This dissertation looks at the existence of multiculturalism within the North-West University, Potchefstroom Campus after the merger. It also assesses the extent to which there is organisational commitment and job satisfaction within this institution of higher learning. Using frequencies and descriptive statistics, the article provides an overview of the extent of the impact of multiculturalism on organisational commitment and job satisfaction in the identified institution. Furthermore, the article evaluates the extent of relationships between multiculturalism as an independent variable and organisational commitment and job satisfaction as dependent variables. Data collected from 250 respondents using the self-administered questionnaires was analysed using SPSS. The results show that respondents’ self-assessment of their productivity is affirmative. It also indicates that most respondents are satisfied with their work and their responses to the intention to leave the organisation are in the negative. Contrary to the position of most researchers in previous literature, data collected in this study shows that multiculturalism does not result in the sampled employees intending to leave the organisation. It also indicates that the respondents do not show any negative effect of multiculturalism. This positive impact may be attributed to the fact that most respondents indicated their commitment to the institution and satisfaction with their work. The results of this study should be interpreted in the context of academia. In this regard, in a different environment, multiculturalism may be found to result in different findings. Therefore, the findings cannot be generalised to other sectors and industries. In addition, it is safe to generalise the findings only to the Campus at which the study was conducted. Findings of this study show that there is no relationship between multicultural norm and practices and organisational commitment as well as job satisfaction. It nonetheless shows that most employees are productive and satisfied and have no intention to leave the institution. The study recommends that the institution adopts a focused approach to nurturing multiculturalism. In order to improve multiculturalism, it is recommended that the institution creates awareness and trains employees about diversity. It is also recommended that the North-West University enhances job satisfaction through team building activities. / MBA, North-West University, Potchefstroom Campus, 2014

This dissertation looks at the existence of multiculturalism within the North-West University, Potchefstroom Campus after the merger. It also assesses the extent to which there is organisational commitment and job satisfaction within this institution of higher learning. Using frequencies and descriptive statistics, the article provides an overview of the extent of the impact of multiculturalism on organisational commitment and job satisfaction in the identified institution. Furthermore, the article evaluates the extent of relationships between multiculturalism as an independent variable and organisational commitment and job satisfaction as dependent variables. Data collected from 250 respondents using the self-administered questionnaires was analysed using SPSS. The results show that respondents’ self-assessment of their productivity is affirmative. It also indicates that most respondents are satisfied with their work and their responses to the intention to leave the organisation are in the negative. Contrary to the position of most researchers in previous literature, data collected in this study shows that multiculturalism does not result in the sampled employees intending to leave the organisation. It also indicates that the respondents do not show any negative effect of multiculturalism. This positive impact may be attributed to the fact that most respondents indicated their commitment to the institution and satisfaction with their work. The results of this study should be interpreted in the context of academia. In this regard, in a different environment, multiculturalism may be found to result in different findings. Therefore, the findings cannot be generalised to other sectors and industries. In addition, it is safe to generalise the findings only to the Campus at which the study was conducted. Findings of this study show that there is no relationship between multicultural norm and practices and organisational commitment as well as job satisfaction. It nonetheless shows that most employees are productive and satisfied and have no intention to leave the institution. The study recommends that the institution adopts a focused approach to nurturing multiculturalism. In order to improve multiculturalism, it is recommended that the institution creates awareness and trains employees about diversity. It is also recommended that the North-West University enhances job satisfaction through team building activities. / MBA, North-West University, Potchefstroom Campus, 2014

