This dissertation is a study of the religious and ethical influences on the lives of three American Jewish women: Anzia Yezierska (ca. 1880-1970), immigrant-born author from the Lower East Side who gave poignant voice in her fiction to immigrant Jewish women's lives; Rose Pastor Stokes (1879-1933), immigrant-born political activist and an early member of the American Communist party; and Maud Nathan (1862-1946), an upper-class, American-born Jew who fought for female enfranchisement and better working conditions for store clerks and sweatshop women. In a thematic approach drawing comparisons among the three women, this study explores the role and impact of Jewish religion and values on their personal and professional life choices. Related to this main question are the following secondary questions: As deviant women--women who did not fulfill traditional gender and religious prescriptions for home-bound domesticity--how did these women negotiate their deviance within the Jewish and larger American communities? In their autobiographies, how did they present their lives, and to what extent did they reveal any awareness of the impact of their Jewish birthright upon their life choices? And how did their relations with the significant people in their lives--friends, families, and mentors--influence both their gender and Jewish consciousness? Through close reading of their writings, especially their autobiographies, augmented by selected theoretical work in the presentation of self, I examine how they each defined their Jewishness in ways consonant with their personal and professional aspirations, and how they all drew on their cultural, religious, and class values to play an active public role in their time.

The formation and development of newcomer ethnic organizations, particularly mutual assistance associations (MAAs), result from specific social forces and interactions unique to the refugee and immigrant communities they represent and serve. As such, they reflect and become part of a newcomer community's culture and ethnic identity. As bicultural organizations, MAAs have unique roles as vital links between ethnic and mainstream communities. However, MAAs struggle to adjust to dominant models of organizations, an adjustment needed to function effectively in American society. Their problems result partially from their own process of cross-cultural adaptation as they learn to govern themselves, adjust to new roles, and adapt to differing values and norms. Conforming to the dominant standard of formal organizations creates conflicts among indigenous organizational members. This study examines various dimensions of cross-cultural adaptation during the formation and development of a Cambodian MAA. Based on the Samakom Khmer (SK) organization, the research explores cross-cultural issues experienced by SK's ethnic board and staff as they contend with conflicting Cambodian and American cultures. Participant observation, in-depth interviewing, and document analysis are the primary methods used for an "insider's", Cambodian's view of social reality. Several findings emerge which underscore this social phenomenon's complexity and uniqueness and its significance for the field of organizational studies. Culture and acculturation are vital and interrelated concepts in understanding SK's dynamics and behavior. The process of acculturation implies cross-cultural transitions occurring at individual, group, and organizational levels. Conflicting ethnocentric traditions and dominant norms caused SK to respond to issues of cultural convergence or divergence, acceptance of or resistance to cultural change. Consequently, members underwent processes of cross-cultural adaptation, including interpreting new symbols; understanding and making new roles; negotiating and restructuring social relations; maintaining and reshaping ethnic identity; creating images; and establishing and defining relations. The adaptive mechanisms of creating, rejecting, blending, and synthesizing elements of old and new cultures influenced the organization's structures and processes. Gleaned from SK's experience, it is critical to recognize that MAAs are cross-culturally embedded in the larger context of its sociocultural environment.

Multiculturalism and a committment to an ideology of cultural pluralism has been both a high profile and contentious government policy since its origin in Canada in the early seventies. Multiculturalism has also influenced educational practices and opened the way for multicultural and race relations education. With continuing high immigration, successfully meeting the challenges of cultural pluralism in society and education, and gaining support for its commitments from the public, is increasingly important. This study examines these challenges by considering the ideals, strengths, weaknesses, evolution and misconceptions of a philosophy of multiculturalism with emphasis upon educational implications. Three fundamental elements of multiculturalism are considered: ethnic identity, social integration and intergroup relations. This research contributes to the literature by providing a qualitative component focusing upon the experiences and perceptions of immigrant youth who are experiencing social integration into the Canadian multicultural society. The above themes are examined through the relevant literature and an exploratory study. Group discussions were held with adolescents, mostly immigrants, in homogeneous or similar ethnic/cultural groups--Latin Americans, Chinese, Vietnamese and South Asians. The conversations focused upon ethnic identity development, acculturation, intergroup relations and the youths' perspectives on North American culture and multiculturalism--particularly in the context of secondary schools in Vancouver. Three of the groups were held in the mother tongue. The themes are discussed by respective ethnic/cultural groups and comparisons and commonalties between the groups are explored. The interviews emphasize the development of "new ethnicities" as the youths engage in "cross-cultural analysis" and accommodate their new environment without forfeiting their ethnic identities. The latter part of the study exposes misconceptions around multiculturalism and, supported by the findings from both the literature and the interviews, illustrates both the evolution and potential of multiculturalism as an approach to managing cultural diversity. The final section examines the implications of the findings for schooling in a culturally pluralistic society. Although the study is set in the Canadian context, it has applicability for various culturally diverse nations concerned with social integration, intergroup relations and their educational implications.

