This present article goals to reflect about the relations between, curriculum, and subalternized cultures, going through the discussions that contribute to this relationship, such as those related to ...the debate around the concepts of the Bolívia, Chile, Peru, Venezuela, México e Brasil itself as their basis. Using the bibliographical research as methodology, we discuss the concept of periphery and downtown, deconstructing them through the comprehension of margin, taking as main theoretical basis authors such as Moita Lopes (2008; 2013), Mignolo (2003), Freire (2015), Walsh (2013), Vich (2005), Molina (2008), Candau (2003; 2010; 2012), González (2007), Silva (2005), Veiga-Neto (2002; 2014), Foucault (1992), Larrosa (2016), Santos (1995; 2014; 2016) e Protzel (2015). This essay enables us to comprehend that the edge position is the transit position, including epistemological transit. We intend to face the fundamentalism and the essentialism present in late modernism and, in this way, observe/indicate these aspects in the curricular practices area.
Banat was the first Western Romanian region where towns and villages had straight streets, the church, the school and the town hall in the centre and a clear delineation of the perimeter of the town ...or village, with its surrounding agricultural fields. Part of the data in this paper comes from the Transylvanian Rare Breeds Association’s database. Banat has been a model of regional development and of interethnic communities ever since 1716. The rural households in Banat have two or three yards and this model can be found in Central Europe as well. Owners in Banat preferred to take care of their animals themselves to watch over them carefully. On the borderline with Hungary, in Arad County, there is a totally different type of agriculture, namely one based on the existence of these types of shelters. At the shelter people raised cows, sheep, horses, chicken, geese, pigeons and beehives. All the field work was done according to a calendar which took into consideration religious holidays as well as certain days which were known to be significant. Old shelter is a model for organic farm. The only chance European agriculture has got is quality, and that goes also for Romanian agriculture, especially the one in Western of Romania. In Romania, the existence of modern farms is being encouraged, which have to have modern shelters, equipment and machines to be used on large areas. The erosion of the zoo-genetic patrimony in Western of Romania is obvious. Local breeds are being replaced with better imported ones but these have to be very well taken care of in order to reach their genetic potential. Banat was once renowned for its farms for processing animal products. In 2011 there are some units of processing animal and vegetable products in Banat, but these belong almost entirely to some transnational companies. Rich pastures and skilled locals have led to raising pure blood animals. Banat is an excellent region for crops and for raising animal due to its rich pastures, its geographical layout, the plain field and the water routes that can easily reach the Danube.
Religious moderation is an urgent entity for Indonesian people because they are multireligious. Hence, this qualitative study aimed to explore the religious moderation factors of multireligious ...people residing in the Sekaran, Rama Agung, and Cigugur villages of Indonesia and to analyze the people’s most vital factors of religious moderation. Fifteen religious and communal leaders from the three villages were purposively involved as the participants. An interactive model was adopted to analyze the data from interviews and focus group discussions. This study found five factors of religious moderation exhibited by Sekaran people, namely the principle of togetherness, socio-religious traditions, social traditions related to the values of the Indonesian Republic, and family. Rama Agung people showcased three factors: accepting the reality of differences, putting aside exclusivity, and upholding the harmony of life. Cigugur people demonstrated ten factors extending to family, awareness of moderation, mutual respect, tolerance, internalization of multiculturalism, good communication, socio-religious traditions, cultural ties, social relations, and interactions with cultural traditions. Furthermore, three latent and generalizable factors of religious moderation were codified as the strongest. They entailed upholding the principle of togetherness, accepting the reality of differences, and having mutual respect.
In the modern world, Globalization, Colonialism, Technology, Politics and Economy have changed many cultural identities and contributed to the appearance of multilingual literature. Code-Switching ...could occur in different institutional languages, slangs, dialects, and sociolects; so, translators should find strategies to tackle this literary phenomenon and preserve the source text identity. But how could the translator (who is a reader and a transmitter at the same time) deal with these types of literary texts? And how could he/she produce a target multilingual text that preserves the identity and the magic expressed in the source text? The multilingual text is a specific genre of literature which combines two or more languages in the desire to express a multilingual and multicultural reality inherent to a particular group of individuals. Multilingual Literature appeared for the first time during the Middle Ages, but it was called originally Macaronic literature. The term 'Macaronic' is commonly used to indicate any hybrid language that mixes the vernacular with Latin. This mixture was frequent during the Middle Ages in all romance literature. Macaronic literature is therefore a phenomenon that represents the cultivated, highly educated and sophisticated categories of society like academics, novelists and poets. However, translators who used to identify the translation as an inter-linguistic transfer between two formal systems (source and target institutional languages) have faced obstacles in working with multilingual texts in which the author uses code-switching as an alternative to reflect the unfair categorization of people and registers in modern societies). This paper aims to examine the different strategies proposed by Venuti, Cincotta, Bojanin, Qoates and other scholars to transfer the code-switching device in the literary texts; and eventually proposes an integrated strategy that will preserve the code-switching aspect in the translation process, namely in Farah CHAMMA’s poem ‘I am No Palestinian’. Our strategy aims at creating such equilibrium between the translator’s creativity and identity losses, which will allow the target reader to be an active participant in the understanding process and revealing the otherness of the source text. The poem of Farah CHAMMA is chosen as a case study in this research, because it reflects the human being struggle for independence and freedom. However, the independence in this context does not mean the liberation from the colonizer who enters with his armed forces and military weapons to your country, the colonizer nowadays enters your brain trough globalization, migration, media, internet, and all these factors contributed to the fusion of the traditional notion of identities. The Islamic Arabic identity is contaminated by the French, English, Spanish, German, Italian, Christian and Jewish identities due to this kind of colonialism which destroys all the identity and patriotism fundamentals such as: ethics, religion, thought, and of course language. This is why Farrah writes in her poem that she had lost her language and all the Arabic Palestinian identity that comes with, she masters many foreign languages but her mother tongue. She thinks, acts and does like the British, the French, The Portuguese poets and artists do, but she just knows little tales about the Palestinian poet Ziad RAFFIF who defends the Palestinian issue in his literary works. So, the poet Farah Chamma used the multilingualism in her poetry to draw a picture of the struggle that exists within herself, and to show us how a language can embody an identity with all its features. The multiplicity of identities may create a new identity for the writer of the source text. Thus, the translator will not deal anymore with all the different cultures that belong to the languages of the text, but he must instead, discover the new identity of this community that uses this kind of speech system i.e., the Code-Switching system.
