This mixed-methods study explores how transnational high school students in the U.S. understand and experience a kind of curriculum called global citizenship education (GCE) and how GCE might influence them to think or act, in conjunction with how the students’ perspectives may differ based on their intersecting identities, particularly the categories of socioeconomic status (SES), race, and gender. Transnational students are defined as young people who maintain substantial connections with multiple nations in the form of affective attachments, physical movements, and flows of ideas. Practically, young people approximately 14-19 years of age, who attend high school in the U.S. and have lived in at least one other country, qualified for this study. In the past two decades, GCE has received increasingly more attention from K-12 schools and education research. While GCE is being promoted as learning that is useful to prepare young people for globalization and our unpredictable future, there is currently a small body of existing literature on how students understand and experience GCE. As such, informed by postcolonial/decolonial theories, as well as a view of curriculum as being dialogic and agentively constructed by students as they learn, I foreground the voices and experiences of youth as they engage with GCE. I began with a qualitative phase, including image-elicitation focus groups, semi-structured individual interviews, and optional final projects, where a visual component served the participatory purpose of encouraging youth to direct the research and to represent their ideas in a form beyond language. Preliminary analysis of the qualitative data informed the construction of a quantitative survey, which received 33 completed responses via Qualtrics. The survey shows that the students more readily take up GCE as skills and (conceptual) understandings rather than as concrete bodies of (factual) knowledge that they have acquired, and that the youth perceive GCE to more powerfully influence them to develop their thinking rather than to change in their actions, particularly in response to social justice issues. This raises questions around how educators should best determine the goals and content of GCE programs and practical constraints around promoting “critical” versus “soft” forms of GCE. Secondly, the qualitative participants each took up GCE differently, suggesting that one key strength of this kind of curriculum can be its broad and inclusive nature, allowing individuals to adopt it in ways that make sense for them. In addition, strong and effective GCE consists of learning that takes into account, or even better, actively leverages students’ existing knowledge and skills, cultural backgrounds, and interests. Thirdly, GCE seems to compete with the demands of assignments, grades, and other credentials students must accumulate to be admitted to college, particularly when such curricula are not integrated into the planned activities of the school day. The students are also quite attached to place, including both in-person learning and face-to-face interactions with friends and family, which is in tension with a deterritorialized framing of GCE with lofty goals for all humanity. One implication is the importance of accounting for the meaning of specific physical places in youths’ lives as we consider the goals and purposes of GCE programs. Finally, qualitative data highlight that the intersecting identities, especially the categories of SES and race, in the context of structural inequalities in U.S. education, really make a difference in how transnational youth take up GCE. The survey adds gender as another layer, showing that girls perceive GCE to include a broader range of topics, that more activities at school contribute to their GCE, and that they are more influenced by GCE to think and act differently. As we tailor GCE to suit students’ backgrounds and attachments to place, identities may be a useful tool to help us think about how structural forces may shape the way students take up GCE and adjust programs accordingly. Of course, we must also remain attentive to the fact that perhaps GCE will always be implicated in structural inequalities, and as such, to continue to resist simply essentializing students based on broad identity categories. In the above ways, this study contributes to further research and theorizing about how GCE can better serve the needs of not only transnational but all youth.

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Dominant approaches in film studies reflect the deeply-rooted assumption – inherited in large part from Marx and Foucault – that human nature and human history are inherently characterized by conflict and the struggle for power. However, this normative adversarialism prevents us from acknowledging the experiences and works of individuals who operate under a different set of foundational assumptions based instead on mutualism, cooperation, and forms of power that do not engage in zero-sum struggles. This dissertation will treat adversarialism not as an essential, inevitable, or preferable aspect of human nature, but rather as a culturally learned pattern of behavior that can be overcome, both individually and collectively. How would dominant theoretical frameworks in film studies be affected by a view of human nature that does not celebrate moments of conflict and adversarialism, but mutualistic tendencies instead? By mobilizing the definition provided by the Bahá’í discourse community (BDC) of “world citizenship” as a global ethic founded on the inherent oneness of humanity, this study will challenge three generally adversarial assumptions in the study of film: 1) That any filmmaker working within a non-democratic or “oppressive” state is politically worthy of celebration primarily when actively criticizing the politics of that state; 2) That any filmmaker with a complex multicultural background will have a psychologically difficult time reconciling their own cultural differences and reflect that internal struggle in their films; and 3) That conflict is an essential part of any popular cinematic narrative. Current approaches to filmmaking in an era of globalization, operating under normative adversarialism and often emphasizing the articulation of difference, are inadequate to explain the works of filmmakers living and working within a mutualistic ethic of world citizenship. By taking Dayyan Eng – a multicultural filmmaker based in Beijing, China – as the primary case study, I will develop a “world citizen” framework based on the articulation of the essential oneness of humanity and a filmmaker’s development of a “triple fluency” (cinematic, cultural, and industrial) to address limitations inherent in existing concepts in order to more appropriately illuminate the works of other media makers who work and live according to similar conceptual frameworks.

