Ralph Grillo - Academia.edu (original) (raw)
Books by Ralph Grillo
During the 2000s, the dress of Muslim women in Muslim-minority countries in Europe and elsewhere ... more During the 2000s, the dress of Muslim women in Muslim-minority countries in Europe and elsewhere became increasingly a matter for debate and, in several instances, the subject of legislation. In France, a ban on the wearing of the headscarf in places of education (2004) was followed in 2010 by the law criminalizing the wearing of the face-veil (usually but inaccurately referred to as the 'burqa') in public space.
Papers by Ralph Grillo
Cambridge University Press eBooks, Jan 3, 1974
Man, Sep 1, 1993
RESEARCHING LANGUAGE Research in social science frequently rests on unequal power relation- ships... more RESEARCHING LANGUAGE Research in social science frequently rests on unequal power relation- ships. This book discusses the possibilities of developing the research process so that it benefits the subjects as well as the researcher. The authors distinguish between ...
Cambridge University Press eBooks, Jan 3, 1974
Cambridge University Press eBooks, Jun 30, 1985
Routledge eBooks, Apr 21, 2023
Amsterdam University Press eBooks, Dec 31, 2013
Man, Dec 1, 1975
An academic directory and search engine.
Oxford University Press eBooks, Jul 23, 1998
Cambridge University Press eBooks, Jun 30, 1985
Ideologies and Institutions in Urban France
Pluralism and the Politics of Difference
In Mesoamerica, conquest, predatory or segmentary expansion, and migration frequently brought tog... more In Mesoamerica, conquest, predatory or segmentary expansion, and migration frequently brought together heterogeneous social, cultural, and linguistic populations under a single ruler. In the Aztec (Mexica) empire, ethnic distinctions were made, but little was made of them. Far from being a proselytizing, normatively mobilizing, moralistic polity, the Aztecs, like other patrimonial societies in Mesoamerica and elsewhere, were principally interested in extraction: ‘little more than a band of pirates’, Eric Wolf called them. Though Aztec rulers were interested in the formation of an identifiably Mexica ruling class, there was no policy of cultural homogenization affecting subject populations: there was no reason for one, nor could it have been easily implemented. Ethnicity was not a significant factor in the organization of inter‐city Mesoamerican politics and political relations.
Journal of Muslims in Europe, 2018
Controversies over the possible application of Islamic law and practice (Shari’a) in the UK have ... more Controversies over the possible application of Islamic law and practice (Shari’a) in the UK have been gathering pace since the mid-2000s. In 2016 two official inquiries were set in train, one of which, chaired by Mona Siddiqui, Professor of Islamic and Interreligious Studies, Edinburgh University, reported in February 2018. The Siddiqui Panel focused on two principal issues: the civil registration of Islamic marriages (nikah), and the role of Shari’a councils in the issuing of a religious (not civil) divorce. The paper sets out the background to the Shari’a debate in the UK, reviews the Panel’s recommendations on the two issues, and assesses their implications.
Current Anthropology, 1986
BRETON, Welsh, Cornish, Manx, and Irish and Scottish Gaelic are all "Celtic" la... more BRETON, Welsh, Cornish, Manx, and Irish and Scottish Gaelic are all "Celtic" languages. The definition of certain languages as "Celtic" is widely taken to imply a distinct category of peo-ple, the Celts, who share a common origin in language, culture, and flesh and blood and ...
