This study aims to describe the cultural strategy of the Buginese people of Pagatan (one of ethnic group in Indonesia) in preserving their local wisdom living in a multicultural society. This research was conducted using qualitative descriptive method through three methods of data collection i.e. in-depth interview, observation and literature involving community leaders and ordinary people as informants. The historical-interpretative method was used to analyze the Data. The findings from this study indicate that the people of Buginese-Pagatan use (...) two strategies to preserve their Buginese identity in a pluralistic society i.e. the strategy of interaction patterns and the use of ethnic symbols. In the strategy of interaction patterns, they implement adaptive and inclusive interaction patterns. This strategy is represented by the mastery and the use of regional languages in addition to the Buginese language, cross-ethnic marriages, and participation in social activities. While in the strategy of using ethnic symbols, they form a distinct identity from the one existing in Sulawesi. This strategy is represented by the use of ethnic symbols such as wearing Bodo clothes, bone cap in the rituals of marriage and moving in new houses, preserving the ancient model of Buginese house for settlement, and forming a new cultural identity called Maccera Tasi. This research has identified local values preserved and held by its people as cultural strategies in building a harmonious society. We believe that the cultural strategies are useful not only to form a united, dignified and civilized local community of Indonesia, but also to serve as a model for other cultures to preserve their local wisdom. (shrink)

Starting from the problem of tolerance in a multicultural society, the author undermines the limits of a classical‐liberal foundation (negative tolerance) and suggests the need for a new meaning: a positive concern of tolerance implying appreciation of a variety of social cultures and value traditions. On an ethical level, positive tolerance can be grounded in the Discourse Theory, developing the classical Kantian deontological ethics in a transcendental‐pragmatic and in a transcendental‐hermeneutic sense. In this way, discourse ethics can answer (...) two questions posed by tolerance in a multicultural society: the duty to support all in the pursuit of their ideals and realize positive tolerance as well as its restrictions. (shrink)

This study looks into issues facing Indonesian multicultural education and offers solutions based on the worldview of Bhinneka Tunggal Ika. The study tries to clarify how Bhinneka Tunggal Ika’s worldview applies to the nation’s rich history, numerous tribes, nations, races, worldviews, including customs. The worldview is deeply established in the historical background of the Majapahit Kingdom and deeply embedded in Indonesia’s identity as the world’s largest Muslim nation; it can serve as a foundation for promoting religious freedom and building (...) a peaceful, multicultural society for multicultural education. -/- . (shrink)

This work was my theses to get the MA in Philosophy. Their focus is the ethics implied in digital culture and networked society. Themes are Ethics, culture, technology, political control, autonomous systems.

In this book chapter, Moya argues that recognizing, indeed mobilizing, identities in the classroom is a necessary part of educating for a just and democratic society. Only a truly multi-perspectival, multicultural education can create the conditions needed to alter the negative identity contingencies that minority students commonly face, while creating opportunities for all students. By treating identities as epistemic resources and mobilizing them, we can draw out their knowledge-generating potential and allow them to contribute positively to the production (...) and transmission of knowledge. (shrink)

Research in this study was conducted in Singkawang city, West Kalimantan Province, Indonesia which embraces a harmonious multicultural society with three major ethnicities, namely TIDAYU (Chinese, Dayak and Malay). The rich cultural diversities give positive advantages for tourism development and bode well for significant local economic growth. Among others, the Cap Go Meh (Chinese religious tradition) is considered to the biggest event in the region that involves the TIDAYU. Even though the Cap Go Meh is annually celebrated in (...) many different parts of the world, the Singkawang Cap Go Meh Festival has unique features that attract Chinese diasporas from other regions in Indonesia and neighboring countries. For that reason, the actors involved in this event constitute various social, economic, and political backgrounds. This research focused on how Singkawang local government can develop a distinctive tourism strategy to address the specific multi stakeholder interactions using a qualitative approach. The research found that in the context of tourism policy development, the interaction and dynamic patterns among policy actors are developed through linear individual cooperation. Within this pattern, the interaction amongst policy actors tend to involve certain individuals who have authority in controlling resources regardless of their origin or organizations. In fact, this pattern is very strongly based on family relationships or friendships found in both public and private domains. The research has shown that the strategies used in developing tourism policy in Singkawang city should be developed based on network management and good stakeholder engagement. (shrink)

Awareness of, and respect for differences of gender, race, religion, language, and culture have liberated many oppressed groups from the hegemony of white, Western males. However, respect for previously denigrated collective identities should not be allowed to confine individuals to identities constructed around one main component used for political mobilisation, or to identities that depend on a priority of properties that are not optional, like race, gender, and language. In this article I want to sketch an approach for accommodating different (...) kinds of identity within a multicultural constitutional democracy. From a vantage point provided by a definition and explanation of personal identity, I want to show how people define, construct and change their personal identities to make themselves into unique individuals. Next I show how democratic political institutions and the personal identities of individuals reciprocally influence one another. In the final section I sketch ways in which diverse personal identities ought to be accommodated in multicultural constitutional democracies. The conclusion is that a society which gives its members the liberty, space, and opportunity to freely construct their own identities might avoid the formation of closed groups committed exclusively to their own sectional interests. (shrink)

In this article, I explain and defend the concept of multicultural nationhood. Multicultural nationhood accounts for how a nation can have a cohesive identity despite being internally diverse. In Canada, the challenge of nation-building despite the country’s diversity has prompted reflection on how to conceive of the national identity. The two most influential theories of multiculturalism to come from Canada, those of Charles Taylor and Will Kymlicka, emerged through consideration of Canada’s diversity, particularly the place of Québécois, Indigenous (...) peoples, and immigrants in society. I begin by synthesizing Taylor’s and Kymlicka’s theories. I then propose a new subjective definition of nation, wherein the character of a nation is determined by how its members conceive of themselves. Once these concepts are explained, they are combined in an account of multicultural nationhood. Multicultural nationhood involves the cultivation of a national identity wherein various cultural groups are recognized as constitutive of the nation. (shrink)

