The globalization process is not reducible to its international dimension, i.e., to international, or even, to transnational relationships. In many states, it also consists of domestic phenomena, such as an increasing cultural pluralism, that does not result solely from a domestic and gradual evolution, but, to a significant extent, either from migrations or from radical changes of mind made possible by cultural globalization. This kind of cultural pluralism is what one can call multiculturalism, in the descriptive sense of the characteristics of a multicultural society (as distinguished from the normative meaning, i.e., from the policies that aim at either maintaining or promoting multiculturalism in the descriptive meaning). This paper aims to discuss the articulation between deliberative democracy and cultural pluralism.
For liberalism, values such as respect, reciprocity, and tolerance should framecultural encounters in multicultural societies. However, it is easy to disregardthat power differences and political domination also influence the culturalsphere and the relations between cultural groups. In this essay, I focus onsome challenges for cultural pluralism. In relation to Indian political theoristRajeev Bhargava, I discuss the meaning of cultural domination and epistemicinjustice and their historical and moral implications. Bhargava argued thatas a consequence of colonialism, "indigenous cultures" were inferiorized,marginalized, and anonymized. Although cultures are often changing dueto external influences, I argue that epistemic injustice implies that a cultureis forced to subjection, disrespected, and considered as inferior and that itthreatens the dominated people's epistemic framework, collective identity,and existential security. Finally, I refer to John Rawls's theory of politicalliberalism as a constructive approach to avoid parochialism and Westerncultural domination.
In this wide ranging interview, Professor Richard A. Shweder from the Department of Comparative Human Development at the University of Chicago, discusses whether it is or is not possible to be a robust cultural pluralist and a dedicated political liberal at the same time. In this discussion, Professor Shweder offers his insights - based on over 40 years of research - on issues related to the history and re-emergence of cultural psychology; moral anthropology and psychology; the experimental method in psychological investigation and its philosophical basis; contemporary and historical cultural collisions – most notably conflicting representations of female genital surgeries; cultural diversity and inequality; and the dissemination of ideas through open access publishing and Twitter. Professor Shweder ends by offering valuable advice to young researchers in the field of cultural psychology as well as a glimpse into the larger themes of his forthcoming book, which seeks to provide answers to the question of what forms of political liberalism are most compatible with robust cultural pluralism and which are not.
In this wide ranging interview, Professor Richard A. Shweder from the Department of Comparative Human Development at the University of Chicago, discusses whether it is or is not possible to be a robust cultural pluralist and a dedicated political liberal at the same time. In this discussion, Professor Shweder offers his insights - based on over 40 years of research - on issues related to the history and re-emergence of cultural psychology; moral anthropology and psychology; the experimental method in psychological investigation and its philosophical basis; contemporary and historical cultural collisions – most notably conflicting representations of female genital surgeries; cultural diversity and inequality; and the dissemination of ideas through open access publishing and Twitter. Professor Shweder ends by offering valuable advice to young researchers in the field of cultural psychology as well as a glimpse into the larger themes of his forthcoming book, which seeks to provide answers to the question of what forms of political liberalism are most compatible with robust cultural pluralism and which are not. ; notReviewed ; publishedVersion
A closer analysis of the long and arduous journey traversed by African nationalism often shows ethnicity marching along as an invisible 'matrimonial' partner. It is on that note that this article seeks to present South Africa's project of managing ethnic diversity using public radio broadcasting as new form of cultural 'holy matrimony', with its consummation evinced through the implementation of policies that encourage ethnic diversity. The article acknowledges that the re‐appropriation of meaning for ethnicity in South Africa now denotes the politically correct and constructed descriptor of 'culture', and is characterized by the continued conflation of ethnicity and race relations. Unlike in some parts of Africa, where ethnicity is criminalized as 'tribalism' – thus emphasizing its instrumentalized destructive element – in South Africa cultural diversity is seen as the panacea for a stable democratic arrangement. This article proposes to discuss cultural pluralism as a democratic imperative within the South African Broadcasting Corporation (SABC), which is a public service broadcaster (PSB). Two case studies of ethnic minority radio stations will be presented as empirical evidence: Munghana Lonene FM and Phalaphala FM.
