From Ali Rattansi, author of, inter alia, Multiculturalism: A Very Short Introduction, Oxford University Press. 

This is a comment on the question of whether Multiculturalism and Interculturalism are opposed or overlapping paradigms for developing appropriate perspectives for a new era of superdiversity as well as a new era of growing socio-economic inequalities and divisive globalisation. It is based on a reading of the debate between Cantle and Modood, to which Modood provides a link in a previous intervention in this BSA-Race forum (scroll down for the link).

The debate between Cantle and Modood is fascinating, but also indicative of how some key issues are being glossed over in the debate between so-called 'multiculturalists' and 'interculturalists'. To begin with, I should declare that I am an interested party, for in my book on multiculturalism referenced above I have argued for a move from a multiculturalist to an interculturalist position. In part, this is related to the similarity between Cantle's perspective and mine on the complexity and fluidity of identities in a new globalised era with new patterns of migration and a growing, complex differentiation within minority and majority ethnic groups. I agree with Cantle that often 'multiculturalism' tends to be stuck in an era of more homogeneous ethnicities and nation-states. 
But 'multi' can also be interpreted in more complex ways, more in keeping with the shifting and fluid nature of identities, so in principle there is no reason why multiculturalism must always imply that cultural/ethnic groups are homogeneous 'silos', a point that Cantle seems not to acknowledge. And intercultulturalists also need to acknowledge Modood's point that for any particular individual, while having multiple identities, some identities are more important than others, although there is bound to be contextual variation on whether gender or class trump ethnicity or not in any particular context be it school, family, the workplace or a sporting arena.
This is why I agree with Modood that multiculturalism and interculturalism should not be regarded as stark opposites. Interculturalism develops out of multiculturalism and retains many of its salient characteristics and recognises that many of the principles of multiculturalism should also be central to interculturalism, especially the emphases on 'recognition', citizenship, and anti -discrimination. Also, both need to acknowledge that any new thinking on these issues needs to move away from an excessive culturalism  by recognising the huge significance of socio-economic commonalities and differences that unite as well as cut across ethnic divides, and the equally important issues of gender and sexuality.
What both Modood and Cantle fail to mention is the crucial element of dialogue. Arguably, Parekh here provides the bridge linking multiculturalism and Interculturalism by speaking, always, of 'dialogic multiculturalism '. Cantle refers to the importance of 'contact' between (ethnic?) groups, but that is not the same as dialogue between groups. 
Encouraging dialogue, and developing adequate settings and strategies for constructive dialogue is a difficult but absolutely essential task if living 'in' rather than 'with' diversity is to be achieved to any degree.
In my book I give a wide range of examples of initiatives in Western European countries where organisations are springing up with the aim of creating dialogue between groups where conflicts, resentments, prejudices as well as commonalities can be expressed, with the aim of finding ways of living in diversity, difference and inequality. This is a difficult and ongoing process, and sometimes ends in deadlock, but not always. Dialogue is always a process, always in motion, and always full of tension. But it can also lead to much greater civility between and within groups. Those of you who are interested can look at the last part of my book where I show what can be achieved.
The important point is that dialogue can be part of both multiculturalism and Interculturalism, as the instructive example of Parekh demonstrates.
However, there are sticking points. Modood points to the creation of Muslim and other 'faith schools' as a signal achievement of multiculturalism. From an interculturalist perspective, they are a backward step for they have a tendency to essentialise and fix identities. They claim to engage in 'inter-faith' teaching, but all evidence suggests that they do little more than pay lip-service to genuine intercultural dialogue. In general, an interculturalist perspective would be opposed to the creation of faith schools and would encourage their (gradual ?) abolition.
Support for faith schools may well be a litmus test for whether one is a multiculturalist or interculturalist. There may be others. But we should also recognise that on a great many issues there is no reason to treat multiculturalism and Interculturalism as opposed to each other rather than as complementary perspectives and as resulting in similar policy objectives, especially around anti-discrimination and citizenship.
No wonder that the contributor from Quebec (see the debate) ends up broadly supporting Modood, but identifies as an 'interculturalist'!


Sent from my iPad

On 17 Sep 2015, at 10:38, T Modood <[log in to unmask]> wrote:

If thats addressed to me, its an odd question as I make clear in my contribution to the debate that anti-Othering (with anti-racism as paradigmatic) and the principled inclusion of self-defined minority identities based on descent into a national citizenship is what I understand by multiculturalism in Britain. 

On 17 September 2015 at 09:51, nada01 <[log in to unmask]> wrote:
Cum apologia ad Tima Turner: 'What's race got to do with it
What's race, but a secondary phenomenon'



Sent from Samsung Mobile on O2


-------- Original message --------
From: T Modood <[log in to unmask]>
Date: 09/16/2015 20:13 (GMT+00:00)
To: [log in to unmask]
Subject: Re: [BSA-RACE] Reach out to black communities, Corbyn. Don’t let Labour fail us again | Kehinde Andrews

​Re Labour governments, published a few days ago is a debate I had in March with Ted Cantle. 
​
In it I offer a rare defence of New Labour’s first term (1997-2001) as Britain's (which means Europe’s) most multiculturalist government to date against Ted Cantle who of course has turned his back on multiculturalism; whilst acknowledging that multiculturalists have something to learn and indeed are learning from their critics.

The debate concludes with a commentary by a Quebecan interculturalist who argues that what I mean by 'multiculturalism' is what he and Quebeckers mean by 'interculturalism' in opposition to Canadian 'multiculturalism'!

​


On 15 September 2015 at 10:51, Kehinde Andrews <[log in to unmask]> wrote:

Here’s hoping Labour’s shift to the Left means addressing racism….I’m not 100 percent hopeful based on the past. As always any comments and feedback is appreciated.

 

http://gu.com/p/4ccf4/sbl

 

Kehinde

 

 

Dr Kehinde Andrews

Senior Lecturer in Sociology

School of Social Sciences,

Curzon Building, C334

Birmingham City University

Curzon Street

Birmingham B4 7XG

United Kingdom

(+44) 121 331 5526

 

Author of Resisting Racism: Race, Inequality and the Black Supplmentary School Movement

Chair of Organisation of Black Unity

Co-Chair of Black Studies Association

 

 

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