The issue of civic integration and requirements for citizenship has been a far-reaching debate that has taken place in the Swedish political context for several years. From the Liberals’ pioneering proposal for a language test for immigrants in 2002, the issue has 19 years later moved towards an increasing consensus that today finds majority support in the Swedish parliament. Although the proposal seems to contribute to greater integration, there are many critical approaches to analyse. The question that arises is whether these types of proposals, through their discursive design, create conditions that actually support integration or instead induce discrimination and exclusion of certain groups. The purpose of this thesis is twofold. One aim is to critically examine and analyse the political proposal on language- and civic knowledge for Swedish citizenship by looking at government documents and motions from Sweden's opposition parties. The thesis examines whether racist discourses are reproduced or maintained by analysing the proposal to review further how it is legitimised. The secondary purpose will be to problematise how such a proposal can affect the right to citizenship based on the risks of discrimination and exclusion. This is done by guidance from Fairclough's three- dimensional model, whose method allows to examine the textual structure, the discursive and social practice of the given material. The theoretical framework evolved from theories that sufficiently understand how civic requirements can be understood based on different exclusion mechanisms. The essay concludes that the proposal raises issues of human rights, that the state legitimises the proposal through discursive means and that there are tendencies that reproduce racist discourses.

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Indiana University-Purdue University Indianapolis (IUPUI) / The most recent racial justice movement that emerged in the United States beginning in the summer of 2020 in response to the murders of Ahmaud Arbery, Breonna Taylor, and George Floyd laid bare the overdue need to revisit white America’s legacy of racist violence against its Black citizens. Historians can help bridge the gap between past and present and urge more Americans to identify and confront racial violence. As a born-and-raised Hoosier, I wanted to contribute to social change and racial justice at home. The historical silence on the history of racist violence in Indiana supports the myth that Indiana was a free state where Black citizens found refuge from the racist violence they experienced in the South; thousands of primary source newspapers containing details of white perpetrators lynching and violently attacking Black Hoosiers refute this myth. This paper identifies white perpetrators’ acts of anti-Black violence and Black Hoosiers resistance to anti-Black violence throughout the nineteenth and twentieth centuries. This analysis of racial violence in Indiana shows that white perpetrators employed violence in defense of white supremacy and that Black Hoosiers resisted anti-Black violence and white supremacy. The record indicates that racial terrorism has been embedded in the fabric of Indiana since its founding. Grassroots efforts, such as the Facing Injustice Project’s work to acknowledge the 1901 lynching of George Ward in Terre Haute, Indiana, are starting to recognize the harm white Hoosiers did to Black Hoosiers and bring repair to victims’ descendants and communities. More public history projects are needed to engage all Hoosiers in reckoning with the history of anti-Black violence. Activists and organizations have shown that Wikipedia is one digital institution where anyone can do the work of rooting out inequalities and injustices. This digital public history Wikipedia project challenges the historical silence on Indiana’s racially violent past by telling the truth about the history on one of the most-visited websites in the world. Using Wikipedia to do public history invites Hoosiers of all backgrounds to take up the work of acknowledging Indiana’s history of anti-Black violence, updating the historic record, and reevaluating the narrative constantly.

In this thesis, I trace my personal journey and the precursors of unlearning and conversation necessary to start to move towards anti-racism. With a focused look on specific aspects of feminist history, Scripps College as a place was historically contextualized. This allowed for an exploration of its student body, a look at the ways in which traditional gender meanings and expectations necessarily operate within that space. White students who claim the label feminist add complexity to that space, though their reactions to conversations of race can be traced back to the historic and gender over-determined systems of domination and victimhood that produce caustic white feminist tears. Finally, different ways of having difficult conversations are discussed, along with detailed understandings of why those conversations are necessary. In conclusion, I try to envision a kind of feminism that I would like myself and my peers to continue to work for, and emphasize again the sort of education that one must undergo in order to continue their awareness and work.

