Multicultural society

Tekst podejmuje próbę analizy roli edukacji w procesach formowania się systemów aksjonormatywnych, poczucia wspólnoty i tożsamości w wielokulturowych społeczeństwach ponowoczesnych. Wzmiankowane procesy usytuowane zostają w kontekście załamywania się tradycyjnych ram scalających doświadczenie jednostki i zbiorowości: schyłku państwa narodowego wraz z jego hegemonią kulturową, narastającej niespójności i destabilizacji czynników uwikłanych w procesy tożsamościowe, pluralizacji i heterogeniczności kulturowej, jak również wyłaniania się rynku konkurujących ze sobą idei owocującego załamywaniem się więzi i kapitału społecznego, poczuciem narastającej anomii i kulturowego wykorzenienia.

The concepts of hospitality and culture are complicated ones and they affect each other in a hospitality service context.  Multicultural cities, such as London, New York or Toronto tend to attract population migration and this can add to their multicultural diversity. Some migrant communities blend in host countries while others retain their culture and this can be seen in the ethnic restaurants which enrich the high streets of multicultural cities. The concept of hospitality sends mixed messages about whether the stranger should be welcomed or mistrusted, and in a hospitality service context this is confusing. The prevailing view is that hospitality units should satisfy and accommodate paying guests, but many diners visit because of differences in food and culture. This paper discusses these complex issues and suggests that all parties in the hospitality service context need to flexible and adaptive.

Multiculturalism has added a new dimension to the reader's world. Culture becomes central to this new dimension of knowledge, in which the urge to prove one " s identity requires intensive endurance. The problems of the minority nations have created a discourse among the fiction of V.S. Naipaul and Monica Ali. The issue draws an analogy between the Mikhail Bakhtin " s concept of polyphony and multiple voices. In order to prevent the state from being fallen apart, Bhikhu Parekh recommends the practice of the plurality within diversity. Examining literary conditions, it has been significantly found that the formation of new perspectives towards the cultural diversity still exists. The different factors of culture shock highlighted by the writers affirm its relevancy in the present world. Reader along with the character tries to understand the human experience within a hybrid neighborhood. The rigorous efforts are provided to prove one " s homogeneity despite heterogeneity. Challenges and growth in the path of a multicultural character set the ideology of a reader in such a way that makes him form a puissant relationship with the self and the text.

Citing Arjun Appadurai's "Fear of Small Numbers" and looking into the current homework that Korean society must deal with in coping with the  influx of foreigners, I come to post a question as to whether the still remaining xenophobic attitudes towards some foreigners in Korea is just the tip of an iceberg or is it something that is so trivial that we could just ignore it. * This is not a complete paper, rather it is just a kind of ideas-in-the-making as well as a kind of idea mapping of what to do after realizing the current situation.

Pendidikan Kewarganegaraan di persekolahan (school civic education) berperan penting dalam mengembangkan budaya kewargaan (civic culture) yang diperlukan dalam rangka membangun sistem politik demokrasi. Sebagai program kurikuler pada tingkat pendidikan dasar dan menengah, mata pelajaran pendidikan kewarganegaraan berorientasi untuk mempersiapkan warga negara muda agar memiliki kemampuan untuk terlibat dan berpartisipasi aktif dalam masyarakat politik. Pada masyarakat Indonesia yang multikultural, budaya kewargaan perlu dibangun di atas fondasi kebajikan kewargaan dan komitmen kewargaan berdasarkan nilai dasar Pancasila. Tulisan ini membahas peran pendidikan kewarganegaraan dalam mengembangkan kebajikan kewargaan sebagai komponen penting budaya kewargaan dalam masyarakat multikultural Indonesia.