Anthropology Today, 1996
En Grande-Bretagne, l'enseignement superieur a connu trois crises (annees 1960-1970, 1980-198... more En Grande-Bretagne, l'enseignement superieur a connu trois crises (annees 1960-1970, 1980-1981, et annees 1980) dont les deux dernieres ont touche l'enseignement et l'apprentissage de l'anthropologie. Il fut necessaire de se repositionner et de repositionner les etudiants dans un marche du travail en plein changement. Les nouveaux programmes inciterent a davantage d'anthropologie appliquee et etablirent une nouvelle pedagogie. Il faut faire face a la rapide expansion du domaine : nombreux professeurs et etudiants qui voient leurs ressources diminuer
Ideologies and Institutions in Urban France, 1985
During the 2000s, the dress of Muslim women in Muslim-minority countries in Europe and elsewhere ... more During the 2000s, the dress of Muslim women in Muslim-minority countries in Europe and elsewhere became increasingly a matter for debate and, in several instances, the subject of legislation. In France, a ban on the wearing of the headscarf in places of education (2004) was followed in 2010 by the law criminalizing the wearing of the face-veil (usually but inaccurately referred to as the 'burqa') in public space.
Cambridge University Press eBooks, Jan 3, 1974
Man, Sep 1, 1993
RESEARCHING LANGUAGE Research in social science frequently rests on unequal power relation- ships... more RESEARCHING LANGUAGE Research in social science frequently rests on unequal power relation- ships. This book discusses the possibilities of developing the research process so that it benefits the subjects as well as the researcher. The authors distinguish between ...
Cambridge University Press eBooks, Jan 3, 1974
Cambridge University Press eBooks, Jun 30, 1985
Routledge eBooks, Apr 21, 2023
Amsterdam University Press eBooks, Dec 31, 2013
Man, Dec 1, 1975
An academic directory and search engine.
Oxford University Press eBooks, Jul 23, 1998
Cambridge University Press eBooks, Jun 30, 1985
Ideologies and Institutions in Urban France
Pluralism and the Politics of Difference
In Mesoamerica, conquest, predatory or segmentary expansion, and migration frequently brought tog... more In Mesoamerica, conquest, predatory or segmentary expansion, and migration frequently brought together heterogeneous social, cultural, and linguistic populations under a single ruler. In the Aztec (Mexica) empire, ethnic distinctions were made, but little was made of them. Far from being a proselytizing, normatively mobilizing, moralistic polity, the Aztecs, like other patrimonial societies in Mesoamerica and elsewhere, were principally interested in extraction: ‘little more than a band of pirates’, Eric Wolf called them. Though Aztec rulers were interested in the formation of an identifiably Mexica ruling class, there was no policy of cultural homogenization affecting subject populations: there was no reason for one, nor could it have been easily implemented. Ethnicity was not a significant factor in the organization of inter‐city Mesoamerican politics and political relations.
Journal of Muslims in Europe, 2018
Controversies over the possible application of Islamic law and practice (Shari’a) in the UK have ... more Controversies over the possible application of Islamic law and practice (Shari’a) in the UK have been gathering pace since the mid-2000s. In 2016 two official inquiries were set in train, one of which, chaired by Mona Siddiqui, Professor of Islamic and Interreligious Studies, Edinburgh University, reported in February 2018. The Siddiqui Panel focused on two principal issues: the civil registration of Islamic marriages (nikah), and the role of Shari’a councils in the issuing of a religious (not civil) divorce. The paper sets out the background to the Shari’a debate in the UK, reviews the Panel’s recommendations on the two issues, and assesses their implications.
Current Anthropology, 1986
BRETON, Welsh, Cornish, Manx, and Irish and Scottish Gaelic are all "Celtic" la... more BRETON, Welsh, Cornish, Manx, and Irish and Scottish Gaelic are all "Celtic" languages. The definition of certain languages as "Celtic" is widely taken to imply a distinct category of peo-ple, the Celts, who share a common origin in language, culture, and flesh and blood and ...