Student Number : 8708508W - PhD thesis - School of Education - Faculty of Humanities / As the title implies, this research concerned the convergence of race and culture in school settings. How the two categories are related is a complex matter, especially in the context of South Africa where race has played, and continues to play, a critical role in the formation of culture. The study aimed to investigate the dynamics of teaching and learning in racially diverse classrooms in three historically white former Model C Schools in Ekhuruleni East District of Gauteng Department of Education (GDE). To this end I conducted a multiple case study with Grade 8 pupils and their teachers, with a primary intention of illuminating the challenges, attitudes and emotions experienced by teachers and pupils, as well as the dynamics between teachers and pupils, and among pupils. Eight questions guided the data collection through extended on-site observation and interviews: (i) What are the experiences and challenges of teachers and pupils in racially/culturally diverse classrooms? (ii) How do teachers and pupils respond to these experiences and challenges? (iii) What preparation if any, have teachers had in order to face these challenges in racially/culturally diverse classrooms? (iv) How do teachers and pupils and pupils and pupils from diverse race groups interact? (v) What are teachers and pupils opinions about racially diverse classrooms?(vi) What is the significance of race to pupils at the three schools? (vii) How is race conceptualised and lived at school? (viii) What is the impact of the discourse of race on the lives of black pupils? The theoretical framework of this research is situated in the field of teaching and cultural diversity. In order to place the research questions and findings in the context of international and local research and debate on cultural diversity in education, I consulted a wide range of both international and local literature. The thesis presents the main research findings, in terms of four broad themes that cut across the research questions: Change, Subjective Reality and Assimilation; Discourse of Blame and Cultural Deficit Discourse; Home Culture versus School Culture; Perceived Racism or Racism as a Consequence of Change. The analysed data revealed that teachers’ were frustrated and it was evident from their subjective reality that they were not dealing well with change. Pupils preferred homogeneous groups rather than integrated groups thus there was little interaction between racial groups. Hostility was evident and in some cases resulted in fights between black and white pupils. Black pupils perceived the presence of racism among some white teachers and pupils This study could, despite its limitations, pave the way for far more elaborate studies to be conducted.. Since statutory racial integration in South Africa is only ten years old the discourse of racial diversity needs to be illuminated through extensive and intensive research. Teachers need to address both social and educational aims simultaneously as the findings suggest that unless teachers acknowledge and understand diversity in their classrooms and understands the backgrounds of their pupils; these pupils are likely to remain marginalised and desegregated schools run the risk of not contributing to social change.

Les discriminations se sont finalement imposées comme l’un des mécanismes de production des inégalités qui jalonnent la société française et participent à la constitution de groupes de populations minorisés. Cette thèse aborde la question de la perception, de l’identification et de la dénonciation des discriminations racistes et sexistes sous un angle méthodologique à partir des données de l’enquête Trajectoires et Origines (TeO). Il n’existe pas de correspondance automatique entre les discriminations telles qu’elles se produisent et leurs déclarations. Cette thèse invalide les soupçons de sur déclaration des discriminations racistes qu’implique leur enregistrement massif et confirme l’existence d’une sous-déclaration des discriminations sexistes qui les fait apparaître comme un phénomène marginal. L’enquête TeO parvient à contourner les obstacles qui limitent les déclarations de discriminations racistes que sont le doute, le rejet d’un positionnement victimaire, la valorisation du mérite, la résignation mais ne parvient pas à pallier les mécanismes qui inhibent les déclarations de discriminations sexistes. Le déficit de sensibilisation des femmes, le discrédit du féminisme, leur intériorisation associée à leur caractère principalement systémique rendent les discriminations sexistes