abstract: The concept of multiculturalism in music therapy is becoming increasingly relevant in the United States. The purpose of this thesis was to analyze multicultural content in undergraduate programs approved by the American Music Therapy Association (AMTA), and evaluate the Multicultural Counseling Competencies, in order to develop an educational tool to foster multicultural competency in undergraduate music therapy students. The research questions addressed in this analysis were: (a) what are the current multicultural education practices for undergraduate music therapy students in the United States, and (b) what aspects of multicultural counseling education can provide a framework for multicultural education in music therapy? Within music therapy education, there seems to be no standardized method of delivering multicultural content. Based on the findings of this content analysis, the author combined content from current multicultural music therapy and multicultural counseling education to develop a lecture series for undergraduate music therapy students. Results included the curricula of 68 AMTA-Approved undergraduate music therapy programs. 327 multiculturally related courses were identified. Coded course categories in order of frequency were ability, age, language, Non-Western music, ethnicity, race, socioeconomic status, gender, spirituality, sexual orientation, religion, and general culture. These results are consistent with existing publications remarking on the state of multicultural education in music therapy. / Dissertation/Thesis / Masters Thesis Music Therapy 2017

The Rroma people have a complex and highly contested narrative which is partly due to the fact that the Rroma are a homeless society, a society with no borders, no economy, no territory but with an origin. The perception of ethnicity itself is based on subjective interpretation and not based on some kind of scientific sociological truth. Those that apply their notions of ethnicity on a group may do so based on particular aspects of physical appearance or differential culture customs.    This research draws heavily on the theories of two authors, Charles Taylor and Will Kymlicka in order to answer my research question: To what extent can the challenges of the Rroma people in Romania be explained by Kymlicka and Taylor’s theories? What rights if any do they have?   Despite the fact that Romania is a democracy and that all people have the fundamental human rights, one can easily see the big disparities that exist between the Rroma ethnical group and the Romanian society. Members of a culture that has failed to be recognized will feel uprooted and it is important to give the recognition that a minority or unprivileged group is due and thereby acknowledge the fact that they have a cultural identity with their own traditions and aesthetic history. People should have the right to express their ethnic culture without any fear from persecution and prejudice from the society they live in.

A tese tem por objetivo primordial observar a construção identitária de mestiças fidalgas nos romances Wide Sargasso Sea (1966), de Jean Rhys, True Women (1993), de Janice Windle, e Rosaura: a enjeitada (1883), de Bernardo Guimarães, considerando três fatores distintos: o multiculturalismo e a interracialização no século XIX; a tentativa de as protagonistas se passarem como caucasianas perante elites locais; a reprimida identificação das mestiças escravocratas com classes menos abastadas. Observam-se os pontos de convergência e divergência entre as obras estudadas, uma vez que o autor brasileiro discute a identidade como fator hereditário e nacional, enquanto as demais autoras a interpretam como construto cultural subjetivo. De modo geral, a pesquisa demonstra como estes autores resistem ao cientificismo que vislumbra o mestiço como ser degenerado, metabólica e ontologicamente desequilibrado, procurando advogar-lhe a imagem de modo distinto. Visto que Wide Sargasso Sea e True Women são releituras de obras oitocentistas, o trabalho também contempla relações intertextuais em dois vetores: o primeiro, voltado para relação entre hipertexto e hipotexto, e o segundo, voltado para a eventual relação entre Guimarães e as obras relidas por Rhys e Windle / At first hand, this thesis aims at observing the identitary construction of landowning multiracial women in Jean Rhyss Wide Sargasso Sea (1966), Janice Windles True Women (1993) and Bernardo Guimarãess Rosaura: a enjeitada (1883), considering three distinct aspects: the emphasis on Multiculturalism in novels concerning interracialization in the 19th century; the protagonists attempt to pass as Caucasians before local elites and their repressed identification with the culture from lower classes. In this realm, I highlight interceptive and disjointing points between Bernardo Guimarães and the other authors, once the former discusses identity as a hereditary and national factor, and the latter ones interpret it as a free-willing and cultural construct. On the whole, this research shows how these three authors resist an 18th and 19th-century scientific discursive formation which envisaged the mestizo as a degenerated creature, with metabolic and ontological unbalance, and how they strive to advocate the image of the miscegenated on the world very idiosyncratically. Considering that Wide Sargasso Sea and True Women are rereadings of 19th century novels, the thesis also encompasses intertextuality in two different manners: on the one hand, it focuses on the intrinsic relations between the hypertext and the hypotext; on the other hand, it points out the likely relation between Guimarães and the authors Rhys and Windle revisit

