Multicultural Framework Research Articles

The treatment needs of victims/survivors of child sexual abuse (CSA) from ethnic minority communities: A literature review and suggestions for practice

One significant finding from an exhaustive literature review on child sexual abuse (CSA) and ethnic minority communities is that victims appear to be at higher risk for suicidality. This may be due to the many barriers to professional help-seeking in this group, most commonly associated with protecting the family's name. This makes their treatment needs particularly critical, after the barriers have finally been crossed. Of all their treatment needs, cultural competency is identified as essential. It asks for non-racist attitudes and practice, self-reflection and awareness, a ‘multicultural framework’ which recognises differences in power between mainstream and minority groups and respects the right to cultural differences, the provision of an interpreter trained in matters to do with sexual assault, choice about having an ethnically matched or non-matched service provider (and thus employment of workers from diverse backgrounds), the routine provision of training in cultural competency by management in service organisations, and mandatory data collection on variables related to ethnicity. A ‘multicultural framework’ is seen to be the most important of these elements, else it could lead to the vilification of collectivist and patriarchal cultures (which ethnic minority communities tend to be), threatening cultural safety. This adds trauma to the victim who has already suffered an abuse of power, and further alienates clients in critical need of clinical intervention.

At the Margins of Multiculturalism: Assessing Kymlicka's Liberal Multiculturalism in Japan

Will Kymlicka's theories of multiculturalism have gained wide interest in the West but only recently have been applied beyond it. This research note assesses whether a Kymlickian approach provides traction for grasping the configuration of nondominant ethnic groupings in Japan and how they have achieved a degree of multicultural recognition. It first identifies equivalents and exceptions within the Japanese case to Kymlicka's key groupings: national minorities, indigenous peoples, immigrants, and metics. It then shows that of these, the last two drove the expansion of multicultural rights. Finally, it examines why they launched claims within a multicultural framework and assess the limits of the multicultural claims for bolstering the rights of subordinate groups.

Acculturation and Sociocultural Factors in Children’s Mental Health Services: Applying Multicultural Consultation Frameworks

Nearly one in four children in the United States lives with at least one immigrant parent, and 21% of the U.S. population speak a language other than English at home (Zong & Batalova, 2015). By 202...

No Harmony: Football Fandom and Everyday Multiculturalism in Western Sydney

ABSTRACTThis paper critically examines football (soccer) fandom as an important yet under-explored site for the production of new understandings of multiculturalism and cultural hybridisation. Building on the analytical framework of everyday multiculturalism, we report on ethnographic research undertaken with football fans in Western Sydney, Australia, to analyse the interactions and conflicts between football fans and authorities that surrounded the 2014 Harmony Day celebrations. This paper argues that across the fabric of professional football in Australia, multiculturalism is lived in conflicting ways. It is shown that despite attempts by stakeholders of the game to promote a mainstream ‘family-friendly’ form of fandom, Western Sydney football fans create new forms of cross-cultural conviviality through their fandom practices that not only reshape their own identities but also challenge the country’s official, governmental discourse of multiculturalism and its attendant policies.

Broadening Rehabilitation Education and Research Through Cultural Humility: A Conceptual Framework for Rehabilitation Counseling

Purpose:The purpose of this conceptual article is to present a framework that incorporates the concept of culture humility into effective rehabilitation services.Method:Based on a comprehensive literature review and theoretical integration, this article provides the reader with the basic concept of cultural humility, similarities and differences between cultural humility and cultural competence, and significance of the cultural humility concept to rehabilitation counseling.Results:The literature consistently describes the need for professionals to be culturally competent to effectively serve an increasingly diverse population. However, when using only a multicultural competency framework, counselors may have false beliefs about their competence in working with culturally diverse individuals, understate the power imbalance between service providers and clients, and ignore institutional (e.g., system, homophobia, racism) accountability. Cultural humility can directly address these issues and serve as a complement to cultural competence in rehabilitation counseling services given its emphasis on reflectivity, power differentials between counselors and clients, and institutional accountability.Conclusion:Cultural humility can be applied to rehabilitation research, education, and practice. We need to broaden multicultural rehabilitation counseling through a cultural humility approach.

Consultee-Centered Consultation: Contemporary Perspectives and a Framework for the Future

ABSTRACTConsultee-centered consultation (CCC) is a familiar, but historically understudied, model of consultation. This Special Issue of the Journal of Educational and Psychological Consultation summarizes, supplements, and updates the CCC research base; considers the role of CCC in contemporary school and community settings; and calls for and helps guide future CCC research and practice. This introduction to the Special Issue begins with a definition of CCC, individuates the model from its historical roots in mental health consultation, and provides a timeline of significant events in the evolution of the CCC model. Next, each article in the Special Issue is previewed in order to highlight unique contributions made to the CCC literature. Collectively, these articles provide a summary of the current state of CCC, multicultural frameworks for CCC training and practice, and multiple directions for future research.

