This essay considers the tension between political liberalism and gender equality in the light of social construction and multiculturalism. The tension is exemplified by the work of Martha Nussbaum, who tries to reconcile a belief in the universality of certain liberal values such as gender equality with a political liberal tolerance for cultural practices that violate gender equality. The essay distinguishes between first? and second?order conceptions of autonomy, and shows that political liberals mistakenly prioritise second?order autonomy. This prioritisation leads political (...) liberals to seek to limit state interference in individuals' choices. However, the essay argues that if options, choices and the preferences which lead to them are socially influenced or constructed, it is no longer clear that state non?interference secures autonomy. Instead, it becomes a matter of justice what the content of the social or state influence is, which options are open to people, and political liberalism cannot deal with many forms of injustice. Rather than emphasising state neutrality, liberals should endorse state prohibition of practices which cause significant harm to those who choose them, if they are chosen only in response to unjust norms. (shrink)

Feminist ethics supports the contemporary educational trend toward increased multiculturalism and a diminished emphasis on the Western canon. First, I outline a feminist ethical justification for this development. Second, I argue that Western canon studies should not be altogether abandoned in a multicultural curriculum. Third, I suggest that multicultural education should help combat oppression in addition to simply promoting awareness of diversity. Fourth, I caution against an arrogant moralism in the teaching of multiculturalism.

Many influential Western feminists of diverse backgrounds have expressed concerns that multiculturalism, while strengthening the power of racial ethnic minorities vis-à-vis the majority, worsens the position of its most vulnerable members, women. Despite their good intentions, these feminists have been consistently dismissive of the voices of racial ethnic women, many of whom argue for the importance of sustaining their own “illiberal” cultures within the Western context. I offer a Third World feminist defense of multiculturalism by paying attention to these women (...) whose varying assessments of multiculturalism are less unequivocally negative, more ambivalent and complex, and even affirming and positive. (shrink)

Many influential Western feminists of diverse backgrounds have expressed concerns that multiculturalism, while strengthening the power of racial ethnic minorities vis-à-vis the majority, worsens the position of its most vulnerable members, women. Despite their good intentions, these feminists have been consistently dismissive of the voices of racial ethnic women, many of whom argue for the importance of sustaining their own “illiberal” cultures within the Western context. I offer a Third World feminist defense of multiculturalism by paying attention to these women (...) whose varying assessments of multiculturalism are less unequivocally negative, more ambivalent and complex, and even affirming and positive. (shrink)

The recent global movement for women's human rights has achieved considerable re-thinking of human rights as previously understood. Since many of women's rights violations occur in the private sphere of family life, and are justified by appeals to cultural or religious norms, both families and cultures (including their religious aspects) have come under critical scrutiny.