By Fred Kogos
Jewish stories, Literary experiences
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Extra info for 1001 Yiddish Proverbs
In an evident sense, this refreshes Balibar’s (Balibar and Wallerstein 1991) notion of the ‘immigrant’ subject of crisis racism, as a category including ‘not all foreigners and not only foreigners’. What differentiates ‘the immigrant’ from ‘the idea of the Muslim’ (Goldberg 2009) is a particular form of cultural capital that recurs throughout the examples considered in this book. As Didier Fassin (2005) argues, European space was held before, but intensively after ‘9/11’, to be menaced at the national level by terrorist attacks, and to be experiÂ� encing intolerable demands on the welfare state and sovereign borders.
For that reason we employ several in this book. First, the recited truths of multicultural crisis require attention for their empirical elisions, and for the voices and counter-interpretations that are frequently glossed over or forgotten. Over the course of the book, analyses of discourses of multicultural crisis in different national contexts are patterned into the themes of the chapters. They provide examples of how particular ways of talking about multiculturalism, allied to its idiomatic flexibility in discussions of race and ethnicity, create an inflated sense of what multiculturalism involved.
The constant, dis-orientalist indexing of global events to domÂ� estic populations has had a profound impact, particularly through the performative loops of response noted by Ibrahim (2007). Symbolic events have been framed as ‘I told you so’ moments (Poynting and Mason 2007: 81) that strip political developments of complexity, and instead normalize the need for restorative action against the excesses of multiculture and excessive multiculturalism. Recited truthsâ•›â•›|â•›â•›35 The antidote to multiculturalism, integrationism, can never be a conventionally exclusivist nationalist or racist project as it is configured to the needs of the ‘neoliberal state located in a space of flows’ (Walters 2004: 244).