This article provides a conceptual framework for mapping cross-community work and projects that have been designed in more recent years to assist the process of reconciliation among young people in ...the city of Vukovar (Croatia), and to analyze underlying socio-psychological assumptions of these interventions. The nature of initiatives is examined through the prism of some socio-psychological theories and, in particular, through
Nadler and Shnabel's (2008)
Need-Based Model,
Allport's (1954)
Contact Hypothesis, and
Tajfel and Turner's (1986)
Social Identity Theory. This study found that there are serious problems with the manner in which reconciliation has been approached by the local communities in Vukovar. This study aims to explore some socio-psychological factors in the process of reconciliation among young people in Vukovar (Croatia), and the role of civic organizations in promoting inter-group contact and dialogue.
Diapraxis rules OK Benthall, Jonathan
Anthropology today,
02/2012, Letnik:
28, Številka:
1
Journal Article
Social‐cultural anthropologists' well established tradition of studying conflict resolution has hitherto had only limited application in practical programmes for intercultural ‘mediation’ on a large ...scale. This guest editorial suggests how the new concept of ‘diapraxis’, a practical replacement for ‘dialogue’, might stimulate a more systematic engagement from anthropologists. Some examples of diapraxis relating to the Islamic world are summarized, as described in a recent issue of Swiss government journal Politorbis.
In today's globalized world, we need to communicate values clearly and constructively across cultures and religions to avoid misunderstanding and conflict and to find shared solutions to the issues ...affecting human communities across the world. This communication is not easy to implement and requires a considerable amount of commitment and empathy. To be effective, intercultural and interreligious dialogues on ethics demand, first of all, an accommodation of different epistemologies coupled with a sincere respect for their richness and internal coherence. Furthermore, our values are so closely rooted in our identity that expressing them becomes a cultural act—even an act of faith in the case of interreligious dialogue. In this paper, I argue that we need to reiterate or embrace this act of faith in the other's values if we are to properly understand them. How is this possible? The answer calls for a theoretical discussion of the hermeneutics of interreligious dialogue. When applied to intercultural and interreligious dialogues, I contend that the theory of hermeneutics needs a specific epistemological dimension—namely that of "appropriation"—that entails that we borrow the other's epistemological outlook, adopt the other's ad hoc modes of communication or transmission of values, and integrate the other's values into the constellation of our sources of meaning.
Lipsitz examines why ethnomusicology matter now. At its best, ethnomusicology teaches ethnomusicologists about the dynamics of difference, about the generative results that follow from recognizing ...that cultures are not the same even though they all share a common humanity. In the face of scholarly and civic traditions that find difference so vexing that they frequently can only offer them an unsatisfactory choice between disembodied universalism on the one hand and parochial particularism on the other, ethnomusicology enables them to imagine a third option: a universalism rich with particulars grounded in the dialogue of all, the dignity of each, and the supremacy of none. In short, ethnomusicology can help them see which differences make a difference.
Throughout the last couple of decades various aspects of culture seems to affect the lives of European citizens more and more. As a reply the European Union (EU) in 2007 endorsed A European agenda ...for culture in a globalising world, evidently their first-ever strategy for culture. Zooming in on three areas intercultural dialogue, culture as a catalyst to creativity, and culture as part of foreign relations culture had for the first time been elevated into the premier league of Union politics. This article therefore investigates the background and content of the agenda further with particular emphasis on intercultural dialogue: What is the substance of this phrase and under which conditions is it likely that it will affect European culture as policy instrument? Unfortunately the EU demonstrates an indistinct understanding of the notion that cultural variation consists of both diversity and difference. These two concepts are related, but not synonymous, and furthermore essential to a) understand the multicultural Europe, and b) in deciding where the attempts of intercultural dialogue should end. As a consequence it is argued that the EU must revise their understanding of intercultural dialogue if their cultural policy should become something more profound than good intentions.
Belonging and membership in societies depend on resources, societal structures, and stateside frames rather than on postulated and essentialized identities. Throughout the ages migrants have changed ...societies and affiliations; globalization emerged in the 1490s when the tri-continental African-Asian-European worlds and the dual American continent became connected. Migrants moved translocally or transregionally – the “trans” emphasizes connections across dividing lines or spaces, to continuities cre- ated (or, perhaps, merely mentally constructed) by human agency. This essay approaches the topic from four angles: (1) migrants’“funds of knowledge,”(2) newcomers’“Otherness,”(3) power hierarchies, and (4) connectivity-inclusions-exclusions. In conclusion, belongings of globally mobile men and women will be discussed as transcultural rather than transnational.
The paper presents contemporary European discussion of the definition of the rights of the individual and citizens in the context of migration and of more participatory and inclusive educational ...system. It is based on the theoretical contributions relevant for the young nation-state of Slovenia, as well as on the results of a research project which collected the personal experiences of its "multicultural" and "multinational" citizens. Their suggestions for a more inclusive educational system are the result of a dialogic research methodology which allows us to hear the vulnerable individuals and groups as social actors. They are collaborators in the research project, which enables the combined influence of theory and practice in the conceptualization of the solutions for the social challenges of contemporary migrant societies. Adapted from the source document.
This article introduces the basis for developing multicultural education in United States of America and intercultural education in Europe. Living together in changing and diverse communities ...represents a big challenge. Teachers working in schools and students learning in heterogeneous classes can solve this challenge only with an adequate public support, where each individual can develop his/her intercultural competence. A common terminology should be explored together with currently developed concepts and the experience already gained from multicultural and intercultural education. Although professional discussions about multicultural and intercultural education, intercultural competence and interculturality as a teaching concept have also been developed in Slovenia, the gap between a declarative level for multiculturality and the actual (teaching) practices is still considerably wide. Adapted from the source document.
In Kuwait the use of the mobile phone has spread rapidly and universally and the use of text messaging has become popular among the younger members of society. One aim of the paper was (by means of a ...questionnaire) to elicit some basic information about users' attitudes and practices with regard to the medium in their culture. Until comparatively recently it was not technically possible to send Arabic text messages using the Arabic alphabet and they had to be sent using the English alphabet. Another aim, therefore, was to ascertain whether Kuwaitis still use the English alphabet for Arabic text messages or whether they make use of the Arabic keypad now available. It was found that while Arabic messages are sent, a substantial percentage of messages use English and a mixture of Arabic and English. Of particular interest is how users use English characters to transcribe their Arabic texts. This raises linguistic and cultural questions which are explored in the paper.
