The central argument of this text is that the liberal subject is constitutively rather than coincidentally or contingently exclusionary. From this initial premise, I explore the conceptual and practical inadequacies of liberal articulations of multicultural justice, many of which I argue can be traced back to this exclusionary subject. When making this critique, I frame my analysis around the scholarship of Canadian philosopher Will Kymlicka, whose articulation of a distinctly liberal defense of the value of cultural belonging has shaped much of mainstream theoretical debate on multiculturalism both within Canada and elsewhere. Although Kymlicka’s work has faced a multitude of critiques from within and without liberal theory, he is widely recognized as the most prominent liberal defender of multiculturalism, and his work has been particularly influential within related discussions of national unity, multicultural accommodation, and national identity in Canada. I have chosen, then, to focus my critique of liberal multiculturalism on Kymlicka specifically for two reasons. Firstly, due to his prominence within the field and, secondly – and more importantly – because of the instrumental relationship between subject and culture which Kymlicka defends throughout his work. Despite this critical focus, what is primarily at stake in such a project is a rearticulation rather than a rejection of multiculturalism. While my arguments are based fundamentally on a critical interrogation, and ultimately a rejection, of liberal articulations of multicultural justice, within my project I also offer an alternative model of multiculturalism conceived as a vital form of epistemic cooperation. Such an alternative defense of multiculturalism is rooted in a commitment to the value of everyday experience, a more dialectically formed and culturally embedded sense of self, and finally, a critical and substantive awareness of context, both contemporary and historical. In making this positive case for a more radical form of multiculturalism expressed through intercultural dialogue/negotiation and a widening of the public sphere, I challenge dominant understandings of the value of multiculturalism defended within liberal theory and the mainstream of Canadian Political Science (CPS). / Thesis (Ph.D, Political Studies) -- Queen's University, 2013-05-29 14:51:51.628

English title: “I still wander from country to country” The essay is about newly arrived immigrants, academics from countries outside Europe and their integration at the Swedish labour market. The purpose of this essay is to increase knowledge about non-European academic’s abilities and needs, and at the same time bring better understanding about how this group can contribute to the labour market. The essay is based on qualitative semi-structured research and interviews with ten unemployed individuals living in a medium-size city in south Sweden. The theoretical starting points are: postcolonial theory, Antonovsky’s KASAM theory and Bourdieu’s theoretical concept named social capital. The essay´s main conclusions are: This group of immigrants is facing several obstacles that aggravates their integration into Swedish labour market such as discrimination, ethnic hierarchy, stereotypes, contacts with Swedes and language barriers. Lack of network, informational contacts and communication with natives Swedes are some of challenges for the integration into the Swedish society. One of the causes that prolongs establishment in the labour market for unemployed immigrant’s is the long process of the Swedish school system for new arrivals which takes long time and isn’t combined with internship. The employers often undervalue and outlook foreign-born people’s education and this is a reason why some academics starts to look for jobs which they are overqualified for. Informants experiences of discrimination in the Swedish labour market are often related to their ethnicity and foreign name which is, according to the informants, the main reason why they don’t meet a Swedish employer. Overall there is a big dissatisfaction with Arbetsförmedlingen that doesn’t have working structure to offer internship or job to the new arrival non-European academic’s in the early phase of the integration process.

In repositioning Beckett’s Not I in relation to Rushdie and Coetzee, I show that The Satanic Verses and Foe suggest approaches to language similar to Beckett’s play, insofar as each text interrogates the ability of the marginalized speaking subject to maintain control of his or her voice, finding that the speaking subject’s voice is constantly infused with the voices of others. Additionally, I demonstrate Beckett’s relevance to the postcolonial environment and delineate convergences and divergences in how Rushdie and Coetzee formulate the voices, bodies, and identities of marginalized and postcolonial speaking subjects.

This study uses a postcolonial perspective to examine the construction of cultural identities in second generation South Asian women. It critiques traditional strategies of immigrant incorporation, including assimilation and cultural pluralism, for their androcentric and essentialist tendencies. It was found that the women constructed a cultural hybrid identity, and using Homi Bhabha's notion of third space, I discuss the process of how this hybrid identity is constructed. A phenomenological approach, in which the subjective voices of the participants are privileged, was used to analyze nine interviews for themes relating to the construction of a hybrid identity.

