Mémoire numérisé par la Division de la gestion de documents et des archives de l'Université de Montréal

Can states formally recognize cultural diversity and, at the same time, preserve their political and social unity and provide the main public goods of modern citizenship? Is such conciliation feasible? Is it morally desirable? In the current context of unprecedented expression and politicization of cultural identities, especially in democratic countries, such questions are more and more crucial. To answer these questions, the present study considers the contribution of the modern federal tradition. Within this tradition, I analyze four federal responses to the unity-diversity dilemma. The first two---the Belgian and Canadian federations---are practical. Each embodies one of the two dominant contemporary models of federalism: classical liberal individualist, and multinational. I study the experience of each country over the past thirty years to compare the effects of the two models on citizenship. The potential of the modern federal tradition is further assessed through an examination of two theoretical and normative reflections, those of Tocqueville and Proudhon. / The central thesis is twofold. First, I contend that in a context of increasing cultural diversity, unity and diversity have an equal value and are both essential to citizenship. This is true both from a moral and from a practical point of view. Second, I argue that the dominant conceptions of federalism are unable to satisfactorily conciliate unity and diversity. Such task requires the development of what I call an intercultural federalism, one centered on the good of identity pluralization or complexitication. From a strictly practical point of view, only an intercultural federalism can prevent identity fragmentation and the political and social fragmentation which come with it. From a moral perspective, intercultural federalism promises not only to protect, but also to maximize the primary goods which are the most affected by identity fragmentation---political liberty and social solidarity---while also promoting individual liberty. Intercultural federalism rests on three principles which summarize the teachings of the modern federal tradition with regard to the establishment of just citizenship institutions in a context of diversity. Such institutions are just in that they protect and maximize the primary goods of citizenship for all citizens. The three principles are: (1) mutual recognition; (2) intercultural dialogue; (3) multi-varied asymmetrical institutionalization.

The purpose of this study is to seek to an answer to the question of what constitutes a tenable model for global ethics. This is done in part by a critical engagement with four different models of global ethics; two proposals from political philosophy and two contributions from theological ethics. The models analyzed in the study are: (1) the capabilities approach as developed by Martha Nussbaum, (2) Seyla Benhabib’s discourse ethics and model of cosmopolitan federalism, (3) David Hollenbach’s model of the common good and human rights, and (4) the model for responsibility ethics and theological humanism as developed by William Schweiker. These models contain different understandings of global justice, human rights, and sustainable development. The study works with six primary problems: (1) Which are the main moral problems associated with different processes of globalization? (2) What should be the response to these problems, in the form of a normative ethical model? (3) What is the relation between global ethics and universalism? (4) What kind of institutional vision for the international arena does a tenable global ethic promote? (5) Given the human diversity and global pluralism, what would be a reasonable view of the human being included in a global ethic? (6) What kind of ethical theory is sustainable for global ethical reflection? These questions also form the basis for the analysis of the models. The study uses a set of criteria in order to assess the answers that the models offer for these questions. These criteria also constitute the framework within which the author’s contribution to the discussion of global ethics is phrased. The criteria are founded on an idea of what characterizes global ethical reflection. The contention is that a tenable global ethic should be relevant, and it should also be related to a reasonable view of human beings and a plausible ethical theory. Together these support the criterion of communicability, which argues that a global ethic should above all be communicable, i.e. capable of enabling cross-cultural communication. A central argument which this study makes is that a kind of ethical contextualism is more reasonable than an epistemological universalism.