As from the beginning of its functions in 1996 until 2012, before the enactment of the Lawon the Right to Prior Consultation (29785) came into force, the Constitutional Court of Peruhad issued 21 sentences on indigenous issues. Most of them have been subject to analysisrelated to a specifi c indigenous right. However, after almost 20 years of institutionallife, it is necessary to have a comprehensive view on the way how the maximum body for constitutional interpretation in our country has seen and prepared a discourse, not only abouta specifi c right but also about the political, social and legal circumstances that result from thepresence of indigenous people within a modern nation state; that is, the existence of ethnicplurality within the framework of a state structure based on the abstract concept of equality forall its citizens. Therefore, this article envisages four ethical and political proposals for managingethnic plurality in nation states: the assimilationism, the integrationism, the multiculturalism andthe interculturalism. Taking into account these reference frameworks it will be shown how theConstitutional Court of Peru has fl uctuated from a restricted posture toward a more inclusivestance, unfortunately, that does not mean it is the best to protect indigenous rights. / Desde el inicio de sus funciones en 1996 y hasta 2012, antes de la entrada en vigenciade la Ley del Derecho a la Consulta Previa (29785), el Tribunal Constitucional peruanohabía emitido 21 sentencias en materia indígena. La mayoría de ellas ha sido objeto deanálisis asociados a un derecho indígena específi co. No obstante, luego de casi 20 añosde vida institucional es necesaria una mirada integral que dé luces sobre la forma en queel máximo órgano de interpretación constitucional en nuestro país ha visto y elaborado undiscurso, no solo sobre un derecho en particular sino sobre las circunstancias políticas,sociales y jurídicas que implica la presencia de pueblos indígenas dentro de un Estadonaciónmoderno; es decir, la existencia de pluralidad étnica en el marco de una estructuraestatal diseñada sobre la base de la igualdad abstracta de todos sus ciudadanos. Así, elpresente artículo plantea cuatro propuestas ético-políticas para la gestión de la pluralidadétnica en estados nacionales: el asimilacionismo, el integracionismo, el multiculturalismo yla interculturalidad. A partir de dichos marcos de referencia se verá cómo el Tribunal Constitucionalperuano ha oscilado entre la postura más circunscripta y una más integradora,pero lamentablemente, no por eso la que mejor protege derechos indígenas.

I takt med att det svenska samhället blir mer mångkulturellt blir också skolorna det. Jag som lärare kommer med största sannolikhet undervisa en mångkulturell klass och vill därför bli medveten om vilka budskap den mångkulturella barn- och ungdomslitteraturen sänder. Syftet med undersökningen är att ta reda på hur människor med utländsk bakgrund framställs i tre utvalda barn- och ungdomsböcker. Jag kommer använda mig av en kvalitativ litteraturanalys som har sin utgångspunkt i begreppet mångkultur för att få en djupare inblick om hur mångkultur skildras i de utvalda böckerna. Resultatet av undersökningen som jag kom fram till är att mångkultur skildras i naturliga sammanhang och karaktärerna beskrivs på ett sätt som stämmer överens med deras stereotypiska utseende. / As the Swedish society becomes increasingly multicultural so does the educational system and schools. I believe with high probability that as a teacher I will teach a multicultural group in the classroom, therefore I want to become aware of what message the multicultural children ́s and youth literature portrays. The goal of the study is to enguire how people from countries other than Sweden are portrayed in three children ́s and youth books. I will be utilizing a qualitative litearture analysis that surrounds thus giving insight into how this is portrayed in the chosen literature pieces. The results of the study concludes that multiculturalism is depicted in everyday contexts and the characters are described in a way that agrees with their stereotypic looks.

