PurposeMāori culture is a central aspect inAotearoa/New Zealand's national identity. Beginning in the 1970s biculturalism saw the indigenous culture and values acknowledged and incorporated in wider public discourse and policy. The purpose of this paper is to investigate whether New Zealand's cyberspace accommodates Māori. It explores how the web space is influenced by biculturalism and in turn what an understanding of this web space can tell us about biculturalism inAotearoa.Design/methodology/approachA brief introduction to biculturalism in New Zealand provides the background (...) to the investigation of the country's web space. Recent access statistics enquire whether Māori are actually connected to the internet. The exploration of the structure of the internet is informed by newspaper articles and online documents relating to the development of two Māori specific second‐level domain name spaces. A word‐frequency analysis within a sample of 21 websites provides an overview into the use of the Māori language in cyberspace.FindingsThe paper shows that although Māori have the lowest access rate to the internet compared to other ethnic groups in New Zealand, their influence on the country's web space is nonetheless far‐reaching. Developments regarding Māori language uses over the last years are generally progressive. Māori culture and ongoing social changes are increasingly accommodated on the internet – Māori have been actively shaping the web space. However, these efforts do require the support and acceptance of the wider Internet community. The linguistic and structural developments taking place online since the mid 1990s were influenced by the bicultural thinking, public discourse and practice of the time.Originality/valueThis paper draws together the Māori success‐stories in their endeavour to assert their cultural needs in New Zealand's cyberspace. It highlights that the understanding ofAotearoaas being a bicultural country influenced developments taking place online potentially will lead to a truly bicultural web space in the near future. (shrink)

Few cross-national studies have been conducted on academic dishonesty. The aim of this study was to explore students’ disclosed levels of academic dishonesty between New Zealand and Nigeria. The measures obtained included incidence, acceptability, and justification of dishonest action. It was hypothesized that there would be differences between the two groups and that differences could be explained in terms of deontology, cultural relativism, utilitarianism, rational fair exchange, and/or response bias. There were 844 medical and health science students who (...) participated in the study and completed a questionnaire that explored incidence, acceptability, and justification of dishonest action. A binary logistic regression revealed that age and incidence were significant predictors of country allocation. Nigerian students reported more engagement in dishonest behaviors, and it is argued that these students have diverse cultural expectations, language variances, response strategies, norms, beliefs, and values. Educational interventions are essential to address concerns related to academic dishonesty such as promoting cross-cultural discourse, providing study skills programs, utilizing peer mentoring, creating formal exchange strategies, and endorsing honor codes. (shrink)

Indigenous understandings of consciousness represent an important inspiration for scientific discussions about the nature of consciousness. Despite the fact that Indigenous concepts are not outputs of a research driven by rigorous, scientific methods, they are of high significance, because they have been formed by hundreds of years of specific routes of cultural evolution. The evolution of Indigenous cultures proceeded in their native habitat. The meanings that emerged in this process represent adaptive solutions that were optimal in the given environmental and (...) social milieu. We argue that it would not be appropriate to handle these meanings as something that science considers to be wrong, or outdated relics of the human past. In contrast, Indigenous concepts and their meanings may be considered to be an important heritage of native human populations, but moreover, they are also an interesting material for analyses and inspiration for recent scientific debates. Furthermore, it is also necessary to mention another reason why the exploration of Indigenous concepts has been so topical recently. Thus far, much psychological theoretical development has been published in English as a result of research conducted in Western countries. The dominance of English and the superiority of research conducted by researchers from Western countries may be considered as a kind of barrier toward other ways of knowing. We argue that the traditional cultural knowledge coming from Indigenous societies may offer an interesting source of new thought for science. The weakening of the strong dependence of science on well-established academic circles dominated by Western theoretical perspectives may be beneficial for stimulating its further development (Sidik, 2022). Therefore, this special symposium of the Journal of Consciousness Studies aims to open the doors for other ways of knowing, For the knowing that emerged in native Indigenous cultures. We argue that the rich cultural heritage of these societies may stimulate the emergence of new analytical perspectives for scientific theorising about the nature of consciousness. For all these reasons, the Indigenous concepts of consciousness captured our interest, and we decided to start investigating them. In 2020 and 2021, we retrieved and analysed pieces of information from past ethnographical field evidence gathered in various Indigenous cultures. After removal of data about the cultures showing a high acceptance of influences from external religious traditions (e.g. Christianity, Islam or Buddhism), a comparative analysis of data from 55 Indigenous groups was conducted and published in the Journal of Consciousness Studies (Trnka and Lorencova, 2022). This primary project revealed many interesting