Intimate Partner Violence in the African American Community: Risk, Theory, and Interventions

Intimate partner violence (IPV) is devastating to individuals, families, and communities. IPV is considered the most prevalent type of violence in families (Owen et al. in Journal of Family Violence, 24(7), 433–445. doi: 10.1007/s10896-009-9239-2 , 2009; Williams et al. in Journal of Aggression, Maltreatment & Trauma, 16(3), 296–310. doi: 10.1080/10926770801925726 , 2008a). Unfortunately, IPV occurs far too frequently within African American families. Research suggests that African Americans are more likely to report experiencing IPV than any other racial groups (Bent-Goodley in Health & Social Work, 29(4), 307–316, 2004; Hampton and Gelles in Journal of Comparative Family Studies, 25, 105–119, 1994; Rennison and Welchans 2000). Despite this, there is a paucity of research that highlights the specific factors that may contribute to the high rates of IPV within the African American community. This article will explore the risk factors associated with IPV in this, while highlighting the way in which psychoanalytic theory can be used to understand these rates. Treatment approaches that use a multicultural framework will also be discussed.

‘Being’ a critical multicultural pedagogue in the art education classroom

ABSTRACTArt educators continuously struggle to understand what multiculturalism ‘looks like’ in the art classroom. This has resulted in multicultural art education becoming superficial, in which art teachers guide students through art projects like creating African masks, Native American dream catchers, Aboriginal totems, and sand paintings, all without communicating the context of the art. This type of multiculturalism essentializes cultures, and builds Western, myopic narratives about groups of people, specifically about their ‘Art’. Critical multiculturalism is a power-focused upgrade of multiculturalism that calls for a critique of power and demands recognition that racism and other discriminations are enmeshed in the fabric of our social order. Teaching through a critical multiculturalism framework helps teachers dismantle Western, normalized narratives and produce counter-hegemonic curriculum that contextualizes culture and reveals its fluidity. In this article, the author shares a teacher action research study in which she describes what critical multiculturalism looks like in her art education classroom. The study focuses on ‘being’ a critically multicultural educator versus ‘doing’ critical multiculturalism. Such a position counters the idea that critical multiculturalism is a thing to complete, but instead is an ongoing process that rests on specific ways of thinking and considering the classroom, curriculum, and students.

Derechos humanos y participación social en el marco de la multiculturalidad.

Abstract. Social participation as a way of exercising a human right within a multicultural framework is examined in the first part of this paper. After examining how both the liberal and the republican variations of this law are expressed and their framework of respect and pluralism, a distinction is put forward in this paper as regards political participation outside and within the context of a political party. There is also an analysis of what this right to participate entails when honestly confronted with cultural diversity. The following thesis is examined in the second part of the paper: the multiculturality that encourages this participationis not only relativized and reinforced by human rights, but also the rights themselves are by them affected. Thus, firstly, several classic foundations are questioned, such as those of iusnaturalism, and the need to incorporate intercultural dynamics of participation arises; secondly, these dynamics lead us to redefine the specification of the rights, so that they remain universal – characteristic that cannot be waived – but at the same time free of cultural influences and thus open to internal plurality.

Constructions of race: symbolic ethnic capital and the performance of youth identity in multicultural Australia

ABSTRACTThe relationship between ethnicity and cultural and social capital has been taken up by several scholars in terms of questions of disadvantage. This paper considers the performance of race and ethnicity as positive capital among a group of Sudanese young people with refugee backgrounds in Brisbane, Australia. Based on ethnographic fieldwork, I demonstrate young people's adaptation of cultural associations in their hybridized and essentialized self-representations. In particular, I explore my informants’ use of hip hop music and style as resources in performance. Much of young people's engagement with capital in performance enables their relatively overt and self-conscious process of clarifying who they are in relationship to one another, often with particular reference to race and ethnicity. Their engagement with globally relevant mediums is indicative of young people's agency in defining their own lives in the context of the political and moral framework of Australian multiculturalism.

Practicing Citizenship: Bolivian Migrant Identities and Spaces of Belonging in Washington DC

Using a case study of Bolivian migrants in Washington DC, this article examines the contested nature of citizenship and construction of migrant identities. Bolivian migrants both reinforce and challenge the exclusionary nature of the US citizenship regime through practices and discourses that develop an expanded notion of belonging to communities in Washington DC and Cochabamba. While cultural activities such as soccer and folkloric dance fit easily within a multicultural framework of citizenship, they can also challenge accepted norms through quiet struggles over the control of public space. Bolivians employ language from the US immigrant rights movement that highlights their contributions to the USA and contrasts ‘good’ and ‘bad’ immigrants, but they also depart from mainstream discourses by describing local belonging in terms of transnational connections and contributions to Bolivian villages. Bolivian citizenship practices and narratives demonstrate how identities are always constructed simultaneously in multiple places even while migrant belonging is limited by restrictive immigration policies and irregular legal status.