Un regard sur la France d'hier et d'aujourd'hui nous montre qu'elle est historiquement une terre d'immigration. Contrairement à l'Allemagne par exemple, la France a connu une immigration continue depuis les temps les plus anciens. L’immigration récente s'est effectuée en deux grandes vagues diamétralement opposées : la première (mi-XIXe siècle à 1939) fut une immigration (Nord-Nord, européenne) majoritairement chrétienne, donc très vite intégrée ; la seconde (Sud-Nord, Afrique, Asie du Sud-Est) par contre, a rapporté avec elle différentes religions (islam, bouddhisme, etc.) et plusieurs cultures, et demeure difficilement assimilable à la culture française. Les premiers immigrés se sont fondus dans le moule français après la seconde ou troisième génération et aujourd'hui sont Français. Ceux de la seconde vague, contrairement à la première, n'arrivent presque pas à se fondre dans le moule français et restent cantonnés dans les habitudes de leurs pays d'origines, accentuées souvent par leurs religions. Or la France est un creuset où se côtoient de multiples nationalités et elle entend être créatrice d'une unique identité, en dépit de la multiplicité toujours possible des variantes : l'identité française dont sont légitimement fiers ceux qui acceptent de s’intégrer dans une société qui les respectent entièrement, s’ils sont capables d’en faire de même en retour.Il est visible que la vague d'immigrés venue du Sud a du mal à trouver sa place dans le pays d'accueil. Cela crée des clivages dus au non respect des lois et la difficile acceptation par certains de la culture française… Si les immigrés parviennent à dépasser les barrières culturelles et religieuses en respectant la laïcité, ils se fondront dans une société capable de respecter leurs croyances et vivront en harmonie avec une France dont la devise républicaine : liberté, égalité, fraternité est une garantie de sécurité et d’avenir. Notre propos est d’étudier le lent processus d’intégration qui s’est instauré et qui joue son rôle au rythme des problèmes qui, peu à peu, se posent et trouveront leur solution, même si le corps social doit prendre plus de temps qu’à l’ordinaire, compte tenu de l’importance des problèmes à traiter. La France est donc confrontée à un défi humaniste de taille. Notre propos est donc d’envisager comment elle parviendra à l’affronter et à le résoudre. / Historically France is a ground of immigration, contrary to Germany for example. Because France knew a continuous immigration since old times. Recent immigration was carried out in two large waves diametrically opposite: the first (middle 9th century at 1939) was European, Christian mainly, therefore very quickly comparable: they are today of the French (!). The second (South-North: Africa, Southeast Asia) on the other hand brought with it various religions (Islam, Buddhism, etc) and several cultures and remains not easily comparable to the French culture. The second immigrants thus remain confined in the practices oft heir countries of origins, often accentuated by their religion. However France, crucible where multiple nationalities mix with, intends itself to be creative of a single identity, in spite of the always possible multiplicity of the alternatives: the French identity of which are legitimately proud those which agree to be integrated into a company which entirely respect them if they are able to make sorne in the same way in return. Obviously, the immigrants of the South have evil to find their place in France. That creates cleavages due to non the respect of the laws and difficult acceptance by sorne of the French culture. If the immigrants manage to exceed the cultural and religions barriers, by respecting secularity, they will be melted in a company able to respect their beliefs and will live in harmony. My matter is to study the slow process ofintegration which was established and which plays its part to the rhythm of difficulties which, little by little, arise and will find their solution, even if the social body must take more time than usually taking into account the importance of the problems to be treated: a humanistic challenge for France. My matter is to consider how she will manage to face it and to solve it.

Orientador: Roxane Helena Rodrigues Rojo / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem / Made available in DSpace on 2018-08-23T14:44:34Z (GMT). No. of bitstreams: 1 Santos_FrancineEloisa_M.pdf: 9241322 bytes, checksum: 0ab99f2484b0f48f594c1aad424c976a (MD5) Previous issue date: 2013 / Resumo: Essa dissertação de mestrado discute a questão da pedagogia dos multiletramentos na nova Proposta Curricular do Estado de São Paulo, implantada em 2008, e investiga como se dá a concretização dessa nos Cadernos do Professor de Língua Portuguesa do Ensino Fundamental/Ciclo II. Com base na teoria da pedagogia dos multiletramentos e diante dos novos desafios da contemporaneidade dos textos que apresentam uma multiplicidade de linguagens, semioses e mídias; perguntamo-nos se (e como) a Proposta Curricular do Estado de São Paulo abordaria essa questão e se essa também estaria presente nos Cadernos do Professor. Temos como corpus dessa pesquisa, então, os 16 Cadernos do Professor de Língua Portuguesa do Ensino Fundamental II produzidos pela Secretaria de Educação do Estado de São Paulo e publicados em 2009. Olhamos também neste trabalho para a questão da diversidade cultural, como e se é abordada nesta Proposta Curricular, também sob a ótica dos multiletramentos / Abstract: This dissertation discusses the pedagogy of multiliteracies in the new Curriculum Proposal of the State of São Paulo, deployed in 2008, and investigates how it works in the textbooks for Portuguese Language Teacher of Elementary Education / Cycle II. Based on the theory of multiliteracies pedagogy and facing the new challenges of contemporary texts that present a multiplicity of languages, semioses and media, we wonder if (and how) the Curricular Proposal of the State of São Paulo would address this issue and if this would also be present in the teacher's textbooks. We have a corpus of this research, then, the 16 books of the Portuguese Language Teacher of Elementary Education II produced by the Education Department of the State of São Paulo and published in 2009. In this dissertation, we also look at the question of cultural diversity, and how it is addressed in this Curriculum Proposal, also from the perspective of multiliteracies / Mestrado / Lingua Materna / Mestra em Linguística Aplicada

