Search results

1

Kiedy u "nich" staną kościoły. O doktrynach multikulturalizmu raz jeszcze

100%

Woroniecka G.

Forum Politologiczne

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2005

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vol. 2 - Wielokulturowość w dobie globalizacji oraz integracji europejskiej

171-185

EN

The paper presents a synthesis of multiple topics and issues of problems of multiculturalism under conditions of globalization and European integration. The carrier of the term 'multiculturalism' is shortly reminded here, with its way from the vocabulary of political correctness to a theoretical term and a special key of interpreting changes in culture of Western world. There are two main contexts of using the notion 'multiculturalism': first, making the Other equal, Western culture tends to deprivation of itself; and second, it makes a therapy of itself in this way, reminding fundaments of the whole Western culture.

2

Ochrona wielokulturowości w uregulowaniach konstytucyjnych oraz w wybranych programach wspólnotowych Unii Europejskiej

63%

Woroniecki P. M.

Forum Politologiczne

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2005

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vol. 2 - Wielokulturowość w dobie globalizacji oraz integracji europejskiej

101-123

EN

The aim of this article is presentation the problem of protection of multiculturalism in the European Union after its enlargement. There are two aspects of the issue: protection of cultural diversity within one community and within the space of the EU. The first part refers to the Polish and foreign regulations connected with the problem of protection of cultural pluralism. Special attention is paid to the rules of the Polish Constitution from 2nd April 1997 concerning to the liberty of conscience and religion. In addition, Austrian, German and French constitutional solutions referring to the liberty of religion are shortly presented. The second part of this article is presentation the EU programmes Culture 2000, MEDIA Plus and eContent. Analysis of these programmes shows that they promote the cultural diversity in Europe, which results from the cultural policy of the UE. In this context, it must be emphasized that article 151 part 4 of the consolidate version of the Treaty establishing the European Community states that the Community shall respect the diversity of its cultures. The EU programmes give the great opportunity to participate in the formation of the cultural policy of the EuropeanUnion. It is particularly important for Poland which should actively participate in these programmes. In conclusion, the author ascertains that the liberty of settling down in the EU inserts new norms and values into national cultures. Therefore, national minorities must have lawfully guaranteed the right to preserve their own religion, mother tongue and tradition. It must be stressed that this right is very well protected by Polish constitutional regulations. At the same time, the cultural policy of the European Union intends to encourage development of national cultures and promotion of inter-cultural dialogue. Consequently, one cannot agree with the statement that the process of integration of Europe will annihilate the cultural diversity in Europe. In particular, the entry of Poland to the European Union will not destroy Polish cultural identity. The EU s money will afford possibilities for quicker than ever development of Polish culture.

3

Wielokulturowość współczesnego społeczeństwa

63%

Vasyuta O.

Forum Politologiczne

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2005

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vol. 2 - Wielokulturowość w dobie globalizacji oraz integracji europejskiej

124-136

EN

For the last decade there are characteristic two processes, which are mutually supplemented but directed on a miscellaneous: globalization process and the process of division, individualization. These processes play an important role not only in global economy, but also in everyday life. We collide with increasing amount of opinions, values, and methods of activity organizations. In a context of two complementary processes - globalization and division, the problems of cultures variety and identity are considered. The problem of mutual understanding and dialogue between the cultures becomes acuteness in modern conditions of development. In the society, where the problem of cultures variety is not just the academic problem, but requires decision in everyday life, becomes ripe a question: is that possible to consider non-European cultures equal to European? What are the criterions of an estimation of culture equivalence, by what parameters is it possible to estimate? Certainly the parameter of tolerance to the differences belongs to the strongest parameters, and we consider our culture mature, because it tolerantly concerns differences, but those representatives of our culture, that don't do that we consider as barbarians. The world is doomed for cultures variety which is a great gift for all of us. This term has a lot of measurements and forms of contacts between cultures, that that conducts to creation of absolutely new culture. Variety cultures pawn the tolerance first of all for variety-ethnic societies, so the possibility of dialogue, necessity of mutual trust creation, as a basis of global society creation. Only the joint activity makes some chances for the global problems resolving, and it is possible in borders of historical integration of Europe, including liquidation of division on "two Europe" - western and eastern.

