The University of Kentucky (UK) and University of Michigan (UM) present very different patterns in terms of black student enrollments and completions from 2000 to 2012 because of a structural explanation, a qualitative explanation, and a statistical explanation. Unfortunately, the patterns at the University of Western Ontario (UWO) are partial due to a lack of data. First, the structural explanation is that UK, as a university in the state of Kentucky, was under a mandate from the U.S. Department of Education to desegregate because they were in violation of Title VI of the Civil Rights Act. The Kentucky Council on Postsecondary Education (KCPE) gave specific goals related to black student enrollment and completions. Substantial progress was made from 2000-2012, primarily during the time when Lee Todd Jr. created the President’s Commission on Diversity (PCD) which implemented strategies to achieve the goals. While the same federal laws applied to UM, as a northern state they were not under the same federal scrutiny regarding desegregation. UM was taking an aggressive approach with regards to increasing black student enrollments and completions under president Lee Bollinger, and he passed the process along to Mary Sue Coleman, but UM was faced with a negative response and resistance in terms of lawsuits in 2003 and legislation in 2006 (the Michigan Civil Rights Initiative or MCRI) which banned the consideration of race for all public colleges and universities in admissions. UM is highly selective, and a legacy of social movements by black students was stronger at UM than at UK, which may have increased media scrutiny and negative reactions. Essentially, UK’s success was based on an externally monitored topdown approach with little media scrutiny. Second, archived university websites from 2000-2012 and interviews with 21 key informants at the three universities showed a difference in the way diversity initiatives were framed. The Kentucky Plan, the desegregation mandate, had concrete and explicit language in terms of requirements related to black student enrollment at UK. The implementation at UK, although sometimes using broad and general language, was accountable to the explicit requirements of the mandate and black student enrollments and completions increased during that timeframe. At UM, during the Mary Sue Coleman administration, what began as explicit policy under Lee Bollinger became more general and vague policy after the 2003 lawsuits and 2006 legislation banning affirmative action, corresponding with a decline in black student enrollments and completions. Under Coleman, some have questioned whether the legislation was truly an obstacle, or an excuse to rationalize inaction with regards to black student enrollments and completions as they declined. In Ontario the language was typically general, and race tended to be absent, with diversity often conceptualized in terms of internationalizing the student body. Third, the statistical explanation is based on the cross-sectional examination of available National Center for Education Statistics’ Integrated Postsecondary Education Data System (IPEDS) data available for the universities in both states in the U.S.A. in 2000, 2003, 2006, 2009, and 2012. Before 2006, state-level politics do not explain enrollments or completions. In 2009 and 2012, a variable representing the MCRI for four-year public universities in Michigan is significant in explaining decreased black student completions, however it was not significant for enrollments. This applies not only to two universities, it applies to the four-year public institutions in both states, but it does not apply to community colleges since they are primarily open enrollment. Finally, the cross-national comparison between the U.S. and Canada does not have concrete data because UWO, like all Canadian universities from 2000-2012, did not collect student data based on race. However, interview data and the framing of policies in this study shows significant problems with racial incidents and low black student enrollments. So under the Canadian multiculturalist regime, the common neglect of collecting racial statistics suggest the possibility of a multiculturalist parallel to colorblind racism that I call racism-blind multiculturalism.

Though it is known that eating disorders (EDs) affect individuals of all racial/ethnic backgrounds (Cheng, Perko, Fuller-Marashi, Gau, & Stice, 2019), people of color tend to be overlooked in the ED literature. South Asian Americans, a specific subset of individuals traditionally categorized within the larger umbrella group of “Asians,” have been notoriously neglected in both the broader mental health literature, and in the ED literature (Inman, Devdas, Spektor, & Pendse, 2014; Iyer & Haslam, 2003, 2006). Currently, very little information exists on the etiology and presentation of EDs amongst South Asian communities. Even less is known about culturally-specific barriers to treatment-seeking for this population. To begin to address these issues, this study used focus group methodology with South Asian American women to identify salient themes. Thematic analysis revealed several key themes for body image and EDs, as well as perceived barriers and facilitators of ED treatment-seeking behavior for this group. Notably, South Asian American women are subjected to multiple appearance ideals, experience unique cultural stressors related to living in the United States, and perceive relatively high expectations and pressures from multiple social domains, including parents and community members. Both generalized and social stigma about mental health, parents’ mental health concerns, lack of knowledge about EDs, and healthcare providers’ biases were important barriers to treatment-seeking. To address these obstacles, participants recommended that clinicians facilitate intergenerational conversations about mental health, create ED psychoeducational health campaigns, and train providers in culturally-sensitive practices for detecting and treating mental health and ED concerns. Findings can inform the assessment, prevention, and treatment of EDs via the development of a culturally-sensitive ED assessment measure designed specifically for South Asian American women.

