Integration is perceived as an important political matter in Sweden. Despite the high priority of integration interventions, people with migrant backgrounds hold a marginalised position and are excluded from Swedish society. On this basis, the aim of this study was to understand how integration is constructed and how people with a migrant background are categorised in Swedish integration interventions. To achieve the aim of this study two texts that regulate integration interventions conducted by the Public Employment Service Agency and Swedish municipalities were examined. The regulating texts were examined by conducting a poststructural discourse analysis according to the analytic tool “What´s the problem represented to be” by Carol Bacchi. The findings of the study have been conceptualised using postcolonial theory, intersectionality, and ideas regarding postraciality which are derived from critical race theory. The study shows that people with a migrant background are categorised and constructed as the Others in relation to what is perceived as Sweden and Swedishness in the examined integration interventions. By colonial and racist discourse, the Swedish cultural identity is constructed as superior, while the Others cultural identities are constructed as inferior. The study also shows that employment is depicted as crucial to integration. Integration is expected to be achieved through the acquiring of knowledge and experience by people with a migrant background. Sweden’s structural racism is at the same time made invisible. The integration interventions can consequently increase exclusion of people with a migrant background by being characterised by colonial and racist ideas, despite their aim to favour inclusion. The study suggests that through awareness of colonial and racist power structures that influence social work, Swedish integration interventions could favour participation in society on equal conditions.

The Paternalistic employment relations practice was in existence in most areas now known as Nigeria before the advent of the British colonialists (Ubeku, 1993).The British colonialists replaced the Nigerian Paternalistic employment relations system with their Voluntarist employment relations system. This was done without any considerations for the differences in the socio-cultural realties of Britain and Nigeria and the differences in the socio-cultural realities of the various ethnic groups that were merged to become Nigeria. This thesis however demonstrates the importance of socio-cultural factors in the transfer. The Nigerian Paternalistic employment relations practice was based on the predominantly agricultural economy, culture and traditions which formed the basis for systems of work and reward while the British Voluntarist employment relations practice was developed based on the prevailing social, political and economic philosophy at the period of industrial revolution of the 18th and early 19th centuries in Britain. This was that of lasisez-faire, with respect for individual liberty based on the Benthamite utilitarian principle (Yesufu, 1982:31; Florence, 1957:184). As there are very few studies (if any) on comparative employment relations practice between the developed countries of the world and the developing African countries; this study relying on secondary sources of data collection and the case study methodology identified a close relationship between culture and employment relations practice in particular and management practices in general. The study concludes that it is very problematic if not impossible to device a template of employment relations practice and other management practices in one cultural area and transfer to another cultural area or areas.

No description available.

yes / Between 2008 and 2011 academic teaching staff from Leeds Beckett University (UK) and Chainama Hills College of Health Sciences (Zambia) worked together on a Development Partnership in Higher Education (DelPHe) project funded by the Department for International Development (DFID) via the British Council. The partnership focused on “up-scaling” the provision of mental health education which was intended to build capacity through the delivery of a range of workshops for health educators at Chainama College, Lusaka. The project was evaluated on completion using small focus group discussions (FGDs), so educators could feedback on their experience of the workshops and discuss the impact of learning into their teaching practice. This chapter discusses the challenges of scaling up the mental health workforce in Zambia; the rationale for the content and delivery style of workshops with the health educators and finally presents and critically discusses the evaluation findings. / Department for International Development (DFID) via the British Council

American schooling and Indigenous peoples share a coarse relationship mired by devastating periods of forced removal, indoctrination, and brutal assimilation methods. Over the course of more than a century of failed education policy—though often veiled in good intentions—Indigenous peoples have yet to witness a comprehensive Indigenous education program that fundamentally honors the federal trust responsibility of the United States government. On the contrary, with a contemporary approach of apathy, invisibility, and institutionalization, it is not difficult to see the legacy of settler colonialism continuing to wield its oppressive influence on Indigenous communities. Wolfe’s (2006) claim that “invasion is a structure, not an event” (p. 388), prompts the recognition of the coloniality of power—referring to the interpellation of modern forms of exploitation and domination, long after the termination of formal colonial operations. This decolonizing interpretive approach of this dissertation served to: a) examine the historical and philosophical foundations of colonizing epistemicides and their impact on contemporary Indigenous education; and b) move toward the formulation of a decolonizing Indigenous curricular framework for contemporary Indigenous education. Grounded in Antonia Darder’s (2012, 2019) critical bicultural theory and a decolonizing interpretive methodology, this qualitative study examined the complex factors facing the indigenization of education, while implicating the pernicious impact of epistemicides and a culture of forgetting. The study provided a robust framework by which to situate a particular curricular approach through a set of five decolonizing principles that aim to shape a meaningful reflection of Indigenous consciousness. A commitment to these decolonizing principles necessarily means an emancipatory re-reading of Indigenous relations within the scope of contemporary education. It calls on educational leaders to paradoxically ground their decision-making in the ancestral teachings of Indigenous communities, for a genuine reimagination of self-determination and sovereignty in the contemporary moment.

