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Shaping Pluralistic Cohesive Societies

100%
Ghouse M. M.
Academicus. International Scientific Journal
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2022
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vol. 13
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issue 26
154-160
EN
This paper aims to prepare an individual to function effectively in a constantly changing multi-faith, multi-cultural, multi-racial, multi-ethnic, and multi-everything society with minimum conflicts. Pluralism is a new subject with a focus on its effect on different aspects of life in building cohesive societies where no one has to live in apprehension or fear of the other. Pluralism means respecting the otherness of others in religion, culture, politics, and the workplace. You may see people of different faiths, races, cultures, and ethnicities interacting, working, studying, intermingling, playing, and marrying each other. A decade from now, you may not see the monopoly of a race or cultural groups in the workplace, place of worship, school, bus, train, theater, library, or other public gatherings. These interactions between people not familiar with each other’s culture lend themselves to misunderstandings and are bound to create conflicts. As responsible members of society, we must prepare ourselves to prevent possible challenges and lay a foundation for the effective functioning of institutions where every human feels secure about his faith, race, ethnicity, culture, language, political or sexual orientation, or any other uniqueness. Exclusive communities will become a thing of the past. If you live amidst others, you should also respect the otherness of others, as you expect them to do the same for you.
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Review: "Intercivilizational Dialogue on Peace," by Madhuri Santanam Sondhi

100%
Hope V.
Forum Philosophicum
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2010
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vol. 15
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issue 1
233-235
EN
The article reviews the book Intercivilizational Dialogue on Peace, by Madhuri Santanam Sondhi.
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Wyjazdy studentów w ramach programu Erasmus jako instytucjonalna forma przedlużonego moratorium. Przyczynek do tezy o „kryzysie cwierćwiecza”

100%
Rachowska Z.
Rocznik Lubuski
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2011
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vol. 37
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issue 2
179-194
EN
The article presents the issue of 20-year-old students who decide to take part in the Erasmus Programme in order to finish building their own self in a reflective way. It especially applies to students who, despite the age indicating the completion of an identity crisis, remain in an extended moratorium on early adulthood - experience the "quarter-century crisis". The crisis manifests itself in the escape from making commitments assigned to conventionally defined adulthood. While on scholarship, a student functions in three dimensions of cultural borderlands: their native country, host country and cultural pluralism which is favoured by contacts with other international scholarship holders. Facilitating confrontation with "otherness", a borderline promotes cognitive alertness aimed at themselves which is a development impulse. Institutional support for a scholarship holder (scholarships, institutional care of the host university, student community) ensures their safety and facilitates increased exploration of identity. "Otherness", in the Simmel sense, is for a student not only a test of their own powers, but also an opportunity to create their life plans. The analysis was peformed on the basis of the data obtained from participatory observation and in-depth interviews with Polish scholarship holders (N=11) conducted in Porto (in winter semester of 2009/2010).
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Instytucja małżeństwa a pluralizm kulturowy w świetle przemówienia papieża Jana Pawła II do Roty Rzymskiej z 28.01.1991 r.

75%
Góralski W.
Ius Matrimoniale
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1993
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vol. 4
7-12
EN
Il 28 gennaio 1991 il Santo Padre ha pronunciato il discorso ad officiali ed advocati del Tribunale della Romana Rota, ricevuti in udienza in occasione dell’apertura del nuovo anno giudiziario. Il tema del discorso riguarda le implicazioni che sul matrimonio ha il raporto tra fede e cultura. Come il punto centrale dell’allocuzione si può indicare la chiamata della Chiesa a riproporre integralmente il messaggio evangelico sul matrimonio attraverso diverse culture.
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ПОНЯТІЙНИЙ АПАРАТ ПРОБЛЕМИ ПОЛІКУЛЬТУРНОГО ВИХОВАННЯ В ДОСЛІДЖЕННЯХ АМЕРИКАНСЬКИХ УЧЕНИХ

