다문화사회와 다문화가정에서의 종교적 갈등

박승길 사단법인 한국민족연구원 2010 민족연구 Vol.0 No.42

This study aims at reconsidering the significance of Korean's multicultural society declared by late president No Moohyun since 2006 and the anticipating religious conflicts in multicultural families in our society. A multicultural society means a society getting ready to receive the multiculturalism as the realities of our main culture. The Multiculturalism originated in the policy adopted for the management of cultural diversities in the multiethnic and multiracial society. And also multiculturalism, contrasting the policy of cultural assimilation between immigrants and large majorities, is the acceptance or promotion of multiple ethnic cultures, applied to the demographic make-up of a specific place, usually at the organizational level, e.g. schools, businesses, neighborhoods, cities or nations. But these programs have caused disagreement both within immigrant communities and in the wider public. As ever public opinion in the advanced multicultural society seems divided on the issue of multiculturalism. Our country has 854,007 registered foreigners residing here for more than 90 days, or 17.2 per 1,000 people. In 1998, only 147,914 foreigners were registered as residents, or 3.1 per 1,000 people. Since the change has been rapid, our society urgently needs social preparation to ensure harmony and co-existence with foreigners. The country, however, lacks preparation in this regard. Deep-rooted beliefs in blood ties and nationalism of a homogeneous nation often result in prejudice and discrimination against foreigners Fortunately our society also began to receive the multiculturalism and government ready to set up diverse drafts to cope with the prevailing state of multicultural society. Above all progressive NGOs in our country have given their support to the government's multicutural policies. But as exposed in the conservative NGOs' counter movement to the introdused bill, °ПMulticulturallntegrated primary legislation°п, public opinion seems divided on the issue of multiculturalism. Actually different experiences lead to different interpretations and attitudes of multiculturalism. In spite of all, government must take preventive measures against anticipatable social conflicts in the multicutural society, especially religious conflicts in multicultural families. Religious belief and practice is the most firmly rooted in one's everyday life style and also conservative in his or her social action. And we can easily presuppose the religious conflicts among multicultural families. But our society deliberately assume an indifferent attitude to the religions of immigrant's. We have to fear that if our society fails to brace for multiracial families' diverse religious practices, it will suffer a huge social cost in the future. This study aims at reconsidering the significance of Korean's multicultural society declared by late president No Moohyun since 2006 and the anticipating religious conflicts in multicultural families in our society. A multicultural society means a society getting ready to receive the multiculturalism as the realities of our main culture. The Multiculturalism originated in the policy adopted for the management of cultural diversities in the multiethnic and multiracial society. And also multiculturalism, contrasting the policy of cultural assimilation between immigrants and large majorities, is the acceptance or promotion of multiple ethnic cultures, applied to the demographic make-up of a specific place, usually at the organizational level, e.g. schools, businesses, neighborhoods, cities or nations. But these programs have caused disagreement both within immigrant communities and in the wider public. As ever public opinion in the advanced multicultural society seems divided on the issue of multiculturalism. Our country has 854,007 registered foreigners residing here for more than 90 days, or 17.2 per 1,000 people. In 1998, only 147,914 foreigners were registered as residents, or 3.1 per 1,000 people. Since the change has been rapid, our society urgently needs social preparation to ensure harmony and co-existence with foreigners. The country, however, lacks preparation in this regard. Deep-rooted beliefs in blood ties and nationalism of a homogeneous nation often result in prejudice and discrimination against foreigners Fortunately our society also began to receive the multiculturalism and government ready to set up diverse drafts to cope with the prevailing state of multicultural society. Above all progressive NGOs in our country have given their support to the government's multicutural policies. But as exposed in the conservative NGOs' counter movement to the introdused bill, °ПMulticulturallntegrated primary legislation°п, public opinion seems divided on the issue of multiculturalism. Actually different experiences lead to different interpretations and attitudes of multiculturalism. In spite of all, government must take preventive measures against anticipatable social conflicts in the multicutural society, especially religious conflicts in multicultural families. Religious belief and practice is the most firmly rooted in one's everyday life style and also conservative in his or her social action. And we can easily presuppose the religious conflicts among multicultural families. But our society deliberately assume an indifferent attitude to the religions of immigrant's. We have to fear that if our society fails to brace for multiracial families' diverse religious practices, it will suffer a huge social cost in the future.