results, but more importantly, it also showed many unexplored avenues that called for further exploration. This special symposium of the Journal of Consciousness Studies is a continuation and new development of research on the Indigenous understanding of consciousness. Past ethnographical evidence involved some valuable pieces of knowledge about Indigenous concepts of consciousness, but the relevant information was often fragmentary or even totally missing in some cases. Moreover, many authors of past ethnographic records applied a strong etic approach that clouded the understanding of native Indigenous thoughts. Therefore, the main goal of the recent symposium was to broaden the overall information basis for the analysis of Indigenous concepts of consciousness or closely related phenomena. In other words, the symposium aimed to bring more detailed knowledge of Indigenous concepts of consciousness, mind and body and their relations in various groups of Indigenous people. In 2022, we contacted potential contributors and were pleased by their positive reactions, which reflected the topicality of this research focus. The authors were asked to draft their papers with a special focus on (a) a cultural Indigenous understanding of the concept of consciousness, (b) a cultural Indigenous understanding of the mind-body differentiation (or consciousness-body differentiation) and (c) cultural metaphors and cultural beliefs related to consciousness, mind and body. Many of contributors were native members of Indigenous cultures that made the descriptions of Indigenous concepts more accurate and reliable. This enabled many truly emic, in-depth insights into the Indigenous concepts of consciousness and related phenomena to be gained. As a result, this issue of the Journal of Consciousness Studies introduces eight papers, each focused on a different geographical region/Indigenous groups: Nahua and Maya (Mexico), Guna (Panama), Mapuche (Chile), Maori (New Zealand), Telingit (Altai), Mongolian groups, Igbo (Nigeria) and Asabano (New Guinea). These papers are followed by one more general paper discussing magical consciousness on the case of an Aboriginal wise man (Australia). The symposium closes with our concluding editorial essay, which generalises the findings and introduces three theoretical models of understandings of consciousness inspired by the analysis of Indigenous concepts of consciousness. Aside from the importance for basic research, the exploration of Indigenous concepts of consciousness is also very important for informing practitioners from many applied spheres. Many current methods for treating addictions, traumatic life events, professional burnout and other mental health problems use features of Indigenous healing practices. A proper understanding of meanings related to mind, body and consciousness are quite important for Western psychotherapists to adapt the Indigenous practices to particular Western cultural milieus. Furthermore, a proper understanding of meanings related to mind, body, and consciousness is also important for treating ethnic, linguistic and culturally diverse populations (APA, 1990). For therapists, psychologists and physicians, understanding the meanings of these concepts may promote their own better care of their clients from various Indigenous ethnic groups. Last but not least, Indigenous concepts, meanings and languages are closely related to the continuation of the heritage of Indigenous people (United Nations, 2016). The world’s Indigenous languages have recently been under threat of disappearing; many Indigenous languages are endangered globally, and the rate of loss is high (United Nations, 2016). Importantly, recent research has also shown that the retention of Indigenous languages may be protective for the psychological and physical health of their speakers. All these areas represent fields for potential use of the findings presented in this symposium of the Journal of Consciousness Studies. As a concluding note, the editors of this symposium hope that this collection of papers will inspire academic scholars while also providing important information for practitioners from various spheres. (shrink)

This study compares the attitudes to ethical dilemmas of first year business students in Malaysia and New Zealand by using a series of scenarios or vignettes. Between subject manipulations were made to the scenarios given, based on expected cultural differences suggested in the literature. In particular, Hofstede's (1980, 1983 and 1991) work was used as a framework to identify dimensions based on differences in national culture. The results indicated some differences in responses based on both nationality and ethnic origin. (...) Differences were also found as a result of the manipulations within the scenarios. However, a lack of any interaction effects between the manipulations and both nationality and ethnic origin indicated that cultural differences did not lead to different responses to the manipulations. (shrink)

Tsvetan Todorov, in his book Us and Them. French Thinking on Human Diversity, asked the following question: “How does one, how should one relate to those who do not belong to the same community as we do?” This question has been posed somewhat differently by intellectuals of the Americas anxious to develop paradigms of identity that will contribute to the successful construction of a society whose aim is to integrate heterogeneous ethnic groups: “How does one, how should one relate (...) to those who are members of our new society but who live either on its margins or who are frequently considered as different?” The mixed-race (métissage) approach, applied to the Latin Americas situation, was in part a response to this question. Here the “us” did not designate metropolitan Europeans engaged in thinking about the “others,” that is to say non-Europeans, but Latin Americans thinking about relations among various dominant groups and the varying “others” within their own society, since the “others” were part of “us.” The meaning of “us” is equally problematic when applied to North America. “What happens when