The paper discusses three aspects of belonging to religious systems of belief within a modern liberal society, namely (1) the sincerity and consistency of belief, (2) the possibility of exteriorization of belief through broader social interactions or transactions, and (3) the relationship between religious belief and the modern concept of affirmative tolerance, or affirmation of differences, which has become a pronounced public policy in multicultural liberal societies. The author argues that, while negative tolerance allows sincere religious belief to (...) flourish in the private sphere and for benevolence to be shown to those who are seen as mistaken in their beliefs, affirmative tolerance opens an array of logical issues. The demand to extend potential substantive validation to opposed beliefs produces the ricochet effect of de-validating one’s own beliefs. This creates difficulties for religious communities when issues at stake are beliefs that, in the respective belief-systems, are definitive of the moral goodness and moral badness. Upon a more careful examination of the logical relations between the soteriological promises characteristic of what is sometimes called the ‘substantive’ layer of religiousness, on the one hand, and the public expectation of a tolerant coexistence of religious communities on a social level, on the other hand, it becomes clear that the tolerance required can only be a negative tolerance. Any expectation of affirmative tolerance de-values the soteriological script of the respective system of religious belief, and is thus likely to lead to serious disturbances in a liberal context of multi-cultural coexistence. The author argues that the recent political announcements of a ‘failure of the multicultural experiment’ are caused by the aggressive pursuit of ‘affirmative tolerance’ rather than by any in-built intolerance of others in any of the large religious belief systems now prevalent in the liberal democratic world. (shrink)

Multiculturalism is not new concept Multiple cultures existed in Europe and Asia during the mediaeval period. The multicultural societies of Baghdad, Florence, and Venice played an essential role in the spread of knowledge and science. The knowledge transmitted from the House of Wisdom in Baghdad reached the multicultural societies of Venice and Florence. The Multiculturalism of Venice and Florence played an essential role in the emergence of the Renaissance in Europe. Multiculturalism became a crucial political concept in the (...) 20th century with the spread of democracy. In the post-World War II world, when the democratic system of governance spread as a universally accepted system of governance, the question of demand for political rights of multiculturalist groups and adjustment with the existing system arose. There was a massive increase in migration for various reasons, which also gave rise to many other political problems. Multiculturalism and migration got adequate space in Modood's political literature. He presented its socio-political analysis. In discussing the interrelationships between Multiculturalism and liberalism, the question of adjustment of many cultures in relatively less liberal systems provides an alternative perspective to understanding Multiculturalism through migration. -/- . (shrink)

A discussion of the problem of creating unified places in a pluralistic multicultural society.

Recently there is a renewed academic interest in religion bringing it back on the global political agenda. Religion in the post modern global order is fast emerging as a new organizing principle in the face of multi-polarity, trans-nationality and sweeping pluralisation of peoples. Contrary to the secularist self believe, the modern has failed to take over the tradition including religion. Rather a logical opposite seems to be happening, questioning the very presumptions of the modernity project. The present paper is a (...) narrative on this creative tension in the religious modern and post modern. The paper is crafted into four sections. First section seeks to pin down the genesis of “religious” in the search for social order and consciousness beyond the material world. Second section deals with the unfolding of enlightenment project and its manifest consequence with the birth of secularism master theory. Third section delves deep into the immediate Indian religious lived experiences under foreign rule up to the sweeping spell of globalisation. Fourth and last part of the essay makes a case for universality of a multicultural world and religious secularism. (shrink)

What does it mean to be a modern American today? These slides summarize the discussion from five lectures delivered in winter 2019 at the University of Oregon's Osher Lifelong Learning Institute. The lectures themselves are available on YouTube -/- Just how different is American from other cultural identities? We have thought of ourselves as the specially modern nation, spreading the revolutionary gospel of freedom from traditional restrictions. Some condemn this American exceptionalism, while others celebrate it. Don't take sides too quickly, (...) there are deep issues here. -/- -- The first lecture poses the question whether American identity is a rigid given set of traditional substantive values, or a free floating modern identity with at most a set of formal procedural values. -/- -- The second and third lectures dismantle these options, arguing that any substantive identity must include areas of inner freedom and mobility, and any formal procedural identity needs substantive style and content in order to exist at all. Personal and social identities are two leveled, with given values and projects plus inner self-reflection and space for revision. -/- -- The fourth lecture argues that what makes American identity special is neither its substantive values nor its modern formalism, which are shared with other modern nations, but rather the particular slant of its second level attitudes and practices towards first level substance. -/- -- The fifth lecture asks what America can learn and teach in an increasingly multicultural world. (shrink)

The Philippines is a multicultural society with diverse cultures and beliefs for each indigenous community. This study was designed to determine the level of culturally responsive teaching self-efficacy (CRTSE) of mathematics teachers and to propose a training design. The study utilized an explanatory sequential research design using a survey and focus-grouped discussion and was participated by 65 in-service mathematics teachers. Based on the result, the mathematics teachers' overall level of teaching efficacy in using culturally responsive pedagogy (CRP) is (...) very high. It was also found that teachers’ implementation of CRP that influences teaching self-efficacy includes the use of native language and the use of contextualized and localized examples. It is recommended that mathematics teachers may adopt the use of culturally responsive pedagogies in their respective classes and consider the use of native language and use of contextualized and localized examples to provide a meaningful teaching-learning experience. -/- . (shrink)

According to contextualist theories in metaethics, when you use a moral term in a context, the context plays an ineliminable part in determining what natural property will be the semantic value of the term. Furthermore, on subjectivist and relativist versions of these views, it is either the speaker's own moral code or her moral community's moral code that constitutes the reference-fixing context. One standard objection to views of this type is that they fail to enable us to disagree in ordinary (...) conversations. In this chapter, I develop a new response to this objection on the basis of Kai von Fintel and Anthony Gillies' notion of proposition clouds. I argue that, because we live in a multicultural society, the conversational contexts we face will fail to disambiguate between all the things we could mean. This is why we can at best put into play proposition clouds when we make moral utterances. All the propositions in such clouds are then available for rejection and acceptance on the behalf of our audiences. The norms of conversation then guide us to make informative contributions to the conversation - accept and reject propositions in a way that leads to co-ordination of action and choice. (shrink)