The Development of Multiculturalism Discourse and Multicultural Policy in South Korea : With a Focus on the Roles of the Government and Civil Society

Yoon, In-Jin Ewha Institute for the Humanities, Ewha Womans Uni 2009 탈경계인문학 Vol.1 No.-

Since 2000, the issues of multiculturalism and multicultural society have been actively discussed and debated in Korean society. This article categorizes multiculturalism discourses in Korean society into “state-led multiculturalism” and “citizen-led multiculturalism” and examines their backgrounds, main contents, and strengths and weaknesses. To analyze the contents of “state-led multiculturalism,” this paper examines the policies and laws related to foreigners and immigrant brides as proposed by the Ministry of Justice, the Ministry of Gender Equality and Family, and the Ministry of Education and Human Resources Development. To analyze the contents of “citizen-led multiculturalism,” this paper examines the activities and viewpoints of non-governmental organizations (NGOs) that carry out multicultural programs for foreign migrant workers and foreign brides who have married Koreans. Results show that the Korean government’s multicultural policy is not a policy of multiculturalism, but rather a multiculture-oriented policy which is very assimilationist in essence. Also, the Korean government’s multicultural policy is not entirely “state-led” or “citizen-led” but more or less a “policy network” between the government and NGOs. As a policy recommendation, this paper proposes “stepwise multiculturalism” to combine the ideals of citizen-led multiculturalism and the practicality of state-led multiculturalism.

Multiculturalism in Postmodern Age

Morimichi Kato 성결대학교 다문화평화연구소 2010 다문화와 평화 Vol.4 No.1

Multiculturalism has been a hotly debated subject since the 70’of the last century. It has been approached mainly from the point of view of political philosophy such as liberalism or Marxism. This led to a debate about “Political correctness” or “ultural wars”which often gave an impression of a sterile partisan issue. In this paper we try to take a different approach of hermeneutical multiculturalism based on the hermeneutic theory of experience offered by Gadamer. The paper consists of 7sections. In the first introductory section, we point out the problem concerning the debate on multiculturalism in the United States since the 70’s. This leads to a proposal to take the issue of multiculturalism from a wider historical context. In the second section, through a historical overview we locate the genesis of multiculturalism in the end of modernity. Even though the world has been multicultural since the primordial times, the multiculturalism as an affirmation of multicultural situation is something new. In the third section, we will discuss the ethics of multiculturalism. It lies in the acknowledgement of the human condition such as temporality, historicity and frailty which was often neglected by “trong”theories of modernity. In the fourth section, we deal with the contemporary threats to multiculturalism such as the “lash of civilizations”after the 9.11Multiculturalism in Postmodern Age 147 and the standardization of education. In the fifth section, we point out the problems of globalization which lies behind the standardization, and the challenge it poses to multiculturalism. In the sixth section, we show the main feature of hermeneutical multiculturalism through the hermeneutical concepts of horizon and experience. In the finally section, we point out the role that humanities could play for multicultural education.