4

Multikulturalita Ruské federace a její reflexe ve školním vzdělávání

51%

Ježková V.

Pedagogická orientace (Journal of the Czech Pedagogical Society)

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2012

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vol. 22

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issue 4

565-480

EN

The Russian Federation is a considerably multicultural country, which also influences the school. The subjects of the study are two main areas: dealing with he nationalities issue and the language policy of the Russian Federation, namely at the level of the whole society and at the level of school education. In the summary the situation in the Russian Federation is compared to the situation in the Czech Republic and and other countries: Germany, Great Britain and Sweden.

5

The Impossibility of Multiculturalism – Modernity and Politics

51%

Rakusa-Suszczewski M.

Yearbook of Polish European Studies

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2013

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vol. 16

s.247-266

EN

The politics of multiculturalism today raises scepticism not only among ordinary people, but also of the European political class. In times of crisis it offers an excuse for various hasty and often outrageous decisions. The proposition of French President Nicolas Sarkozy in 2010 concerning the mass deportations of Romani people residing in France is certainly one of them. Yet, this problem cannot be simply reduced to a particular, more or less reasonable political decisions neither result merely from current situation. The crisis is also closely related to the conditions of contemporary political practice and the shape of the public sphere. This article aims to shed some light on this issue in terms of H. Arendt’s philosophy. We examine the possibility of multiculturalism in a society subjected to the forces of science, capitalism, and the doctrine of the Rights of Man. We assume that where politics ceases to be a living practice based on dialogue and confrontation of diversities, and grounds itself in the realm of necessities, a peaceful multiculturalism becomes simply impossible.

6

Between Multiculturalism and Nationalism - A Discursive Construction of Britishness in theSpectatorin the Wake of the London Bombings

51%

Molek-Kozakowska K.

Lodz Papers in Pragmatics

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2008

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vol. 4

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issue 2

293-309

EN

In his interdisciplinary work Ideology (1998), Teun A. van Dijk proposes to study ideology as a cognitive, social and linguistic enterprise. Such an integrative approach is assumed to model interfaces between social structure and cognition through discourse. The notion of ideology it presupposes may be described as shared social representations (group self-schemata), which become a group's defining attributes, and govern its ideological expression in discourse. It seems that this approach can be productively applied to a study of ideological relations in the discourses of multicultural societies, such as Britain.In the wake of the London bombings in July 2005, the British rightwing quality weekly the Spectator published a series of articles raising alarming questions about the misguided ideological priorities of modern Britain, and envisioning a deepening crisis of national identity. According to the magazine, the heritage and values of mainstream British society are being endangered by the political promotion of multiculturalism. This in turn has instigated terrorist threats from Islamic extremists, who have been nurtured by the British welfare state and emboldened by its permissive policies. Thus the increasing ideological split between the militancy of the non-integrated Muslim minority in Britain and the decadence of national culture has become the subject of a number of articles. As a result, one of the pervasive discursive mechanisms emerging in the publication has been an ideological confrontation between "us" and "them"The aim of the present study is to survey the pragmatic and rhetorical devices used to construct the image of British society tied in a discursive struggle to define its modern identity-oscillating between the ideals of multiculturalism and the ideology of nationalism. The material for the study is taken from over fifteen articles that come from three subsequent issues of the Spectator published on 16, 23, and 30 July 2005. The methodological framework of the study draws on the research procedures of Critical Discourse Analysis accommodated to the analysis of ideological discourse in the press.

7

Australian Multiculturalism

51%

Pakulski J.