This study examines how Swedish newspapers frame the Sámi people in their articles. Previous research suggests that the Sámi people, and other minorities, often are portrayed in a one sided and stereotypical way in the news discourse. This paper studies to what extent the Sámi people are represented in four Swedish newspapers during 2023 and in which types of articles they are mentioned. Further, the study also examines how many of the articles in the empirical material have a primary Sámi theme. To answer the thesis questions the method used is a content analysis with quantitative elements. The results indicate that when the Sámi, or issues regarding this minority, are mentioned in news articles in 2023, the coverage tends to focus on culture and entertainment and is frequently published on the culture pages of newspapers. It is also evident that the Sámi are scarcely mentioned in relation to sports, science and socioeconomics. A third important finding is that the articles with a primary Sámi theme were more conflict-oriented compared to articles without such a theme. The result is analyzed on the basis of post colonial theory and framing theory.

There exists in the modern worlda form of non-Christianised religious thought which develops the basic ideas of indigenous African religion beyond their beginnings, and is represented in authorssuch as Kamalu, Osabutey-Aguedze, etc. The spheres of interest in such authors fiJay be analysed in terms of the following areas: Intervening ideological conditions bearing on African life (particularr; theological and cosmological ideas): The historical background of African life; The roots of African life, as manifested in its traditions, and tts ethical and cultural heritage; Means for the innovative development of African life, found in African concepts of knowledge, mysticism and magic; The perceived destiny of African life. The thesis concludes with an indication of areas of agreement and debate in post-traditional African thought, of problems faced by such thought; and of other possible priorities for future study. / Religious Studies & Arabic / D.Th. (Religious Studies)

The central thesis of this study is that Newbigin‟s thought and writing can contribute to understanding the church as an integral part of Indian society, in terms of both her identity and role. Newbigin‟s writing, subsequent to his return to the West after more than three decades in India, often sought to address what he saw as the Western church‟s loss of confidence in its role and position in a post-enlightenment, post-Christendom society. This study tries to work with this material, as well as what was written during his time in India. The second chapter and the third chapter give consideration to the two central elements in Newbigin‟s understanding of the church‟s mission and identity: the eschatological renewal of the whole earth that will occur at the return of Christ and the connection of this end to Christ‟s death on the cross. As the third chapter will consider, while he locates the focus of the church‟s mission in relation to the end, the death of Christ indicates the way in which this mission will be carried out. The remainder of the third chapter will consider the implication of this for the church‟s mission in relation to the presence of poverty and marginalisation in Indian society and its movement towards a consumer economy. The fourth chapter will consider the place of the church in relation to India‟s long and rich culture, suggesting ways in which the church is to become an incultured community. The fifth chapter will address the issue of the relationship of the church to the followers of other faiths. Through interaction with some Indian theologians it will be shown how Newbigin gave attention to the church as both open to the movement of the Spirit beyond the boundaries of the church, while also emphasizing the church as central to our knowing Christ. The sixth chapter will draw out the ways in which Newbigin was consciously engaging with the post colonial context of the church, particularly in his interpretation of the relationship between the Spirit and the church. / Christian Spirituality, Church History & Missiology / D. Th. (Missiology)

