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Insofar as the postcolonial project is one of the elaboration of “the plurality of modernity, and the agency multiplying its forms”, my project is a contribution to this larger one in the form of a postcolonial theory of multiculturalism (Ashcroft, 2009, p. 85). Drawing from minority standpoints, arguments, and narratives, I focus on the lives and perspectives of a few broad groups in particular: indigenous peoples in Canada, Muslim women, and East Asian “immigrant” minorities. I take up a critical theory approach to framing multicultural theory and the questions it asks from the standpoints of minorities themselves, foregrounding the challenges and perspectives of racialized groups for whom their ethno-culture is morally salient and central to their own understanding of their identities and aims. This framework draws on the insights of feminist theorists of deliberative democracy but also departs from them in the crucial respect of affirming a conception of culture and identity that accepts some basic “communitarian” ideas of morality and culture, while conceiving these within a postcolonial project of cultural reclamation rather than a republican framework of the public sphere. My project is organized into two parts: The first section systematically critiques the dominant liberal multiculturalist model based on Canadian multicultural policy and theorized by Kymlicka, which is oriented by the liberal state’s perspective in its aims of integrating minorities. In the first chapter, I reject his universalist principle of liberal neutrality as the standard for justice in favour of a pluralist democratic standard that accommodates “thin” theories of the good. In the second and third chapters, I reformulate Kymlicka’s categories of “national minorities” and “polyethnic minorities” respectively in order to take account of postcolonial indigenous sovereignty and the transnational scope of ethnic identity. The second section develops a pluralist account of agency in its descriptive (Chapter 4), normative (Chapter 5), and prescriptive (Chapter 6) aspects (Deveaux 2006 p. 179). This is developed as a constructive critique of liberal standards of autonomy, particularly feminist proposals for a standard of procedural autonomy, as unable to adequately describe and assess heteronomous agency.

Uppsatsen behandlar Assyrierna/Syrianerna i Turkiet och deras kamp för erkännande som minoritet. Det eventuella turkiska medlemskapet i den Europeiska Unionen har resulterat i en diskussion kring landets minoritetspolitik och dess ovilja att erkänna vissa minoriteter. Assyrierna/Syrianerna utgör en sådan grupp som riskerar att bli utsatt för diskriminering och våld. Syftet med studien är att redogöra för relationen mellan den turkiska staten och Assyrierna/Syrianerna samt att belysa deras kamp för erkännande som minoritet. För att förstå situationen i Turkiet och få en insikt i Assyriernas/Syrianernas erfarenheter utfördes intervjuer under en fältstudie i Istanbul 2007. Det empiriska materialet är indelat i diskussioner om gruppens anspråk vilka innefattar religionsfrihet, kulturella rättigheter, språkliga rättigheter, yttrandefrihet och erkännande av folkmordet på Assyrier/Syrianer samt turkisk minoritetspolitik och Europeiska Unionens krav på Turkiet. Debatten om multikulturalism inom politisk teori används vid analys av resultaten vilken struktureras i diskussioner kring assimilering, nationalism och religion, och innebörden av erkännande. Studiens huvudresultat innefattar att minoritetens medlemmar tvingas till assimilering i huvudsak som resultat av den nationalistiska attityden i landet. Icke-erkännandet av kristna i massmedia och av offentliga personer tillsammans med marginaliseringen av Assyrierna/Syrianerna och den turkiska nationalismen skapar en situation där diskriminering och våld rättfärdigas och därmed intensifieras. / This thesis is focusing on the Assyrians/Syriacs of Turkey and their struggle for recognition in the Turkish context. The potential Turkish membership in the European Union has resulted in a discussion on the country’s minority policies and its reluctance to recognize certain minorities. The Assyrians/Syriacs constitute one of these groups that are at risk of being subjected to discrimination and violence. The aim of the study is to clarify the relation between the Turkish state and the Assyrians/Syriacs and to spread light on their struggle for recognition as a minority. In order to gain an understanding of the situation in Turkey and to get an insight in the experiences and perceptions of the Assyrians/Syriacs, interviews were conducted during a field study in Istanbul in 2007. The empirical findings are discussed in lines of the claims of the group, including freedom of religion, cultural rights, language rights, freedom of expression and the recognition of the Assyrian/Syriac genocide, as well as in terms of the Turkish policies and the demands of the European Union. The debate on multiculturalism within political theory is used to analyze the results, which are discussed in terms of assimilation, nationalism and religion, and the meaning of recognition. The main findings of the study include that the members of the minority are pressured into being assimilated into the larger society, mainly due to the nationalistic attitude in the country. Moreover, the misrecognition of Christians by the mass media and public figures together with the marginalization of the Assyrians/Syriacs and the Turkish nationalism creates a situation in the country where discrimination and violence is justified and thus enhanced.