The purpose of this study was to find out more about the college choice process of minority high school seniors. The research questions were (1) Do minority high school seniors consider important the same college attributes that the literature of college choice suggests? (2) Do minority students consider important other aspects of colleges, such as those attributes suggested in the college climate and retention literature as influential in the college success of minority students? The population of the study included 1155 Southeastern Massachusetts high school seniors segmented into five sub-groups: Asian, black, Cape Verdean, Hispanic, and white. Data were obtained from two questionnaires administered in January and May, 1993 in all high school English classes. The results were compared with the college choice literature. In addition, the results were analyzed in relation to the college climate attributes of social opportunities, curriculum, campus diversity, and academic support. The conclusions included the following: (1) Not all sub-groups are the same. There were significant differences between black and Cape Verdean sub-groups and among all sub-groups. (2) Geographical proximity is a factor. (3) Financial aid and academic support supersede academic reputation. (4) Models of college choice need to be modified to include student location and deferred application. (5) Mother is a primary influence on college as identified by all sub-groups. Recommendations for institutional responses are based on these conclusions.

This study investigated the perceptions of fifteen minority preservice teachers about teacher education. Research questions guiding data collection included (a) what is the life history and past educational experiences of the participants, (b) what is it like to be a minority preservice teacher in a teacher education program, and (c) what meaning do the participants place on these life experiences? A phenomenological interviewing format was used with each participant, where three 60-90 minute interviews were conducted 5-7 days apart. Focusing questions for each interview (respectively) were the research questions. Interviews were audiotaped, transcribed verbatim, and coded into categories using constant comparison. Member checking, peer debriefing, and prolonged engagement assured triangulation of the data. Four distinct topics emerged from the interviews with the participants: (a) feelings about being a minority, (b) features of elementary and secondary school experiences, (c) coping strategies, and (d) presence of support systems. Participants' feelings about being a minority varied from those who were proud and vocal to those who did not publicly recognize or acknowledge that participants' feelings about being a minority varied from those who were proud and vocal to those who did not publicly recognize or acknowledge that part of their identity and even suppressed it. Participants' elementary and secondary school experiences were interpreted as feelings of discontinuity among their minority identity and the structure of the dominant society's educational system, to those participants who did not view their school environment as incompatible with who they were as a minority. A collection of coping strategies was identified by participants which helped them survive as a cultural minority in a dominant society. These coping strategies ranged from actions that were culturally introverted to behaviors that were culturally immersive. The presence of support systems was discussed. These were addressed by participants as giving them a sense of belonging and structure to their daily lives. Ultimately, participants identified daily anxieties that European American preservice teachers simply do not face. These included (a) feelings of incompatibility between their teacher education program and their cultural heritage, (b) inability to speak English effectively (ESL), (c) feelings of alienation due to a lack of minority support, and (d) feelings of isolation as the only or one of a few minorities in their program or classes.