Kultura i Polityka

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2013

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issue 13

39-55

EN

Australian multiculturalism - a policy strategy aimed at facilitating effective social integration of non-British immigrants and managing cultural diversity - was devised in the 1950s and 60s, and adopted as government policy in the 1970s. As a number of recent publications in the European and Australian media suggest, this form of multiculturalism has been misunderstood and confused with ethnic pluralism and assimilationist, ‘melting pot’ approaches. These confusions seem particularly widespread in Europe. This is hardly surprising considering the scarcity of public clarifications of what multiculturalism is, the strong political backlash against uncontrolled migrations, and the paucity of informed debate about long term strategies of migrant settlement and adaptation. The paper outlines the principles of Australian multiculturalism, identifies its theoretical foundations, and highlights some of the widespread confusions about its meaning, focus and objectives.

PL

Australijska wielokulturowość – strategia polityczna mająca na celu ułatwienie integracji imigrantów o korzeniach innych niż brytyjskie i zarządzanie różnorodnością kulturową – została wypracowana w latach 50. i 60. minionego wieku i przyjęta, w latach 70., jako element oficjalnej polityki rządowej. Jak pokazują liczne przykłady z europejskich i australijskich mediów, ta forma wielokulturowości była i jest wielokrotnie mylona z koncepcjami opartymi na ideach kulturowego tygla, asymilacji i pluralizmu etnicznego. Te mylne wyobrażenia wydają się szczególnie rozpowszechnione w Europie. Nic dziwnego, skoro tak mało jest w sferze publicznej działań mających na celu wyjaśnienie zjawiska wielokulturowości czy rzetelnych debat dotyczących mechanizmów osiedlania się imigrantów i ich adaptacji, a tak wiele przejawów ostrego sprzeciwu wobec niekontrolowanych migracji. W artykule przedstawione zostały teoretyczne założenia i główne cechy australijskiej wielokulturowości oraz najczęstsze błędy w rozumieniu jej znaczenia i roli.

8

Kwestie wyznaniowe na pograniczu polsko-niemieckim

51%

Dudra S., Pochyły P.

Rocznik Lubuski

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2012

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vol. 38

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issue 1

145-160

EN

Religious relations on the Polish-German borderland began to take shape together with the seizure of these lands by Soviet and Polish army in 1945. Most of the abandoned Pro- testant churches were taken over by Catholics, and later by the Orthodox. Apart from these religions, Protestants and Greek Catholics began pastoral work in this area. Ter- ritorial changes of Poland fundamentally influenced its religious structure. The country became almost religiously homogeneous, as Roman Catholics constituted over 90% of the population. The new authorities realized the influence of the Church and its authority among the faithful. Hence, throughout the post-war period, they led religious politics, adapted and modified depending on the changing socio-political situation. It was rightly assumed that the Church may play an essential role in the process of social integration on the former German lands. In this regard, specific religious politics was led towards other churches and religious communities. At present, Catholicism is the predominant religion on the Polish-German borderline. Then there are the faithful of the Orthodox Church, the Greek Catholic Church and Protestant Churches. Together they shape a diversified religious landscape, which is an essential part of multiculturalism of the region.

PL

Stosunki wyznaniowe na pograniczu polsko-niemieckim zaczęły się kształtować wraz z zajmowaniem tych ziem przez wojska radzieckie i polskie w 1945 roku. W większości opuszczone kościoły protestanckie zostały przejęte przez katolików, a następnie przez prawosławnych. Poza tymi grupami wiernych na tym obszarze rozpoczęli działalność duszpasterska protestanci oraz grekokatolicy. Zmiany terytorialne Polski wpłynęły w sposób zasadniczy na jej strukturę wyznaniową. Stała się ona krajem prawie jednolitym wyznaniowo, w którym wyznawcy Kościoła rzymskokatolickiego stanowili ponad 90% społeczeństwa. Nowe władze zdawały sobie sprawę w wpływów Kościoła i jego autorytetu wśród wiernych. Dlatego też w całym powojennym okresie prowadziły politykę wyznaniową, dostosowaną i modyfikowana w zależności od zmieniającej się sytuacji społeczno-politycznej. Słusznie zakładano, że Kościół może odegrać zasadnicza rolę w procesie integracji społecznej na ziemiach poniemieckich. W tym aspekcie prowadzono również specyficzna politykę wyznaniową wobec pozostałych Kościołów i związków wyznaniowych. Współcześnie na pograniczu polsko-niemieckim dominującym wyznaniem jest katolicyzm. Następną grupę tworzą wierni Kościoła prawosławnego i greckokatolickiego oraz Kościołów protestanckich. Razem kształtują zróżnicowany krajobraz religijny, który jest istotna cechą wielokulturowości regionu.

