Recently, there is an increasing interest and awareness on sustainability and sustainable development. Sustainability is comprised of the three E’s: environment, economy and equity. Of these three, the equity or the social sustainability component is often overlooked. As cities become more global and demographically diverse due to immigration, diversity’s impact to the city should be addressed through policies and plans. The content analysis and evaluation of city plans, policies and urban design examines their response to accommodating and including inter-cultural diversity using identified indicators of social sustainability and equity. This study finds that the length of time a city has been a foreign-born population hub does not statistically impact its integration of social sustainability measures in its comprehensive and sustainability plans. It concludes with best practices of sample cities and discussion on how city and other jurisdictions’ plans can incorporate, address and measure immigrant and inter-cultural responsiveness through social sustainability and equity concerns.

La tradition criminologique conçoit volontiers le crime comme un fait individuel. A rebours de cette conception, cette thèse se propose de comprendre le crime comme un fait social et politique. Les modèles matérialistes et culturalistes classiques ont pu rendre compte des variables économiques et culturelles explicatives du crime. Pour autant, ils ont insuffisamment pris en compte ce fait fondamental que l’activité criminelle est, dans sa masse, une activité de groupe. En particulier, ils peinent à expliquer la surreprésentation des minorités -notamment ethniques- dans le crime. Un modèle sociométrique dit d’ « encastrement criminel » permet de montrer en quoi la sociabilité des minorités donne des avantages comparatifs auxdites minorités dans la criminalité organisée.Parce qu’elle est d’abord un phénomène de réseaux, la criminalité s’explique donc en comprenant les logiques économiques qui motivent les membres des réseaux criminels, mais également les logiques ethno-culturelles qui les structurent. De telles logiques sont toujours prédominantes dans le monde contemporain, marqué par la globalisation, le caractère plus virtuel des échanges, le communautarisme et le terrorisme. Ces logiques économiques et culturelles ont insuffisamment été prises en compte par les politiques publiques de sécurité en France, en particulier les politiques de la ville et de renseignement criminel. Cela tient en bonne partie au modèle français, qui peine à appréhender les logiques du crime de façon pragmatique, et à prendre en compte l’ethnicité. / Criminal networks between economic and cultural logics The criminological tradition readily conceives crime as an individual fact. Unlike this conception, this thesis proposes to understand the crime as a social and political fact. The traditional materialistic and culturalist models were able to account for the explanatory economic and cultural variables of the crime. However, they have insufficiently taken into account this fundamental fact that criminal activity is, in its mass, a group activity. In particular, they are struggling to explain the over-representation of minorities-especially ethnic-in crime. A sociometric model called "Criminal embeddedness" shows how the sociability of minorities gives comparative advantages to such minorities in organized crime.Because it is primarily a phenomenon of networks, crime is thus explained by understanding the economic logics that motivate members of criminal networks, but also the ethno-cultural logics that structure them. Such logics are always prevalent in the contemporary world, characterized by globalization, the more virtual nature of trade, communitarianism and terrorism. These economic and cultural logics were not sufficiently taken into account by public security policies in France, in particular in urban governance and in criminal intelligence policies. This is largely due to the French model, which is struggling to grasp the logic of crime in a pragmatic way, and to take into account ethnicity.

The chief preoccupation of the dissertation revolves around the European Union's project of calling forth a collective sense of "European identity" amongst people in the Union. It focuses specifically on how the European Union's identity politics plays out once the ethnic minorities with immigrant background now living in the Union are brought into view. The main purpose can be described as twofold; involving, firstly, a mapping and examination of how the EU construes and defines the identity it seeks to mobilize, and, secondly, a thorough discussion of the types of consequences or implications that stem from this endeavour. In demonstrating the strong tendency on part of the EU to articulate a common identity for the Union in ethno-cultural terms — whereby the EU is conceived as primarily a cultural community whose members are said to share the same origin, cultural heritage, religion and history — the study goes to great length in discussing the excluding implications that an ethno-cultural identity politics gives rise to. The dissertation argues that such an ethno-cultural disposition partly must be seen in light of the European Union's gradual adjustment to a largely neoliberal order; an order which has worked restraining on the feasibility of a social and political articulation of identity and citizenship in the Union. An introductory chapter outlines the discourse theoretical approach which guides the analyses in five essays. The essays mainly explore how the European Union's discourse on identity manifests in various policy areas - immigration, citizenship and education - all of which in one way or another address the issues of culture, the multicultural society, ethnic exclusion, racism and the situation for ethnic minorities and migrants. The complex of problems concerning ethnic, cultural and social exclusion in today's European Union thus constitutes a central theme engaged with throughout the dissertation. / digitalisering@umu