insaisissables. De plus, l’analyse intersectionnelle met au jour comment le croisement d’une situation de dominant liée au sexe à une situation de dominé liée à la prétendue race place les hommes racisés au cœur d’une intersection génératrice de tensions qui rendent les discriminations à leur encontre plus manifestes que celles subies par les femmes racisées. / Discrimination has finally been acknowledged as one of the mechanisms behind the inequality that pervades French society and contributes to the formation of minoritized population groups. The present doctoral thesis explores the perception, identification and reporting of racial and sexist discrimination from a methodological perspective, drawing on data from the Trajectories and Origins (TeO) survey. There is no automatic correspondence between occurrences of discrimination and their reporting. This thesis refutes the suspicion that racial discrimination is over-reported, fed by the huge volume of recorded cases, and confirms the massive under-reporting of sexist discrimination, which makes it appear a marginal phenomenon. While the TeO survey successfully circumvented the obstacles that traditionally deter respondents from reporting racial discrimination, namely doubt, resignation, a refusal of victimhood and a belief in merit, it could not overcome the mechanisms that inhibit the reporting of sexist discrimination. The latter’s largely systemic nature has led to its internalization, while women’s lack of awareness and the discrediting of feminism in France have also helped to make sexist discrimination difficult – if not impossible to measure. Moreover, the use of an intersectional approach revealed that being dominant in relation to sex, but dominated with regard to so-called race, places racialized men at a tension-charged intersection that makes discrimination against them more visible than that experienced by racialized women.

O presente estudo visa contribuir para o ensino da cultura e da história africana e afro-brasileira tendo como centro de sua reflexão e problematização a figura emblemática de Exu e suas representações em canções brasileiras. O estudo procura desconstruir a associação desse orixá/mediador com o demônio cristão, associação primeiro realizada pela Igreja Católica e hoje reapropriada por algumas Igrejas Neopentecostais ao tornar o Exu alvo preferencial de abjeção, valendo-se de sua figura para difundir intolerância e perseguição às religiões de matriz africana, manifestação do que hoje é conceituado como racismo religioso. Tornar acessível a todos a riqueza das culturas afro-brasileiras mediante as canções populares que falam do Exu, afastando dele a demonização e o preconceito, nos parece pedagogia estratégica para cumprir e estar de acordo com as Leis 10.639/03 e 11.645/08 e com o Parecer CNE nº 03/2004, que tratam das Diretrizes Curriculares Nacionais para a Educação Étnico Racial e o Ensino da História e da Cultura Afro-brasileira e Africana. Por meio de pesquisa bibliográfica, investigamos os entrelaçamentos da trajetória do símbolo de Exu e suas múltiplas representações com a trajetória histórica e sócio cultural do negro no Brasil. Partindo do levantamento realizado por Reginaldo Prandi (2005) e ampliando-o, elencamos canções brasileiras que tratam de Exu, compostas entre os anos de 1912 e 2018. Destacamos, entre elas, uma para cada representação de Exu que consideramos significativas, capazes de serem desenvolvidas em projetos pedagógicos, tais como Exu e o poder feminino ou Exu e a representação do malandro, realizando observações sobre aspectos textuais e musicais das mesmas. A escolha das canções como núcleos de reflexões sobre Exu se deu pelo reconhecimento da força mobilizadora da canção e por representar, cada uma delas, um aspecto diferente desse orixá no imaginário social. Os estudos de Silva (2000; 2007; 2012; 2015), Ortiz (1999), Pordeus Jr. (1993; 2000) e Lagos (2007) foram essenciais para o entendimento do símbolo Exu e suas interpretações no Brasil, bem como para as análises dos conteúdos dos textos das canções, produtos artísticos que espelham os contextos históricos e culturais em que surgiram, assim como os interesses mercadológicos enquanto produtos fonográficos. Tais análises foram feitas buscando identificar os indícios sociais e históricos capazes de detectar, na estrutura poética e musical das canções, as múltiplas faces assumidas por Exu. Dessa forma, apontamos Exu como elemento essencial na construção de uma efetiva educação antirracista, intercultural e decolonial e as canções como instrumento facilitador de sua concretização. / The present study aims to contribute to