words like ‘community’ and ‘us’ cease to have the clear and immediate meaning that Todorov seems to ascribe to them?” Sherry Simon recently asked. Although offering a general critique of the monological conception of culture and identity – a critique based on Bakhtin's work on polyphony and dialogism, on James Snead's investigation of the hybrid nature of several texts belonging to the European canon (such as The Odyssey and The Divine Comedy), and on the studies of Angelo Ara and Claudio Magris in regard to the heterogeneity of Trieste – she nevertheless begins her essay on a personal note, describing life in the multicultural city of Montreal, where “many children come out of mixed or immigrant marriages, some going to French schools, some to English,” and who can not “define themselves as products of a single culture” (pp. 15-16). Although I agree with Sherry Simon that the “us” of culture is never a given (it should be mentioned that Todorov himself writes that we must “give up basing our thinking on such a distinction” [between us and them] p. 421), it is essential here to emphasize the special ambiguity of the conception of “us” in the ex-colonies of the New World, where the “collision of cultures” implied not only, on the one hand, a confrontation among Spanish, Portuguese, British, and French colonists, but also between the colonists and the African slaves as well as with the immigrants who arrived after independence. Todorov's conception of nationhood (p. 422) as “a more or less perfect (although never total) coincidence of a State and a culture” - which he toned down a bit by adding that a culture is often identified with a particular region, a group of countries, or even a stratum of the population (pp. 424-425) - is even less applicable to the new societies of America than it is to Europe. Not only are we talking about hybrid societies (and what society isn't, to some degree?), but of societies conceived as hybrid, either multicultural (Canada) or mixed-race (Latin America). If, as Ernest Renan insisted at the end of the XIXth century, the idea of the modern nation is based on a conscious disregard for our diverse ethnic origins, the concepts of identity of the societies of the New World have often been based on an explicit symbolization of their heterogeneity. (shrink)

This volume is the first authoritative reference work to provide a truly comprehensive international description and analysis of multicultural education around the world. It is organized around key concepts and uses case studies from various nations in different parts of the world to exemplify and illustrate the concepts. Case studies are from many nations, including the United States, the United Kingdom, Canada, Australia, France, Germany, Spain, Norway, Bulgaria, Russia, South Africa, Japan, China, India, New Zealand, Malaysia, Singapore, Indonesia, Brazil, and (...) Mexico. Two chapters focus on regions – Latin America and the French-speaking nations in Africa. The book is divided into ten sections, covering theory and research pertaining to curriculum reform, immigration and citizenship, language, religion, and the education of ethnic and cultural minority groups among other topics. With fortynewly commissioned pieces written by a prestigious group of internationally renowned scholars, _The Routledge International Companion to Multicultural Education_ provides the definitive statement on the state of multicultural education and on its possibilities for the future. (shrink)

One of the greatest challenges facing democracies is how to live together with difference. The growth of globalisation and international migration has presented schools with increased opportunities and challenges related to learning from and living with superdiversity. Yet within current policy settings and educational practices, the alignment between superdiversity and democratic education is not explicitly foregrounded. In this paper I examine how teachers (n = 24) from four superdiverse secondary schools in Aotearoa New Zealand’s responded to growing cultural, linguistic and (...) religious diversity in their classrooms. By examining empirical evidence from teacher’s practices, the paper illustrates how Dewey’s philosophy of learning by living together with difference, placing a priority on shared interests and developing a socio-political awareness of inequalities provides valuable insights for democratic education. The study illustrates the importance of recognising the complexity of interactions in superdiverse contexts and the significant role that teachers can play in creating conditions for inclusive classrooms where democracy can be lived and learned. It also highlights how teachers themselves, can undergo a journey toward developing more inclusive and justice-oriented pedagogical practices that support both Indigenous and ethnic minority groups in their schools. (shrink)

Background: Black, Asian and minority ethnic groups have a high need for organ transplantation but deceased donation is low. This restricts the availability of well-matched organs and results in relatively long waiting times for transplantation, with increased mortality risks. Objective: To identify barriers to organ donor registration and family consent among the BAME population, and to develop and evaluate a training intervention to enhance communication with ethnic minority families and identify impacts on family consent. Methods: Three-phase programme comprising community-based (...) research involving two systematic reviews examining attitudes and barriers to organ donation and effective interventions followed by 22 focus groups with minority ethnic groups; hospital-based research examining staff practices and influences on family consent through ethics discussion groups with staff, a study on intensive care units and interviews with bereaved ethnic minority families; and development and evaluation of a training package to enhance cultural competence among ICU staff. Setting: Community focus group study in eight London boroughs with high prevalence of ethnic minority populations. Hospital studies at five