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Imatges de la Rambla preses durant la campanya BCN Antiracista "Capgirem el racisme"

As the university remains to be a site where racial and gender (and other) inequalities continue to exist, universities are increasingly drawing up diversity policies with which they offer the promise of inclusion to those racialized and gendered Others who have been previously excluded. This resulted in an abundance of diversity policies, commitments and practices which have been a key focus in diversity management and critical diversity studies. Most research focuses on what universities are saying and doing about diversity to resolve ‘the problem of diversity’. Such research has three important weaknesses: (1) it conceptualizes diversity as identity characteristics specifically as the distance to a white masculine norm; (2) it then locates diversity in the minds/bodies of specific individuals or in discourse thereby it only studies cognition and discourse as being constitutive of social reality, but fundamentally neglects to study how bodies and materiality shape social reality and (3) it assumes to already know what ‘the’ problem of diversity is, how it ought to be studied and that it stays the same throughout research inquiries thereby producing dislocated knowledges instead of unfolding how conditions of knowledge production contribute to, intervene with and transform what the problem of diversity becomes. In light of urgent calls to theorize anew in how and what diversity is studied, this dissertation (1) departs from a relational ontology of diversity in which what ‘diversity’ becomes, is the result of interconnected practices in which bodies, words and objects ongoingly and collectively produce what is known as diversity in research; (2) conceptualizes diversity anew as a shifting and ongoing concern to refer to how diversity’s composition(s) results from different practices of various actors who in their attempts to know diversity construct different, conflicting meanings and how they may then (not) act upon those meanings to arrive at a final, situated co

In 2018, a Black weathercaster’s video denouncing racism led to a unique moment in the French-speaking Belgian media, with a large number of articles carrying “antiracist” discourses. Based on a press corpus focusing on the event (112 articles), we decided to use critical discourse analysis in order to observe the social representations that are conveyed by the journalistic discourse. We developed a grid to investigate the construction of in-groups at several levels.In a constructivist approach inspired by Nancy Fraser’s (1992) view of the public sphere, media discourses can be seen as a reconfiguration of representations and social beliefs reflecting an unequal social structure, consequence of a disparity of access and participation (Cervulle 2013). Journalists are part of a symbolic elites that have influential public discourses, thus contribute to the reproduction of dominant knowledge and ideologies in society, including racism (Van Dijk 1993; 2012). Antiracists discourses are part of the social representation of the group in most of Western societies, in which tolerance towards the “other” is promoted and blatant forms of racist behavior banned (Lentin, 2016 ;Archakis 2021).While racism is denounced in the news discourses, we observe in antiracist’s discourses an in-group’s valorization of journalists and media workers, an in-group’s valorization of the idea of a non-racist Belgian french-speaking part, and finally an in-group's promotion of the idea of a non-racist Belgium., info:eu-repo/semantics/nonPublished

This article aims to critically discuss the continuity of old colonial structures in the Peruvian university that prevent its transformation into a relevant institution that responds to the cultural diversity of the country. Given that the university continues to operate under the monocultural and hegemonic perspective of westernized knowledge that invisibilizes and folklorizes the knowledge and worlds of other Andean, Amazonian, and Afro-descendant peoples. A brief historical reference is made on the colonial encounter and the mechanisms of power in which the university is constituted as an elite institution that operates under European models from colonial times to the present. Based on