This project analyses the acculturation process in a specific context, in order to predict the perceived work success and health (both psychological and physical) of mineworkers in a mine in the North-West Province.1 Success is evaluated in terms of meeting deadlines at work, reputation and respect at work, and training and development opportunities at work. Employees' success and health is considered from an acculturation perspective and thus viewed as a result of the acculturation process. This hypothesis was investigated by examining the affect of the acculturation context and individual intervening factors, which are translated into variables, on perceived work success and health (acculturation outcomes). A random convenience sample of participants from the mine under investigated was taken (n = 288 the majority of the participants are male, married, Black, and Afrikaans-speaking). English questionnaires using a cross-sectional survey design were administered to these participants. The questions were derived from adapted measuring scales and scales developed for the project, which follow a five-point Likert format ('strongly agree' to 'strongly disagree'). Four categories of instruments were used: those examining the mainstream domain (multiculturalism, tolerance of other cultures by the mainstream, multicultural practices, relationships with host culture members at work), individual intervening factors (individual integration acculturation strategy and perceived self-efficacy), acculturation outcomes (health and work success), and the ethnocultural domain (ethnic integration demands, ethnic solidarity and social support, relationship with co-ethnics, and ethnic vitality at work). The data was captured in a spreadsheet, quality controlled, and statistically analysed using multivariate analysis of variance, one-way analysis of variance, and T-tests in SAS, SPSS, and AMOS (regression using structural equation modelling). Descriptive statistics, Cronbach alpha coefficients, and Pearson product-moment correlation coefficients were examined. Effect sizes were used to determine the practical significance of the findings. Perceived self-efficacy is a statistically significant predictor of work success in terms of meeting deadlines. Multicultural practices, ethnic integration demands at work, relationship with co-ethnics individual integration acculturation strategy, and perceived self-efficacy statistically significant predictors of work success in terms of reputation and respect at work. Multicultural practices and ethnic solidarity and social support are statistically significant predictors of work success in terms of training and development opportunities at work. Relationships with host culture members at work, ethnic solidarity and social support, ethnic vitality at work, and individual integration acculturation strategy are statistically significant predictors of psychological health. Multiculturalism, multicultural practices, and tolerance of other cultures by the mainstream are statistically significant predictors of physical health. This project concludes that success and health can be considered from an acculturation perspective and these acculturation outcomes can be predicted based on the acculturation context and individual intervening factors. / Thesis (M.Com. (Human Resource Management))--North-West University, Potchefstroom Campus, 2009.

The liberal tradition has borne great fruits since the dawn of the modern era by emphasizing the value of equality and personal liberty, and by developing a theory of rights. Despite its incredible success, many authors have been pointing to fissures in the liberal structure, including practical and theoretical problems with state neutrality, with the state’s stance vis-à-vis different cultures, and with liberalism’s purported radical individualism. It is my belief that the gains of liberalism can be reconciled within a new theory that better answers to such critiques. Citizenship Beyond Liberal Neutrality begins with an analysis of contemporary debate between liberalism and its critics. This leads to a discussion of the state’s relationship toward cultural identities, and to a discussion of the meaning of citizenship within a liberal-democratic state. What we need, I argue, is a civic identity that is both capable of judging cultural practices, and capacious enough for a citizenry characterized by reasonable pluralism. This common identity, moreover, provides a locus for attachment that is often found wanting in contemporary liberal theory. I draw on relevant insights from virtue theories, constitutional patriotism, and an ‘analogical’ understanding of public reason to inform a new, liberal-like conception of citizenship. In order to exemplify this conception, and to bolster the case for it, I consider how such a philosophy could play out with respect to two public policy areas that are central to citizenship, namely education and immigration. Distilled to its simplest, I argue for a theory of citizenship that admits a conception of the good, that can promote virtue while respecting autonomy, and that can provide a basis for civic unity.

