The purpose of this study was to examine counselor's self- perceived multicultural counseling competency (MCC) between counselors working in rural, suburban and urban communities across the Commonwealth of Virginia. The study compared professional counselors' perceptions of their own multicultural counseling competence based on the counselor's geographic area of origin, current geographic practice setting, and counselors' intersections of identities to better understand counselor MCC as it relates to cultural diversity. Sample data was collected through professional counseling organizations in Virginia. Participants completed a demographic survey as well as the Multicultural Awareness Knowledge Skills Survey-Counselor Edition-Revised (MAKSS-CE-R) to measure self-perceived MCC. Results indicate that there was no difference in self-perceived MCC among professional counselors in Virginia based on their practice location or area of origin (i.e. hometown). However, counselor's identified race/ethnicity were predictor's of self-perceived MCC. Findings suggest that training programs may be providing adequate opportunities for counselors to develop MCC. Allowing innovative approaches through technology, consultation, and adherence to the ACA Code of Ethics (2014) could be sufficient in counselor MCC regardless of geographic practice location. / Doctor of Philosophy / The purpose of this study was to understand how counselors in Virginia perceived their cultural competence. The researcher examined how counselors rated their own cultural competence in relation to the geographic location in which they grew up, currently work, as well as general demographic characteristics, to better understand counselors’ competence when working with diverse peoples. Participants completed a demographic survey as well as the Multicultural Awareness Knowledge Skills Survey-Counselor Edition-Revised (MAKSS-CE-R), which measures counselor cultural competence. Results indicate that there was no difference in perceived cultural competence among professional counselors in Virginia based on the geographic area where they worked or grew up. However, counselors who identified as a racial/ethnic minority also perceived themselves as having greater cultural competency. Findings suggest that training programs may be providing adequate opportunities for counselors to develop cultural competence. Allowing creative approaches through technology, consultation, and implementation of counselor’s professional codes of ethics could be enough for counselors to feel competent when working with diverse peoples, regardless geographic practice location.

Cette thèse s’inscrit dans le débat portant sur la « ghettoïsation » des quartiers populaires français. Pour avancer dans ce débat, il faut prendre en compte l’ensemble des expériences quotidiennes de leurs habitants. Pour ce faire, les expériences urbaines des lycéens de Vaulx-en-Velin, vécues aussi bien dans les espaces publics centraux qu’au sein du microcosme social que constitue le lycée, sont interrogées et mises en regard de leurs représentations sociales. Ces adolescents qui, sans être marginalisés, sont stigmatisés par la sphère médiatique, catégorisent le monde social selon différents processus dichotomiques. L’approche intersectionnelle est mobilisée afin d’analyser l’entremêlement des dimensions spatiales, sociales, ethno-raciales et morales qui sous-tendent leurs représentations. La réflexion s’appuie sur des enquêtes qualitatives effectuées auprès d’adolescents des lycées Robert Doisneau à Vaulx-en-Velin et Juliette-Récamier à Lyon. Les lycéens élargissent progressivement leurs pratiques selon un continuum allant de leur quartier de résidence au centre-ville de Lyon. La recherche de l’autonomie, de l’anonymat et de diversité sociale guide la découverte (souvent accompagné de pairs) des différents espaces urbains fréquentés. Plus particulièrement, le centre-ville de Lyon, caractérisé par un régime de sociabilité public permet aux adolescents de Vaulx-en-Velin de faire l’expérience de l’indifférence. L’expérience de la norme d’égalité propre à ce type d’espaces publics reste cependant soumise à l’adoption d’un certain nombre de codes sociaux de la société dominante. / This thesis positions itself within the debate on the "ghettoization" of French working-class neighbourhoods. To move forward in this debate, it is necessary to take into account all the daily urban experiences of their inhabitants. With this in mind, urban experiences of Vaulx-en-Velin high school students, both in the central public spaces and in the social microcosm that constitutes the high school, are questioned and put in comparison with their social representations. These adolescents who, without being marginalized, are stigmatized by the media sphere, categorize the social world according to different dichotomous processes. An intersectional approach is mobilized to analyze the intertwining of spatial, social, ethno-racial and moral dimensions that underlie their representations. The fieldwork is based on qualitative surveys conducted among adolescents in two high schools: Robert Doisneau in Vaulx-en-Velin and Juliette-Récamier in Lyon. High school students are expanding progressively their practices along a continuum ranging from their home neighbourhood to Lyon downtown. The search for autonomy, anonymity and social diversity guides their discovery (often accompanied by peers) of different urban spaces. More specifically, Lyon's city centre, where interactions are ruled by a kind of detached politeness, allows teenagers to experience indifference. However, beyond this, the feeling of being equal to others remains subject to the adoption of the social codes of the dominant society.

Historien, philosophe et anthropologue, Michel de Certeau (1925-1986) est une figure singulière dans le paysage intellectuel français. Son œuvre représente, par son étendue et sa profondeur, un tournant décisif dans les idées philosophiques contemporaines. Tout en conservant l’essentiel des enseignements concernant l’historiographie et la mystique, il introduit de nombreux thèmes philosophiques et sociologiques pour lire la tradition et le monde moderne. Notre travail consiste à examiner l’idée principale selon laquelle les pratiques sont des usages ou des opérations tributaires d’une situation. Pour cela, de Certeau emploie une panoplie de notions telles que la formalité des pratiques et la stratégie et la tactique ainsi que d’autres concepts connexes dans le but de rendre compte des pratiques sociales et ce que les individus font avec l’ordre qui leur est proposé ou imposé. L’objectif est d’étudier la manière, prudente et ingénieuse, par laquelle les individus contournent les impératifs de cet ordre dans les multiples façons de faire usage du lieu, du temps et de la mémoire. Ces usages indociles se manifestent en particulier dans les pratiques quotidiennes. Ceci nous amène à nous interroger sur l’actualité des analyses de Certeau et leur apport dans les réflexions d’aujourd’hui : sur quelle assise théorique se base-t-il pour étudier la nature et la fonction de ces pratiques? Ses réflexions ont-elles changé notre approche du social, du culturel, du politique? / The historian, philosopher and anthropologist Michel de Certeau (1925–1986) stands out as a singular figure in the French intellectual landscape. The scope and depth of his work represent a decisive turning-point in the contemporary philosophical ideas. Though he retained the bulk of the teachings relating to historiography and mysticism, he introduced many philosophical and sociological themes to read the traditional and the modern world. Our work consists in examining the main idea according to which practices are customs or operations dependent on a situation. In order to do that, de Certeau uses a full array of notions such as the formality of practices, the strategy and the tactics along with other closely related concepts aiming at explaining social practices and what people do with the order proposed to or imposed on them. The purpose is to study the cautious and clever manner in which people bypass this order’s requirements in their manifold uses of space, time and memory. These rebellious customs are particularly expressed in everyday practices. This leads us to wonder how topical Certeau’s analyses are and how much they can affect today's reflections: what theoritical foundation is he relying on to study nature and the function of these practices? Have his reflections changed our approach to the social, cultural and political issues?