What is interculturalism?/Qu'est ce que l'interculturalisme?

• Author: Bouchard, Gerard
• Position: Canada

Editor's Note

In September 2007 the public hearings convened for the Consultation Commission on Accommodation Practices Related to Cultural Differences, with an end date scheduled in December 2007. The word "accommodation" was on everyone's lips, in all the newspapers, and in television news reports. What is the exact definition of this term? What is its impact? What are its consequences? Professor Bouchard's article offers us answers to these questions, a better understanding of "reasonable accommodation", and of the attitude we should adopt towards this practice.

The McGill Law Journal does not usually translate the articles it publishes. The English and French arms of the Journal are independent of each other, although they are certainly complementary. The French editors seldom, if ever, work in English. The same is true for the English editors. However, when we received Professor Bouchard's article, we quickly realized it was of such significance that on this occasion we would ignore our traditional linguistic division. It was clear that non-francophone linguistic communities stood to gain from the academic contributions of Professor Bouchard's article, especially after one of our anonymous peer reviewers recommended its translation. The primary goal of this translation is therefore to allow the Canadian and international anglophone community to refine its understanding of interculturalism.

Mot de la redactrice

En septembre 2007, les consultations publiques de la Commission de consultation sur les pratiques d'accommodement reliees aux differences culturelles debutaient pour se terminer en decembre 2007. Le mot > etait sur toutes les levres, dans tous les journaux et dans tous les bulletins de nouvelles televisees. Quelle est la definition exacte de ce terme ? Quelle est sa portee? Quenes sont ses consequences ? Ce que nous offre le texte de professeur Bouchard, ce sont des reponses nos questions, une meineure comprehension de ce qu'est un > et du comportement que nous devons adopter face a cette pratique.

La Revue de droit de McGill n'a pas l'habitude de traduire les articles qu'elle publie. Les sections francophone et anglophone de la Revue ont une organisation independante, bien que complementaire. Les redacteurs francophones travaillent peu ou pas due tout en anglais. Il en est de meme pour les redacteurs anglophones. Toutefois, lorsque le texte du Professeur Bouchard nous a ete soumis, son sujet nous a rapidement semble si important que nous nous devions, cette fois-ci, de transcender nos differences linguistiques afin de travailler ensemble. Il etait clair que les communautes linguistiques autres que francophone gagneraient a profiter de l'apport academique du texte du Professeur Bouchard. C'est d'ailleurs ce qu'un des evaluateurs externes anonymes nous a fortement recommande. L'objectif premier de cette traduction est donc de permettre a la communaute anglophone canadienne et internationale de raffiner leur comprehension de l'interculturalisme.

Introduction I. Interculturalism: Some Basic Principles II. Paradigms and Levels of Analysis III. Characteristics of Interculturalism A. A Majority/Minorities Duality B. A Process of Interaction C. The Principles of Harmonization: A Civic Responsibility D. Integration and Identity E. Elements of Ad Hoc Precedence for the Majority Culture F. A Common Culture G. The Search for Equilibriums IV. Interculturalism and Multiculturalism Conclusion: A Future for Interculturalism and French-speaking Quebec Introduction

The responsible management of ethnocultural diversity is an unprecedented challenge for most democratic nations. The debate in Quebec on this subject is an old one, marked by its dynamism and originality--we should celebrate that. As it does elsewhere, for the majority culture the debate stems largely from an insecurity over the future of the identity and heritage from which it draws its strength. Inevitably, emotionalism and symbolism occupy a large part of the debate, as do divergent visions and, quite often, incompatible aspirations. All this makes for difficult arbitration based on a delicate balance between competing imperatives, requiring all the precautions and all the modesty that must accompany the search for a general model of integration.

