Increased immigrant movement from conflict stricken areas to the liberal west, has led to challenges involving increasing multicultural group claims on the liberal democratic state, leading to the destabilization of its foundation. The conflict lay in the opposing world views culturally, ethnically and religiously that the new citizens have, seeing the “group” first and foremost whereas the individual in western democracy has always been seen as the principal rights recipient. The purpose of this study has been to examine the challenges multicultural group claims from immigrants have had on the liberal democratic state on a theoretical level and what possible approaches that should be used to resolve this challenge from the standpoint of the liberal democratic state. To answer this on a theoretical level the study uses a qualitative text analysis of three acclaimed political philosophers on the subject, the communitarian Charles Taylor, the egalitarian liberal philosopher Brian Barry and the liberal philosopher Will Kymlicka whom takes a middle ground on the subject of multicultural group rights.   The results show us that though the three philosophers have different outlooks on the grounds of their opinion on group rights and claims, in the case of immigrants they agree to a large extent. They agree that, whilst the liberal democratic state and the immigrants both wish for complete integration as citizens, the liberal democratic state will treat immigrants the same as the majority, as individual rights recipients. All this whilst making required efforts for the simplification of the integration process. That is why acceptance of certain multicultural rights regarding food, culture, traditions and language in the “private” sphere as well as certain exceptions in the “official” sphere can be accepted, as long as they adhere to the liberal democratic framework of free association, whilst normative multicultural group claims cannot.  So we find that a communitarian philosophy which encourages multicultural group claims actually does agree that the liberal democratic state’s current approach in the case of immigrants is enough.

May the state, from a liberal point of view, operate laws and institutions that impede the mobile lifestyle of nomadic Roma and Travellers, or should the state take steps to accommodate their nomadic way of life? This is the essence of the problem of Roma and Traveller itinerancy and the question that is at the heart of this three-partite dissertation. The first part of the dissertation looks at public policy in France and the United Kingdom and describes the six public policy problems that constitute the problem of Roma and Traveller itinerancy. These problems concern the education of children, the French travel permits system, the legal conditions for voter registration and for GP registration, the housing benefits system, and the public provision of halting sites. The second part looks at liberal political theory. It suggests that contemporary liberalism divides into two strands that take different views on the entitlements of cultural and religious minorities, and it provides a detailed outline of the prime articulations of each approach, namely the multiculturalist liberalism of Kymlicka and the classic neutrality liberalism of Barry. The third part investigates what the two said liberalisms imply for the six policy problems from part 1. These analyses suggest that the two liberalisms have slightly diverging implications for the halting sites problem, the housing benefits problem and the problem of GP registration. They suggest furthermore that the two accounts converge on the question of voter registration and agree that the voter registration system must accommodate nomads, and may not make the possession of a fixed residence an absolute condition for voter registration. And the analyses suggest finally that the two liberalisms also converge over the education question and the travel permits question, but here support polices that are potentially inimical to Roma and Traveller itinerancy. The broader implications of these findings are that liberalism is potentially, but not necessarily and not intrinsically, inimical to Roma and Traveller nomadism, and that the disagreement between classic neutrality liberalism and multiculturalist liberalism is weak insofar as public policy is concerned.

