11

The Hispanic Challenge? The Hispanic Challenge? What We Know About What We Know About

Latino ImmigrationLatino Immigration

Strum and Selee, Eds., Strum and Selee, Eds., Woodrow Wilson International Woodrow Wilson International

Center for Scholars, 2004Center for Scholars, 2004

22

Key questionsKey questions What is the probable impact on this nation of a What is the probable impact on this nation of a

very large number of immigrants from nations very large number of immigrants from nations with cultures that are markedly different and with with cultures that are markedly different and with different kinds of governmental systems?different kinds of governmental systems?

Should those immigrants be embraced as Should those immigrants be embraced as potential producers of enhanced diversity and potential producers of enhanced diversity and excitement and wealth, or should they be excitement and wealth, or should they be regarded as highly problematic?regarded as highly problematic?

If they are to be incorporated into the American If they are to be incorporated into the American polity and economy, what public policies would polity and economy, what public policies would aid the process?aid the process?(“The Hispanic Challenge? What We Know about Latino (“The Hispanic Challenge? What We Know about Latino

Immigration,” Strum, p. 1)Immigration,” Strum, p. 1)

33

Is Mexican immigration so different, Is Mexican immigration so different, Mexican culture so alien?Mexican culture so alien?

Unlike past immigrant groups, Mexicans Unlike past immigrant groups, Mexicans and other Latinos have not assimilated and other Latinos have not assimilated into mainstream US cultureinto mainstream US culture– forming their own political and linguistic forming their own political and linguistic

enclaves—from LA to Miamienclaves—from LA to Miami– rejecting the Anglo-Protestant values that built rejecting the Anglo-Protestant values that built

the American dreamthe American dream ““Contributions from immigrant cultures Contributions from immigrant cultures

modified and enriched the Anglo-modified and enriched the Anglo-Protestant culture of the founding settlers. Protestant culture of the founding settlers. The The essentialsessentials of that founding culture of that founding culture remained the bedrock of US identity…”remained the bedrock of US identity…”

44

““Irreconcilable Differences”?Irreconcilable Differences”?

““As their numbers increase, [Mexican As their numbers increase, [Mexican Americans] become more committed Americans] become more committed to their own ethnic identity and to their own ethnic identity and culture. Sustained numerical culture. Sustained numerical expansion promotes cultural expansion promotes cultural consolidation and leads Mexican consolidation and leads Mexican Americans not to minimize but to Americans not to minimize but to glory in the differences between their glory in the differences between their culture and US culture.”culture and US culture.”– True? What’s Huntington’s evidence?True? What’s Huntington’s evidence?

55

Robert Suro describes article as Robert Suro describes article as “shoddy scholarship”“shoddy scholarship”

““With the exception of the aberrational period With the exception of the aberrational period between 1924 and 1965, the US has always been between 1924 and 1965, the US has always been a multicultural society…in which there has always a multicultural society…in which there has always been disenfranchised people such as the slave been disenfranchised people such as the slave population, Native Americans, and various population, Native Americans, and various immigrant groups. What Huntington has not immigrant groups. What Huntington has not taken into account is the diversity within the taken into account is the diversity within the Latino immigrant population, not only between Latino immigrant population, not only between US-born and foreign-born but within various US-born and foreign-born but within various nationality populations and across a broad array nationality populations and across a broad array of other variables as well.” (pp. 26-27)of other variables as well.” (pp. 26-27)

Notes change in how “the poor are demonized”Notes change in how “the poor are demonized”– From “Welfare Queen” to poor people with “too great a From “Welfare Queen” to poor people with “too great a

work ethic”work ethic”

66

Other criticismsOther criticisms

Mexicans/Latinos already ARE here, Mexicans/Latinos already ARE here, the country HAS changedthe country HAS changed

Nearly half of undocumented Nearly half of undocumented population in US (45%) do not enter population in US (45%) do not enter illegally, but “overstay visas” (Pew illegally, but “overstay visas” (Pew Hispanic Ctr, 2006)Hispanic Ctr, 2006)

Continued immigration is necessary Continued immigration is necessary to replace retiring workers, to keep to replace retiring workers, to keep the workforce youngthe workforce young

77

Cultural Globalization: Cultural Globalization: The Role of Religion – The Role of Religion –

IntroductionIntroduction

Lechner & Boli, Lechner & Boli, pp. 345-347pp. 345-347

88

Islamic RevolutionIslamic Revolution in Iran (1979) in Iran (1979) A "major world event," "put fundamentalism on A "major world event," "put fundamentalism on

the map" the map" The outcome of a long struggle to overthrow the

Shah of Iran (Reza Pahlavi Shah), seen as a puppet of the West, esp. the US, which had previously maintained close ties with Iran– Iran was predominantly Shi'a (the two main sub-groups

of Islam are Shi'a and Sunni) Shah was seen as an "illegitimate tyrant who had

tried to modernize the country in violation of Islamic norms"

