Suchergebnisse

The presumption of this paper is the view of multi‐culturalism as a concept grounded on an assumption, rather than data, and legitimized by proclamation, rather than legislation. Multi‐culturalism as a socio‐political construction is not only "a multi‐cultural and multi‐religious mosaic", but it has its own values. The new borders inside the European Union (EU) are non‐territorial, which confirms the new paradigm about the weakening factor of territorial belonging as such. Nowadays, values become a more and more powerful source of demarcation. The aim of this article is to challenge the problem and its consequences for the identity and perception of values in the new European situation, in which borders are merely symbolic. Multi‐culturalism is the revalorization of ethnocentric tradition and the creation of post‐materialist values such as individual self‐expression, personal transformation, openness and solidarity to others, gender and racial equality, greater tolerance for an ethnic, cultural and religious diversity. Daugiakultūrės vertybės ir ribos Santrauka Daugiakultūriškumas apžvelgiamas kaip konceptas, labiau grindžiamas prielaidomis, o ne žiniomis; įteisinamas diskursu, o ne teise. Daugiakultūriškumas kaip socio-politinis konstruktas nėra vien tik daugiakultūrė ir daugiareligė mozaika – jam būdingos savarankiškos vertybės. Naujos sienos Europos Sąjungoje (ES) yra neteritorinės, jos įtvirtina naują paradigmą, pagrįstą konkretaus teritorinio veiksnio susilpnėjimu. Mūsų dienomis vertybės tampa vis svarbesniu demarkacijos šaltiniu. Šio straipsnio tikslas – iškelti daugiakultūriškumo problemą ir jo įtaką tapatumui bei vertybių suvokimui naujoje Europos situacijoje, kai sienos tėra simbolinės. Daugiakultūriškumas – tai etnocentrinės tradicijos perkainojimas ir kūrimas tokių post-materialistinių vertybių, kaip individuali saviraiška, asmeninė transformacija, atvirumas ir solidarumas, lytinė ir rasinė lygybė, didesnė tolerancija etniniam, kultūriniam ir religiniam skirtingumui. Reikšminiai žodžiai: daugiakultūriškumas, daugiakultūrės strategijos, daugiakultūrės vertybės, religinės ribos, religinis pliuralizmas. First Published Online: 14 Oct 2010

Where do we draw the line on the adage that "good fences make good neighbours?" The iconic Robert Frost verse is much quoted, but do longer, higher, barbed-wire, electrified, security-patrolled, and access-controlled fences make for still better neighbours? This question embodies the essence of current continuing tensions along the Canadian-US borders. The traditional "longest undefended cliche" is quickly becoming a 20th-century artefact with levels of security and proposals for much, much more than would have been conceivable a decade ago, before 11 September 2001. Admittedly, this circumstance would barely be recognized as a constraint, let alone a problem, throughout much of the world in historical or even current terms, where crossing a national border is a serious personal-political decision. (Try getting a visa to Russia or China if you want a lesson in bureaucratic frustration.) Nevertheless, due to the unique US-Canadian relationship, its recent evolution needs examination. Adapted from the source document.

Cover -- Half-title -- Title -- Copyright -- Contents -- Preface -- 1 The Sense of Identity of the Indigenous British -- 2 For My Fellow English -- 3 On Scottish Nationalism -- 4 The Politics of British History -- 5 Why the Northern Ireland Peace Process Must Take So Long -- 6 The Legacy of John Smith -- 7 Still Missing: A Public Philosophy for New Labour -- 8 The Decline of the Political Book -- 9 Political Reviewing -- 10 Sassoon's One Hundred Years of Socialism -- 11 Goldhagen's Willing Executioners -- 12 Hannaford on Race -- 13 Multiculturalism -- 14 Talking to the Loyalist Paras

PurposeThe purpose of this paper is to reconceptualize space as a field of struggles between multiple agents.Design/methodology/approachThe author draws from field theory and uses visual methods to explain how graffiti shapes how neighborhoods are branded and aligned with creative city redevelopment plans.FindingsBy exploring space/place as field, the author moves beyond the structure/culture dichotomy to explain both place making and displacement.Research limitations/implicationsThe findings suggest gentrification is not an abstract force, but rather the outcome of struggles to define place and attract new, consuming populations to the neighborhood.Originality/valueSociologists share a long and rich tradition of associating opportunity with space that traces back to W.E.B. DuBois' research on the seventh ward inThe Philadelphia Negro(1899). More recently, sociologists have reified space and have attempted to distinguish place as an outcome of human experience. How space and place is reproduced remains unclear. This paper contributes toward the understanding of space, place-making and displacement.

Political theorists have written a great deal about the ethics of "intervention," defined as states using coercion or force to interfere in foreign societies' politics. But this work leaves much of global politics un-analyzed—both because non-state actors play an increasingly significant role in it and because its practitioners use many tactics besides force and coercion. We need an ethics of foreign influence to help us navigate the global political arena in all its complexity. Here, I begin to develop a unified theory of the ethics of deliberate attempts to promote justice in foreign societies, whether undertaken by state or non-state actors, and whatever tactics they employ. I identify two important but under-appreciated dimensions along which instances of foreign influence can differ and argue that, once we appreciate the full range of forms foreign influence can take, we'll see it's often immune to the common moral objections against intervention.