The integration of immigrants is a major source of social tension in multicultural cities. In Europe, the issue has become particularly contentious after the attacks of September 2001. Cities and societies are not immune to the challenges of social fragmentation and polarization caused by the forces of global migration. This thesis addresses the central question of why the course of integration remains largely problematic and difficult in cities that have become accustomed to diversity. It responds to the existing weaknesses of mainstream research paradigms by conducting a comparative and interdisciplinary analysis of the development of integration regimes in Berlin and Hong Kong that casts doubts on the ability of the ‘multicultural’ politics to mitigate the consequences of immigration and integration in cities. This thesis suggests that the course of integration is a global as well as a local challenge that is simultaneously affected by the forces of globalization and shaped by the distinctive socio-economic context and cultural-historical background of each receiving city. The comparative study demonstrates that the challenges in Berlin are embedded in the broader European anxiety over the two-fold threats of Islam and terrorism, the ethno-cultural German tradition, and the city’s strained socio-economic situation. The problems with integration in Hong Kong are closely related to the colonial legacy, the city’s difficult integration with mainland China, and the surging political sentiment in society. The study suggests that cities and local governments are not as accommodating to diversity as they claim to be, as racial discrimination and exclusion remain commonplace in both cities. It also rejects the presumed link between the celebration of diversity and the successful course of integration which is entangled with the limitations of the existing ‘multicultural paradigm’ that influences the policymaking. This thesis shows how the paradigm contributes to the growing gap between the active integration policy and the actual predicaments of integration. By offering a global comparative perspective, this cross-regional study is in a better position to capture the current trend of development and to explain concrete problems with integration in cities, thereby addressing some of the limitations of the mainstream nation-centered studies confined to the Western context. / published_or_final_version / Modern Languages and Cultures / Master / Master of Philosophy

"This slim but important volume is a transitional work, one that attempts to bridge two very different traditions in the anthropological study of indigenous communities. . . . succinct and provocative."—American Indian Quarterly "Many of the ideas expressed are provocative, much of the information is new; the bibliography is extensive."—Arizona Daily Star

published_or_final_version / Social Work / Master / Master of Social Sciences

When the Gila Pimas came into contact with Hispanic culture at the close of the 17th century, they had a relatively stable culture and economy. Subsistence was based on irrigation agriculture, supplemented by hunting and gathering. Except in basketry and weaving, their technology was simple. There were no full-time specialists The social organization was based on the patrilineal extended family, complicated by forms of relationships which cut across family and village lines. Leadership was just beginning to extend beyond the village The interests of the society were focused on curing, social relationships, and agriculture. Hospitality and peace were the two discernible values of the society. During the one hundred sixty years of Hispanic contact, the Gila Pimas were in an advantageous position in their relationships with the Whites. No immigrant establishment was ever located within their territory, and they were valued as one of the defenses of Sonora against encroachment from the north. Contacts between agents of the two cultures occurred intermittently and in an atmosphere of equality, rather than continuously and under conditions of domination. The Gila Pimas were thus never forced to live under two sets of values, and were able to choose what of Hispanic culture they wished to accept. They chose elements which they deemed desirable for their material benefit, rejecting others offered them. Consequently, Gila Pima culture was enriched by the Hispanic contacts, and readiness to adopt new cultural traits was stimulated. The continuity of the culture was uninterrupted, however, and no major reorientation took place, although the development of an orientation toward war was in process. Culture contact under those conditions has been defined as the situation of non-directed acculturation, The response of the Gila Pimas to that kind of acculturation situation was to develop a pattern of adjustment designated as selective acceptance with no major reorientation, and it is suggested that such a pattern of adjustment is only possible in a situation of non-directed acculturation.

No description available.

No description available.

