Korean ethnic education in Japanese public schools

Korean ethnic education in Japanese public schools has played an important role in the persistence of Korean ethnicity in Japan. In Osaka Prefecture, it began as an educational movement at the end of the 1960s. Japanese and Korean activists who led the movement had different political commitments and developed two approaches. Those interested in Korean homeland politics stressed the importance of teaching the ethnic culture of the homeland and tried to develop an ethno-national identity among Korean children. Those involved in civil rights politics in the context of Japan focused on the problem of ethnic discrimination and facilitated the formation of a political subjectivity among Korean children. The old practice of Korean ethnic education is a form of multicultural education and provides many useful ideas for today's multiculturalist teachers in Japan, who are dealing with children of newcomer foreigners.     

Multicultural perspectives on counseling survivors of rape

The dominant Euro-American culture is a rape-prone culture, as defined by Sanday. Within that culture, rape is both a tool and a consequence of interlocking systems of oppression based on race, ethnicity, class, and sexual orientation. The impact of rape on an individual survivor can only be fully understood in the context of the survivor's own culture, religious beliefs, and experience as an immigrant or refugee. Issues of race, culture, class, and sexual orientation influence every step in the counseling of a rape survivor. Knowledge about the client's culture is essential if accurate assessment and culturally appropriate service are to be provided. Specific examples of the impact of these issues are presented. Ways in which the cultural values implicit in the crisis counseling model may conflict with the client's values and needs are examined.     

1989年以来澳大利亚多元文化政策的发展评析

澳大利亚多元文化政策产生于1973年,在1989年被确立为基本国策。此后,多元文化政策得到澳大利亚历届政府不断的坚持和改进,并在原则和措施等方面出现了一些新的发展趋势。这些适时的变化促进了澳大利亚社会的宽容与和谐。     

American Indian/Alaska Native Elders: A Growing Demographic that Is Changing How We View Aging

Today, AIAN Elders are more actively engaged in their families and communities, encouraging the development of intergenerational programs, language and cultural revitalization, being stewards in research conducted in their communities, as well passing on their knowledge and experiences on how to live as healthy Native people. Elders have traditionally been quiet and observant of their environment, but the current and future cohorts of Elders are advocates, leaders, and culture bearers for their families and communities and they are now in positions of leadership. Western society acknowledges the value of traditional knowledge and AIAN Elders are viewed as exemplars of healthy aging and their lessons and experiences can be attributed to our own lives. This commentary highlights the paradigm shift in how society views older adults, specifically AIAN Elders and their role in health and wellbeing.     

The Cat and the Cloud: ACT for LGBT Locus of Control,Responsibility, and Acceptance

Advocating acceptance, committed action, and value-guided behavior over experiential avoidance, Acceptance and Commitment Therapy (ACT) may aid lesbian, gay, bisexual and transgender (LGBT) clients affected by hetero/homonormative social pressure. By conceptualizing LGBT paradigms of internal/external control/responsibility (IC-IR; EC-IR; IC-ER; EC-IR), ACT may be adapted to a myriad of multicultural worldviews. This article presents locus of acceptance as the attributed worth of internal/external cues perceived necessary by the client to achieve self-acceptance. Recognizing visibility and isolation as recurrent LGBT issues, locus of acceptances balances identity as individual (internal acceptance) with identity as community (external acceptance).     

A praxis and Research Agenda for Multicultural Human Services Organizations

Human services organizations in the United States are currently faced with the problems of a diminishing and shifting resource base coupled with increasing demands for services. In addition, national demographic changes with increasing social diversity, and a rise in racial, ethnic, gender and other group-based tensions have posed special challenges for human service organizations. By tracing the history of social work approaches to working with ethnic minorities, this paper argues that responses to environmental flux have in fact been inadequate in addressing issues of social inequalities and injustices. We articulate a vision of socially just and diverse human services organizations that are both empowering and empowered. We call these Multicultural Human Services Organizations (MHSO). We spell out praxis and research agendas that continue the social justice-social diversity mission that is central to our vision.     

The Protective Circle: Queer Fathers and Counselors

This article provides a review of the literature addressing the unique needs and experiences of queer fathers. Despite the growing number of queer fathers and families, and increasing scholarship on this topic, there is a major dearth in the counseling scholarship and practice related to queer families, or more specifically and especially, queer fatherhood. Thus, this article uses the concept of a “protective circle” to assist professional counselors to understand their vital role within a queer father and familial system. By understanding the experiences and needs of queer fathers, counselors can better conceptualize and assist this underserved and often silenced community.     

The historical roots of multicultural unity along the Upper Guinea Coast and in Guinea-Bissau

Lusofonia or lusophony is often defined as an identity shared by people in areas that were once colonised by Portugal, which in Africa include Angola, Cabo Verde, Guinea-Bissau, Mozambique and São Tomé and Príncipe. Lusofonia assumes that in these places people share something – a language, certainly, but also a history and culture rooted in the Iberian Peninsula. In some ways it is a re-articulation of Gilberto Freyre’s lusotropicalismo, the idea that Portuguese were more adaptable than other Europeans to tropical climates and cultures and created more multicultural colonial communities. Those who espouse lusofonia often have a political agenda – the strengthening of the Community of Portuguese-Speaking Countries. In this article, we argue that, like lusotropicalismo, lusofonia is a dream; it is not rooted in a historical reality. It is luso-centric in that it ignores the power and persistence of local cultures and gives undue weight to Portuguese influence. With regard to Africa, lusofonia’s agenda is elite driven and assumes the inevitability of modernity and globalisation. And we demonstrate that it was through Upper Guinean institutions and languages, and not colonial ones, that community and fellowship were most commonly fostered in the past, as they are fostered today. Those seeking the roots of lusofonia cannot, then, look to this period of Portuguese–African engagement in Upper Guinea. There Portuguese embraced “black ways.” They operated in a peculiar multicultural space in which people possessed fluid and flexible identities. Portugal did not create that space. Lusofonia has not been the foundation for cultural unity. Rather, unity has been found in localised institutions and in Crioulo. In Guinea-Bissau, lusofonia is not an indigenous movement. If it is anything, it is the stuff of elites and foreigners and is not rooted in any historical reality.     

Assimilation,segregation, or integration? A teaching project examining approaches to religious and ideological diversity in the classroom

In this article, we describe the multiple phases of a project that was constructed around the real case of a young Muslim student who wished to be exempted from coeducational physical education on religious grounds. When the school refused her initial request, she decided to take legal measures which ended up in the German Federal Administrative Court. The court ultimately ruled in her favour. Her case was selected as the core ingredient for a new teaching project, which studies acculturation from different perspectives, and examines the complex balance between individual rights and societal duties, as defined by constitutional law in the Federal Republic of Germany. This case demonstrates that the majority society, represented in this study by the school, at times needs to change traditional educational policy in order to further national goals of integration; not as a compromise, but as a fair balance of interests. The project was implemented successfully as an integrated part of teacher preservice education occurring towards the end of the first academically based phase of their training.     

Ethnic studies,citizenship education,and the public good

Since the 1990s, ethnic studies and other components of multicultural education have been criticized by neo-conservative and assimilationist scholars who maintain that school diversity initiatives weaken national identity and fail to help students attain the knowledge, attitudes, and skills needed to function effectively in the national mainstream culture. The banning of ethnic studies courses in the Tucson (Arizona) Unified School District in the USA was a widely publicized manifestation of the neo-conservative response to multicultural school initiatives. This article describes neo-conservative critiques of ethnic studies, and argues that ethnic studies is an important component of US history that is required to help students become effective and thoughtful citizens in a democratic nation and global world.