Alors que la plupart des théories libérales ont mis l’accent sur les principes de justice, et sur une conception de la justice qui nous fait penser la société et les relations individuelles de manière de plus en plus abstraite, les réflexions sur le respect de soi nous portent plutôt vers ce qui est essentiel à la valeur et l’importance de l’identité des personnes et de leurs relations sociales. Ces réflexions nous révèlent que non seulement les principes de justice ne sont pas la seule source de respect, mais que tant les cultures et les religions que les communautés morales et les groupes compréhensifs ont des rôles fondamentaux pour le niveau de respect de soi et de respect mutuel que les individus éprouvent envers eux-mêmes et envers les autres. Si les projets de vie, les valeurs et les croyances des individus sont révélés comme fondamentaux à leur autonomie et leur vie comme individu, les réflexions sur le multiculturalisme et le pluralisme révèlent les difficultés de notre temps : comment une société peut-elle promouvoir le respect de soi des individus dans un tel contexte de diversité morale, compréhensive, religieuse, etc.? Critiquant les théories de John Rawls, Will Kymlicka, ainsi que certains arguments de philosophes tels que Bhiku Parekh et David Miller, la thèse défendue dans ce mémoire prend la position très forte qu’une société doit donner beaucoup plus de moyens aux individus pour que leur respect de soi soit favorisé. La thèse centrale est que les individus ont tous le droit à un contexte de valorisation, soit un espace politique propre à une communauté ou un groupe et qui inclut les institutions et les pouvoirs nécessaires pour que le respect de soi des membres de ces groupes puisse être favorisé. C’est seulement par un tel droit et par les revendications structurelles et institutionnelles qui s’y rapportent que les groupes culturels et religieux, ainsi que les communautés morales et les groupes compréhensifs peuvent être reconnus politiquement et qu’une théorie libérale et multiculturelle des individus et des groupes puisse concilier idéal et réalité. / While most liberal theories have focused on the principles of justice and on an idea of justice in which the perspective used to reflect on society and on individuals’ relationship is becoming more abstract, an analysis of self-respect leads us towards what is essential to individuals’ self-esteem and esteem of their social relationships. These reflections reveal that the principles of justice are not the only sources of self-respect. Cultures and religions, as well as moral communities and comprehensive groups, have also fundamental roles in the level of self-respect and mutual respect that individuals have between themselves and towards each other. If individuals’ plan of life, values and beliefs are revealed as fundamental to their autonomy and to their life as individuals, the reflections on multiculturalism and pluralism reveal the problem of our time: how can a society achieve to promote individuals’ self-respect in a context where moral, comprehensive and religious diversities are among the main characteristics? Criticizing John Rawls and Will Kymlicka’s theories, as well as some arguments made by philosophers such as Bhiku Parekh and David Miller, the position taken in this theory is that a society must give individuals further means to achieve their self-respect. The main proposition of this essay is that individuals have a right to a self-respect framework, which is a political space particular to a group or community that includes the institutions and powers necessary to promote the self-respect of the members of such group or community. It is only through such right and through the structural and institutional claims that are associated with it, that cultural and religious groups as well as comprehensive groups and moral communities can be recognized politically and that a liberal and multicultural theory of individuals and groups can conciliate ideal and reality.

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.

Studies addressing racial/ethnic identity development have often overlooked the developmental cultural context. The impact of growing up with contradictory cultures has not been well explored. Immersion in multiple cultures may produce mixed patterns of strengths deficits. This study reviews the literature's currently inconsistent usage of the terms race, ethnicity, and culture; introduces the concept and theoretical framework of Cultural Homelessness; relates CH to multicultural integration; and develops two study-specific measures (included) to examine the construct validity of CH. The sample’s (N = 448, 67% women) racial, ethnic, and cultural mixture was coded back three generations using complex coding criteria. Empirical findings supported the CH-specific pattern of cognitive and social strengths with emotional difficulties: social adaptability and cross-cultural competence but also low self-esteem and shame regarding diff

Does ethnic fragmentation negatively affect social expenditure? In this thesis, I examine why this research question, only partially tackled by the political economy literature, is also central for the social policy field. Using a sample of 156 countries, and controlling for variables that social policy theory postulate as essential to explain welfare provision, I offer evidence that higher levels of ethnic fragmentation lead to lower levels of social expenditure. On that basis, I present a theoretical framework that explores how this relationship can be explained. Ethnic fragmentation is presented as a variable that complicates the development of social solidarity and the notions of shared identity, and shifts social mobilisation from issues of economic redistribution towards ethno-cultural recognition. I also conduct a second series of statistical analysis that show that there is evidence to support the previous propositions. Additionally, using a different confirmatory test, I explore the correspondence between the levels of de-commodification that 18 welfare states provide, and the principles of blood descent (jus sanguinis) or civic ties (jus solis) that their respective national laws favour. The findings show that the welfare regimes with the most de-commodifying provision tend to favour ethno-cultural principles. Finally, I emphasize that the probable effects of ethnic fragmentation in an increasingly multicultural world, with its tendencies to put social integration and differentiation issues back on the agenda, are not a prediction of erosion of the welfare state, but an important element to take into account in the creation and robustness of shared identities and notions of common belonging when designing social policy.