Thesis (PhD)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: Multicultural conflicts pervade our world and have sparked considerable debate about their possible resolution. We argue that how culture is conceptualized is crucial to the continued dialogue about multicultural conflicts. Specifically, we argue that approaches that argue for the protection of cultures run into significant problems if they do not employ a conception of cultures as delineated entities. However, we also hold that the notion that cultures cannot be distinct in any way, does very little to contribute to dialogue. From the very beginning, it excludes the notion of a culture that is to be protected and thus stops the dialogue there and then. To be true to the principle of audi ad alteram partem, approaches to multicultural conflicts must conceive of an alternative model, provided that such a model is logically possible. This may provide the dialogue with a much needed point of common understanding from which to proceed. Accordingly, we develop a model of culture whereby it is possible to delineate cultures. In this model, a culture can be delineable in a manner analogous to how we delineate persons. Our model of personal delineation suggests a dual structure whereby a trivial personal boundary contains a unity of conflict within the person. In persons, this unity of conflict lies in the relationship between the “I” and repressed meanings. This relationship must be characterised by self-referential decisions and the capacity to make self-referential decisions is central to our definition of personal autonomy. In cultures, we argue that multicultural conflicts provide the necessary conditions that enable us to conceptualize trivial boundaries in cultures in terms of the communicative relationships between members of a particular culture. Multicultural conflicts prompt self-categorizations by individuals and such self-categorizations are made in terms of group membership. Though all members may not agree as to who belongs to the culture and who does not, the claims made about membership serve to differentiate the communicative relationships inside the culture from those outside it. Furthermore, we show that, inside this trivial boundary, a unity of conflict analogous to the one found in personal autonomy, can be exhibited by cultures. We show how a culture, through its institutions, particularly through an institutionalised exit possibility, 1) may exhibit self-reference and 2) relate to a source of authority in the same way as a person does when making selfreferential decisions. In this regard, we argue that institutionalised exit possibilities embody adherence to the consensus vs. power criterion, according to which the dominant account of a culture is achieved through consensus, as opposed to through the exertion of power. Furthermore, we argue that with a strong analogy between cultures’ and personal delineation, it becomes reasonable to extend concepts we usually apply to persons, such as fairness, attachment and viability, so that they can also apply to cultures. We show that the application of these concepts clarifies certain current multicultural issues. The application of theses concepts also leads to the development of a decision making process to deal with multicultural issues. / AFRIKAANSE OPSOMMING: Multikulturele konflikte kom wêreldwyd voor en het reeds aansienlike debat oor die resolusie van sodanige konflik ontlok. Ons voer aan dat hoe kultuur gekonseptualiseer word, besonder belangrik is vir die voorgesette dialoog oor multikulturele konflikte. Meer spesifiek voer ons aan dat benaderings wat vir die beskerming van kulture argumenteer, beduidende probleme ondervind indien dit nie `n konsepsie van kulture as delinieerbare entiteite gebruik nie. Die gedagte dat kulture nie op enige manier afgebaken kan word nie, dra egter ook weinig by tot dialoog. Dit sluit van meet af die gedagte dat kulture beskerm moet word, uit en staak dus die dialoog daar en dan. Ten einde getrou te wees aan die beginsel van audi ad alteram partem, moet benaderings tot multikulturele konflik `n alternatiewe model van kultuur bedink, mits so `n model logies moontlik is. So `n model kan die dialoog van `n broodnodige gemeenskaplike uitgangspunt voorsien. Ons ontwikkel dienooreenkomstig `n model van kultuur waarvolgens dit moontlik is om kulture te delinieer. Volgens hierdie model kan `n kultuur delinieer word in analogie met hoe persone delinieer word. Ons model van persoonlike deliniëring stel `n tweeledige struktuur voor, waarvolgens `n triviale persoonlike grens `n eenheid van konflik binne die persoon omspan. In persone lê hierdie eenheid van konflik in die verhouding tussen die “ek” en onderdrukte betekenisse. Hierdie verhouding moet deur self-referensiële besluite gekenmerk word. Die vermoë tot self-referensiële besluite, so voer ons aan, is ook die sentrale kenmerk van persoonlike outonomie. Ons voer aan dat multikulturele konflikte die noodsaaklike toestande skep wat ons in staat stel om triviale grense in kulture te definieer in terme van die kommunikatiewe verhoudings tussen lede van `n spesifieke kultuur. Multikulturele konflikte ontlok self-kategorisering deur individue en sodanige kategorisering word in terme van groeplidmaatskap gedoen. Hoewel alle lede van die kultuur nie noodwendig saamstem oor wie aan die kultuur behoort en wie nie, maak die bewerings wat oor lidmaatskap gemaak word dit moontlik om die kommunikatiewe verhoudings binne die kultuur te onderskei van dié buite die kultuur. Verder demonstreer ons dat, binne hierdie triviale grens, kulture `n eenheid van konflik ten toon kan stel wat soortgelyk aan die eenheid van konflik by persoonlike outonomie is. Ons wys hoe `n kultuur, deur sy instellings, en vernaam deur `n geïnstitusionaliseerde uitgangsmoontlikheid (‘exit possibility’) 1) self-referensie ten toon kan stel en 2) in verhouding met `n bron van gesag kan staan soos `n persoon wanneer s/hy self-referensiële besluite maak. In dié verband voer ons aan dat geïnstitusionaliseerde uitgangsmoontlikhede die beliggaming is van die nakoming van die konsensus vs. mag-kriterium, waarvolgens die dominante weergawe van `n kultuur bereik word deur konsensus, teenoor deur die uitoefen van mag. Verder voer ons aan dat `n sterk analogie tussen kulture en persone se deliniëring dit moontlik maak om begrippe soos regverdigheid, binding en lewensvatbaarheid, wat gewoonlik op persone toegepas word, op kulture toe te pas. Die toepassing van hierdie begrippe verbeter ons begrip van sekere huidige multikulturele kwessies en lei ook tot die ontwikkeling van `n besluitnemingsproses vir multikulturele kwessies.