The overall objective of this thesis is to examine in what way ethical theory and ethical analysis can contribute to further understanding of the ethical challenges of the multicultural classroom. Based on the fact that the world is going through a process of globalization and migration, the education-system and daily praxis of teaching is put in front of new ethical challenges. The teacher in the multicultural classroom is on a daily base confronted with various dilemmas regarding for example conflicting duties, universal and conflicting values and citizenship. Martha Nussbaum´s theory of world citizenship is used as an analytical framework for the thesis and student interviews from upper secondary school is used as a complementary perspective to Nussbaum´s theory. The research questions of the thesis are: Can the theory of World Citizenship Education, when structured and analyzed, give guidance for teaching citizenship in a multicultural classroom? Is it a plausible theory confronted with the ethical challenges of the multicultural classroom? In what way can a student perspective from a multicultural classroom try the relevance and present a complementary perspective to the theory of World citizenship education? The theory and the interviews are analyzed and structured out of the research questions and by the three ethical challenges of universal values, conflicting values and sense of belonging. The conclusion of the thesis states that, even though Nussbaum´s theory does have some constraints, it is to a large degree applicable and possible to relate to the ethical challenges of the multicultural classroom and as a guide for teachers. The theory is plausible in some aspects because it presents reasonable arguments on the necessity of educational reform in an interconnected world and because it makes educational proposals of instrumental worth of the teacher. The theory is however not plausible in other aspects because; the universal values presented are to vague and not specified which makes the theory difficult to use in practise, it does not pay enough attention to the conflicting perspective of the ethical challenges in classroom nor the pedagogical importance of social inclusion when discussing conflicting values and finally the theory demonstrates a contradiction regarding how to act as a teacher about sense of belonging and recognising identity of the students. The interviews demonstrate similar but also different responses to the ethical challenges in comparison with the theory. The students recognize the existence of universal values across cultural borders in a similar way as Nussbaum, even though the values put forward are of another character than Nussbaum´s. They do however present a sceptical view towards the idea of a world citizenship and stresses the importance of bringing up discussions about nationhood, migration and belonging without being afraid of breaking any taboos. At the end the thesis presents some practical guidelines for the teacher in the multicultural classroom that follows logical out of the conclusion. The final discussion highlight the fact that the challenges of the multicultural classroom in Sweden will likely continue, and emphasizes the potential of using ethics as an analytical tool for further developing a professional teaching approach.

This thesis investigated the success of global awareness co,curricular programming as a tool for increasing intercultural knowledge at a liberal arts college. The study asked the following question: do internationally themed campus-wide events increase student interest in, and appreciation of, difference? Students in this study were involved in two activities: a semester-long series of South Asian themed events (the Wooster Forum and the Forum Auxiliary Events) and the First Year Seminar in Critical Inquiry (FYS). Two sections ofFYS had themes related to that of the Wooster Forum while the other two did not. Levels of student openness to difference and intercultural awareness were measured by the Intercultural Effectiveness Scale (Kozai, 2009a) both before and after exposure to the events of the Wooster Forum. An additional institutionally designed questionnaire was also administered to determine students' participation in the events and to allow them to share their perspectives of the programming offered. Results indicated that the majority of students at the start of the study demonstrated a lack of interest in and awareness of the differences that exist between cultures. At the end of study, those students in sections of FYS without strong links to the theme of the Wooster Forum showed greater movement on the elements of the Intercultural Effectiveness Scale that indicate intercultural openness than the students in sections with close links. Surprisingly, this movement was likely to be negative. Survey results revealed the importance of both friendship groups and the perception of fun as students decided which events in which to participate. Both instruments indicated the need for clear context setting for each event, and for opportunities for structured - ~ reflection and discussion in order to maximize intercultural learning. The study concluded with recommendations regarding future global awareness programming in this specific institutional context