This project analyses the acculturation process in a specific context, in order to predict the perceived work success and health (both psychological and physical) of mineworkers in a mine in the North-West Province.1 Success is evaluated in terms of meeting deadlines at work, reputation and respect at work, and training and development opportunities at work. Employees' success and health is considered from an acculturation perspective and thus viewed as a result of the acculturation process. This hypothesis was investigated by examining the affect of the acculturation context and individual intervening factors, which are translated into variables, on perceived work success and health (acculturation outcomes). A random convenience sample of participants from the mine under investigated was taken (n = 288 the majority of the participants are male, married, Black, and Afrikaans-speaking). English questionnaires using a cross-sectional survey design were administered to these participants. The questions were derived from adapted measuring scales and scales developed for the project, which follow a five-point Likert format ('strongly agree' to 'strongly disagree'). Four categories of instruments were used: those examining the mainstream domain (multiculturalism, tolerance of other cultures by the mainstream, multicultural practices, relationships with host culture members at work), individual intervening factors (individual integration acculturation strategy and perceived self-efficacy), acculturation outcomes (health and work success), and the ethnocultural domain (ethnic integration demands, ethnic solidarity and social support, relationship with co-ethnics, and ethnic vitality at work). The data was captured in a spreadsheet, quality controlled, and statistically analysed using multivariate analysis of variance, one-way analysis of variance, and T-tests in SAS, SPSS, and AMOS (regression using structural equation modelling). Descriptive statistics, Cronbach alpha coefficients, and Pearson product-moment correlation coefficients were examined. Effect sizes were used to determine the practical significance of the findings. Perceived self-efficacy is a statistically significant predictor of work success in terms of meeting deadlines. Multicultural practices, ethnic integration demands at work, relationship with co-ethnics individual integration acculturation strategy, and perceived self-efficacy statistically significant predictors of work success in terms of reputation and respect at work. Multicultural practices and ethnic solidarity and social support are statistically significant predictors of work success in terms of training and development opportunities at work. Relationships with host culture members at work, ethnic solidarity and social support, ethnic vitality at work, and individual integration acculturation strategy are statistically significant predictors of psychological health. Multiculturalism, multicultural practices, and tolerance of other cultures by the mainstream are statistically significant predictors of physical health. This project concludes that success and health can be considered from an acculturation perspective and these acculturation outcomes can be predicted based on the acculturation context and individual intervening factors. / Thesis (M.Com. (Human Resource Management))--North-West University, Potchefstroom Campus, 2009.

The aim of my study is to see how teachers in the early primary school are working to teach all their pupils based on how different ethnicities, cultures and multilingual differences reflect on their work places – the classrooms. I've also contacted the county, were the schools are located in, so I could see what system they are using and how it affects the society. The Swedish society is influenced by different cultures, multilingualism and ethnicities the more time passes, which means that teachers all around need to integrate their pupils in the system so they can better adjust to how the Swedish school system works and be prepared for adult life. Teachers need to concentrate intensely on how they should guide the pupils in their specific class so they can reach their full learning potential and reach the knowledge criteria set by the Swedish school system. I contacted the board of education and to set up a meeting so we could discuss my project. During the meeting I asked the representative how they believe this matter should be handled. After the meeting with the board of education I’ve contacted several teachers in the area. Four teachers participated and contributed information for this study.   The result of my study is that the teachers I’ve been in contact with have pupils that often speak more than one language and the hardest job is to guide them to become viable society citizens in Sweden and still have their culture, language and ethnicities with them.

This M.A. thesis is a narrative inquiry into a westerner’s personal stories of teaching and living in Thailand. It narrates the experiences of becoming an ajarn (a teacher), but moreover an ajarn farang (a white teacher) in a Thai university. As International Education programs are largely supplemented with western-developed curricula and teachers, what are the implications for a western teacher when material and pedagogy fails in a new cultural situation? How can a teacher reconcile feelings of power (as a perceived education authority) and powerlessness (as a cultural foreigner)? This narrative inquiry explores the role of story to make meaning out of otherwise uncertain situations. The stories are about experiences deemed emblematic of tensions and ideas employed by multiculturalism, postcolonialism, phenomenology, and transformative education. These discussions aim to expose and exploit borders of experience that exist for reasons of culture, colonialism, location, and race. The transformative exercise of exploring spaces between borders recognizes that people are characters inside one another’s stories, which thereby expands boundaries of identity to anticipate and embrace moments of uncertainty that can inspire innovative pedagogy because of cultural difference, and not in spite of it.

My reading of the figure of Adele, a woman with dementia, in David Chariandy’s novel Soucouyant: A Novel of Forgetting (2007), brings Giorgio Agamben’s biopolitical concept of “bare life” together with the notion of the subject in diaspora to theorize a new mentality that I call “bare mind.” The notion of “bare mind” addresses how cognitive imperialism creates a biopolitical state of exception both under forms of sovereign power and within a liberal regime of multicultural governmentality, while acknowledging the ways in which dementia, portrayed as the ‘forgetting’ of dominant knowledge regimes, reveals resistance to cognitive imperialism. / Graduate / 0352 / rebekah.ludolph@gmail.com

