Die Auseinandersetzung mit Fragen transkultureller Lernprozesse in der musikpädagogischen Forschung sowie die Vermittlung von Methoden interkulturellen Lernens in der Schule und der Musiklehrerausbildung spielen am Lehrstuhl Musikpädagogik und Musikdidaktik an der Universität Potsdam eine wichtige Rolle. Birgit Jank formuliert einige mögliche Strategien zur Bildung kultureller Identitäten sowie methodische Wege zum interkulturellen Lernen und weitet diese Betrachtungen auf das Feld zeitgeschichtlicher Dimensionen im Kontext einer Aufarbeitung der DDR-Musikerziehung und auf die Jüdische Musik als Gegenstand einer interkulturell gedachten Musikpädagogik aus. Wichtige Impulse haben diese Forschungen und Lehrangebote durch die mehrjährige Arbeit des Humboldt-Stipendiaten Herrn José A. Rodriguez-Quiles y Garcia am Lehrstuhl erhalten. Komparative Betrachtungen zur spanischen Musikpädagogik werden von ihm entwickelt, die den Modellfall Flamenco einschließen und ein eigenes Konzept von interkulturellen Lehrveranstaltungen hervorgebracht haben. Darüber hinaus kommen mit Tiago de Oliveira Pinto und Bernd Clausen Wissenschaftler zu Wort, die an der Universität Potsdam gelehrt oder sich wissenschaftlich in der Musikpädagogik qualifiziert haben. Diese Aufsätze werfen ein breites Spektrum interkulturellen Lernens auf, das vom Karneval der Kulturen in Berlin bis hin zu einer kritischen Auseinandersetzung mit dem Begriff der Kulturellen Vielfalt reicht.

Ethnocultural minority immigrant students carry diverse histories, perspectives, and experiences, which can serve as resources for critical reflection and discussion about social conflicts. Inclusion of diverse students’ identities in the curriculum requires acknowledgement and open discussion of diversity and conflictual issues. In democratic peacebuilding education, diverse students are encouraged to express divergent points of view in open, inclusive dialogue. This ethnographic study with a critical perspective examined how three teachers in urban public elementary school classrooms with ethnocultural minority first- and second-generation immigrant students (aged 9 to 13) implemented different kinds of curriculum content and pedagogy, and how those pedagogies facilitated or impeded inclusive democratic experiences for various students. In these classrooms, peers and teachers shared similar and different cultural backgrounds and migration histories. Data included 110 classroom observations of three teachers and 75 ethnocultural minority students, six interviews with three teachers, 29 group interviews with 53 students, document analysis of ungraded student work and teachers’ planning materials, and a personal journal. Results showed how diverse students experienced and responded to implemented curriculum: when content was explicitly linked to students’ identities and experiences, opportunities for democratic peacebuilding inclusion increased. Dialogic pedagogical processes that encouraged cooperation among students strengthened the class community and invited constructive conflict education. The implicit and explicit curriculum implemented in these three diverse classrooms also shaped how students interpreted democracy in the context of multiculturalism in Canada. Teaching students as though they were all the same, and teaching curriculum content as if it were neutral and uncontestable, did not create equitable social relations. Explicit attention to conflict provided opportunities to uncover the hidden curriculum and to acknowledge structures of power and domination, creating space for development of critical consciousness. Thus culturally relevant curricula and democratic learning opportunities encouraged social and academic engagement and resulted in the inclusion of a wider range of diverse students’ voices.

