Based on previous research, the author attempts to identify the key points for the research of Croatian-Czech-Slovak literary and cultural relations in the period of neo-absolutism (1852-1859). ...Citing relevant examples, he refers above all to the abundant correspondence of Croatian, Czech and Slovak intellectuals from that period, and to literary periodicals, which he regards as indicators of the mutual reception of the literary production of these three nations.
Comments on the negative public response to the Māori Santa Claus who featured in the 2 Dec 2018 Nelson Santa Parade. Source: National Library of New Zealand Te Puna Matauranga o Aotearoa, licensed ...by the Department of Internal Affairs for re-use under the Creative Commons Attribution 3.0 New Zealand Licence.
Why do humans form groups? Why would a brain, preoccupied with predicting the world, make the formation of cultures possible? And how does our socio-historical context shape the way we think?In a ...world faced with numerous global challenges and burdened by conflicts defined along cultural boundaries, now more than ever we need a comprehensive theory of the role of culture in human cooperation. Cultures persist: not only because they enable coordination and cooperation between otherwise selfinterested individuals, but because they cultivate our minds to make us grasp and sense the world in a particular manner, creating enduring structures of mutual solidarity based on a shared experience of reality.But cultures are not static: they evolve. As we endeavor to predict and classify the spheres of interaction in which we participate, culture falls into place and can be seen to function much like an immune system. If we are to understand the resilience of cultural groups and the evolution of the human mind, we need only look inside ourselves, to our predictive brain and to the immune system regulating the interaction across borders of both cells and cultures. Alongside our natural immune system, humans are endowed with cultural immune systems that bestow individuals and groups alike with resilience and adaptability.This book is a call for the formation of a genuine cultural immunology.In this erudite and compelling work Sørensen tackles the problem of why and how humans congregate in groups of various sizes, small and very large, apparently held together only by highly abstract concepts such as ideologies or religious beliefs. The simple answer would be “culture provides the glue". Sørensen does not settle for simplicity. He proposes with powerful arguments that we look to how the immune system works and then employ this knowledge analogically to the problem at hand. The analysis is nothing short of brilliant! You will find out how the predictive capacity of humans plays a fundamental explanatory role. Read this book and be edified!E. Thomas Lawson, Editor of Journal of Cognition and CultureJesper Sørensen is Associate Professor of Comparative Religion and co-founder of the Religion, Culture and Cognition research group at Aarhus University. He has published widely on magic, divination, ritual, cognitive historiography, and theory of culture and religion.
This book presents a structured yet flexible methodology for developing intercultural competence in a variety of contexts, both formal and informal. Piloted around the world by UNESCO, this ...methodology has proven to be effective in a range of different contexts and focused on a variety of different issues. It, therefore can be considered an important resource for anyone concerned with effectively managing the growing cultural diversity within our societies to ensure inclusive and sustainable development. Intercultural competence refers to the skills, attitudes, and behaviours needed to improve interactions across difference, whether within a society (differences due to age, gender, religion, socio-economic status, political affiliation, ethnicity, and so on) or across borders. The book serves as a tool to develop those competences, presenting an innovative adaptation of what could be considered an ancient tradition of storytelling found in many cultures. Through engaging in the methodology, participants develop key elements of intercultural competence, including greater self-awareness, openness, respect, reflexivity, empathy, increased awareness of others, and in the end, greater cultural humility. This book will be of great interest to intercultural trainers, policy makers, development practitioners, educators, community organizers, civil society leaders, university lecturers and students – all who are interested in developing intercultural competence as a means to understand and appreciate difference, develop relationships with those across difference, engage in intercultural dialogue, and bridge societal divides. The Open Access version of this book, available at https://www.taylorfrancis.com/books/9780429244612, has been made available under a Creative Commons Attribution-Non Commercial-No Derivatives 4.0 license.
Fars dilinde teklik birinci kişi zamiri men biçimindedir. Kimi Türk değişkelerinde de teklik birinci kişi zamiri men biçiminde kullanılır. Türkçe ile Farsça iki farklı dil ailesine ait olduklarından ...söz konusu zamirlerin ortak kaynaktan çıktığı söylenemez. Bu durumda Türkçe men (< ben), Farsça men ortaklığıyla ilgili akla gelen ilk varsayım, bunlardan birinin alıntı olmasıdır. İkinci ise bu benzerliğin bir rastlantı sonucu ortaya çıkmış olmasıdır. Ancak bu incelemede söz konusu zamirlerin ortak noktada buluşması, üçüncü bir varsayımdan yola çıkarak çözümlenmek istenmiştir. Bilindiği üzere Türk dilinde zamirler, çekim esnasında biçim yönünden herhangi bir değişime uğramazlar. Farsçada da zamirlerin herhangi bir biçim değişikliğine uğramadan edatlar aracılığıyla çekime girdikleri görülür. Bu durum teklik birinci kişi zamiri için de geçerlidir. İncelememizde Türkçe / Farsça teklik birinci kişi zamirinin geldiği son nokta, bütün yönleriyle alan dilbilim kuramı kapsamında ele alınmıştır. Bu doğrultuda Türkçe ile Farsçada ortaklaşa kullanılan men zamirinin ortak noktada buluşmasını sağlayan bütün olasılıklar gözden geçirilmiş; eski, orta ve yeni dönem İranî dillerde kullanılan teklik birinci kişi zamirinin yalın ve çekimli durumları bütün yönleriyle mercek altına alınmıştır.