This dissertation defends an account of oppression and supports a specific means of engaging with oppression cross-culturally. The project examines whether it is defensible to interfere in other cultures at all. Both the cultural relativist and the neo-imperialist approaches are argued to be an inadequate response to the question of whether it is defensible to interfere in other cultures, as both these approaches neglect the autonomy of the agents concerned. This project has two related goals. It first advances an answer to the question ‘what is oppression?’ An account of oppression is developed which will enable oppression to be identified cross-culturally. In order to start constructing an approach which will be adequate to respond to the question of interference, it is necessary to consider a means of identifying oppression crossculturally. The second objective is to examine the possibility of non-imperialistic and nonpaternalistic cross-cultural liberation projects. The first aim (advancing an account of oppression), is executed through arguing for an ethical framework which will be helpful in this context, and arguing for an account of oppression derived from this framework. The second aim (examining the possibility of non-imperialistic and non-paternalistic liberation), is carried out in two parts. The first part responds to two standard objections from cultural relativism, which would accuse a universal account such as mine of imperialism and paternalism. The first objection claims that a universalist account neglects historical and cultural difference, while the second objection claims that it neglects autonomy. In responding to these objections, it is noted that while my responses prove, theoretically, that a universal account of oppression need not lead to imperialism or paternalism, there is a danger that the account could become imperialistic and paternalistic in its application. With the intention of dealing with this problem, I advance a methodology of cross-cultural understanding which would reduce the likelihood of imperialism and paternalism in liberation projects. This notion of cross-cultural understanding is the most important contribution of this project. The objective is not to give practical judgments on when a specific liberation project is in fact paternalistic or imperialistic, but rather to propose guidelines which would need to be applied to each particular instance.

This essay is a study of how teachers in social studies relate to three central curriculum concepts; cultural diversity, swedish culture and common cultural heritage. Through unstructured interviews, I have taken part of two practicing school teachers interpretations and understandings of the concepts and their practical approach for teaching about identity. An area mentioned in the core content of the courses Social studies 1a1 and Social Studies 1b. The conclusion of my study is that teachers interpret the key concepts in a transparent manner. It is believed that the main task is to problematize the concepts rather than define them. In contrast to this, the practical teaching is largely based on normative values. An open discussion and a normative practice can be said to balance right on the border between the schools values ​​and the demands of the curriculum on transposition of the current culture.

This dissertation offers an alternative lens to understand Canada’s gradual embrace of multiculturalism. Scholars have typically “worked back” from Prime Minister Pierre Trudeau’s famous 1971 declaration to unearth the origins of multicultural legislation, focusing on departmental policies, intense lobbying by ethnic organizations, and changing attitudes during the sixties’ container of “third force” (of neither English nor French origin) activism. This story of Canadian multiculturalism is told from the grassroots level of immigrant leisure, where a pluralistic envisioning of English Canada was foreshadowed, renegotiated, and acted out “from below.” It argues that the thousands of European immigrant men who played and watched sports on Toronto’s sport periphery were agents of change. They created a competitive model of popular multiculturalism that emphasized cultural distinctiveness during a period of rapid social and political transformation and national self-reflection. By the 1980s, the first-generation immigrants and community leaders moved this model of competitive pluralism into transnational spheres and interacted with other diasporic projects when they sent their Canadian-born children on “homeland trips” to Europe to discover their roots in the context of sport tournaments. At the same time, popular multiculturalism moved into the mainstream when the City of Toronto appropriated soccer fandom as the example for its own rebranding as a metropolis of urban harmony and conviviality. This dissertation also studies how and why one immigrant community played an outsized role in the grassroots organization of diversity. Italians were the first to establish a profitable model out of ethnic sport, and the estimated 250,000 people who celebrated unscripted on the streets of Toronto after Italy’s 1982 World Cup victory, it is argued, produced a watershed moment in the history of Canadian multiculturalism. The World Cup party inaugurated new modes of citizen participation in the public sphere, produced the narrative with which Italians formed a collective memory of their post-migration experience, and prompted mainstream political and commercial interests to represent themselves to the public in the symbols and language of multiculturalism as sport. This dissertation also shows how the movement of a male-driven, competitive pluralism to the centre, sometimes accompanied by outbursts of rough masculinities, revealed the paradoxical problem that in the new vision of inclusivity, cultural distinctiveness had to be identified, maintained, and sometimes defended to survive. / Graduate / 2019-02-05