The thesis provides a political analysis of a position paper on government programming recently adopted by the Ukrainian Canadian Congress (UCC) a national ethno-cultural organisation that ostensibly represents over one million Canadians of Ukrainian heritage and a historically important player in the development of multiculturalism in Canada. The impetus for such an analysis is to explore whether there are alternative policy directions available to the UCC that could satisfy its mandate developing and enhancing the Ukrainian-Canadian community while taking into account the reality that Ukrainian-Canadians culturally resemble more and more the broader Canadian society. <p>In a wide-ranging analysis that criticizes both, official Canadian multiculturalism for falling short in meeting its commitment to cultural pluralism and the UCC for upholding a position that relies on a static or retrograde version of culture, the thesis makes the case for a multiculturalism that can recognize cultural differences while allowing for change. <p>The thesis is significant because it asks relevant questions concerning how multiculturalism in Canada takes into account an increasingly heterogeneous citizenship characterized by cultural change. In this regard, the thesis is of particular importance to Canadians who claim a multiplicity of cultures rather than a single ethnicity and yet still express a desire to be included in the discourse on Canadian national identity.

The thesis provides a political analysis of a position paper on government programming recently adopted by the Ukrainian Canadian Congress (UCC) a national ethno-cultural organisation that ostensibly represents over one million Canadians of Ukrainian heritage and a historically important player in the development of multiculturalism in Canada. The impetus for such an analysis is to explore whether there are alternative policy directions available to the UCC that could satisfy its mandate developing and enhancing the Ukrainian-Canadian community while taking into account the reality that Ukrainian-Canadians culturally resemble more and more the broader Canadian society. <p>In a wide-ranging analysis that criticizes both, official Canadian multiculturalism for falling short in meeting its commitment to cultural pluralism and the UCC for upholding a position that relies on a static or retrograde version of culture, the thesis makes the case for a multiculturalism that can recognize cultural differences while allowing for change. <p>The thesis is significant because it asks relevant questions concerning how multiculturalism in Canada takes into account an increasingly heterogeneous citizenship characterized by cultural change. In this regard, the thesis is of particular importance to Canadians who claim a multiplicity of cultures rather than a single ethnicity and yet still express a desire to be included in the discourse on Canadian national identity.

Throughout the nineteenth and into the twentieth century, theories of race contributed to the justification and authorization of global European imperialism and the colonization of indigenous people. In Canada, racial theories influenced perceptions of each citizen as either superior or inferior. Although European and American theorists constructed hundreds of ideas about race, there are several key ideas that continue to linger in the minds of Canadians. This thesis examines the socio-ideological context of racial theories and provides an historical account of the construction of race. The historical account highlights four prominent ideas: white superiority, non-white inferiority (marked by low intelligence levels), the belief in inherent racial characteristics, and racial purity and contamination. In Saskatchewan, these ideas continue to surface in discourse about Aboriginal people and relations between the non-Aboriginal and Aboriginal population. Although constructed ideas about race are scientifically unsound and grounded in the belief in white superiority, these ideas are often normalized as common sense and not easily recognized as constructed. Discourse and practices that appear to be emancipatory for Aboriginal people but rely on constructed ideas about race need to be re-examined. This thesis provides several examples of where these ideas surface in Saskatchewan discourse and recommends anti-racist education as an alternative.