Thesis (MA (Modern Foreign Languages))--University of Stellenbosch, 2010. / ENGLISH ABSTRACT: This dissertation investigates the different forms of otherness and alterity (“Fremde”) in Bulgarian born German author, Ilija Trojanow’s novel, Der Weltensammler (2006). In this novel, alterity, as portrayed by Trojanow, is read as threatening and uncanny (“unheimlich”), on the one hand, and fascinating on the other. The novel, Der Weltensammler, translated by William Hobson and published under the title The Collector of Worlds (2008), narrates the life of the historical figure Sir Richard Francis Burton. Burton, a colonist, traveller and explorer, undertakes a journey across continents: British-India, Arabia and East Africa. As one of the first Europeans to do so, Burton - disguised and converted to Islam - undertakes a pilgrimage to Mecca. Like the title of the novel suggests, Burton is a contradictory man who not only collects worlds, but also obsessively adopts the cultures of the colonised. However, this British officer’s bizarre lifestyle and unusual ability to adapt to and adopt the foreign world raises certain questions regarding the relationship between coloniser and colonised. More importantly, he grapples with the portrayal of otherness. Throughout the novel both the narrator and a writer (the Lahiya) try to put together the pieces of Burton’s life. As the narrator warns in the preface of his novel, Burton remains an enigma. His antipodes are another historical figure, the former slave Sidi Mubarak Bombay and his servant Naukaram. Unlike in Burton’s and Stanley’s travel diaries where Bombay takes a marginalised position, he comes to the fore in Der Weltensammler. Though Burton appears to become part of the foreign world, it is the change of narrative perspectives between coloniser and colonised that puts their relation into question, thereby dissolving binary opposites. This thesis begins with a general discussion of the novel and its significance within German post-colonial literature. The study moves on to a discussion of the discourses surrounding the concept of alterity, identifying one key form of alterity, namely mimicry, a term borrowed from the theorist Homi K. Bhabha. The greater part of the thesis is devoted to the analysis of the novel. The first part deals with the analysis of alterity and otherness by focussing attention on the portrayal of otherness as threatening and fascinating, the concept of mimicry, and finally, Burton’s transformation. The second part investigates the process of re-writing that takes place and the manner in which alterity is portrayed in the novel paying particular attention to the relation between author, writer and narrator. Following this analysis of alterity and its rewriting, this thesis moves to the more general question of how Ilija Trojanow’s novel, Der Weltensammler, functions as a refutation (Gegenschrift/Kampfabsage) of Samuel Huntington’s Clash of Civilizations and the Remaking of World Order. Relying on the words of Stephen Slemon, this study finally questions whether this novel can be read as another “scramble for post-colonialism”. Based on the theoretical framework developed on the concept of culture by Homi K. Bhabha on the one hand and the insights on cultures by Polish journalist Ryszard Kapuscinski on the other, this study demonstrates how it is through the processes of revision and re-writing of literary borrowings, e.g. Joseph Conrad’s Heart of Darkness (1899), that the concept of alterity is redefined and the novel in itself gains a post-colonial voice. Furthermore, this thesis shows how otherness is deconstructed to such an extent that it is not difference that is highlighted, but instead a literary model for the co-existence of