NHS hospital trusts. Participants: Community studies: 228 focus group participants; hospital studies: 35 nurses, 28 clinicians, 19 hospital chaplains, 25 members of local Organ Donation Committees, 17 bereaved family members; and evaluation: 66 health professionals. Data sources: Focus groups with community residents, systematic reviews, qualitative interviews and observation in ICUs, EDGs with ICU staff, bereaved family interviews and questionnaires for trial evaluation. Review methods: Systematic review and narrative synthesis. Results: Community studies: Organ Donor Register – different ethnic/faith and age groups were at varying points on the ‘pathway’ to organ donor registration, with large numbers lacking knowledge and remaining at a pre-contemplation stage. Key attitudinal barriers were uncertainties regarding religious permissibility, bodily concerns, lack of trust in health professionals and little priority given to registration, with the varying significance of these factors varying by ethnicity/faith and age. National campaigns focusing on ethnic minorities have had limited impact, whereas characteristics of effective educational interventions are being conducted in a familiar environment; addressing the groups’ particular concerns; delivery by trained members of the lay community; and providing immediate access to registration. Interventions are also required to target those at specific stages of the donation pathway. Hospital studies: family consent to donation – many ICU staff, especially junior nurses, described a lack of confidence in communication and supporting ethnic minority families, often reflecting differences in emotional expression, faith and cultural beliefs, and language difficulties. The continuing high proportion of family donation discussions that take place without the collaboration of a specialist nurse for organ donation reflected consultants’ views of their own role in family consent to donation, a lack of trust in SNODs and uncertainties surrounding controlled donations after circulatory death. Hospital chaplains differed in their involvement in ICUs, reflecting their availability/employment status, personal interests and the practices of ICU staff. Evaluation: professional development package – a digital versatile disk-based training package was developed to promote confidence and skills in cross-cultural communication. Initial evaluation produced positive feedback and significant affirmative attitudinal change but no significant difference in consent rate over the short follow-up period with requirements for longer-term evaluation. Limitations: Participants in the focus group study were mainly first-generation migrants of manual socioeconomic groups. It was not permitted to identify non-consenting families for interview with data regarding the consent process were therefore limited to consenting families. Conclusions: The research presents guidance for the effective targeting of donation campaigns focusing on minority ethnic groups and provides the first training package in cultural competence in the NHS. Future work: Greater evaluation is required of community interventions in the UK to enhance knowledge of effective practice and analysis of the experiences of non-consenting ethnic minority families. Funding: The National Institute for Health Research Programme Grants for Applied Research programme. (shrink)

Course designers adopted a language-learners approach to the online teaching of New Zealand secondary school students in the subject of astronomy. This was possible because the curriculum for astronomy that was in 2004 established as a part of New Zealand's national curriculum was specifically designed to engage underachieving students in science and technology. A criterion-referenced assessment regime was established and an Internet platform was built specifically to facilitate this form of assessment. This platform contrasts with the norm-referenced assessment programmes (...) that are most frequently used with online instruction. In this situation - where the essential task is to reward students for learning basic vocabulary and to motivate them to further study - the theory of psychologist William James assisted the teachers to develop their online pedagogy. The article concludes with a comparison of the advantages and disadvantages of using the Internet to deliver science courses to secondary school students. (shrink)

Indigenous populations in New World nations share the common experience of culture contact with outsiders and a prolonged history of prejudice and discrimination. This historical reality continues to have profound effects on their well-being, as demonstrated by their relative disadvantages in socioeconomic status on the one hand, and in their delayed demographic and epidemiological transitions on the other. In this study one aspect of aboriginals’ epidemiological situation is examined: their mortality experience between the early 1980s and early 1990s. The (...) class='Hi'>groups studied are the Canadian Indians, the American Indians and the New Zealand Maori (data for Australian Aboriginals could not be obtained). Cause-specific death rates of these three minority groups are compared with those of their respective non-indigenous populations using multivariate log-linear competing risks models. The empirical results are consistent with the proposition that the contemporary mortality conditions of these three minorities reflect, in varying degrees, problems associated with poverty, marginalization and social disorganization. Of the three minority groups, the Canadian Indians appear to suffer more from these types of conditions, and the Maori the least. (shrink)