Submitted by Marlene Santos (marlene.bc.ufg@gmail.com) on 2014-11-14T19:58:22Z No. of bitstreams: 2 Dissertação - Joseane Alves Ribeiro - 2013.pdf: 2864216 bytes, checksum: 55d6eacfd80b08cbad5f96286c3203ba (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) / Approved for entry into archive by Jaqueline Silva (jtas29@gmail.com) on 2014-11-18T15:41:33Z (GMT) No. of bitstreams: 2 Dissertação - Joseane Alves Ribeiro - 2013.pdf: 2864216 bytes, checksum: 55d6eacfd80b08cbad5f96286c3203ba (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) / Made available in DSpace on 2014-11-18T15:41:33Z (GMT). No. of bitstreams: 2 Dissertação - Joseane Alves Ribeiro - 2013.pdf: 2864216 bytes, checksum: 55d6eacfd80b08cbad5f96286c3203ba (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) Previous issue date: 2013-10-31 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / Since the first philosophers and thinkers, love has been the target of curiosity and has became a topic widely explor ed in dif fer ent ar eas, and in movies, love is always one of the most r ecurr ent themes. Mor e r ecently the same eyes seem to have tur ned their focus to the cities. They have been the center of debates in various ar eas of knowledge, and occupy an incr easingly impor tant r ole in film narratives, not only appearing as a backdr op but being par t of the narrative as pr otagonists. Love and cities star in the r ecent pr oductions of Cities of Love , a franchise of films by Fr ench filmmaker Emmanuel Benbihy , whose aim is to por tray love in the big cities. Paris, je t'aime (2006) and New Y ork, I love you (2009), both for med by a collection of small stories about love in each of the r espective cities, pr ovide images of the city , love, cultural diversity , the self and others. Fr om the observation of the film and with the aid of studies in the fields of communication, cinema and sociology , concepts such as multiculturalism and inter culturalism, and film analysis as methodology , this paper aims to investigate the r epr esentation of for eigners in the films, focusing on ethnic and racial identities. / Desde os primeir os filósofos e pensador es, o sentimento amor foi alvo de curiosidade e tor nou-se um tema amplamente explorado em difer entes ár eas, sendo que no cinema ele sempr e faz par te das temáticas mais r ecorr entes. Mais r ecentemente os mesmos olhar es par ecem ter voltado seu foco para as cidades. Elas têm sido o centr o de debates em diversas ár eas do conhecimento, e ocupam um papel cada vez mais impor tante nas narrativas cinematográficas, deixando de apar ecer apenas como cenário e para tor nar -sem par te da narrativa como pr otagonistas. Amor e cidade pr otagonizam as r ecentes pr oduções de Cities of Love , uma franquia de filmes do cineasta francês Emmanuel Benbihy , cujo objetivo é r etratar o amor nas grandes cidades. Paris, je t'aime (2006) e New Y ork, I love you (2009), ambos for mados por uma compilação de pequenas narrativas sobr e o amor em cada uma das r espectivas cidades, nos for necem imagens da cidade, do amor , da diversidade cultural, do eu e do outr o. A par tir da observação dos filmes e com o auxílio de estudos nos campos da comunicação, do cinema e da sociologia, de conceitos como multiculturalismo e inter culturalidade, e da análise fílmica, este trabalho pr etende investigar as r epr esentações do outr o no cinema, especialmente das identidades étnicas e raciais.

Thesis (DPhil (Psychology))—University of Stellenbosch, 2008. / The question of how to address diversity in the professional training of clinical psychologists is of concern in South Africa and elsewhere. This concern is particularly salient in contemporary South Africa, where much of the sociopolitical discourse centres on issues of race, transformation, relevance and redress. This research is in line with current debates, and set out to explore the self articulated racial identities as well as the impact of those identities on the work of trainees in the second year of their clinical psychology masters degree, at three universities in the Western Cape province of South Africa. Trainees’ perceptions of the role of the universities in facilitating the working through of challenges identified in trainees’ racial identities and in facilitating multiracial competencies, were also explored in this study. Individual interviews were conducted with nineteen trainee psychologists. A minimally structured questionnaire was used in this qualitative inquiry. The theoretical framework underpinning the methodology used in this thesis endeavour, with a critical lens as background, is primarily supported by the “interpretive” or “hermeneutic” approach to psychological theory. Critical theory offered further support to understanding some of the complex issues in working with racialised discourses. Whilst all trainees identified themselves in racial terms, race continues to be a complex and, for many, a painful construct. For many, the family has been the primary source of racial socialisation, largely premised on essentialist, stereotypical discourse. With regard to the impact of their racial identity on their work, many indicate that their race significantly impacted on this. They reported a particular concern with working in cross-racial dyads. Racial difference was sometimes reported to enhance the clinical process, but was far more often experienced as a difficulty. The trainees were unanimous that the universities at which they had studied had fallen far short of what they would have wished in terms of facilitating multiracial competencies. The findings suggest that whilst legislation has changed the political profile of South Africa, the process of transformation within the psychological sites studied, is cause for concern. The dissatisfaction with the training provided, for many trainees centres around issues of relevance to the South African context. Despite efforts by some universities to diversify the racial profile of trainees, in the attempt to address the needs of people of colour, trainees believe efforts to be insufficient. While this study did not collect data, that could corroborate or question the opinions of trainees, results clearly suggest that trainee psychologists do not believe universities are currently doing enough. The implications of the trainees’ views are discussed and implications considered for trainees, trainers, the users of psychological services, and for the role of psychology as a discipline in civil society.