This dissertation presents three manuscripts that examine how present unity policies in education conflict with an increasingly pluralistic student population. Using a nuanced theoretical grounding and multifaceted research methodology, I deconstruct this tension to uncover a paradox in educational policymaking and practice, wherein policies and structures that claim to create 'equality' essentially lead to inequitable outcomes. Two empirical examples from Arizona schools illustrate the challenges of multicultural education amidst demands for unity; the first paper draws on a study of the enactment of Arizona's language policy within one low-performing high school with a high population of multilingual and immigrant students, and illustrates how the policy restricts both educators and students. The second study examines the leadership and curricular structures in a high-performing school with shifting demographics, and how those structures lead to misrecognition of culturally diverse students. In response to the challenges posed in the two empirical pieces, I present a paper in which I draw from both studies to illustrate the unity/plurality paradox in education, and then present an educational response to the challenges of that paradox in an increasingly global world, which focuses on forming a new, reflective approach to understanding policy and curriculum beyond normative binaries.

The first of the two essays was presented at the conference 'Ethnicity in an Age of Globalisation', held at Uganda Martyrs University, Kampala, Uganda, from 3-6 September 2001. / Thesis (MA)--University of Stellenbosch, 2002. / Babel or Piraeus? : globalisation, culture and tradition -- Between freedom and culture : Alain Finkielkraut's critique of multiculturalism. / ENGLISH ABSTRACT: The conception of globalisation as a "programme" or "project" driven by a group of people or companies with a set agenda underlies much of the antagonistic discussion of globalisation. Protagonists of globalisation, in turn, often describe the process as inevitable progress. This paper analyses the process of globalisation and argues that it should not be understood as such a singular process. Rather, the concept "complex connectivity" - where the local and the global come' into closer contact and influence, or interpenetrate, one another more directly - facilitates a more nuanced analysis of globalisation -.This understanding of globalisation will be tested against the phenomenon of culture by posing two questions: Does globalisation lead to the destruction of local culture( s) by an encroaching singular global culture (i.e. is globalisation cultural imperialism)? Or alternatively: Does globalisation represent an opening .up and exchange between previously isolated cultures and societies? This paper argues in favour of the second position by employing John Tomlinson's existential definition of culture and his understanding of the dialectic that exists between the local and the global in complex connectivity. Instead of global culture, we can more properly speak of . "globalized" culture, which looks different in every local situation. This is a more optimistic answer to the cultural' effects of globalisation, and although some concerns remain, it seems clear that to understand globalisation as complex connectivity rules out many of the charges of cultural imperialism lodged against globalisation. / AFRIKAANSE OPSOMMING: Baie van die hedendaagse antagonistiese diskussie oor globalisasie gaan uit van die veronderstelling dat globalisasie 'n 'program' of 'n 'projek' is wat deur 'n groep individue of maatskappye gedryf word. Voorstanders van globalisasie, daarenteen, beskou die proses dikwels as 'onafwendbare vooruitgang.' Hierdie opstel analiseer die proses van globalisasie en argumenteer dat globalisasie nie as so 'n eenduidige process verstaan moet word nie. Die konsep "complex connectivity" word ingespan om 'n meer genuanseerde analise van globalisasie te bied aangesien dit dui op die komplekse interaksie, of selfs interpenetrasie, tussen plaaslike en globale prosesse. Hierdie opvatting oor globalisasie word getoets aan die hand van kultuur deur twee teenstellende vrae te stel: Is globalisasie 'n enkelvoudige globale kultuur wat dreig om plaaslike kulture oor te neem en uiteindelik te vernietig (ook genoem kultuurimperialisme)? Of eerder: Is globalisasie 'n geleentheid tot groter openheid en interaksie tussen kulture en gemeenskappe wat voorheen van mekaar geïsoleer was? Die opstel argumenteer ten gunste van die tweede posisie deur gebruik te maak van John Tomlinson se eksistensiële definisie van kultuur en sy opvatting oor die interaksie tussen die plaaslike en die globale. Instede van globale kultuur kan ons eerder praat van 'geglobaliseerde' kultuur, wat telkens anders lyk in elke plaaslike opset. Hierdie posisie bied 'n versigtige, maar meer optimistiese antwoord op die kulturele impak van globalisasie deurdat veel van die aanklagte van kultuurimperialsime teen globalisasie afgewys word.