Despite Sweden being described as the most secularised country in the world, there is belief that religion is expected to play a lesser role in public life especially amongst peoples’ lives regardless of modernisation and industrialisation. At the same time, in a post-secular Sweden, there is anticipation of the rise in private religiousness and increased religion due to factors like migration among others. Post-secular religiousness has also had an impact on religious education in Sweden especially regarding didactics in secondary schools. This study was specifically aimed at analysing how secondary school RE teachers are adapting to teaching religion in Sweden. Likewise, the study was aimed at analysing, how RE teachers in secondary schools understand the term post-secular religiousness in school. To accomplish this research, the study used only qualitative research methods which helped me analyse the impact of post secular religiousness on the didactics of religious education. The study used observations and interviews limited to secondary school RE teachers where the data gave me different kinds of results and conclusions regarding the research.  The results from the study and the empirical analysis revealed that religion was about creating understanding for all religions and to achieve this, there is need to ensure an open environment where everyone can freely express themselves. Based on the findings of my study, post-secular religiousness has also been understood by RE teachers to mean increased private religiousness despite religion continuing to play a major role in public and likewise in school.  In conclusion, the research shows that RE teachers have adapted in their work in a post-secular classroom by adopting different methods to teach religion depending on circumstances by using their intercultural competences. Future research can try and explore the meaning of both post-secularism and didactics specifically in a classroom context in Sweden. / Trots att Sverige beskrivs som världens mest sekulariserade land i världen, finns det, tro på att religion förväntas att spela en mindre roll i det offentliga livet särskilt, bland människors liv oavsett modernisering och industrialisering. Samtidigt finns det i ett postsekulärt Sverige, en förväntan på ökad privat religiositet och ökad religion på grund av bland annat migration. Postsekulär religiositet har också haft en inverkan på religionsundervisning i Sverige, särskilt vad gäller didaktik i gymnasieskolan. Studien syftar specifikt till att analysera hur gymnasielärare har anpassat sig till religionsundervisning i Sverige och även analysera hur religionslärare i gymnasieskolor förstår begreppet postsekulär religiositet.  För att analysera postsekulärt religiositets inflytande på gymnasieskolor använde jag i studien kvalitativa forskningsmetoder som hjälpte mig att analysera postsekulärt religiösitetsinflytande på religionsundervisnings didaktiken. I studien, användes jag observationer och intervjuer som begränsades till religionslärare från olika gymnasieskolor vilket gav mig olika typer av resultat och slutsatser.  Resultaten från studien och den empiriska analysen avslöjade att religionsundervisning för religionslärare handlade om, att skapa förståelse för alla religioner och för att uppnå detta är det nödvändigt att säkerställa en öppen miljö där alla kan fritt uttrycka sig. Studien visar att den postsekulära religiositeten också förståtts av religionslärare att religion fortfarande spelar en viktig roll i allmänhet samt på skolan men i form av privat religiositet.  Sammanfattningsvis, visar forskningen att religionslärare har anpassat sig i sitt arbete i ett sekulärt klassrum genom att använda olika metoder för att undervisa religion beroende på omständigheter med hjälp av sina inter-kulturella kompetenser. Framtida forskning kan försöka utforska betydelsen av både post-sekulärism och didaktik, särskilt i ett svenskt sammanhang i klassrummet.

Indiana University-Purdue University Indianapolis (IUPUI) / The analytical and creative chapters of my thesis display the best and the worst of bicultural daughters and their mothers as writers represent this relationship in short stories. Throughout the analytical chapters, I show that the through their fiction these writers help us understand that the bicultural daughter/immigrant mother relationship not only is affected by general feelings of matrophobia – as Adrienne Rich points out – but also by different pressures and paradigms that can only be experienced if the daughter belongs to and/or associates herself with a different culture than that of her mother. I hypothesize that the stories reflect these paradigms as usually negative because the pressures from both “American” society and the immigrant mother are often so great that the bicultural daughter cannot embrace either one fully. However, with the adverse feelings from both mother and daughter, comes a realization from both that neither will succeed in dominating the other. Once this is established, both mother and daughter will either reach a consensual agreement to disagree, or will continue having a hostile relationship. By including my own short stories in context with the analyses done for the stories by Kingston, Tan, Pietrzyk and Danticat, I hope to bring interest to this genre for further analysis on the bicultural daughter and immigrant mother relationship as depicted in short stories.

I evaluate Will Kymlicka’s theory of multiculturalism in Multicultural Citizenship: A Liberal Theory of Minority Rights, and how it accounts for Indigenous nations in Canada. I ask whether any failures of multiculturalism can be attributed to either the normative or descriptive claims of his theory. I find points of failure in both claims, depending on the theme in question. Chapter 1 introduces the project and outlines subsequent chapters. Chapter 2 presents an account of Kymlicka’s multiculturalism (including why I chose Kymlicka’s framework as my focus) and the guiding questions of the thesis. Chapter 3 presents major legislation, policy, and jurisprudence in Canada concerning Indigenous nations and multiculturalism in practice. Chapter 4 examines four major claims or themes found in Chapter 2 against the material in Chapter 3: citizenship in Indigenous nations; the characterization of treaties; exercising group-differentiated rights, and; the Canadian state’s exercise of authority over Indigenous nations.

The purpose of the study was to explore multiculturalism as a "fourth force" position complementary to the forces of psychodynamic, behavioural, and humanistic explanations of human behaviour. In an effort to develop a multicultural approach that could contribute to school counsellor training, literature on school guidance and counselling and the literature on multicultural guidance and counselling were consulted. The major findings of the literature study: The first part of literature review (Chapter 2) covers a number of aspects that are essential in school guidance and counselling in contemporary society. The second part of literature review (Chapter 3) is devoted to multi-faceted aspects of multicultural education and counselling. Multicultural guidance and counselling forms the basis of this study. The empirical investigation was conducted using The Modified Version of the Multicultural Awareness-Knowledge-Skills Survey. The findings from the survey were that participants of the study perceived themselves as being more aware of cultural/ethnic/racial issues that are prevalent and have a direct impact when people of different cultural /ethnic/racial orientation meet in counselling situations as evidenced by results on the Awareness Subscale. As reflected by results of the Knowledge Subscale, the participants, especially college and university students, showed that they still need training that would promote their knowledge base in the area of multicultural issues and basic concepts that are prevalent in their day to day interactions with people of diverse backgrounds (see subsection 5.5.2.). The most important finding that emerged in this Skills Subscale is the perception that the participants need training that would enhance their skills and competence in handling multicultural issues when they engage in guidance and counselling with students from different cultural/ethnic/racial backgrounds. / Psychology of Education / D. Ed. (Psychology of Education)