This dissertation describes how and why high school students in a developing country may resist educational processes intended to make them into modern citizens. The research set out to illuminate in-school processes which affected students' academic engagement and to help explicate an eight-year decline on the Grade 10 School Certificate Examination in Manus Province, Papua New Guinea. The report is based on one year of ethnographic research conducted in Pere village on the southeast coast and two high schools in Lorengau, the provincial capital, in 1994-95. I claim that at the time of study a shift away from the village in critical economic resources, rising unemployment, the ongoing viability of the subsistence base, and a need to maintain a degree of control over those living in towns led many Pere Villagers to be discouraged about the value of educational investment and to make claims to a somewhat invented "traditionality." In the high schools in Lorengau, students were aware of the limited opportunity structure after grade 10, and that they could return to their villages after finishing school and make their living from subsistence economics. A critical mass of students rationalized that school success, with its unlikely rewards, was not worth its requirements of hard work and conformity to rules. These students pursued social experience in school, resisted teachers, and valorized an egalitarian village-based identity within the student culture. I argue that the ongoing construction of this identity led these students to conduct routine surveillance of their peers for signs of acting "extra:" Appropriating Western behaviors which were associated with hierarchical status positions in the cash economy, or making strident efforts in school to obtain such a position. Accordingly, I show that Manus high schools functioned as social fields for the negotiation of Melanesian personhood. I conclude that people in Pere and Manus high schools lay claim to a moral "good" inherent in Melanesian egalitarianism, and that these were creative and rational responses which both critiqued the tendency of capitalist development to create hierarchical status differences and served to maintain these peoples' sense of worth in contexts of increasing powerlessness.

Among studies of International students at predominantly white institutions of higher education in the United States, very few have focused on African students in particular. Most of those that exist have drawbacks, ranging from difficulties in interpreting the data, to inconsistencies in the experiences of those studied. A majority were carried out by means of questionnaire and none by qualitative method of inquiry. This study examines the experiences and coping strategies employed by African students at predominantly white institutions of higher education in the United States, focusing on institutions in Western Massachusetts. Factors considered include pre-entry orientation, adaptation and assimilation, re-entry, issues of adaptability and adjustment problems. Other areas considered include social and academic issues, relationships, college environment, academic achievements and what strategies are being employed by African students to cope with their new educational environment. This study utilizes both qualitative and quantitative methods of data collection. An in-depth interviewing methodology using a modified interview guide adapted from J. M. Celona (1982) was used to explore the experiences and the coping strategies of 10 non-randomly chosen African students. A pretested survey questionnaire instrument that drew on J. M. Davies et al. (1961) was administered to African students identified through both formal and informal channels in the target institutions. The findings of this study reveal that African students experience expectation and adjustment difficulties upon arrival in the United States because of inadequate predeparture orientation in their home countries and inadequate help when here. African students, driven to achieve despite hardship often seek out admission to U.S. institutions on their own. The African students' urge to succeed academically is motivated by the sense of "multiple accountability" to self, family, friends and even their larger community. African students encounter discrimination on campus, feel isolated and are not socially connected to native students. African students make minimal use of the resources on campus. Coping strategies employed by these students include studying and working harder to overcome academic problems and/or deficiencies, trial and error, risk taking and seeking help from campus officials, faculty, fellow Africans and other foreign students and even strangers. This study concludes the following: (1) that a more comprehensive orientation to American culture and to campus life in particular should be provided for African students upon their arrival. More specifically: that an orientation program that introduces African students to the physical environment, registration procedures, academic policies, housing, counseling, health services, visa requirements and Immigration and Naturalization Services regulations, financial matters and social and intercultural activities should be provided. (2) that an African be involved in the management and administration of African students affairs so as to assure cultural sensitivity. (3) finally that a sense of community be provided for these African students by the Afticans in the area and African Students Association.

The problem. Teachers have been given responsibility for providing the academic, social and vocational education necessary for students to function as whole and healthy citizens in society. In the United States, public schooling has stood at the center of viable democratic processes. This study examines the extent to which one large, urban school district with a multicultural population, provides multicultural educational opportunities to classroom teachers. Scope of study. The primary questions this study seeks to address include: (1) What multicultural staff development opportunities are available to teachers in the District of Columbia school system? (2) Are teachers given release times to participate in multicultural staff development training? (3) What incentives are provided to encourage teachers to participate in multicultural staff development training? and (4) What resources have been made available to assist teachers with training and development in multicultural education? Chapter one outlines the statement and background of the research topic and research questions. The significance of the study and study's assumptions and limitations are described. In addition, definitions of the key terms used in the study are provided. Chapter two provides a review of the literature on multicultural education. Research on teacher education and staff development and multicultural curriculum development is also reviewed. Chapter three outlines the research design. This includes a description of the data collection and analysis procedure, the population of the study and the methodology used in the data analysis. Chapter four presents the study's findings and chapter five provides a summary of the conclusions, implications and recommendations of the study. Method. A six-point Likert type scale questionnaire consisting of 27 items was designed to measure four categories related to multicultural education training and development opportunities for middle school teachers in three randomly selected middle schools. Subsequently, a total of 57 out of 65 respondents returned questionnaires. In conclusion, an overall review of the qualitative data reveals the level and frequency of participation of middle school classroom teachers within three randomly selected middle schools in multicultural staff development activities. Further, the analysis of the data will serve as a guide for subsequent planning with system-wide training.