Esta pesquisa analisa a historiografia que abordou a formação das culturas afro-americanas e os intercâmbios culturais entre africanos e euro-americanos, mostrando como ela tem sido marcada por uma coexistência contraditória de premissas universalistas e particularistas a respeito da natureza da cultura. Tais contradições já podem ser observadas na antropologia culturalista de Franz Boas, que desliza entre duas definições de cultura por um lado, como um espírito orgânico e estável e, por outro, como um agregado histórico e dinâmico de costumes e ideias , apontando a permanência e a mudança como aspectos simultâneos dos contatos culturais. Melville Herskovits fundamentou-se na obra boasiana e herdou essas contradições ao realizar seu estudo sobre as culturas afro-americanas, representando-as simultaneamente como uma aculturação, na chave da descontinuidade com o passado, e como uma preservação de africanismos, na chave da continuidade com as culturas africanas. Tais dificuldades desdobram-se até o debate contemporâneo em torno do conceito de crioulização e da obra de Mintz e Price, que descreve das culturas afro-americanas ressaltando ao mesmo tempo a criatividade e a sobrevivência de estruturas africanas. Autores filiados à chamada corrente afrocêntrica tentaram resolver esses impasses minimizando a transformação e privilegiando a continuidade com o passado, no que intensificaram o dualismo implícito na vertente particularista de análises anteriores. Uma outra tradição de estudos sobre os intercâmbios culturais em sociedades coloniais incluindo autores como Gilberto Freyre, Fernando Ortiz e outros associados ao pensamento pós-colonial desenvolveu um modelo conceitual distinto, centrando-se nas ambivalências e inversões presentes na dimensão afetiva dos contatos culturais. Com isso, esses autores compreenderam o intercâmbio cultural a partir de uma lógica dialética, desconstruindo raciocínios dualistas, abraçando o caráter autocontraditório dos fenômenos e propondo, assim, uma alternativa teórica aos modelos herdados do culturalismo antropológico. / This work analyses the historiography which has studied the formation of African-American cultures and the cultural exchange between Africans and Euro-Americans, sustaining that it has been characterized by a contradictory coexistence of universalistic and particularistic presuppositions about the nature of culture. These contradictions can already be observed in Franz Boass Anthropological culturalism, which moves between two definitions of culture on the one hand, as an organic and stable spirit and, on the other hand, as a historical and dynamic aggregate of customs and ideas , indicating permanence and transformation as simultaneous aspects of cultural contact. Melville Herskovits was grounded on Boass ideas and inherited these contradictions when he studied African-American cultures, representing them simultaneously as an acculturation, focusing a discontinuous relation with the past, and as a preservation of africanisms, stressing a continuous relation with African cultures. These difficulties have unfolded themselves up to the contemporary debate about the concept of creolization and Mintz and Prices work, which describes African-American cultures focusing cultural creativity and the survival of African structures at the same time. Authors of the so-called afrocentric perspective have tried to solve this impasse by minimizing transformations and stressing continuity with the past. By doing so, they have intensified the dualism implicit on the particularistic arguments of previous analyses. Another tradition of studies about cultural exchange in colonial societies including authors such as Gilberto Freyre, Fernando Ortiz and others associated to post-colonial thought has developed a different conceptual model, which focuses on the ambivalences and inversions that can be observed on the affective dimensions of cultural contacts. These authors have interpreted cultural exchange through a dialectical logic, deconstructing dualistic thoughts, embracing the self-contradictory nature of the fenomena, and thus indicating a theorical alternative to the models inherited from anthropological culturalism.

