The 21st century has highlighted major dilemmas on how to best manage diversity in our increasingly plural societies. Various strategies for managing diversity have been promoted to address this ...challenge including assimilation, colorblindness, and multiculturalism. However, empirical evidence has revealed that each poses weaknesses for intergroup relations. As a result, policy‐makers and political theorists have promoted interculturalism as an alternate strategy that addresses new and emerging realities revolving around superdiversity, cultural fusions, and mixed forms of identity. In the current paper, we explore interculturalism as a pro‐diversity ideology that takes a more dynamic view of cultural identity where individuals belonging to different social groups are supported to interact and influence each other leading to new and complex self‐understandings. We consider the meaning and conceptualization of interculturalism, its psychological correlates, its implications for intergroup relations, and how minority group members perceive interculturalism. Given that empirical research on interculturalism is in its infancy, we further consider gaps in our understanding of the topic and suggest avenues for future research.
At a time when multiculturalism as an approach to managing diversity in society has been declared a failed policy in many western countries, Australia still seems committed to the approach as ...evidenced in public discourse and government declarations. The concept of interculturalism— promoted as a more appropriate approach to dealing with diversity in other parts of the world such as Europe and Canada—seemingly has no place in the Australian context. However, changes in the understanding of the concept, its application and degrees of commitment to it can also be observed in Australia. Not only has the meaning and execution of multiculturalism changed considerably over the years, there has also been vigorous debate and backlash, embodied in the political arena, by the (re) emergence of parties, and more recently, a variety of groupings with a nationalistic and/or nativist focus. More generally, a hardened attitude in public discourses concerning migration, social cohesion and national identity has developed over the last two decades. In the context of these developments, this article will trace the evolution of the Australian concept of multiculturalism and its concrete application focussing on the changes of the last two decades. A comparison of Australia’s purportedly unique type of multiculturalism and concept(s) of interculturalism to explore whether Australia’s nation-building project is indeed distinct from other countries’ diversity experience, or whether there is a place for interculturalism in Australia in an era of increasing mobility will conclude the article.
Until the 1970s, Italy’s population trajectory had demonstrated a clear propensity to be an emigrating nation. Over its almost 150-year history, it had witnessed four major phases of outward ...migration which had defined this country and created large diasporas across the globe. However, major changes began occurring to this demographic trajectory. It saw the unexpected arrival of large numbers of migrants from mostly poorer nations which it only reluctantly acknowledged. But, Italy was both unprepared and unconvinced to respond to this new phenomenon of incoming migration. Even though many of its European neighbours began to engage with this new and wider multicultural paradigm emerging in the 1980s, this multicultural approach never took hold in Italy. At the same time segments of the Italian education system were obliged to tackle recently arrived large numbers of migrants and their children requiring integrated models of education. While the political elites sought to remain immobile with large numbers of incoming immigrants, schools and educational institutions had little choice. Unfortunately, as this paper will demonstrate, this approach was mostly limited to the area of education. Although Interculturalism received a boost from its European Union promotion in 2008, it remained largely an activity exercised within the domain of public education. Fundamentally multiculturalism, like interculturalism were never officially embraced in Italy. While some sectors of society constructively engaged with interculturalism arguably as a different and more developed idea than multiculturalism, Italy and its policymakers continue to avoid engagement with migrant integration models whatever they be.
The entrepreneurial coffee grower habitus, emerging in a context of cultural interrelation, supposes the advent of a local development process focused on the management, production and transfer of ...knowledge. The objective of this work refers to the establishment of an instrument and a model for the study of the phenomenon. Non-experimental, cross-sectional and exploratory work was carried out with 90 coffee growers. From a structural model ⌠X2= 124.24 (22gl) p = 0.010;GFI = 0.995;CFI = 0.970;RMSEA = 0.008⌡ it was observed that the vertical habitus reflected the entrepreneurial factor of coffee growing (0.41) with respect to the horizontal habitus, inherited and learned. In reference to the type of study, sample selection and statistical analysis, the limits and scope of the work are discussed, suggesting its extension to other contexts and different study samples.
This open access book critically re-examines the theoretical and empirical interconnections between integration and citizenship, specifically, naturalisation. With new, empirical-grounded analyses of ...what we term 'citizenship-integration nexus' the central, shared contribution is showcasing how membership is informally achieved through everyday integration —usually around, but sometimes in spite of, formal citizenship requirements. By providing evidence of a nexus disjuncture, the book contributes to critical dialogues on immigrant integration and political incorporation, relevant for policymakers, civil society actors, and academics alike.
RESUMEN: El artículo tiene por objetivo realizar un estado del arte sobre la investigación llevada a cabo en Chile respecto de la situación de niños y niñas migrantes en el sistema escolar. A partir ...de una revisión de publicaciones académicas se analiza cómo se configura este campo de investigación, qué preguntas están planteando los y las investigadores, qué conceptos y categorías son utilizadas, y qué problemas son relevados y puntualizados. La búsqueda se concentró entre 2005 y 2017. Se seleccionaron dos tipos de textos, por una parte, aquellos de carácter científico (artículos en revistas y capítulos de libros) que abordaron en específico el tema de migración y educación en el contexto nacional -32 textos en total-, y por otra, documentos oficiales emanados del Ministerio de Educación relacionados con migración y educación escolar (normativas, recomendaciones técnicas) así como guías para una educación inclusiva en contextos migratorios.