9

K niektorým otázkam multikultúrnosti a školskej inklúzie v kontexte slovenskej sociálnej pedagogiky

51%

Cabanová V.

Pedagogická orientace (Journal of the Czech Pedagogical Society)

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2007

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vol. 17

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issue 2

26-46

EN

The Slovakian society, in which various national and ethnic groups have coexisted for long time, has in fact been a multiethnic society for decades. This becomes more tangible when we consider the fact that not only whole nations and ethnic groups, but also smaller intellectual, family and other groups, that exist within the society, are attributed by their own culture. Each culture (as well as subculture) is defined by its own identifying signs. The last decade has seen changes such as economic reforms that led to growing social and cultural differences between various groups in the population. These differences are reflected in schools, where they make teaching and learning more difficult and contribute to social exclusion.

10

Równowaga demograficzno-ekonomiczna jako podstawowy czynnik determinujący bezpieczeństwo podsystemu europejskiego w systemie globalnym

51%

Świeca J.

Studia Politologica Ucraino-Polona

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2016

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vol. 6

68-80

EN

The author analyzing in his article following problems: Conditioning of security for the Western system; Western countries in the global environment in the demographic-economic dimension; Urban centers in the Global South and they influence on western strength; Poland in Europe and in the Western System; Strength or Demise of European multiculturalism. As the European people are in the process of aging, the Old Continent need immigrants, but it must repair the damage that disengagement has brought about. Europe needs a renewal of the civic society based on the proper politics of assimilation and multiculturalism stemming from the tendency to institutionalize. However, the situation now is very difficult as the result of aggressive act of the Islamic State and the wave of immigrants, not only refugees. The main task of this paper is to explain the currently situation without providing any recommendations.

11

Polityka multikulturalizmu i problemy mniejszości na Warmii i Mazurach

51%

Domagała B.

Forum Politologiczne

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2005

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vol. 2 - Wielokulturowość w dobie globalizacji oraz integracji europejskiej

73-100

EN

Author ties the long period of works on the Law of National Minorities in Poland with domination of Polish language society. In communities where minorities have at least 20 % inhabitants they are going to be given the right to use their native language in public sphere. The paper presents attitudes and opinions of Ukrainians themselves about the planned Law of National Minorities and works on it.

12

Imigrant w polskiej przestrzeni miejskiej, czyli długa droga do wielokulturowości i multikulturalizmu1

45%

Schmidt J.

Rozwój Regionalny i Polityka Regionalna

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2015

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issue 31

67-74

EN

Poland is per saldo an emigration country (over 3 million people left the country between 1980 and 2014). Demographic analyses predict significant ageing of the population and a population decline in the next decades. Immigrants constitute less than 2% of the Polish populace and for many of them Poland is a place of seasonal residence or transit point in their journey to Western Europe. Therefore, Poland and the Poles need cultural diversity that results from immigration. Poland needs its own policy/ideology of multiculturalism that would include the long-term goals of the state and all its present and future residents. This policy should integrate legislation with development of social awareness (the level of positive tolerance) through education and increased use of expert knowledge. It should also use positive and negative experience of multicultural states of the ‘old’ European Union. Polish migration policy needs a serious social debate that goes beyond the development of tools to respond to the phenomenon of migration. Currently, immigrants in Poland encounter manyadaptation and integration problems. They live separately from the host society and remain 'invisible'. Poland has just begun a long journey to build a modern open society and Polish inhabitants, using the Charles Taylor’s words, face the challenge of negotiations over the so-called space of recognition.

