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Talking culture
Editorial…
Kaieteur News- On Monday, Arrival Day was observed as a public holiday by the nation. Though the usual vibrant celebration was muted due to the unrest in our society, the holiday itself should remind us that we are a multi-cultural society since each of the groups that arrived in this country brought distinct cultures with them, aspects of which survive to this day.
Multiculturalism is best understood neither as a political doctrine with a programmatic content nor as a philosophical school with a distinct theory of man’s place in the world, but as a perspective on or a way of viewing human life. Its central insights are three, each of which is sometimes misinterpreted by its advocates and needs to be carefully reformulated if it is to carry conviction.
First, human beings are culturally embedded in the sense that they grow up and live within a culturally structured world and organise their lives and social relations in terms of a culturally derived system of meaning and significance.
This does not mean they are entirely determined by their culture—as if unable to rise above its categories of thought or critically evaluate its values and meaning systems. Rather, it means they are deeply shaped by it: they may overcome some of its influences, but not all, and they necessarily view the world from within a culture—whether it’s one they’ve inherited and accepted uncritically, reflectively revised, or, in rare cases, consciously adopted.
Second, different cultures represent different systems of meaning and visions of the good life. Since each realises a limited range of human capacities and emotions and grasps only a part of the totality of human existence, it needs other cultures to help it understand itself better, expand its intellectual and moral horizon, stretch its imagination, save it from narcissism to guard it against the obvious temptation to absolutise itself, and so on.
This does not mean that one cannot lead a good life within one’s own culture, but rather that, other things being equal, one’s way of life is likely to be richer if one also enjoys access to others, and that a culturally self-contained life is virtually impossible for most human beings in the modern, mobile and interdependent world.
Nor does it mean that all cultures are equally rich and deserve equal respect, that each of them is good for its members, or that they cannot be compared and critically assessed. All it means is that no culture is wholly worthless, that it deserves at least some respect because of what it means to its members and the creative energy it displays, that no culture is perfect and has a right to impose itself on others, and that cultures are best changed from within.
Third, every culture is internally plural and reflects a continuing conversation between its different traditions and strands of thought. This does not mean that it is devoid of coherence and identity, but that its identity is plural, fluid and open.
Cultures grow out of conscious and unconscious interactions with each other, define their identity in terms of what they take to be their significant other, and are at least partially multicultural in their origins and constitution. Each carries bits of the other within itself and is never wholly sui generis. This does not mean that it has no powers of self-determination and inner impulses, but rather that it is porous and subject to external influences which it assimilates in its now autonomous ways.
A culture’s relation to itself shapes and is in turn shaped by its relation to others, and their internal and external pluralities presuppose and reinforce each other. A culture cannot appreciate the value of others unless it appreciates the plurality within it; the converse is just as true. A culture cannot be at ease with differences outside it unless it is at ease with its own internal differences. A dialogue between cultures requires that each should be willing to open itself up to the influence of and learn from others.
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