Anthropology Today, 1996
En Grande-Bretagne, l'enseignement superieur a connu trois crises (annees 1960-1970, 1980-198... more En Grande-Bretagne, l'enseignement superieur a connu trois crises (annees 1960-1970, 1980-1981, et annees 1980) dont les deux dernieres ont touche l'enseignement et l'apprentissage de l'anthropologie. Il fut necessaire de se repositionner et de repositionner les etudiants dans un marche du travail en plein changement. Les nouveaux programmes inciterent a davantage d'anthropologie appliquee et etablirent une nouvelle pedagogie. Il faut faire face a la rapide expansion du domaine : nombreux professeurs et etudiants qui voient leurs ressources diminuer
Ideologies and Institutions in Urban France, 1985
Journal of Multilingual and Multicultural Development, 2011
Families of immigrants and settled populations of immigrant origin have become central to argumen... more Families of immigrants and settled populations of immigrant origin have become central to arguments about the rights and wrongs of ways of living in multicultural societies in Europe and elsewhere. The cultural practices believed to be characteristic of such families are central to the current intense, acrimonious debate about difference and its limits. Such (often imagined) practices are frequently the object of policy initiatives and much media comment, and on a daily basis preoccupy social service practitioners, teachers and others. At the same time, immigrants and ethnic minorities are themselves reflecting on how to manage their family relationships in a changing world in which migration is transnational, societies are increasingly pluralised, and relations ever more complex and less clear-cut. This politicisation of the family, as it may be called, which touches not only immigrants, occurs on many levels, and in different interconnected locations in Europe and across the globe. It may be observed at the United Nations and in the array of international organisations concerned with human rights, especially the rights of women and children (born and unborn), as well as in transnational religious organisations such as the Catholic Church or (in a different way) the Muslim ummah. It is apparent in debates within the European Union and its constituent nation-states, and within local states and their institutions (health, social services, housing, etc.). The contested nature of families and everyday familial practices also appears in arguments (sometimes their resolution) in migrant and minority ethnic communities, associations, and neighbourhoods, and within households and networks of relations which may, in an era of transnational migration, be widely dispersed across geographical and socio-cultural space, linking members perhaps located-and this would not be especially unusual among Sikhs, for example-in Punjab, the United Kingdom, Canada, Australia, and East Africa. Views on the nature of the 'Turkish family' may be aired in Germany as much as in Turkey. Within this plurality of multi-sited, multi-vocal representations, discourses, narratives and reflections, the family is, crucially, seen as a moral order, a set of beliefs, values, ideas and practices by reference to which family members and their relationships are identified, organised PREFACE PREFACE 'Asian' family, seen from 'within'. While a useful starting point, the external/internal, outsider/insider distinction is too simplistic in the context of contemporary Europe. It may once have had some validity (see Grillo 1985), but matters are now more complex, with the growing significance of global and transnational influences, and the multiplicity and range of voices involved. Like the distinction between micro/meso/macro levels of analysis it should not be taken too literally. One problem is that it suggests two sets of relatively homogeneous 'parallel worlds'. Such reification is inadequate because, neither among insiders, within migrant and minority ethnic communities, nor among outsiders, in debates taking place in the public sphere, is there a single, homogenous voice. Moreover, while some actors may have a clear-cut vision, many more will, consciously or not, be sifting through alternatives, uncertain about what to do for the best, shifting from one to another as circumstances, personal and collective, change. As chapters in this volume illustrate, this is apparent in the multitude of negotiations and compromises that occur in dialogues between spouses, parents and offspring, and extended family members, about who should care for elderly and distant relatives, for example, or what kind of lives young men and women should lead, how children should be raised, or, often most contentiously, who might marry whom. Thirdly, these viewpoints (internal or external) are never static. Images (idealisations and other) of the family are constantly changing, for example in the perception of individuals as they move through the developmental cycle, or in a society or community's perception of self and other.
This is a DRAFT, stand-alone essay, ultimately intended to be included in a series of such essays... more This is a DRAFT, stand-alone essay, ultimately intended to be included in a series of such essays exploring various aspects of ‘interculturalism’, ‘intercultural dialogue’, and ‘intercultural knowledge’. It follows on from two papers (A Year of Living Interculturally: The European Year of Intercultural Dialogue, 2008, and But What IS Interculturalism? - respectively Grillo 2016a, 2016b), now uploaded to Academia.edu and Researchgate.net. Other bits and pieces have previously existed in unpublished drafts, and this essay draws on some of these. A proposed future publication (entitled Case Studies in Intercultural Dialogue) will analyse a series of situations involving dialoguing about culture and cultural differences in various contexts.
