Multicultural Model Research Articles

Involvement and Multicultural Counselling Competency Among School Guidance and Counselling Teacher Towards Special Needs Students


 
 
 
 chool Guidance and Counselling Teachers who involved in the Integrated Special Education Program and the Inclusive Education Program are facing unique challenges. This unique challenge is due to their responsibility in providing guidance and counselling services to two groups of client, the mainstream students and the Special Needs Students. Previous study found that School Guidance and Counselling Teachers were less involved in providing guidance and counselling services to Special Needs Students and their counseling competence towards Special Needs Students level was indicated from low to moderate. Therefore, further studies on involvement and competencies need to be implemented. A qualitative research methodology such as Multiple Case Studies is the ideal research design for this study. There are two proposed methods of data collection, semi structured interviews and document analysis. The results of this study will contribute to the Multicultural Counselling Model in the Special Education setting and the improvement of the guideline of guidance and counselling
 
 
 

A review on the early The American Journal of Sociology

This mixed method research accomplished a literature review about acculturation on the earlier The American Journal of Sociology. The word acculturation scarcely appeared. However, topics related to acculturation were usual, i.e., race, immigration, colonial, intercultural influence, and still gender. Assimilation, multicultural and fusion works appeared, and the pervasive was the multicultural model. The research found out that the multicultural model was grounded in the 19th century. Multiculturalism had its roots on the liberal WASP culture. As Herbert Spencer, the journal often praised minimal intercultural contact in order to achieve maintenance and cultural diversity. The pervasive attitude wanted cultural adaptation with cultural maintenance, and, at the same time, it vindicated the WASP cultural superiority. Integration of differentiated categories of thought, races, genders, and migrants were organized mainly by progress, competition, and social dominance narratives, and it impaired the culture of the separated but equal.

Liberal Pluralism and Multiculturalism in Central and Eastern Europe (W. Kymlicka Views’ Analysis)

Will Kymlicka is widely known in the world for the research in the field of the theoretical principles of liberal pluralism and justification of the policy of multiculturalism. In his scientific work, he pays attention not onlyto his native Canada but also draws attention to other regions of the world, including Central and Eastern Europe. The scientist asks whether the export of Western model of liberal pluralism and multiculturalism policies available in the region? Are Western models of multiculturalism and minority rights relevant for the post-Communist countries of Central and Eastern Europe? In the following article, we analyze Will Kymlicka’s views on this issue. Kymlicka explains why conventional ways of distinguishing between ethnic relations in the East and West do not help in understanding or responding to ethnic conflicts in the post-Communist world. He argues why the states of Central and Eastern Europe are not inherent in the territorial autonomy in their state building. He also argues why federalism as a form of government is not the solution of interethnic interaction’s problems. In addition, Will Kymlicka tries to highlight the unique characteristics of the region, which do not suggest the possibility of the introduction of liberal pluralism and multiculturalism in Central and Eastern Europe in the near future.
 Keywords: Liberal pluralism, multiculturalism, territorial autonomy, federalism, minorities

Political Correctness—Between Fiction and Social Reality

Nowadays political correctness (PC) is blamed by its opponents because of a failed model of multiculturalism, an influx of migrants and the threat of terrorist acts. Obviously, a definition of tolerance given by UNESCO in 1995 has lost its meaning. In order to argue a possibility of a global ethos based on new understandings of PC, the authors refer to contemporary achievements of semiotics, hermeneutics and philosophical anthropology. We use a critical method developed in the hermeneutical tradition of P. Ricoeur, J. Kristeva, Tz. Todorov and others. Criticism is directed at (1) paradoxes of postmodern philosophical attempts for justification the idea of political correctness; (2) the way of introducing new terminology, as on a language level it leads, not to inclusion, but to exclusion, of disadvantaged people because as E. Benveniste states, the third person is rather the non-person. The conclusion is that politically correct speech should be grounded on a basis which takes into account the three persons of verb conjugation. Similar philosophical and ethical ideas can be found in works of J. Kristeva, Tz. Todorov, P. Ricoeur. An example is given for how these ideas can be implemented in the fields of film and art. This is one of the possible ways of overcoming the exclusion of disadvantaged people who are only named in politically correct terms, and not as participants, in social and political dialogue.