Normal 0 0 2 false false false MicrosoftInternetExplorer4 st1:*{behavior:url(#ieooui) } /* Style Definitions */ table.MsoNormalTable {mso-style-name:????; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-parent:""; mso-padding-alt:0cm 5.4pt 0cm 5.4pt; mso-para-margin:0cm; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman"; mso-ansi-language:#0400; mso-fareast-language:#0400; mso-bidi-language:#0400;} Amis, one of the Austronesian languages, is spoken by the largest indigenous minority on the island of Taiwan. The population is estimated to be 140,000. The Amis language is spoken mainly in Hualien and Taitung, the eastern part of Taiwan. In 1990s, a Japanese linguist Tsuchida (1989) provided a set of categorization for the Amis language: 1. Sakizaya dialect 2. Northern dialect (Nansi Amis) 3. TavaLong-Vataan dialect 4. Central dialect (Coastal and other Soukuzun Amis) 5. Southern Amis (Puyuma Amis and Hanchan Amis) From the categorization above, Sakizaya belonged to a subcategory of Amis. At the same time, this categorization also reflected that from the “Takobowan Incident” in 1878 the exiled Sakizaya, in order to escape the ethnic cleansing by Qing government, living among the Amis, were simply a subgroup of the larger ethnic group, and so Sakizaya were classified as Amis from then on. The Sakizaya, as a distinct ethnic group, officially did not exist. However, not only historical materials show the term Sakizaya were known to the Spanish and to the Dutch East India Company during the 17th century (Hsu, Liao and Wu, 2001), but also the language data collected in this paper show there are differences between Sakizaya and Amis. (Both Nansi Amis and Sakizaya are spoken mainly in northern Hualien. This paper will further make examples of the phonological, morphological and syntactic differences between Sakizaya and Nansi Amis.) However, it is still difficult to define whether Sakizaya is not a dialect of Amis, but a language. In January of 2007, Sakizaya was officially recognized as Taiwan’s 13 th Indigenous Group in Taiwan and one of the most important claims used by the Sakizaya elite s in the process of ethnic reconstruction was the language. It seems to me that this ethnic reconstruction is motivated rather by the current Taiwan political environment than the ethnic group itself. It follows that it may occur that the language has been only an instrument to achieve political ends, but - no matter whether true or not - a much more in-depth study is still necessary to determine the status of the language and its relation to other languages, such as Amis, to make a final judgment on the whole process of ethnic reconstruction – Sakizaya case. (shrink)

In this text I investigate the increasing usage of the Rights of Nature to approach the task of Stewardship for the Earth. The Ecuadorian constitution of 2008 introduces the indigenous concept of Pachamama and interpretes nature as a subject of rights. Reflecting the two 2017 cases of the Whanganui River and the Gangotri and Yamunotri Glaciers, my main argument is that, although the language of individual rights relies on modern subjectivity as well as the constitutionalism of the secular nation state, (...) it is obviously seen as a trans-cultural tool to justify Human Stewardship over the Earth in the Age of Anthropocene. I argue that the new Rights of Nature debate “provides” a straightforward justification of the Stewardship for the Earth and it includes two moments aimed to transcend European Modernity. The Rights Approach justifies obligations towards nature beyond human interests and it appeals to indigenous knowledge as an alternative sphere of argumentation. The relation of this endevor to the Anthropocene is twofold: The indigenous worldviews can now be translated into Rights of Nature because of the two core items of the Anthropocene that are gaining more and more acceptance: the idea of the Earth as a system and of history as a non-linear process. The scientific description of the Earth system offered by the Anthropocene supports holistic narratives of the Rights of Nature and facilitates the recognition of non-Western worldviews. At the same time the Rights of Nature help to clarify the normative claims implicit in the Anthropocene because the integrity of natural items and processes is presented as the explicit reason for a responsible human stewardship towards the Earth. (shrink)

This edited volume is designed to explore different perspectives of culture, identity and social development using the impact of the digital age as a common thread, aiming at interdisciplinary audiences. Cases of communities and individuals using new technology as a tool to preserve and explore their cultural heritage alongside new media as a source for social orientation ranging from language acquisition to health-related issues will be covered. Therefore, aspects such as Art and Cultural Studies, Media and Communication, Behavioral Science, Psychology, (...) Philosophy and innovative approaches used by creative individuals are included. From the Aboriginal tribes of Australia, to the Maoris of New Zealand, to the mystical teachings of Sufi brotherhoods, the significance of the oral and written traditions and their current relation to online activities shall be discussed in the opening article. The book continues with a closer look at obesity awareness support groups and their impact on social media, Facebook usage in language learning context, smartphone addiction and internet dependency, as well as online media reporting of controversial ethical issues. The Digital progress has already left its dominating mark as the world entered the 21st century. Without a doubt, as technology continues its ascent, society will be faced with new and altering values in an effort to catch-up with this extraordinary Digitization, adapt satisfactorily in order to utilize these strong developments in everyday life. (shrink)