How do museums work with plurality in their organizations and in the production of exhibitions and other activities? This paper examines how civic museums, provincial museums and state museums work with plurality from a perspective of culture policies, particularly in relation to the government bill Tid för kultur, issued by the Swedish government in 2009. All together I examine 25 museums and their efforts to include marginalized groups in their activities and exhibitions. To do so I have studied four possible measures that are available for the museums. This includes the following: projects that pay attention to a marginalized group or their living conditions; projects that are specifically created for a marginalized group; projects that include a marginalized group in the museums preparations; and projects were museums give full responsibility to a marginalized group. I have also examined how plurality have been presented – as isolated cultures and cultural expressions or as hybrids and interchangeable phenomenons – and to what extent the museums are ready to involve marginalized groups in their physical environment and in their exhibition and activity programs. Based on three different levels of conduct I evaluate how far the museums have reached and what differences there are between civic museums, provincial museums and state museums. My research shows that Swedish museums in general are on their way to work successfully with plurality and establish a plurality perspective in the whole organization. The research also shows that there are differences between civic museums, provincial museums and state museums. In general, state museums are better to include marginalized groups in their productions and to firmly establish a perspective of plurality in their organization. On the contrary, the research shows that many museums lack certain features in their efforts to work towards a marginalized group. One of those features is the ability to make these efforts part of the museums permanent activities. Civic museums and provincial museums also have a greater freedom of strengthen their regional identity than compared to the state museums ability to strengthen the national identity. A circumstance that can have consequences for culture policies in Sweden and the future of plurality efforts at the museums.

No description available.

This research contextualizes the measurability of African musical arts (including music, dance, drama, poetry and costume art as an integrated whole), through the introduction of a generic evaluation system, which can be implemented outside its culture of origin as recontextualized authenticity. An assessment system is developed, entitled, The Generic Crosscultural Assessment Framework for African Musical Arts. The Framework illustrates that: the cultural-educational void between African/indigenous/informal and international/formal music education can be crossed; the development of a reliable, valid and objective evaluation system for African musical arts assessment, which can be recognized internationally to the satisfaction of Western and African cultures, is possible. African musical arts has only fairly recently begun to be integrated into formal education systems and music curricula for schools and tertiary institutions. At this stage, there is no structured curriculum available for African musical arts in schools. The need for structuring a Framework for contemporary African musical arts assessment, from which a curriculum could be developed, is clear. The contextualization of the main problem of the research, namely the measurability of African musical arts, took place through: exploration of cultural diversity; translation between cultures; music-cultural integration processes in assessment; cross-cultural dialogue; the learning, teaching and grading situations in different cultures and systems and the integration of different ‘voices’ from many disciplines. Globalization and change were essential concepts in this research. The choice of the research designs for this thesis was informed by Western as well as African indigenous music philosophies. A combination of documentary research design (with literature review, content analysis) and deconstruction theory study designs was conducted within the qualitative paradigm. The reseach focused on intercultural understanding and communication, as well as its emic/etic, or insider/outsider approach. The most important aspects of the research focused, firstly, on Social Studies including Ethnomusicology, Translation Studies, Inter-Cultural and Cross-Cultural Studies; secondly, on Educational Studies including assessment standards, philosophies and systems; thirdly, on African Musical Arts; and finally, on contemplating the syntheses of all above named outcomes in relation to generic cross-cultural standards. The emphasis of the thesis is on music-cultural integration processes in assessment of progressive skills development. / Thesis (DMus)--University of Pretoria, 2012. / gm2013 / Music / unrestricted