cultures. / AFRIKAANSE OPSOMMING: Hierdie tesis is ‘n studie van die verskillende fasette van vreemde, die onbekende en alteriteit (“Fremde”) in die Duits-Bulgaarse skrywer, Ilija Trojanow se roman Der Weltensammler (2006). In hierdie roman word alteriteit, soos deur Trojanow uitgebeeld, gelees as bedreigend en unheimlich, en gelyktydig as fassinerend. Die Roman, Der Weltensammler, deur William Hobson vertaal as The Collector of Worlds (2008), beskryf die lewe van die historiese figuur Sir Richard Francis Burton. Hy onderneem as kolonis en ontdekkingsreisiger ‘n reis regoor verskeie kontinente: Brits-Indië, Arabië en Oos-Afrika. Vermom en bekeer tot Islam, onderneem hy as een van die eerste Europeërs ‘n pelgrimstog na Mekka. Soos deur die titel van die roman gesuggereer word, is Burton op sigself ’n ambivalente karakter wat nie net wêrelde nie, maar ook die kulture van die gekoloniseerdes approprieer. Dit is juis hierdie Britse offisier se vreemde leefstyl en buitengewone vermoë om die vreemde toe te eien, wat sekere vrae ten opsigte van die verhouding tussen die kolonisator en die gekoloniseerde laat ontstaan. Van grootste belang vir hierdie analise is veral die uitbeelding van die vreemde. Deurgaans poog die verteller en ‘n skribent (die Lahiya) om uitsluitsel oor Burton se lewe te kry. Soos die verteller alreeds in die voorwoord van sy roman waarsku, bly Burton egter ‘n enigma. Sy teenpole is die ander minder bekende historiese figuur, die gemarginaliseerde en voormalige slaaf Sidi Mubarak Bombay en sy bediende Naukaram. Anders as in onder andere Burton en Stanley se reisbeskrywings waar Bombay slegs ‘n randverskynsel is, kry hy nuwe betekenis in Trojanow se roman. Ofskoon Burton deel van die vreemde blyk te word, word die verhouding tussen die kolonisator en die gekoloniseerde veral bevraagteken deur die verandering van narratiewe perspektiewe. Terselfdertyd word binêre opposisies gedekonstrueer. Die tesis word ingelei deur ‘n algemene oorsig van die roman en sy betekenis binne die konteks van Duitse postkoloniale literatuur. Na afloop van die oorsig, volg ‘n bespreking van die diskoerse rondom die konsep alteriteit. Die klem val hier veral op een spesifieke vorm van alteriteit, naamlik mimiek, ‘n term ontleen aan die teoretikus Homi K. Bhabha. Die grootste deel van die tesis word gewy aan die analise van die roman. In die eerste deel van die analise word die konsep alteriteit onder die loep geneem. Die klem val hier veral op die uitbeelding van die vreemde as bedreigend en fassinerend, mimiek and laastens Burton se gedaanteverwisseling. Die tweede deel van die analise fokus deurentyd op die verhouding tussen die skrywer, skribent en verteller en bestudeer veral die herskrywingsproses (re-writing) wat plaasvind en die wyse waarop alteriteit beskryf word. Deur die loop van die studie volg die meer algemene vraagstuk van hoe Ilija Trojanow se roman Der Weltensammler beskou kan word as ‘n weerlegging (Gegenschrift/Kampfabsage) van Samuel Huntington’s Clash of Civilizations and the Remaking of World Order. Laastens word op Stephen Slemon se algemene vraagstuk gesteun of die roman beskou kan word as ‘n “scramble for postcolonialism”. Hierdie analise word volgens die teoretiese raamwerke van twee outeurs nl. Homi K. Bhabha en die Poolse verslaggewer Ryszard Kapuscinski ondersoek. Dit is veral deur die proses revisie en die herskrywing van literêre ontlenings, bv. Joseph Conrad se Heart of Darkness (1899), dat die begrip alteriteit geherdefinieer word en die roman op sigself ‘n postkoloniale perspektief inneem.Vervolgens word die begrippe vreemde en alteriteit tot so ‘n mate gedekonstrueer deurdat die aandag nie op ongelykheid val nie, maar ‘n literêre model vir die naasbestaan van kulture ontskep word.