The fostering of an Internet societal infrastucture which is consciously ethical, is needed to curtail the new era of global irresponsibility that is at hand. The positive view advanced is contrasted with a scenario of the silencing of a moral Internet community using regulatory constraints, an extension of broadcast techniques, "brain-free" hardware, and control by multi-national corporations. This positive scenario is dependent on the evolution of a moral and responsible Internet global citizenry. The global citizen will recognise that in (...) creating an era of peace and negotiation, the traditional boundaries of nation or of cultural difference may be radically redefined, but not destroyed. Two central problems, that of establishing an acceptable moral basis for global citizenship, and that of enabling the integrity of cultural and ethnic groups to be maintained in a global electronic environment, are discussed. A primary task for the Internet community is to establish a Code of Ethics. This could be based on the following principles: a strong and coherent Internet infrastructure; maintenance of interconnectivity; open Internet commerce; privacy of communications; freedom of speech within the Internet ; universal Internet access; freely accessible "public good" information; mediation between national and global organizations in the interests of the Internet; authentication of information ; and maintenance of adequate bandwidth. These principles encompass some of the fiercest debates of the Internet regulatory environment, including those on issues of cryptography, copyright, software patents, first-level domain names, and pornography. (shrink)

The trend to centralization of the Mizrahi narrative has become an integral part of the nationalistic, ethnic, religious, and ideological-political dimensions of the emerging, complex Israeli identity. This trend includes several forms of opposition: strong opposition to "melting pot" policies and their ideological leaders; opposition to the view that ethnicity is a dimension of the tension and schisms that threaten Israeli society; and, direct repulsion of attempts to silence and to dismiss Mizrahim and so marginalize them hegemonically. The Mizrahi Democratic (...) Rainbow [The Keshet], the most prominent proponent and representative of this trend, was established in the 1990s with the intention of being a leading civic and political body in Israeli society. While it was the Mizrahi worldview that led to selection of the organization's name and aims, their vision was to be involved in social struggle on behalf of other groups in Israeli society. Since it was established, The Keshet has aimed to function as an assertive, long-term alternative coalition exerting influence, power, and pressure on the Israeli narrative network. And, indeed, the organization has succeeded in disrupting Israeli discourse, principally, by challenging the ideological foundations of the Zionist meta-narrative. Nearing the end of the first decade of the 21st century and nearly a decade since it was established, The Keshet not only represents the most current wave of Mizrahi discourse, it has changed it to such a great degree that it is impossible to ignore its influence. Further, this alternative narrative may have significant potential to advance the internal Jewish discourse so fundamental at this time given the changing Israeli situation and regional conditions. And, while it is possible to view The Keshet and this new narrative as a continuation of the Mizrahi struggle, as a narrative The Keshet's agenda represents a post-colonial perspective and multi-cultural alternative to Zionism as a social vehicle. Amidst all of this, The Keshet continues to offer concrete proposals to change the Jewish character of the state as well as its internal and external relations. One of the primary goals of this study was to examine the rise of the Mizrahi narrative over the last two decades and the new Mizrahi discourse in Israeli society. More specifically, the study sought to attain an in-depth understanding of the central narrative created and represented by The Keshet. An additional goal was to investigate the influence of The Keshet's activity and the narrative it constructed in regard to other narratives. In particular, the study focused on The Keshet's opposition to the central Zionist narrative that infuses civic, political, and academic frameworks in Israel. Accordingly, the primary research questions investigated in the study sought to determine: What has been the influence of the Mizrahi Democratic Rainbow on the Mizrahi narrative in Israel? And, what are implications of such influence for the central Zionist narrative? Methodologically, the study was based on narrative and comparative analyses of texts from different periods of the older and newer Mizrahi narratives. The corpus included two types of texts: First, academic texts and opinion pieces, both philosophical and programmatic in nature, published in magazines, journals, books, as well as position papers; second, all of the texts published by prominent and influential figures who charted the path of The Keshet or led it organizationally and/or intellectually over the last twenty years (e. g., Yehudah Shenhav, Yossi Yona, Moshe Krief among others). All texts were examined by means of philosophical, historical and critical hermeneutic tools. This analysis revealed different levels of Mizrahi and civic discourse in Israel as well as among The Keshet's founders and leading ideologues. The study was based on a three stage process model, developed for purposes of this study, for investigation and analysis of the new Mizrahi narrative as well as other oppositional narratives, in particular opposition to the hegemonic meta-narrative. The stages are: issuing the challenge, dissolution and, liberation; that is, liberation is the measure of the ultimate success of the struggle for narrative change. Such change is not based on success in the field, but rather on a radical, fundamental reversal of thought, discourse patterns, stylistic structures, as well as forms of questioning - in this case of taken-for-granted racist mechanisms. However, the principal change is in achieving a deep, inner de-legitimization of the signifiers, categories, and reproductions of all manner of mockery that are based on immoral colonialist processes that are reinforced by regimes of fear and intimidation whose self-destruction began upon their very creation. This three stage model charts the course of the oppositional Mizrahi narrative from: accounting for the past (passing judgment on the so-called historic colonialist Zionism) to writing a new (pure Mizrahi) history and creation of a Mizrahi-Arab identity