this idea, the essay seeks to reflect on experiences of national universities with groups of students of ethnic origin in the first decades of the 21st century, specifically affirmative action programs in which the author had experience as a student and later as a teacher in two public universities. To address the issue, the paper is organized into three sections: the domination and colonial heritage of the Peruvian university; cultural diversity, racism, and the university; intercultural emergency in the university and final ideas., Cet article vise à examiner de manière critique la continuité des anciennes structures coloniales de l'université péruvienne, qui empêchent sa transformation vers une institution pertinente répondant à la diversité culturelle du pays. En effet, l'université continue de fonctionner selon la perspective monoculturelle et hégémonique du savoir occidental qui rend invisible et folklorise le savoir et les mondes des peuples andins, amazoniens et afro-descendants. Une brève référence historique est faite à la rencontre coloniale et aux mécanismes de pouvoir dans lesquels l'université est constituée en tant qu'institution d'élite fonctionnant selon des modèles européens depuis l'époque coloniale jusqu'à aujourd'hui. À partir de cette idée, il s'agit de réfléchir aux expériences des universités nationales avec des groupes d'étudiants d'origine ethnique dans les premières décennies du XXIe siècle, en particulier aux programmes d'action positive dans lesquels l'auteur a eu une expérience en tant qu'étudiant et plus tard en tant qu'enseignant dans deux universités publiques. Afin d'aborder ce sujet, l'article est organisé en trois sections: la domination et l'héritage colonial de l'université péruvienne; la diversité culturelle, le racisme et l'université; l'émergence interculturelle à l'université et des idées finales., O presente artigo tem como objetivo discutir criticamente a continuidade de antigas estruturas coloniais na universidade peruana que impedem sua transformação em uma instituição relevante que atenda à diversidade cultural do país. Dado que a universidade continua operando sob a perspectiva monocultural e hegemônica do conhecimento ocidentalizado que torna invisível e folcloriza o conhecimento e os mundos de outros povos andinos, amazônicos e afrodescendentes. Uma breve referência histórica é feita ao encontro colonial e aos mecanismos de poder nos quais a universidade se constitui como uma instituição de elite que opera sob modelos europeus desde a época colonial até o presente. A partir dessa ideia, o trabalho reflete sobre experiências de universidades nacionais com grupos de estudantes de origem étnica nas primeiras décadas do século XXI, especificamente sobre os programas de ação afirmativa, nos quais o autor teve experiência como aluno e, posteriormente, como professor em duas universidades públicas. Para abordar o assunto, o artigo está organizado em três seções : dominação e herança colonial da universidade peruana; diversidade cultural, racismo e universidade; emergência intercultural na universidade e ideias finais., Este artículo tiene como objetivo discutir críticamente la continuidad de viejas estructuras coloniales en la universidad peruana que impiden su transformación en una institución pertinente que responda a la diversidad cultural del país. Dado que la universidad sigue operando bajo la perspectiva monocultural y hegemónica del saber occidentalizado que invisibiliza y folkloriza el saber y los mundos de otros pueblos andinos, amazónicos y afrodescendientes. Se hace breve referencia histórica sobre el encuentro colonial y los mecanismos de poder en los que se constituye la universidad como una institución de élite que opera bajo modelos europeos desde la colonia hasta el presente. A partir de ello se busca reflexionar sobre experiencias de universidades nacionales con grupos de estudiantes de procedencia étnica en las primeras décadas del siglo XXI, concretamente de programas de acción afirmativa en las que el autor tuvo experiencia como estudiante y posteriormente como docente dentro de dos universidades públicas. Para abordar el tema, se ha organizado el trabajo en tres apartados: la dominación y herencia colonial de la universidad peruana; diversidad cultural, racismo y universidad; la emergencia intercultural en la universidad e ideas finales.

