Difference between revisions of "Multiculturalism"

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MULTICULTURALISM
 
MULTICULTURALISM
Isn't it symptomatic that multiculturalism exploded at the very historic moment when the last traces of working-class politics disappeared from political space? For many former leftists, this multiculturalism is a kind of ersatz working-class politics. We don't even know whether the working class still exists, so let's talk about exploitation of others.
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Isn't it symptomatic that multiculturalism exploded at the very historic [[moment]] when the last traces of [[working]]-[[class]] [[politics]] disappeared from [[political]] [[space]]? For many former leftists, this multiculturalism is a kind of ersatz working-class politics. We don't even [[know]] whether the [[working class]] still [[exists]], so let's talk [[about]] exploitation of [[others]].
There may be nothing wrong with that as such. But there is a danger that issues of economic exploitation are converted into problems of cultural tolerance. And then you have only to make one step further, that of Julia Kristeva in her essay 'Etrangers à nous mêmes', and say we cannot tolerate others because we cannot tolerate otherness in ourselves. Here we have a pure pseudo-psychoanalytic cultural reductionism.
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There may be [[nothing]] wrong with that as such. But there is a [[danger]] that issues of [[economic]] exploitation are converted into problems of [[cultural]] [[tolerance]]. And then you have only to make one step further, that of [[Julia Kristeva]] in her essay 'Etrangers à nous mêmes', and say we cannot tolerate others because we cannot tolerate [[otherness]] in ourselves. Here we have a pure pseudo-[[psychoanalytic]] cultural reductionism.
  
 
TOLERANCE/INTOLERANCE
 
TOLERANCE/INTOLERANCE
The second thing I find wrong with this multiculturalist tolerance is that it is often hypocritical in the sense that the other whom they tolerate is already a reduced other. The other is okay in so far as this other is only a question of food, of culture, of dances. What about clitoridectomy? What about my friends who say: 'We must respect Hindus.' Okay, but what about one of the old Hindu customs which, as we know, is that when a husband dies, the wife is burned. Now, do we respect that? Problems arise here.
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The second [[thing]] I find wrong with this multiculturalist tolerance is that it is often hypocritical in the [[sense]] that the [[other]] whom they tolerate is already a reduced other. The other is okay in so far as this other is only a question of food, of [[culture]], of dances. What about clitoridectomy? What about my friends who say: 'We must respect Hindus.' Okay, but what about one of the old Hindu customs which, as we know, is that when a husband dies, the wife is burned. Now, do we respect that? Problems arise here.
An even more important problem is that this notion of tolerance effectively masks its opposite: intolerance. It is a recurring theme in all my books that, from this liberal perspective, the basic perception of another human being is always as something that may in some way hurt you.
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An even more important problem is that this [[notion]] of tolerance effectively masks its opposite: [[intolerance]]. It is a recurring theme in all my books that, from this [[liberal]] perspective, the basic [[perception]] of [[another]] [[human]] [[being]] is always as something that may in some way hurt you.
  
  
 
VICTIMIZATION
 
VICTIMIZATION
The discourse of victimisation is almost the predominant discourse today. You can be a victim of the environment, of smoking, of sexual harassment. I find this reduction of the subject to a victim sad. In what sense? There is an extremely narcissistic notion of personality here. And, indeed, an intolerant one, insofar as what it means is that we can no longer tolerate violent encounters with others — and these encounters are always violent.
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The [[discourse]] of victimisation is almost the predominant discourse today. You can be a [[victim]] of the [[environment]], of smoking, of [[sexual]] harassment. I find this reduction of the [[subject]] to a victim sad. In what sense? There is an extremely [[narcissistic]] notion of [[personality]] here. And, indeed, an intolerant one, insofar as what it means is that we can no longer tolerate violent encounters with others — and these encounters are always violent.
  