the teaching of African and Afro-Brazilian culture and history taking the emblematic figure of Exu represented in Brazilian songs as the center of this reflections and problematization. This study aims to deconstruct the association of this orixá with the Christian devil, association originaly made by Catholic Church. Today, this concept is reappropriated by some neopentecostal churches making Exu a particular target of abjection, using its figure to disseminate intolerance and persecution of African matrices religions, an expression that is considered today as religious racism. To offer wide accessibility to the richness of Afro-Brazilian cultures through popular songs that speak about Exu, pushing demonization and prejudice away, seems to be an strategic pedagogy to comply with Laws 10.639/03 e 11.645/08 and Legal Advice CNE n.º 03/2004, regarding the Curricular Guidelines to Racial and Etnical Education and Afro-Brazilian and African Culture and History Teaching. Through bibliography research, we could explore the historical intertwining of the trajectory of Exus symbol and its multiple representations with the historical and social cultural trajectory of black people in Brazil. Starting from the data collection made by Reginaldo Prandi (2005) and expanding it, we could list Brazilian songs that refer to Exu composed over the years of 1912 and 2018. We chose, among them all, one for each representation of Exu that we consider significant and able to be developed in pedagogic projects such as Exu and the feminine power and the representations of the malandro, making observations about the textual and musical aspects of these songs. The selection of these songs as nuclei of reflections about Exu was due to the recognition of the driving force of the song and the representations, made by each one of them, of a different aspect of the orixá in social imaginary. The studies of Silva (2000; 2007; 2012; 2015), Ortiz (1999), Pordeus Jr. (1993; 2000) and Lagos (2007) were essential to the understanding of Exus symbols and its interpretations in Brazil, as well as the analyses of the contents of songs lyrics, artistic elements that reflect historical and cultural contexts in which they arose, as well the market interests as phonographic products. Such evaluations were made in order to identify social and historical evidences capable of detecting, in the musical and poetical structure of these songs, Exus multiple faces. Therefore, we consider Exu as essential element in the construction of an effective anti-racist, intercultural and decolonial education, and the songs as facilitator instrument in its concretization.

O presente estudo visa contribuir para o ensino da cultura e da história africana e afro-brasileira tendo como centro de sua reflexão e problematização a figura emblemática de Exu e suas representações em canções brasileiras. O estudo procura desconstruir a associação desse orixá/mediador com o demônio cristão, associação primeiro realizada pela Igreja Católica e hoje reapropriada por algumas Igrejas Neopentecostais ao tornar o Exu alvo preferencial de abjeção, valendo-se de sua figura para difundir intolerância e perseguição às religiões de matriz africana, manifestação do que hoje é conceituado como racismo religioso. Tornar acessível a todos a riqueza das culturas afro-brasileiras mediante as canções populares que falam do Exu, afastando dele a demonização e o preconceito, nos parece pedagogia estratégica para cumprir e estar de acordo com as Leis 10.639/03 e 11.645/08 e com o Parecer CNE nº 03/2004, que tratam das Diretrizes Curriculares Nacionais para a Educação Étnico Racial e o Ensino da História e da Cultura Afro-brasileira e Africana. Por meio de pesquisa bibliográfica, investigamos os entrelaçamentos da trajetória do símbolo de Exu e suas múltiplas representações com a trajetória histórica e sócio cultural do negro no Brasil. Partindo do levantamento realizado por Reginaldo Prandi (2005) e ampliando-o, elencamos canções brasileiras que tratam de Exu, compostas entre os anos de 1912 e 2018. Destacamos, entre elas, uma para cada representação de Exu que consideramos significativas, capazes de serem desenvolvidas em projetos pedagógicos, tais como Exu e o poder feminino ou Exu e a representação do malandro, realizando observações sobre aspectos textuais e musicais das mesmas. A escolha das canções como núcleos de reflexões sobre Exu se deu pelo reconhecimento da força mobilizadora da canção e por representar, cada uma delas, um aspecto diferente desse orixá no imaginário social. Os estudos de Silva (2000; 2007; 2012; 2015), Ortiz (1999), Pordeus Jr. (1993; 2000) e