PL

Przedmiotem rozważań podjętych w artykule są: powody, dla których wielokulturowość budowana poprzez przyjmowanie imigrantów jest niezbędna Polsce i Polakom, diagnoza wielokulturowości w wymiarze deskryptywnym – jako rzeczywistości społeczno-demograficznej oraz świadomościowym – jako formy percepcji społecznej odmienności kulturowej, wreszcie stan zaawansowania prac na budowaniem ideologii/polityki multikulturalizmu w naszym kraju. Wyżej wskazane kwestie zostaną omówione poprzez odwołanie się do danych demograficznych, analiz antropologicznych, socjologicznych i politologicznych, a także różnego typu dokumentów urzędowych, w tym aktów prawnych.

13

Christianity and Implicit Racism in the U.S. Moral and Human Economy

38%

Bae B. B.

Open Theology

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2016

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vol. 2

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issue 1

EN

The relationship between Christianity and racism in the United States has a long history. In an age of ‘multiculturalism’ and ‘colour-blind’ ideology, explicit forms of racism have become less conspicuous. Still, disparities arise across the country’s human economy, and explicit statements of egalitarianism are incongruent with practices of discrimination in U.S. Christian churches. This article explores this incongruence and the relationship between Christianity and implicit forms of racism. By discussing theological individualism and the principle of ‘homophily’, the article contributes to discussions about the relationship between the moral and human economy. Through this, a Christian morality of salvific aspiration is translated into a morality of personal economic responsibility and duty.

14

Gettoizacja czy tolerancja, czyli spór o wielokulturowość.

38%

Śliz A., Szczepański M. S.

Kultura i Polityka

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2013

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issue 13

97-114

PL

Współczesny świat uwikłany jest w procesy o znaczeniu globalnym. Najważniejsze z nich to globalizacja i metropolizacja, których rezultat to między innymi wzmożone przemieszczanie się ludzi, czyli współczesny nomadyzm. Migracje wynikają z różnych przyczyn, wśród których najważniejsze to silne zróżnicowanie cywilizacyjne świata. Widocznym efektem współczesnych migracji jest etniczna i kulturowa różnorodność wielu społecznych przestrzeni, a niektóre z nich stają się wielokulturowymi. Przestrzenie wielokulturowe nie są jednak nowym zjawiskiem, ale współcześnie przeżywają spektakularny renesans. Dzisiaj istnieją dwa państwa, których polityka opiera się na oficjalnie przyjętych założeniach wielokulturowości: Kanada i Australia. Wiele innych krajów między innymi Europy Zachodniej wielokulturowymi się staje, chociaż przywódcy niektórych z nich już ogłosili zmierzch polityki wielokulturowości. Zjawisko wielokulturowości to ważne wyzwanie współczesności, a jego skomplikowaną egzystencję społeczną zobrazujemy przykładem współczesnej Kanady. Czym więc jest wielokulturowość, które to pojęcie coraz częściej gości na ustach nie tylko przedstawicieli różnych dyscyplin naukowych, ale także polityków? Zjawisko, które wzbudza emocje, niekiedy skrajne?

EN

Today’s world is undergoing many processes of global significance. The most important of them are globalization and metropolisation causing, among others, an increase in the number of migrations and the contemporary nomadism. There is a number of reasons why migrations occur, the primary ones including the enormous variation in the level of civilization development that can be observed in various parts of the world. A tangible result of contemporary migrations is the ethnic and cultural diversity of many social spaces, some of which eventually become multicultural. Multicultural spaces are by no means a novel phenomenon, yet they are undergoing a great revival. There are currently two countries whose policies are based on the formally embraced principles of multiculturalism: Canada and Australia. Multiculturalism is a big challenge for today’s world and the example of Canada will be used in this article to show its social complexity.

15

Religion and Culture of Origin. Re-Shaping Identity in the Integration Process: A Case Study in Sicily

38%

Ferrante L.