Amy Gutmann and Dennis Thompson’s theory of deliberative democracy has been widely influential and favorably viewed by many as a successful attempt to combine procedural and substantive aspects of democracy, while remaining quintessentially liberal. Although I admit that their conception is one of the strongest renditions of liberal democracy, I argue that it is inadequate in radically multicultural societies that house non-liberal cultural minorities. By focusing on Gutmann’s position on minority claims of culture in the liberal West, which follows (...) from Gutmann and Thompson’s theory of deliberative democracy, I attempt to show that the theory of deliberative democracy does not do justice to legitimate claims of culture made by nonliberal minority cultural groups in the liberal West. As a result, I further argue that their deliberative democracy itself is inadequate for radically diverse societies in the West, some of whose members also belong to nonliberal minority cultural groups. (shrink)

Resumen: Todo hecho debe ser narrado para ser objeto de examen valorativo. Pero este examen depende, en parte, de cómo aquél sea narrado. Algunos autores han señalado el valor democrático que posee el enfoque narrativo, en la medida en que permite que una narración sea construida a partir de diferentes puntos de vista. El problema es que estos puntos de vista pueden conducir a soluciones alternativas o incluso antagónicas, fenómeno no infrecuente en una sociedad multicultural como la nuestra. Desde (...) un punto de vista estrictamente narrativo, el mejor relato es el más persuasivo. Pero esto nos aboca al relativismo, puesto que la eficacia de un relato está en función del auditorio ante el que se argumenta. En este trabajo se ha intentado poner de manifiesto que sólo se alcanza a comprender la verdadera contribución de la narrativa si nos situamos, no tanto en el plano de los hechos, como en el plano de la normatividad. La tesis que aquí se sostiene es que la utilidad del enfoque narrativo está en función del valor arquetípico del modelo o estándar de conducta que eventualmente contenga una determinada narración. Entronca así directamente con la noción de razón práctica, más allá de sus específicos puntos de conexión con algunas de las metodologías bioéticas más importantes. Abstract: Every fact must be narrated in order to be subject of value judgement. But this value judgement depends partly on how that fact is narrated. Some authors have highlighted the democratic value of the narrative approach, because of its admission of different points of view to construct a story. The problem is that these points of view can easily lead to alternative solutions o even opposing ones. This phenomenon is not rare in our multicultural society. From an strictly narrative point of view, the best story is the most persuasive. But this lead us to relativism, because the efficacy of an story relies on the audience towards the argumentation is developed. In this work we have tried to bring to light that the genuine contribution of the narrative approach is not achieved if we stay on the level of facts and we do not pass to the level of normativity. We suggest the thesis that the utility of narrative approach is a function of the archetypical standard of behavior that a story may content. So this approach, beyond its specific connections with some of the most prominent bioethical methodologies, become directly connected with the notion of practical reason. (shrink)

Proces starzenia się społeczeństw stanowi istotne wyzwanie dla krajów Unii Europejskiej. W napływie emigrantów z młodszych regionów świata - głównie Azji i Afryki - dostrzega się sposobu na uzupełnienie malejących zasobów pracy, co prowadzi do wzrostu obaw w zakresie możliwości ich integracji w wymiarze międzypokoleniowym ze społecznościami przyjmującymi. Jednocześnie upatruje się korzyści z migracji seniorów oraz możliwości kształtowania gospodarek regionalnych i lokalnych tak by sprzyjały zaspokajaniu ich potrzeb. Celem opracowania jest przybliżenie koncepcji ageizmu (dyskryminacji ze względu na wiek) w formie (...) zwielokrotnionej, zarządzania różnorodnością, polityki kreatywności oraz związków wielokulturowości z konstruowaniem srebrnych gospodarek. Podsumowanie zawiera potencjalne kierunki dalszych badań nad wielokulturowymi aspektami srebrnej gospodarki. ** Process of ageing is important challenge for European Union countries. Influx of immigrants from younger regions of the world - mainly in Asia and Africa - is considered to be a way of supplementing dwindling labour resources, which leads to an increase in concern for their possible inclusion in the intergenerational dimension of the host communities. At the same time sees the benefits of migration and seniors opportunities to develop regional economies and encourage local authorities in order to meet their needs. Aim of this paper is to present concepts of multiple age discrimination, diversity management, creativity policy and relationships of multicultural society with construction of silver economies. Summary contains potential directions for further research on multicultural aspects of silver economy. (shrink)

For liberalism, values such as respect, reciprocity, and tolerance should frame cultural encounters in multicultural societies. However, it is easy to disregard that power differences and political domination also influence the cultural sphere and the relations between cultural groups. In this essay, I focus on some challenges for cultural pluralism. In relation to Indian political theorist Rajeev Bhargava, I discuss the meaning of cultural domination and epistemic injustice and their historical and moral implications. Bhargava argued that as a consequence (...) of colonialism, “indigenous cultures” were inferiorized, marginalized, and anonymized. Although cultures are often changing due to external influences, I argue that epistemic injustice implies that a culture is forced to subjection, disrespected, and considered as inferior and that it threatens the dominated people’s epistemic framework, collective identity, and existential security. Finally, I refer to John Rawls’s theory of political liberalism as a constructive approach to avoid parochialism and Western cultural domination -/- . (shrink)

This paper makes two essential claims about the nature of shame and shame punishment. I argue that, if we properly understand the nature of shame, that it is sometimes justifiable to shame others in the context of a pluralistic multicultural society. I begin by assessing the accounts of shame provided by Cheshire Calhoun (2004) and Julien Deonna, Raffaele Rodogno, & Fabrice Teroni (2012). I argue that both views have problems. I defend a theory of shame and embarrassment that (...) connects both emotions to “whole-self” properties. Shame and embarrassment, I claim, are products of the same underlying emotion. I distinguish between moralized and nonmoralized shame in order to show when, and how, moral and non-moral shame may be justly deployed. Shame is appropriate, I argue, if and only if it targets malleable moral or non-moral normative imperfections of a person’s ‘whole-self.’ Shame is unjustifiable when it targets durable aspects of a person’s “whole-self.” I conclude by distinguishing shame punishments from guilt punishments and show that my account can explain why it is wrong to shame individuals on account of their race, sex, gender, or body while permitting us to sometimes levy shame and shame punishment against others, even those otherwise immune to moral reasons. (shrink)

Contrasting two models of deliberative democratic multiculturalism, one by Seyla Benhabib and another by Luis Villoro, this paper contends that the differences between these two models outweigh the similarities, and that Villoro’s model is more promising insofar as it preserves the trust required in the institutions that mediate democratic deliberation in multicultural societies.