Recent advances in intergroup contact theory Pettigrew, Thomas F.; Tropp, Linda R.; Wagner, Ulrich ...
International journal of intercultural relations,
05/2011, Letnik:
35, Številka:
3
Journal Article
Recenzirano
► Meta-analysis on 515 studies finds intergroup contact reduces prejudice (mean
r
=
−.21). ► Allport's optimal conditions facilitate but are not necessary for the effect. ► Other positive effects ...emerge from intergroup contact including greater intergroup trust. ► Prejudice-reducing effects of intergroup contact appear to be universal. ► Major mediators of intergroup contact's effects are affective.
Recent advances in intergroup contact theory and research are reviewed. A meta-analysis with 515 studies and more than 250,000 subjects demonstrates that intergroup contact typically reduces prejudice (mean
r
=
−.21). Allport's original conditions for optimal contact – equal status, common goals, no intergroup competition, and authority sanction – facilitate the effect but are not necessary conditions. There are other positive outcomes of intergroup contact, such as greater trust and forgiveness for past transgressions. These contact effects occur not only for ethnic groups but also for such other groups as homosexuals, the disabled and the mentally ill. Intergroup friendship is especially important. Moreover, these effects typically generalize beyond the immediate outgroup members in the situation to the whole outgroup, other situations, and even to other outgroups not involved in the contact. They also appear to be universal – across nations, genders, and age groups. The major mediators of the effect are basically affective: reduced anxiety and empathy. And even indirect contact reduces prejudice – vicarious contact through the mass media and having a friend who has an outgroup friend. Of course, negative contact occurs – especially when it is non-voluntary and threatening. Criticisms of the theory and policy implications are also discussed.
Cultural heritage is an expanding yet contested area of EU policymaking, which has recently been identified as an instrument for EU international cultural relations. In this article, drawing from ...critical heritage studies and recent scholarship on heritage diplomacy, we see external and internal cultural relations as blurred and deeply entangled in EU heritage policies. Empirically, we focus on the European Heritage Label (EHL), a central EU heritage policy instrument. We explore how heritage practitioners at selected EHL sites and EU heritage policymakers understand and give meanings to international cultural relations and explain the role of cultural heritage in diplomatic endeavours. Our method is a dynamic frame analysis of 44 interviews conducted in the European Commission and at eleven EHL sites in ten European countries. The analysis identified four frames of international cultural relations in the data: relations with non-EU countries for peace and stability building, showcasing and branding of cultural heritage for foreign audiences, creating unity in Europe, and small-scale international heritage projects. These frames manifest different understandings of heritage diplomacy ranging from geoculture to shared heritage and from intercultural encounters to the use of soft power.
The purpose of this paper is to demonstrate that literary reception follows the development of overall cultural interactions between two countries. To that aim, a comparison will be drawn between the ...reception of interwar English literature in Serbia and the more general framework of the stages in the two countries’ relationship.
Culture and cultural heritage have become central aspects in the European Union's (EU) foreign policy that increasingly emphasizes dialogue and people-to-people connections as the basis for ...international cultural relations. This article explores 11 projects jointly facilitated by the European Union National Institutes for Culture (EUNIC) and EU Delegations in nine countries located in Europe, Africa, and South America as part of a strategic cooperation between the European Commission, the European External Action Service and EUNIC. We identify five modes of highlighting dialogue as a key element in the EU's international cultural relations and discuss how the ideas of dialogue, cultural heritage, values, and diplomacy are entangled and interrelated in our data. The study underlines the core role of the cooperation between EUNIC and EU Delegations and shows how a dialogic approach determines the EU's international cultural relations and at the same time interconnects its international and internal policy aims.
This article approaches the transculturality of virtue ethics in early modern Mediterranean intellectual culture by focusing on the case study of Florentine-Ottoman relations during the reign of ...Sultan Mehmed II. It examines how both entities, though drawing from different intellectual traditions and interpretations of virtue, engaged in a constructive dialogic process that facilitated diplomatic and cultural exchanges. To Florentine humanists, using virtue ethics with the Ottoman court allowed the framing of political actions as ethical conduct. To the Ottomans, it permitted an intellectual integration of the Florentines into the nizam-ı alem. This reveals how Mediterranean actors developed deep intellectual structures, which endowed their actions and encounters with culturally specific yet transculturally significant meanings. As an analytical concept, I argue, transculturality is not about portraying an overly rosy picture; it is a process that helps us better understand the multidimensionality of Mediterranean intellectual culture without imposing cultural boundaries where none exist.
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