In this essay, the Harry Potter series will be analyzed in three different sections. I will use African American criticism and Critical Race Theory (CRT) in the discussion of ‘race’ and segregation that occurs between three different groups. This section will explain along what lines the world of Harry Potter is segregated and to what extent. Further, it will contain a case-study of house-elves through the lens of postcolonial criticism, that shows how certain groups are relegated to the status of “subaltern”, what form their oppression take and how they respond to it. I have chosen the elves, who are at the very bottom of the social ladder, because the extent of their oppression has been cut out from movie adaptions, and Rowling herself has liquidated the house-elf plot from the last novels. They provide the clearest example of differentiation between the groups of magical creatures, even though as a group they do not play an important part the series. The main concepts that will be used in this section are the issues of subaltern, mimicry and anticolonialist resistance. Finally, I will look at the novels through a multicultural perspective to see how Rowling has portrayed contemporary multicultural England and how it connects to the racial divisions in the magical world.

L’histoire de la rencontre de l’Afrique et de l’Occident a, notamment, été énoncée en termes de « choc » ou d’« évènements-traumatismes ». Quoi qu’il en fût, c’est dans le cadre de la traite esclavagiste et de la colonisation que ces deux continents se sont « heurtés ». Leur confrontation a donc procédé, dans une large mesure, d’une pensée inégalitaire basée sur le postulat raciste, impulsée par une volonté répondant à des impératifs de conquête et économiques, supportée par un mode de gouvernement produisant et légitimant la domination et l’exploitation. Partant de l’évènement de cette rencontre et de son récit, il s’agit d’établir quels sont les concepts que la pensée imagine, façonne et énonce afin de justifier et d’exercer un pouvoir de domination. Énoncer, c’est fabriquer de la domination et la rendre légitime, telle est l’affirmation que nous étudions à travers le prisme de l’évènement de la rencontre – le temps de la colonie, particulièrement – et, également, après la colonie – en situation post-coloniale.Cette étude s’inscrit dans le questionnement critique post-colonial. À l’instar de la domination coloniale, il s’agit de déterminer, en Afrique post-coloniale, les imaginaires et les énoncés qui produisent et légitiment un pouvoir hégémonique, comment et par qui l’autorité s’exerce, ce qu’est le politique – tout est-il politique ? –, sur quels critères une pratique ou un discours constituent-t-ils des modalités d’expression et de participation politique ?En spécifiant l’énonciation de l’autorité – son « effet d’oracle » – et les stratégies de la domination coloniale et post-coloniale, la question de leur efficience et de leur omniscience se pose. L’enjeu est d’analyser la convergence des histoires afin de penser le post-colonial comme un engagement de la recherche dans la construction d’une démocratie post-raciale en Afrique et en Occident. / The history of the meeting of Africa and the Western world had, notably, been enunciated in terms of “clash” or “traumatic events”. Whatever has been done, it is in the framework of the slave business and of the colonialization that these two continents collided. Their confrontation came in large part from an unequal thinking based on the racist idea which comes from a willingness answering to obligations of conquest and economics, supported by a way of government producing and legitimizing domination and exploitation. Thus, from the event of this meeting and from its results, we must establish which are the concepts that the thought imagines, makes and enunciates to justify and exercise a power of domination. Enunciate, it is to create domination and make it legitimate, so strong is the affirmation that we study the event through a prism of this meeting, colonial times, particularly – and equally, after the colony – in a postcolonial situation.This study is written in the critical postcolonial questioning. In the links of the colonial domination, it is to determine, in postcolonial Africa, the imaginations and the enounced which produce and legitimize an hegemonic power, how and by who is the authority used, that which is policy – is everything policy? On which criteria does a practice or a speech constitute a way of expression and political participation?By specifying the enunciation of authority – his “oracle effect” – and the strategies of the colonial and postcolonial domination, the question of their success and of their omniscience must be asked. The challenge is to analyse the convergence of histories to the think of postcolonial as a commitment of research in the construction of a postracial democracy in Africa and in the West.