다문화가정 아동과 일반가정 아동 성격유형에 따른 다문화주의 유형 관계

최종임(Choi, JongRim),박인옥(Park, InOk) 학습자중심교과교육학회 2014 학습자중심교과교육연구 Vol.14 No.9

본 연구는 아동 성격유형에 따른 다문화주의 유형에 대해 알아보고자 두 집단 아동간의 성격 유형의 차이 및 다문화 유형의 인식을 분석하여 앞으로의 학교 현장 다문화 교육의 방향에 대해 시사점을 제시하고자 하였다. 이를 위해 다문화가정 아동 98명, 일반가정 아동 102명을 대상으로 성격유형을 조사하여 다문화 유형의 인식 차이를 분석하였다. 연구 결과 학년, 성별, 다문화관련 교육이나 활동경험 유무와 다문화주의 유형의 관계를 분석한 결과 다문화주의 유형과 성별 변인은 서로 상관관계가 없는 것으로, 다문화관련 교육이나 활동경험 중 급진적 다문화주의 유형을 보이는 학생은 존재하 지 않아 카이제곱 검정을 실시할 수 없었으며, 다문화주의 유형과 학년은 서로 유의미한 상관관계가 있는 것으로 나타났다. 학년이 높을수록 조합주의적 다문화주의 유형 인식이 높아졌다 낮아지는 경향을 보이고 있으며, 두 집단 간의 성격유형은 다문 화 가정 아동들이 내향적인(I) 성격을 일반가정의 아동들은 외향적인(E) 성격을 지니는 것을 확인할 수 있었다. 두 집단간 아동 유형에 따른 다문화주의 유형은 조합주의적 다문화주의 93명(46.5%)으로 가장 많았으며, 자유주의적 다문화주의 79명 (39.5%), 급진적 다문화주의 28명(14.0%) 순으로 나타났다. 조합주의적 다문화주의유형을 띠는 아동들 중 다문화가정 아동이 49명(50.0%), 일반가정 아동이 44명(43.1%)으로 높게 나타났다. 자유주의적 다문화주의 유형을 띤 아동들 중 다문화가 정 아동이 31명(31.6%), 일반가정 아동이 48명(47.1%)으로 일반가정 아동들의 비율이 높게 나타났으며 급진적 다문화주의 아동의 경우 다문화가정이 18명(18.4%), 일반가정이 10명(9.8%)으로 나타난 것을 확인 할 수 있었다. 끝으로 다문화 가정 아동과 일반가정 아동의 성격유형에 따른 다문화주의 유형에 대한 인식의 차이는 다문화주의 유형간의 상관관계는 없었으며 이를 다문화가정과 일반가정으로 나누어서 통계분석 한 결과 역시 두 변수간의 상관관계는 존재하지 않았다. The purpose of this study is to examine the types of multiculturalism based on children’s personality types. To attain the goal, the researcher analyzes how two groups’ children differ in terms of personality types and their recognition on the types of multiculturalism. And the study suggests implications about the future directions of school multicultural education. The researcher selects 98 multicultural family children and 102 typical family children and then investigates their personality types and analyzes how their recognition on the types of multiculturalism differs. According to the results of analyzing correlation between their grade, sex, experience in multicultural education or activity, and types of multiculturalism, there is no correlation between types of multiculturalism and the variable of sex. Regarding their experience in multicultural education or activity, there was no student showing a radical type of multiculturalism, so there was no need to perform the Chi-square test. And types of multiculturalism and grades indicated significant correlation. As their grade became higher, recognition on the corporatistic type of multiculturalism increased and then decreased. About the two groups’ personality types, multicultural family children tended to be introverted (I) while typical family children tended to be extroverted (E). Regarding the types of multiculturalism based on the two groups’ children types, the corporatistic type of multiculturalism was the most as 93 children(46.5%), and the next were liberalistic multiculturalism as 79 (39.5%) and radical multiculturalism as 28 (14.0%) in order. Among the children showing the corporatistic type of multiculturalism, multicultural family children were 49 (50.0%), and typical family children were 44 (43.1%), which were quite many. And among the children showing the liberalistic type of multiculturalism, multicultural family children were 31 (31.6%), and typical family children were 48 (47.1%); thus, typical family children were rather more. And about the children showing the radical type of multiculturalism, multicultural family children were 18 (18.4%), and typical family children were found to be 10 (9.8%). Lastly, regarding the difference of their recognition on the types of multiculturalism based on the personality types of multicultural and typical family children, there was no correlation among the types of multiculturalism. According to the results of conducting statistical analysis on them after dividing them into multicultural family and typical family, there was no correlation between the two variables, either.

다문화교육 정책의 다문화주의 유형 분석(2006-2022)

김가영,정제영,박나경,정수현 인하대학교 교육연구소 2023 교육문화연구 Vol.29 No.6

This study aims to analyse the Ministry of Education's multicultural education policy, anchored in the typologies of multiculturalism proposed by Jenks, Lee & Kanpol. From 2006 to 2022, the research examined the types and objectives of the initiatives announced by the Ministry of Education to support multicultural education. The research was based on the types of multiculturalism (conservative multiculturalism, liberal multiculturalism, critical multiculturalism) presented by Jenks, Lee & Kanpol (2001). The findings revealed First, South Korea's multicultural education policies were predominantly characterised by Conservative Multiculturalism. However, there has been a notable decline in such Conservative initiatives across governments, with a corresponding increase in Liberal and Critical Multiculturalism efforts. Second, across all governments, initiatives aimed at students were predominantly of a Conservative Multiculturalism persuasion. Thirdly, projects that focused on multicultural students emphasised access to public education, school adaptation, Korean language education and academic support. In contrast, initiatives targeting the wider student population tended to focus on promoting an understanding of multiculturalism. Several implications emerge from this research: First, there is an urgent need for South Korea's future multicultural education policies to emphasize the role of Critical Multiculturalism. Secondly, there is a need for increased focus on both liberal and critical multiculturalism in multicultural education policies aimed at students. Finally, in addition to facilitating multicultural students' access to public education and supporting their school adjustment, there is an urgent need to expand emotional support initiatives

Analysis of Multiculturalism and Policy Gaps in Korea: Is There a Third Way?