The aims of the present paper are two-fold. First, it addresses some of the issues touched on in the earlier essays concerning dialogue, specifically intercultural dialogue. Interculturalism has been advocated by academics, policy-makers and practitioners in Europe and Canada as an alternative strategy for coping with ethnic, cultural and religious diversity in the light of what are often believed to be the failures of multiculturalism. Intercultural dialogue is generally considered to be an integral component of that alternative strategy. Secondly, beyond that specific context, the essay attempts to engage more generally (and comparatively) with the theory and practice of intercultural dialogue, including whether such dialogue is possible (in multiple senses), and if so under what conditions.
The essay arises out of a long-term concern, dating back originally to the early 1980s, which slowly became more focused in the late 1990s and early 2000s in a project I now call ‘Interculturalism and the Politics of Dialogue’ – my engagement with the debate about interculturalism in Europe and Canada represented something of a necessary detour within that project. As the project’s title suggest, my interest is primarily in dialogue as a social, and specifically a political phenomenon, rather than a cognitive or communicative or linguistic one. Nonetheless I recognise the fundamental importance of the linguistic, communicative and cognitive aspects and their implications for social and political action.
The essay is in five parts. Part 1 summarises the numerous starting points for my personal interest in intercultural dialogue (I keep discovering more), and sets out the contemporary social and political background. Parts 2, 3 and 4 focus on the scope of intercultural dialogue, on how intercultural and dialogue are understood, on what is expected of such dialogue, for example on the part of commissioners of the European Union or academic advocates, and on the problems dialogue poses, theoretically and practically. Part 5 offers some concluding observations.
The present essay repeats some of the material and arguments that appear in A Year of Living Interculturally and But What IS Interculturalism? Such overlap will be eliminated if or when the three (or eventually four) essays are ever brought together in a single publication. Meantime, I welcome thoughts, comments, corrections of fact, and, although the paper is already far too long (and long-winded), suggestions for further reading and additional references which ought to be consulted.
This paper is a DRAFT, stand-alone essay intended ultimately to be part of a series of essays exp... more This paper is a DRAFT, stand-alone essay intended ultimately to be part of a series of essays exploring various aspects of ‘intercultural dialogue’, ‘intercultural knowledge’, and ‘interculturalism’. It follows on from a similar paper (A Year of Living Interculturally: The European Year of Intercultural Dialogue, 2008, Grillo 2016), previously uploaded to Academia.edu and Researchgate ; other bits and pieces exist in draft form, but have not so far been put into the public domain. The present paper takes up some of the themes addressed in the earlier essay, notably what appeared to be considerable confusion in the European Union (EU), the European Commission, and the Council of Europe (CoE), about the meaning and significance of ‘interculturalism’, and whether intercultural ‘actions’, as European jargon has it, amounted to much more than ‘Words, Words, Words’. Here, as the paper’s title indicates, I am concerned mostly with the former question: precisely (if that is possible) what IS interculturalism?