The mental risk poses a high threat to the individuals, especially overseas demographic, including expatriates in comparison to the general Arab demographic. Since Arab countries are renowned for their multicultural environment with half of the population of students and faculties being international, this paper focuses on a comprehensive analysis of mental health problems such as depression, stress, anxiety, isolation, and other unfortunate conditions. The dataset is developed from a web-based survey. The detailed exploratory data analysis is conducted on the (...) dataset collected from Arab countries to study an individual’s mental health and indicative help-seeking pointers based on their responses to specific pre-defined questions in a multicultural society. The proposed model validates the claims mathematically and uses different machine learning classifiers to identify individuals who are either currently or previously diagnosed with depression or demonstrate unintentional “save our souls” (SOS) behaviors for an early prediction to prevent risks of danger in life going forward. The accuracy is measured by comparing with the classifiers using several visualization tools. This analysis provides the claims and authentic sources for further research in the multicultural public medical sector and decision-making rules by the government. (shrink)

This paper examines the performance elements in Asu Ekiye’s musical video entitled Back to Base. The study cuts across the use of costume and other theatrical elements to portray various ethnic nationalities as represented in the production. This style of music video production has not been given adequate scholarly attention by researchers. Thus, the paper examines the performance elements in Asu Ekiye’s music video, Back to Base. It is against this backdrop that the content analysis method of investigation is deployed. (...) It adopts comparative analysis investigative approach which appropriates primary and secondary sources. The primary sources are musical video CD of Asu Ekiye. The secondary sources are scholarly materials related to musical performance and theatre. This paper observes that Asu Ekiye’s musical video performance dialogue with performers ranging from lead singers to back-up singers, actors and dancers also involves audience participation and other performance elements. Asu Ekiye’s musical video entitled Back to Base is performed on two different performing areas: the arena stage and the aquatic stage. This paper holds that costumes, dances, and dramatic performances, props and locations are the main strengths and attractions of the music video. It recommends that for music to thrive in Nigeria, a multicultural society, musicians should ensure that their musical productions should be cross cultural and they should deploy variety of performances elements. (shrink)

Liberal multicultural theories developed in late twenty-first century aims to ensure the rights of the minorities, social justice and harmony in liberal societies. Will Kymlicka is the leading philosopher in this field. He advocates minority rights, their autonomy and the way minority groups can be accommodated in a liberal society with their distinct cultural identity. Besides him, there are other political theorists on the track and Galston is one of them. He disagrees with Kymlicka on some crucial points, (...) particularly regarding the scope of civil rights of the minority groups and the responsibilities of both majority and minority groups for the sake of social harmony and justice. He tries to develop a moral theory of mutualism based on inter-community toleration and constitutionalism. Considering toleration as one of the fundamental liberal virtues he contends that the majority government has the responsibility to make arrangement both for the members of majority and minority groups so that they can build inter personal relation and learn toleration. The paper critically justifies the feasibility of his theory in a liberal society and claims that although Galston’s theory has a higher possibility to be accommodated in liberal societies, it eventually fails. (shrink)

For Filipinos in Japan, their long-historicized existence in Japan has forced them to continually (re)adjust and (re)articulate their own sociocultural norms, particularly in secular areas like workplaces, societal institutions, marketplaces, and even in their own domestic familial spaces. This article argues, however, that this narrative of struggle is somehow extended even in the confines of religious and ecclesial spaces of Catholic parishes and churches. In this light, this article attempts to articulate the current status and predicament of Filipino Catholics in (...) Japan, particularly in the Archdiocese of Tokyo, where the author spent ten months of field work in selected parishes, churches, and Filipino Catholic communities. It seeks to offer a fresh and updated analysis of their ethnoreligious stories given the emerging situational predicament of increasing nonreligiosity of society and the aging population of Filipino Catholics and their disinterested bicultural children. In response to current demographic crisis and future uncertainty, the Archdiocese has responded by initiating a call for “full integration” that embraces the image of a multicultural church in Japan to acknowledge the presence and contribution of foreign Catholics in Japan. However, this has been received with suspicion and anxiety, particularly from Filipino Catholics. While attempting to expose its ambiguity, this article also highlights the interesting situation of Filipino Catholics as religious in nonreligious Japan—despite this, they have reconfigured the way they express and practice their faith. Their historicized attempt to survive and negotiate as a religious “other” within a constrained and confined socio-spatial plane reveals interesting dynamics and opportunities for renewed dialogue. (shrink)

In this article, I propose to integrate indigenous knowledges in the Philosophy for/with Children theory and practice. I make the claim that it is possible to treat indigenous knowledges, not only as topics for philosophical dialogues with children but as presuppositions of the philosophical activity itself within the Community of Inquiry. Such integration is important for at least three (3) reasons: First, recognizing indigenous ways of thinking and seeing the world informs us of other non-dominant forms of knowledges, methods to (...) produce knowledge and criteria to determine knowledge. Second, the dominance of western standards of producing and determining knowledge, especially in non-western societies, needs to be reduced, balanced and informed by local knowledges and experiences. And third, indigenous knowledges reinforce a culturally responsive P4wC that responds to the challenges arising in multicultural and ethnically diverse classrooms. There are two (2) possible intersections where such integration may take place, namely: a) Epistemology, where I claim that the integration of a “presentational epistemology” immanent in indigenous patterns of thinking provides a counterweight to Lipman’s strong adherence to analytic-representational epistemology, and b) Pedagogy, which takes shape in an “indigenized” Community of Inquiry that highlights the values of interconnectedness, situatedness and relationality. (shrink)