In Latin America, for centuries, racial discrimination and other forms of racism have been especially detrimental to people and communities of indigenous peoples and Afro-descendants (ECLAC, 2016). In Argentina, racism is one of the most important forms of discrimination (INADI, 2020). However, it is often perceived as a problem mainly occurring in other countries or regions (Menéndez, 2018). It is frequently overlooked that racism is a problem present in the higher education system and institutions. This misperception is partly due to representations of the idea of racism frequently reduced to one of its most obvious manifestations, racial discrimination. Nevertheless, other less evident modalities of racism condemn some population groups to live in disadvantaged and inequitable conditions that affect higher education (Mato, 2021). This paper describes research results that contribute to the identification, understanding, and analysis of how racism, as an ideology and system of power, manifests itself in higher education and contributes to its reproduction and naturalization in all spheres of social life in Argentina. This research also examines the fundamental role of higher education in eradicating racism and greater democratization in contemporary societies., En Amérique latine, depuis des siècles, la discrimination raciale et d'autres formes de racisme nuisent particulièrement aux personnes et aux communautés autochtones et afro-descendantes (CEPALC, 2016). En Argentine, le racisme est l'une des formes les plus importantes de discrimination (INADI, 2020), mais il est souvent perçu comme un problème qui se produit principalement dans d'autres pays ou régions (Menéndez, 2015). On oublie souvent que le racisme est un problème dans le système et les établissements d'enseignement supérieur. Cela s'explique en partie par le fait que les représentations de l'idée de racisme sont souvent réduites à l'une de ses manifestations les plus évidentes, la discrimination raciale. Or, il existe d'autres formes de racisme, moins évidentes, qui condamnent certains groupes de population à une vie de désavantage et d'inégalité et qui affectent l'enseignement supérieur (Mato, 2021). Cet article présente les résultats d'une recherche qui contribue à l'identification, à la compréhension et à l'analyse de la manière dont le racisme, en tant qu'idéologie et système de pouvoir, se manifeste dans l'enseignement supérieur et contribue à sa reproduction et à sa naturalisation dans toutes les sphères de la vie sociale en Argentine. Cette recherche examine également le rôle fondamental de l'enseignement supérieur dans l'éradication du racisme et la démocratisation des sociétés contemporaines., Na América Latina, durante séculos, a discriminação racial e outras formas de racismo prejudicaram especialmente pessoas e comunidades de povos indígenas e afrodescendentes (CEPAL, 2016). Na Argentina, o racismo é uma das formas mais importantes de discriminação (INADI, 2020), mas muitas vezes é percebido como um problema que ocorre principalmente em outros países ou regiões (Menéndez, 2015). Com frequência, o racismo não é percebido como um problema que existe no sistema e nas instituições de ensino superior. Isso se deve, em parte, ao fato de que as representações da ideia de racismo são frequentemente reduzidas a uma de suas manifestações mais óbvias, a discriminação racial. Entretanto, há outras formas menos óbvias de racismo que condenam alguns grupos populacionais a uma vida de desvantagem e desigualdade e que afetam o ensino superior (Mato, 2021). Este artigo apresenta resultados de pesquisa que contribuem para a identificação, compreensão e análise das formas pelas quais o racismo, como ideologia e sistema de poder, se manifesta no ensino superior e contribui para sua reprodução e naturalização em todas as esferas da vida social na Argentina. Esta pesquisa também examina o papel fundamental do ensino superior na erradicação do racismo e em uma maior democratização nas sociedades contemporâneas., En América Latina, desde hace siglos, la discriminación racial y otras modalidades de racismo perjudican especialmente a personas y comunidades de pueblos indígenas y afrodescendientes (CEPAL, 2016). En Argentina, el racismo es una de las modalidades de discriminación más importantes (INADI, 2020), pero suele ser percibido como una problemática que acontece, sobre todo, en otros países o regiones (Menéndez, 2015). Frecuentemente, no se tiene en cuenta que el racismo es un problema presente en el sistema y en las instituciones de educación superior. Esto se debe en parte a que las representaciones de la idea de racismo usualmente se reducen a una de sus manifestaciones más evidentes, la discriminación racial. Pero, existen otras modalidades de racismo menos evidentes que condenan a algunos grupos de población a llevar una vida en condiciones desventajosas e inequitativas y que afectan a la educación superior (Mato, 2021). Este artículo expone resultados de investigaciones que contribuyen a la identificación, comprensión y análisis de formas en que el racismo, como ideología y sistema de poder, se manifiesta en la educación superior y contribuye a su reproducción y naturalización en todos los ámbitos de la vida social en Argentina. Estas investigaciones también examinan el papel fundamental que cumple la educación superior para lograr erradicar el racismo y alcanzar una mayor democratización en las sociedades contemporáneas.

