This research shows the results of the implementation of a public cultural policy at the municipal level and has as a main objective to evaluate, from the perspective of the agenda 21 of culture, the program "Art for social development" by the Municipal Institute of Art and Culture developed in a secondary-level boarding school located at the Topolobampo community, in the municipality of Ahome, Mexico. A QUAN-QUAL methodology was used with instruments like questionnaires applied to the young participants and interviews with the workshop facilitators and administrative staff. Guitar, painting and theatre workshops were given, through which the development of new artistic expression skills was achieved, as well as contributing to the strengthening of social behaviors such as tolerance, patience and interpersonal communication, among others. It was found the constant need of having permanent programs of integral training, both in the field of artistic training and socio-emotional, giving priority to groups at risk, such as students of the boarding school that mostly come from families of scarce resources, some of the low performance academic and aggressive behavior. The conclusion is that public policies are required to promote greater articulation of education and culture in order to have a stronger impact on the social and cultural inclusion of young people.
The challenges of the globalized world, the constant progress of science and technology increasingly lead to a state of interdependence between countries which should lead to intercultural relations generate an attitude of respect for diversity with a more humane vision of life to work in international teams. Universities as organizations embedded in the dynamics of globalization offer academic programs with international or multicultural approach that encourage the development of skills, aptitudes and values according to international defendant. To do this, the recruitment of foreign personnel becomes imperative in meeting planned objectives, so the challenge of foreign teachers is presented to be inserted in different cultural environments transcend and reach their educational work in the formation of their students. The aim of this paper is to offer some reflections on the importance of intercultural communication product born of the increasing mobility of teachers who face the challenge of surviving in a country with different culture.
This article investigates the relationships between culture and education. The historical relationship consists in the fact that cultural history is the history of the development of education. The cause-effect relationship consists in the fact that the level of the development of culture marks the level of the development of education and vice versa. A higher level of culture requires a higher level of education. The progress of education becomes the source of the development of culture and enriches it. The material and spiritual elements of culture mark the content of education and teaching. The process relationship between culture and education makes the consideration of education as cultural process possible; through this process, social-cultural functions are realized: the entry of the human being into the world of culture, socialization, transmission of the patterns of human virtues and actions. This article also undertakes challenges of education in post-Communist countries and sketches postulates which according to the author should be realized in the current system of education.
PL
Artykuł analizuje związki zachodzące między kulturą i edukacją. Zachodzący między kulturą i edukacją związek historyczny polega na tym, że historia rozwoju kultury jest historią rozwoju edukacji. Związek przyczynowo-skutkowy polega na tym, że poziom rozwoju kultury wyznacza poziom rozwoju edukacji i na odwrót. Wyższy poziom kultury wymaga wyższego poziomu edukacji. Postęp edukacji staje się źródłem rozwoju kultury i wzbogaca ją. Materialne i duchowe elementy kultury wyznaczają treść wychowania i nauczania. Zachodzący między kulturą i edukacją związek procesualny umożliwia rozpatrywanie edukacji jako procesu kulturowego, poprzez który realizują się funkcje społeczno-kulturowe: wejście człowieka do świata kultury, jego socjalizacja, przekazywanie wzorców ludzkich cnót i działań. Artykuł podejmuje także wyzwania stojące przed współczesną edukacją w krajach postradzieckich oraz szkicuje zestaw postulatów, które zdaniem autora powinny zostać urzeczywistnione we współczesnym systemie edukacyjnym.
The essence of the presented article is the analysis of four textbooks for teaching the German language which looks into typical elements of German culture as well as cultural universals. The analysis of the following textbooks: Stufen 3, Moment Mal 2, Mittelpunkt B2 and Mittelpunkt C1 has indicated that older ones (more than 10 years older) devoted more attention to typical German culture phenomena and culturally conditioned Polish-German differences than the most recent textbooks where universal areas of reality have been accepted, e.g. travelling, professional life, means of payment, environmental protection. Moreover, new phenomena such as globalization, internationalization, cloning and genetically modified food were mentioned in the textbooks published in 2008.