Yucatec Maya Organizations in San Francisco, California: Ethnic Identity Formation Across Migrant Generations

Using results of fi eld research among Yucatec Maya in San Francisco, we compare two types of migrant associations: hometown associations (HTAs) and social service agencies, specifi cally in terms of the use and expression of ethnic identity. We argue that HTA leaders rely on a regional identity based largely on a sense of shared culture, which reproduces the dominant and widespread view of ethnic identity in Yu- catan, namely that the Maya are not an indigenous people per se. In contrast, leaders of the social service agencies explicitly utilize indigenous identity in their programming and services. We maintain that the latter are reconceptualizing Maya identity, adopting a US multicultural framework that emphasizes ethnic difference as a basis for making claims for resources and rights.

Queering Center: A Critical Discourse Analysis of University LGBT Center Theoretical Foundations

Queering Center: A Critical Discourse Analysis of University LGBT Center Theoretical Foundations Abstract The purpose of the present study was to examine the framing discourse of theorization and practice surrounding university-based Lesbian, Gay, Bisexual, and Transgender (LGBT) resource centers. Building on interdisciplinary work by critical feminist, race, and queer scholars in sociology, social work, education, and political science, this study proposed a vital shift from identity politics (Combahee River Collective, 1977) and multicultural (Jay, 1994; Ward, 2008) theorizing and practice frameworks to praxis grounded in intersectional understandings of identity and resistance to interlocking systems of oppression (Razack, 1999) which (re)produce logics of dominance such as racism, gender binaries, and sexism. Supporting this conclusion was my critical discourse analysis of three texts, considered by practitioners to be the “canon” of theorization and conceptualization of campus-based centers. The three unique texts, the only ones published prior to 2011, to prescriptively advise center development and programming, were discursively analyzed through a critical queer feminist lens critiquing the constructs of essentialized identity politics and multiculturalism. The textual analysis indicated that the three texts drew heavily upon the discourses of essentialized identity politics and multiculturalism, and in doing reified homonormative white regulating systems. While making no claims that the three manuscripts represented the entirety of theoretical discourse framing LGBT center development, sparse center scholarship and this study’s argument in combination with scholarly critiques of both identity political and multicultural frameworks, asserts a strong claim for reconceptualizing the project of campus centers through a critical, intersectional lens based in the dismantling of interconnected systems of oppression.

Portraits of (Un)settlement

This essay considers the production of racialized masculinities in the contemporary artwork of the Singaporean-born queer diasporic artist Dominique Hui and the queer Aboriginal/Cree artist Kent Monkman. Recent debates in anti-racist feminist, queer, and Native feminist scholarship illuminate how diasporic and Indigenous groups are unevenly positioned within a framework of neoliberal multiculturalism and settler state colonialism in the Americas. Accordingly, there are important distinctions in the way that queer diasporic and queer Native artists respond to and challenge hetero- and homonormative models of citizenship in Canada. I examine how Hui's and Monkman's works reflect and mediate the interactions of multiple racialized masculinities in an identity-driven and individualized culture of neoliberalism and global consumer capitalism. Overall, I suggest that applying Native feminist critiques to a relational analysis of queer diasporic and Indigenous masculinities can unsettle and imagine new possibilities for “multicultural” solidarity in Canada—and beyond.

Limitations and Challenges of Building Democracy in the Conditions of Multiethnic Society in Zambia

ABSTRACT Some politicians in Europe ever more frequently claim that multiculturalism has failed. Others assert that it is primarily the current model of democracy which is in crisis. On the other hand Africa is generally perceived as a continent without experience with either democratic tradition or even liberal concept of multiculturalism. But is that really the case? What do we know about the diversity of the African continent in Central Europe? A potential positive example of successful democratisation and multiculturalism forming processes in Africa could be presented by Zambia. Where are then the limitations and challenges in the process of building a democratic system within the framework of African multiculturalism?

Conceptualizing, and Re-conceptualizing, Mixed Race Identity Development Theories and Canada’s Multicultural Framework in Historical Context

This paper will examine the most prominent theories of identity development of mixed race people in Canada from the late 1800s to the present day in the emergent multicultural context. It will examine the theories and contexts related to all mixed race people rather than focusing on a specific group.