SA Deug-Whan,CHOI Il-Moon 한국글로벌문화학회 2020 글로벌문화연구 Vol.11 No.2

단일민족주의를 표방해온 한국사회가 최근 빠르게 다문화사회로 편입되면서 다문화정책이 큰 이슈로 등장하고 있다. 본 연구는 정책격차 이론을 한국의 다문화정책에 적용하여 분석하고, 이러한 정책격차 문제를 해결하기 위한 제3의 길을 모색하고자 하였다. 연구결과 한국의 다문화주의는 서구국가들과 유사하게 ‘다문화주의의 위기’에 직면하고 있다. 다문화주의의 ‘실패’로 판단할 수는 없지만, 심지어 다문화정책의 최대수혜자인 이민자들조차 한국식 다문화정책에 대한 수용성이 매우 낮음이 드러났다. 한국의 다문화정책은 보편적인 다문화주의 개념과 달리, 다문화정책이라는 공식적 명칭 하에 실제적으로는 다문화가족들에게는 동화주의를, 그리고 이주노동자에 대해서는 차별과 배제주의를 적용시켜 온 것으로 나타났다. 다문화정책에 있어서 국가의 공언된 선언과 달리 실제 정책을 추진하는 과정에서는상당한 정책격차가 존재하고 있으며, 이러한 한국 다문화정책에 있어서 격차를 해소하기 위해서는 동화주의와 다문화주의를 뛰어 넘어 제3의 대안으로서 ‘상호문화주의’가 필요하다는 주장이다. Multiculturalism has emerged as a major issue since the recent rapid integration into a multicultural society in Korea, which has long advocated single nationalism. The study analyzed the theory of policy gaps by applying it to Korea’s multicultural policy, and sought to find a third way to solve these policy gaps. According to the study, Korea’s multiculturalism is similar to that of western countries, and it faces a “multiculturalism crisis.” While it cannot be judged as a “failure” of multiculturalism, even immigrants who are the biggest beneficiaries of multiculturalism have found that the acceptance of Korean-style multiculturalism policy is very low. Unlike the concept of multiculturalism, Korea’s multiculturalism has been applied to assimilation to multicultural families and discrimination and exclusionism for migrant workers under the official name of multiculturalism. Unlike the state’s official declaration on multiculturalism, there are significant policy gaps in the process of pursuing real policies, and in order to bridge the gap in Korean multiculturalism, it has been suggested that “interculturalism” as a third alternative are necessary.

다문화주의에 대한 이데올로기적 검토

진시원 숙명여자대학교 아시아여성연구원 2018 다문화사회연구 Vol.11 No.1

Multiculturalism is not one. Multiculturalism is simply not the opposite of assimilationism. Although multicultural policies are generally understood in connection with assimilation, separatism, relativism, and pluralism, multiculturalism is combined with various political ideologies to create various types of multiculturalism. For example, multiculturalism, in combination with political ideology, is diversified into conservative multiculturalism, liberal multiculturalism, communitarian multiculturalism, progressive multiculturalism, republican multiculturalism, nationalistic multiculturalism, and cosmopolitan multiculturalism. And these various types of multiculturalism reveal the similarities and differences between each other, and present a competitive ideological recognition and policy direction for multicultural society which is one of important phenomena in the era of globalization. The purpose of this paper is to analyze how multiculturalism is combined with various political ideologies to create various types of multiculturalism and to compare and analyze their contents, characteristics and multicultural policies. 다문화주의는 하나가 아니다. 다문화주의는 단순하게 동화주의의 반대말이 아니라는 것이다. 다문화주의 정책은 일반적으로 동화주의, 분리주의, 상대주의, 다원주의 등과 연계되어 이해되고 있지만, 다문화주의는 이외에도 여러 정치 이데올로기와 결합하여 다양한 유형의 다문화주의를 만들어내고 있다. 예컨대, 다문화주의는 정치 이데올로기와 결합하여 보수주의적 다문화주의, 자유주의적 다문화주의, 공동체주의적 다문화주의, 진보주의적 다문화주의, 공화주의적 다문화주의, 민족주의적 다문화주의, 세계시민주의적 다문화주의 등으로 다양화된다. 그리고 이들 다양한 유형의 다문화주의는 서로 간에 유사 점과 차이점을 드러내며 세계화 시대에 하나의 중요한 현상인 다문화 사회에 대한 서로 경쟁적인 이데올로기적 인식과 정책 방향을 제시한다. 이 논문이 연구하고자 하는 것은 다문화주의가 다양한 정치 이데올로기와 결합하여 어떠한 특정 형태의 다문화주의를 만들어내는지 분석하고 그것들의 내용과 특징과 정책을 비교⋅분석하는 것이다.