Revolution showed it was possible to build an Islamic state under modern circumstances

99

Islamic Revolution inspired activeIslamic Revolution inspired active jihad among a minority of Muslimsamong a minority of Muslims

jihad: a religiously motivated opposition to a a religiously motivated opposition to a secular, liberal global ordersecular, liberal global order

In predominantly Sunni countries, a movement In predominantly Sunni countries, a movement w/similar purposes was growing, the Egyptian w/similar purposes was growing, the Egyptian Muslim Brotherhood, which also rejected Western Muslim Brotherhood, which also rejected Western culture and advocated a restoration of culture and advocated a restoration of shariasharia

sharia: Islamic law Islamic law In Afghanistan, after the Soviet invasion in 1979, In Afghanistan, after the Soviet invasion in 1979,

an extremely conservative group called the an extremely conservative group called the TalibanTaliban took lead in resistance to invasion and took lead in resistance to invasion and established an oppressive, orthodox regime in the established an oppressive, orthodox regime in the 1990s1990s

The struggle attracted militants from other The struggle attracted militants from other countries, such as Saudi Arabiacountries, such as Saudi Arabia

1010

Militants increasingly thought of Militants increasingly thought of jihadjihad as as global struggle to restore Islamic global struggle to restore Islamic caliphate and implement caliphate and implement shariasharia

culminating in the attack on the culminating in the attack on the World Trade Center on 9/11World Trade Center on 9/11

to some, 9/11 was the expression of to some, 9/11 was the expression of a new global political divide, a "Clash a new global political divide, a "Clash of Civilizations" (of Civilizations" (à laà la Huntington) Huntington)

1111

Islam, like Christianity, is Islam, like Christianity, is diversediverse

Believers have a range of Believers have a range of perspectives on globalization perspectives on globalization

Muslims differ on basic questions Muslims differ on basic questions concerning the relationship between concerning the relationship between religion and the state, gender roles, religion and the state, gender roles, democracy, etc.democracy, etc.

1212

Secularization & FundamentalismSecularization & Fundamentalism secularization: transformation of society from close transformation of society from close

identification with religious values and institutions toward identification with religious values and institutions toward non-religious values and secular institutionsnon-religious values and secular institutions– Considered by classical sociologists to be a master process of Considered by classical sociologists to be a master process of

modernizationmodernization fundamentalism: : belief in a strict adherence to a set of belief in a strict adherence to a set of

basic principles (often religious in nature). It typically basic principles (often religious in nature). It typically emerges in response to modernity/modernization and the emerges in response to modernity/modernization and the various social processes associated with it, e.g., various social processes associated with it, e.g., secularization, urbanization, marketization – and secularization, urbanization, marketization – and globalizationglobalization– Fundamentalist movements attempt to rescue religious Fundamentalist movements attempt to rescue religious

identity from absorption into modern, Western cultureidentity from absorption into modern, Western culture– Islamic fundamentalism seeks a return to the Islamic fundamentalism seeks a return to the what are what are

consideredconsidered the "fundamentals" the "fundamentals" (basic principles) of Islam(basic principles) of Islam– Christian fundamentalism, a return to the "fundamentals" of Christian fundamentalism, a return to the "fundamentals" of

ChristianityChristianity

1313

Islamism/Political IslamIslamism/Political Islam

IslamismIslamism: a set of beliefs that hold : a set of beliefs that hold that Islam is not only a religion but that Islam is not only a religion but also a political systemalso a political system– also referred to as "political Islam"also referred to as "political Islam"

1414

Ch. 43, "The Challenge Ch. 43, "The Challenge of Fundamentalism,"of Fundamentalism,"

Bassam Tibi (pp. 358-363)

1515

FundamentalismFundamentalism

Fundamentalism is an ideology Fundamentalism is an ideology symptomatic of the "Clash of Civilizations" symptomatic of the "Clash of Civilizations" and Islamic fundamentalism is simply one and Islamic fundamentalism is simply one variety of this new global political variety of this new global political phenomenonphenomenon

Even before the 90s and the end of the Even before the 90s and the end of the Cold War, we have seen the Cold War, we have seen the politicization politicization of religion, of religion, a turn toward a turn toward religious religious fundamentalismfundamentalism– When religion is politicized, religious principles When religion is politicized, religious principles

become the bases of political claims, i.e., become the bases of political claims, i.e., claims about the distribution of power and claims about the distribution of power and authorityauthority

1616

Islamic fundamentalismIslamic fundamentalism

Fundamentalist movements attempt to Fundamentalist movements attempt to rescue religious identity from absorption rescue religious identity from absorption into modern, Western cultureinto modern, Western culture– Islamic fundamentalism seeks a return to the Islamic fundamentalism seeks a return to the

what are consideredwhat are considered the "fundamentals" the "fundamentals" (basic (basic principles) of Islamprinciples) of Islam