Disputes about the meaning of interculturalism, and whether it is an alternative to ‘multiculturalism’, and if so in what ways, have attracted much attention in recent years, especially among academics (notably political scientists and philosophers), but also, to a more limited extent, among policy makers and politicians in Europe (in the EU and CoE), and in Canada; they have not to any great extent engaged the attention of a wider public outside those bubbles, at least in Europe. The paper explores these disputes over seven parts. Part 1, the Introduction, briefly establishes some general points about the nature of the debate. Part 2 notes some of the factors that have led to the emergence of the concept of interculturalism in the contemporary context, principally amid critiques of previously prevailing policies of multiculturalism. Part 3 makes a link with the European Year of Intercultural Dialogue and examines the arguments about interculturalism and multiculturalism in the European context. Part 4 then looks at interculturalism as practiced in two initiatives – the Intercultural Cities project and the Baring Foundation’s programme of Awards for Bridging Cultures in the UK. Part 5 returns to the academic debate and explores the views of the two schools of thought, or camps, if you will, multiculturalists and interculturalists, principally though not exclusively through their reflections on the governance of diversity in Europe and Canada. Part 6 follows with a closer look at some specific controversies and puzzles including the history of the intercultural idea, the view that the current context of globalisation, transnationalism and superdiversity means that interculturalism comes into its own, and what the two camps think about individuals and collectivities A concluding section reflects briefly on what emerges from what is a confusing debate.
As the present paper is a stand-alone essay, it repeats some of the material and arguments that appear in A Year of Living Interculturally. Such overlap will be eliminated if the two essays are ever brought together in a single publication. Meantime, I welcome thoughts, comments, corrections of fact, and, although the paper is already far too long (and long-winded) suggestions for further reading and additional references which ought to be cited.
Abstract: Commissions, Inquiries, Reports, Consultations and Other Interventions on Ethnic and R... more Abstract:
Commissions, Inquiries, Reports, Consultations and Other Interventions on Ethnic and Religious Minorities in Britain, c. 1900-end 2016. Draft December 2016
Ralph Grillo, University of Sussex, email: r.d.grillo@sussex.ac.uk.
This draft article represents an attempt to list and very briefly analyse some of the large number of interventions in public debates about ethnic and religious minorities in Britain over the last 100 years or so. It has been prepared in connection with a paper (‘British Multiculturalism: From “Parekh” to “PREVENT”, and Beyond’) first presented at a conference at the Law and Anthropology Department of the Max Planck Institute for Social Anthropology, Halle, Germany, in June 2015, and revised for inclusion in a volume to be edited by Marie-Claire Foblets and Katayoun Alidadi entitled Ethnic, Religious, and Cultural Diversity in Four National Contexts: The Role of Expert Commissions ,which it is hoped will appear in 2017.
My own contribution to the conference began as a reflection on the legacy of the Parekh Report (The Future of Multi-Ethnic Britain: Report of the Commission on the Future of Multi-Ethnic Britain. London: Runnymede Trust/Profile, 2000), which is also discussed by others in the volume (along with chapters on similar commissions in Belgium, Canada and France). In preparing my paper I concluded that Parekh (referring to the report, not its chairperson, Lord Bhikhu Parekh) should not be treated in isolation. It was but one of many reports, consultations and commissions of inquiry that have sought to pronounce on the situation of ethnic and religious minorities in Britain over the last 50 years, and increasingly in the last 20. There were, of course, much earlier interventions – notably the 1903 Royal Commission on Alien Immigration (Report of the Royal Commission on Alien Immigration, British Parliamentary Papers IX, HMSO), which led to the 1905 Aliens Act, the first major legislation controlling immigration into the UK. But from Roy Jenkins’ Essays and Speeches in 1967 to the British Government’s Counter-Extremism Strategy and the CORAB Report (Living With Difference: Community, Diversity and the Common Good), both in 2015, there have been many hundreds of interventions by various ministries (Home Office, Education, ‘Communities’ etc), non-departmental public bodies, and NGOs pronouncing directly or indirectly on diversity and its governance; and this does not include a huge number of academic books and papers, media articles, TV programmes, novels, plays and films.
There were obviously far too many to cite in the paper which among other things attempted to situate Parekh in relation to this plethora of interventions, and tease out the various changing themes which have been addressed. Nonetheless, I felt that it might be useful to have some of the references available for readers of the volume and any others who might be interested, and so I indicated that I would provide a link (in a footnote in the edited volume) to a table which I proposed to upload on the Internet to sites such as https://www.academia.edu and https://www.researchgate.net. This is the result.