Au Québec, les activités de jumelage interculturel existent depuis 1980, issues du monde communautaire. Elles sont l’une des seules activités qui mettent en contact de façon planifiée des membres de la société d’accueil, nés ici ou ailleurs, avec des personnes nouvellement arrivées dans la province, sur une base volontaire. Un des objectifs de ces activités est de faciliter l’intégration de ces dernières. Le jumelage interculturel est souvent présenté comme une manière idéale de faciliter la rencontre et le contact intergroupe, mais ces activités ne sont pas exemptes de défis et d’enjeux délicats, liés aux relations de pouvoir qui existent entre les participantes et les participants, aux angles morts de la théorie du contact et aux critiques de la notion d’intégration. Ce mémoire est le résultat d’une recherche de terrain ethnographique réalisé à l’automne 2021, dans un organisme communautaire qui organise des activités de jumelage interculturel, dans la ville de Montréal. Le jumelage interculturel se dévoile comme un espace parfait pour étudier les dynamiques d’interactions entre les membres de différents groupes, dans un contexte où ces activités se situent à l’intersection entre plusieurs visions concernant l’intégration : celle du gouvernement du Québec, qui finance ces activités, celle de la personne responsable du jumelage et de l’organisme qui organise le jumelage interculturel, celles des participantes et participants et celle de la chercheuse, elle-même portant sa propre culture académique, qui influence sa perspective. Ce mémoire analyse, à l’aide d’un cadre théorique inspiré de l’analyse systémique, de la philosophie herméneutique de Gadamer et de la théorie des frontières de Barth, les effets du contact sur les personnes participantes et leurs perceptions. Dans un premier temps, ce mémoire fait émerger une autre perspective sur la notion d’intégration, à travers l’analyse d’une situation interculturelle issue du terrain. Dans un deuxième temps, il met en lumière le fait que dans les activités de jumelage interculturel, les frontières entre les groupes, loin de disparaître, continuent de se maintenir. Toutefois, pour certaines personnes, le dialogue et la rencontre mènent à un changement d’état d’esprit et à une réorganisation des catégories utilisées pour classer la réalité. Ce mémoire présente comment le jumelage interculturel peut faciliter de telles transformations, mais également comment il peut les limiter, à travers la réification des préjugés basés sur la hiérarchisation des cultures et le culturalisme. / In Quebec, intercultural twinning activities have existed since 1980, stemming from the community sector. They are one of the only activities that bring members of the host society, born here or elsewhere, directly into contact with newcomers in the province on a voluntary basis. One of the objectives of these activities is to facilitate their integration. Intercultural twinning is often presented as an ideal way to facilitate intergroup contact but these activities are not exempt from challenges and delicate issues, related to the power relations that exist between the participants, to the blind spots of contact theory and criticisms of the notion of integration. This paper is the result of an ethnographic field research in a community organization that organizes intercultural twinning activities in the city of Montreal. Intercultural twinning is revealed as a perfect space to study the dynamics of interactions between members of different groups, in a context where these activities arise at the intersection between several visions concerning integration: that of the Government of Quebec, which funds these activities, that of the person in charge of the twinning and of the organization which organizes the intercultural twinning, those of the participants and that of the researcher, herself carrying her own academic culture, which influences her perspective. This dissertation analyzes, using a theoretical framework inspired by systemic analysis, Gadamer's hermeneutical philosophy and Barth's theory of borders, the effects of contact on participants and their perceptions. At first, this paper brings out another perspective on the notion of integration, through the analysis of an intercultural situation from the field. Secondly, it highlights the fact that in intercultural twinning activities, the boundaries between groups, far from disappearing, continue to be maintained. However, for some people, dialogue and encounter lead to a change of mindset and a reorganization of the categories used to classify reality. This paper presents how intercultural twinning can facilitate such transformations, but also how it can limit them, through the reification of prejudices based on the hierarchy of cultures and culturalism.

No description available.