Notes on Contributors. List of Figures. List of Tables. 1. Introduction (Oliviu Felecan and Alina Bugheșiu). PART I. NAMING POLICIES, TRENDS AND PRACTICES IN THE CONTEXT OF MULTICULTURALISM. 2. Multicultural Aspects of Names and Naming in the United States (Frank Nuessel). 3. Hamburguesas and Enchiritos: How Multicultural Are American Fast-Food Names? (Laurel Sutton). 4. Policy of Name and Naming: Multicultural Aspects (Justyna B. Walkowiak). 5. Multicultural Aspects of Names and Naming in the Ukrainian Greek Catholic Church: The Thematic Group “the Names of New Saints” (Halyna Matsyuk). 6. Multicultural Aspects of Name and Naming in Russian Post-Soviet Streetscapes (Marina Golomidova). 7. Multicultural and National Anthroponymicon: Orthodox Name Versus Neo-pagan Pseudonym (Sergey Goryaev and Olga Olshvang). 8. Multicultural Influences on Russian Nicknaming Practices (Anna Tsepkova). 9. Multicultural Patronymic Landscapes of Naming in Russia, France, Germany, Great Britain and Romania (Eugen Schochenmaier). 10. Transylvania – An Anthroponymic Perspective (Oliviu Felecan). 11. Multicultural Aspects of Names and Naming in Hungarian Anthroponymy (Mariann Slíz). 12. Multicultural Aspects of Name and Naming in Pre-conquest Times and Catholic and Protestant Churches from Hungary: A Comparative Perspective. (Andrea Bölcskei). 13. Multicultural Features in Scandinavian Toponymy (Staffan Nyström). 14. Multi-cultural Aspects of Name and Naming in Contemporary Italian Anthroponymy (Davide Astori). 15. Multicultural Aspects of Name and Naming in a Postcolonial Word (Marie A. Rieger). 16. Onomastic Multiculturalism: Anthroponymy and Toponymy in South Africa (Bertie Neethling). 17. Multicultural Aspects of Names and Naming in the Arab World (Wafa Abu Hatab). 18. The Formation of a Multicultural Society in Japan: An Observation of the Names of Shops and Signboards (Kazuko Tanabe and Yuan Jiang). PART II. NAMING AS A FORM OF IDENTITY CONSTRUCTION IN MULTI-CULTURAL SOCIETIES. 19. Names and Naming in the Iberian Peninsula. Joan Coromines’ Intercultural Approach in Onomastics (Joan Tort-Donada). 20. Between Cultural Heritage and Marketing: German Place Names in Post-Communist Czechia (Jaroslav David and Tereza Klemensová). 21. Multiculturalism in Polish Toponymy (Barbara Czopek-Kopciuch). 22. Multicultural Aspects of Names and Naming Reflected in German Brands (Angelika Bergien). 23. Italian Brand Names as Mirrors of Multicultural Aspects (Paola Cotticelli-Kurras). 24. Names of Street Food Vendors in Romania: Between Locality and Globality (Alina Bugheşiu). 25. The Contribution of the Greek Catholic Church to the Multicultural Diversification of Transylvanian Anthroponymy (Daiana Felecan and Nicolae Felecan). Multicultural Aspects Names and Naming in Russian Toponymy (Vladislav Alpatov). 27. Multicultural Aspects of Name and Naming in African Cultures: The Case of Kenya and Zimbabwe (Tendai Mangena and Solomon Waliaula). 28. Multicultural Aspects of Name and Naming in Nigeria: A Sociolinguistic Study (Idowu Odebode). 29. Multicultural Aspects of Names and Naming in American Literature (Alleen Pace Nilsen and Don L. F. Nilsen). 30. Multiculturalism in Shakespeare’s Names (Grant W. Smith). Author Index. Subject Index.

Anche -e forse soprattutto- dopo gli attentati di Parigi e dopo le violenze di massa alle donne compiute nella notte di Capodanno a Colonia e in altre città dell'Europa settentrionale, bisogna evitare di compiere il grave errore di considerare in blocco -pregiudizialmente- i migranti extraeuropei ("asilanti", richiedenti asilo, rifugiati e "immigrati clandestini") come nemici e, quindi di pensare che la nostra "società multiculturale" rappresenti sostanzialmente un problema di ordine pubblico o -peggio- di "guerra al terrorismo". Come -e più de- gli altri tipi di società, la nostra è una società conflittuale, in cui sorgono problemi di integrazione che sono e devono essere tenuti distinti dai problemi di ordine pubblico, che pure esistono e non vanno certo sottovalutati. Il paper affronta il problema dell'integrazione sociale, nella forma specificamente caratteristica di una società in cui convivono -e devono convivere- le diversità di tipo culturale: quella dell'inclusione. Pertanto viene indagato il ruolo pragmatico e "comprendente" (M. Weber) che i princìpi costituzionali e il diritto possono avere rispetto all'inclusione di stili di vita differenti, prescindendo del tutto dalle problematiche di natura securitaria e di repressione penale. Il punto di partenza è quello di "prendere sul serio" il principio costituzionale che sancisce il divieto di discriminare le persone a motivo delle loro differenze. Di conseguenza, la soluzione che si prospetta è quella di rispettare "criticamente" le istituzioni estranee alla "nostra" cultura, secondo quanto richiesto da una situazione di "pluralismo giuridico/normativo", rivendicando, però, il monopolio giurisdizionale dell'amministrazione della giustizia dello Stato democratico-costituzionale.

