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The melting pot is no more. Where not very long ago we sought assimilation, we now pursue multiculturalism. Nowhere has this transformation.
Table of contents
- The Multiculturalist Misunderstanding
- [PDF] We Are All Multiculturalists Now | Semantic Scholar
- Williams on Glazer, 'We Are All Multiculturalists Now'
- Winter 2020
American diversity is easily granted and so is the need of a response to that diversity. When Jews from the shtetl and Italians from the villaggio arrived at Ellis Island, they brought with them a rich mixture we call culture.
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- Only in Silence.
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- Nathan Glazer.
- The Samuel Butler Collection at Saint Johns College, Cambridge A Catalogue and a Commentary.
- The Mirror and the Hammer: Challenging Orthodoxies in Therapeutic Thought.
That is, they brought a language and stories and songs and sayings; they transplanted a religion with specific rituals, beliefs, and traditions, a cuisine of a certain hearty peasant quality and distinctive modes of dress; and they came with particular ideas about family life. It is striking how much of this form of difference has disappeared.
Nearly a decade ago the Harvard sociologist Mary Waters argued persuasively in Ethnic Options 1 that the rich immigrant gumbo had become thin gruel. Looking back years later, Kristol would remark that "even at City, [Glazer] was never much of a radical. World War II led to a belief among some of the leftists, including Glazer, that fascism was a greater threat than capitalism and that the United States, as a country that fought the fascists, ought to be viewed more favorably.
Glazer's investigation convinced him not only of the Rosenbergs' guilt, but also that a larger number of conspirators was involved.
The Multiculturalist Misunderstanding
As Glazer said, "The story that has not been told is of espionage more extensive than we know. Looking back at the McCarthy era over 40 years later as an interviewee in the film Arguing the World , Glazer reflected on the stance he and some other liberal anticommunists took: "Even at the time and also in retrospect we never managed to figure out a good position, one that was respectable and moral and responsive to all the complicated issues raised I still don't think we have one. While Daniel Patrick Moynihan was listed as co-author and the book itself would often be referred to as "Moynihan and Glazer," Moynihan wrote only the chapter on the Irish and much of the conclusion, with the rest being the work of Glazer.
In essence, as one retrospective noted 25 years later, Glazer and Moynihan suggested that "the melting pot metaphor didn't hold water. That conclusion was fairly novel for the early s, when there was relatively little interest in studying ethnic groups in general, much less their precise levels of adjustment. Glazer and Moynihan also argued that the "disproportionate presence of Negroes and Puerto Ricans on welfare" was one of the primary racial problems in the city, but they suggested the s could end up being a "decade of optimism" for those two groups. James Traub has argued that Beyond the Melting Pot was "one of the most popular, and most influential, works of sociology of its time.
During John F. By now, Glazer was becoming skeptical of the War on Poverty and of Washington-based reform efforts in general.
[PDF] We Are All Multiculturalists Now | Semantic Scholar
As he would argue years later in his book The Limits of Social Policy , Great Society programs were not really the answer because "the breakdown of traditional modes of behavior is the chief cause of our social problems," and he did not think that breakdown could be addressed by government.
One leader of the Free Speech Movement, Jackie Goldberg , reflecting back on decried, years later, Glazer and his ilk for espousing "an armchair intellectual liberalism" and viewing "protesting" as nothing more than sending a letter to one's congressman. A conference essay by Glazer, "Paradoxes of American Poverty," would appear in the journal's first issue. In the summer of , he succeeded Bell, becoming co-editor along with Kristol, a post that he held until When The Public Interest ceased publication in , Glazer wrote a piece, acknowledging the rightward drift on the part of the journal over the years and the tendency that it had to publish far more conservative than liberal pieces, something that he saw "as a failing on our part.
In , Glazer began a teaching career at Harvard after he had been awarded one of five positions created to focus on the problems of the cities. Glazer continued to publish books on race and ethnicity throughout the s and s. We Are All Multiculturalists Now , published in , perhaps created the biggest stir. In it, Glazer argued that multiculturalism was now the dominant ethic in public schools, and "assimilation" had become inappropriate. For Glazer, it was a simple reality that could not be denied, but he remained deeply ambivalent about multiculturalism.
He argued that it "is not a phase we can embrace wholeheartedly, and I hope my own sense of regret that we have come to this will not escape the reader. Writing in what one commentator deemed a "rueful" tone, he suggested his earlier arguments regarding issues such as affirmative action and the future prospects for African Americans were essentially wrong. The civil rights legislation of and did not allow blacks to fully integrate into American society, their situation was worse now than it had been 20 years before, and a multicultural curriculum in schools was essentially the result.
Williams on Glazer, 'We Are All Multiculturalists Now'
The book was criticized by conservatives, with Dinesh D'Souza accusing Glazer of "cowardice" in a review in The Weekly Standard , and a critique in National Review suggested Glazer was wrongly advocating for "resignation and accommodation" to multiculturalism, rather than the "forthright opposition in defense of our constitutional republic and its liberal-democratic virtues" that was needed. As the term "neoconservative" became common parlance during the administration of President George W.
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According to Hutchison, the World's Parliament of Religions at the Chicago Columbian Exposition in revealed the strengths and limits of tolerance as inclusion. Delegates came from a dozen faiths, with Catholics and Jews playing significant roles in the proceedings; African-Americans were barely represented. Practitioners of non-western religions elicited well-publicized and generally respectful attention. Project MUSE promotes the creation and dissemination of essential humanities and social science resources through collaboration with libraries, publishers, and scholars worldwide.
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