This translation by Italian language exposes the general report presented by the Brazilian intellectual, Gilberto Freyre, to the 30th study session of the International Institute of Different Civilizations, held in Lisbon, April 15-18, 1957. It is about the cultural aspect of the problems of ethnic and cultural pluralism in intertropical communities. This text was first published in Brazil, in 1968, in a set of essays entitled Brasis, Brasil e Brasília where the author addresses social issues - sociological, anthropological and even political - of general interest, not just Brazilian, and under mainly scientific criteria. ; A presente tradução em língua italiana, de minha autoria, expõe o relatório geral apresentado pelo intelectual nordestino, Gilberto Freyre, à 30ª sessão de estudos do Instituto Internacional de Civilizações Diferentes, realizada em Lisboa, de 15 a 18 de abril de 1957, sobre o aspecto cultural dos problemas de pluralismo étnico e cultural em comunidades intertropicais. Este texto foi publicado, pela primeira vez no Brasil, em 1968, dentro de um conjunto de ensaios intitulado Brasis, Brasil e Brasília onde o autor aborda temas sociais - sociológicos, antropológicos e até políticos - de interesse geral, e não apenas brasileiro, e sob critério principalmente científico.
El presente artículo se centra en las estrategias educativas que promuevan "la inclusión y la participación de todos los ciudadanos garantizando la cohesión social, la vitalidad de la sociedad civil y la paz" (UNESCO, 2001) en una comunidad multicultural paradigmática como la canadiense. El abordaje consta de tres partes. En la primera se examina la naturaleza multicultural de Canadá: la composición socioétnica de su población, diacrónica y sincrónicamente. En la segunda parte se analiza el pluralismo cultural entendido como compromiso político ante el multiculturalismo descripto anteriormente. Para ello, se revisa la política del "mosaico" así como la legislación canadiense a este respecto. Finalmente, se describen las estrategias educativas a través de las cuales dicha política cobra existencia. Con este estudio se pretende promover una reflexión sobre la forma en que otros países dan respuesta a la realidad multicultural actual. ; This paper refers to the educational strategies that promote "inclusion and participation of all citizens, ensuring social cohesion, the vitality of civil society, and peace" (UNESCO, 2001) in the Canadian society, considered as a paradigmatic multicultural community. The approach consists of three sections. The first one examines the multicultural nature of Canada: the socio-ethnic composition of its population, diachronically and synchronically. The second part discusses cultural pluralism conceived as a political commitment to multiculturalism as described above. In this sense, the policy of "mosaic" is reviewed, as well as the Canadian law pertaining to this matter. The last section describes educational strategies through which the policy is brought into existence. This study is intended to encourage one to reflect on how other countries respond to the multicultural reality of today ; Fil: Pozzo, María Isabel Rita. Consejo Nacional de Investigaciones Científicas y Técnicas; Argentina. Universidad Nacional de Rosario; Argentina
The contemporary world is increasingly multicultural and the identity crisis resulting from this sometimes threatens sustainable human development. Nigeria is a plural society in terms of its multi-ethnic and multi-religious nature. Of all the federal democracies in the world, only India can match Nigeria's cultural complexity. If well managed, this factor of unity in diversity would have been a major asset to the Nigerian state, but the contrary is the case. Nigeria's cultural diversity is politicized and exploited by the elite in such a way that retards the nation's growth and progress. This makes the promotion of understanding and dialogue to be a prime issue in the management of multiculturalism, global peace and security. This paper attempts to answer these questions by taking a critical look at the situations in Nigeria – one of the most culturally-complex countries in the world. The paper is divided into three parts. In the last part, which is actually the fulcrum of the presentation, the point is made that these challenges notwithstanding; the Nigerian universities still manage to make some outstanding contributions in the direction of promoting dialogue among the contending forces in the country. The Nigerian case study is internationally instructive.
