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Modèles d’intégration des immigrés dans la perspective de l’idée de citoyenneté Recherche de nouveaux sens dans un monde en voie de globalisation

100%
Kurcewicz U.
Studia Politologiczne
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2016
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vol. 42
371-391
EN
The traditional ideas of citizenship, both republican and liberal, as well the conceptions of immigrant integration that are deeply rooted in them, are undergoing a serious crisis when we analyse them from the perspective of global migration. In modern multinational states and societies at the super-diversity stage, which are emerging as a consequence of migrations, citizenship viewed through the prism of membership of a country, including the rights and obligations towards the state as well as civic competence, has become a topic of ideological debate and deliberation on the integration of immigrants. The social issues that follow from the assumptions of two basic conceptions: integration as assimilation based on the idea of republican citizenship and multinational policy based on the tradition of liberal citizenship, have enlivened the idea of transnational (cosmopolitan) citizenship. The main thesis of the article, involving the dysfunctionality of the established integration models related to classical ideas of citizenship, has been presented against the background of an analysis concerning changing legislation in terms of migration policies in France and Great Britain. The concept of transnational citizenship has also been related to EU legislation.
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Polityka wobec Romów na obszarze Czech i Słowacji po II wojnie światowej

72%
Kwadrans Ł.
Przegląd Narodowościowy – Review of Nationalities
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2014
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issue 3
43-79
EN
In this paper the author attempts a short description of the situation of the Roma com-munity in Czechoslovakia, as well as in countries that were created aer the break-up, or the Czech Republic and Slovakia. qe text is taken into account the historical context, demographic, political, and social functioning of minorities.
3
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FEMINISM AS... MULTICULTURALISM? IRIS MARION YOUNG ON THE CONCEPT OF MULTICULTURALISM

51%
Ślęczka K.
Zeszyty Naukowe Wyższej Szkoły Humanitas. Pedagogika
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2018
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issue 17
161-173
EN
The conflict of feminism with multiculturalism seems to be inevitable to most of theorists, especially on the side of feminism. It has been a staple in the debates for about twenty years now. Surprisingly among the founding fathers of the doctrine of multiculturalism there was also one founding mother, academician and outstanding feminist, prof. Iris Marion Young. How was it possible? Trying to find the answer to this interesting question the author of this paper has reconstructed Young’s critical arguments, concerning both lines of the then multiculturalism, the liberal and the communitarian one. There have been also recalled main theses of her concept of society, which should have solved problems resulting from multicultural structure of societies of US and Canada, the case objects of her interest. The model society, “democratic cultural pluralism,” is based on recognition of cultural groups. Each society is in this sense heterogeneous. Such a society would be non-hierarchical; all groups would be represented, in a horizontal manner, in the neighborhood and regional assemblies. It seems likely that Young was overlooking the inevitable conflict between feminism supporting “gynocentric” point of view, and multiculturalism representing ethnic and national-oriented point of view, because at the time of her investigations and conceptualizing her model society (the end of 80s in US and Canada) the discrepancy between minorities’ and mainstream cultures in matters of gender was not very large. The situation changed later, after a massive immigration of people representing cultures much deeper and more aggressive in their patriarchic and sexist cultural rules and norms.
PL
Konflikt między feminizmem a multikulturalizmem wydaje się wielu współczesnym nieunikniony i sytuacja taka trwa od ponad dwudziestu lat. Jednak wśród klasycznych twórców multikulturalizmu wywodzących się zarówno z liberalizmu, jak i z tradycji komunitariańskiej (łączył ich sprzeciw wobec asymilacjonizmu), znalazła się też wybitna akademicka uczona, feministka, Iris Marion Young. Jak to było możliwe? W artykule w poszukiwaniu odpowiedzi na to pytanie przypomniane zostały krytyki, jakim I.M. Young poddała multikulturalizm w obu jego wariantach. Zostały też zrekonstruowane zręby jej programowej propozycji zbudowania społeczeństwa „demokratycznego pluralizmu kulturowego”, opartego na uznaniu heterogeniczności społeczeństw wynikającej z ich kulturowo-grupowej struktury. Miałoby to być społeczeństwo nieuhierarchizowane grupowo, w którym władza opiera się na poziomych zgromadzeniach reprezentacji wszystkich grup kulturowych. Fakt niedostrzegania konfliktu między patriarchalnymi kulturami mniejszości etniczno-religijnych a grupą kulturową kobiet i reprezentującym ją feminizmem można zapewne tłumaczyć tym, iż w polu uwagi Young nie występowały wówczas jeszcze mniejszości imigranckie, wywodzące się z kultur bardzo odległych od zachodnich, w których wzorce patriarchalno-seksistowskie są znacznie głębsze i bardziej agresywne niż te, które występowały w owym czasie (początek lat 90.) w USA i w Kanadzie.
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