Islamic fundamentalism is a Islamic fundamentalism is a political political ideology ideology rather than expression of rather than expression of traditional Islamic belieftraditional Islamic belief

1717

Fundamentalism and the Fundamentalism and the International State SystemInternational State System

It has global political implications, it's one It has global political implications, it's one pillar of an emerging new world disorderpillar of an emerging new world disorder

Fundamentalism, much more than Fundamentalism, much more than extremism or terrorism, is a threat to the extremism or terrorism, is a threat to the international system of secular nation-international system of secular nation-states states – Since this system is rooted in Western Since this system is rooted in Western

institutions, fundamentalist challenges to it are institutions, fundamentalist challenges to it are considered a "revolt against the West"considered a "revolt against the West"

1818

Islam as religion vs Islam as religion vs Islam as politicsIslam as politics

We must distinguish b/w We must distinguish b/w Islam as a Islam as a religionreligion and civilizationand civilization and and Islam as Islam as a political ideologya political ideology

Islam as a religion is not a threat, but Islam as a religion is not a threat, but Islamic fundamentalism isIslamic fundamentalism is

1919

The threat to the international state The threat to the international state systemsystem

"…Islam has become the West's leading challenger for one "…Islam has become the West's leading challenger for one simple reason: in contrast to those of Hinduism, for simple reason: in contrast to those of Hinduism, for example, Islamic perspectives are not restricted to national example, Islamic perspectives are not restricted to national or regional boundaries. In this respect, Islam resembles or regional boundaries. In this respect, Islam resembles Western civilization, in the sense that it is universal in both Western civilization, in the sense that it is universal in both its claims and outlook." (p. 360)its claims and outlook." (p. 360)

"It is thus easy to see why Islam and the West clash more "It is thus easy to see why Islam and the West clash more consistently than do other competing civilizations"consistently than do other competing civilizations"

In resisting the Western world order, Islamic In resisting the Western world order, Islamic fundamentalists direct their views and actions against fundamentalists direct their views and actions against the the institution of the nation-stateinstitution of the nation-state and the domestic Muslim and the domestic Muslim elites who rule itelites who rule it

2020

John Locke's "Letter Concerning John Locke's "Letter Concerning Toleration (1689)Toleration (1689)

In England in 1689, it was In England in 1689, it was Catholicism Catholicism that was that was seen as a threat, encroaching on English society seen as a threat, encroaching on English society from outside, threatening their "way of life." from outside, threatening their "way of life." Locke responds to the problem of religion and Locke responds to the problem of religion and government by proposing government by proposing religious tolerationreligious toleration as as the answer. Unlike those (e.g., Hobbes) who saw the answer. Unlike those (e.g., Hobbes) who saw uniformity of religion as the key to a well-uniformity of religion as the key to a well-functioning civil society, Locke argues that more functioning civil society, Locke argues that more religious groups actually prevent civil unrest. religious groups actually prevent civil unrest. Locke argues that civil unrest results from Locke argues that civil unrest results from confrontations caused by any magistrate's (civil confrontations caused by any magistrate's (civil authority's) attempt to prevent different religions authority's) attempt to prevent different religions from being practiced, rather than tolerating their from being practiced, rather than tolerating their proliferation. proliferation.

2121

Locke's goal: to "distinguish exactly the Locke's goal: to "distinguish exactly the business of civil government from that business of civil government from that

of religion"of religion" government is instituted to promote government is instituted to promote

external interests, relating to life, external interests, relating to life, liberty, and the general welfare, liberty, and the general welfare, while the church exists to promote while the church exists to promote internal interests, i.e., salvationinternal interests, i.e., salvation

the two serve separate functions, the two serve separate functions, and so, must be considered to be and so, must be considered to be separate institutionsseparate institutions

2222

Excerpt from "Letter":Excerpt from "Letter": I know that seditions are very frequently raised upon I know that seditions are very frequently raised upon

pretence of religion, but it is as true that for religion pretence of religion, but it is as true that for religion subjects are frequently ill treated, and live miserably. subjects are frequently ill treated, and live miserably. Believe me, the stirs that are made proceed not from any Believe me, the stirs that are made proceed not from any peculiar temper of this or that church or religious society, peculiar temper of this or that church or religious society, but from the common disposition of all mankind, who when but from the common disposition of all mankind, who when they groan under any heavy burthen endeavour naturally to they groan under any heavy burthen endeavour naturally to shake off the yoke that galls their necks…. shake off the yoke that galls their necks….

Some enter into company for trade and profit, others for Some enter into company for trade and profit, others for want of business have their clubs for claret. Neighbourhood want of business have their clubs for claret. Neighbourhood joins some, and religion others. But there is only one thing joins some, and religion others. But there is only one thing which gathers people into seditious commotions, and that is which gathers people into seditious commotions, and that is oppression.oppression.

(John Locke, "A Letter Concerning Toleration" (1689), Montuori 93-101)(John Locke, "A Letter Concerning Toleration" (1689), Montuori 93-101)