The features of the socio-cultural deformation and loss of human identity in modern society, caused by actively developing technologizing processes and continuous growth in consumption are shown in the modern economy. In these circumstances the formation of a harmoniously developed personality with the cultural-historical outlook that fits into the image of a multicultural person is of particular relevance.Federal government standard of higher education in the direction of bachelors training "Teacher education" establishes ideas of multiculturalism in a whole series of graduate competences: the ability to work in a team, to perceive social, cultural and personal differences tolerantly; the ability to identify and shape the cultural needs of different social groups.A special role in the process of formation of tolerant perception of social and cultural differences, respect for the historical heritage and cultural characteristics of the peoples is entrusted to the teacher of history. Multicultural focus of teacher training make such personal qualities as cultural pluralism.Formation of the personality of the future teacher in the conditions of anthropological turn in historical studies provides for its educational field study not only the events, phenomena and processes of the past, but also the mentality, the culture category of individuals and peoples, that contributes to the multicultural perception of history.
The features of the socio-cultural deformation and loss of human identity in modern society, caused by actively developing technologizing processes and continuous growth in consumption are shown in the modern economy. In these circumstances the formation of a harmoniously developed personality with the cultural-historical outlook that fits into the image of a multicultural person is of particular relevance.Federal government standard of higher education in the direction of bachelors training "Teacher education" establishes ideas of multiculturalism in a whole series of graduate competences: the ability to work in a team, to perceive social, cultural and personal differences tolerantly; the ability to identify and shape the cultural needs of different social groups.A special role in the process of formation of tolerant perception of social and cultural differences, respect for the historical heritage and cultural characteristics of the peoples is entrusted to the teacher of history. Multicultural focus of teacher training make such personal qualities as cultural pluralism.Formation of the personality of the future teacher in the conditions of anthropological turn in historical studies provides for its educational field study not only the events, phenomena and processes of the past, but also the mentality, the culture category of individuals and peoples, that contributes to the multicultural perception of history.
Abstract: With the increasing urbanization and migration processes in European cities, ethno-political processes have intensified, and cities have become the central place of localization of intercultural contacts. European cities are the objects of multiculturalism policy, developing and supporting ethno-cultural diversity and tolerance. Cities reflect simultaneous trends of globalization and localization. Because of deepening of the processes of globalization, the role of local areas and cultures increases. The modern European metropolis is looking for ways to coordinate the cultures and values of different civilizations. Cities perform a cultural function, enabling cultures to survive. At the local level, cities create mechanisms for involving ethnic communities in social life, and the interests of communities are observed. European political institutions create action programs for the implementation of these mechanisms. The policy of multiculturalism in the metropolis is the search for ways of coordinating the cultures and values of various civilizations.
Cultural (including religious) identity can be defined as a symbolic reality, implying that it is vague, fluid and impossible to delineate sharply, but at the same time essential. Although it comprises a lot of contingent elements, these identities cannot be completely reduced to contingent social constructions, since individuals, cultures, religions always stand for essential values. This implies that modern democracies not only have to respect religious pluralism, but should also create a public space in which these values are discussed and thus mediated in order to foster social cohesion.
National integration is one of the un-accomplished desires in Nigeria. This paper examines cultural cum ethnic pluralism and national integration in Nigeria. The objective is to prove how cultural diversities and ethnic differences play negative roles against achieving national integration and cohesiveness in Nigeria. Basic concepts, such as: culture, ethnicity, ethnic pluralism, cultural pluralism, national integration and other related terms are clarified. The functions of culture as well as the cultural patterns of the major ethnic groups in Nigeria are discussed. This paper also, addresses the problems of cultural and ethnic pluralism in Nigeria to ensure unity within diversity for a strong, united, virile and democratic society in Nigeria. Among other suggestions, this paper recommends that massive cultural education should be embarked upon by relevant agencies, like the National Institute for Cultural Orientation (NICO), the National Council for Arts and Culture (NCAC), Centre for Black and African Arts and Civilization (CBAAC) the National Orientation Agency (NOA) to take pride in the strength and plurality of Nigeria. It concludes that Nigerians see themselves first as members of one cultural or ethnic group or the other, and secondarily as Nigerians. This does not promote national integration and nationhood. Hence, it suggests the way forward that would enhance national integration, which is crucial for peace and the development of the Nigerian people.