The setting for this study is Swedish film culture of the 1920s, which has been studied with a focus on representations of masculinity and gender relations according to four themes: 1) children and youth 2) fatherhood and love 3) sexuality and popularity 4) ethnicity and racial stereotyping.       The rise of new consumer culture in the first decades of the 20th century created turmoil between traditional and modern values, not least when it came to conceptions of gender. Studies on masculinity have often directed its efforts towards writing a history of ideals, bound by the concept of hegemonic masculinity; a concept that exclude women as insignificant for the social construction of masculinity. One ambition with this thesis has been to counter the long-lasting concept of hegemonic masculinity, and in the process, try to build a bridge between men and women studies.         One other ambition has been question the canonisation of the “Golden Age” of Swedish silent filmmaking by introducing the concept of “the pluralism of film”, and by using a vast material including: Swedish feature films, reviews, articles from fan magazines and trade paper, screen plays, censorship cards, official reports, etc; thereby circumventing the concept of film as “art” in order to focus on film as representation in a more reliably way.       One conclusion is the revelation of the diversity that surrounds social constructions of masculinity and gender relations in both film culture and society. In addition, Swedish film of the 20s hardly contained any male characters that upheld the hegemonic ideal, giving way to a more prominent presence of strong female characters, often in the shape of the New Woman. Women did as well have a great influence on the formation of masculinity. However, a notion of a Swedish normative masculinity became visible when contrasted with numerous racial stereotypes, such as malicious representations of Black people and Travellers. The emphasis on gender relations, rather than on ideals, has also contributed to a wider understanding of gender, where criteria such as generation, class, ethnicity and sexuality ought to be included.          When it comes to the canonisation of the “Golden Age”, a strong notion exists about the integrated use of nature in film narratives as being a Swedish national trait, when in fact this could be linked only to a few films. If one would point out a trait that permeates Swedish film of the 1920s, it would not be the use of nature, but instead the flagrant racism and xenophobia.

Delhi Secondary School is a public school with approximately 6,000 students; 300 teachers, 6 administrators, and countless headmistresses and support staff. It claims that its admissions policy is non-discriminatory, boasting that it admits students from all castes, religions and genders. Ethnographic tools, participant observation, and interview were used to discover how Delhi Secondary School supports religious plurality within their educational community as advertised on their web site, specifically how the music specialist teachers in Delhi Secondary School recognize students' religious diversity in their music curriculum. Analysis of my field notes, interviews, transcripts, photographs and other documents revealed that Hindu, Muslim, Sikh, Buddhist, Jain and Catholic religions were represented in the devotional music that was studied and performed by the students. These findings suggest that the school supports religious plurality through participation and acceptance of spiritual acts during lessons, morning assemblies, concert performances and other daily activities. I conclude that the study and performance of diverse devotional music has important social and musical functions in Delhi Secondary School.

Thesis (MPhil (General Linguistics))--Stellenbosch University, 2008. / This thesis has been written in partial fulfillment of the requirements of a masters programme in intercultural communication. The study focuses on aspects of linguistic communication, specifically in media discourse, where “cultural boundaries” are determined by sexual difference and where much misunderstanding appears to be founded in different conceptions of homosexuality. I have investigated the theoretical frameworks within which discursive reflection on homosexuality can be studied from an interdisciplinary perspective. The research examines reports in a student newspaper that topicalise homosexuality; it also considers reports that are part of a discourse in which communication takes place between a heterosexual majority and a homosexual minority. Reports that were published across a period of five years were examined, in order to determine whether there has been any development in the discourse. This investigation of a particular kind of intercultural media discourse has been augmented by investigating attitudes towards the minority group by means of a questionnaire, designed by Kite and Deaux (1986: 137). This questionnaire was distributed among 240 students in an attempt to determine whether their reported attitudes coincide with those reported in the media. Despite the fact that homosexuality was removed from the Diagnostic and Statistical Manual of Mental Disorders (DSM) more than 30 years ago, reports of homophobic violence and attitudes in news media reveal that a significant percentage of the population still views homosexuality as an illness, a psychological disorder or as sin. The aim of this thesis was to examine the possible (re)enforcement of such homophobic ideologies in news media, as well as the possible (re)enforcement of increasingly tolerant ideologies, by making use of frameworks developed within Critical Discourse Analysis, by van Dijk (1998) and Gelber (2002). While the results of the media analysis indicate a growing acceptance of homosexuality, the survey results reveal that the majority of the heterosexual students surveyed still maintain homophobic attitudes. Furthermore, discrepancies in the survey results reveal the complex nature of such attitudes.