O presente trabalho se propõe a realizar uma análise histórica que nos possibilite interrogar quais são as condições de produção e reprodução de certos modelos (idéias e práticas) sobre o que se instituiu denominar a questão racial brasileira. O objetivo deste trabalho é mapear a proliferação de uma série de discursos em torno da construção de um projeto nacional e civilizatório que teve como eixo principal a produção de um discurso racializado, ou seja, discutir de que modo certos fatores permitiram engendrar a produção de uma estranheza eficaz a partir da criação do que convencionamos chamar de elemento negro, constituindo-se como o representante mais eficaz desse espaço social destinado a demarcar um lugar de estranhamento (o outro como perigoso, anormal, diferente etc.). Utilizando como recurso analítico principal os trabalhos de Raimundo Nina Rodrigues e da Escola Baiana de Antropologia, discutimos como esse saber acadêmico possibilitou a formulação de um modelo psicofísico de explicação sobre a degeneração da raça brasileira. Mais tarde este modelo seria substituído por uma estratégia mais englobante, o que pode ser verificado pela aplicação dos conceitos de cultura ou aculturação, e mesmo pelo emprego dos modernos conceitos psicanalíticos. O nosso propósito consistiu em analisar a produção de certas práticas sociais: a constituição de uma ciência médico-psicológica; a difusão de certas opiniões a respeito do elemento negro através da imprensa e da literatura; a constituição jurídica do cidadão negro em decorrência da implementação de uma discussão política e legislativa pré e pós-abolicionista que se produziram em torno da construção de um projeto nacional e civilizatório e que tiveram como eixo principal a produção do elemento negro como personagem principal desse novo enredo: uma ortodoxia da cor. Optamos por discutir o processo de formação do Brasil e do brasileiro em finais do século XIX e início do século XX (período compreendido entre as décadas de 1870 e 1930), a partir das rupturas provocadas pelo iminente processo abolicionista. / This work aims at performing a historical analysis towards questioning the production and reproduction conditions of certain models (ideas and practices) regarding what become to be known as the Brazilian race problem. The purpose of this work is the mapping of the proliferation of various discourses regarding the construction of a national and civilized project whose backbone was the formation of a racial speech. In other words, we want to discuss how certain factors contributed to the engineering of an \"efficient strangeness\" derived from the creation of the so-called black element. This element turned out to be the most efficient representative of the social space designated to determine a strangeness locale (the other as dangerous, abnormal, different, etc). We discussed, based primarily on the research works of Raimundo Nina Rodrigues and of the Escola Baiana de Antropologia, the means by which such an academic knowledge facilitated the formulation of an explicatory psychophysical model for the degeneration of the Brazilian race. This model was subsequently generalized, which can be verified by concepts of culture or \"acculturations\", as well as by modern psychoanalytical concepts. Our proposal was to analyze the production of certain social practices: the constitution of a medico-psychology science; the diffusion of certain opinions regarding the black element through the press and the literature; and the judicial constitution of the black citizen. These practices were the result of the implementation of pre- and post-abolitionist legislative and political discussions inspired by a national and civil project whose backbone was the production of the black element as the principal character of this new script: the orthodoxy of color. We opted to focus our discussion on the formation process of Brazil and of the Brazilian between the final decades of the 19th century and the first decades of the 20th century (between 1870 and 1930), characterized by the ruptures aggravated by the imminent abolitionist process.

Abstract not available

This study seeks to determine the reasons for the departure of New Zealand-born Samoans from a South Auckland traditional Samoan Seventh-day Adventist church. The concept of SURVIVAL: Exposure, Exit, and Reinvestment Model is used to explain the two factors instrumental in these young people's decisions to depart from the church. The first factor, which is a push factor, is the atmosphere at church, or what I refer to in this study as exposure. The second factor, which is a pull factor, involves the benefits of reinvesting their time and talents in other churches or in other non-church related activities. The results of this study strongly indicate that the church atmosphere was neither conducive nor promising, but very antagonistic to developing New Zealand-born Samoan young people's spiritual and social journeys. Consequently, the situation at church made these young people look elsewhere for social and spiritual survival. An analysis of the data suggests that the church can reverse the problem of departure by putting in place an active and effective system whereby the concerns and ideas of New Zealand-born Samoans as well as other youths are shared, heard, and rightly understood by the elders and the leadership of the church.

In this dissertation I explore the impact that language-migration has on Self-Identity. The thesis consists of two parts: a memoir The Strangeness of Freedom, and an exegesis. Each is intended to stand alone, but also to complement the other. In the memoir I draw on my personal recollections of my family's migrations across five countries (Czechoslovakia, West Germany, USA and Australia) and into three languages (Czech, German and English) in order to convey my particular experience of language migration. In the exegesis I analyse several memoirs written by other language migrants and examine what impact they believe migrating into a new language and culture had on their own Self-identity. I draw on postmodern and psychoanalytic theory to explore the nature of Self-Identity formation and why migrants, as well as non-migrants might experience a change in their Self-identity during the course of their lives. I attempt to tease out to what extent the change in Self-identity is a universal experience that results from living across time and moving from a known past into an unknown future, regardless of whether one physically migrates or not. I found that while language-migrants tend to describe a more intense disruption of their Self-Identity, non-migrants also experience such a disruption in their sense of Self, simply by living in a rapidly changing world. I propose that while changing locations and languages clearly disrupts the continuity we presume life entails, it is in fact the passage of time that distances us from our known past, including our familiar Self, even if we never physically or linguistically migrate.