuma and Cortés to argue that Western culture was superior to every culture in the entire world, which thus led him to reject multiculturalism as a false doctrine that placed all cultures on an equal footing.
In New Zealand (Aotearoa), which is officially bi-cultural, multiculturalism has been seen as a threat to the Maori, and possibly an attempt by the New Zealand Government to undermine Maori demands for self determination.