This thesis embarks on efforts to understand how effective is multiculturalism in addressing ethnic cleavages in post-conflict societies. Kosovo, as a post-socialist and post-war country, is the particular case analyzed in order to understand how multiculturalist policies have in the last fifteen years affected interethnic relations in the country. By embarking on a case study approach, I use two main methods, interviewing and document analysis, as a means of triangulation to reinforce the arguments used in the analysis and interpretation of data. Liberal multiculturalism as elaborated by Kymlicka is the theoretical model which is used continuously to give meaning to the empirical data analyzed. The success of multiculturalism is approached in two respects: first, I look at what went wrong during the implementation of such multicultural policies, namely, the approach of international community in addressing interethnic relations through the introduction of group-rights. Secondly, I look specifically at the elements of liberal multiculturalism and how did they affect interethnic relations for the last fifteen years. The thesis shows a shared blame for the persisting fragility of interethnic relations in Kosovo both to the approach of the international community, as well as to the multiculturalist model itself.

<p>This study explores the relationship between soccer and Toronto’s Italian immigrants throughout the 1970s to the now-mythical 1982 celebration of the Italian team’s FIFA World Cup victory on Toronto’s <em>Corso Italia</em>. The celebration’s location in a distinctly ethnic neighbourhood is linked to concepts of ‘place’ and ‘identity’ which made it central to the construction of an Italian-Canadian identity during the era of Multiculturalism policies. Toronto’s Italian-Canadians used the victory as a way of recognizing their own worth to society and to proudly and publicly solidify their integration into the Canadian multicultural landscape. Soccer helped them create and maintain a multi-dimensional transnational identity that reinforced the importance of their ethnic community. It also provided them with a visual way to relate to the nation. This study shows that this nationalism transcended traditional gender constraints and transformed this sport victory celebration into a family event, which included males and females alike. Eighteen interviews of Italian-Canadians who lived in and around the Toronto area throughout the 1970s and early 1980s reveal what they remember about the soccer-related events of that time period and how they feel about those memories now. This study also examines various Italian, Italian-Canadian, and English-language Canadian newspapers that covered specific sporting events and celebrations from 1978 to 1983, with a particular focus on the 1982 World Cup. It argues that in this case a collective memory has been created and conditioned by the way the media portrayed the event and how Toronto’s Italian-Canadian cultural community sustained it.</p> / Master of Arts (MA)

This thesis investigates how the ambiguous concept of ‘structural racism’ has attained its popular status within Swedish social science during the incipient decades of the 21st century. Drawing on the analytical framework for conceptual analyses presented by Loïc Wacquant in his book The Invention of the “Underclass” (Wacquant 2022b), this investigation examines the use and understanding of ‘structural racism’ by agents in the social fields of journalism, politics, social science, and the state. It reveals that ‘structural racism’ initially became a tool among journalists to highlight and explain the heretofore unprecedented levels of marginalization and exclusion of Sweden’s immigrant population during the mid-to late-1990s. The ambiguous nature of the concept allowed it to be widely applied to all forms of inequities displayed among immigrants, so aiding in its dissemination. Journalistic usage brought attention to ‘structural racism’ of prominent politicians, who in turn utilized the powers of the state to combat it. It is argued that the state’s validation of ‘structural racism’ led to the wide acceptance of ‘structural racism’ among social scientists seen today. Additionally, it is also argued that ‘structural racism’ arose as a “counter concept” to ‘multiculturalism’ and its constituent element of immigrant marginality as being an issue of “cultural deficiency” on the part of the immigrants, to being an issue of structural barriers on the part of society. In conclusion, the study proposes that ‘structural racism’ be replaced with more precise conceptual tools. Additionally, social scientists are urged to be watchful of external powers, such as the state, which can steer academic interests to potentially faulty concepts.

