Suchergebnisse

Wodurch unterscheiden sich Propaganda, Nation-Branding und Kulturbeziehungen von Public Diplomacy? Wie sieht die Praxis der außenpolitischen Öffentlichkeitsarbeit in einzelnen Ländern aus? Welche gelungenen Beispiele von Public Diplomacy gibt es? Diesen Fragen geht die Aufsatzsammlung von Jan Melissen, einem Mitarbeiter des renommierten niederländischen Clingendael Instituts, nach. Die Ko-Autoren stammen aus Großbritannien, den Vereinigten Staaten, Spanien und den Niederlanden und bringen neben ihren nationalen Sichtweisen auch unterschiedliche Aspekte als Akademiker, Diplomaten und Berater in Fragen internationaler Beziehungen ein. Gemeinsames Anliegen ist es, die theoretische Reflektion über die Public Diplomacy voran zu bringen, ihre fundamentale Bedeutung für die internationalen Beziehungen zu unterstreichen und Handlungsempfehlungen zu geben, wie außenpolitische Praktiker erfolgreich tätig sein können. Die Beiträge beschreiben den Stellenwert der Public Diplomacy in Kanada und Norwegen, untersuchen Instrumente, Ziele und Strategien in China und den sogenannten revolutionären Staaten wie der ehemaligen Sowjetunion, Libyen und Iran. Weitere Aufsätze geben einen Überblick über die amerikanische Kulturdiplomatie bis zum Ende des Kalten Krieges und ihren Niedergang seit den neunziger Jahren, beschreiben am Beispiel Frankreichs, wie man eine Nation brandet, gehen auf das Konzept des Kulturdialogs mit dem Islam ein und stecken die Rahmenbedingungen für Trainings im Bereich Public Diplomacy ab. (ifa)

Mass higher education has taken hold in the developed nations, and a widely held belief exists that higher education is a "right." With massification have emerged two notable trends: an entrepreneurial emphasis fuelled by the revenue-cost squeeze ensuing from reduced and realigned government funding; and a quest for differentiation through "Image Management" and even "Branding," given the multitude of institutions and offerings present in the "post- massification" era. This paper examines this evolution, some say "revolution," in the university sector. ; Cet accès universel a entraîné deux phénomènes notables: d'une part un accent sur 1'entrepreneurial justifié par la réduction du financement gouvernemental et l'obligation d'assumer les coûts de fonctionnement; d'autre part, la nécessité que le grand nombre d'établissements et de programmes qui ont facilité cette universalité se distinguent individuellement en recourant à la « gestion de l'image» et même à la création d'une « marque de commerce ». Cet article examine cette évolution, ou même « révolution » comme certains la qualifient, dans le secteur universitaire.

There has been a tendency of late to conflate all Muslims as belonging to a single nation and aspiring to a single political aim. This effect has been achieved by some authors so as to accommodate Islamophobia, but by others to generate a sense of inclusive unity that encloses all Muslims. We contend that in the post 9/11 climate of Islamophobia women wearing the scarf, the mohajabehs, are making a political choice. They are publicly branding themselves as Muslims at a time when such a label carries the potential fear of making them vulnerable to open hostility. But the Islam that they embody is distinct and different from the stark, gendered divides envisaged by protagonists on both side of the Islamophobic divide. The unity demanded by some of the highly vocal and visible Islamic groups marginalises the contestations posed within these groups by women who may be described as feminists. The specificities demanded by those who envisage Islam primarily as an antagonistic political force in the UK are very different from the flexibility that many women envisage. They aspire to belong to the Umma or people of Islam, conceptualised as crossing ethnic, racial, geographical and political boundaries, an identity that is primarily inclusive rather than exclusive. The multiplicities of identities of many mohajabehs sit more easily within the permeable unbounded umma than the constrained gendered boundaries of the combative male political Islamism.