 
SEXUAL HARASSMENT
 
SEXUAL HARASSMENT
Let me briefly address sexual harassment for a moment. Of course I am opposed to it, but let's be frank. Say I am passionately attached, in love, or whatever, to another human being and I declare my love, my passion for him or her. There is always something shocking, violent in it. This may sound like a joke, but it isn't — you cannot do the game of erotic seduction in politically correct terms. There is a moment of violence, when you say: 'I love you, I want you.' In no way can you bypass this violent aspect. So I even think that the fear of sexual harassment in a way includes this aspect, a fear of a too violent, too open encounter with another human being.
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Let me briefly address sexual harassment for a moment. Of course I am opposed to it, but let's be frank. Say I am passionately attached, in [[love]], or whatever, to another human being and I declare my love, my [[passion]] for him or her. There is always something shocking, violent in it. This may sound like a [[joke]], but it isn't — you cannot do the [[game]] of [[erotic]] [[seduction]] in politically correct [[terms]]. There is a moment of [[violence]], when you say: 'I love you, I [[want]] you.' In no way can you bypass this violent aspect. So I even [[think]] that the [[fear]] of sexual harassment in a way includes this aspect, a fear of a too violent, too open [[encounter]] with another human being.
Another thing that bothers me about this multiculturalism is when people ask me: 'How can you be sure that you are not a racist?' My answer is that there is only one way. If I can exchange insults, brutal jokes, dirty jokes, with a member of a different race and we both know it's not meant in a racist way. If, on the other hand, we play this politically correct game — 'Oh, I respect you, how interesting your customs are' — this is inverted racism, and it is disgusting.
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Another thing that bothers me about this multiculturalism is when [[people]] ask me: 'How can you be sure that you are not a racist?' My answer is that there is only one way. If I can [[exchange]] insults, brutal [[jokes]], dirty jokes, with a member of a different [[race]] and we both know it's not meant in a racist way. If, on the other hand, we play this politically correct game — 'Oh, I respect you, how interesting your customs are' — this is inverted [[racism]], and it is disgusting.
In the Yugoslav army where we were all of mixed nationalities, how did I become friends with Albanians? When we started to exchange obscenities, sexual innuendo, jokes. This is why this politically correct respect is just, as Freud put it, 'zielgehemmt'. You still have the aggression towards the other.
+
In the Yugoslav [[army]] where we were all of mixed nationalities, how did I become friends with Albanians? When we started to exchange obscenities, sexual innuendo, jokes. This is why this politically correct respect is just, as [[Freud]] put it, 'zielgehemmt'. You still have the [[aggression]] towards the other.
For me there is one measure of true love: you can insult the other. Like in that horrible German comedy film from 1943 where Marika Röck treats her fiancé very brutally. This fiancé is a rich, important person, so her father asks her why are you treating him like that. And she gives the right answer. She says: 'But I love him, and since I love him, I can do with him whatever I want.' That's the truth of it. If there is true love, you can say horrible things and anything goes.
+
For me there is one measure of [[true]] love: you can insult the other. Like in that horrible [[German]] [[comedy]] [[film]] from 1943 where Marika Röck treats her fiancé very brutally. This fiancé is a rich, important person, so her [[father]] asks her why are you treating him like that. And she gives the [[right]] answer. She says: 'But I love him, and since I love him, I can do with him whatever I want.' That's the [[truth]] of it. If there is true love, you can say horrible things and anything goes.
When multiculturalists tell you to respect the others, I always have this uncanny association that this is dangerously close to how we treat our children: the idea that we should respect them, even when we know that what they believe is not true. We should not destroy their illusions. No, I think that others deserve better — not to be treated like children.
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When multiculturalists tell you to respect the others, I always have this [[uncanny]] [[association]] that this is dangerously close to how we treat our [[children]]: the [[idea]] that we should respect [[them]], even when we know that what they believe is not true. We should not destroy their illusions. No, I think that others deserve better — not to be treated like children.
  