The purpose of this study was to explore the perceptions of eight high school principals regarding world-mindedness. Classrooms filled with students of various heritages present a three-fold challenge to principals: a) to welcome and educate students of all heritages; b) to teach students to respect and accept people who are different from themselves; and c) to graduate students prepared to live and work in a global economy. The study involved interviewing principals from eight high schools in central and northern Virginia: a) three public high schools with relatively high percentages of LEP students; b) three public schools with much lower percentages of LEP students; and c) two private international schools. The interview questions probed not only how the principals felt about world-mindedness but also about their roles in building world-minded schools and how they would recognize world-mindedness. The findings were as follows: a) all participants agreed on the importance of world-mindedness in education; b) world-minded practices were absent from some schools; c) offering the International Baccalaureate Program did not necessarily make a school highly world-minded; d) participants did not need extensive experiences outside the United States to be highly world-minded; e) demands from outside forces encouraged participants to be world-minded; f) community demographics affected participants' perceptions of schools' levels of world-mindedness; g) participants in schools with diverse student bodies seemed to be more world-minded; h) highly world-minded participants used conversations to raise and maintain world-mindedness; i) highly world-minded participants used websites to promote world-mindedness; j) highly world-minded schools possessed tangible and intangible elements of world-mindedness; and k) some participants confused world-mindedness with anti-racism. Implications were that principals should a) seek professional development opportunities; b) include world-mindedness in communications; c) start with tangible elements to build intangible elements of world-mindedness; and d) have frequent conversations about world-mindedness with stakeholders. The recommendations for further research included a) creating world-mindedness continuums; b) building world-mindedness in homogeneous student bodies; c) using international schools as world-mindedness models; and d) distinguishing world-mindedness from anti-racism efforts. In conclusion, the growing diversity in U.S. classrooms presents principals with a mandate to work toward high levels of world-mindedness and, thus, become diversity change agents. / Ed. D.

In K-12 education, student voice is not often considered when establishing curriculum, addressing school policy, or creating a climate that reflects culturally inclusive teaching practices. Across education systems serving Indigenous communities within the United States, the voices of youth as a form of contribution are silenced, which echoes further attempts towards the erasure of the existence of these communities. The context of the study highlighted various strengths through their traditions, languages, and cultural teachings. While Indigenous communities exist globally, this study centered on Indigenous communities from the North American continent, specifically those Native to the Hawaiian Islands. To learn about the lived experiences of Indigenous youth’s strengths embedded in cultural assets, the following research questions guided this qualitative study: 1) What wisdom and cultural practices do Indigenous youth carry with them into schools? and 2) In what ways can educators support youth voice through culturally sustaining and revitalizing pedagogical practices? This research leveraged Yosso’s (2005) Community Cultural Wealth framework and McCarty and Leeʻs (2014) Culturally Sustaining and Revitalizing Pedagogy to highlight diverse forms of capital embedded within Indigenous youth. Analysis revealed significant themes related to various forms of cultural wisdom and knowledge in that embody the circle of reciprocity, community, Indigenous forms of artistry, and advocacy. Recommendations for integrating culturally sustainable and revitalizing pedagogical practices are provided for school administrators and educators.

Since the publication 20 years ago of reports, which identified parallel living between diverse communities in northern towns, including Bradford, there has been increasing concern about how difference can be accommodated alongside commitment to a collaborative, national enterprise. I examine this conundrum, with the assistance of a cohort of 18 people whose families hail from India and Pakistan, from the perspective of the Council of Europe’s recognition of the duty of the immigrant to integrate. I do this by considering how a sense of ethnic social group identity may constrain meaningful engagement in wider society. Framing this sense of ethnic social group identity is distance of the heart, the term coined by one of the cohort to explain ongoing emotional ties to homeland, long after migration, which have the potential to distract from total commitment to society here. My primary question was: what factors, inherent in ethnic social group identity, and elaborated by the term distance of the heart, may have shaped the experience of integration of Asian communities in Bradford? My secondary research questions explore how sense of belonging and home, parallel living, religion, heritage language usage, cultural endogamy, and caste and clan allegiances may impact integration. Utilising a critical realist approach I identify factors, or mechanisms, underpinning ethnic social group identity, which help to sustain minority exclusivity and result in a sense of living on the edge. However, my findings challenge assumptions about the dangers of parallel living by suggesting these can be trumped by agential choice. I found that while cohort members have a strong sense of ethnic identity, and commitment to minority community, they also engage with people from other communities and describe a British identity, which encompasses their ethnic identity. This demands a more nuanced response to parallel living, which treats it as a characteristic of, rather than a barrier to, cohesion.