After the change of their country’s political and international statuses, post-colonial and respectively post-communist individuals and collectives develop feelings of alienation and estrangement that do not involve physical dislocation. Eventually, they start imagining their national community as a collective of individuals who share this state. Paraphrasing Benedict Anderson’s definition of the nation as an “imagined community,” this study identifies this process as “imagined exile,” an act that temporarily compensates for the absence of a metanarrative of the nation during the post-colonial and post-communist transitions. This dissertation analyzes and compares ten English Canadian and Romanian plays, written between 1976 and 2004, and argues that they function as expressions and agents of post-colonial and respectively post-communist imagined exile, helping their readers and audiences overcome the identity crisis and regain the feeling of belonging to a national community. Chapter 1 explores the development of major theoretical concepts, such as nation, national identity, national identity crisis, post-colonialism, and post-communism. Chapter 2 and Chapter 3 analyze dramatic rewritings of historical events, in “1837: The Farmers’ Revolt” by the theatre Passe Muraille with Rick Salutin as dramaturge, and “A Cold” by Marin Sorescu, and of past political leaders, in “Sir John, Eh!” by Jim Garrard and “A Day from the Life of Nicolae Ceausescu” by Denis Dinulescu. Chapter 4 examines the expression of the individual and collective identity crises in “Sled” by Judith Thompson and “The Future Is Rubbish” by Vlad Zografi. Chapter 5 explores the treatment of physical and cultural borders and borderlands in Kelly Rebar’s “Bordertown Café”, Guillermo Verdecchia’s “Fronteras Americanas”, Petre Barbu’s “God Bless America”, and Saviana Stanescu’s “Waxing West”. The concluding chapter briefly discusses the concept of imagined exile in relation to other investigations of post-colonial and post-communist dramas and reviews some of the latest perspectives of national identity, reassessing this study from a diachronic perspective.

Will Kymlicka a formulé une théorie libérale du droit des minorités en arguant que l'on doit protéger les cultures minoritaires des influences extérieures, car, selon lui, ces cultures fournissent aux individus un contexte de choix significatif qui permet la prise de décision autonome. Il limite donc la portée de sa théorie aux minorités « culturelles », c'est-à-dire les minorités nationales et immigrantes, qui peuvent fournir ce contexte de choix significatif aux individus. Évidemment, les injustices vécues par ces deux types de minorités, aussi sévères soient-elles, n'épuisent pas les expériences d'injustices vécues par les membres de groupes minoritaires et minorisés (i.e. minorités sexuelles, femmes, Afro-Américains, etc.). On pourrait donc être tenté d'élargir la portée de la théorie du droit des minorités pour rendre compte de toutes les injustices vécues en tant que minorité. Toutefois, je défends la thèse selon laquelle cette extension est impossible dans le cadre d'une théorie libérale, car une de ses méthodes typiques, la « théorie idéale », limite la portée critique des thèses de Kymlicka et parce que l'autonomie individuelle a un caractère si fondamental pour les libéraux, qu'ils ne peuvent rendre compte du fait que certaines décisions individuelles autonomes peuvent contribuer à perpétuer des systèmes et des normes injustes. / Will Kymlicka defends a liberal theory of minority rights, arguing that we must protect minority cultures from outside influences, as these cultures provide individuals with a meaningful context of choice that allows autonomous decision-making. This defence of minority rights limits the scope of his theory by focusing on 'cultural' minorities, that is to say, national minorities and immigrants, which can provide individuals with this meaningful context of choice. Obviously, the injustices experienced by these two types of minorities, however severe they are, do not exhaust the injustices experienced by members of minority groups and minoritized groups (i.e. sexual minorities, women, African Americans, etc.). One might be tempted to expand the scope of the theory of minority rights to account for all the injustices experienced as a minority. However, I argue that this extension is not possible within a liberal theorical framework where 'ideal theory' limits the critical force of Kymlicka’s thesis and in which the centrality of individual autonomy prevents liberals to realize that certain individual decisions contribute to the perpetuation of unjust systems, values and norms.

This dissertation examines current academic approaches to reading South Asian-Canadian literature as a multicultural “other” to Canadian national literature and proposes an alternative reading strategy that allows for these texts to be read within a framework of South Asian diasporic subjectivities situated specifically at the Canadian location. Shifting from the idea that “Canada” names a particular national identity and national literary culture to the idea that “Canada” names a particular geographic terrain at which different cultural, social, and historical vectors intersect and are creolized allows for a more nuanced reading of South Asian-Canadian literature, both in terms of its relationship to the complex history of the South Asian diaspora and in terms of the complex history of South Asian encounters with the Canadian space. Reading prose, poetry, drama, and theatrical institutions as locations where a specifically South Asian-Canadian diasporic subjectivity is reflected, I am able to map a range of individual negotiations among the cultural vector of the “ancestral” past, the cultural vector of the influence of European colonialism, and the cultural vector of this place that demonstrate that the negotiation of South Asian-Canadian diasporic subjectivity and its reflection in literature cannot be understood as producing a homogenous or “authentic” cultural identity. Instead, the literary expression of South Asian-Canadian diasporic subjectivity argues that the outcome of negotiations between cultural vectors that take place in this location are as unique as the individuals who undertake those negotiations. These individual negotiations, I argue, need to be read collectively to trace out a continuum of possible expressions of South Asian-Canadian diasporic subjectivity, a continuum that emphasizes that the processes of negotiation are on-going and flexible. This dissertation challenges the assumption that Canadian literature can be contained within the limits of a Canadian nationalist mythology or ethnography. Instead of the literature of the Canadian “nation” or the Canadian “people,” Canadian literature is best understood as the literature produced in this location by all the “minority” populations, including the dominant “minority.” Reading Canadian literature, then, is reading the differential relationships to history and community that occur in this place and which are inscribed in these collectively Canadian texts.

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.