<ref>The One Measure of True Love Is: You Can Insult the Other</ref>
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<ref>[[The One Measure of True Love Is: You Can Insult the Other]]</ref>
  
 
[[Category:Terms]]
 
[[Category:Terms]]
 
[[Category:Concepts]]
 
[[Category:Concepts]]
 
[[Category:Politics]]
 
[[Category:Politics]]

Latest revision as of 15:39, 20 May 2019

122-3, 130-1, 144 Conversations

MULTICULTURALISM Isn't it symptomatic that multiculturalism exploded at the very historic moment when the last traces of working-class politics disappeared from political space? For many former leftists, this multiculturalism is a kind of ersatz working-class politics. We don't even know whether the working class still exists, so let's talk about exploitation of others. There may be nothing wrong with that as such. But there is a danger that issues of economic exploitation are converted into problems of cultural tolerance. And then you have only to make one step further, that of Julia Kristeva in her essay 'Etrangers à nous mêmes', and say we cannot tolerate others because we cannot tolerate otherness in ourselves. Here we have a pure pseudo-psychoanalytic cultural reductionism.

TOLERANCE/INTOLERANCE The second thing I find wrong with this multiculturalist tolerance is that it is often hypocritical in the sense that the other whom they tolerate is already a reduced other. The other is okay in so far as this other is only a question of food, of culture, of dances. What about clitoridectomy? What about my friends who say: 'We must respect Hindus.' Okay, but what about one of the old Hindu customs which, as we know, is that when a husband dies, the wife is burned. Now, do we respect that? Problems arise here. An even more important problem is that this notion of tolerance effectively masks its opposite: intolerance. It is a recurring theme in all my books that, from this liberal perspective, the basic perception of another human being is always as something that may in some way hurt you.


VICTIMIZATION The discourse of victimisation is almost the predominant discourse today. You can be a victim of the environment, of smoking, of sexual harassment. I find this reduction of the subject to a victim sad. In what sense? There is an extremely narcissistic notion of personality here. And, indeed, an intolerant one, insofar as what it means is that we can no longer tolerate violent encounters with others — and these encounters are always violent.

SEXUAL HARASSMENT Let me briefly address sexual harassment for a moment. Of course I am opposed to it, but let's be frank. Say I am passionately attached, in love, or whatever, to another human being and I declare my love, my passion for him or her. There is always something shocking, violent in it. This may sound like a joke, but it isn't — you cannot do the game of erotic seduction in politically correct terms. There is a moment of violence, when you say: 'I love you, I want you.' In no way can you bypass this violent aspect. So I even think that the fear of sexual harassment in a way includes this aspect, a fear of a too violent, too open encounter with another human being. Another thing that bothers me about this multiculturalism is when people ask me: 'How can you be sure that you are not a racist?' My answer is that there is only one way. If I can exchange insults, brutal jokes, dirty jokes, with a member of a different race and we both know it's not meant in a racist way. If, on the other hand, we play this politically correct game — 'Oh, I respect you, how interesting your customs are' — this is inverted racism, and it is disgusting. In the Yugoslav army where we were all of mixed nationalities, how did I become friends with Albanians? When we started to exchange obscenities, sexual innuendo, jokes. This is why this politically correct respect is just, as Freud put it, 'zielgehemmt'. You still have the aggression towards the other. For me there is one measure of true love: you can insult the other. Like in that horrible German comedy film from 1943 where Marika Röck treats her fiancé very brutally. This fiancé is a rich, important person, so her father asks her why are you treating him like that. And she gives the right answer. She says: 'But I love him, and since I love him, I can do with him whatever I want.' That's the truth of it. If there is true love, you can say horrible things and anything goes. When multiculturalists tell you to respect the others, I always have this uncanny association that this is dangerously close to how we treat our children: the idea that we should respect them, even when we know that what they believe is not true. We should not destroy their illusions. No, I think that others deserve better — not to be treated like children.

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