Recent scholarship has highlighted the importance of supporting home languages for linguistic-minority families in multilingual settings, as the family language is the means through which they can more successfully socialize their children into the beliefs, values, ideologies and practices surrounding their languages and cultures. Although there has been some research examining issues of Spanish acquisition, maintenance and loss in Canada, the language socialization ideologies and practices of Hispanic families have not yet been examined in this context. This ethnographic study investigated language socialization in immigrant families from ten Spanish-speaking countries residing in Greater Vancouver. Thirty-four families participated, three of which were selected for intensive case study in their homes and in three grassroots community groups. More specifically, the study examined the families’ desires and goals with respect to Spanish maintenance, the meanings they assigned to Spanish, and the processes through which they attempted to valorize Spanish with their children. The study found that many families formed support groups in order to transmit language and culture to their children. A cross-case analysis revealed that the families further exerted their agency by strategically turning these spaces into “safe houses” to resist assimilation and into venues for the Spanish socialization of their children, which enabled them to also transmit cultural values, such as familism. The families conceptualized Spanish maintenance as an emotional connection to the parents’ selves and as a bridge between the parents’ past and the children’s future. It was also constructed as a key that opened doors, as a bridge for learning other languages, and as a passport to a cosmopolitan worldview. Detailed discourse analyses revealed how the families utilized explicit and implicit directives, recasts, and lectures to socialize children into Spanish language ideologies. These analyses also showed how children at times resisted the parents’ socialization practices, but other times displayed their nascent understanding of their parents’ language ideologies in their own use of cross-code self-repair. The study offers unique insights into the complexity of L1 maintenance and the dynamics of language socialization in the lives of linguistic minorities and concludes with implications for policy, pedagogy and research.

Communitarianism and harmony ideology have their proponents and critics, particularly as viewed through the lens of conciliation-based dispute resolution. Both features being prominent in the Tibetan Diaspora in India, I hypothesized that the strengths and weaknesses of these orientations could be assessed through the rationale behind the norms of social control operative in the community, and the efficiency and effectiveness of those norms in terms of voluntary compliance. I found that the informal Tibetan mechanisms for dispute resolution were effective and efficient in supporting Indian systems of law enforcement, while allowing a ritualistic affirmation of community. Contrary to proponents of legal centralism and court justice, I found that liberalist values underpinning litigative process were disruptive of social expectations, and had the potential to exacerbate rather than relieve social tensions. The harmony norms that predispose pro-social behavior within Tibetan settlements failed to protect the interests of community members, however, when the challenge came from local Indian groups operating on the basis of their own standards of particularistic allegiance. Legal ethnography best describes the methodology used for this research. Fieldwork drew on: 1) Interviews with twelve settlement officers whose mandate specifically includes mediation of disputes; 2) In-depth interviews with two disputants fighting cases before the Tibetan Supreme Justice Commission; and 3) Interviews with over 70 informants (including senior and mid-level exile government officials and settlement residents), together with archival material, to situate findings and verify interpretations. This research contributes a unique non-Western body of data in support of Law and Society scholars, such as Amitai Etzioni and Phillip Selznick, who have argued for devolution of law-like responsibilities to local levels where internalized norms are an everyday means of social control. It also argues against the pejorative interpretation of harmony ideology as depicted by legal centralists such as Laura Nader. By reframing harmony as a function of norm rationale, efficiency and effectiveness, the research offers new variables for assessing the costs and benefits of community. Finally, the Tibetan case studies provide an important comparative for cosmopolitan states that are debating how to accommodate diversity and legal pluralism.