This research study explored and analyzed the perception and attitudes of first year White special education teachers’ experiences as they successfully matriculated through an alternative teacher certification program with a concentration in Special Education. The certifying entity for this teacher preparation program was a historically Black university (HBCU). It was the intent of this study to gather data on how White first year special education teachers view multiculturalism and diversity. This studied explored the rationale for why White pre-service teachers would select a HBCU to prepare them to enter the teaching field. This was a qualitative study using a naturalistic inquiry approach to learn about the perception of the participants. There were five participants selected to participant in this study. A set of guiding questions were used in order to maintain a focus, provide structure and give consistency to the interview process. The participants all were teaching in special education classrooms in large urban school districts. The classrooms they taught in were culturally and linguistically diverse. The data collection methods used included interviews, small group discussions and surveys. These interactions were audio taped then transcribed. The transcriptions were then reviewed by the participants to incorporate a member checking mechanism for the study. All five of the participants believed they benefitted from receiving their teaching certification from the HBCU. Their goal was to work in an urban setting and they agreed the certification program they attended helped them to become aware of the importance of celebrating diversity in their classes. All of the participants described an awakening to the challenges faced by students from low socio-economic, culturally and linguistically diverse students. Along with this epiphany the participants discussed the need to close the cultural gap between themselves and the students they teach. They all realized the importance of closing the gap in order to build mutual trust in their classrooms. The implications for future research include a broader study of the strategies used by White teachers to connect with culturally and linguistically diverse students in their classrooms. / text

This dissertation explores the impact of multiculturalism on the relationship between ethno-racial social movements and the Venezuelan State. It assesses movements´s capacity to achieve recognition and redistribution within a State embracing anti-neoliberal multicultural discourses and policies.I conducted a comparative ethnographic study of two ethno-racial movements in northwestern Venezuela - the Ayamán-turero indigenous organization located in Lara state and the Afrodescendant movement in Yaracuy state. In order to explain the contemporary variations of these movements´s strategic capacities, I proposed the concept of mobilizing habitii - which I defined as the multilayered dispositions, practices, perceptions, and values orienting social mobilization. I argue that the mobilizing habitii of social organizations can be explored by examining their collective actions frames, strategic actions, and habitual practices. Historical evidence suggests that Ayamán mobilizing habitii have been characterized by strategies of avoidance, while Afroyaracuyan mobilizing dispositions have been shaped by their direct engagement with the State.My comparative research also suggests that Afroyaracuyan people from Veroes have managed to engage in successful territorial struggles, involving effective land redistribution. In contrast, Ayamán people have focused their efforts on reproducing State cultural performances and local ritual practices. However access to material resources, still remains limited for this indigenous population, and almost impossible to achieve through ethno-racial forms of mobilization.My comparative endeavor also shows how the Venezuela multicultural project represents a significant rupture with other Latin American neoliberal multicultural projects. Since 2006, the Venezuelan State has been indigenized, by representing indigenous peoples as the "seeds" and "holders" of the socialist project. The State has institutionalized some indigenous organizations by controlling their resources and by politicizing some leaders. Paradoxically, afrodescendant peoples have remained at the legal margins of this process, facing the ideological barriers of the myths of racial democracy and mestizaje.My conclusions suggest, that ethnic recognition in Bolivarian Venezuela ensures limited redistribution of material resources, while it simultaneously re-essentializes ethno-racial categories and produces new subjectivities. In other words, ethno-racial mobilization is limited for achieving substantial material resources, even in States which are implementing anti-neoliberal multicultural policies.