Muslims’ social inclusion and exclusion in France, Québec, and Canada: does national context matter?

ABSTRACTThis article compares the social experiences of Muslim minorities in three contexts – France, Québec, and English Canada – each reflecting a different approach to immigrant integration. France’s republican model emphasises cultural assimilation and the exclusion of religion from the public sphere; Canada’s multicultural model advocates official recognition of minority cultures; Québec shares Canada’s tradition of large-scale permanent immigration but embodies a unique intercultural discourse of integration, in some ways resembling France. We compare the social experiences of Muslim and non-Muslim minorities in these three settings using the French ‘Trajectories and Origins’ survey (2009) and the Canadian ‘Ethnic Diversity Survey’ (2002) data on reports of discrimination, friendship networks, social trust, voluntarism, and national identity. We find the Muslim/non-Muslim gap in social inclusion is significant in all three settings and results from ethnic, cultural, or racial differences, more than religion. In assessing immigrants’ social inclusion, we suggest consideration be given to: (i) the reality of ‘national models’ in the community, (ii) a tendency for minorities to locate in more accepting segments of mainstream society, and (iii) the limited impact of policies based on national models.

Mapping cultural diversity through children's voices: From confusion to clear understandings

This research examines children's conceptualisations of cultural diversity. In particular, this project examines the following two research questions: how do children define and understand the concept of cultural diversity; and what do they perceive as the implications of cultural diversity on their daily lives? To this end, interviews were carried out with 40 (immigrant and native) students, aged 11 to 12, at five primary schools in Cyprus, which presented high concentrations of immigrants. On the basis of our analysis of the data, the participant children appeared to perceive cultural diversity in terms of two contrasting perspectives. On the one hand, they viewed cultural diversity in terms of the cultural‐deficiency perspective. Such perceptions stemmed from the model of monoculturalism implying the need to assimilate the culturally ‘different’ in order to counteract the negative consequences of cultural diversity. On the other hand, the same children also perceived cultural diversity in terms of cultural celebration. To this end, some children drew upon the model of multiculturalism to define cultural diversity as a culture‐enriching and culture‐celebrating process, pointing to folkloristic activities including traditional music, dance and food. Nonetheless, few of the participant children—both Cypriot and immigrant—defined cultural diversity in terms of the model of interculturalism, pointing to the intercultural exchange that stems from ‘real’ friendship development between natives and immigrants, equality of rights and inclusion. As the participant children appeared to confuse the meanings and languages of cultural diversity, this paper concludes with suggestions on teacher practices to ‘crystallise’ children's views.

“The Frontiers of Knowledge: Shouldn’t the Other Speak her Own Language?”

Using the structuring metaphor of an imaginary meeting between Walt Whitman and Jose Marti, I examine the relationship between American formulations of World Literature and Comparative Literature and investigate how each discipline ‘welcomes’ the Other. I distinguish between what a European comparatist might envision about the relationship between the two disciplines, as working together in a symbiotic relationship to engage in passive and active canon reform. The European comparatist might take a neutral attitude to the recent American marketing of World Literature. I do not see this phenomenon in neutral terms and examine the American configuration of World Literature as a political program, discussing its origins in Area Studies, its relationship to the American academic model of multiculturalism and ultimately viewing it as a institutional strategy aiding in the management of diversity on US campuses.