Qualitative Sociology Review

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2019

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vol. 15

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issue 3

126-147

EN

What happens when people of different cultures, values, religion live together? Sociological studies on immigrative phenomenon often swing between immigration and integration policies. These policies actually reveal the difficulty of the host society to institutionalize new models of social differences accompanying multiculturalism. Immigrants who “arrive” continue their life in a place where they do not passively participate in the passing of time, but become actors. Pressed by the hegemonic culture of the host society to adapt, do not cease to practice their religious and origin cultural expressions, often in conditions of urban spatial and social marginalization, they resist assimilation with ethnic persistence strategies. Considering the impact of religion and origin cultural values on expression of differences, it is important to consider their role in the integration process. And, above all-facilitate or hinder integration? These dynamics have been analyzed in a research study on immigrants’ integration process in Palermo. The main results are presented in this paper. In this case study, the research’s data hypothesizes a theoretical model of integration in which immigrants, free to express their religious and cultural differences, tend to reduce their perception of minority

16

Mit der ungarischen Nation in Mitteleuropa

38%

Garaczi I.

West Bohemian Historical Review

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2013

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vol. 3

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issue 2

156-190

EN

The term ‘Central Europe’ can be nowadays reflected on as part of Europe. Rethinking the concept of nation is realistic and important for the ten countries who joined the EU in 2004 from two perspectives: on the one hand in the relation to the pace and quality of catching up with the Western part of Europe, on the other hand in the context of the European participation in the process of globalization. Namely, only the Europe of nations can be a guarantee against the negative effects of Americanisation, therefore it is necessary that in the period of catching up the representation of cultural heritage should also be a decisive factor beside economic processes. Only a Europe with a human face and based on the principle of community is able to play the role of a balance in the current world political processes, which also requires the re-evaluation of the structure and role of the current European Union. In my paper I am examining the social, cultural and political processes taking place in East-Central Europe in the last two hundred years from the above point of view.

17

Reimagining Diversity: Moving from A Multicultural Perspective to An Ecological Perspective

32%

Rodriguez A.

Tamara. Journal for Critical Organization Inquiry

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2020

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vol. 18

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issue 1

12-29

EN

In this article, I contend that the multicultural view of diversity found in management diver sity literature and diversity training programs diminishes our understanding of diversity. It reduces diversity to differences and assumes that the goal should be including, bridging, accommodating, and managing these supposed differences. Diversity is psychologized, depoli ticized, and biopoliticized. It becomes merely a means to an end. The end being superior organi zational outcomes in terms of utility and functionality. I contend that an ecological perspective makes for a more constructive and expansive view of human diversity. I discuss the contours of this emergent perspective and the many ways in which it expands our understanding of human diversity. Ultimately, I contend looking at diversity from an ecological perspective makes for a richer understanding of the relationship between diversity and the human experience.

18

Wielokulturowość a tożsamość młodego człowieka

32%

Patalon M.

Studia Elbląskie

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2016

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vol. 17

277-285

EN

Wars in Syria and other countries in the Middle East and North Africa created the migration crisis and reinforced the discourse on European identity. Opinions in this subject are very polarized. In Poland - especially after terrorist attacks in Brussels on March 22, 2016 –- many politicians and citizens question at all the possibility of emigrants admission, arguing that such a policy is needed to protect traditional Christian values. This text is a compilation of the Bible quotations and statements of the last three popes on emigration.

PL

Wojny w Syrii oraz innych krajach Bliskiego Wschodu i Afryki Północnej wywołały kryzys migracyjny i wzmocniły dyskurs na temat tożsamości europejskiej. Opinie w tym temacie są bardzo spolaryzowane. W Polsce - zwłaszcza po atakach terrorystycznych w Brukseli 22 marca 2016 roku - wielu polityków i obywateli w ogóle kwestionuje możliwość przyjmowania emigrantów, argumentując, że taka polityka jest potrzebna dla ochrony tradycyjnych wartości chrześcijańskich. Niniejszy tekst jest kompilacją cytatów biblijnych i wypowiedzi trzech ostatnich papieży na temat emigracji.

