Multicultural society

The article presents the idea of social cohesion and its implementation in diverse and multicultural societies or societies in transition, such as the Polish commu-nity. It also explores the phenomenon of hate speech in racial contexts or against migrants,  both  voluntary  and  involuntary,  and  tries  to  draw  the  conditions  in  which hateful language can interfere with the integration processes within such societies, affecting social cohesion. The role of institutionalized xenophobia and nationalistic  attachment  are  discussed  as  part  of  the  problem.  Political,  media,  cultural and environmental contexts are described, with particular emphasis giv-en to the actions to be undertaken in local municipalities in order to prevent hate speech against immigrants.

This article provides an analysis of the disparity between the Church’s official position and its pragmatic activities in regard to the Basque minority in Spain under General Franco’s regime. Linguistic distinctness has been a key factor enabling the Basque community to maintain its hermetic character and strong social ties in spite of systematic state-building measures based on the idea of a single Spanish nation. Contrary to a common belief, the Church not only worked for but also against the national idea. The author argues that on the one hand it provided moral support for Spanish centralism and notions of a single nation and thus legitimized political activities aimed at assimilating the minority, but on the other hand, at the grassroots level in the Land of the Basques, it contributed to preserving the Basque language (the basis for maintaining ethnic distinctness and continuity), contrary to ideals of national unification.

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.

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.

Sosyal ve özel alanlarda insan varlığına özgü boşluğun en temel tezahürü, insanın dünyadaki temel durumunu etkileyen ve biçimlendiren ontolojik anlamında fark edilmektedir. Her ne kadar Heidegger dünya içinde temel insani durumu Dasein (orada varolan) şeklinde tasvir etse de, bu kelimeyi yalnızca 'tarihsel ufuk içinde başkalarıyla birlikte dünyaya açıklık' olarak değil, aynı zamanda 'her bir bireyin kendisi için açılan mekan ya da boşluk' şeklinde anlama eğilimindeyiz. Her insan yalnızca kendi varlığı için açılan ve rezerv edilen boşluk için(d)e doğar. Bu boşluk onun ölümü sonrasında hatırlandığı sürece açık kalmaya devam eder. Bu yazımızda ötekiyle ilişkimiz esnasında boşluğun farklı tezahürlerini irdelemeye çalışacağız ve şunu ileri süreceğiz: Ötekinin boşluğu, paradoksal olarak, görünmez olanın görünürlüğü şeklinde işlev görmektedir. Diğer bir deyişle, boşluk ya da görünmezlik çoğu kez kendisini dolaylı biçimde farklı form ve isimlerle açığa vurmaktadır.

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.

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.

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.