The article is dedicated to euskera, i.e.  the native language spoken by the Basques. The major focus is not on its linguistic but social aspects in the context of the Basque Autonomous Community which forms a part of the Spanish state. It is an endemic language which does not belong to the Romance languages and not even to Indo-European language group. As opposed to other minority languages in Spain, it is completely incomprehensible in Spain to the ones who have not studied it. Due to fallibility of other indicators of identity, such as Basque names or being attached to the fatherland, the ability to communicate effectively in euskera constitutes a fundamental symbolic marker of identity and provides the way to prove it to the Basque compatriots. In this language tradition there is a conflation of meaning concerning the term euskaldunak, referred both to Basques and individuals who display the ability to speak euskera. The article shows that this language is not only cardinal when it comes to Basqueness, preserving it in the community and distinguishing us from them, but even equating linguistic capacity with belonging to the Basque ethnic group.

Myanmar is home to over 54.8 million people, consisting of over 100 ethnolinguistic groups with distinct linguistic, cultural, and historical backgrounds. Since Myanmar gained independence from Great Britain, education has been used as the main political tool for Bamar national assimilation, neglecting this rich ethnic and cultural diversity. Myanmar opted for the assimilationist approach in which non-dominant ethnolinguistic nationalities are vanquished through the use of educational instruction, materials, and teachers' education, all of which are 'Bamarcentric', centered around a single ethnolinguistic identity and language in Myanmar, Bamar. Other, non-dominant ethnolinguistic groups in Myanmar have long desired to incorporate their own languages, cultures, and histories into the educational system. In this vein, the National Education Law (NEL), which took effect in 2014, provides the integration of non-dominant ethnic languages and cultural identities into the main...

The paper investigates Brothers and Sisters (GeschwisterKardeşler, 1995), the first piece of Thomas Arslan’s Berlin-trilogy. While putting the film into the socio-historical context of the newly united German Republic, the study aims to highlight the characters’ struggle and constant shift between their Turkish and German identity. Through the narrative and textual analysis of Brothers and Sisters, the paper reveals the visual forms of social exclusion and concludes that in Arslan’s film, the characters bear with no social identity but various stages of identification, which keep them in an in-between, insecure position.

This paper first focuses on the basic reasons of intolerance; and then maintains that classical notion of toleration common since John Locke and Immanuel Kant is insufficient for overcoming obstacles of living together with a peace and harmony in the present conditions of a multicultural European Society based on liberal democratic tradition in politics. The paper second tries to show that some philosophical justifications for toleration as indulgence, forbearance or endurance made by Hobbes, Bayle and Locke are also inconvenience and weak foundations for building and protecting a multicultural society as well as for preventing conflicts of civilizations. From this point, the paper third suggests that we need a notion of toleration based on the idea of justice and respect to other; and explicates it in details. The Paper fourth pays attention to the role and place of Islam and Turk identity in the making of multicultural Europe and points out some logical fallacies and discourse mistakes by some Europeans. The paper finally ends with a proposal that we should enforce the mutual and reasonable tolerance as rational agents who can see the world from other's perspective for a well-based multicultural society.