It is a well-known fact that the culture of a region is one of the basic resources which acts as an attractive factor in tourism. In some destinations many different ethnic communities live together ...which creates a specific culture of a region in the sense of its multiculturality, and this element could be very important in tourist destination promotion. Many multiethnic cities and regions in the world use this element in tourism in many ways, from organizing events to promotion of specific ethnical gastronomy. Vojvodina is a region in which multiculturality is very expressed, as there are over 25 nationalities living together in peace and harmony for many years. In this paper, Vojvodina is taken as an example used to investigate the use of multicultural elements in tourism promotion. The paper is based on the research of attitudes of tourism workers from Vojvodina region about the use of multiculturality in tourism promotion, based on which conclusions are given about the possible use of this interesting and important Vojvodina's element in future promotional activities.
Youth and Adult Education (YAE) is a modality of basic education that serves a public with different gaps in access and permanence in school. In this sense, this work aimed to analyze the explicit ...and implicit Curriculum Theories on the Biology component in YAE. For that, 32 articles from the last 15 years were analyzed. Theoretically grounded, the findings were grouped according to Traditional, Critical, and Post-Critical Curriculum Theories, a total of ten, eight, and 14 works, respectively. The Traditional ones are teacher-centered and retain an emphasis on concepts and assessments. Students' manifestations are clues for the configuration of Critical and Post-Critical curricula. In this curriculum construction, the students' experiences are validated. Emotions, expectations for life projects, culture, education for ethnic-racial relations, gender and sexualities, and ethno-knowledge are present. It is within this plurality that Biology Curricula in YAE need to engage.
Abstract In an era increasingly characterized by pluralism and globalization, intercultural pedagogy represents a starting point for addressing the challenges that today’s society confronts us with ...daily. Throughout history, cultures have changed through interactions, exchanges, and hybridization, leading to the formation of an increasingly pluralistic and multicultural society. Against this background, it is crucial to develop approaches based on dialogue and mutual recognition. However, acceptance and willingness to encounter require an educational path that is promoted by schools from childhood, especially in view of the monocultural mentality that too often characterizes more and more people and prevents the opening of a path that counteracts ethnocentrism in favor of a broader perspective. From this point of view, intercultural pedagogy proves to be the only approach that can guarantee the formation of individuals ready to create a truly multicultural society.
Tillo, sosyomekânsal ve kültürel özellikleri bakımından, farklı niteliklere sahip bir kasabadır. Tillo hem somut ve hem de somut olmayan kültürel özellikleri ve bulunduğu konum itibarı ile çevresine ...göre farklı özelliklere sahiptir. Hem yöresel hem de ulusal ölçekte Tillo’nun tanınırlığını arttıran bu mekânsal bağlamlar, kasaba nüfusunun gündelik yaşam pratiklerine nasıl yansımaktadır? Bu soruya cevaben, insan ve mekân arasındaki etkileşime dair üretilen temsillerin neler olduğu, nasıl geliştiği ve ne tür örüntülere alan açtığı irdelenmiştir. Ayrıca Tillo’daki kültürel bellek öğelerinin ilişkisel mekân özellikleri analiz edilmiştir. Bu amaçla, çalışma alanına dair literatür incelenmiş, notlar tutulmuş, fotoğraflar çekilmiş ve mekân temsil(ler)i üzerinden ilişkisel örüntüler, literatürden de yararlanılarak, çözümlenmeye çalışılmıştır. Çalışmanın sonucunda, kamusal alan ve gündelik mekân pratikleri açısından başta cas evleri, sabatlar, medreseler, türbeler gibi somut ve ışık hadisesi, icazet töreni, bayramlaşma ve evlilik pratikleri gibi soyut kültür öğelerinin yaşamsal pratiklerin temel paydaşı oldukları ve ayrıca kültürel belleğin sosyomekânsal tasarımında da önemli yer edindikleri belirlenmiştir.
Purpose
This study aims to examine how leadership identity manifests at the individual and collective levels within a relational training context among a group of multicultural higher education ...students.
Design/methodology/approach
This is a case study and examines the interactions among eight multicultural students through the theoretical lens of leadership identity development (LID) theory.
Findings
The main findings of this study suggest that LID manifests through an open will and intensifying motivation to the collective impulse of achieving shared goals through nurturing the collective cognition to integrate diverse perspectives and a broadening view of leadership as a collective capacity for co-creation and generativity.
Research limitations/implications
Although the paper builds on a case study with a limited number of participants and the ability to generalise its findings is partial, the study may provide practical applications for training leadership in other collaborative contexts and supporting it at the individual and collective levels.
Originality/value
The LID theory and LID model have been applied simultaneously to a training lab to examine how LID manifests among a multicultural group of higher education students. The lab emphasises a participatory leadership-oriented pedagogy.
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