75%
Лук'янчук С.
Педагогічні науки: теорія, історія, інноваційні технології
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2015
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issue 3(47)
90-97
EN
The article explores the conceptual apparatus of the problem of multicultural education in the researches of American scientists. The aim of the article is to analyze the US scientists’ approach to the definition of the main categories of multicultural education. The research has been carried out by means of theoretical methods of analysis, synthesis, comparison, generalization and systematization. The article introduces and defines the major concepts of multicultural education, among them those of culture, subculture, nation, ethnic and racial minorities, cultural pluralism and multicultural competence. In this context the scientific findings of such educators as J. Banks, G. Gay, P. Gorski, K. Grant, and S. Nieto are observed. In American social and pedagogical sciences the notion of culture is dominantly characterized as a dynamic system which combines such things as lifestyle, ethnical, racial, social, and gender identity, national traditions, lifestyle, religious belief, moral and esthetic values, behavioral models, the language of communication, the style of clothes, music, hairstyle and other characteristics, that are shared by the members of a particular group. Analyzing the nature of culture in the USA, J. Banks states that nowadays the United States consists of a shared core culture, which is called the macroculture and many subcultures, which are a part of the core culture and are called microcultures. The research proves that the category of multicultural education still lacks an accurate and clear-cut definition in the US pedagogical literature. But the majority of the scientists admit that it is a process of comprehensive school reform and basic education for all students. It challenges and rejects racism and other forms of discrimination in school and society and accepts and affirms pluralism that the students, their communities and teachers reflect. The major goal of multicultural education is to help the students to develop multicultural competence, that means knowledge, attitudes and skills needed to function within their own microcultures, the US macroculture, other microcultures, and the global community. The practical significance of the research is that its findings may be used for writing textbooks and manuals in the sphere of comparative and foreign pedagogy. The perspective of the further research is investigation of the positive experience of multicultural education at American school.
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Pluralizm kulturowy w europejskich mediach publicznych i szwajcarskie dylematy transkulturowości

75%
Ratajczak M.
Studia Medioznawcze
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2014
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issue 3 (58)
99-108
PL
Media w ostatnich latach, jak to ujęto we wprowadzeniu, doświadczają mediamorfozy. Dotyczy to także mediów publicznych. Celem artykułu jest ukazanie istoty tych zmian w kontekście polityki pluralizmu kulturowego. A także odpowiedź na pytanie, w jakim zakresie zmiany technologiczne, sposób korzystania z mediów, ale także zmiany społeczne, ruchy migracyjne decydują o zakresie realizacji pluralizmu kulturowego. Za przykład posłużyła Szwajcarska Organizacja Radiowo-Telewizyjna – SRG SSR idee Suisse.
EN
In recent years a debate on the mediamorphosis has been taking place in many countries. This debate also includes public service media. The main aim of this paper is to discuss the nature of cultural pluralism in the context of mediamorphosis. This paper is based on the case study of Swiss PSB – SRG SSR idee Suisse.
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Univerzalita lidských práv : metafyzika vs. mezinárodní konsenzus