Thesis advisor: William Gamson / Thesis advisor: Zine Magubane / This dissertation examines Internal Colonialism Theory's importance to a comprehensive understanding of the oppression of African Americans still living in USA ghettos. It briefly explores the180 year history of Black activist depictions of a "nation within a nation," the impact of the depression-era Marxist notion of a Negro nation, Latin American influences on Robert Blauner, and the pervasive effect of international anti-colonialism and the Black Power Movement upon the development of American academic Internal Colonialism Theory. This appraisal evaluates Blauner's seminal presentation, Internal Colonialism and Ghetto Revolt, and the major contributions of Robert L. Allen and Mario Barrera in analyzing African American and Chicano internal colonial experiences respectively. It re-assesses colonialism and moves beyond Eurocentric characterizations to elaborate a Continuum of Colonialism, including direct, indirect, external, internal, and "end of" colonialisms. This analysis addresses the contradiction that the American Revolution supposedly decolonized America without improving colonized conditions for African Americans or Native Americans, and defines internal colonialism as geographically based, disagreeing with the prevailing interpretation which contemplates the existence of diasporic African America as one collective colony. While summarizing the USA's course from settler colony system to today's inner cities of the colonized, this investigation explores African American class formation utilizing a variation of Marable's conception of Racial Domains as historical context through to the present. With the majority of African Americans in ghettos [internal colonies] scattered around the USA, this document outlines the positive and negative means of ending internal colonial situations within the contemporary USA. While elaborating how Internal Colonialism Theory quite practically fits harmoniously within several differing conceptualizations of American and global racial relations, this perspective offers a framework for more rigorous future discussions and debates about Internal Colonialism Theory, and previews three major international populations to which this assessment of Internal Colonialism Theory can be extended. / Thesis (PhD) — Boston College, 2009. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Sociology.

This research paper will examine the representation of colonialism in the narratives Things Fall Apart by Chinua Achebe and Heart of Darkness by Joseph Conrad. The aim of this Analysis is to demonstrate that both Achebe and Conrad expressed the same universal ethic in two diametrically opposite ways. The term “universal ethic” refers to the evil that is associated with colonialism, and “evil” represents the psychological, physical and emotional trauma that was suffered by both the colonizers and the colonized people. Therefore, as the basis for analysis, this research uses the psychological, emotional and physical criticisms to expose the evil of colonialism. As a postcolonial, Achebe’s opposition to the concept of colonialism is represented by the psychological and emotional collapse of the Igbo natives in Things Fall Apart. As for Joseph Conrad, a colonizer who was sent to the Congo, the physical abuse of the natives represents the evil of colonialism in Heart of Darkness. Achebe criticizes the evil of colonialism as a postcolonial, while Conrad criticizes the evil of colonialism as a colonial. This research was conducted exclusively with the support of textbooks and internet articles as well as Webb publications that address the concepts of postcolonialism and colonialism. A total of six (6) recognized books, as well as twelve (12) Webb publications, were used as references to support the postcolonial theory in this analysis. In addition, this research features twelve pages of close reading that examines the psychological, emotional and physical criticism of colonialism that are used to defend the thesis. Correspondingly, the conclusion is established based on the suitability of the findings. It is then concluded that the evil of colonialism is expressed by Chinua Achebe and Joseph Conrad in two diametrically opposite ways in Things Fall Apart and Heart of Darkness respectively.

Since the 1990s, there has been a growing interest for economic cash transfers as development policy tools. Thus, this thesis aims to study basic income as a development policy idea. From its postcolonial and feminist theoretical framework, a question about potential arises. Can basic income promote development without further enforcing global marginalization and colonial structures? Basic income is a relatively new idea in the development policy debate. Thereby, empirical examples are few. Because of this, the thesis studies the scientific discourse on basic incomeas a development policy idea. This is done through discourse analysis based upon postcolonialand feminist theory. Theory and research on microcredit are further taken into consideration. Thus, the thesis investigates how identity and development processes are made within thescientific discourse. The analysis identifies an antagonism between the identities available to the potential recipients. An identity that is free in its form is made impossible since rationality and autonomy are vital for development on an individual and a societal level. Additionally, development is constructed as a linear and cumulative process, which strengthens the hegemonic power of the west. The analysis shows that the basic income is affected by neoliberal dominance. Hence, basic income, as presented in the material of this study, hasminor chances of promoting sustainable and worthy development for individuals in the third world.

This essay investigates Jamaica Kincaid´s the book Annie John (1985) and its protagonist Annie John´s search for a coherent self-and/or a de-colonized identity through a subject transformation. Using postcolonial feminism, including theorists such as Homi K. Bhabha and Stuart Hall, I suggest that the protagonist Annie John does not perform a subject transformation as she is unable to embrace the state of hybridity needed to perform such a transformation. Annie John is a colonial subject drawn to the two worlds in which she resided, the East and West- and cannot create herself in the presence of them both. I conclude that Annie John´s mother, under the influence of colonialism and patriarchy, is part reason as to why Annie John is unable to perform this transformation. With the help of postcolonial feminism, I find that as Annie John cannot recover her mother from this double oppression of colonialism and patriarchy. The conclusion of this essay proposes that the protagonist Annie John does not manage to create a subject formation as she is not able to reside in a state of hybridity between her own culture and that of her colonizer.