separate from the Ashkenazic, identified as Zionist. Contemporary post-colonialist discourse is integral in these stages. Such a perspective has been transformed by transitions from - binarism to hybridity, Orientalism to Occidentalism, the politics of "liberation" to "constructive" politics, from the history of consciousness to the history of change, as well as from nationalist to post-nationalist questions. Fundamentally, according to this approach, political and other struggles for the emerging narrative of Mizrahi (or Arab) history seek to centralize it in society and weave it amidst the models of multiculturalism. Undertaken in parallel, the central characteristics of all these stages are borrowed from countries in which the need for national reconciliation led to renunciation of apartheid and racist policies and historical judgment of the hegemony supported by racist leaders. In addition, these three moves were undertaken in Keshet and its ideologues by means of substantive symbolic violence directed at the hegemonic Ashkenazic discourse, which included creation of hatred of it, use of stereotypes the opposite of oppressive discourse, and adoption of an arrogant point of view toward it. This stands in stark contrast to the claims of the self-proclaimed new Mizrahi stance of a discourse established on purely ethical grounds that sought to cleanse itself of these very same oppressive elements. The model developed for and demonstrated in this study allows for analysis of oppositional narratives in which the libratory stage evolves into a form of entrapment, as appears to be occurring to the new Mizrahi discourse. This conclusion is based on the observations shared by many Keshet proponents including leading intellectuals who worked on the manifestos that were the subject of criticism from the Zionist camp. The study identified and defined the following six interwoven strata, which for purposes of explication are each discussed in a separate chapter: The first chapter presents a general theoretical discussion of the issue of the narrative and the inter-narrative struggle that has become central and applicable in various ways in the latest generation (e. g., anthropologically, hermeneutically, and philosophically). The analysis surveys different discussions in the inter-narrative struggle and locates them in the contexts, relations, and meanings derived from, representing, and indeed reproducing the narrative of national identity. The second chapter includes a historical survey of the older Mizrahi struggle that existed prior to the ascendance of the new Mizrahi narrative. Initially, Mizrahi discourse focused on expressing the ethnic protest that grew in years to follow. These feelings of discrimination and social distancing of the immigrants from Islamic countries gave birth to expressions of protest, the most prominent of which were Wadi Salib and the Black Panther Movement's various activities. The research literature contains many explanations for the exacerbation of the ethnic problem and creation of a situation that could not be ignored. The consensus academic view reached at the end of the 1970s identified a number of primary factors for this situation: the existence and extensive numbers of different ethnic groups; the relative or absolute segregation of frameworks within which members of these ethnic groups lived and acted; and the significant overlap between socio-economic status and feelings of discrimination retained by members of the Mizrahi group due years of neglect by the Ashkenazic establishment, the strengthening of Mizrahi social, cultural, and political power, as well as the emergence of a Mizrahi elite that identified with Mizrahi problems. The severe consequences of feelings of discrimination were expressed in a long series of events, such as: rioting by residents of the Rehovot Sharayim neighborhood in 1956; events of Wadi Salib in Haifa in 1959; and a chain of activities involving the Black Panthers in the 1970s. Protest was also an aspect of the "tent movement" in the 1970s and 1980s. Political activities were advanced by the Tami Movement that competed in the election for the 10th Knesset in 1981 and the Shas Movement that has continued to garner political power since being found in 1984. The 1980s and 1990s were characterized as the era of radical consciousness of Mizrahi discourse as well as by the rise to power, in consecutive order, of the political parties – Tami, Shas, and the Mizrahim HaHadashim [the New Mizrahi]. The latter party laid the foundations of the new radical Mizrahi discourse from which emerged such cultural activities as: Iton Aher [A Different Newspaper]; Bimat Kivon Aher [Another Direction Forum]; Efir'yon journal; the Halah Organization for Education in Neighborhoods, Development Towns, and Villages; Kedma; the newspaper – Patish [Hammer]; and, eventually the establishment of Keshet. The third chapter presents an examination of the materialization of the inter-narrative struggle in the case of Israel, with a specific focus on The Keshet and the new Mizrahi narrative advanced by it and intellectuals. The Keshet ideology is examined in the context of its grounding in post-colonial thought, especially that of Edward Said; the directions proposed by Ella Shohat and her followers; the central thinkers of the narrative in Israel in the last decade; and the harsh critique leveled at the Ashkenazic-Zionist narrative. The practical steps proposed for implementation within the multicultural model are also examined. Here the effort to reduce the centrality of Zionism while revealing its oppressive mechanisms was undertaken in parallel with use of these mechanisms in order to create a Mizrahi space with broad margins inclusive of alternative forms of Israeli identity in the Middle East and in conjunction with Arabs within and beyond Israel. Mizrahi traditionalism is examined in the fourth chapter in two particular respects. First, the criticism of the new Mizrahi narrative leveled by the renewed view and, second, the implications of the alternative in terms of creating a Mizrahi space that does not oppose