Online service providers —such as AOL, Facebook, Google, Microsoft, and Twitter—significantly shape the informational environment and influence users’ experiences and interactions within it. There is a general agreement on the centrality of OSPs in information societies, but little consensus about what principles should shape their moral responsibilities and practices. In this article, we analyse the main contributions to the debate on the moral responsibilities of OSPs. By endorsing the method of the levels of abstract, we first analyse the moral responsibilities (...) of OSPs in the web. These concern the management of online information, which includes information filtering, Internet censorship, the circulation of harmful content, and the implementation and fostering of human rights. We then consider the moral responsibilities ascribed to OSPs on the web and focus on the existing legal regulation of access to users’ data. The overall analysis provides an overview of the current state of the debate and highlights two main results. First, topics related to OSPs’ public role—especially their gatekeeping function, their corporate social responsibilities, and their role in implementing and fostering human rights—have acquired increasing relevance in the specialised literature. Second, there is a lack of an ethical framework that can define OSPs’ responsibilities, and provide the fundamental sharable principles necessary to guide OSPs’ conduct within the multicultural and international context in which they operate. This article contributes to the ethical framework necessary to deal with and by endorsing a LoA enabling the definition of the responsibilities of OSPs with respect to the well-being of the infosphere and of the entities inhabiting it. (shrink)

Postcolonial Liberalism presents a compelling account of the challenges to liberal political theory by claims to cultural and political autonomy and land rights made by indigenous peoples today. It also confronts the sensitive issue of how liberalism has been used to justify and legitimate colonialism. Ivison argues that there is a pressing need to re-shape liberal thought to become more receptive to indigenous aspirations and modes of being. What is distinctive about the book is the middle way it charts between (...) separatism, on the one hand, and assimilation, on the other. These two options present a false dichotomy as to what might constitute a genuinely postcolonial liberal society. In defending this ideal, the book addresses important recent debates over the nature of public reason, justice in multicultural and multinational societies, collective responsibility for the past, and clashes between individual and group rights. (shrink)

The field of this research is the area of Thrace in Greece, in which people from various ethnic groups coexist for almost a century. Most of these ethnic groups moved to the area, after voluntary migrations in 1923. The newcomers were classified as "refugees" and were treated hostilely by the locals. One of these ethnic groups that was treated hostilely was the Gagauz, a Turkish-speaking ethnic group. The aim of this research is to study the acculturation strategies of the Gagauz (...) in their attempt to be accepted in Greek society. This study attempts to investigate the way in which the Gagauz construct and reconstruct their ethnic identity through dance. Data was gathered through the ethnographic method as this is applied to the study of dance. The interpretation of the research data in order to approach the ethnic identity of the Gagauz was based on the theoretical perspective of cultural and social construction or constructivism. This theory, in order to highlight the ethnic identity of the Gagauz, is used under the analytical terms of "acculturation" according to the multicultural model proposed by Berry. From the analysis and interpretation of the ethnographic data, it was found that the construction of the ethnic identity of the Gagauz in Greece is a fluid process, in the reconstruction of which an important factor is the degree of its acculturation. The Gagauz, experiencing a social reality that seeks to have multiple identities at the same time, change the meanings of their actions always in relation to their social environment. Thus, on the one hand, they choose to have a Greek Thracian ethnic identity, on the other Gagauz ethnic identity, and on a third level they self-identify as Greek Gagauz. So, depending on their circumstances and feelings, they choose a different ethnic identity. (shrink)

Engineering and technology aim to lead a better life for people. But the meaning of “better” is highly contested in modern democratic societies where different citizens have different cultures and values. Engineers, as one of the citizens in such societies, are also living in multicultural and multi-value settings, and therefore they need to be responsible for such diversity when they engage in technological developments. Therefore, in engineering education, it is necessary to aim at not only acquiring the specialized technological (...) knowledge but also cultivating citizenship. By citizenship, it refers to a set of abilities to communicate and care for people with respect by taking into account different opinions and expertise of others. Nevertheless, this has not been emphasized much in engineering education in Japan. For example, even in the class of engineering ethics, emphasis is placed more on the acquisition of textbook-based knowledge and virtue of problem cases, and less on abilities to discuss freely and gently. Then, in general education of NIT we have conducted a dialogue-based educational program where learners/students ask questions, listen together and discuss with others. This program is designed based upon so-called Philosophy for/with Children (P4C). Matthew Lipman, one of the founders of P4C, defined the primary aim of P4C as multidimensional- thinking: critical thinking, creative thinking, and caring thinking. In addition, this multidimensional- thinking may, according to many P4C scholars, have a potential of creating active citizenry. The discussion by P4C has three characteristics as follows: 1) People make a circle in the classroom and create a space where students can feel an emotional and intellectual “safety”. 2)Questions being discussed is proposed by students themselves based on their interests, not by teachers 3) Rather than rushing to reach a conclusion, students are asked to concentrate on listening to the differences between each other. This paper begins by explaining what P4C is and why/how P4C is suitable for citizenship education, and then the following sections show our P4C classes in NIT (Tokyo and Ube) and learner's responses. Finally, we claim that the “community of inquiry” created through P4C can prevent the “self- righteousness” of engineers. (shrink)

The question of how democracy can deal with cultural diversity has become more central than ever. The increasing flow of people to many Western democratic countries indicates that our societies will become more and more multicultural. But what is the best way for democracy to deal with cultural diversity? It has been argued that, given its communicative core, the Habermasian model of deliberative democracy provides a platform where cultural groups can concur on peaceful agreements. In this paper, I show (...) the limits of this model of democracy in relation to diverse cultural traditions to public interactions. I will discuss the case of societies and ethnic groups of a Confucian heritage and show that Habermas’ account of public deliberation is not a neutral method for facilitating political decision making, but is culturally biased. (shrink)