Концепция мультикультурализма в современной политике Азербайджана

The concept of multiculturalism of Azerbaijan is considered, which plays a significant role in today’s domestic and foreign policy of Azerbaijan. The relevance of the study is determined, in particular, by the fact that 2016 was declared in Azerbaijan “the year of multiculturalism.” It is reported that during this year there were a huge number of events dedicated to multiculturalism - from the global forum of the UN Alliance of civilizations to youth summer and winter schools. The article examines the origin and content of modern Azerbaijan’s policy of multiculturalism. Variability of its interpretations is shown, even at the domestic level. It is proved that the Azerbaijani multiculturalism typologically can be assigned to the traditional model of multiculturalism, characteristic for many countries of the world where there are diverse religions, ethnic groups and culture, such as in Russia. It is shown that Azerbaijan is actively using the policy of multiculturalism to promote a positive image of the country globally with the participation of international organizations and in bilateral relations with individual countries.

Поликультурная модель социальных взаимодействий в контексте христианских парадигм

Поликультурная модель социальных взаимодействий в контексте христианских парадигм

Praying Practices in Pentecostal Environment: A Universal Multicultural Model

Abstract The paper examines religious communication vertically as having a universal character, regarding believers’ multi-ethnic affiliation and potential situational applications, by the example of praying practices among Russian Pentecostals. The emphasis on praying practice ensures including integration mechanisms into the community of neophytes, excluding the initial communion of believers and the correlation of the new spiritual experience with religious tradition. Participation in the praying practice has an adapting function legitimizing the turn to religious experience of the new (nontraditional) type, reducing the state of psychological discomfort, as well as from the inclusion process to the followers of a non-titular religion.

Leadership Lessons from Communities of Color: Stewardship and Collective Action.

This chapter proposes a multicultural leadership model that reflects practices and principles from Black, Latino, and American Indian communities.

Post-secularism, Multiculturalism, Human Rights, and Religion in Ontario

Most Canadians believe that they have resolved the issue of religious freedom—as well as the problems of the injustice of Christian privilege and discrimination based on religion—by redefining the social order according to Canadian models of secularism, multiculturalism, and human rights. Typical of this resolution were the protections against discrimination based on religion or “creed” in the Ontario Human Rights Code, drafted in 1962. However, dramatic social and demographic changes in Ontario over the last fifty years have presented the efforts of the Ontario Human Rights Commission to protect and promote religious freedom with unexpected challenges. New forms of ethno-racial and religious pluralism, more widespread secularism, more religious hybridity and innovation, and greater degrees of individualized expression of religious identity have forced the Commission to rethink its policies pertaining to religious freedom. The Commission is wrestling with the fact that not only has Ontario become more religiously diverse in terms of the number of world religions and sub-divisions in those traditions, but religion in Ontario is expressing itself in unprecedented forms. At the same time, jurisprudence and public attitudes about the role of religion in secular, liberal democracies are also evolving. This article examines the Commission’s treatment of religious freedom in its policy work on balancing competing human rights and protection of freedom based on creed. It analyzes the Commission’s challenges in formulating policies around religious freedom by examining the interaction between secularism, multiculturalism, and human rights culture in the context of the transition of Canada’s social order to a post-secular society.

Egy kultúra, két kultúra, sok kultúra

On the occasion of the 150th anniversary of the Canadian Confederation, this paper surveys the various visions of society Canada has lived through until recently. Monocultural, bicultural, multicultural models of political identity alternated to clash over the constitution, thereby making it impossible for Aboriginal peoples and Québécois to deliver nationalist arguments through the wall of liberal egalitarianism. The failure of the Meech Lake Accord pushed the country towards a federal and identity crisis inasmuch as it failed to reconcile the interests of national minorities with the interest of the nation as a whole within one legal framework. Continuing clashes over the constitution in the Canada-round at Charlottetown 1991-92, culminating in a failed referendum on the proposed constitutional amendment known as the Charlottetown Accord, show that inherent cleavages in the body politic have survived, so multiculturalism has only been a partial solution to a population management problem.