Thesis (MA)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: The aim of this research was to explore the interaction between governance and development in post-colonial Africa. The departure point of the thesis was the understanding that the state remains a pre-eminent actor in the international system. Keeping this assumption in mind, the study made use of a comparative analysis; comparing governance and development in Botswana with governance and development in Zaire/the Democratic Republic of the Congo (DRC), focusing on the post-colonial era. The importance of this research lies in its contribution to the debate on the role of the state in post-colonial Africa. It explores the influence of institution formation and policy implementation by governments (in other words, governance) on development. Understanding the effect of governance on development can have invaluable lessons for other African states in their efforts to develop further. The research question, which guided the thesis thus, was: in the era of the pre-eminence of the state, making use of a comparison between Botswana and Zaire/DRC, what is the influence and effect, of state institution formation and policy implementation (governance) by governments, on state development in terms of economical-, political- and social development? The two main variables were governance and development. Development was sub-divided into three indicators: political, economic and social development. Governance was evaluated in terms of being seen as poor or good governance, as per the World Bank’s definition and understanding of governance. Zaire/DRC, as an example of a failed state, was analysed first, followed by Botswana, selected for its arguably “best practice” experience. For each country the analysis was subdivided into three phases as per the theoretical framework of Chazan, Lewis, Mortimer, Rothchild, and Stedman’s book, Politics and Society in Contemporary Africa (1999). Their book describes three stages of change in African state development in the post-colonial era (Chazan-framework). This framework uses the Chazan-framework and thus subdivides the post-colonial era into: the concentration (centralisation) phase, the elaboration phase, and finally the reconsideration of state power phase. The research found that Zaire/DRC followed a process of state collapse in the post-colonial era, whereas in sharp contrast Botswana experienced positive state development. Since independence Zaire continuously practised poor governance whilst Botswana largely practiced good governance. This was true in all three phases of the Chazan-framework. At the same time, or perhaps due to poor governance, Zaire continuously experienced negative development in all three development categories whilst Botswana continuously experienced positive development in all three development categories, again perhaps due to good governance. The research concludes that even though Botswana is not necessarily an example of a perfect state, it is special in an African context, because of its good governance record. This study does not draw direct relationships between good governance and development, but finds that Botswana probably benefited greatly in development due to the implementation of good institutions, good government policies and general good governance. The research also found that states benefit when their governments practice and adopt policies that are anti-corruption, pro-democracy, pro-competition, pro public-private partnerships, and pro market-orientated economics. In addition, the following are also conducive to good governance: leadership with integrity, peaceful and regular leadership changes, clear distinction between government (party) and the state, and empowered government oversight institutions that act, even against the government itself when needed. The practice of good governance is thus shown to be supportive of long-term development. / AFRIKAANSE OPSOMMING: Die doel van hierdie navorsing was om die interaksie tussen regering en ontwikkeling in post-koloniale Afrika te ondersoek. Die tesis gaan uit vanuit die oogpunt dat die staat steeds ‘n dominante akteur in die internasionale stelsel is. Die studie het gebruik gemaak van ‘n vergelykende ontleding. Regeringstyl en ontwikkeling in post-koloniale Afrika is met mekaar vergelyk. Die vergelyking is getrek tussen Botswana en Zaïre/Demokratiese Republiek van die Kongo (DRK). Die belangrikheid van die navorsing lê in die bydrae tot die debat oor die rol van die staat in Afrika in die post-koloniale era. Dit bekyk die belangrikheid van instellingskepping en beleids-implementering (met ander woorde, regeerstyl of regering) deur regerings in terme van invloed op die ontwikkeling van state in Afrika. Beter begrip van hierdie verhouding kan waardevolle lesse bevat vir ander Afrikastate in hul pogings om verder te ontwikkel. Die navorsingsvraag wat die tesis gelei het was dus: in die era van die voorrang van die staat, en deur gebruikmaking van ‘n vergelykende studie tussen Botswana en Zaïre/DRK, wat is die invloed en effek van staatsinstelling-vorming en van beleids-implementering (regering) deur regerings, op staatsontwikkeling in terme van ekonomiese-, politieke- en sosiale ontwikkeling? In hierdie studie was regering en ontwikkeling die twee belangrikste veranderlikes gewees. Ontwikkeling is onderverdeel in drie aanwysers: politieke, ekonomiese en maatskaplike ontwikkeling. Regering is geëvalueer in terme van wat gesien word as swak of goeie regering, volgens die Wêreldbank se definisie en begrip van goeie regering. Zaïre/DRK is eerste as ‘n voorbeeld van 'n mislukte staat ontleed, gevolg deur Botswana, gekies vir sy veronderstelde "beste praktyk"-ervaring. Die analise vir elk van hierdie lande is onderverdeel in drie fases, soos gebaseer op die teoretiese raamwerk van Chazan, Lewis, Mortimer, Rothchild, en Stedman in, Politics and Society in Contemporary Africa (1999) (die Chazan-raamwerk). Hierdie raamwerk onderverdeel die post-koloniale era in: die konsentrasiefase (sentraliseringsfase), die uitbreidingsfase en uiteindelik die fase van die heroorweging van staatsmag. Die navorsing bevind dat Zaïre 'n proses van ineenstorting van die staat in die post-koloniale era ervaar het, terwyl Botswana in skrille kontras positiewe staatsontwikkeling ervaar het. Hierdie tendens was aanwesig in al drie fases van die Chazan-raamwerk. Sedert onafhanklikheid het Botswana ook goeie regering toegepas terwyl Zaïre/DRK meestal swak regering toegepas het. Terselfdertyd, dalk ook weens swak regering, het Zaïre/DRK voortdurend negatiewe ontwikkeling ervaar in al drie van die ontwikkelings kategorieë, terwyl Botswana voortdurend, moontlik te danke goeie regering, positiewe ontwikkeling in al drie die ontwikkelingskategorieë ervaar het. Die navorsing kom tot die gevolgtrekking dat, selfs al is Botswana nie noodwendig ‘n voorbeeld van 'n perfekte staat nie, dit steeds weens ‘n goeie regeringstradisie, uniek is in Afrika-konteks. Alhoewel hierdie studie nie 'n direkte verhouding tussen goeie regering en ontwikkeling probeer bevestig het nie, bevind dit wel dat Botswana moontlik in terme van ontwikkeling, weens die implementering van goeie instellings, goeie regeringsbeleid en algemene goeie regering, baie voordeel getrek het. Die navorsing bevind ook dat state voordeel trek wanneer hul regerings beleid aanvaar en toepas wat teen korrupsie is, maar wat demokratiese ideale, markkompetisie, openbare-private vennootskappe en markgeoriënteerde ekonomiese aktiwiteite bevorder. Goeie regering word ook bevorder deur leierskap met integriteit, vreedsame en gereelde verandering van leierskap, duidelike onderskeid tussen die regering (party) en die staat, sowel as nie-regeringsinstellings met die mag om as oorsigliggame oor die regering te funksioneer. Die praktyk van goeie regering blyk dus langtermyn staatsontwikkeling te bevoordeel en te ondersteun.