Decades of research have shown that social dominance orientation (SDO) is one of the most important predictors of anti‐immigrant attitudes. However, the mechanisms through which SDO can explain ...prejudice have been studied insufficiently. Using rich and diverse samples from France and from the province of Québec in Canada, the present research provides a cross‐national (N = 1,852) and prospective (N = 534) analysis of a theoretical model in which the dimensions of SDO are indirectly predicting anti‐immigrant prejudice via the intergroup ideologies of assimilation, multiculturalism, colour blindness and interculturalism. Results showed that interculturalism, a hierarchy‐attenuating ideology was found to be a robust mechanism to explain the subtle effects of SDO‐E on anti‐immigrant prejudice whereas assimilation, a hierarchy‐enhancing ideology was playing a more important role to explain direct and blatant effects of SDO‐D on prejudice. The two most studied diversity approaches, multiculturalism and colour blindness, were largely redundant once interculturalism was considered. This pattern occurred in both France and Québec hence, favouring the context‐independent pathway.
It is possible to be a couple without marriage commitments and even without living together (as happens to LAT couples); the couple can be restricted to the two partners or include wider ...relationships; one can be a parent without having generated children with natural relationships. In short, everything suggests that today being a couple and being parents are two possibilities that respond to different life projects, they go on their own. History and social evolution have shown how the classic family made up of mother, father and natural or adopted children becomes just one of the many possibilities of being called a family.
On the basis of these considerations, the aim of this paper is to reflect on the physiological change in family structures. A culturalist conception of the family seems to be affirming itself from many sides, which understands it as a pure cultural product, rather than as a structure that humanizes people, through a relationality that operates through the symbolic exchange between the sexes and between generations (Donati, 2020). The new narratives lead us to take up the challenge of a possible post-human and technoliquid family (Cantelani, 2020) and in order to do this we need to seriously reflect on the fact that thinking of the family only as a question of love, affection and care, it can be very reductive. Rather, it would be necessary to restore originality to family relationships: family forms are the product of collective processes of morphogenesis of social structures and even choices, although they depend on individual emotions and strategies, are more deeply the expression of dynamics of networks of relationships. In other words, in the age of the anthropocene and of the ‘family warming’, it becomes necessary and fundamental to favor a sustainable family, in the sense of giving a new meaning to the elements of its social genome and the ways of connecting them (Donati, 2020)
This paper presents an analysis of the images represented in textbooks about the Indians. This is on the assumption that sociodiversidades are still taken on a mythical perspective. Hence it is ...important to understand how they are being depicted Indians in textbooks? This discussion is based light of authors, as SILVA (2009); SILVA (2015); SANTOS AND CHAUI (2002); MARTINS (2009); COELHO (2016) and BRAZIL (2012, 1996, 2008). It aims to analyze the images and speeches steeped in history textbooks on the Indians, and more specifically identify the social representations of the Indians, observe and demystify some images and speeches still the reductionist paradigm about indigenous peoples. Methodologically, this work was developed through brainstorming (MOURA E RIBEIRO, 2015), the ideas set out the following guiding problematizations: As we look at the current textbooks regarding the approach to indigenous issues? What advances and continuities identified? What we consider more lacunar and most significant in the analyzed books? After the analysis of these issues was possible to reach the conclusion that indigenous sociodiversidades should produce educational materials about themselves, to demystify the folkloric, mythological and stereotypical view that is still in the national program of textbooks (PNLD) in full contemporaneity
This paper critically examines some of the ways in which conceptions of interculturalism are being positively contrasted with multiculturalism, especially as political ideas. It argues that while ...some advocates of a political interculturalism wish to emphasise its positive qualities in terms of encouraging communication, recognising dynamic identities, promoting unity and critiquing illiberal cultural practices, each of these qualities too are important (on occasion foundational) features of multiculturalism. The paper begins with a broad introduction before exploring the provenance of multiculturalism as an intellectual tradition, with a view to assessing the extent to which its origins continue to shape its contemporary public 'identity'. We adopt this line of enquiry to identify the extent to which some of the criticism of multiculturalism is rooted in an objection to earlier formulations that displayed precisely those elements deemed unsatisfactory when compared with interculturalism. Following this discussion, the paper moves on to four specific areas of comparison between multiculturalism and interculturalism. It concludes that until interculturalism as a political discourse is able to offer a distinct perspective, one that can speak to a variety of concerns emanating from complex identities and matters of equality and diversity in a more persuasive manner than at present, interculturalism cannot, intellectually at least, eclipse multiculturalism, and so should be considered as complementary to multiculturalism.
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