Lagos (2007) foram essenciais para o entendimento do símbolo Exu e suas interpretações no Brasil, bem como para as análises dos conteúdos dos textos das canções, produtos artísticos que espelham os contextos históricos e culturais em que surgiram, assim como os interesses mercadológicos enquanto produtos fonográficos. Tais análises foram feitas buscando identificar os indícios sociais e históricos capazes de detectar, na estrutura poética e musical das canções, as múltiplas faces assumidas por Exu. Dessa forma, apontamos Exu como elemento essencial na construção de uma efetiva educação antirracista, intercultural e decolonial e as canções como instrumento facilitador de sua concretização. / The present study aims to contribute to the teaching of African and Afro-Brazilian culture and history taking the emblematic figure of Exu represented in Brazilian songs as the center of this reflections and problematization. This study aims to deconstruct the association of this orixá with the Christian devil, association originaly made by Catholic Church. Today, this concept is reappropriated by some neopentecostal churches making Exu a particular target of abjection, using its figure to disseminate intolerance and persecution of African matrices religions, an expression that is considered today as religious racism. To offer wide accessibility to the richness of Afro-Brazilian cultures through popular songs that speak about Exu, pushing demonization and prejudice away, seems to be an strategic pedagogy to comply with Laws 10.639/03 e 11.645/08 and Legal Advice CNE n.º 03/2004, regarding the Curricular Guidelines to Racial and Etnical Education and Afro-Brazilian and African Culture and History Teaching. Through bibliography research, we could explore the historical intertwining of the trajectory of Exus symbol and its multiple representations with the historical and social cultural trajectory of black people in Brazil. Starting from the data collection made by Reginaldo Prandi (2005) and expanding it, we could list Brazilian songs that refer to Exu composed over the years of 1912 and 2018. We chose, among them all, one for each representation of Exu that we consider significant and able to be developed in pedagogic projects such as Exu and the feminine power and the representations of the malandro, making observations about the textual and musical aspects of these songs. The selection of these songs as nuclei of reflections about Exu was due to the recognition of the driving force of the song and the representations, made by each one of them, of a different aspect of the orixá in social imaginary. The studies of Silva (2000; 2007; 2012; 2015), Ortiz (1999), Pordeus Jr. (1993; 2000) and Lagos (2007) were essential to the understanding of Exus symbols and its interpretations in Brazil, as well as the analyses of the contents of songs lyrics, artistic elements that reflect historical and cultural contexts in which they arose, as well the market interests as phonographic products. Such evaluations were made in order to identify social and historical evidences capable of detecting, in the musical and poetical structure of these songs, Exus multiple faces. Therefore, we consider Exu as essential element in the construction of an effective anti-racist, intercultural and decolonial education, and the songs as facilitator instrument in its concretization.

La Hongrie est membre de l’Union Européenne depuis le premier mai 2004. Après les premières élections libres du printemps 1990, les gouvernements successifs ont entamé et mené à bien les préparatifs d’adhésion en se conformant aux critères de Copenhague de 1993. Le propos de cette thèse est d’examiner les transformations politiques, économiques et sociales sur une longue période [1990-2009] afin de mettre en évidence la complexité des relations entre l’intégration européenne et une démocratie moins stable qu’on ne le pensait, d’autant que la question rom révèle non seulement la persistance, mais encore la prospérité d’idées nationalistes et racistes. / Hungary has been a member of the European Union since May 1st, 2004. After the first free elections in spring 1990, governments began and achieved the entry process to the European Union following the 1993 Copenhagen criteria. This thesis aims to examine the political, economical and social transformations in the scope of a long era [from 1990 to 2009] in order to show the complexity of the relations pertaining to the European integration and a less stable democracy than one thought, especially since the Roma question reveals not only persisting but also flourishing nationalistic and racist ideologies.