Cette thèse étudie l’insertion professionnelle francophone au Vietnam dans une optique communicationnelle. La situation étudiée met en présence des recruteurs français et des candidats vietnamiens, dans une situation authentique d’embauche professionnelle. L’introduction pose la problématique générale : si, comme le déclare E.T. Hall, culture et communication sont le même phénomène envisagé sous deux facettes particulières, comment est-il possible de communiquer avec que recruteur français et candidat vietnamien s’entendent, se comprennent, concluent un accord ? Comment, en situation de la différence culturelle, la communication reste-t-elle envisageable ? En effet, les codes culturels favorisent la communication seulement s’ils sont partagés. Le paradoxe est qu’elle semble théoriquement impossible et pourtant force est de constater qu’elle se déroule souvent de manière suffisamment satisfaisante pour permettre la coopération. La problématique générale aborde deux questions touchant au processus d’insertion professionnelle entre un sujet français et un sujet vietnamien : comment les éthiques culturelles et professionnelles divergentes des acteurs provoquent-elles des malentendus au cours de l’interaction ? comment la coopération permanente des acteurs dans leurs stratégies d’interaction permet-elle à la communication interculturelle de se développer ? Le chapitre 1 expose les principes de l’approche culturaliste rapportée à la communication interculturelle. Cette présentation débouche sur une conclusion pessimiste : chacun étant enfermé dans sa culture, la communication avec une personne d’une autre culture s’avère logiquement impossible. En définitive, la culture fonctionne comme un facilitateur à condition de partager la même culture. Elle fonctionne comme un obstacle dans les autres cas. Le chapitre 2 présente l’approche interactionniste, laquelle postule des stratégies universelles qui facilitent l’interaction. À l’inverse du culturalisme, l’interactionnisme aboutit donc à une conclusion optimiste, considérant comme toujours possible la communication interculturelle pour peu que les stratégies d’interaction soient appliquées. Or, ces stratégies, supposées universelles, ont été établies sans prendre en compte la dimension culturelle. Le chapitre 3 s’efforce d’articuler logiquement le culturalisme et l’interactionnisme. Cette articulation suit le raisonnement suivant : on pose une distinction entre le plan des stratégies (générales, universelles) et celui des réalisations (culturellement marquées) ; or, les réalisations étant particulières à une culture donnée, une stratégie peut ne pas être reconnue pour ce qu’elle est. Il existe une sorte de hiatus entre les deux plans qui ne peuvent pas toujours fonctionner ensemble. c’est pourquoi une troisième instance est nécessaire, rendant compte de procédés facilitant le passage d’une stratégie à une réalisation. Ces procédés compensatoires, car ils visent à combler l’écart entre réalisations et stratégies, sont langagiers (fournir ou demander des explications, par exemple) et comportementaux (coopération, empathie) ; on obtient donc le mécanisme général du fonctionnement de la communication interculturelle : des stratégies similaires (plan 1) ; des réalisations différentes (plan 2) ; et des procédés de passage entre les deux plans ci-dessus mentionnés. Le chapitre 4 présente le corpus qui sert de base à cette étude. Le corpus est composé de trois séries de documents de première main. Le premier comprend 17 entretiens d’embauche authentiques, enregistrés, transcrits en français. Le second rassemble 9 entretiens semi-directifs menés par la doctorante auprès des recruteurs. Le troisième se compose de 9 entretiens semi-directifs également menés par la doctorante auprès des candidats.Le chapitre 5 rappelle les principes de la méthodologie, en l’occurrence, l’analyse de contenu, pour traiter les données brutes contenues dans le corpus. etc / This thesis studies the professional integration in Vietnam of French-speakers in terms of communication. The study context involves French recruiters and Vietnamese candidates in authentic recruitment situations. Introduction presents an overview of the problem: if, as declared by E.T. Hall, culture and communication are the same phenomenon viewed under two particular facets, is it possible for French recruiters and Vietnamese candidates to communicate in order to understand, get along with each other, and reach agreement ? How can communication be viewed in the situation of cultural differences? In fact, cultural codes facilitate communication only when they are shared. The paradox is that theoretically, communication seems impossible; however, we have to admit that it usually takes place in a manner satisfactory enough to permit cooperation. Overview of the problem deals with two questions regarding the process of professional integration between a French subject and a Vietnamese subject: how do cultural ethics and professional divergences of the actors cause misunderstandings during interactions? does constant cooperation between the actors in their interactional strategies allow intercultural communication to develop? Chapter 1 presents the principles of the culturalist approach for intercultural communication. The presentation leads to a pessimistic conclusion: whenever an actor is locked in his/her culture, communication with a person from another culture is proved to be logically impossible. Definitely, culture functions like a facilitator on the condition of sharing the same culture. It functions like an obstacle in other cases. Chapter 2 presents an interactionist approach which applies universal strategies to facilitate interactions. Contrary to culturalism, the interactionist approach leads to an optimistic conclusion, considering intercultural communication to be always possible provided that the interactional strategies are applied. Yet, these strategies, supposedly universal, have been established without regarding the cultural dimension. Chapter 3 attempts to establish logical links between culturalism and interactionism. The connection is based on the following reasoning: we make the distinction between the plan of strategies (general, universal) and the plan of realisation (culturally marked); nevertheless, because the realisations are peculiar to a given culture, a strategy cannot be recognised as it really is. There exists some sort of hiatus between the two plans which usually cannot function together; that is why a third level is necessary to facilitate the transition from a strategy to a realisation. The compensation process that aims to fill in the gaps between realisation and strategy is bothlinguistic (providing or asking for explanations, for example), and behavioural (cooperation, empathy); so we can obtain the general mechanism for the functioning of intercultural dynamics: the similar strategies (plan 1); the different realizations (plan 2); and the transitional processes between the above mentioned plans. Chapter 4 presents a corpus which serves as the basis for this study. The corpus consists of three series of first-hand documents. The first series comprises 17 authentic job interviews which were recorded and transcribed in French. The second consists of 9 semi-directive interviews with recruiters conducted by the researcher. The third consists of 9 semi-directive interviews with the candidates conducted by the researcher. Chapter 5 repeats the principles of methodology – in this case being content analysis to process the raw data in the corpus. In Chapter 6, the three interview series are processed through content analysis to bring to light the principal parameters that intervene into the communication between the two speakers. Chapter 7 goes into some rigid elements that are likely to be obstacles to intercultural communication. etc