For a long time many authors have been studying the factors that allow for a better explanation of different accounting practices among various countries. Cultural conditions are more often regarded as one of the reasons for these differences. Cross cultural psychology may prove helpful in becoming aware of one’s own cultural identity. Researchers of this field try to systematise the traits characterising particular cultural circles. The objective of this article is to present three basic typologies of cultural value models: the conception of S.H. Schwartz, G. Hofstede and S.J. Gray. Next more recent studies that have examined the impact of national culture on accounting using these theoretical frameworks are presented.
Kultura organizacyjna obrazuje system wartości kulturowych przedsiębiorstwa osadzony w wartościach społeczności lokalnej, narodowej, czy sektora. Te ostatnie wydawać by się mogło powinni być podobne dla przedsiębiorstw wytwarzających taki sam towar czy usługę i działających w podobnym otoczeniu niezależnie jaki to typ przedsiębiorstwa. Stąd zrodziły się następujące pytania badawcze analizowane w niniejszym artykule: Jaka jest charakterystyka kulturowa przedsiębiorstw należących do wspólnego sektora? Czy ze względu na wielkość i formę własności kultura organizacyjna przedsiębiorstw należących do wspólnego sektora będzie zróżnicowana? Czego potencjalne zróżnicowanie będzie dotyczyło? Odpowiedzi na te pytania uzyskano w badaniach ankietowych z wykorzystaniem autorskiego kwestionariusza identyfikowania wartości kulturowych. W badaniach uczestniczyło 253 kierowników prezentujących 70 przedsiębiorstw sektora spożywczego (przetwarzanie i konserwowanie owoców i warzyw). Uzyskane wyniki badań pozwoliły stwierdzić, że kultura organizacyjna badanych przedsiębiorstw branży spożywczej jest zróżnicowana. Odmienność ta dotyczy każdego badanego typu przedsiębiorstwa, odmiennych wartości oraz kolejności wartości w systemach. Skala zróżnicowania jest niejednolita.
EN
Organizational culture represents the system of companies’ cultural values embedded in the values of local communities, nations, or sectors. It seems that these values ought to be similar for companies producing the same type of product, offering similar services and operating in a similar environment, regardless of the type of the enterprise. As a consequence, the following research questions emerged: What are the cultural characteristics of companies representing the same sector? Will the size of the company and ownership form differentiate the organizational culture of companies representing the same sector. What will the potential difference be? Answers to these questions were obtained in the course of a survey study with the application of a questionnaire identifying cultural values. The study encompassed 253 managers representing 70 food sector companies (fruits and vegetables processing). Results of the study revealed that the organizational culture of these companies is diversified. The diversity pertains to each type of company, values and their ranking in values systems. The scale of diversity is heterogeneous.
In response to the ECPRD request, the Bureau of Research provided the requester with information on restitution of cultural heritage goods. According to the author, the return of cultural goods acquired from a foreign country during a war or colonization is regulated in the Polish Act on Restitution of National Cultural Goods, which governs the implementation of the Directive on the return of cultural objects unlawfully removed from the territory of a Member State. The Republic of Poland was requested by Germany to return certain cultural goods, confiscated after World War II. However these requests were turned down because the goods were acquired as a result of the change of state borders. Before the above-mentioned Act came into force, the Polish state had returned some cultural goods to other countries. The Polish Ministry of Culture and National Heritage has a special unit which deals with restitution of artworks and keeps the Catalogue of the War Losses - The Division for Looted Art.
The author of the article focuses on showing that resistance through culture is part of a social and political dynamic that is complicated and paradoxical. He claims that a discursive analysis of power relationships and of the rapport between the private and official idioms in the political context of communist totalitarian societies can evince the daunting complexity of some forms of resistance-through-culture discourse. The author argues that with the appropriate critical instruments, cultural discourse analysis can broach the intricacies and paradoxes of power relationships in oppressive environments and can ground a more accurate and unprejudiced moral evaluation of resistance through culture as a phenomenon typical of totalitarian cultural politics.
The article discusses the concept of normative criticism and the objective value of artworks by Daniel D. Kaufman. He has established both the notion of artistic value grounded on Aristotelian virtue ethics and the idea of artistic purpose which expresses „the interest of civilization in culture”. It seems that if we refer to the purposes of culture, different meanings of culture should be taken into account. I attempt to show the possibility of applying this view to the axiological (culture as a cult of values) and the pluralistic (culture as a cult of fluctuation) sense of culture. Kaufman denies art criticism the right to ask moral questions. This appears to be slightly reductive on account of his references to the philosophy of Aristotle, which is deeply rooted in ethics.