Alors que la plupart des théories libérales ont mis l’accent sur les principes de justice, et sur une conception de la justice qui nous fait penser la société et les relations individuelles de manière de plus en plus abstraite, les réflexions sur le respect de soi nous portent plutôt vers ce qui est essentiel à la valeur et l’importance de l’identité des personnes et de leurs relations sociales. Ces réflexions nous révèlent que non seulement les principes de justice ne sont pas la seule source de respect, mais que tant les cultures et les religions que les communautés morales et les groupes compréhensifs ont des rôles fondamentaux pour le niveau de respect de soi et de respect mutuel que les individus éprouvent envers eux-mêmes et envers les autres. Si les projets de vie, les valeurs et les croyances des individus sont révélés comme fondamentaux à leur autonomie et leur vie comme individu, les réflexions sur le multiculturalisme et le pluralisme révèlent les difficultés de notre temps : comment une société peut-elle promouvoir le respect de soi des individus dans un tel contexte de diversité morale, compréhensive, religieuse, etc.? Critiquant les théories de John Rawls, Will Kymlicka, ainsi que certains arguments de philosophes tels que Bhiku Parekh et David Miller, la thèse défendue dans ce mémoire prend la position très forte qu’une société doit donner beaucoup plus de moyens aux individus pour que leur respect de soi soit favorisé. La thèse centrale est que les individus ont tous le droit à un contexte de valorisation, soit un espace politique propre à une communauté ou un groupe et qui inclut les institutions et les pouvoirs nécessaires pour que le respect de soi des membres de ces groupes puisse être favorisé. C’est seulement par un tel droit et par les revendications structurelles et institutionnelles qui s’y rapportent que les groupes culturels et religieux, ainsi que les communautés morales et les groupes compréhensifs peuvent être reconnus politiquement et qu’une théorie libérale et multiculturelle des individus et des groupes puisse concilier idéal et réalité. / While most liberal theories have focused on the principles of justice and on an idea of justice in which the perspective used to reflect on society and on individuals’ relationship is becoming more abstract, an analysis of self-respect leads us towards what is essential to individuals’ self-esteem and esteem of their social relationships. These reflections reveal that the principles of justice are not the only sources of self-respect. Cultures and religions, as well as moral communities and comprehensive groups, have also fundamental roles in the level of self-respect and mutual respect that individuals have between themselves and towards each other. If individuals’ plan of life, values and beliefs are revealed as fundamental to their autonomy and to their life as individuals, the reflections on multiculturalism and pluralism reveal the problem of our time: how can a society achieve to promote individuals’ self-respect in a context where moral, comprehensive and religious diversities are among the main characteristics? Criticizing John Rawls and Will Kymlicka’s theories, as well as some arguments made by philosophers such as Bhiku Parekh and David Miller, the position taken in this theory is that a society must give individuals further means to achieve their self-respect. The main proposition of this essay is that individuals have a right to a self-respect framework, which is a political space particular to a group or community that includes the institutions and powers necessary to promote the self-respect of the members of such group or community. It is only through such right and through the structural and institutional claims that are associated with it, that cultural and religious groups as well as comprehensive groups and moral communities can be recognized politically and that a liberal and multicultural theory of individuals and groups can conciliate ideal and reality.

This qualitative case study investigated how an elementary school shaped the acculturation processes of grade 3-4 immigrant students. It was grounded on John Berry’s model of acculturation strategies which maintains that the existence of multiculturalism in the host society is a necessary condition for the integration of immigrants. Also, Geneva Gay’s conceptualization of culturally responsive teaching was accepted as the analytical framework which represents the actualization of multiculturalism in school settings. The site of the study was an elementary school with a large number of immigrant students in Western Canada. The study used participant observation and interviews as methods of data collection. The audio recording of the classroom sessions for five full weeks, interviews with teachers and students, as well field notes were the sources of data. The analysis of the data showed that there was little evidence of culturally responsive teaching in the classroom. Findings suggest that these grade 3-4 students were receiving an education which is usually typified as the education for working-class children, were detached from their own culture, were taught by a curriculum defined by themes and orientation from Western/mainstream culture, and were experiencing a whole series of disconnected relationships among teachers, parents, and themselves. It was concluded that, despite the powerful multicultural policies at the provincial and school board level, school practices, and teachers’ attitudes were reflecting the melting pot-model of host society in Berry’s model and the process of institutional acculturation favoured assimilation rather than integration. / Thesis (Ph.D, Education) -- Queen's University, 2010-04-01 20:35:36.735