Esta pesquisa analisa a historiografia que abordou a formação das culturas afro-americanas e os intercâmbios culturais entre africanos e euro-americanos, mostrando como ela tem sido marcada por uma coexistência contraditória de premissas universalistas e particularistas a respeito da natureza da cultura. Tais contradições já podem ser observadas na antropologia culturalista de Franz Boas, que desliza entre duas definições de cultura por um lado, como um espírito orgânico e estável e, por outro, como um agregado histórico e dinâmico de costumes e ideias , apontando a permanência e a mudança como aspectos simultâneos dos contatos culturais. Melville Herskovits fundamentou-se na obra boasiana e herdou essas contradições ao realizar seu estudo sobre as culturas afro-americanas, representando-as simultaneamente como uma aculturação, na chave da descontinuidade com o passado, e como uma preservação de africanismos, na chave da continuidade com as culturas africanas. Tais dificuldades desdobram-se até o debate contemporâneo em torno do conceito de crioulização e da obra de Mintz e Price, que descreve das culturas afro-americanas ressaltando ao mesmo tempo a criatividade e a sobrevivência de estruturas africanas. Autores filiados à chamada corrente afrocêntrica tentaram resolver esses impasses minimizando a transformação e privilegiando a continuidade com o passado, no que intensificaram o dualismo implícito na vertente particularista de análises anteriores. Uma outra tradição de estudos sobre os intercâmbios culturais em sociedades coloniais incluindo autores como Gilberto Freyre, Fernando Ortiz e outros associados ao pensamento pós-colonial desenvolveu um modelo conceitual distinto, centrando-se nas ambivalências e inversões presentes na dimensão afetiva dos contatos culturais. Com isso, esses autores compreenderam o intercâmbio cultural a partir de uma lógica dialética, desconstruindo raciocínios dualistas, abraçando o caráter autocontraditório dos fenômenos e propondo, assim, uma alternativa teórica aos modelos herdados do culturalismo antropológico. / This work analyses the historiography which has studied the formation of African-American cultures and the cultural exchange between Africans and Euro-Americans, sustaining that it has been characterized by a contradictory coexistence of universalistic and particularistic presuppositions about the nature of culture. These contradictions can already be observed in Franz Boass Anthropological culturalism, which moves between two definitions of culture on the one hand, as an organic and stable spirit and, on the other hand, as a historical and dynamic aggregate of customs and ideas , indicating permanence and transformation as simultaneous aspects of cultural contact. Melville Herskovits was grounded on Boass ideas and inherited these contradictions when he studied African-American cultures, representing them simultaneously as an acculturation, focusing a discontinuous relation with the past, and as a preservation of africanisms, stressing a continuous relation with African cultures. These difficulties have unfolded themselves up to the contemporary debate about the concept of creolization and Mintz and Prices work, which describes African-American cultures focusing cultural creativity and the survival of African structures at the same time. Authors of the so-called afrocentric perspective have tried to solve this impasse by minimizing transformations and stressing continuity with the past. By doing so, they have intensified the dualism implicit on the particularistic arguments of previous analyses. Another tradition of studies about cultural exchange in colonial societies including authors such as Gilberto Freyre, Fernando Ortiz and others associated to post-colonial thought has developed a different conceptual model, which focuses on the ambivalences and inversions that can be observed on the affective dimensions of cultural contacts. These authors have interpreted cultural exchange through a dialectical logic, deconstructing dualistic thoughts, embracing the self-contradictory nature of the fenomena, and thus indicating a theorical alternative to the models inherited from anthropological culturalism.

In 2007, the nation's Latino population was estimated at 45.5 million, or 15.1% of the 301.6 million total U.S. population. Latinos are the fastest-growing minority group, exceeding 500,000 in 16 states and representing the largest minority group in 20 states (Bernstein, 2008). The number of Latinos is projected to almost triple by 2050 and will represent about 60 percent of the country's growth with about 128 million Latinos, making up 29% of the total projected 440 million U.S. population (Passel, 2008).Latino's continued population growth makes their educational and occupational success, and their ability to self-sustain and to contribute to the greater good, essential to this nation's economy. Since education is the most critical component in the productivity and self-sufficiency of Latinos, it is important that their representation at all levels of education, including students, faculty and administrators increase along with the population growth. However, Latino representation in higher education has not grown proportionately to their increases in the U.S. population (Haro, 2003). Their representation and voice is lacking in the decision-making, top levels of administration, such as vice presidents, provosts, presidents, and chancellors.The under-representation of Latinas in higher education was the impetus for this study, to identify elements affecting their trajectory to the top ranks of administration, including embedded structures, institutionalized filters, and elements within the social selection process that affect their representation in the presidency and other top-level administrative posts of four-year institutions.Their narratives document Latinas' challenges and successes and validate the importance of culture and identity, and the fact that dual culturalism is a source of strength and not a deficit. This study acknowledges bias in higher education and the need to incorporate mentors, champions and other strategic measures to increase Latino representation in graduate programs, faculty and administration. These Latinas' ability to penetrate the adobe ceiling serves as a model and a "counterstory" for others who aspire to top administrative positions. Their insights and recommendations provide a valuable context to inform practice and research.