영국에서 박물관 다문화정책의 발생 배경과 이론적 논의

문근실 국립민속박물관 2011 민속학연구 Vol.0 No.28

Recently ‘multiculturalism’ has been one of the hottest issues in Korea, and as a response to that, museums, especially the national ones, have been taking action to pursue a policy of multiculturalism. However, the discussion about multiculturalism in Korean museums has not fully developed yet due to the lack of time, since the society has been undergoing dramatic changes into a multicultural society in a very short period of time. Although some studies on multiculturalism in museums have been conducted for the last 4〜5 years, there have rarely been ones introducing the background and theoretical framework of the discussion in Western societies, where the notion was originally developed. Therefore, I introduce the background and theoretical framework of the discussion in Western context, especially in the UK, in this paper. Because the notion of multiculturalism in museums has been discussed as a part of the issue of ‘social inclusion and social role of museums’ in Western context, discourse on social inclusion in museums is scrutinized: terms and definitions,backgrounds, debates and impacts. In addition, it is analyzed that why museums are suitable for such a task of disseminating awareness of multiculturalism. For the last several decades the aforementioned issues around multiculturalism in museums have been discussed vigorously in some Western countries including the UK, and through that process, the social consensus about the museum's responsibility and role in a multicultural society has been made. In Korea, however, the process of communicating with the general public about multiculturalism in museums and reaching a social agreement is now in its infancy, as the on-going transition into a multicultural society is a relatively new phenomenon in Korea compared to the Western countries. When museums implement the policy of multiculturalism without the general consensus of their visitors, some drawbacks might occur. Thus, it is needed to further develop the ideas of multiculturalism in museums in Korean context to gain social consensus regarding the museum's role and responsibility in a multicultural society, and this paper might be helpful.

다문화주의와 거버넌스 사회통합 전략 : 캐나다 경험과 한국적 모형 모색

박진경(Jinkyoung Park) 한국정책과학학회 2012 한국정책과학학회보 Vol.16 No.1

다문화주의 정책이 그 도덕적 정당성을 획득하였음에도 불구하고 유럽에서 번지고 있는 다문화주의 반동(backlash)현상은 한국을 비롯한 후발 다문화 국가들의 정책 방향에 많은 혼선을 초래할 것으로 예상된다. 따라서 가장 안정적이고 체계적으로 다문화주의 정책을 추진하고 있는 캐나다 사례를 심층적으로 연구하여 캐나다 다문화주의에 기반한 사회통합 모델에 대한 이해와 그 성공 요인을 분석함으로써 한국의 사회통합 전략을 다문화주의에서 모색해보고자 하였다. 연구내용으로는 첫째, 캐나다에서 다문화주의의 등장배경과 그 개념적 맥락을 통해 캐나다 다문화주의가 갖는 의미와 역할을 살펴보았다. 둘째, 캐나다의 다문화주의 정책이 사회통합정책으로 변화되는 과정을 통해 시기별 특징을 설명하였다. 셋째, 다문화주의 정책에 기반한 캐나다의 사회통합 성과를 객관적 통계자료를 동원하여 다차원적으로 논의하였다. 넷째, 다문화주의와 사회통합의 성과에 영향을 미친 요인을 법률에 의한 제도적 기능과 협력적 거버넌스 구조에서 도출하여, 마지막으로 한국적 시사점을 논의하였다. Despite multiculturalism being acquired as amoral justification, late multicultural countries, such as Korea, which have to decide their direction of policy, are expected to experience a lot of confusion as the multiculturalism backlash spreads in Europe. Thus, the Canadian multiculturalism policy, which is the most stable and systematic multiculturalism policy in the world, was studied, for a better understanding of Canada's social integration model, based on multiculturalism, and for an analysis of the critical success factors. The goal was to find a social integration strategy for Korea, based on multiculturalism. The study went as follows: First, the meaning and role of Canadian multiculturalism were examined through a study of multiculturalism's background in Canada, and the context of its conception and entrance into Canadian society. Second, the processes of Canadian multiculturalism's transition into the Canadian social integration policy, were explained, with focus on the characteristics of each decade since the 1970s. Third, objective statistics were used to discuss, multidimensionally, the results of Canada's social integration, based on multiculturalism. Finally, the implications for Korea were discussed, with the success factor of Canadian multiculturalism and social integration being the provisions of Canada's institutions, in place by law, and Canada's cooperative governance structures.

