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“To view ethnicity as a form of greatly extended kinship is to recognize, as ethnic groups do, the role of putative descent. There are fictive elements here, but the idea, if not always the fact, of common ancestry makes it possible for ethnic groups to think in terms of family resemblances—traits held in common, on a supposedly genetic basis, or cultural features acquired inn early childhood—and to bring into play for a much wider circle those concepts of mutual obligation and antipathy to outsiders that are applicable to family relations.”

Quote by Donald L. Horowitz

Book:Ethnic Groups in Conflict, Updated Edition With a New Preface
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Ethnic Groups in Conflict, Updated Edition With a New Preface

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Donald L. Horowitz

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“Page 85 -- Generally, there are more than two groups, but sometimes they nonetheless choose up sides in what becomes a bipolar confrontation. Where bipolarity does not take over, the presence of third groups opens the possibility that the largest group, though able to muster a plurality of the vote for its party, will be excluded from power by the configuration of votes and seats obtained in toto by the other groups. If the excluded group is the largest, the degree of dissatisfaction may be greater than in the simple 60-40 situation. An even more extreme result can be produced by party fragmentation. If Group A, with 60 percent of the population, divides its support between two parties, it is open to Group B or to B and C, with 40 percent but only one party, to form a government that excludes the majority group. This it can do by winning a majority of seats by repeated pluralities in three-way contests Page 86 -- I shall show later that elections of this general type are a major - though not the only - reason for the decline of democracy in Africa, Asia, and the Caribbean. Such elections have much to do with the outlawing of opposition, the rigging of future elections, and the incidence of military coups”

MulticulturalismEthnic Conflict
Book:Ethnic Groups in Conflict, Updated Edition With a New Preface
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“Page 107 -- Trading minorities, it is argued, come into conflict with business rivals of other ethnic groups. Conflict occurs, not merely because of ordinary business rivalries, but because immigrant minorities are able to undercut their rivals by the use of their own credit institutions, their guild techniques of restraining competition among themselves, and their use of cheap, usually family, labor. Their interests also collide with the interests of those with whom they transact business: consumers, tenants, clients. Finally, because trading minorities have the ability to obtain their own cheap labor, they depress the prospects for labor in the host society. The tractable character of labor in middleman minority firms insures that rising wages in competing businesses would not be accompanied by similar increases for workers of minority firms. A competing firm in the host society that granted a wage increase would find itself priced out of the market. Eventually, workers in host society firms come to identify immigrant businesses and the low wages they pay as the source of the low wages paid in the economy generally”

ImmigrationEthnic Conflict
Author:Donald L. Horowitz
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“Page 259: The bottom line is this. Democracy can be inimical to the interests of market-dominant minorities. There were good reasons why the Indians in Kenya and whites in South Africa, Zimbabwe, and America’s Southern states resisted democratization for generations. Market-dominant minorities do not really want democracy, at least not in the sense of having their fate determined by genuine majority rule. Some readers will surely protest. Many market-dominant minorities—the Chinese in Malaysia, for example, or Jews in Russia, and Americans everywhere—often seem to be among the most vocal advocates of democracy. But “democracy” is a notoriously contested term, meaning different things to different people. When entrepreneurial but politically vulnerable minorities like the Chinese in Southeast Asia, Indians in East Africa, or Jews in Russia call for democracy, they principally have in mind constitutionally guaranteed human rights and property protections for minorities. In other words, in calling for democracy, these “outsider” groups are precisely seeking protection against “tyranny of the majority.”

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“Page 12: The Bilingual Education Act expanded the idea of students’ right to their own language to their right to be educated in their own language, if their command of English was insufficient for them to learn on a par with native English-speaking students in classrooms where only English was spoken. While obviously conceived as a transition to an English program, in effect, bilingual education also strengthens students’ abilities to communicate in their own language, if that is the language in which it has been determined that they can learn more effectively. The social significance of this development, however unintentional, is that public schools—perhaps for the first time on a national scale—have become actively engaged in maintaining the native language of ethnic minority groups.”

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Book:Black and White Styles in Conflict
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“Page 21: Present-day whites relate to their material as spokesmen, not advocates. This is because they believe that the truth or other merits of an idea are intrinsic to the idea itself. How deeply a person cares about or believes in the idea is considered irrelevant to its fundamental value. The truth of the matter is in the matter. This view—the separation of truth and belief—is heavily influenced by what whites understand of the scientific method, where the goal is to achieve a stance of neutral objectivity with regard to the truth that is “out there”: a truth that is not the be possessed or created but, rather, discovered.”

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Book:Black and White Styles in Conflict
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“Page 92: The black view that people who feel accused are guilty is based on the cultural belief that “only the truth hurts.” When whites (or blacks) issue a vigorous and defensive denial—the kind that whites often use when they feel falsely accused—blacks consider this is a confirmation of guilt since they believe that only the truth would have been able to produce a protest of such intensity.”

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Book:Black and White Styles in Conflict
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“Page 119: Of course McCarty did not consider her laughter inconsiderate of other people’s sensibilities, since in black culture, feelings and emotions are seen as primary and independent forces. They are primary in that they are seen principally to motivate and guide black action and to serve as a reference to explain why individuals behave in the way that they do. They are independent in that blacks relinquish to feelings the freedom to exert their own will on their behavior, and consequently, on whatever proceedings they happen to be engaging in at the time.”

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“Page 126: [The greater capacity of blacks to express themselves forcefully and to receive and manipulate the forceful assertions of others] applies not only to classroom debate but to argument generally. One black woman remarked that she was always surprised at the difficulty her white college roommate had in contending with her when they had a difference of opinion. This observation has often been made by blacks, who consider whites as a result interpersonally weak as well as seeming to be “forever demanding an apology over nothing.” The basis for the last remark has already been established: whites consider an assault on the sensibilities of others a social offense.”

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“Page 125: What is of greater concern to blacks, and what they regard as a more serious violation of the rights of others—but what whites consider hardly a violation at all—is to be in a situation where for compelling social reasons (such as keeping a job at a bank) they are not free to act in accordance with the force of their feelings. Blacks call this constraining mode of behavior fronting, and they generally regard negatively situations in which it is necessary to front. Whites do not typically notice when blacks front, since the mode—emotionally subdued—is one that whites consider normal, achieved as a matter of course in their cultural development through the habitual exercise of emotional self-restraint and repression. Consequently, they are not aware of the conscious effort that blacks must make on a day-to-day basis to contain their emotions when working in what they regard as a racially hostile environment.”

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