In Denmark the political and public debate regarding young ethnic minority men is highly polarized. In this paper I investigate which imagined groups the Danish society consists of, and how these affect young ethnic minority men in regard to their identity formation, and which effects it has on their daily lives and opportunities, as well as their emotional wellbeing. My object is to clarify these issues and qualify the debate as to make it more balanced than it is today. As my theoretical frame I use Rogers Brubaker´s term groupism and Elizabeth Anderson´s theory regarding group stigma and attribution bias, as these play a vital part in all aspects regarding minority issues. I also introduce and apply other philosophical and theoretical terms when they can shed light on the on-hand discussion. I have divided my investigation into three parts: In part one, I examine which effects groupism and stigma have on young ethnic minority boys and men, when shaping their identity, and how schoolteachers and the surrounding communities will contribute to these stereotypes and prejudices. In part two, I examine how fear toward the minority, is embedded in the body through implicit bias and lived experience in majority Danes; illustrated with the white woman facing the ethnic minority man in the street at night. With the arguments of philosopher Shannon Sullivan, I discuss how the physical reaction; knots in the stomach, cold sweat, and nausea create the feeling of fear, and not the other way around. In part three, I show how ethnic minority men face an unjust choice of either expressing their apt anger and frustration with the injustice of their situation, or acting prudentially, what Amia Srinivasan has coined affective injustice. I take the discussion further, by arguing, that the emotional labor done by the ethnic minority man, when reassuring the majority that he has no ill intent, is an affective injustice as well. Lastly, I conclude that the ethnic minority man in the Dan

L’historiographie des résistances à l’esclavage aux États-Unis a longtemps porté sur les révoltes serviles de Gabriel Prosser, Denmark Vesey et Nat Turner, négligeant l’une des plus grandes insurrections d’esclaves de la période antebellum. La révolte des esclaves de Louisiane en 1811 est désormais sous les projecteurs, surtout depuis 2011, l’année de son bicentenaire. Au tournant du XIXe siècle, les empires coloniaux sont secoués par l’indépendance des États-Unis (1776), la Révolution française (1789-1799) et l’indépendance d’Haïti (1804). Plus particulièrement, l’insurrection des esclaves de Saint Domingue en 1791 fissure le paradigme de la race, alors qu’une peur des révoltes serviles s’infiltre à travers les sociétés esclavagistes, notamment en Louisiane, qui passe sous l’escarcelle des États-Unis en 1803. En Louisiane, les années 1800 sont caractérisées par la métamorphose de l’esclavage. La révolution sucrière change profondément le paysage louisianais, qui est désormais l’endroit rêvé pour un planteur sucrier. Les propriétaires louisianais importent des milliers d’esclaves pour travailler sur les plantations sucrières de la région. Migration forcée vers la Louisiane rime avec marronnage et révolte. L’esclavage racial a dû être redéfini, par des codes noirs, mais aussi par des mises en scène du pouvoir des planteurs. Dans le cadre de ce mémoire de maîtrise, nous analysons les rapports entre la presse, suivant la métaphore de la scène théâtrale du pouvoir, et la re construction de l’esclavage racial. Plus spécifiquement, nous examinons à travers la couverture journalistique louisianaise et américaine de la révolte de 1811 comment l’espace imprimé devient le producteur et le reflet du pouvoir ainsi que du savoir sur l’insurrection. En Louisiane, cette redéfinition se déploie à partir de trois principaux discours. Le premier vient criminaliser la révolte, c’est-à-dire minimiser l’impact ainsi que la signification politique de la résistance des esclaves de Louisia, For a long time, the historiography of resistance to slavery in the United States has focused on the slave revolts of Gabriel Prosser, Denmark Vesey and Nat Turner, neglecting one of the greatest uprisings of the antebellum era. The 1811 German Coast Uprising is now under the projectors, mostly since 2011, the year of its bicentenary. At the turn of the 19th century the colonial empires were shaken by the independence of the United States (1776), the French Revolution (1789-1799) and the independence of Haiti (1804). More precisely, the slave revolt of 1791 in Santo Domingo cracks the paradigm of race as a fear of servile revolt leach through slave societies notably in Louisiana which became an American territory in 1803. In Louisiana, the years 1800 are characterized by the metamorphosis of slavery. The sugar boom profoundly changed the Louisianan landscape, which is now the ideal place for a sugar planter. The creole planters of Louisiana import thousands of slaves to work on the region’s sugar plantations. Forced migration to Louisiana rhymes with runaway slaves and rebellion. Slavery had to be rebuilt, by black codes but also by staging the power of the slaveholders. In this master’s thesis, we analyze the relationship between the press, following the metaphor of the theatrical scene of power, and the reconstruction of racial slavery. More specifically, we examine through the Louisiana and American journalistic coverage of the revolt how the printed space becomes the producer and the reflection of power as well as knowledge on the insurrection. In Louisiana, this reconstruction unfolds from three main discourses. The first is destined to criminalize the revolt, that is to say, to minimize the impact and the political significance of the resistance of the slaves of Louisiana, while perpetuating the racial inferiority of the black body. The revolted slaves are reduced to mere criminals or « brigands ». The second discourse defends the institution of slav

El mes de març de l'any 2023 es va difondre un escrit a través de xarxes socials on s'explicava que la Guàrdia Civil havia detectat a 1.600 magribins empadronats en un mateix domicili, que cobraven ajuts municipals, i acusaven l’alcaldessa de promoure aquesta pràctica per beneficiar-se’n electoralment.