63%
Holíková J.
Právník. Teoretický časopis pro otázky státu a práva (The Lawyer - Scientific Review for Problems of State and Law)
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2020
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vol. 159
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issue 3
238-248
EN
Human rights originated in Western culture as a descendent of theologically based natural rights; thus, they contain specific cultural characteristics. Metaphysical universality posing individual rights above positive law and social norms is one of them. Even though Western civilization is not entirely consistent in respecting human rights norms, there is no doubt that all members of Western society comprehend their meaning, and that the concept has great moral significance in our society. The nature of human rights, given its historical background, however, might not be compatible with subjective rights in Asian countries, because it stands on different values. Nevertheless, civilizations can still come to mutual understanding and agreement regardless of regional preferences in individual, communal, or family interests. Since the Asian values debate in the 90’s, human rights treaties have been emphasizing cultural diversity as a result of such international communication. Eastern world is satisfied with the acceptance of cultural pluralism and does not officially question the universality and morality of human rights. Philosophical discussion about cultural incommensurability is thus outdated, and concern about practical political problems has taken the lead. Apparently, John Rawls’ overlapping consensus has been implemented in practice, because philosophical, religious, and ideological propositions are of no substantial importance to reach globally accepted principles beneficiary to everyone.
CS
Lidská práva vznikla v západní kultuře jako „potomek“ teologicky založených přirozených práv, a proto mají specifické kulturní charakteristiky. Mezi ně patří metafyzická univerzalita, stavící individuální práva nad pozitivní zákon a společenské normy. I když Západ není zcela konzistentní v respektu k lidskoprávním normám, není pochyb, že jim všichni členové společnosti rozumějí a že mají v naší kultuře uznávanou morální váhu. Povaha lidských práv, daná historickým pozadím, ale nemusí být kompatibilní s asijskými národy, protože stojí na odlišných hodnotách. Nicméně ať už jsou v regionech preferovány zájmy jedince, komunity, nebo rodiny, různé civilizace si stále mohou porozumět a dojít k jistým vzájemným dohodám. Od debaty o asijských hodnotách v 90. letech se jako výsledek mezinárodní komunikace zdůrazňuje kulturní diverzita v lidskoprávních listinách. Uznání variability naplňuje východní potřeby respektu k jejich způsobu života, přičemž univerzalitu nebo morálnost lidských práv nikdo oficiálně nezpochybňuje. Tím se překonává filozofická diskuse o kulturní nesouměřitelnosti a pozornost se přenáší na praktické politické problémy. Uplatňuje se překrývající se konsenzus Johna Rawlse, podle kterého nezáleží na filozofických, náboženských nebo ideologických stanoviscích společnosti ke světovému přijetí principů, ze kterých budou všichni profitovat.
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Cultural Pluralism and Religious Belief: Around Henry Hardy’s “In Search of Isaiah Berlin: A Literary Adventure”

63%
Polanowska-Sygulska B.
Archiwum Filozofii Prawa i Filozofii Społecznej
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2019
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vol. 2(20)
89-99
EN
The article discusses Henry Hardy’s book In Search of Isaiah Berlin: A Literary Adventure, published in the fall of 2018. The author was Berlin’s closest collaborator and is the editor or co-editor of eighteen volumes of his works and four volumes of his letters. The first part of the book is a memoir, here discussed briefly; the main focus is on the second, philosophical, section. Hardy’s investigations into Berlin’s ideas are analysed and criticised. Special attention is given to his unresolved discussion with Berlin on the relationship between pluralism and religion. A number of critical arguments against Hardy’s thesis of their mutual exclusion are put forward. The key argument is that it is possible for a true pluralist to adhere to a universalist religion. This is the same position as that adopted by Berlin.
PL
Artykuł podejmuje dyskusję z książką autorstwa Henry’ego Hardy’ego, In Search of Isaiah Berlin: A Literary Adventure, opublikowaną jesienią 2018 r. Jej autor był najbliższym współpracownikiem Berlina, a także redaktorem i współredaktorem osiemnastu tomów jego dzieł i czterech tomów jego listów. Pierwsza część książki ma charakter wspomnieniowy, w tym artykule omówiony krótko; główny nacisk położony został w książce na jej drugą, filozoficzną, sekcję. Podane analizie i krytyce zostają w niniejszym artykule dociekania Hardy’ego dotyczące idei Berlina, ze szczególną uwagą położoną na nierozstrzygniętą debatę podjętą z Berlinem na temat związków między pluralizmem a religią. Wysunięte zostaje kilka ważnych argumentów przeciwko tezie Hardy’ego o ich wzajemnym wykluczaniu się. Argumentem kluczowym jest argument za możliwością podążania przez rzeczywistego pluralistę za religią uniwersalną, które to stanowisko jest też stanowiskiem przyjętym przez Berlina.
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Environmental Pluralism, Polar Harmonies and Resolution