La recherche porte sur l’actualité de la notion de cosmopolitisme. L’origine de cette notion remonte en effet aux racines de la philosophie, mais la période contemporaine présente une caractéristique inédite dans la mesure où elle offre la possibilité d’envisager, pour la première fois, une traduction politique de ce concept. Certes le cosmopolitisme a toujours eu une dimension politique, mais, aujourd’hui, la « citoyenneté » dont il est question dans l’idée de « citoyenneté mondiale » n’est plus seulement métaphorique. Ce travail peut donc être vu comme une théorisation générale du cosmopolitisme politique contemporain. La thèse défendue est la suivante : la notion de « citoyenneté mondiale » a gagné une effectivité politique nouvelle à l’époque contemporaine. Ce travail se propose d’analyser le cadre conceptuel proposé par ce qu’on appelle aujourd’hui la « démocratie cosmopolitique », c'est-à-dire le cosmopolitisme politique. Il s’agira de l’articuler à une compréhension plus générale du concept de cosmopolitisme, de montrer les biais par lesquels le cosmopolitisme gagne en effectivité sur le plan politique, et de mesurer la pertinence des critiques possibles. / The research focuses on the notion of cosmopolitanism as it applies today. The origin of this concept dates back to the roots of philosophy, but the contemporary period presents a unique characteristic which, for the first time, offers the possibility to consider this concept in a political sense. While cosmopolitanism has always had a political dimension, today "citizenship", when applied to "global citizenship", is no longer purely metaphorical.This work can therefore be seen as a general theory of contemporary political cosmopolitanism. The supported point of view is the following: the notion of "global citizenship" has taken a new political reality in modern times. This essay aims at analyzing the conceptual framework of what is now called the "cosmopolitan democracy", i.e. "political cosmopolitanism". It will articulate this conception to a more general understanding of the concept of cosmopolitanism, show the ways through which cosmopolitanism becomes more effective in the political sphere, and assess the relevance of possible critics.

Faculty-led short-term international service-learning (STISL) experiences are thought to have great potential in developing students' global citizenship through combining study abroad and community service pedagogies. However, thorough investigation of the pedagogical strategies employed in STISL courses to achieve such outcomes has yet to be conducted. This qualitative narrative inquiry of STISL faculty at 7 different institutions across multiple academic disciplines and country service sites sought to fill that void. Data reveal a new conceptualization of STISL teaching, learning, and service success that involves culturally contextualized solidarity, global civic engagement, and global competence, which culminate into students' global agency. Emerging from the data, the Van Cleave Pedagogical Design framework for Global Agency illuminates the interactions of five interdependent learning dimensions: academic, professional, interpersonal, intrapersonal, and intercultural. Course, program, and policy implications are explicated across pre-departure, host-country, and re-entry experiences.

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This thesis examines the convergence of neoliberal rhetoric across popular media, academic, and institutional discourses, and draws connections between contemporary women's travel literature and common scripts in study abroad promotion. Finding such narratives to be freighted with ethnocentric constructs and tacit endorsements of market-based globalization, I critique the mainstreaming of neoliberal attitudes that depict travel as a commodity primarily valuable for its role in increasing the worth of U.S. American personhood. I question both the prevailing definitions of "global citizenship" and the ubiquitous claims that study abroad prepares students for "success in the global economy" as ideological signifiers of a higher education system that is increasingly corporatized. Utilizing a postcolonial and transnational feminist theoretical framework, the thesis offers a literary analysis of contemporary women's travel memoirs, examining patterns of narcissism and "othering" in their depictions of cross-cultural encounter, and connects these neoliberal trends to consumerism in higher education, study abroad, and post-second wave feminism. Shared themes in the representation of privileged U.S./Western women abroad and the student-consumer model in higher education bespeak a movement toward individual international engagements that reinforce corporate motives for travel and endorse the commodification of global environments, cultures, and people. In hopes of contesting this paradigm, I argue for the reassertion of a social justice-oriented definition of global citizenship and for educational models that foster self-criticism and the decolonization of knowledge. / Graduation date: 2012