The central argument of this text is that the liberal subject is constitutively rather than coincidentally or contingently exclusionary. From this initial premise, I explore the conceptual and practical inadequacies of liberal articulations of multicultural justice, many of which I argue can be traced back to this exclusionary subject. When making this critique, I frame my analysis around the scholarship of Canadian philosopher Will Kymlicka, whose articulation of a distinctly liberal defense of the value of cultural belonging has shaped much of mainstream theoretical debate on multiculturalism both within Canada and elsewhere. Although Kymlicka’s work has faced a multitude of critiques from within and without liberal theory, he is widely recognized as the most prominent liberal defender of multiculturalism, and his work has been particularly influential within related discussions of national unity, multicultural accommodation, and national identity in Canada. I have chosen, then, to focus my critique of liberal multiculturalism on Kymlicka specifically for two reasons. Firstly, due to his prominence within the field and, secondly – and more importantly – because of the instrumental relationship between subject and culture which Kymlicka defends throughout his work. Despite this critical focus, what is primarily at stake in such a project is a rearticulation rather than a rejection of multiculturalism. While my arguments are based fundamentally on a critical interrogation, and ultimately a rejection, of liberal articulations of multicultural justice, within my project I also offer an alternative model of multiculturalism conceived as a vital form of epistemic cooperation. Such an alternative defense of multiculturalism is rooted in a commitment to the value of everyday experience, a more dialectically formed and culturally embedded sense of self, and finally, a critical and substantive awareness of context, both contemporary and historical. In making this positive case for a more radical form of multiculturalism expressed through intercultural dialogue/negotiation and a widening of the public sphere, I challenge dominant understandings of the value of multiculturalism defended within liberal theory and the mainstream of Canadian Political Science (CPS). / Thesis (Ph.D, Political Studies) -- Queen's University, 2013-05-29 14:51:51.628

Dubai’s population is unique in that its nationals represent only 15% of the total population, with expatriates comprising the other 85%. Two questionnaires were developed to collect data.  One was written in English and designed for non-nationals who live and work in Dubai, with the aim of mapping the cultural diversity in Dubai as well as investigating non-national’s perceptions about living in Dubai and its cultural diversity.  The second was written in Arabic and designed for UAE nationals with the aim of investigating their opinions regarding cultural diversity and multiculturalism in the UAE.  An unstructured interview was also utilised in order to collected detailed data from senior nationals.  Data was analysed from descriptive statistics perspectives. Findings reveal the common concepts of multiculturalism in the United Arab Emirates, which refers to diverse ethnicities living in the Emirates and where UAE nationals recognise the rights of all ethnicities within a human rights framework.  Additionally, UAE nationals and the UAE government accept the presence of this cultural diversity, enjoying the mutual respect and benefits arising from it.  Multiculturalism refers also to the UAE government’s rules and regulations designed to protect nationals and non-nationals’ rights in celebrating their cultures and religions. Further, Multiculturalism refers to the continuous management of this cultural diversity by the UAE government through implementing governmental strategies and carefully planned policies aimed to address this diversity, to manage the challenges created by it, and to manage the forces of change in order to promote social harmony where both UAE nationals and non-nationals alike can derive maximum benefit from the cultural diversity.

Working, communicating, socialising and proceeding in multicultural environments are not always easily put into practice. The contrary is the case, it poses various challenges. These challenges will be investigated within this work with a specific focus on the research issues: Which changes leadership needs to face in terms of adapting to new multicultural circumstances? And if so, how to do it? As well as the question about how to strengthen the cultural competences of respective leaders or future-leaders in order to facilitate working and social corporate processes in a company or an organisation. The approximation with Grounded Theory will be conducted as the methodology approach in this thesis. It allows us, as the creator of knowledge, to break the collected data which is gathered within several interviews in order to create thematically concepts out of them and afterwards to relate the respective concepts to each other.  As a result, potential challenges occurring in multicultural environments regarding the collaboration with each other will be identified as well as suggestions of solution in terms of how a leader should face these challenges in order to create chances out of them. Concretely, a guide will point out the most important research insights, based on the experiences by seven interviewees who perceived working in cultural diverse surroundings out of the leadership perspective. The guide´s main target is to evince a way of direction for leaders and/or future-leaders who want to turn potential daily challenges into opportunities. It is a quick checklist that can be used in order to ensure cultural differences as valuable resources instead of barriers for the achievement of the companies’ success whatsoever.  “A leader is someone who helps improve the lives of other people or improve the system they live under.” – Sam Houston.