This article concerns the relationship between architecture, territory and identity within major city‐regions, and attempts to unpick notions of cultural and aesthetic meanings stemming from particular mega‐projects. Debates over the form and function of major new architectural projects reveal ongoing attempts by territorial elites to re‐narrate nations within the context of the re‐regulation of sovereignty within Europe. To understand what these processes may mean, we employ Billig's conception of 'banal nationalism', which notes the pervasiveness of nationalism as an ideology through everyday life. We explore the idea practically by considering one example of an urban development project: the (unbuilt) Welsh Opera House in Cardiff Bay and the machinations that occurred politically over the choice of a mega‐project to represent the re‐branding of both a city and a nation. We conclude the article by suggesting that it is important to identify forms of aesthetics, function and location within cities, since the architectural mega‐project is increasingly becoming a key tool in the search for new national brands in Europe's free market of identities. Overall, although it may be worthwhile for culture to play a significant role within debates regarding nationalism and identity within globalization, cultural meanings generated from aesthetic forms may take different modes according to what territorial scale a mega‐project is attempting to represent.Portant sur la relation entre architecture, territoire et identité dans les grandes villes ou régions, cet article tente de démêler les notions de significations culturelle et esthétique émanant de certains méga‐projets. Les débats sur la forme et la fonction des nouveaux grands projets architecturaux révèlent les efforts constants des élites territoriales pour re‐raconter les nations dans le contexte de la re‐régulation de la souveraineté en Europe. Pour comprendre le sens que peuvent avoir ces processus, l'article emprunte à Billig son concept du 'nationalisme banal', qui souligne l'imprégnation d'une idéologie nationaliste dans la vie quotidienne. Cette idée est examinée à partir d'un exemple concret de projet d'urbanisme: le Welsh Opera House de Cardiff Bay (jamais construit) et les méandres politiques sur le choix d'un méga‐projet visant à traduire la redéfinition à la fois d'une ville et d'une nation. La conclusion suggère qu'il est important d'identifier des formes d'esthétique, de fonction et de localisation au sein des grandes villes, puisqu'un grand projet architectural devient progressivement un outil‐clé dans la quête de nouvelles "marques" nationales sur le marché libre européen des identités. Globalement, si la culture a intérêt à jouer un rôle important dans les débats sur le nationalisme et l'identité au cur de la mondialisation, les significations culturelles nées de formes esthétiques sont susceptibles de prendre différents statuts selon l'échelle territoriale que cherche à représenter un méga‐projet.

Field survey studies undertaken in Nigeria, Korea, China and India explored the way inner‐age satisfaction is experienced in those culturally diverse societies. Chronologically 20 to 59 year old respondents' inner‐age satisfaction was gauged as the average difference between feel, look, do, and interest cognitive (self‐perceived) and desired (ideal) inner‐age dimensions. Analyses of covariance (with chronological age factored out) across the four nations showed Nigeria to differ significantly in terms of inner‐age satisfaction from each Asian population, contrary to the Asian societies where no differences were found across samples (except between Korea and India where inner‐age satisfaction differed at a p .05). High levels of satisfaction with inner‐age (coming about when cognitive and desired ages are equal) commonly transpired: 31.4 per cent of Indian, 36.9 per cent of Nigerian, 44.3 per cent of Chinese, and 44.9 per cent of Korean respondents. Age dissatisfaction in an elder direction (ideal age older than self‐perceived age) was atypical and happened most often among Nigerian (23.4 per cent) and least among Korean subjects (10.7 per cent). In contrast, wishing for a younger innerage was a commonplace phenomenon in India (50.6 per cent of the sample), as well as in China where it occurred the least (36.6 per cent). The study's findings imply the universal nature of the way human beings (irrespective of culture) perceive and feel about inner‐age, as well as the potential of an inner‐age satisfaction psychographic as a relevant consumer behavior segmentation trait for marketing planners of age‐sensitive products and services who seek to standardize their global branding and distribution.