Submitted by Aelson Maciera (aelsoncm@terra.com.br) on 2017-09-06T19:08:31Z No. of bitstreams: 1 TeseMVFR.pdf: 3136009 bytes, checksum: bf5b24a9cc69011c47be335f0abe39db (MD5) / Approved for entry into archive by Ronildo Prado (ronisp@ufscar.br) on 2017-09-25T13:39:02Z (GMT) No. of bitstreams: 1 TeseMVFR.pdf: 3136009 bytes, checksum: bf5b24a9cc69011c47be335f0abe39db (MD5) / Approved for entry into archive by Ronildo Prado (ronisp@ufscar.br) on 2017-09-25T13:39:08Z (GMT) No. of bitstreams: 1 TeseMVFR.pdf: 3136009 bytes, checksum: bf5b24a9cc69011c47be335f0abe39db (MD5) / Made available in DSpace on 2017-09-25T13:46:03Z (GMT). No. of bitstreams: 1 TeseMVFR.pdf: 3136009 bytes, checksum: bf5b24a9cc69011c47be335f0abe39db (MD5) Previous issue date: 2016-08-30 / Não recebi financiamento / The objective of this study is to analyze the political and partisan behavior of politicians linked to the Catholic Charismatic Renewal (CCR). The choice of this religious segment is due to the reasonable number of politicians elected to the executive and legislature and one of the most significant Catholic Catholicism sectors. Our central question is to understand the reasons for which this movement enters the Brazilian political scene and how established your support for politicians. We raise advertising material, newspaper articles and carrying out semi-structured interviews with politicians, priests, coordinators and participants. / O objetivo deste trabalho é analisar o comportamento político-partidário dos políticos vinculados à Renovação Carismática Católica (RCC). A escolha desse segmento religioso deve-se ao número razoável de políticos eleitos para o poder executivo e legislativo e ser a RCC um dos setores mais expressivos do catolicismo. A questão central é entender as razões pelos quais esse movimento entra no cenário político brasileiro e como é estabelecido o seu apoio para os políticos. Foram levantados material de propaganda e artigos de jornais, e realizadas entrevistas semiestruturadas com políticos, padres, coordenadores e participantes.

Orientador: Elisabete Maniglia / Banca: Carlos Frederico Marés de Souza Filho / Banca: Antonio Alberto Machado / Resumo: Este trabalho propõe analisar e conceber instrumentos de construção de direitos étnicos e coletivos às comunidades tradicionais faxinalenses, localizadas no Centro-Sul do país. Isto, a partir de uma realidade agrária em que o modelo de desenvolvimento do agronegócio prevalece e recebe o incentivo do Estado brasileiro com o propósito de expansão do capital em detrimento do meio de vida dos povos tradicionais. A pesquisa apresenta as violações aos direitos coletivos e territoriais perpetrado pelos empreendimentos ligados ao agronegócio e pelos sujeitos que incorporam sua lógica de funcionamento. A partir de então, de forma crítica aos paradigmas vigentes no direito, vislumbra-se uma forma pluridimensional de manifestação do mesmo com o propósito de conceber uma retórica jurídica garantidora a estas comunidades. Além disso, aprecia-se a utilização da função social da propriedade em territórios tradicionalmente ocupados, relevando nesta análise a importância dos agentes que compõe este espaço social. Por fim, utilizam-se métodos e instrumentos jurídicos progressistas para possibilitar a efetivação de direitos étnicos e coletivos, potencializando um pluralismo jurídico emancipatório e que somente se justifica pela dinâmica das lutas sociais / Abstract: This paper aims to analyze and develop tools for the construction of ethnic and collective rights to faxinalenses traditional communities, located in the Mid-South of country. This, from an agrarian reality in which the model of agribusiness development prevails and receives encouragement from the Brazilian state with the purpose of capital expansion at the expense of the livelihoods of traditional peoples. The research shows collective and territorial rights violations perpetrated by the enterprises related to agribusiness and the individuals who embody its logic of operation. Thereafter, in order to critique current paradigms in the law, envisions a pluri-dimensional manifestation of the same in order to devise a legal rhetoric guarantor to these communities. It also assesses the use of the social function of property in territories traditionally occupied, emphasizing in this analysis the importance of the agents that make up this social space. Finally, using legal methods and progressive instruments to enable the realization of ethnic and collective rights, empowering a legal pluralism emancipatory that is only justified by the dynamics of social struggles / Mestre

