A Letter On the Difference Between Culture, and Multiculturalism

Some time ago, I wrote what follows to a friend and Professor of French Literature at York University who, like me, was struggling with the term “multiculturalism.”


Thank you so much for the nice lunch and the convivial conversation. I have missed that, living, as I do out in the country. I have reflected on the slogan on your new book (in my loose translation of your French), which you float under the label “transculturalism.”

Peace is the genuine meeting with the Other, it is the total acceptance of difference.”

It is a moving dedication to some of the best impulses of the human spirit – to neighbourliness. But I respectfully disagree with this sentiment, and to its “multicultural”  implications.

First, there is hardly anyone I know as pro-culturalist as me. And deeply so. I feel that there are aspects of culture that go so deep we are never actually fully conscious of them, or of their effects in our personal lives, or of their real-world effects on our evolving history, the nature of our particular civil society, and on our way of thinking as a whole.

The official government “multiculturalism” policy that I oppose, however, is something else entirely. It is a fabrication of governments that are attempting to quell intra-cultural tensions by dissolving all deep cultural affiliation, and appealing instead to a shallow, T-shirt conception of culture as something you can put on, or discard, at will.

In other words, official multiculturalism is a concept that dilutes true culture, which, if it is a real culture, must have real-life philosophical, economic, and political consequences. And it attempts to replace or rather, to dislodge that reality with a kind of sentimental cultural tourism. You know: exotic food and travel, dabbling in foreign languages, admiring all other races as beautiful and fascinating people, etc.  But going no deeper. This skimpy notion, however, has little to do with any real, deep culture that has, and as I say, must have, real world consequences. It is just recreational, skin-deep culture.

One effect that government multicultural policy has had in the Western democracies – and a dangerous one, I believe – is a leveling of all deep cultures, as if, in historical, political, or economic terms, all cultures were equally valuable – which is what your slogan suggests. The aim all the modern Western states is to slowly convert all deep cultures into equally ineffectual skin-deep cultures.

That is why I must modify your slogan, above, to read as follows”

“Peace is understanding the Other, and  the acceptance of differences that do not threaten or diminish the strength and value of one’s own deep culture.

Here are just a few reasons why this is a better slogan …


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“Intersectionality” and the Envy-Game

Here is is solid and sobering short video on so-called “intersectionality,” by Ben Shapiro, done for Prager U.

Ben is like a lawyer for the Prosecution in everything he does. A Sharp mind, and a fearless tongue. Here is the video, and my remarks on this whole envy-based mess follow it:


The thought that springs to mind after watching this video is that so much of what we are seeing today (in so-called “postmodernism,” in what Foucault labelled “transgressive behaviours,” and in the pathetic modern revolt against hierarchies of all kinds) is just a dumbed-down version of the “systemic victim-hood” that began, or at least was massively accelerated, in the 19th century by Marx and Engels.

That was the first major international movement (via the communist manifesto/Das Kapital, and continued in our own time by such as the Frankfurt School, postmodernism, etc) to persuade the whole world that all human beings are victims; in this case (which is ongoing and supported by a lot of modern leftist media) victims of capitalist oppression.

This was the first time in modern history that entire publics were persuaded that their condition in life is a consequence of a systemic evil in the world, of something evil outside themselves, rather than a consequence of their own behaviour.

When we recall that for so much of our history, Christianity has rested on the contrary notion – that evil/sin is something internal to the person, and not something outside ourselves, then we are tempted to say that what we are witnessing is an almost world-wide revolt against the Christian notion of internal sin and evil, and its replacement by a contrary notion of external sin and evil.

Whenever this psychology becomes regnant, one’s condition in life comes to be seen as a consequence of “the system” (capitalism, male hierarchy, racism, sexism, ageism, privilege of others, etc., etc.,) and the genius of this pitiable initiative is that it feeds on the bottomless capacity of all human beings to blame someone else, or some force, or moral evil, or system outside themselves, for their condition in life. It’s a modern form of Manichean dualism: the tendency to divide reality into the forces of good vs. evil. We are the good. The “other” and the external systems supporting the other, are the evil. But is this true?


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Balancing Historical Guilt Over the Aboriginal File

Here is a shortened version of an essay entitled “Another Look At Apologies” published on The Frontier Centre for Public Policy website on June 2, 2018, by my colleague Rodney Clifton and his associate Gerry Bowler.

Rodney is the gentleman who told me years ago, long before the present public moral flagellations over the treatment of aboriginal people took centre stage, that when he worked in a far northern Residential School for a year, many Indian children, often hungry and sick,  were brought to his school by their own parents, who begged the school to take them in.

And in a past blog on this topic I cited the Comment of “skeptical” who said “in truth, Indigenous children were very seldom sent to residential schools ‘forcibly’, unless it was their parents doing the forcing. As a researcher who has worked in the area for many years, I have seen literally hundreds of documents indicating that Indigenous parents were often eager to send their children to residential schools, many of which had waiting lists.”

While feeling the same public shame and upset over the treatment by some school officials, of some children, over the more than a century that these schools existed, I have felt the public “shame record” needs balance. This essay is basically arguing that if we are going to demand public apologies and reparations today from individuals who did no wrong, and render them to individuals who suffered no wrong, shouldn’t all sides be required to face their historical acts of cruelty?

Read on to see what you think …. (more…)

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What Is Religion?

Below is the text of an eight-page lecture delivered by the public intellectual David Cayley, on May 11, 2015, to a legal symposium on “Religion: A Public and Social Good,” convened at the University of Toronto.

I think it is a profound piece that offers a very rich treatment of the question posed by the title, while touching on a wide variety of ancillary questions in the process.

For all those who cherish the pursuit of wisdom and knowledge, such pieces cannot simply be read. They must be studied deeply. (more…)

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