63%
Cocks S.
Dialogue and Universalism
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2017
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issue 4
9-21
EN
The point of this essay is to draw on the resources of phenomenology to argue that a global environmental ethics is one that should embrace cultural pluralism. My further claim is that due to the presence of a large variety of what Edmund Husserl understands as home-worlds and alien-worlds, any attempt at a universal environmental ethics might be impossible and perhaps unattractive. Nonetheless, I do believe there should be a dialogue that unfolds across these differences for the sake some operative environ-mental ethics. I believe that an aesthetic model that can help us understand the former is the idea of “polar harmonies” put forth by Hebert Speigelberg. I end by claiming that even when a “common nature” is discovered through the interaction with the alien-world, what is found cannot become universalized due to the unavoidable influence of cultural differences upon this very commonality.
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ПОЛІКУЛЬТУРНІСТЬ ЯК СТРАТЕГІЯ ІННОВАЦІЙНОГО РОЗВИТКУ ВИЩОЇ ПЕДАГОГІЧНОЇ ОСВІТИ В УКРАЇНІ(ДОСВІД КАНАДИ)

63%
Свиридюк О.
Педагогічні науки: теорія, історія, інноваційні технології
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2015
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issue 3(47)
154-163
EN
In the article multiculturalism as a strategy of innovative development in higher pedagogical education in Ukraine has been viewed. The article aims to analyze and compare the contents of multicultural component in the curriculum of teacher training in Ukraine and Canada. The research methodology has included the use of theoretical and practical research methods. The essence of the concept of multiculturalism has been stated. The comparative analysis of multicultural component in the curriculum of teacher training in higher educational institutions of Ukraine and Canada has been done. The state of multicultural education in Ukraine has been outlined. The content of the subjects included in the teacher training curriculum for readiness to work in a multicultural environment has been considered. For example, National University «Lviv Polytechnic» has shown that in addition to mandatory subjects divergent courses entered in order to develop such competencies as: multiculturalism and the ability to appreciate diversity; an ability to work in a multicultural context; an ability and desire to work in a team; oral and written communication; an ability to apply knowledge in practice; understanding the cultures and customs of other countries; an ability to understand the structure of cultural systems. Multicultural teachers training in Canada includes the study of the nature stereotypes, their role in the formation of prejudice, racism, discrimination and conflict has been set. The content of teacher training has got two components: special (of subjects) and vocational has been pointed. The special role of a teacher in multicultural education in Canada has been emphasized. The importance of a teacher awareness of their own values, attitudes, perception of life and their own prejudices has been outlined. It is mentioned that extracurricular activity also plays an important role in the development of multicultural professional, as it is an important part of the educational process. In conclusion the author stresses that the accumulated global pedagogical practice potential solution to the multicultural education problem should actively be used. The issue of the general characteristics of multicultural education in modern school education in Ukraine has been defined among the prospects of further scientific studies.
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Wielokulturowość Nowej Huty.

63%
Majcherek J.
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2020
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vol. 19
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issue 4
71-80
EN
Miasto jest strukturą z istoty swojej wielokulturową. Wbrew ujednolicającym procesom urba-nizacyjnym oraz odgórnie narzucanej ideologii, także społeczeństwo Nowej Huty wykazywało i wykazuje cechy wielokulturowości charakterystycznej dla miejskich ośrodków imigracyjnych, lecz jako swoistą jej odmianę, wynikającą ze specyfiki miejsca, w którym została zloka-lizowana i czasu, w którym powstawała. A city in itself is a multicultural structure. In spite of standardizing urbanization processes and the ideological doctrine imposed by the communist regime, the society of Nowa Huta has also been revealing attributes of multiculturality typical of urban immigration centers. However, it represents its specific variation resulting from the time and place where it was located and has been developing.
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Religie na Bałkanach ze szczególnym uwzględnieniem islamu – szkic historyczny