SHORT SUMMARY The health of paid care workers in long-term care is under pressure, but not for all care workers alike (chapter 1 and 2). Therefore, this thesis addresses health inequities among paid care workers. This thesis presents several participatory studies which were conducted by the author, together with paid care workers and a professional photographer. These studies unravel the health strategies of women (chapter 3) and men (chapter 4) working in long-term care and the health issues of self-employed care workers (chapter 5) before and during (chapter 6) the COVID-19 pandemic. All studies were done from a critical gender, diversity-sensitive and intersectional perspective. They present insights for care workers, occupational health professionals, HRM professionals and policy makers in long-term care. This thesis is also relevant for Participatory Health Researchers (PHR) who aim to make their research more critical and diversity-sensitive, as it explores the relevance of intersectionality for PHR (chapter 7 and 8). A series of portraits ‘What You Don’t See’, made by photographer Janine Schrijver in co-creation with care workers and the author, is part of the research presented in this thesis (chapter 9). These portraits address urgent health issues that often remain invisible, including racism and poverty, which squeezes paid care workers out of the organizations into self-employment. Concerns about the health of paid care workers are a persistent societal issue in the Netherlands. They have become increasingly pressing as more and more paid care workers find themselves in precarious positions, no longer able to sustain their own health or support themselves financially. Therefore, this thesis explores the economic, societal and political forces that contribute to the precarization of paid care workers in the Netherlands (chapter 10). Protecting, maintaining and repairing the health of paid care workers is not just an issue of care workers or employers. It

[EN] Pere M. Rossell i Vilar (1883-1933), a veterinarian and later politician, is well known as a promoter of scientific animal husbandry. He applied his ideas of a «Catalan race» not only to livestock (cattle and pork) but also to human beings. Because of his insistence on «racial purity», historians called him a «modern racist». Much less known is his important role in the attempts to reform the Barcelona Zoo between 1918 and 1932. In this context, in 1919 and 1921, Rossell produced two voluminous memoranda that have not yet been studied. In these memoirs, he tried to present the state-ofthe-art in zoo management by presenting a wealth of data on European and North American zoos. They dealt with issues such as the construction of animal houses, animal diseases, economic parameters, and zoo personnel. The first memorandum was to a large part based on reports published by the French zoo reformer Gustave Loisel. The second one was the fruit of Rossell¿s zoo voyage through Western and Central Europe in the summer of 1920. Rossell was deeply influenced by the «zoo revolution» of Carl Hagenbeck and his concept of enclosures without visible bars or fences put into practice in the «animal paradise» of Stellingen outside Hamburg. This article will show how both Rossell¿s reading of Loisel and his enthusiasm for Hagenbeck, drove the reform discussion in Barcelona in the 1920s and beyond. It will thus highlight the relevance of transurban networks of zoos as well as the ongoing debate about the goal of the zoo, torn between scientific research, acclimatization, and site of mass culture. Through constant communication, cooperation but also competition, zoos co-evolved. Finally, the article will ask how Rossell¿s Catalan nationalism and biological racism coexisted with his transnational vision of a modern zoo., [CAT] Pere M. Rossell i Vilar (1883-1933), veterinari i al final de la seva vida polític, és molt conegut com a impulsor de la ramaderia científica. Va aplicar les seves idees d’una «raça catalana» no només al bestiar (boví i porcí) sinó també a l’ésser humà. A causa de la seva insistència en la «puresa racial», els historiadors el van qualificar de «racista modern». Molt menys conegut és