Multiculturalism in Island South-East Asian

postcolonial nations, the boundaries of countries in island Southeast Asia were determined and delineated by the respective colonial administrations prior to political independence. Consequently, the territorial boundaries approximately correspond with the territorial limits under colonial tutelage. Within these territories are to be found indigenous colonized population and resident immigrant populations encouraged by the economic opportunities provided by colonization. As postcolonial nations, these countries are unavoidably 'multiracial' or 'multiethnic', and thus 'multicultural', by their colonial legacies. Each of these countries has transformed this demographic and geographic reality into part of the national ideology and political practice, in respective ways that are historically over determined. This paper will attempt to place these three cases within a larger theoretical framework of multiculturalism and call for political adjustments in the three polities.

Everyday multiculturalism: catching the bus in Darwin, Australia

Following acts of violence in major cities, the future of multiculturalism as a philosophy and a state-sponsored policy to promote peace and interdependence in white majority societies seem uncertain. Ethnographic research that explores the lived experience of multiculturalism in shared public spaces, however, offers the possibility to explore emotional stress as well as possibilities for change in culturally diverse cities. Within this literature, however, there is little grounded research that explores Indigenous–ethnic minority relationships. This paper foregrounds and describes a seemingly mundane event such as catching a bus that entangles my body with an Aboriginal woman and a migrant woman from Fiji in Darwin, Australia. The paper demonstrates how injury, anger, shame and discomfort unfolds when bodies of colour are sites of stress. I explore the emergence of this bodily stress that has outcomes for the capacity of racially differentiated bodies of colour to respond ethically in encounters with strangers. I argue that thick descriptions of events, conceptualisations of agency as distributed and broader understandings of the social have the potential to contribute to anti-racist agendas in Euro-colonial societies with separate Indigenous and multicultural policy frameworks in ways that do not require bodies to ‘accumulate’ or ‘inhabit’ whiteness.

Cosmopolitan beginnings? Transnational healthcare workers and the politics of carework in Singapore

In recent times, the increasing scholarly interest in the contested place of the migrant in the cities of the North and South has drawn mainly on frameworks of integration, multiculturalism and cosmopolitanism. Much of the literature pays little heed to gender dynamics and accords little value in particular to the roles that female migrants play in actively shaping the urban contexts in which they live. We contend that by shifting attention to the more feminised spheres oriented towards the private sphere away from public display (including that of ‘carework’ which is increasingly performed by female migrant workers), we may be able to better glimpse cosmopolitanism at work. This is because the social relations of care provide more fertile ground for developing what Glick Schiller et al. (2011, Ethnic and Racial Studies 34 399–418) call ‘cosmopolitan sociability’. This is not to negate the findings of feminist analyses that suggest that carework, particularly in globalising cities restructured by neoliberal agendas, reproduces and extends forms of social inequalities. Indeed, even as the locus of carework shifts from local to foreign women from less developed countries, patriarchal norms and unequal gender relations are reinforced, and in fact intersect with other power geometries based on race, nationality and class. As illustration of the politics of carework, this paper discusses the place of migrant healthcare workers (primarily Chinese, Indian, Filipino and Burmese women) in institutionalised settings in the rapidly globalising city of Singapore. While their presence in the global city raises moral anxieties not only about the shift of carework from the family to outside the home, they also alert us to the possibilities and limits of a cosmopolitan approach to care transcending boundaries of race, culture, language and nationality.

Demonstrating Identities: Multiculturalism, Citizenship, and Tamil Canadian Identities

Looking at political demonstrations that occurred throughout 2008 and 2009 in Toronto, this article explores popular understandings of diasporic identities within a Canadian multiculturalism framework. It also examines second-generation Sri Lankan Tamils’ (SLT) (re)negotiations of these representations in forming and informing their identities. Drawing on Kathleen Hall’s (2002) framework, identities are understood as constituted through processes of power, discourse, and representation. Through a critical discourse analysis of newspaper editorials and narrative explorations of second-generation Canadian Tamils, this article investigates how diasporic identities are incorporated into the wider Canadian polity. Fifteen semi-structured interviews were conducted with second-generation Tamil Canadians (ages nineteen to twenty-nine). I argue that popular constructions of diasporic identities and Canadian national identity as understood within a multiculturalism framework are not entirely in concurrence with Tamil diasporic minorities’ own identity narratives. The resultant “othering” causes feelings of marginalization and undermines notions of social citizenship. Concurrently, resistive practices by the second generation embodied by the political démonstrations of 2008-2009 contest “Canadian” identity as promoted in hegemonic representations by dominant elements of society, including the state. Divergences that emerge between the resistive discourses of second-generation Tamils and “mainstream” integrationist discourses demonstrate the need for a more sophisticated conceptualization of how Canadian multiculturalism and citizenship might incorporate the transnational political and cultural practices of its citizens.