Spelling suggestions: "subject:"[een] RACE RELATIONS"" "subject:"[enn] RACE RELATIONS""
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United controversies of Benetton : rethinking race in light of French poststructuralist theory and postmodernismYamashita, Miyo January 1993 (has links)
No description available.
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"Why can't we be friends" why religious congregatiional-based [i.e. congregational-based] social contact matters for close interracial friendships among adolescents /Tavares, Carlos Daniel. January 2009 (has links)
Thesis (M.A.)--University of Notre Dame, 2009. / Thesis directed by Christian Smith for the Department of Sociology. "January 2009." Includes bibliographical references (leaves 25-29).
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Second generation effects of mixed French-English marriages.Aellen, Carol January 1967 (has links)
No description available.
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The Episcopal Society for Cultural and Racial Unity and its role in the Episcopal Church, 1959-1970 /Kater, John. January 1973 (has links)
No description available.
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A comparative evaluation of personal social and youth service responses to youth of foreign origin and their communities in West Germany and the United KingdomColman, Richard Geoffrey January 1994 (has links)
No description available.
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Social theory : an historical analysis of Canadian socio-cultural policies, #race' and the #other'; a case study of social and spatial segregation in MontrealSmall, Charles January 1995 (has links)
No description available.
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An Elusive Dream: Multiracial Harmony in Fiji 1970-2000.Gaunder, Padmini January 2007 (has links)
The common perception of Fiji, which is unique in the South Pacific, is that of an ethnically divided society with the indigenous and immigrant communities often at loggerheads. This perception was heightened by the military coups of 1987, which overthrew the democratically elected government of Dr. Timoci Bavadra because it was perceived as Indian-dominated. Again in 2000, the People's Coalition Government headed by an Indian, Mahendra Chaudhry, was ousted in a civilian coup. Yet Fiji had been genuinely multiethnic for several decades (even centuries) before it became a colony in 1874. From then onwards, however, because of the policies of the colonial government, the society slowly became plural (in Furnivall's classic sense) as the different races were separated in almost every walk of life. Until the 1920s there were hardly any conflicts between Fijians and Indians. From the 1920s, however, the Fijians were taught to be wary of the Indians. After independence in 1970, the Alliance government under Ratu Sir Kamisese Mara followed a policy of multiracialism with the stated aim of bringing the different ethnic groups together in a society where people achieved some degree of integration in terms of a common national identity, while retaining their own separate traditions. But, more than thirty years later, Fiji still remains an ethnically divided society with hardly any integration. My research explores the reason for this failure. My thesis is that the failure arose from the kind of democratic system that the country adopted at independence. That is, the Westminster concept of government and opposition can be problematic in a multiethnic society if political parties are divided on ethnic lines rather than based on political ideologies. Ratu Mara was one Fiji leader who recognized this problem and had said that the confrontational Westminster system is not appropriate in a South Pacific island with a multiracial population. While Stephanie Lawson, Peter Larmour, Futa Helu and others have made some important contribution to this debate, my thesis will focus on an argument put forward by Michael Goldsmith on the role of the opposition, making a distinction between two kinds of pposition, confrontational and thoughtful . This thesis contends that the Westminster system that Fiji adopted at independence failed to bring integration in part because the National Federation Party (NFP) degenerated over the years from a 'thoughtful' and effective opposition to a 'confrontational', ethnic opposition.
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Evangelizing the South : gender, race, and politics in the early evangelical South, 1765-1850. /Najar, Monica. January 1900 (has links)
Thesis (Ph. D.)--University of Wisconsin--Madison, 2000. / Includes bibliographical references (p. 227-252). Also available on the Internet.
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The ethics of racial reconciliation in the American evangelical communityHoldeman, Lavern R. January 1998 (has links)
Thesis (M.A.)--Denver Conservative Baptist Seminary, 1998. / Includes bibliographical references (leaves [112]-[115]).
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Ahua : Māori in FilmSutton, Anna January 2011 (has links)
This thesis draws together three strands for analysis: the social, political and historical narrative of race-relations, which has framed Måori subjectivity in the 20th and early 21st century. The themes identified are namely, the politics of representation of Måori subjectivity from extinction, to assimilation and then to biculturalism in film in eight New Zealand films: Rewi’s Last Stand (1925/40), Broken Barrier (1952), To Love a Maori (1972), Utu (1983), Ngati (1987), Mauri (1988), Once Were Warriors (1994) and Whale Rider (2002). While this claim has its roots in some of the earlier New Zealand films, the primary area of analysis will be upon the fundamental shift from 1985 onwards on the representation and interpretation of Måori subjectivity. It is argued that this fundamental shift is influenced by two significant developments in the New Zealand context: namely the Treaty of Waitangi settlement process and the State’s adoption of the socio-political ideology of biculturalism in which to theorise race-relations.
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