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Intro -- Emancipating Cultural Pluralism -- Contents -- Preface -- Part 1. Introduction -- 1. Overview and Critique of the Present Research into the Politics of Cultural Pluralism by Cris Toffolo -- Part 2. Transforming the Conceptual, Theoretical, and Methodological Terrain -- 2. A Propaedeutic to the Theorizing of Cultural Pluralism by Jeff Hoover -- 3. The Ethnic State: The Structural Generation of Ethnic Conflict by the International System by Virginia Q. Tilley -- 4. Cleansing Ethnicity: Taking Group Harms Seriously by Thomas W. Simon -- Part 3. Interrogating the Logic of Cultural Politics -- 5. Forjando Patria: Anthropology, Criminology, and the Post-Revolutionary Discourse on Citizenship by Robert Buffington -- 6. The Shari'a State The Case of the Islamists in the Sudan by Ismail H. Abdalla -- 7. Mahatma Gandhi on Indian Self-Rule: An Instrumentalist, an Ethno-Symbolic, or a Psychological Discourse of Nationalism? by Manfred B. Steger -- 8. Here We Do Not Speak Bhojpuri: A Semantics of Opposition by Beth Simon -- 9. Reclaiming Sacred Hindu Space at Ayodhya: The Hindu Right and the Politics of Cultural Symbolism in Contemporary India by Ellen Christensen -- Part 4. Transforming the Institutional Framework -- 10. Self-Government in the Darjeeling Hills of India by Selma K. Sonntag -- 11. Politics of State Creation and Ethnic Relations in Nigeria: The Case of Former Bendel State by Paul G. Adogamhe -- 12. Ethnicity and Constitutionalism in Ethiopia by Assefaw Bariagaber -- Part 5. Conclusion -- 13. Afterword: Interrogating the Emancipation of Cultural Pluralism by Crawford Young -- Contributors -- Index -- A -- B -- C -- D -- E -- F -- G -- H -- I -- J -- K -- L -- M -- N -- O -- P -- Q -- R -- S -- T -- U -- V -- W -- Y -- Z.

W. E. B. Du Bois's idea of the role race plays in the general progress of humankind is outlined & defended. Du Bois's conception of race is argued to be historical & cultural, rather than biological, allowing him to construe civilization advances as the result of the collective cultural contributions of multiple races within a single society. Du Bois's theory of progress is defended against economic determinism, which could undermine the possibility of racial harmony. His notion of the "Talented Tenth" in every race was designed to ensure that whatever cultural contribution a race might make would be moral & beneficial for the larger civilization. Du Bois observed that the greatest threat to this vision of racially driven progress is the propensity of the Talented Tenth to be corrupted by capitalist social orders. H. von Rautenfeld

Jim Laue was a major figure in conflict resolution and he is sorely missed. His absence is particularly regretted because his was a strong voice in discussions over the ethical dimension of conflict resolution, arguing eloquently and passionately in favor of a self-consciously ethical theory and practice of conflict resolution. Sometime colleagues of Laue, our work over the last decade has argued equally passionately (if not as eloquently) in behalf of a self-consciously cultural theory and practice of conflict resolution, (see Avruch and Black 1987, 1991, 1993; Black and Avruch 1989, 1993).

Classical liberalism, as opposed to traditional concepts, has established a notion of justice that envisages the equality of individual (negative) freedoms & (tutelary) rights. Under the influence of socialist criticism, modern-day liberals have been trying to include within the concept of justice the problem of the distribution of positive freedoms & rights. The already classic attempt of solving this problem is the theory of justice by John Rawls. Rawls defines justice as fairness, whose basic principles are the equality of basic freedoms of individuals compatible with the freedom of other individuals; the distribution of goods that will most benefit the least privileged; & the primacy of freedom over social equality & justice over economic efficiency. In a pluralist society these principles should facilitate the establishment of the "overlapping consensus" among divergent social groups on the issues of the basic social structure. In his attempt to solve the problems of social equality that Rawls's theory leaves open-ended, Michael Walzer postulates the principle of complex equality, which requires different ways of distribution for different types of goods. These types cannot be specified in advance; however, their distribution is the most remarkable skill of liberal politics. Finally, the author claims that the problem of a just political organization of multicultural societies can be solve by applying Rawls's principle of fairness on the negotiating processes & on achieving consensus among divergent cultural groups on certain issues. Adapted from the source document.

This new and updated edition of Norgren and Nanda's classic text brings their examination of American cultural pluralism and the law up to date through the Clinton administration. While maintaining their emphasis on the concept of cultural diversity as it relates to the law in the United States, new and updated chapters reflect recent, relevant court cases dealing with culture, race, gender, and class, with particular attention paid to local and state court opinions. Drawing on court materials, statutes and codes, and legal ethnographies, the text analyzes the ongoing negotiations and accommodations via the mechanism of law between culturally different groups and the larger society. An important text for courses in American government, society and the law, cultural studies and civil rights.

An analysis of Sir Isaiah Berlin's concept of liberal cultural pluralism considers George Kateb's charges that Berlin's views are chiefly aesthetic & anti-universalist. The author characterizes Berlin as a "liberal rationalist" yet aware of rationalism's limits. Arguing that Berlin espoused the notion of minimal individual rights -- a position held throughout history well before the emergence of the modern notion of "human rights" -- the author concludes that Berlin's liberal pluralism is not far from Mill's notion of utilitarian liberalism. K. Coddon