Enligt IFLA:s mångkulturella biblioteksmanifest och Unescos folkbiblioteks- och skolbiblioteksmanifest har folkbibliotek ett ansvar att främja kulturell mångfald. Samtidigt påvisar forskning att folkbibliotek kan fungera som en förlängd arm i den så kallade integrationsprocessen. Med detta som bakgrund har uppsatsen som syfte att studera bibliotekarier vid ett stadsdelsbibliotek i Uppsala och analysera de villkor som präglar deras verksamhet riktad mot invandrare. Uppsatsens teoretiska ramverk är inspirerat av ett sociokulturellt perspektiv så som det beskrivs av pedagogikprofessorn Roger Säljö i Lärande i praktiken – Ett sociokulturellt perspektiv och Lärande och kulturella redskap: om lärprocesser och det kollektiva minnet. Teorin betonar kulturella och sociala aspekter i läroprocessen. I den vardagliga mellanmänskliga interaktionen kommunicerar man via kulturella redskap och dessa kulturella redskap är uppsatsens huvudsakliga studieobjekt. Studiens empiri består av fem kvalitativa intervjuer med bibliotekarier anställda vid ett stadsdelsbibliotek i Uppsala och studien arbetar utifrån frågeställningarna hur bibliotekarierna menar att de förhåller sig till Stadsdelsbibliotekets mångkulturella arbete, hur bibliotekarierna beskriver bibliotekets mångkulturella verksamhet och hur bibliotekarierna ser på bibliotekets uppdrag och roll gentemot invandrare. Informanternas utsagor har tolkats utifrån sociokulturella analytiska begrepp. Vilken kontext arbetar bibliotekarierna i, hur handlar bibliotekarierna i förhållande till kontexten, hur kommunicerar de med den invandrade lokalbefolkningen och genom vilka kulturella redskap kommunicerar de. Studiens resultat visar att bibliotekets verksamhet för invandrare baseras på de lokala behoven och att bibliotekarierna använder sig av språkliga-, kulturella-, sociala- och digitala kompetenser i sitt dagliga arbete. Dessa kompetenser fungerar som kulturella redskap som bibliotekarierna kommunicerar genom. Jag påvisar ytterligare att det inte finns någon motsättning mellan kulturell mångfald och ett integrationsarbete, tvärtom visar dessa istället tjäna varandra. I min slutdiskussion argumenterar jag för att bibliotekarier som verkar i en mångkulturell kontext bör få kontinuerlig fortbildning för att stärka dessa kompetenser som har visat sig verka underlättande i arbetet med mångkultur och integration.

The geography of food has been a popular subject for researchers and scholars who have explored the representative foods of a given region in reference to the area’s cultural identity. Food plays an important role in the development of individual cultures and civilization. Food consumption and dining habits usually reflect individuals’ location, cultural and individual identity, accessibility to food and heritage. United States is a country often called a “melting pot society.” Immigrants in the United States comprise over eight percent of the population, and various ethnic groups have reshaped American society with their unique cultures and foodways. Driven in part by globalization, food has been commercialized in an effort to increase profit and broaden the diversity of foods available for consumption. By studying ethnic restaurants and the food they offer, one can gain a basic understanding of other information related to ethnic groups. The purpose of this study is to analyze changes in ethnic restaurant numbers, types, and locations from 1940 to 2005, as well as changing demographic patterns in Bowling Green, Kentucky. I hypothesize that a relationship exists between the numbers, locations and diversity of ethnic restaurants and ethnic populations in Bowling Green. Globalization and the influx of ethnic groups will reshape the diversity of ethnic cuisines between 1940 to 2005. In addition, changes in Bowling Green income, education level and ethnic structure are associated with increasing diversity of ethnic restaurants. Relationships between the locations of ethnic neighborhoods and ethnic restaurants are also examined. The methods of investigation in this thesis include assembling a database of historic restaurant information and using GIS technology to map locations of ethnic restaurants and analyze spatial patterns and ethnic diversity of restaurant types. In order to investigate the association between ethnic structure, income and education level of Bowling Green’s population and the diversity of ethnic restaurant over time, data was collected from the decennial Census of Population and Housing. To research current consumer preferences, a survey was conducted to discover the most influential factors impacting residents’ choice of cuisines and the variation in restaurant preferences among age groups. Interviews with owners of ethnic restaurant shed light on locational choices.