다문화주의의 지속가능성

이철우(Chulwoo Lee) 국민대학교 법학연구소 2017 법학논총 Vol.30 No.1

이 글은 유럽에서 다문화주의가 어떤 상황에 처해 있고 어떤 도전에 직면해 있는지를 살피는 것을 목적으로 한다. 이 글은 2012년 서울에서 열린 「다문화주의, 동·서 석학에게 묻다」 제하의 해외석학 초청강연에서 다문화주의 정책이 처한 상황과 다문화주의의 미래를 둘러싸고 벌어진 윌 킴리카와 크리스찬 욥케의 논쟁에서 시작한다. 킴리카는 다문화주의가 퇴조하고 있다는 세간의 진단을 반박했다. 그에 따르면 다문화주의는 오히려 강화되고 있고 ‘시민적 통합’과 상보적 관계에 있다고 보았다. 반면 욥케는 다문화주의는 죽었다고 단언했다. 그리고 자유주의적 통합의 5개 원리를 제시했는데 이 중에는 ‘다수자 문화의 존중’이 포함되었다. 2017년 욥케는 대한민국 법무부가 주최한 「제10주년 세계인의 날 기념 이민정책 국제 심포지엄」에서 행한 기조발언을 통해 더욱 강하게 같은 주장을 펼쳤다. 이 글은 킴리카와 욥케의 논쟁을 분석하고, 다문화주의와 시민적 통합정책을 비교하며, 다문화주의에 대한 유럽인권법의 태도를 보여주는 판결 사례를 소개한다. 히잡 금지로부터 비롯된 프랑스의 논란을 표현하는 도그루 대 프랑스, 공립학교의 종교적 상징물 부착을 둘러싼 라우치대 이탈리아, 부르카와 니카브의 금지를 승인한 S.A.S. 대 프랑스 판결은 다문화주의가 퇴조하고 있다는 욥케의 진단에 힘을 실어주는 한편 그가 지지하는 자유주의적 통합을 넘어서는 ‘근육질의’ 시민적 통합의 방향으로까지 유럽의 법제가 나아갈 수 있음을 보여준다. 그것은 찰스 테일러가 지적한대로 반다문화주의가 보편을 가장한 특수주의임을 노출함으로써 반다문화주의의 헤게모니에 균열을 가져올 수도 있다. The purpose of this essay is to evince the current situation of multiculturalism and the challenges it faces in Europe. It begins by reviewing the debate between Will Kymlicka and Christian Joppke at the East-West Dialogue and Multiculturalism conference held in Seoul in 2012, a debate about the current state of multiculturalism policies and the future of multiculturalism. Kymlicka countered the widely heard diagnosis that multiculturalism was in retreat. He argued that multiculturalism was being reinforced, not weakened, and was in harmony with ‘civic integration.’ Joppke, on the other hand, asserted that “multiculturalism was dead.” He suggested five principles for liberal integration, one of which was “respect for majority culture.” Joppke reiterated his thesis in a stronger overtone at the 2017 Global Symposium on Immigration Policy organized by the Ministry of Justice of the Republic of Korea to celebrate the 10th Anniversary of the “Together Day.” This essay analyses the debate between Kymlicka and Joppke, compares multiculturalism and civic integration policies, and introduces cases that demonstrate the attitude of European human rights law towards multiculturalism. The cases that the essay introduces – Dogru v. France, which manifests the controversy that has arisen from the Islamic headscarf saga in France, Lautsi v. Italy, which is about the legitimacy of crucifixes in Italian classrooms, and S.A.S. v. France, which endorsed the ban on the full-face veil in France – strengthen Joppke’s observation that multiculturalism has retreated, but at the same time hint at the possibility of European legal systems moving beyond liberal integration towards a ‘muscular’ type of civic integration. This movement exposes anti-multiculturalism being a particularism masquerading as the universal, as pointed out by Charles Taylor, and thereby may pierce a hole on the hegemony of anti-multiculturalism.