Keeping these concerns in mind, I would like to use this essay primarily to present my vision of interculturalism as a model for integration and the management of ethnocultural diversity. I draw inspiration for this goal from the path taken by Quebec since the 1960s and 1970s, (1) but also from personal reflection and from experiments conducted in Europe, where interculturalism, as a formula for coexistence in the context of diversity, has significant roots. (2) In Quebec itself, interculturalism currently benefits from widespread popular support (as the public hearings of the' Bouchard-Taylor Commission demonstrated), (3) but it is also the object of significant criticism. It is certain that there is significant work left to do in terms of clarification, promotion, and applications for this model.

A second goal is to repudiate a number of the misunderstandings and distortions that have entered the public debate, especially in Quebec. I plan to show or remind that:

1. collective integration is a global process affecting all the citizens and constituents of a society, not simply immigrants; 2. interculturalism is not a disguised (or "underhanded", as has been said) form of multiculturalism; (4)

3. integration is based on a principle of reciprocity--newcomers and members of the host society share an important responsibility;

4. when applied with discretion and rigour, pluralism (an attitude advocating respect for diversity) and especially the principle of recognition, do not lead to fragmentation (or "communitarianism") and do not put the basic values of the host society into question;

5. pluralism is a general option with various applications corresponding to as many models, including multiculturalism--it is thus inaccurate to establish an exclusive relationship between these two concepts and to present them as synonymous;

6. the type of pluralism advocated by interculturalism could be described as integrational in that it takes into account the context and future of the majority culture;

7. accommodations (or concerted adjustments) are not privileges, they are not designed solely for immigrants and they should not give free rein to values, beliefs, and practices that are contrary to the basic norms of society--they simply aim to allow all citizens to benefit from the same rights, no matter their cultural affiliation;

8. as a pluralist model, interculturalism concerns itself with the interests of the majority culture, whose desire to perpetuate and maintain itself is perfectly legitimate, as much as it does with the interests of minorities and immigrants--we thus find no reason to oppose either the defenders of the identity and traditions of the majority culture on one side, or the defenders of the rights of minorities and immigrants on the other; it is both possible and necessary to combine the majority's aspirations for identity with a pluralist mindset, making for a single process of belonging and development; and

9. except in extreme cases, radical solutions rarely meet the needs of the problems posed by ethnocultural diversity.

   My presentation will use the description provided in the Bouchard-Taylor Report (5) as a point of departure but will also clarify and add a number of elements. I will also rely on the important contributions of a number of authors from Quebec who have a long history of reflecting on this topic. (6) Finally, I should note that the Aboriginal experience will not be taken into account here. This is because the government of Quebec, in accordance with demands made by Aboriginal peoples, has resolved that relations with these communities should be treated as "nation to nation" (7) affairs. From their perspective, the populations concerned do not wish to be seen as cultural minorities within the nation of Quebec. For the moment this issue would require a different line of thought than interculturalism as defined here, since our model aims at integration within a single nation.

   1. Interculturalism: Some Basic Principles

      First, interculturalism incorporates a number of elements that are not exclusive to it. For example, it endorses the rather widely accepted idea that an official language, legal framework, and territorial unity are not sufficient to make a cohesive nation--they must be combined with a symbolic element that helps foster identity, collective memory, and belonging.8 What we term the principle of recognition (in the sense used by Charles Taylor and others) is also part of interculturalism. (9) It is also found at the heart of multiculturalism and in a few other models. Another element of interculturalism found in the majority of Western democracies is a pluralist mindset, meaning sensitivity to ethnocultural diversity and the rejection of all discrimination based on difference. (10) Inherited from the moral awakening following the two World Wars, fascism, totalitarian regimes, and decolonization, this mindset came into being in the 1950s and 1960s as a new sensitivity towards minorities of all kinds.

      That said, it is important to note that these components (national symbols, recognition, and pluralism) are susceptible to a variety of interpretations and applications that open the door to a number of possible models. Thus, contrary to widespread perception, a pluralist mindset, as with all recognition principles, does not necessarily lead to multiculturalism.

      Likewise, reasonable accommodation is a very widespread practice in the United States, anglophone Canada, Australia, and several European countries, including England. We can define these accommodations as adjustments made to the administration of certain norms or rules for certain individuals or groups (immigrants...