This qualitative study is a narrative investigation that analyzes the educational experiences of the segregated Turkish people of Sumter County, South Carolina during the integration movement. Four participants share their stories of how attending an elementary school for Turkish students affected their integration into White high schools. Oral history is the specific research methodology that is used. The theoretical framework that guides this study is critical-narrative theory. Through critical research, the researcher analyzes how “the social institution of school is structured such that the interests of some members and classes of society are preserved and perpetuated at the expense of others” (Merriam, 2001, p. 5). Narrative theory also informs this study. Connelly and Clandinin (1990) explain that the heart of narrative analysis is “the ways humans experience the world” (p. 2). The research questions that guide this study are the following: (1) How do the Turkish people of Sumter County, South Carolina, who attended public school during the early part of the 20th century, describe their educational experiences?, and (2) What are the perceptions of the Turkish people regarding the integration movement, educational power struggles and oppression? Through in-depth interviews, participants discuss (a) thoughts on being Turkish, (b) feelings of isolation, (c) experiences at the Dalzell School, (d) experiences at the high schools (Edmunds and Hillcrest), (e) attitudes toward other ethnic groups, and (f) perceptions of the integration movement. The overwhelming evidence from interviews supports Freire’s (2006) two stages of the pedagogy of the oppressed. Freire states, In the first, the oppressed unveil the world of oppression and through the praxis commit themselves to its transformation. In the second stage, in which the reality of oppression has already been transformed, this pedagogy ceases to belong to the oppressed and becomes a pedagogy of all people in the process of permanent liberation (p. 54). The educational implications of this study offer insight into how today’s educators are called to “renew our minds so that the way we live, teach, and work can reflect our joy in cultural diversity, our passion for justice, and our love of freedom” (bell hooks, 1994, p.34).

Depuis la ratification, à l’UNESCO en 2007, de la Convention sur la protection et la promotion de la diversité des expressions culturelles, ces dernières sont désormais des espèces protégées par les hautes sphères de la politique internationale. Émergeant de diverses négociations ponctuelles concernant les biens et services culturels au sein de nombreuses instances internationales, une importante mobilisation politique se concrétisa au tournant du millénaire fort d’un concept, la « diversité culturelle », qui servit de catalyseur pour l’élaboration d’un instrument juridique contraignant au sein de l’UNESCO. Rien ne résume mieux cette montée de boucliers que le mantra récité à maintes reprises à l’intérieur comme à l’extérieur de l’UNESCO : la culture n’est pas une marchandise comme les autres. Pourquoi ? Principalement, argumente-t-on depuis, parce que les biens culturels expriment – identité, valeurs et sens – et que la diversité des expressions est justement à même de mieux représenter la diversité des cultures sur une scène de plus en plus mondialisée. Cette matérialisation de la problématique de la diversité culturelle s’élabora donc face à la forte charge libre-échangiste des années 80-90. En positionnant la diversité culturelle comme contrepoids à une mondialisation perçue comme étant trop étroitement économique, on souhaitait insister sur une dimension négligée dans l’engrenage commercial bien entamé. La « diversité culturelle » en avait apparemment déjà dessiné les traits et il importait désormais de mettre celle-ci à l’avant-plan. Cette recherche s’attarde donc sur l’apparition de ce concept et son déploiement à l’international. Une approche ethnographique permet d’examiner son usage, l’institution hôte (UNESCO), les débats suscités, la multiplication des protagonistes au fil de son institutionnalisation et, évidemment, le consensus établi. J’aborde donc une disposition singulière afin d’en cerner certaines assises conceptuelles clef question d’éclairer le domaine d’intervention international qui s’est constitué au nom d’une diversité culturelle que l’on s’attardait justement à inventer. / Since the ratification of the Convention on the Protection and Promotion of the Diversity of Cultural Expressions – UNESCO (2007) –, cultural expressions are now protected species under the umbrella of international law. Emerging from various negotiations and debates about cultural goods and services in various international fora, a major political mobilization took place at the turn of the millennium. It mostly materialized through the concept of "cultural diversity", which served as a catalyst for the elaboration of a legally binding instrument within UNESCO. Nothing sums up better the argument brought forth than the recurring mantra which could be heard inside and outside UNESCO: “culture is a commodity like no other”. Why? Mainly, it is argued, because of what it expresses – identity, values and meaning. The diversity of cultural expressions is therefore able to better represent the diversity of cultures on an increasingly globalized scene. The materialization of the issue of cultural diversity was mainly a reaction to the