The article introduces a special issue on “Rethinking Liberal Multiculturalism: Foundations, Practices and Methodologies.” The contributions presented in this special issue were discussed during the conference « Multicultural Citizenship 25 Years Later », held in Paris in November 2021. Their aim is to take stock of the legacy of Kymlicka’s contribution and to highlight new developments in theories of liberal multiculturalism and minority rights. The contributions do not purport to challenge the legitimacy of theories of multiculturalism and minority rights, (...) they rather aim at deepening our understanding of the foundations of liberal multiculturalism and of its practical implementation, sensitive to social scientific dynamics of diverse societies. Without abandoning the general idea that cultural minorities should be granted special minority rights, the essays presented raise new questions about three dimensions central to liberal multiculturalism: its normative foundations, its practical categories of minorities or groups, and its fact-sensitive methodology. Taken together they shed light on the renewed variety of theories of liberal multiculturalism highlighting their complexity and internal disagreements. To introduce these articles, the article first draws a brief historical overview of the debates on multiculturalism since the 1990s (section 1). It then highlights the distinctive aspects of Kymlicka’s contribution (section 2) and identifies recent research trends (section 3). Doing so, it explains how the articles gathered here both expand on those distinctive aspects and explore those new research avenues. The section 4 summarizes the contributions. (shrink)

Individual attributes, such as educational background, may influence the degree of health consideration in food consumption. The local social norms may affect the same consideration in the collective level. Represented by education level and the custom rules adherence in food choosing behavior, this study aimed to examine how knowledge influences health consideration in food consumption and how the local social norms moderate this association in a multicultural enriched society. By utilizing the Bayesian Mindsponge Framework (BMF) as a conceptual (...) framework, this study analyzed a dataset of 710 urban residents in Indonesia. There was a negative association between education level and health consideration in food consumption in which the custom rules adherence in food choosing behavior moderated against this negative association. For those with a low level of custom-based food consumption, their health consideration is lower as they have higher education level. However, the opposite trend which is a more intuitive positive association was found in those who consume more custom-based food. Socio-cultural factors have a complex impact on food choosing behavior among Indonesian urban residents. Therefore, governmental policies in the health promotion campaign of healthy-nutritious food should incorporate socio-cultural aspects with a deeper understanding of the human mind’s information processing. (shrink)

The overwhelming majority of Albania’s urban population is located in Tirana, a city with a very dynamic socio-spatial reality, resulting as an entry point for people from various origins, including multicultural rural societies, and has significant concentrations of finance and other economic activities. Urban areas demonstrate the dynamics that impact society from many angles, including those related to technology, economics, demographics, and culture, via a diverse and changed perspective. Since 1991, there has been a growing separation between classes, (...) genders, and regions, as well as between individuals and vulnerable groups, due to a lack of social protection and governmental measures for these groups and individuals, and the unrestricted power of the free market. Today, there is a noticeable improvement in the real pattern of social group concentration. This paper focuses on various divisions of social groupings in Tirana, how they are reflected in the city’s everyday life, and how they trend to the fragmentation of contemporary urban regions. In order to comprehend the change over time and transition patterns of Tirana from sites of production to places of consumption, the process method is modified by concentrating on the main stakeholders. The background of enhancing cities’ mobility and competitiveness demonstrates the interaction between different social groups and different living patterns in Tirana. The study also shows the socio-spatial pattern of the new city. The significant level of social fragmentation in Tirana is evident from analysis that only investigated a certain percentage of the city’s social groupings. The new master plans predicted in the city will help to overcome the issue. (shrink)

This paper contends that Ananda Abeysekara’s notion of un-inheritance, developed via a Derridean analysis of contemporary Sri Lankan politics and society, can act as a helpful supplement to the concept of justice. What one finds in Abeysekara’s analysis is an interpretation of justice as ultimately aporetic: justice both opens up to the possibility of its ever greater concrete realization and continually defers its completion. This paper begins by examining the aporetic character of justice as articulated by Derrida. It then (...) proceeds to Abeysekara’s account, situated as it is within a largely political consideration of Sri Lanka’s multicultural heritage and the recent conflicts that have arisen there. Abeysekara offers the notion of un-heritance as a way of thinking the possibility of justice precisely when political—and also religious—traditions come to an impasse, thus recognizing the inescapably aporetic structure of justice itself. (shrink)

Este trabajo tiene como objetivo mostrar lo que es una sana laicidad en la sociedad actual pluralista, multicultural, democrática y diversa. En primer lugar se presentan dos tentaciones de la iglesia hoy: refugiarse en el ghetto y cerrarse al mundo dando razón a los fundamentalistas laicos que la consideran como algo privado, o salir a la cruzada a imponer sus creencias y su mensaje. Luego se analiza el proceso histórico de formación del pluralismo, de la laicidad y de la (...) libertad religiosa con énfasis en los modelos norteamericano y francés. Se concluye con una visión de lo que es la laicidad en la doctrina de la iglesia católica hoy y una propuesta de lo que debe ser el verdadero pluralismo y la sana laicidad hoy. This article has as aim show what is a healthy secularism in the current pluralist, multicultural, democratic and diverse society. First, it presents two temptations of the church today: to shelter in the ghetto and to be closed to the world giving reason to the lay fundamentalists who consider faith to be something private, or to go out to the crusade to impose Christian beliefs and message. Then there is analyzed the historical process of formation of the pluralism, of the secularism and of the religious freedom emphatically in the models North American and French. The article concludes with a vision of what is the secularism in the doctrine of the catholic church today and a proposal of what must be the real pluralism and the healthy secularism today. (shrink)

Interreligious and intercultural dialogue is supposed to be the best way to solve the conflicts arising from rival religious hermeneutics and different modes to conceive the ideal of a good life in contemporary multicultural and pluralistic societies. In regard to communicative or dialogical reason, respectful coexistence can be reached only by argumentative communication between interested people. In this sense, only rational arguments, strong enough to pass the test of the shared rationality can be valid at a discursive level. However, (...) Jewish philosopher Emmanuel Levinas and Catholic theologian Johann Baptist Metz challenge the symmetrical and rational-based dialogue in order to postulate an asymmetrical relation by giving voice to the other. For them, the core of interreligious and intercultural engagement does not start from rational agreements as Habermas, for instance, has proposed; but from prophetic and anamnestic reasons. (shrink)