The aim of this study is to examine the development and the implementation of Malay medium policy in the Malaysia Education System, and it's relation to Fishman's model and multilingual society. Emerson, Furnival and Chopra contended that Malaysian plural society was divided in almost every respect. As a plural society, nation building or national integration was considered of the utmost importance in Malaysia. Fishman developed the concept of nationalist-nationist functions of language in nation-building. Since independence, the Malaysian leadership has believed that education is critical for national integration. It is generally believed that schools inculcate the child with values and facts, which are supportive of national ideology. The present study focuses on the process of development and the implementation of Malay medium policy in Malaysia. The performance of Malay-medium of Instruction universities (UKM, UTM and UPM) at post-graduate level was amazing. This studies...

Pendidikan Kewarganegaraan berperan penting dalam mengembangkan budaya kewargaan (civic culture) yang diperlukan dalam rangka membangun sistem politik demokrasi. Sebagai program kurikuler pada tingkat pendidikan dasar dan menengah, mata pelajaran Pendidikan Kewarganegaraan berorientasi untuk mempersiapkan warga negara muda agar memiliki
kemampuan untuk terlibat dan berpartisipasi aktif dalam masyarakat politik. Pada masyarakat Indonesia yang multikultural, budaya kewargaan perlu dibangun di atas fondasi akhlak kewargaan, yang meliputi karakter dan komitmen kewargaan berdasarkan pada nilai Pancasila. Tulisan ini membahas gagasan perlunya penguatan kajian akhlak kewargaan perspektif Islam, terutama pada komunitas PKn di lembaga pendidikan (berbasis) Islam untuk memperkuat peran warga negara dalam masyarakat multikultural Indonesia.

Pendidikan Kewarganegaraan di persekolahan (school civic education)berperan penting dalam mengembangkan budaya kewargaan (civic culture) yang diperlukandalam rangka membangun sistem politik demokrasi. Sebagai program kurikuler pada tingkatpendidikan dasar dan menengah, mata pelajaran pendidikan kewarganegaraan berorientasiuntuk mempersiapkan warga negara muda agar memiliki kemampuan untuk terlibat danberpartisipasi aktif dalam masyarakat politik. Pada masyarakat Indonesia yang multikultural,budaya kewargaan perlu dibangun di atas fondasi kebajikan kewargaan dan komitmenkewargaan berdasarkan nilai dasar Pancasila. Tulisan ini membahas peran pendidikankewarganegaraan dalam mengembangkan kebajikan kewargaan sebagai komponen pentingbudaya kewargaan dalam masyarakat multikultural Indonesia

Coaching und Training werden von der zunehmenden internationalen Verflechtung und der transkulturellen Verfasstheit der Gesellschaften beeinflusst, daher benötigen beide Formate eine kulturreflexive Perspektive. Drei miteinander korrespondierende Metakonzepte für den kultursensiblen Begleitprozess können in diesem Zusammenhang hilfreich sein: Zum einen geht es um die interkulturelle Bewältigung von Missverständnissen, die beim Aufeinander-treffen von Vertretern verschiedener Kulturkreise entstehen. Zum anderen sollten die Ein-flüsse multikultureller Umgebungen und unterschiedlichster Systeme und Kollektive be-rücksichtigt werden. Als Erweiterung der interkulturellen und multikulturellen Herangehens-weise ist schließlich ein transkulturelles Vorgehen zu empfehlen, welches Machtverhältnis-se, soziale und individuelle Positionierungen und Entwicklungsziele beachtet. Am Beispiel der Formate Coaching und Training werden diese drei Perspektiven vorgestellt und um wei-tere konzeptionelle A...

Transformasi masyarakat majemuk Indonesia (plural society) menuju masyarakat multikultural (multicultural society) meniscayakan sebuah pemahaman yang menekankan pada pentingnya kesederajatan kebudayaan yang ada dalam sebuah masyarakat, serta semangat untuk hidup berdampingan secara damai (peaceful coexistence) dalam perbedaan budaya yang ada, baik secara individual maupun secara kelompok dan masyarakat. Realitas masyarakat Indonesia yang multikultural dapat dimaknai sebagai modal sosial dan modal budaya berupa beragam adat istiadat, agama dan kepercayaan, bahasa yang berjenis-jenis yang menjadi pengikat kelompok-kelompok masyarakat untuk bersatu, disamping juga berpotensi melahirkan konflik-¬konflik antarkelompok masyarakat yang berbeda budaya itu. Pada gilirannya, konflik-konflik itu akan melahirkan distabilitas keamanan, sosio-ekonomi, dan ketidakhar¬monisan sosial (social disharmony). Politik Bhinneka Tunggal Ika dapat dijadikan acuan dalam mengelola masyarakat Indonesia multikul...