Barely a quarter century in this country, the Hmong are among the newest Americans. Since 1975, when United States' troops pulled out of Laos, more than 170,000 Hmong refugees and their children have adopted this as their new land, settling primarily in the cities of California, Minnesota, and Wisconsin. Products of an agrarian economy and a clan-centered, historically preliterate, homogeneous, insulated culture, they arrived in American airports ill-equipped to deal with a capitalistic, technological, industrial, heterogeneous, media-saturated culture. Overnight, their world had changed. They had to meld two contrasting worlds if they were to become part of their adopted country. As the children of refugees, Hmong teenagers have had the intensified challenge of responding to cultural change as they are learning how to be part of American youth subculture and school communities. Because of their cultural heritage, Hmong students may have learned to perceive and approach tasks differently than their non-Hmong classmates, using cognitive processes supported in their families but not reinforced in American schools. In families, they have learned primarily through observation and demonstration, cooperative problem-solving strategies, deductive reasoning, and reliance on contextual cues for meaning. Their approach to learning has been characterized by extrinsic motivation, sensitivity to others, and social responsiveness. In the daily transition from home to school, they confront the standards and expectations sanctioned in most high schools: that students will learn primarily through lecture and print materials, individual problem-solving strategies, inductive reasoning, and reliance on analysis and logic; and that students will be intrinsically motivated and desire personal recognition. The confrontation between different modes of learning and cultural values sanctioned by the Hmong and American worlds poses challenges for Hmong high school students and for educators who assist them in learning. This study identifies cultural values and practices, examines cognitive approaches to learning, and describes instructional practices judged to be effective by educators and/or students in promoting learning in Hmong high school students. It suggests practical improvements individual schools, as socializing institutions, may pursue in working with Hmong students reconciling culturally influenced modes of learning with longstanding American educational practices.

This dissertation reports findings from a study of the social interactions of second graders as they engaged in daily periods of classroom free play. The purposes of the study were: (a) to examine how students used oral language and literacy practices to construct social identities and status relationships; and (b) to analyze how these everyday literacy practices and peer relations on the local level of the classroom were linked to broader, macrolevel social relations. The study focused on a group of children—consisting primarily of working-class Latina and African American girls—who played regularly in a play office that was set up in the comer of a Spanish-immersion classroom within an urban elementary school. Data collection included thirty-one hours of audio and videotape. Analysis consisted of thematic analysis fieldnotes, taped data, and students’ written artifacts, and microanalysis of key peer-play events. The microethnographic analysis combined Fairclough’s (1989; 1992) approach to critical discourse analysis with Bloome and Egan-Robertson’s (1993) framework for analyzing intertextuality as a social construction. The findings show that children used literacy practices, and formed complex play identities and relationships, which drew upon multiple discourses, including domestic family life, the adult workplace, the peer group, and romantic love. The results of the study were ambiguous and contradictory: girls defined themselves as strong females in their interactions with boys and in their fantasy play as ‘bosses’ of their own ‘companies’. However, their conceptions of being ‘boss’ were closely bound to performing clerical tasks and child care. Girls both sustained and resisted traditional love ideologies in the contradictory ways that they appropriated popular-culture texts. The results of the study indicate that peer-play literacy practices and social interactions are not politically neutral, but rather are deeply connected with how children form identities, status relationships, and ideologies of gender and class. Social theories of discourse need to develop more dynamic terms for adequately describing the complex, ambiguous, and contradictory processes in which subjectivities and relationships are constructed in children’s everyday peer play.