51%
Ickiewicz-Sawicka M.
Nurt SVD
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2014
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issue 2
7-19
PL
Od czasów dominacji Imperium Osmańskiego na terytoriach bałkańskich (druga połowa XVI wieku), obszar ten stanowi źródło licznych i skomplikowanych konfliktów terytorialnych, narodowych, etnicznych, społecznych, gospodarczych czy politycznych. Analizując złożoną historię owego obszaru nie można się oprzeć także wrażeniu, że źródłem wspomnianych powyżej konfliktów jest w znacznej mierze nietolerancja religijna. Bałkańska mozaika narodów, grup etnicznych czy mniejszości regionalnych składa się w głównej mierze z wyznawców katolicyzmu, prawosławia i islamu. Podział ten nakłada się praktycznie na podział narodowy: Chorwatów, Serbów i Muzułmanów (mieszkańców Bośni i Hercegowiny, wyznających islam). W tym przypadku religia zamiast łączyć i łagodzić obyczaje – wzmacnia i podsyca nienawiść narodową czy etniczną. W niniejszym tekście podjęto próbę przedstawienia pokojowego istnienia tych religii w czasie funkcjonowania Imperium Osmańskiego, przełamując potocznie lansowaną tezę, że Ottomańska Turcja była jedynie źródłem ucisku i dyskryminacji podbitych słowiańskich narodów zamieszkujących Bałkany. Artykuł składa się z dwóch zasadniczych części. Pierwsza zawiera rozważania na temat różnorodności religijnej na Bałkanach w kontekście historycznym, druga – poddaje analizie kwestię obecności islamu i religii muzułmańskiej w tej części Europy.
EN
Since the time of the domination of the Ottoman Empire in the Balkan territories (2nd half of the 16th century), this area has been a source of numerous and complex territorial conflicts, national, ethnic, social, economic, or political in nature. Analysing the multifaceted history of this area, one cannot resist the impression that religious intolerance is largely the source of the conflicts mentioned above. The Balkan mosaic of nations, ethnic groups, or regional minorities consists mainly of the followers of Catholicism, Orthodox Christianity, and Islam. This division practically reflects the national division: Croats, Serbs, and Muslims (the people of Bosnia and Herzegovina who profess Islam). In this case religion, instead of linking and alleviating customs – strengthens and fuels national or ethnic hatred. The present article attempts to describe a peaceful co-existence of these religions during the Ottoman Empire period, breaching the popularly promoted idea that the Ottoman Turkey was the only source of oppression and discrimination of the conquered Slavic peoples inhabiting the Balkans. The article consists of two main parts. The first contains reflections on religious diversity in the Balkans in a historical context, the second – an analysis of the issue of the presence of Islam and the Muslim religion in this part of Europe.
13
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Wielokulturowość - wizje i współczesne realia

51%
Kurcz Z.
Kultura i Społeczeństwo
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2019
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vol. 63
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issue 3
271-282
EN
In reference to Anna Śliz’s book Wielokulturowość: stygmat współczesnego świata? Próba analizy socjologicznej [Multiculturalism: The Stigma of the Modern World? An Attempt at a Sociological Analysis], the subject of this article is multiculturalism as a phenomenon, a political project, and a real kind of existing society (multiculturalism is not the same as interculturalism or transculturalism). In the discourse on multiculturalism, many specifi c questions arise: the inevitability of the  phenomenon and its genesis; the beginnings and bases of multiculturalism as a political project and its challenges; the reality of multicultural societies - from affirmation to contestation. Model discourse over multiculturalism is confronted with a range of remarks, commentaries, and questions about its fundamental significance, for example, about the potential for realizing the idea of multiculturalism in Europe, and whether Australia and Canada are now definitely multicultural societies.
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