The aim of this study is to proof the argument – i.e. ‘there are significant linkages amongst tolerance, hybrid identities and migration.’ These linkages can be comprehended by means of conceptualising extensions of hybrid identities in aggregate trans/inter-migration processes. It can be put forward that arising hybrid identities are embedded in a blurring structure of thoughts, beliefs, states of affairs, facts, belongings and so forth. From multiculturalism and cosmopolitanism viewpoints, it is argued that tolerance and migration ought to be analysed (...) in frame of sociology of law, human rights, international migration law, and of course the European Union law. So far, normative arguments and soft law approaches are very much well integrated with social aspects of migration, tolerance, identity and culture. In this context, the study examines to what extent cultural and human components are protected by law in multiple levels from an interdisciplinary perspective. In this framework, it is crucial to raise the research enquiries: What are possible criteria for the limits of tolerance? To what extent tolerance is related to human rights and morality? What ought to be the limit of tolerance towards hybrid identities in multicultural and cosmopolitan societies? In a consistent manner, the criteria and standards developed by some leading scholars were reconstructed and discussed throughout this paper. These criteria and standards are both moral (part of a universal system of morality) and legal (international, supranational, or national – i.e. constitutional). In order to apply such standards their validity was discussed (i.e. the respective normative power has the norms at the various levels). In the case of morals, their difference to particular ethnic systems was established (i.e. criteria by which the two can be distinguished). Then the research argument was elaborated on whether and how the legal standards comply with the moral standards, how national standards comply with supranational or international standards. Likewise, the study highlights the crucial contributions of “World Society and World System Paradigms” that are associated with social space, global civil society, cosmopolitanism, ethnic diversity, cultural hybridity, human rights activism and public sphere. Recent debates in Refugee Studies (e.g. Syrian Refugee Crisis, Dual and Multiple Citizenship Issues and so forth) highlight the fact that the European Union needs to consider new aspects of tolerance for hybrid identities and tolerate cultural rights of hybrid identities, create cohesion in communities and establish intercultural dialogue amongst home-states and host-states. Sanguinely, the efforts of hybrid identities are strengthening the relations between home-host states and these ought to attract some considerable attention. The authors of this study hope that their endeavours may contribute somewhat towards that. (shrink)

This book puts forward a harmonious analysis of similarities and differences between two concepts—human minds and cultures—and strives for a multicultural spectrum of philosophical explorations that could assist them in pondering the striking pursuit of envisaging human minds and cultures as an essential appraisal of philosophy and the social sciences. The book hinges on a theoretical understanding of the indispensable liaison between the dichotomy of minds and objectivity residing in semantic-ontological conjectures. -/- The ethnographic sense of cultures confines the (...) scope of cultural scientism, an evolutionary paradigm on the functionalist turn, where one could enthral the cultural phenomenon from the contentment of the conflict of scientific quandaries. Hence, cultural relativism concedes that cultures have some descriptive contents, like customs, beliefs, moral codes, other minds, etc., that are followed by an individual or a group of people. However, the notion of societal semiotics embarks on the ‘semiotic conception of culture’ that deploys modernity and values centred on ethical conjectures. -/- Human Minds and Cultures conspicuously attune the cultural edifice of moral minds and cope with the enduring prospects of ethics, genders, laws, and socio-political affairs. Essential reading for anyone with a sparkling interest in human minds and cultures. (shrink)

In this chapter, I elaborate an idealized type of Islamic philosophy of education and epistemology. Next, I examine the crisis that Islamic schools face in Western societies. This will occur on two fronts: (1) an analysis of the relationship (if any) between the philosophy of education, the aspirations of school administration, and the actual character and practice of Islamic schools; and (2) an analysis concerning the meaning of an Islamic curriculum. To the first issue, I argue that there exists a (...) disjuncture between Islamic educational ideals (as expressed by Muslim philosophers of education), the aspirations of school administrators, and the manner in which Islamic schools operate in practice. Concerning the second item, I argue that Islamic schools, notwithstanding their own insistent claims, must struggle to define what an Islamic education entails that is uniquely distinctive to Islamic schools. Finally, I argue that Islamic educators need to encourage open-minded discussions concerning issues on which there is no settled opinion. I illumine this discussion by drawing upon minority Muslim voices that encourage further dialogue and debate. Above all else, this chapter is an attempt to highlight the challenges that Muslim educators in the West face as they aim to reconcile an idealized caricature of Islamic philosophy of education with the on-the-ground needs of Muslim children socialized in a non-Islamic society. (shrink)

Nền kinh tế nước ta đang chuyển biến mạnh mẽ từ nền kinh tế bao cấp sang kinh tế thị trường, nhất là từ khi nước ta gia nhập WTO. Đảng và chính phủ đã đề ra rất nhiều các chính sách để cải tiến các thể chế quản lý nền kinh tế và tài chính. Thị trường chứng khoán Việt Nam đã ra đời và đang đóng một vai trò quan trọng trong việc huy động vốn phục vụ cho (...) việc phát triển nền kinh tế quốc dân. Việc phân tích tác động của các chính sách đến nền kinh tế vĩ mô và nền tài chính, những đối sách của chính phủ ta và chính phủ các nước đối với cuộc khủng khoảng tài chính toàn cầu là các vấn đề rất thời sự đang thu hút sự chú ý của nhiều nhà kinh tế và toán học. (shrink)

Feminist ethics supports the contemporary educational trend toward increased multiculturalism and a diminished emphasis on the Western canon. First, I outline a feminist ethical justification for this development. Second, I argue that Western canon studies should not be altogether abandoned in a multicultural curriculum. Third, I suggest that multicultural education should help combat oppression in addition to simply promoting awareness of diversity. Fourth, I caution against an arrogant moralism in the teaching of multiculturalism.