Anti-Muslim prejudice has increased precipitously since the attacks of September 11, 2001, including prejudicial effects related to socio-cultural differences on college campuses. The purpose of this quasi-experimental exploratory research was to understand the effectiveness of multicultural education programs (MEPs) in reducing anti-Muslim prejudice in higher education. Grounded in intergroup threat theory and frame analysis, it was hypothesized that students who are not engaged in multicultural affairs will perceive Muslims as more threatening and will therefore hold more prejudiced views than would students who active in multicultural affairs. The sample consisted of 125 respondents (N = 51 from a group participating in an MEP; and N = 74 from a control group of students who did not participate in an MEP) from a large research university in the Southeastern United States. Data were collected through a survey to measure symbolic threat, realistic threat, and Islamophobia. An independent group-posttest design was used to explore the effectiveness of MEPs and the independent groups' t test was performed to examine differences in the respondents' attitudes toward Muslims. Moderate yet significant differences were present between groups, suggesting that the effects of the MEP were positive. Respondents engaged in multicultural programs were less likely to perceive Muslims as threats and were less likely to hold Islamophobic views of Muslims than were their peers from the control group. Results indicate positive social change implications for the integration of American Muslims as well as the development of more comprehensive programs for educators and policy makers.

This study used content analysis to examine the coverage of cultural issues in the five phases of instructional design within ID/ISD textbooks published between 1993 and 2003. The results indicated that not all the ID/ISD textbooks examined in this study covered cultural issues. Among the textbooks that did cover cultural issues, none of them reached more than 10% coverage of the total pages of any one book. The phase of Analysis and the Other category received the highest amount of coverage in both the 53 books sample and 36 books sample; whereas the phase of Implementation received the least amount of coverage overall. The findings from this study have implications for both students and faculty members. With respect to students, the coverage of cultural issues in the textbooks examined in this study might influence students' beliefs regarding cultural issues. It may indirectly influence future instructional designers' work effectiveness as well. With respect to faculty members, the amount of cultural issues coverage may reinforce faculty members to underrate the importance of cultural issues in the instructional design process. The study also provides several recommendations to textbook authors, faculty members and instructional designers regarding the amount of coverage of cultural issues within the ID/ISD textbooks.

Between 1858 and 1930, Victoria’s Chinese immigrants brought their homeland religions to the Canadian city of Victoria BC. They experienced a broad range of challenges as they attempted to fit into the mainstream society. This continual struggle affected their religious lives in particular as they sought to adjust in ways that helped them deal with racial discrimination. As a result, Chinese folk religions, especially those emphasizing ancestral worship, became intertwined with local Chinese associations as a way of strengthening the emotional connections between association members. Some associations broadened their membership by adding ancestral deities or worshiping the deity of sworn brotherhood in a bid to create broader connections among the Chinese men who dominated Victoria’s Chinese community. At the same time, Christians, who practiced the religion of Victoria’s mainstream society, reached out to the Chinese, at first by offering practical language training and later by establishing missions and churches that focused on the Chinese. Many Chinese immigrants welcomed English classes and the social opportunities that churches provided but resisted conversion, as the discrimination they faced in mainstream society had left them sceptical about Christianity, which was seen as closely linked to the dominant Western culture. However, Chinese attitudes towards Christianity became more favorable after the 1910s, when the patriotism of Chinese immigrants led them to support revolutionary leader Sun Yat-sen and his new Chinese government, which promoted Christianity as a symbol of modernity. In general, the Chinese in Victoria were not especially enthusiastic about religion, whether Chinese folk religion or Christianity, although women were generally more interested in religion than men. Although many Chinese pragmatically sought comfort and assistance from both religions, they followed Confucian orthodoxy in focusing primarily on daily life rather than religious life. At the same time, over the decades between 1858 and 1930 both Chinese folk religion and Christianity affected the Chinese community as this community adopted a mixture of Western and Eastern cultures, including religious elements from both cultures. / Graduate / 2020-08-20

Includes bibliographical references (leaves 259-270) / ix, 270 leaves : col. ill. ; 30 cm. / Title page, contents and abstract only. The complete thesis in print form is available from the University Library. / Based on 18-months fieldwork, 1997-1999, in various organisations, social clubs and radio programs that were constructed by participants and 'outsiders' as an expression of a local migrant community. Attempts to answer and challenge what it means to be a Latin American in Adelaide and in what sense Latin American migrants and refugees in Adelaide can be spoken about as members of an 'ethnic/migrant community' in relation to the official multiculturalism discourse and popular representations of migrants in Australia. / Thesis (Ph.D.)--University of Adelaide, Dept. of Anthropology, 2001