Au Maroc, comme dans le monde arabe, le règne du despotisme et du holisme nuisent à la démocratie et à la différence. Un régime anti-démocratique ne tolère pas de voix dissonante. Or, l’intellectuel imbu de valeurs universelles, cartésiennes s’oppose à cette manière de gérer la chose publique. Du coup, le système donne la chasse à l’opposant qui ose penser autrement. La tendance groupale interdit au sujet qu’il vive affranchi des autorités traditionnelles. En Europe, la montée des populismes et des logiques identitaires impactent le rapport à l’autre, perçu comme le représentant de son groupe et du coup discriminé et stigmatisé. Fouad Laroui a mis en scène, à travers une écriture autobiographique des personnages qui lui ressemblent, lettrés, francophones, diasporiques en rupture avec leurs groupes. Une catégorie peu fréquente dans le champ littéraire maghrébin : le libre penseur, l’agnostique, voire l’athée. Celui qui vit l’entre deux va donc souffrir car il sera vu à travers une vision identitaire verrouillée qui mutile le francophone de toutes ses appartenances. En réaction à cela Fouad Laroui développe une écriture de la différence, de l’hétérogène. Il fait l’éloge du métissage en accentuant sur la pluralité qui travaille le monde, l’Histoire, la ville, les personnes… / In Morocco, as in the Arab world, the reign of despotism and holism hurt democracy and difference. An anti-democratic regime does not tolerate dissonant voices. Now, intellectuals, imbued with universal Cartesian values, are opposed to this way of managing public affairs. As a result, the system chases the opponent who dares to think otherwise. The group tendency forbids the subject to live freed from the traditional authorities. In Europe, the rise of populism and the logic of identity have greatly impacted the relationship with the other, perceived as the representative of his group and therefore discriminated against and stigmatized. Fouad Laroui staged, through autobiographical writing, characters who resemble him, scholars, francophones, diasporas who break with their groups. It is an uncommon category in the Maghreb literary field: the free thinker, the agnostic, even the atheist. The one who lives in between will suffer because one will be seen through a locked identity vision that mutilates the francophone of any sense of belonging. In response to this, Fouad Laroui develops a writing of difference, of heterogeneity. He praises miscegenation by emphasizing the plurality that prevails the world, History, the city, people

Att arbeta som familjebehandlare inom individ- och familjeomsorgen innebär att dagligen möta familjer som bär sin unika historia, sitt kulturella ursprung och livserfarenheter. När familjebehandlare och familj inte talar samma språk kompliceras mötet och utmaningar kan uppstå. Syftet med studien har varit att undersöka familjebehandlarnas upplevelse av mötet med familjer av utländsk bakgrund samt vilka utmaningar och framgångsfaktorer de upplever i mötet. Kvalitativa intervjuer med sju familjebehandlare genomfördes. Materialet transkriberades, kodades och analyserades med tematisk analys. Det socialkonstruktivistiska perspektivet användes då vi ville undersöka ett socialt samspel. Stämplingsteorin användes i analysen, för att förstå komplexiteten samt risker i mötet med familjerna. Centrala begrepp samt tidigare forskning har använts i analysen. Av resultat och analys framkommer det att familjebehandlarna upplever svårigheter med kommunikationen, även då en tolk deltar. Alliansskapandet är det viktigaste och svårt att skapa enligt resultatet. Familjebehandlarna uppger att förändringsarbetet med familjerna allt för sällan ger ett önskvärt resultat. / Working as a family therapist in individual and family-care involves meeting different families, with their own history, culture, and life experiences. The interaction between family-therapist and treatment-family can be complicated if they don´t speak the same language. The purpose of this study has been to investigate the family therapists' experience of challenges and possibilities that occur in the interaction with the families. Qualitative interviews with seven family therapists’ were conducted and the material was transcribed and analyzed using thematic analysis. The social constructivist perspective was used because we wanted to investigate a situation of social interaction. The labelling theory was used in the analysis to understand which factors affect the interaction with the families. Previous research has been used in the analysis. Results show that family therapists experience difficulties in the communication process, even if an interpreter participates. Alliance is important but difficult to create according to the result, so is a positive treatment result.