Otto Bauer and the Philosophy of Praxis – Then and Now

Otto Bauer (1881–1938) has emerged once more in the thought of Western Marxists. The dominant theoretical voice of the Austrian Social Democrats in the late Austrian-Hungarian Empire and the First Austrian Republic, Bauer was re-examined in the 1970s and ’80s as ‘the third way’ was being explored in European politics by Eurocommunists. Bauer again is being discussed in the twenty-first century as not only a European ‘third way’, but as a model for nations across the globe. Bauer’s vision theoretically as well as tactically between 1919 and 1934, when Austrian fascism ended the political efforts of Austrian Social Democracy, was of a pluralist parliamentary governance that sought through party coalitions and the influence of social experiment a developing societal praxis whose socialist principles would realise eventually Marx’s understanding of a classless society. A gradualism in long-range strategy and tactics would lead democratically to greater collective coexistence embracing differing cultures within and beyond separate nations. Reviewed here are five publications between 2005 and 2011 which are either thoughtfully supportive or critically dismissive of Bauer’s multi-cultural models for the socialist coexistence of communities and nations. Two conference collections and three books on Bauer’s thought and political life enable the contemporary mind to evaluate the seminal promise of Bauer’s Marxist understanding, where for him Marxism was a social-scientific instrument to guide societal development.

Germany and the Challenge of Mass Immigration

Abstract This article gives an insight into the problematic origins of the term multiculturalism, a brief summary of integration of foreigners in Germany by presenting certain debates about incorporation, assimilation and dominant culture in order to ultimately see the critique of the model of multiculturalism.

Canadian Multicultural Paradigm: Research Methodology

Research methodology is an important component of any scientific work. Until recently, the Russian cultural studies had no specific research dealing with complex methods of scientific analysis of the Canadian model of multiculturalism. Meanwhile, the successful implementation of Canadian policy, aimed at the preservation and enrichment of cultural differences, not only points to the importance of studying the Canadian multicultural paradigm, but also to the need to consider the possibilities of using the Canadian experience in Russia. This work pursues the aim of studying the methods of scientific analysis of the Canadian multicultural paradigm and the factors behind its choice.

The exogenous cultural incorporation of football into the Australian mainstream: a case of polyglot multiculturalism

AbstractThis paper explains soccer’s entrance into the Australian mainstream in consequence of the Australian Football Federation (FFA) exercising symbolic violence, a modus operandi with the goal of re-writing the game’s cultural history. The claim is that the FFA attempts to hide the game’s historic foundations of ethnic diversity, with a multitude of ethnic-minority clubs (Greek, Italian, Hungarian, Maltese etc.) as well as its own actions which led to their eventual elimination and to create a perception that the game is Anglo-Australian. These attempts, it is claimed here, are similar to the theoretical model of polyglot multiculturalism; the dominant majority group will allow ethnic minorities to practise their own cultures so long as certain cultural boundaries, which may threaten the dominant culture, are not crossed.This paper contributes to the literature of multiculturalism in that it uses the empirical case of soccer in Australia to describe the imaginary boundary which a dominant culture will...

Prioritizing questions and methods for an international and interdisciplinary supervision research agenda: Suggestions by eight scholars

Eight active supervision scholars provide their perspectives on priorities for advancing research in clinical supervision. Based on proposals they presented at an invited symposium held during the 11th International Interdisciplinary Conference on Clinical Supervision, the authors propose research questions around multicultural identities, supervisor expertise, supervision models, and research methods. Although neither a comprehensive nor exhaustive list of priorities, the authors hope the article encourages dialogue across disciplines and countries that expand understanding of clinical supervision practice and supervisor education.

Wzór wielokulturowości w wychowaniu panien i kawalerów z dworów ziemiańskich w Królestwie Polskim

Wzór wielokulturowości w wychowaniu panien i kawalerów z dworów ziemiańskich w Królestwie Polskim

Germany and the challenge of mass immigration

This article gives an insight into the problematic origins of the term multiculturalism, a brief summary of integration of foreigners in Germany by presenting certain debates about incorporation, assimilation and dominant culture in order to ultimately see the critique of the model of multiculturalism.