Karol Wojtyła was not the first pope to direct a message to the people of art. John Paul II also was not the first pope of modern times to write poems. We will not fall into error by saying that as the first contemporary pope he was an artist and that he remained one also as the head of the Holy See. It is a known fact that he performed as an actor on the stage in theatrical school productions and that he was an actor of Mieczysław Kolarczyk’s underground Rhapsodic Theatre in Kraków during the Nazi occupation. He never ceased to be a poet. He wrote poems and dramatic works during his years as a student, seminarian and priest, as a bishop and cardinal. In his Letter to the artists John Paul II addresses the artists as a peer addressing his peers by setting art on a pedestal and by comparing the toil of the artist to the work of God himself. The pope calls the people of art to dialogue by reminding them that the most important works of art were inspired by religion. One can hardly overlook the fact that this postulate is contrary to the trends of contemporary culture. The sphere of sacrum is frequently in a state of withdrawal. Every artist, especially if he is a writer, knows that evil is frequently more spectacular than good. Dante’s Inferno is more interesting than the Paradiso. It is Satan who is the protagonist of Milton’s Paradise Lost. However, in the works of the past, evil and ugliness were supposed to be in contrast with goodness and beauty and they were used to demonstrate God’s presence. Whereas in modern art, the void caused by the decline of its transcendent dimension is programmatically filled with such values that are marked with the sign of negation. The dawn of beauty and goodness is no longer to be seen on the horizon. It is the absence of the personal God that is particularly felt – of God who is the maker and measure of both values. When we apply the statement about beauty which is the shape of love to these works we notice that there is neither beauty nor love in them. There is neither compassion toward another human being in these works as well. What is even worse, there is even no form in these works. In this sense not only the Letter to the artists, but also John Paul II’s entire body of teaching is a firm expression of opposition toward that which is happening with modern culture.
The purpose of the article is to discuss, based on chosen examples, whether the intercultural understanding is possible and what are the limits of it. Firstly, in a short introduction, the tools which the Europeans elaborated in order to understand Indian texts, which were mainly grammars and dictionaries, are discussed. Then, the Sanskrit terms such as “dharma,” used to express the most important ideas of Indian culture, are analyzed. This discussion is followed by the analyse of the noun “vana.” Its most typical English equivalent used in translations is “forest.” However, after deeper consideration, it appears that the understanding of this term differs depending on particular cultural roots. The next noun to be discussed is “lotus” as used in the European texts in which these Indian flowers are shown. In Sanskrit works of literature the European word “lotus” has more than one equivalent and the differences among Indian lotuses are of importance in the process of creating appropriate poetic images. One more example of potential “intercultural walks” described in the article is the presentation and comparison of the reception of two versions, an Indian and a European one, of the Mahabharata epic as arranged and received in modern times.
The subject of the study is to analyze the use of native drawings as a gnoseological tool in cultural anthropology taking into account the developmental transformations in visual anthropology. This was established as an independent anthropologic sub-discipline aimed at the study of culture especially by means of film and photograph. Native drawing is still rather undervalued in visual anthropology even though it disposes of considerable potential for the research of culture by visual means. This is documented by results of the research conducted by Mead, Bateson, Fortes, Alland and many others whom the contribution pays a special attention. In his study, the author will proceed not only from the analysis of implemented researches focused on native drawings, but he also will build on his own empiric experience with using the native drawings in the research of the Nungon ethnic group of Papua New Guinea. The aim of the study is to introduce the status of using the native drawings in anthropologic research, possibilities of using, analyzing, and interpreting the collected data and wider connections with visual anthropology.
The following contribution deals with the relation between language and its users. English is used as an example. It shows the close connection of a language use and (political) culture of a given society in the concrete historical context. It also covers the dislike of so-called original speakers for those ones who use their native tongue as a second language in different environments. The reason for that aversion of native speakers is the understandable effort to keep their own culture identity which is expressed by their own language.