Fostering cohesion and acceptance amidst a plurality of cultures and values is a clear context for quality education and also for PVE. This article proposes that deliberative democratic decision making (DDD) can result in agreements on (quasi-universal) values that accommodate both the claims of universal values – including human rights – and cultural pluralism and particularism. The article suggests that any agreed upon values framework itself becomes generative of curriculum and teaching and learning processes that will foster quality education, with conditions that also contribute to the prevention of violent extremism. An explicit treatment of values across the whole school as a subject of inquiry and agreement by all members of the school community can contribute to a healthy school environment and praxis for learners that serve the aims of PVE. Following an exploration of these arguments, the article presents concrete strategies for critical values clarification within the schooling system that recognize how universality and pluralism co-exist.
There are two dominant groups of theories that try to explain possibilities of the emergence of the European public sphere. The first group of authors are advocates of the supranational European public sphere. They claim that three key conditions have to be satisfied that European public sphere could emerge: there should be common language and culture, supranational media and common European identity. These theories argue that it is impossible to satisfy the conditions; so supranational European public sphere is non-existent. Cultural pluralism is seen as a key obstacle. The second set of theories is looking for the Europeanised national public spheres. Scholars assert that cultural pluralism is not a barrier, some of them even speak about the existence of Europeanised public spheres. To summarise, theories of the European public sphere give different answers to the question how cultural pluralism influences public discussions, whether it is a major impediment to the emergence of European public sphere or not. The paper aims to analyse if understanding is possible and achievable in multicultural public sphere between representatives of different cultures. This question is not widely developed in literature; moreover, there is a lack of empirical research in this domain. So, the paper seeks to fill this gap. The paper uses Habermasian definition of the public sphere: it is a sphere produced through the communicative action. Rational and critical discussions take place in the public sphere, communicating sides seek understanding and agreement. In order to answer the question, European Parliament plenary sessions are examined using discourse analysis method. In this paper 20 European Parliament plenary sitting from year 1999 to 2007 are analysed. Discussions in the sittings were related to the question of Turkey's accession to the European Union. Metaphors used by speakers of different nationalities were picked from the minutes of parliamentary sittings. Metaphors should not be seen just as rhetorical mean, they are used to understand abstract phenomena in terms of concrete experience. Metaphor analysis reveals how speaker understands certain situations. As a result, it is possible to evaluate how different members of the European Parliament understand the same things, whether they give divergent or similar meanings to the metaphor, whether their use of the word is culturally specific or not. This analysis showed that representatives of different cultures use the same conceptual metaphors at the universal level. However, they use special metaphoric expressions at the lower level, emphasise different details. This research has showed that the same word can invoke different associations between people of different cultures. This means that the possibility of rational and critical discussions in the multicultural public sphere becomes limited. Several conclusions are made relying on the results of the European Parliament discourse analysis. Firstly, cultural pluralism can create a background for misunderstanding and misinterpretation in the public sphere. Second, linguistic pluralism may also become an obstacle because some aspects of meaning may be lost in the processes of translation between languages. Even if one common language (lingua franca) would be used in discussion, culturally different meanings can be attached to the same concepts. This research proves that cultural homogeneity would create the best conditions for the public sphere to be formed and to function well, because the possibility of cultural misunderstanding would be minimised. Finally, this paper shows that in order to reach mutual understanding and agreement in multicultural public sphere, it would be advisable to make clear how used concepts are understood by other participants in the public discussion.