multiplication of multilateral and bilateral free trade agreements in the 80s and 90s. By placing cultural diversity as a counterpoint to a globalization seen as too narrowly economic in its scope, the promoters of the project wanted to emphasize its neglected cultural dimension. "Cultural diversity" had apparently already drawn the necessary traits of a globalization with a human face and it was now important to put them to the forefront. This research therefore focuses on the emergence of this concept and its international dissemination. An ethnographic approach examines its use, the host institution (UNESCO), the debates surrounding the multiplication of actors in the course of its institutionalization, and of course the established consensus. I attempt to identify some key conceptual issues underpinning the field of an international intervention made on behalf of a cultural diversity that was about to be invented. / Recherche réalisée en cotutelle - Université de Montréal/EHHESS (Paris)

Ce mémoire traite de la diversité culturelle sous l’optique de la notion d’exception culturelle. Dans la Convention sur la protection et la promotion de la diversité des expressions culturelles, la diversité culturelle acquiert le statut de notion pivot entre les politiques culturelles promulguées à l’échelle nationale, européenne et internationale. L’objectif de ce mémoire a été de déterminer la conception de la diversité culturelle dans l’intention de montrer les tensions qui résultent de la formulation du rôle des États-nations et du pouvoir dévolu à la libre circulation des biens et produits culturels à l’échelle supranationale. D’où l’hypothèse que la notion de diversité culturelle est sujette à des glissements de sens afin de rallier les parties en présence. Selon ces constats et l’hypothèse de Bourdieu selon laquelle on assiste à l’homogénéisation des cultures, nous avons répondu aux questions suivantes : comment la Convention peut-elle concilier l’ouverture des marchés des biens et services culturels et la protection de la diversité culturelle ? Comment la diversité culturelle s’orchestre-t-elle sous l’égide de la Convention de l’UNESCO ? Sous la tutelle de l’État-nation chargé de défendre les couleurs de la culture nationale ? Ou par l’intermédiaire du marché capable de réguler l’offre et la demande en matière de culture ? La Convention a donc fait l’objet d’une analyse de discours dans l’intention d’exhiber les tensions sous-jacentes à la conception de la diversité culturelle. En effet, la diversité culturelle est sujette à des glissements de sens, car elle est orchestrée en partie par le droit souverain des États-nations qui sont en mesure de protéger et promouvoir la diversité des expressions culturelles sur leur territoire, mais aussi, elle est basée sur des principes de libre échange et de libre circulation des produits, activités, biens et services culturels découlant de la coopération régionale, bilatérale et internationale mise de l’avant par la Convention. La Convention permet jusqu’à un certain point une conciliation entre l’ouverture du marché des biens et services culturels et la protection de la diversité culturelle grâce à ces mécanismes et ces organes. / This research treats about cultural diversity under the perspective of the “exception culturelle”. In this Convention on the Protection and Promotion of the Diversity of Cultural Expressions, cultural diversity gains a central position in regard to the cultural policies applied at the national, European and international levels. The objective of this research was to outline the meaning of cultural diversity in order to reveal the different tensions between the role of the nation-state and the power devolved to the open market of goods and cultural products on a supranational level. Thus, we hypothesize that the concept of cultural diversity takes different meanings in order to rally the different parties in the best interest of the Convention. Based on these evidences and Bourdieu’s hypothesis underlining the present homogenization of cultures, we ask ourselves : how can the Convention reconcile the open market of cultural goods and services and the protection of cultural diversity ? Who orchestrates cultural diversity in the Convention ? Is cultural diversity organized by the nation-state in charge of defending its own cultural expressions ? Or is cultural diversity organized by the open market that controls the market of cultural expressions based on the principle of supply and demand ? To answer those questions, we did a discourse analysis of the Convention in order to expose the underlying tensions in the concept of cultural diversity. We noticed that the concept of cultural diversity usually refers to the diversity of cultural expressions. Therefore, the concept of cultural diversity implies different perspectives. Nation-states do have the right to take measures and adopt cultural policies in order to protect their own cultural products and cultural expressions, but at the same time, the Convention promotes regional, bilateral and international cooperation between Parties. Cooperation is based on free trade, free movement and unlimited access of cultural activities, goods and services. Therefore, cultural diversity is directed at the same time by nation-states and relies upon the laws of the open market. The different mechanisms of the Convention try to ensure a certain balance between these dual perspectives of the Convention.