Thesis (M Social Work)--Stellenbosch University, 2002. / ENGLISH ABSTRACT: South-Africa is known for diversity because of the existence of so many different cultural groups. According to the South African Statistic Services is there an increase in immigration from different African countries, India and China. South Africa therefore need to accommodate the different cultural groups. Except for the fact that there is so many cultural groups, there is also the possibility that more relationships and even marriages will take place between these different cultural groups. The social work profession already started to adapt to these differences because the teaching at universities and colleges focus on multi-cultural intervention. Before 1994 little attention was given to training of social work intervention with families of different cultural backgrounds. To be able to make social work intervention count, knowledge about the different cultures where social workers are involved with, is important. The aim of the study was to establish guidelines for social workers who render services to families of different cultural background, to insure that their intervention will be done more effectively. Existing literature on intervention with families of different cultural background was studied and presented in a theoretical framework. Social work perspectives, theories and models which can be used in social work intervension were discussed. Specific social work perspectives, models and theories which can be used with intervension of families with different cultural backgrounds were also discussed. The definitions of culture and the family were explained and a study was done on social work intervention with families of different cultural backgrounds. Exploratory research was done with the aid of a questionnaire at three welfare organisations. Social workers knowledge and skills on counselling with families of different cultural backgrounds was determined amongst practising social workers. Information obtained from the questionnaires are presented in nine categories, namely : identifying particulars, the client system, problems with families from different cultural backgrounds, training and knowledge of the social worker in cultural diversity,further training, perspectives and models for intervention, intervention with families of different cultural background, the attitude of the social worker and the welfare organization's involvement in training. Conclusions and recommendations are made regarding social workers' knowledge and skills of intervention with families of different cultural backgrounds that are important for effective intervention. Recommendations are made regarding further training and research. / AFRIKAANSE OPSOMMING: Suid-Afrika is bekend vir diversiteit, as gevolg van die teenwoordigheid van verskillende kultuurgroepe. Volgens die SA Statistieke Diens is daar 'n toename in immigrante van verskeie Afrika lande, Indië en China. Suid-Afrika word dus genoodsaak om voorsiening te maak vir al die verskillende kultuurgroepe. Behalwe vir die feit dat daar verskillende kultuurgroepe bestaan, is daar ook die moontlikheid dat meer verhoudinge en huwelike sal plaasvind tussen verskillende kultuurgroepe. Die maatskaplike werk professie het reeds begin met aanpassings in die verband deurdat opleiding by universiteite en kolleges fokus op multikulturele intervensie. Voor 1994 is daar minder aandag gegee aan opleiding in maatskaplike werk intervensie aan gesinne van verskillende kulturele agtergrond. Ten einde doeltreffende maatskaplike werk intervensie te lewer, is kennis in verband met die verskillende kulture waarby maatskaplike werkers betrokke is, belangrik. Die doel van die studie was om riglyne daar te stel vir die maatskaplike werker wat dienste lewer aan gesinne van verskillende kulturele agtergrond, sodat intervensie meer effektief sal wees. Bestaande literatuur ten opsigte van intervensie met gesinne van verskillende agtergrond is bestudeer en aangebied in 'n teoretiese raamwerk. Eerstens is gefokus op algemene maatskaplike werk benaderings, teorieë en modelle wat in maatskaplike intervensie benut kan word. Daar is ook meer spesifiek gefokus op maatskaplike werk-benaderings, modelle en teorieë wat benut kan word met gesinne van verskillende kulturele agtergronde. Die definisies van kultuur en die gesin is ook bespreek en laastens is gefokus op maatskaplike werk intervensie aan gesinne van verskillende etniese agtergronde. Met behulp van 'n vraelys is 'n verkennende studie by drie welsynsorganisasies gedoen. Hierdeur is maatskaplike werkers in die praktyk se kennis en vaardighede oor intervensie aan gesinne met verskillende etniese agtergronde bepaal. Die gegewens verkry uit die ondersoek word in nege dele aangebied, naamlik : identifiserende besonderhede, die gevallelading, probleme met gesinne van diverse kultuur, onderrig en kennis van die maatskaplike werker in kulturele diversiteit, verdere opleiding, benaderings en modelle vir intervensie, intervensie met gesinne van verskillende kulturele agtergronde, die gesindheid van die maatskaplike werker en die welsynsorganisasie se betrokkenheid by opleiding. Gevolgtrekkings en aanbevelings is gemaak ten opsigte van maatskaplike werkers se kennis en vaardighede met betrekking tot verskillende kulture en intervensie aan gesinne van verskillende kulturele agtergronde wat noodsaaklik IS vir effektiewe intervensie. Aanbevelings is gemaak ten opsigte van verdere opleiding en navorsing.