Cross-linguistic research on emotion shows that there are similarities and differences in the conceptualization of emotions in different cultures. Using the prototype approach, we explored emotion categorization in Moroccan Arabic (MA) and compared it to American English (AE). Two studies were conducted. The first study reveals that there are 131 prototypical emotion categories in MA. The second study investigates how these emotions are categorized according to native speakers’ judgement. The results of this study show that in both varieties there are six basic level emotion categories: love, surprise, and happiness within the positive superordinate category; and anger, fear, and sadness within the negative superordinate category. In the MA study, however, there were two additional categories: shame and hatred. The differences between the two varieties exist at the level of subcategories which includes culture-specific emotions in each variety. As a recommendation for further research, we suggested investigating the lexical equivalence of emotions between English and MA and explore the reasons behind this lexical anisomorphism.
The article presents a collection of reflections on the shell as an object placed in a cultural context. Symbolism of the shell and its possible artistic representations are the main focus. There are over 30 symbols or symbolic representations of the shell classified into 7 categories. These are described with supporting examples from culture, art and myth. Particular attention was paid to the anthropological meanings of the shell with reference to characteristics or aspects of human behaviour.
Along with the political, social and political changes in Bulgaria and Romania, new threads have appeared in the debate on identity since the early 1990s. From one side, it was the result of challenges and threats in the dimension of foreign policy and security of these two countries, and on the other side – the result of new opportunities that emerged in front of Bulgaria and Romania in the generally changed geopolitical situation. It seems that Romania remains more consistent and expressive in its choices. In turn, Bulgaria has undergone a greater evolution, and given the level from which it began after 1989, maybe even a revolution in the perception of its European identity.
The article reveals theoretical basis of formation of psychological culture of the future teacher as a psychological and pedagogical problem. Based on the analysis of a large number of scientific studies on definition of the essence of the concept “psychological culture of the future teacher” a general concept that is interpreted as the integral quality of the teacher’s personality, reflected in the effective implementation of vocational and educational functions based on the formed system of psychological knowledge and skills and that provides training and education of children, adequate vocational self-knowledge and self- improvement, preservation and strengthening of psychological health, is proposed. The components of psychological culture of the future teacher and the system of effective methods of its formation are outlined. It is proved that effective formation of psychological culture of the future teachers will be carried out only under condition of using a range of methods, namely methods of axiologization of professional-psychological knowledge, development of reflection, personal and professional qualities and abilities as valuable components of psychological culture of the future teachers and strengthening, development and implementation of skills of creative use of psychological knowledge in educational and professional activity of students. It is found out that development of psychological culture is a complex and multifaceted process that includes the application of theoretical knowledge in psychology, obtained at the University, and development of practical skills aimed at establishing interpersonal contacts, the ability to communicate in conflict situations, to defend their own point of view, to understand and accept the position of the opponent, to interact constructively, and the like. The above mentioned study does not exhaust all aspects of the problem. The prospects of future research are seen in an in-depth study and investigation of the formation of psychological culture of the future teachers in the process of teaching disciplines of professional cycle.
The article presents the author’s considerations relating to the current and common problem of multiculturalism. Nowadays “multiculturalism” can be defined as co-existence – in the determined physical, social and political sphere as well as in a concrete historical period of time – of many ethnic groups representing different axiological and normative systems. The social created by multiplicity of ethnic groups is very often a result of migration processes which totally formed such states as Canada or Australia. The sources of the European multiculturalism were, on the one hand, the officially accepted workforce as Federal Republic of Germany, on the other one – immigration being the effect of the colonial past of such states as France, Holland or Britain. All these countries took up more or less advanced actions towards being able to deal with the deepening ethnic diversification. There appeared political project – multiculturalism.
Responsible business is created based on pursuit of common values, including those that are characteristic of the integrating Europe. Integration is affected by cultural diversity of individual countries. It translates into organisational cultures of the individual business entities that are functioning in the European market. In particular, the organisational culture is important in the corporations functioning in the global market, and executing processes of internationalisation of their activities. The concept that takes into account common values irrespective of the place of executing business activities is CSR (corporate social responsibility). CSR refers to simultaneous pursuit of social, ecological and economic objectives. The premises of CSR have been adopted by the international community. In the European Union market, this concept may be conducive to integration processes through the execution of common European values by companies, based on the expectations of their shareholders. The paper analyses the effect of cultures of European countries as well as the effect of governments of particular countries on management in companies and local conditions on the execution of CSR. Execution of CSR, as well as taking into consideration the sustainability premises, may constitute the basis for creation of responsible business
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