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The purpose of this study is to predict and evaluate whether the participation of the churches in the South Kivu region during the period 1996-2006 in rebuilding broken intercommunity relations and addressing problems of conflict has made any tangible contribution to final outcomes of the political crisis that led to the elections in the DRC in 2006 elections. The study submits the collected data composed of religious, archival documents drawn from the church participation in armed-conflict problem resolution, religious essays and interview response data to careful analysis in order to distil an appropriate practical theological framework methodology for the investigation. A qualitative approach was used in collecting data because the practical theological methodology applied by previous studies in this field endorses this approach as the most appropriate methodology for this type of research study. In its application of the practical theological framework, the study adopted a collaborative approach as opposed to participation involving only churches. The following findings and conclusions have emerged from the analysis of the data collected for the five subtopics - regional politics, social responsibility, peace and reconciliation, insecurity, and cultural transformation - which constitute Chapter Five: Findings and Conclusion. 1. Regional politics The churches' response to the political bungling that characterised the period 1996-2006 was initially confined to verbal criticism devoid of concrete efforts which finally matured into practical theological implementation measures that addressed the intercommunity relations rebuilding and reconstruction of collapsed socio-economic and political structures 2. Social responsibility The churches' successful collaboration with local and human rights international bodies led to resolution of many conflict problems and the provision of many social services for the victims of the conflicts. 3. Peace and reconciliation The study reveals that the churches' efforts towards peace and reconciliation through various church functions in disseminating their moral messages proved very effective in addressing problems and encouraging peace between conflicting political platfonns. 4. Insecurity Church organisations, particularly the Catholic Church, cooperated with the Security Council to enhance security measures in the areas affected by the anned conflicts and the churches became places of refuge for internally displaced persons, where the traumatized received spiritual support. The churches' messages of peace influenced some soldiers to renounce anned violence and to become re-integrated into civilian life. 5. Cultural transfonnation. The church's messages on morality and peace were instrumental in shaping the cultural direction of the inhabitants of South Kivu and succeeded in creating the culture of nonviolent resistance advocated by Ghandi. The study reveals that the churches' efforts towards peace and reconciliation through various church functions in disseminating their moral messages proved very effective in addressing problems and encouraging peace between conflicting political platfonns. resistance advocated by Ghandi. / Thesis (M.A.)-University of KwaZulu-Natal, Durban, 2008.

Mémoire numérisé par la Division de la gestion de documents et des archives de l'Université de Montréal

Mémoire numérisé par la Division de la gestion de documents et des archives de l'Université de Montréal

At present we are living in a global market economy. As a result, international business and cooperation between two or more counties is a growing phenomenon. Global business managers and leaders are challenged to broaden their minds to create new methods of leading and managing what has become an increasingly diverse and cross-cultural workforce. This workforce will bring with it both advantages and disadvantages to global organisations. In general, the global leaders and managers will face the challenge of how to cope with workers from diverse cultures, whilst at the same time respecting the needs of workers from their own culture. There is also the problem of dealing not only with the workforce, but also with partners, competitors and customers from diverse cultural backgrounds. In global organisations the biggest challenge is how to effectively organize, lead, manage and monitor diversity in a cross-cultural workforce. More and more leaders and top managers are becoming aware of the importance of learning about various cultures, different languages, cross-cultural communication and negotiation skills in a global context. The global business environment influences the development of Chinese businesses; more and more Chinese companies are exploring foreign markets, and in recent years many Chinese investment organisations have invested in and are thriving in the South African market. Most of these are operating in the clothing or textile companies. Starting up a business in a foreign country is a difficult task for any manager or leader. They face many barriers including having to cope with different languages and with differences in culture, politics and social environments. This is especially true of the situation in South Africa, as South Africa is a richly multi-cultural country with many cultures and subcultures that observe different religions, that use different languages and that display different habits. This study will investigate how Chinese managers and leaders can be led to a better understanding of these differences so that they can formulate new organisational cultures that maximize their companies’ success in a global environment. In these case studies the sample selected will be the Chinese clothing and textile industries in KwaZulu-Natal (KZN). Although the leaders and managers of Chinese investment organisations in KZN have attempted to increase their awareness of the local management culture and have tried to learn more about local political, social and economic structures, they still have not placed sufficient emphasis on language training and cross-cultural knowledge acquisition. Despite the fact that they already have basic language, communication and negotiation skills with which to deal in some measure with a cross-cultural workforce, this study shows that Chinese managers and leaders have to further improve their understanding and their communication skills. / Thesis (M.Com.)-University of KwaZulu-Natal, Westville, 2011.

American Supreme Court jurisprudence in the area of religious freedom is, for the most part, predicated upon a form of liberal democratic theory commonly known as "procedural liberalism." A close analysis of this jurisprudence reveals that because of this theoretical basis, the Supreme Court has been unable to craft a consistent jurisprudence that adequately addresses the reality of religion as a pluralistic social institution. Based upon the detailed critiques of procedural liberalism by such thinkers as Charles Taylor and Iris Marion Young, and drawing upon a concept known as "deep diversity" suggested by Taylor, a new general political theory, identified as the theory of deep diversity, is developed to answer these critiques. This theory is then used to reconceptualize Supreme Court jurisprudence and to demonstrate how the theory can be applied in a practical way to resolve the many problems inherent in existing religious freedom jurisprudence so as to support and advance religious pluralism.