<p>Some researchers argue that the immigrant integration approaches in liberal (and “Western-“) states are becoming more and more alike. Some claim that the previous philosophises of integration (i.e. multiculturalism, segregationism, universalism and assimilationism) no longer exists in liberal states. This study assesses the robustness of this “convergence claim” within an East-EU context. The purpose of the study is to analyse the policy trends of immigrant integration in the East-EU and assess the robustness of the convergence claim. The analysis and methodological approach is based on a theoretical framework of ideal-types (multiculturalism, segregationism, universalism and assimilationism). The study objects are Estonia and Poland, and the analysis is primarily based on national legislation and policy documents. The study describes the immigrant integration trends in Poland and Estonia in the “post-Soviet era”, looking at the policy trends between 1991-2008. During this period both countries have shown tendencies of segregationism and cultural monism. It is clear that Estonia and Poland (i.e. parts of East-EU) have not adopted a more “Western-style” approach regarding immigrant integration, i.e. there is no evidence of such convergence. In fact, the ethnic component of their immigrant integration approaches stands in contrast to the “convergence thesis”.</p>

The aim of this paper is to study how multiculturalism is expressed in the Swedish labour market policy. The method used for the investigation is a discourse analysis which study social and political processes in the society as created through language. The perspective of the discourse analysis is a social construction that considers that language is a social production created in a discursive way. It produces and reflects social process in the language. By using theories of national identity and multiculturalism we aim to investigate how multiculturalism is expressed in the labour market policy. With this method we aim to analyze the discourse of a political report made 2008 by the current government about integration strategies in Sweden. The conclusion of the study is that the different socio-economical positions existing between groups create categories in the Swedish society and those differences are more persistent among ethnocultural groups. This situation exposes a clear difference between the majority population and the ethnocultural groups. In order to prevent a wider difference between the two groups, the government has elaborated strategies to improve the opportunities of the ethnocultural groups for a rapid integration in the society. The actions taken will provide them with the necessary tools to empower the ethno cultural groups and enable them to enter in the labour market and make them responsible of their own situation. The government is presented as the key actor for promotion of democratic values with the overall priority of preventing exclusion and promotes social and economic growth in the country.

This dissertation evaluates the recent academic consensus on liberal multiculturalism. I argue that this apparent consensus, by subsuming religious experience under the general category of culture, has rested upon undefended and contestable conceptions of modern religious life. In the liberal multicultural literature, cultures are primarily identified as sharing certain ethnic, linguistic, or geographic attributes, which is to say morally arbitrary particulars that can be defended without raising the possibility of conflict over metaphysical beliefs. In such theories, the possibility of conflict due to diverse religious principles or claims to the transcendent is either steadfastly ignored or, more typically, explained away as the expression of perverted religious faith. I argue that this conception of the relation between culture and religion fails to provide an account of liberal multiculturalism that is persuasive to religious believers on their own terms. To illustrate this failing, I begin with an examination of the Canadian policy of official multiculturalism and the constitutional design of Pierre Trudeau. I argue that the resistance of Québécois nationalists to liberal multiculturalism, as well as the conflict between the Québécois and minority religious groups within Quebec, has been animated by religious and quasi-religious claims to the transcendent. I maintain that to truly confront this basic problem of religious difference, one must articulate and defend the substantive visions of religious life that are implicit in liberal multicultural theory. To this end, I contrast the portrait of religious life and secularization that is implicit in Will Kymlicka’s liberal theory of minority rights with the recent account of modern religious life presented by Charles Taylor. I conclude by suggesting that Kymlicka’s and Taylor’s contrasting conceptions of religious difference—which are fundamentally at odds regarding the relation of the right to the good, and the diversity and nature of genuine religious belief—underline the extent to which liberal multicultural theory has reached an academic consensus only by ignoring the reality of religious diversity. / text