This thesis deals with the evaluation of educational outcomes in multicultural education in elementary schools. The theoretical part of this thesis in its content focuses on the characteristics of multiculturalism, development and characteristics of multicultural education in the Czech republic and abroad. Also characterizes the possible variables that influence the effectiveness of the implementation of cross-cutting theme of multicultural education into the school curriculum. The last theoretical chapter presents possible methods for evaluating learning outcomes in multicultural education. Practical part is directed to the preparation of evaluation tools designed to streamline the implementation of inclusive characteristics of multicultural education in schools, and the possibility to verify the development of multicultural competencies of teachers and pupils.

The thesis titled Putting Chopin and the Rez Together: Multicultural Features in Tomson Highway's Work focuses on the work of renowned Native Canadian playwright, novelist, and musician Tomson Highway. The paper analyses those features of his writing and music that express the idea of multiculturalism and hybridity. It discusses the nature of the characters in his work and the image of the central character of Native mythology, the trickster. The analysis of dramatic techniques and music shows the way Highway combines his Euro-Canadian education and Native sensibility. Highway supports and promotes the notion of multiculturalism by his work. It has helped him to find personal as well as creative independence.

The main issue of this diploma work is the problem of migration and immigrants' position in the czech society. The way out and theoretical background is mainly to define the concept of migration and it's historical concept, the basic approaches to migration and migration theory are also included. Futher aim of this work is presenting the vision of interculturalism and multiculturalism and their effect on society. This entire work is conceived as theoretical-empirical, so it is supplemented by survey research on the situation of migrants in society where is elaborated the area of lifestyle, the working migration, the legislation and the deliquency. The main objective of this work is survey to represent the look of students on the topic of migration and to verify that their opinion is influenced by gender or field of study and whether it applied a different approach to immigrants coming from the EU and third countries. Keywords: the migration, the interculturalism, the multiculturalism, the opinion, the effect of gender, the effect of present field of study

Cette thèse est destinée à examiner les débats sociaux et philosophiques en leur liaison avec l'actualisation de la « question de l’Université » dans la politique interne de la Russie dans les XIXe et XXe siècles. L'idée de l'Université a été transférée en Russie d'abord de l'Allemagne, puis de la France, tout comme la philosophie russe a été un produit intellectuel passionnant mais emprunté, né de la rationalité occidentale. Cependant l'appareil philosophique occidental n’avait en Russie qu’un caractère instrumental et il a été utilisé en priorité pour la solution de problèmes non philosophiques mais plutôt sociaux, religieux et culturels. L'analyse comparative des politiques universitaires russe et française sous le prisme des discours philosophiques propres à ces deux traditions intellectuelles, permet d'éclaircir l'originalité des modèles d'enseignement général et surtout des modèles universitaires dans leur liaison avec les finalités politiques de ces deux pays. / This thesis examines socio-philosophical discussions related to actualization of « University » as part of Russian public policy in XIX - XX centuries. The University as an idea was brought to Russia from the outside just as Russian philosophy was engendered by Western European rationality. Although a product of the western thought, Russian philosophy was mostly applied focusing on social, religious and cultural problems of the Russian society. Comparative analysis of Russian and French public policy seen through the prism of their respective philosophical discourse reveals unique characteristics of educational and university models and their connection to the policy goals.- Key words: university, nationalism, multiculturalism, academic freedom, autonomy, academic ethics, tolerance

This paper examines assimilation and double-consciousness in the poetry of Charles Simic, Marilyn Chin, and Susan Atefat-Peckham. Each of these three poets writes in English in an American setting but has a different heritage. Simic is a native Yugoslavian (Serbia) who fled Europe during WWII. Chin arrived in the U.S. from Hong Kong as a child, and Atefat-Peckham is a first-generation American raised by Iranian parents. Each of these poets expresses some degree of assimilation and double-consciousness (as described by various theorists including W.E.B. Du Bois and Werner Sollors, among others) through the form and content of their poetry. This paper compares the three poets' work, attempting to draw inferences on how double-consciousness and assimilation is expressed in their poems and to what degree. This study argues that Simic is the least assimilated (as his poetry portrays the most severe double-consciousness), Chin is in-between and Atefat-Peckham the most assimilated.

In our increasingly diverse global workforce, both employers and institutions of higher learning want to know if colleges and universities equip their students with adequate cultural competence skills. Reliable instruments to measure cultural competence levels for a general student body are not widely available, however. In this report, a self-developed 33-item instrument was designed to assess college seniors’ cultural competence levels, including sub-scales for cultural awareness and cultural knowledge. An expert panel was selected to establish content validity. A pilot study was conducted to improve the design of survey format. The Cronbach’s alpha was .770 according to the reliability test. Six hundred and twenty-one seniors from two 4-year, selective public universities participated in this initial study. Analysis revealed statistically significant differences in cultural competence levels among students of different academic fields and demographic backgrounds, according to the results of t-tests and ANOVA. The study found that the students of liberal arts field had a higher cultural competence level than those of professional/vocational field did. The data also noted that female students had higher competence scores than their counterparts did. Asian/Pacific Island students had a lower mean score on cultural competence than the students of both African American and Biracial/Multiracial did. Generalizing the findings of this study should be taken cautiously given that this research was limited to a sample of two public universities. Nevertheless, all findings indicated taking classes related to cultural diversity improve students’ cultural competence.