Multilegalism is a species of legal pluralism denoting the existence of quasi-autonomous “minority jurisdictions” for at least some legal matters within a “normal” state jurisdiction. Multiculturalism in the advocatory sense might provide the justification for establishing such minority jurisdictions. This paper aims to provide 1) a detailed idea about what such a multicultural multilegal arrangement would amount to and how it differs from certain related concepts and legal frameworks, 2) in what sense some standard multicultural arguments could provide (...) a starting point for seriously considering multicultural multilegalism in practice, 3) how the idea fares against some standard liberal criticisms, and finally 4), to point out three salient problems for multilegalism, concerning a) choice of law problems, b) a dilemma facing us as to whether state supremacy should be upheld or not, and c) clashes with basic human rights. (shrink)

In what follows we present group rights as portrayed in contemporary theoretical debates; compare this portrayal with some of the claims actually advanced by various indigenous groups throughout the world; and give reasons for preferring the practical to the theoretical treatments. Our findings suggest that liberal-individualist and corporatist accounts of group rights actually agree on the kind of importance that group interests have for persons and on what it is that groups who claim rights are concerned about. Both liberal-individualists and (...) corporatists locate the importance of group interests in the personal psychology of individual group members. As a result, both treat group interests (such as cultural integrity) as not only different in kind from individualized interests such as freedom of expression but as potentially in competition with them. In contrast, the real-world demands of indigenous groups place emphasis on concrete ways in which the preserving of communal life can be important to individuals’ well-being, in addition to the various spiritual and symbolic resources which such life may provide. These practical aspects of communal life make individuals’ group interests a lot like their individualized ones, and so suggest that group rights do not introduce new or distinctive theoretical questions. Instead, group rights are raise familiar questions about how individuals’ interests ought to be balanced against one another when they are in competition; what counts as an adequate institutional structure for the instantiation of a right; and who ought to be recognized as an authoritative judge of whether a right has been respected. (shrink)

Contemporary globalization is largely shaped by the predominant position and strength of the United States, and the concept of globalization is cast upon the polity and social aspects of P.R. China after Reform and Opening. Globalization, though substantially varied in a modern scene, is not without historical and cultural roots. The future holds anew, whereas newly arisen pieces of knowledge and information shed new light on the past, the blood and violence of the political progress on the Chinese soil. This (...) paper digs into the interactive aspect of the Chinese civilization with Western Civilization, and an empirical understanding on the evolvement of the country / nation to the recent shaping, with implication of which might change the dynamic of the Asian area after the global power politics whereof after World War II. (shrink)

Critics of commercial societies complain that the free-market system of property rights and freedom of contract tends to commodify relationships, thus eroding the bonds of personal and civic friendship. I argue that this thesis rests on a misunderstanding of both markets and friendship. As voluntary, reciprocal relationships, market relationships and friendship share important properties. Like all relations and activities that exercise important human capacities and play an important role in a meaningful life, market relations and activities are essentially structured and (...) supported by ethical norms and, in turn, support these norms. The so-called norms of the market, such as instrumentality and fungibility, come in varying degrees and characterize not only market, but also nonmarket, relationships, including friendship. Furthermore, although market relationships are primarily instrumental, the individuals involved are not. The virtues of markets have their counterparts in friendship, as do their vices. For these and other reasons, market societies are not only not inimical to friendship, they create a more secure matrix for civic and personal friendship, as well as for other important values such as art, science, or philosophy, than any other developed form of society. Key Words: commercial societies • friendship • moral norms • virtues • vices. (shrink)

Even while progressive educators and feminist standpoint theorists defend the value of marginalized perspectives, many marginal-voice texts continue to be deprecated in academic contexts due to their seemingly "unprofessional," engaged, and creative styles. Thus, scholars who seek to defend a feminist and multicultural curriculum need a theory of knowledge that goes beyond current standpoint theory and accounts for the unorthodox format in which many maringal standpoints appear. In response to this challenge, this essay draws on feminist and postcolonial critics (...) of objectivity, including Dorothy Smith, Chandra Mohanty, Barrios de Chungara, and Arhundati Roy to theorize the epistemic value of texts that respond with passion and creativity to marginalized people's struggles. In conclusion, the author distinguishes ethically oriented engagement with such texts from mere "politicized teaching," and she suggests ways to teach such texts that cultivate their critical potential. (shrink)

ABSTRACT: David Braybrooke argues that the core of the natural law theory of Thomas Aquinas survived in the work of Hobbes, Locke, Hume, and Rousseau. Much to my surprise, Braybrooke argues as well that David Copp’s society-centered moral theory is a secular version of this same natural law theory. Braybrooke makes a good case that there is an important idea about morality that is shared by the great philosophers in his group and that this idea is also found in (...) Copp’s work. The idea is captured by the Functionalist Thesis, the thesis that moral propositions are made true by facts about what, given the nature of human beings and their circumstances, enables people to live together in thriving communities. I argue that Copp can accept Braybrooke’s suggestion and use it to improve his formulation of the basic idea of the society-centered theory. RÉSUMÉ : David Braybrooke soutient que l’idée centrale de la théorie du droit naturel de Thomas d’Aquin a survécu dans les œuvres de Hobbes, Locke, Hume et Rousseau. À mon grand étonnement, Braybrooke soutient aussi que la théorie morale société-centrique de David Copp est une version séculaire de cette même théorie du droit naturel. Braybrooke argumente de façon convaincante que les œuvres de ces grands philosophes partagent une idée centrale relative à la moralité et que cette idée se retrouve aussi chez Copp. Cette idée est la Thèse Fonctionnaliste, c’est-à-dire la thèse selon laquelle les faits moraux sont des faits concernant ce qui rend les membres de la société capables de vivre ensemble dans des communautés florissantes, étant donné la nature des êtres humains et les circonstances de leurs vies. Je soutiens que Copp peut reprendre à son compte les arguments de Braybrooke, et ainsi améliorer la formulation de l’idée centrale de sa théorie société-centrique. (shrink)