<p>Abstract</p><p>A Problem to Every Solution</p><p>The Corrymeela Community, René Girard and the ambiguous pluralism</p><p>The main purpose of this study is to examine how Girard´s ideas of society, culture and</p><p>religion have become part of the reflexion in the praxis of Corrymeela Community through the work of Roel Kaptein and how this praxis can shed light over the work with dissonances of faith and values in education in RE, Social Studies and other subjects.</p><p>In earlier publications I have studied how dissonances of faith and values can be</p><p>understood in educational settings and in connection with issues of interreligious dialogue.</p><p>The extensive discussion of how differences in culture, religion and value in a pluralistic</p><p>society are to be analysed and treated in pedagogical reflexion seems to increasingly occupy</p><p>actors in different parts of the educational system. It is obvious that these issues also are</p><p>brought into focus as an important field of research. My main interest in this paper is to study how a reconciliation group in the middle of the conflict in Northern Ireland has developed a view of conflict reason and conflict resolution under the influence of the French researcher René Girard and what aspects of this study that can improve the reflection over pluralism and dissonances of faith and values in everyday praxis in education.</p><p>For a period of more than a decade I have been in contact with actors in the peace process in</p><p>Northern Ireland in connection to different educational projects. The attempts to analyse the different aspects of ”The Troubles” and the efforts to find ways out of conflicts and civil war are many and the literature on subjects related to these tragic history of social, cultural and religious conflicts is difficult to survey. An interesting and continuing reflexion on conflicts in relation to dissonances of faith and value has been carried out by the ecumenical group “Corrymeela Community”. It has its main centre in Belfast and the members are mainly lay people in different professions. The community is dispersed but meet regularly in the centre of Belfast or in a centre in Ballycastle up at the northern coast.</p><p>René Girard is a member of the French Academy. In his books that touch upon Anthropology,</p><p>Literature Theory, Philosophy and Theology he defends a hypotheses about “ Things Hidden</p><p>Since the Foundation of the World”, as the title reads of one of his books. The conflicts</p><p>among men must be understood in the light of a elaborated mimesis-theory, where the desire</p><p>to acquire what the Other desires leads to rivalry and scapegoating. Cultures arise through</p><p>rules and rituals as a way of structuring social life and thereby avoid the otherwise inevitable</p><p>crises that lead to repeated scapegoating of individuals or groups. From analysing myths,</p><p>literature of fiction and biblical texts he has developed the hypotheses to illuminate how</p><p>conflicts are related to culture and religion.</p>

Thesis (M.A. (Industrial Psychology))--North-West University, Potchefstroom Campus, 2007.

Should a liberal state meet claims for accommodation of cultural difference with a liberal multicultural approach that grants cultural rights to minorities? The present thesis tries to answer this question by investigating if a liberal state may adopt a multicultural approach and still remain liberal. The purpose of the thesis, more specifically, is to study whether the accommodation of multiculturalism through cultural rights can be based on liberal values or not. The inquiry focuses on three influential liberal multicultural approaches which claim that cultural rights are congruent with equality, toleration and autonomy respectively. The coherence of these models is, however, questioned in the thesis. These models may neither be claimed to promote liberal values in a coherent and unambiguous way, nor be described as the adequate response to the type of burden of assimilation that members of minority cultures experience in liberal states. The main conclusion of the study is that liberal multiculturalism does not follow consistently from liberal premises and that the possibility of a normative conjunction between multiculturalism and liberalism therefore should be characterized as an open question in political theory. From liberal premises, a liberal neutralist model of integration based on anti-discrimination and equality of opportunity, in fact, still seems to be the most promising basis for a multicultural policy. It is argued in the thesis that this model can be developed if combined with a liberal scheme for deliberation on multicultural issues based on the principle of equality of opportunity.

Abstract A Problem to Every Solution The Corrymeela Community, René Girard and the ambiguous pluralism The main purpose of this study is to examine how Girard´s ideas of society, culture and religion have become part of the reflexion in the praxis of Corrymeela Community through the work of Roel Kaptein and how this praxis can shed light over the work with dissonances of faith and values in education in RE, Social Studies and other subjects. In earlier publications I have studied how dissonances of faith and values can be understood in educational settings and in connection with issues of interreligious dialogue. The extensive discussion of how differences in culture, religion and value in a pluralistic society are to be analysed and treated in pedagogical reflexion seems to increasingly occupy actors in different parts of the educational system. It is obvious that these issues also are brought into focus as an important field of research. My main interest in this paper is to study how a reconciliation group in the middle of the conflict in Northern Ireland has developed a view of conflict reason and conflict resolution under the influence of the French researcher René Girard and what aspects of this study that can improve the reflection over pluralism and dissonances of faith and values in everyday praxis in education. For a period of more than a decade I have been in contact with actors in the peace process in Northern Ireland in connection to different educational projects. The attempts to analyse the different aspects of ”The Troubles” and the efforts to find ways out of conflicts and civil war are many and the literature on subjects related to these tragic history of social, cultural and religious conflicts is difficult to survey. An interesting and continuing reflexion on conflicts in relation to dissonances of faith and value has been carried out by the ecumenical group “Corrymeela Community”. It has its main centre in Belfast and the members are mainly lay people in different professions. The community is dispersed but meet regularly in the centre of Belfast or in a centre in Ballycastle up at the northern coast. René Girard is a member of the French Academy. In his books that touch upon Anthropology, Literature Theory, Philosophy and Theology he defends a hypotheses about “ Things Hidden Since the Foundation of the World”, as the title reads of one of his books. The conflicts among men must be understood in the light of a elaborated mimesis-theory, where the desire to acquire what the Other desires leads to rivalry and scapegoating. Cultures arise through rules and rituals as a way of structuring social life and thereby avoid the otherwise inevitable crises that lead to repeated scapegoating of individuals or groups. From analysing myths, literature of fiction and biblical texts he has developed the hypotheses to illuminate how conflicts are related to culture and religion.