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The thesis analyses the continuously changing discourse of cultural diversity. The focus of this study is the ways in which this discourse is shaped within contemporary Swedish cultural politics in general, and how it unfolds and further changes through the specific activities performed by a cultural institution in Stockholm – Södra teatern. Where as the cultural diversity inspired cultural politics seems to be caught in the tension between defending the autonomous position of culture in society and arguing for the supposed positive integrative consequences of such a perspective the Södra teatern mirrors a similar complexity in their ways of performing cultural diversity. This complexity is expressed through the three aspects of cultural diversity the thesis analyses – the real, the good and the cool cultural diversity. Each of the three aspects expresses a search for authenticity as well as a resistance towards the very same notion; a belief in the enlightenment of knowledge at the same time as the content of the very same knowledge is questioned; and finally that ethnic differences some times is enforced through utterances that stresses tradition where as the supposed hybrid forms in other situations is celebrated. The three aspects of cultural diversity analysed here all express how cultural diversity works as a hyper complex concept within cultural policy where no single possible meaning erases other potential meanings. On the contrary: different and even contradictory meanings of the concept exist side by side. Thus the thesis argues that the discourse of cultural diversity expresses a hyper complex problem. / Avhandlingen analyserer hvordan mangfoldsdiskursen formes på det kulturpolitiske området ved å studere hvordan denne formes i så vel Södra teaterns virksomhet som i den statlige kulturpolitikken. Mens den statlige mangfoldsorienterte kulturpolitikken preges av en spenning mellom på den ene siden å forsvare kulturens autonome stilling og på en andre siden å forsvare det man kan kalle for integrasjonspolitiske hensyn, så uttrykker Södra teaterns arbeid med kulturelt mangfold en lignende kompleksitet. Denne kompleksiteten uttrykks gjennom de tre ulike aspekter av den mangfoldsdiskursen avhandlingen analyserer – det ekte, det gode og det coole mangfoldet. De tre aspektene uttrykker hver for seg både en søken etter autentisitet og en motstand mot autentisitet; en opplysningstro så vel som en selvrefleksivitet i forhold til hva det opplyses om; og til slutt at etnisitetsforskjeller i visse situasjoner forsterkes gjennom ytringer som vektlegger tradisjon, mens andre ytringer snarere hyller det som oppfattes som hybride uttrykk. Disse tre delanalysene visere hvordan kulturelt mangfold fungerer som et hyperkomplekst begrep innenfor kulturpolitikken da tilsynelatende ulike og motsigelsesfulle tolkninger kan eksistere side ved side. Således argumenterer avhandlingen for at mangfoldsdiskursen uttrykker et hyperkomplekst problem.

Ethnocultural minority immigrant students carry diverse histories, perspectives, and experiences, which can serve as resources for critical reflection and discussion about social conflicts. Inclusion of diverse students’ identities in the curriculum requires acknowledgement and open discussion of diversity and conflictual issues. In democratic peacebuilding education, diverse students are encouraged to express divergent points of view in open, inclusive dialogue. This ethnographic study with a critical perspective examined how three teachers in urban public elementary school classrooms with ethnocultural minority first- and second-generation immigrant students (aged 9 to 13) implemented different kinds of curriculum content and pedagogy, and how those pedagogies facilitated or impeded inclusive democratic experiences for various students. In these classrooms, peers and teachers shared similar and different cultural backgrounds and migration histories. Data included 110 classroom observations of three teachers and 75 ethnocultural minority students, six interviews with three teachers, 29 group interviews with 53 students, document analysis of ungraded student work and teachers’ planning materials, and a personal journal. Results showed how diverse students experienced and responded to implemented curriculum: when content was explicitly linked to students’ identities and experiences, opportunities for democratic peacebuilding inclusion increased. Dialogic pedagogical processes that encouraged cooperation among students strengthened the class community and invited constructive conflict education. The implicit and explicit curriculum implemented in these three diverse classrooms also shaped how students interpreted democracy in the context of multiculturalism in Canada. Teaching students as though they were all the same, and teaching curriculum content as if it were neutral and uncontestable, did not create equitable social relations. Explicit attention to conflict provided opportunities to uncover the hidden curriculum and to acknowledge structures of power and domination, creating space for development of critical consciousness. Thus culturally relevant curricula and democratic learning opportunities encouraged social and academic engagement and resulted in the inclusion of a wider range of diverse students’ voices.