Made available in DSpace on 2016-04-26T20:22:49Z (GMT). No. of bitstreams: 1 Carlos Augusto Alcantara Machado.pdf: 1837362 bytes, checksum: 989675495c83e4f542aac6415923d3a7 (MD5) Previous issue date: 2014-05-23 / The world, nowadays, searches a new civilizing mark. Freedom and equality, as achievements, respectively, of the Liberal State and of the Social State, no more fulfill the wishes of the contemporary state. We will present Fraternity, as the fundament of a new humanism, the unabridged humanism, which has its roots in Christian doctrine, but it also is a cultural element. That influences the elaboration of Law and changes it, bringing new paradigms. We will study Fraternity from the recognition of the equality of dignity of all human beings, in accordance to precepts particularly written in the Universal Declaration of Human Rights, but also in contemporary constitutional documents. We will analyze, specially, Brazilian Constitution of 1988, starting from the preamble, to, considering its hermeneutical force, but also normative force, conclude that Fraternity is not only a purely religious, philosophical or political value, but it is a legal category and has constitutional guarantees. Thus, we will present Fraternity as a point of equilibrium between traditionally assured principles as freedom and equality. In this line of approach the development of constitutionalism will permit, in humanity current stage, with the recognizing of the juridic category of fraternity, the flourishment of Fraternal Constitutionalism, indispensable element to assure to everyone the pursuit of happiness / O mundo, hoje, busca encontrar um novo marco civilizatório. A liberdade e a igualdade, como conquistas do Estado Liberal e do Estado Social, respectivamente, não mais atendem aos anseios do Estado contemporâneo. Apresentar-se-á a Fraternidade, como fundamento de um novo humanismo, o humanismo integral, que tem a sua raiz na doutrina cristã, mas se constitui em elemento cultural que influencia a elaboração do Direito e o transforma, trazendo novos paradigmas. Estudar-se-á a fraternidade partindo do reconhecimento da igualdade de dignidade de todos os seres humanos, conforme preceito consubstanciado particularmente na Declaração Universal dos Direitos do Homem, mas também em documentos constitucionais contemporâneos. Analisar-se-á, em especial, a Constituição brasileira de 1988, a partir do preâmbulo, para, considerando a sua força hermenêutica, mas também normativa, concluir-se que a fraternidade não é um valor de natureza puramente religiosa, filosófica ou política, mas é uma categoria jurídica e tem garantia constitucional. Assim, apresentar-se-á a fraternidade como ponto de equilíbrio entre princípios tradicionalmente assegurados como a liberdade e a igualdade. Nessa linha de abordagem o desenvolvimento do constitucionalismo possibilitará, no estágio atual da humanidade, com o reconhecimento da categoria jurídica da fraternidade, fazer florescer o Constitucionalismo Fraternal, elemento indispensável para garantir a todos a busca da felicidade