el seu paper important en els intents de reforma del Zoo de Barcelona entre 1918 i 1932. En aquest context, el 1919 i el 1921, Rossell va elaborar dos voluminoses memòries que encara no s’han estudiat. En aquestes memòries va intentar presentar l’estat de la qüestió en la gestió de zoològics presentant una gran quantitat de dades dels zoos europeus i nord-americans. Van tractar temes com la construcció de cases d’animals, les malalties dels animals, els paràmetres econòmics i el personal del zoològic. El primer memoràndum es basava en gran part en informes publicats pel reformador francès del zoo Gustave Loisel. El segon va ser fruit del viatge de Rossell al zoo per l’Europa occidental i central l’estiu de 1920. Rossell va estar profundament influenciat per la «revolució del zoològic» de Carl Hagenbeck i el seu concepte de tancaments sense barres ni tanques visibles posat en pràctica en el «paradís animal» de Stellingen a les afores d’Hamburg. Aquest article mostrarà com ambdues, la lectura de Loisel de Rossell i el seu entusiasme per Hagenbeck, van impulsar la discussió sobre la reforma a Barcelona dels anys vint i més enllà. Així, es posarà en relleu la rellevància de les xarxes transurbanes de zoològics, així com el debat en curs sobre l’objectiu del zoo, dividit entre la recerca científica, l’aclimatació i la cultura de masses. A través de la comunicació constant, la cooperació, però també la competició, els zoos van evolucionar conjuntament. Finalment, l’article preguntarà com van conviure el nacionalisme català i el racisme biològic de Rossell amb la seva visió transnacional

Navigating the social dynamics of clinical spaces can be an added challenge to the complexities of clinical work. Acts of bias and discrimination from patients have been found to affect healthcare workers both physically and psychologically. As more attention is paid to addressing discrimination by patients, we raise attention to the experiences and unique needs of clinical learners. Given that learners play a vital role in the functioning of hospital ecosystems, we advocate for the inclusion of their voices in any revision to policy and practice. In this paper, we critically examine the academic literature on learner’s experiences with mistreatment from patients, and their families. We outline the major gaps in policy, process, training, and institutional culture, noting the urgent need for institutions to address these gaps in ways that are meaningful to learners. Our goal is to highlight the lack of bioethics attention to this matter and propose areas where we can add value and support. With this goal in mind, we present a series of tables with guiding values, ethical considerations and questions for institutions., Naviguer dans la dynamique sociale des espaces cliniques peut être un défi supplémentaire aux complexités du travail clinique. Il a été démontré que les actes de partialité et de discrimination de la part des patients affectent les travailleurs de la santé à la fois physiquement et psychologiquement. Alors que l’on s’intéresse de plus en plus à la discrimination par les patients, nous attirons l’attention sur les expériences et les besoins uniques des apprenants cliniques. Étant donné que les apprenants jouent un rôle vital dans le fonctionnement des écosystèmes hospitaliers, nous préconisons d’inclure leur voix dans toute révision de la politique et de la pratique. Dans cet article, nous examinons de manière critique la littérature académique sur les expériences des apprenants en matière de mauvais traitements de la part des patients et de leurs familles. Nous soulignons les principales lacunes en matière de politique, de processus, de formation et de culture institutionnelle, ainsi que le besoin urgent pour les institutions de combler ces lacunes d’une manière qui soit significative pour les apprenants. Notre objectif est de mettre en évidence le manque d’attention acordée par la bioéthique et de proposer des domaines dans lesquels nous pouvons apporter une valeur ajoutée et un soutien. Dans cette optique, nous présentons une série de tableaux contenant des valeurs directrices, des considérations éthiques et des questions à l’intention des institutions.