19

Cudzoziemcy w polskich bibliotekach

32%

Smyczek M.

Nowa Biblioteka. Usługi, Technologie Informacyjne i Media

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2019

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issue 4(35) Wokół biblioteki i czytelnictwa

75-90

PL

W artykule omówiono ofertę polskich bibliotek publicznych skierowaną do cudzoziemców. Przedstawiono dane statystyczne Urzędu do Spraw Cudzoziemców dotyczące najliczniejszych grup narodowościowych zamieszkujących Polskę czasowo bądź na stałe. Wskazano bariery uniemożliwiające bądź utrudniające cudzoziem-com korzystanie ze zbiorów i usług polskich bibliotek. Na wybranych przykładach zaprezentowano ofertę bibliotek przeznaczoną dla obcokrajowców. Przybliżono naj-ważniejsze działania i projekty bibliotek na rzecz integracji i tolerancji. Omówiono program Erasmus+ Wolontariat Europejski oraz podano przykłady uczestniczących w nim bibliotek.

EN

The article discusses the collections of Polish libraries accessible to for-eigners. On the basis of the data obtained from the Office for Foreigners, regarding the most prominent minority groups living permanently or temporarily on the ter-ritory of Poland, it points to the obstacles which prevent foreigners from accessing the book collections and services offered by Polish libraries. The article discusses, based on selected examples, the offerings of Polish libraries accessible to foreigners. Moreover, it presents the most important initiatives and projects undertaken by librar-ies to promote integration and tolerance, including the Erasmus+ European Voluntary Serviceprogram and the participating libraries.

20

Does Multiculturalism Need a Relativistic Basis?

26%

Gueye C. M.

Kultura i Polityka

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2013

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issue 13

11-26

EN

The fact of multiculturalism, i.e., the cohabitation of diverse cultural groups or communities, is a distinctive mark of the twenty-first century. In the face of this fact, various theories have been developed. Multiculturalism is one of them. Multiculturalism is an answer to the fact of multiculturalism. Claiming to rest on the respect for diversity, the right of difference, the protection of freedom, and the search for peaceful cohabitation, multiculturalism has often been promoted with the use of highly relativistic arguments and principles. The present paper, however, aims at criticising this understanding of multiculturalism as a mere (laissez - faire) celebration of differences, by arguing that true multiculturalism needs not be relativistic, but ought to be articulated mainly with regard to the universal demands of the human person. Such a theory replaces “blind tolerance” with a “measured and firm sense of responsibility”, and “inauthentic recognition of cultural equal worth” with a “qualitative assessment of cultures.” It is a theory that has as its underpinning criterion to assess cultural differences their compatibility with justice, human dignity and human rights.

PL

Wielokulturowość, czyli współistnienie różnych grup kulturowych oraz wspólnot, to znak rozpoznawczy XXI wieku. Istnienie tego zjawiska doprowadziło do powstania wielu teorii. Jedną z nich jest multikulturalizm, będący odpowiedzią na fakt istnienia wielokulturowości. Przyjmując, iż doktryna ta polega na poszanowaniu różnic, prawie do odmienności, ochronie wolności i dążeniu do pokojowego współistnienia, często propaguje się ją przy użyciu mocno relatywistycznych argumentów i zasad. Niniejsza praca ma na celu krytykę rozumienia multikulturalizmu wyłącznie jako celebrowania różnic. Multikulturalizm nie musi być relatywistyczny i powinien być omawiany głównie w odniesieniu do uniwersalnych potrzeb człowieka. Teoria ta zastępuje „ślepą tolerancję” – „przemyślanym i stanowczym poczuciem odpowiedzialności”, a „nieautentyczne uznanie jednakowych wartości różnych kultur” – “jakościową oceną kultur”. Podstawą multikulturalizmu jest ocenianie różnic kulturowych na podstawie ich zgodności ze sprawiedliwością, godnością ludzką i prawami człowieka.

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