The article discusses issues related to multicultural societies. The author attempts at explaining why a situation in which the political community does not coincide with the cultural community creates a number of practical problems. To that end, she analyses the experience of the alien, and identifies philosophical and ethical questions invoked by the multicultural character of societies. These dilemmas, she explains, concern the ability to study and evaluate foreign cultures and assimilate their representatives. The article presents the various possible ways in which the state can manage cultural diversity from the philosophical point of view. The author discusses them referring to the concept of a politics of recognition and a politics of difference within which they are developed. Substantiating the postulated solutions, she points to the fontal relationships that exist between culture, identity and recognition.

The population of children in schools is rapidly becoming more ethnically and culturally diverse. However, there is a mismatch between the cultures in children’s homes and the cultures in their schools. The funds of knowledge approach emerged in Tucson (Arizona, USA) in order to counter the deficit perspectives common in depictions of working-class, Latin American families. In this paper we critically report on two contemporary research projects conducted around funds of knowledge and social justice pedagogy. In particular, this paper describes and discusses two projects, which have been conducted in schools with disadvantaged students in USA (Latino students in Arizona) and Australia (students with low socio-economic status, from diverse ethnic groups), examining how these projects exemplify social justice pedagogy. Both projects reviewed explore the application of a funds of knowledge approach, in which students focus on a key aspect of their identity and living circumstances and investigate it, seeking to understand the current situation and create positive options for possible improvements.

The phenomenon of educational resistance shown by minors from disadvantaged backgrounds and placed in attendance centers is the main subject of interest in this article. This is a special group of students, because their attitude towards education is shaped by factors determined by dysfunctional families, antisocial pressure from peers, poor neighborhood, poor infrastructure, experience from the foster care institutions and a school curriculum, implemented without taking into account their specifics. Resistance is a reaction to their educational experience and perceived as a manifestation of a dominant culture associated with a form analyzed by Paul Willis. According to this concept, the connection between the hegemonic culture and subordinate groups is created not only by ethnic or national, but also by socio-cultural and economic factors. Young people from the underclass, shaped by various cultural patterns, norms, values, language and socioeconomic conditions, reject the educational offer of the cultural hegemon, generating behaviors leading to school abandonment and truancy. Based on the research material collected during in-depth interviews, the educational resistance of minors was analyzed with particular attention to its causes, patterns and trajectories.

Transformasi masyarakat majemuk Indonesia (plural society) menuju masyarakat multikultural (multicultural society) meniscayakan sebuah pemahaman yang menekankan pada pentingnya kesederajatan kebudayaan yang ada dalam sebuah masyarakat, serta semangat untuk hidup berdampingan secara damai (peaceful coexistence) dalam perbedaan budaya yang ada, baik secara individual maupun secara kelompok dan masyarakat. Realitas masyarakat Indonesia yang multikultural dapat dimaknai sebagai modal sosial dan modal budaya berupa beragam adat istiadat, agama dan kepercayaan, bahasa yang berjenis-jenis yang menjadi pengikat kelompok-kelompok masyarakat untuk bersatu, disamping juga berpotensi melahirkan konflik-¬konflik antarkelompok masyarakat yang berbeda budaya itu. Pada gilirannya, konflik-konflik itu akan melahirkan distabilitas keamanan, sosio-ekonomi, dan ketidakhar¬monisan sosial (social disharmony). Politik Bhinneka Tunggal Ika dapat dijadikan acuan dalam mengelola masyarakat Indonesia multikultural yang sarat dengan konflik itu. Sebagai semboyan negara yang berasal dari Kakawin Sutasoma, politik Bhinneka Tunggal Ika memberikan tempat yang pantas pada keanekaragaman, memberi peluang dan akses yang sama kepada setiap warga bangsa untuk mengokohkan bangunan politik yang bernama NKRI, memberdayakan seluruh warga bangsa agar merasa menjadi bagian penting dari NKRI dan merasa memiliki cita-cita dan tujuan yang sama.