“For the multiculturalist, white Anglo-Saxon Protestants are prohibited, Italians and Irish get a little respect, blacks are good, native Americans are even better. The further away we go, the more they deserve respect. This is a kind of inverted, patronising respect that puts everyone at a distance.”
In this quote, Slavoj Žižek criticizes the concept of multiculturalism and the way different ethnic groups are treated within this framework. He suggests that there is a hierarchy of respect within multiculturalism, where certain groups are favored over others based on their perceived distance from “whiteness.” Žižek argues that this patronizing form of respect actually serves to keep different ethnic groups at a distance, rather than fostering true equality and understanding. This analysis highlights the complexities and limitations of multiculturalism as a framework for promoting diversity and inclusivity.
Slavoj Žižek's quote highlights the complexity of cultural hierarchies in today's society. In a world that strives for diversity and inclusivity, there is a tendency to prioritize certain groups over others based on historical injustices and stereotypes. This can lead to a superficial form of respect that ultimately perpetuates a sense of distance and disconnect between different cultural groups.
Slavoj Žižek criticized the concept of multiculturalism by arguing that it creates a hierarchy of respect based on ethnicity. He stated, "For the multiculturalist, white Anglo-Saxon Protestants are prohibited, Italians and Irish get a little respect, blacks are good, native Americans are even better. The further away we go, the more they deserve respect. This is a kind of inverted, patronising respect that puts everyone at a distance."
Slavoj Žižek's quote challenges our perceptions of multiculturalism and the idea of respect for different cultures. As you reflect on this quote, consider the following questions:
“Liberal attitudes towards the other are characterized both by respect for otherness, openness to it, and an obsessive fear of harassment. In short, the other is welcomed insofar as its presence is not intrusive, insofar as it is not really the other. Tolerance thus coincides with its opposite. My duty to be tolerant towards the other effectively means that I should not get too close to him or her, not intrude into his space—in short, that I should respect his intolerance towards my over-proximity. This is increasingly emerging as the central human right of advanced capitalist society: the right not to be ‘harassed’, that is, to be kept at a safe distance from others.”
“How do we account for this paradox that the absence of Law universalizes prohibition ... The psychoanalytic name for this obscene injunction for this obscene call, ENJOY, is superego. The problem today is not how to get rid of your inhibitions and to be able to spontaneously enjoy. The problem is how to get rid of this injunction to enjoy.”
“We Slovenians are even better misers than you Scottish. You know how Scotland began? One of us Slovenians was spending too much money, so we put him on a boat and he landed in Scotland.”
“...witness the surprise of the average American: 'How is it possible that these people display and practise such a disregard for their own lives?' Is not the obverse of this surprise the rather sad fact that we, in First World countries, find it more and more difficult even to imagine a public or universal Cause for which we would be ready to sacrifice our life?”
“The liberal idea of tolerance is more and more a kind of intolerance. What it means is 'Leave me alone; don't harass me; I'm intolerant towards your over-proximity.”
“The cliche about prison life is that I am actually integrated into it, ruined by it, when my accommodation to it is so overwhelming that I can no longer stand or even imagine freedom, life outside prison, so that my release brings about a total psychic breakdown, or at least gives rise to a longing for the lost safety of prison life. The actual dialectic of prison life, however, is somewhat more refined. Prison in effect destroys me, attains a total hold over me, precisely when I do not fully consent to the fact that I am in prison but maintain a kind of inner distance towards it, stick to the illusion that ‘real life is elsewhere’ and indulge all the time in daydreaming about life outside, about nice things that are waiting for me after my release or escape. I thereby get caught in the vicious cycle of fantasy, so that when, eventually, I am released, the grotesque discord between fantasy and reality breaks me down. The only true solution is therefore fully to accept the rules of prison life and then, within the universe governed by these rules, to work out a way to beat them. In short, inner distance and daydreaming about Life Elsewhere in effect enchain me to prison, whereas full acceptance of the fact that I am really there, bound by prison rules, opens up a space for true hope.”