This study focuses on the teaching of RE in Zambian multireligious secondary schools. The problem faced in secondary schools is that currently RE is being taught with a single religious approach by the RE teachers instead of using a multireligious perspective as directed by the Ministry of Education (MoE). The aim of this study, therefore, was to find out why RE teachers tend to be reluctant to respond to the MoE directive in applying a multireligious approach to the subject. In order to achieve this aim, an empirical investigation was necessary. A quantitative and qualitative survey through self-administered questionnaires and in-depth interviews were undertaken by the 194 teachers teaching RE in selected secondary schools in the Copperbelt Province. The research reveals that the RE teachers' reluctance to respond to the Ministry's directive is a result of their different perceptions which are mostly influenced by their religious affiliations and the syllabuses they use. For example, the majority of the RE teachers involved in the teaching of RE in secondary schools are Christians, therefore, they are reluctant to teach RE that also includes non-Christian religions because they feel it would compromise their consciences and their own faiths. As a result, they prefer to teach the subject from a Christian standpoint. This approach differs from the MoE directive to teach RE from a multireligious perspective. In the light of the different perceptions concerning the problem of teaching RE in Zambian multireligious secondary schools, the following recommendations have been made: (i) Since the Zambian secondary schools have become multireligious, RE teaching should take a multireligious perspective if it is to be relevant to the needs of pupils of diverse religious backgrounds; (ii) The current RE syllabuses (2044 and 2046) require a critical evaluation and revision in order to ensure that they adapt to a multireligious tradition. Finally, the results of this study concludes that the teaching of RE should be firmly placed in an educational context by making no assumptions or preconditions from the personal commitment of RE teachers. The role of RE teachers is that of educators. / Educational Studies / D.Ed. (Didactics)

Submitted by Noeme Timbo (noeme.timbo@metodista.br) on 2017-02-10T18:25:23Z No. of bitstreams: 1 LILIAN BALEEIRO.pdf: 929559 bytes, checksum: 6a4ccc723d7203716587e4a39fd32132 (MD5) / Made available in DSpace on 2017-02-10T18:25:23Z (GMT). No. of bitstreams: 1 LILIAN BALEEIRO.pdf: 929559 bytes, checksum: 6a4ccc723d7203716587e4a39fd32132 (MD5) Previous issue date: 2015-03-31 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / With this thesis we present the inter-religious dialogue, from the Brazilian religious pluralist situation, as a challenge for the discussion of religious education in public schools in the secular state of Brazil, with the purpose to overcome intolerance and religious exclusivism. In the first chapter we will introduce the present situation of religious education, especially in its important historical moments, the relationship with the secular state and the position of the Permanent National Forum of Religious Education (FONAPER). In the second chapter we analyze the Brazilian religious plurality taking into account the elements of the Brazilian religious map, relating it to data from the last census of IBGE, with the intention of knowing the Brazilian religious framework and the plural context in which religious education is inserted. In the last chapter we will discuss a proposal of a religious education as ‘a space of dialogue’ between different religions, making use of the foundational elements of the theology of religious pluralism and interreligious dialogue. The practice of religious education as ‘a space of dialogue’ is brought forward as the option that enables tolerance among religious groups represented in the school environment. / Com a presente dissertação buscamos apresentar o diálogo inter-religioso, a partir do pluralismo religioso brasileiro, como desafio para a discussão sobre o ensino religioso em escolas públicas no Brasil, enquanto Estado laico, possibilitando a superação da intolerância e do exclusivismo religiosos. Para isso, no primeiro capítulo apresentaremos a situação do ensino religioso, com destaque para momentos históricos, sua relação com a laicidade do Estado e a experiência do Fórum Nacional Permanente do Ensino Religioso (FONAPER). No segundo capítulo analisaremos a pluralidade religiosa brasileira a partir elementos formadores do mapa religioso brasileiro, relacionando com os dados dos últimos censos do IBGE, com a intenção de conhecer o quadro religioso brasileiro e o contexto plural no qual o ensino religioso está inserido. No último capítulo discutiremos a proposta de um ensino religioso como espaço de diálogo entre as diferentes religiões, utilizando para isso alguns elementos da teologia do pluralismo religioso e do diálogo inter-religioso como fundamentos. A prática do ensino religioso enquanto espaço de diálogo é possível e possibilita a tolerância entre os grupos religiosos que estão representados no ambiente escolar.