But how do we define a community? That question has been all too rarely asked in the debate about cultural diversity and community empowerment. In fact, much cultural policy as it has developed over the past two decades has come to embody a highly peculiar view of both diversity and community. There has been an unstated assumption that while Britain is a diverse society, that diversity ends at edges of minority communities. The claim that The Satanic Verses is offensive to Muslims, or Behzti to Sikhs, or indeed that Jerry Springer: The Opera is offensive to Christians, suggests that there is a Muslim community, or a Sikh community or a Christian community all of whose members are offended by the work in question and whose ostensible leaders are the most suitable judges of what is and is not suitable for that community. All are viewed as uniform, conflict-free and defined primarily by ethnicity, culture and faith. As a Birmingham Council report acknowledged about the council’s own multicultural policies, ‘The perceived notion of homogeneity of minority ethnic communities has informed a great deal of race equality work to date. The effect of this, amongst others, has been to place an over-reliance on individuals who are seen to represent the needs of views of the whole community and resulted in simplistic approaches toward tackling community needs.’ The city’s policies, in other words, did not simply respond to the needs of communities, but also to a large degree created those communities by imposing identities on people and by ignoring internal conflicts and differences. They empowered not individuals within minority communities, but so-called ‘community leaders’ who owed their position and influence largely to the relationship they possessed with the state.
...Thanks, however, to the perverse notion of diversity that has become entrenched, Shabbir Akhtar has come to be seen as an authentic Muslim, and the anti-Bezhti protestors as proper Sikhs, while Salman Rushdie and Gurpreet Kaur Bhatti are regarded as too Westernized, secular or progressive to be truly of their community. To be a proper Muslim, in other words, is to be offended by The Satanic Verses, to be a proper Sikh is to be offended by Behzti. The argument that offensive talk should be restrained is, then, both rooted in a stereotype of what it is to be an authentic Muslim or Sikh and helps reinforce that stereotype. And it ensures that only one side of the conversation gets heard.
Many cultural anthropologists believe that they have deep normative disagreements with Jared Diamond. In reality I think the chasm isn’t quite that large. But the repeated blows ups with Diamond gets to the reality that cultural anthropology has gone down an intellectual black hole, beyond the event horizon of comprehension, never to recover. It has embraced deconstruction, critique, complexity (or more accurately anti-reductionism) and relativism to such a great extent that whereas in many disciplines social dynamics and political power struggles are an unfortunate consequence of academic life, in cultural anthropology the fixation with power dynamics and structures has resulted in its own self-cannibalization, and overwhelming preoccupation with such issues. Everyone is vulnerable to the cannon blast of critique, and the only value left sacred are particular ends (social justice, defined by cultural anthropologists) and axioms (white males are oppressive patriarchs, though white male cultural anthropologists may have engaged in enough self interrogation to take upon themselves the mantle of fighting for the rights of the powerless [i.e., not white males]) which all can agree upon.
I'm put in mind of white male progressives using racial epithets to attack uppity black conservatives in the name of tolerance, or "mansplaining" the correct understanding of feminism to women who adorably insist on worrying their pretty little heads about big ideas. Their activism is, like Malik said, rooted in and reinforcing of stereotypes. Honestly, if you don't allow the circular reasoning to make you dizzy, it's hard to avoid concluding that a significant percentage of social justice warriors are in it for their own therapeutic reasons more than anything else.