Zionism. Rather, in opposing the post-colonialist perspective, this renewed traditionalist perspective criticizes as well as values Zionism. This space seeks to be both Jewish and Mizrahi. It does not detach itself from nationalist Zionism but rather views itself as a continuation of this tradition and, accordingly, is an effort to develop a next stage in its development. For example, an essential dimension of the traditionalist perspective, "commitment," is considered in this stage to be a fertile basis for dialogue with the past and as an anchor for contemporary interpretation of Mizrahi and other Jews' identities in Israel. The fifth and sixth chapters deal with all of the vectors of criticism directed at the new Mizrahi narrative, including its ideological foundations, philosophical stance, as well as intellectual and practical basis in the Israeli sphere in the face of Palestinian nationalism. These vectors of criticism from within and beyond The Keshet deal with issues, such as, the meaning of the movement's activities and the narrative that it offers regarding questions of Israeli identity, Israeli collective memory, and Mizrahi self-perception. At the same time, it must confront the capitalist neo-liberal narrative in a global world and thrive in a context in which it must make itself manifest amidst oppositional narratives. The final chapter presents a comprehensive, critical analysis of the new Mizrahi narrative. It does so by means of a theoretical model that examines it as an oppositional narrative – one that seeks to challenge the hegemonic meta-narrative, to dissolve the boundaries of the narrative discourse, and to propose liberation and redemption that may led to entrapment amidst a changing, a-dichotomous realities (e. g., global economic development in the face of Zionist nationalisms that display ideological strength as well as development of the sense of being an Israeli that maintains its vitality and continuity while being constituted by sectors that challenge being a Mizrahi, such as co-ethnic subjects. The Keshet's influence is dramatic and extends in a number of central directions. Its political activity and non-entry into the domains of the Israeli parliament granted the movement significant power in civic discourse and contributed to changing the persona of the Mizrahi discourse; for example, from political-party struggles over budgets and obtaining shares of the regime to changing the face of Israeli society and the centrality of the Mizrahi narrative. This change included deconstructing the Ashkenazic narrative and constructing comprehensive Ashkenazic-Zionist guilt, as evident in the Ehud Barak's request for collective forgiveness. This was accomplished through the participation of leading members of Keshet who appeared in prominent intellectual forums and engaged in lively discourse - principally in academic, social, and media domains. Such participation gave new meaning to various aspects of Israeli society while establishing different models of multiculturalism. The rise of the new Mizrahi narrative is a significant marker in the inter-narrative struggle as it represents a desire for separate or hybrid identities. And, the deep probing of the narrative constructed by leaders of The Keshet and those who identify with the movement produced a number of clear ways to distinguish it from the old Mizrahi struggle, whose history was portrayed through social protests, in a manner similar to linear vectors marked with wars and elections. The old Mizrahi struggle selected the traditional tactical struggle identified usually with social and political movements that seek to change political, social, and economic reality - from the bottom up. Their primary demand was to change decisions as well as the division of social goods and resources. Hence, this older period of struggle was not aimed at opposing the ideological foundations of the hegemonic narrative nor did it seek to undermine in a radical manner the unique nature of the state of Israel as a revolutionary solution for the problems of the Jews according to the Zionist approach, as a national home for the Jewish people, and recognition of the right to an preferred and meta-definition of Jewish nationalism. In contrast, the top down struggle advanced by the new narrative is part of an ideological movement led by the educated that is assertive and ground in post-colonialist theory. Accordingly, it was critical of the techniques and mechanisms of oppression as well as sought to attack the Zionist ideological foundations and to reveal its racist operations and the regimes that have preserved it so efficiently for many years. The uniqueness of this narrative is the intellectual offensive that continues to be advanced and, in parallel, development of the discourse struggle in Israel concerning the justification for Zionism and the concrete political proposal that Jews reject the taken-for-granted status of it as an ideology. This new narrative recognizes the historic difficulties of subversion as an emancipatory and, principally, moral effort. In addition, the new Mizrahi narrative shares the foundations and narrative of Palestinian victimization. In its radical version, the new Mizrahi narrative seeks to connect to the Palestinian narrative in order to create a new space here. According to this version, this action will take place gradually. The first stage will be characterized by opposition to Western European, Ashkenazic Zionism. The Eurocentric Zionism will surrender in the second stage, to be followed in the last stage by creation of a coalition of Jews and Arabs that will be establish through concrete actualization of the refugee status and victimization that is shared by both Palestinians and Mizrahim (whether as Mizrahim or Jewish-Arab). Not a speculative academic exercise, the goal sought by this narrative is delineate and to achieve a multicultural model in which equality, liberty, and social justice will overcome the nationalism and colonialism of either side; that is it will be neither Zionist nor Jewish. Thus, this approach stresses what is shared (e.g., acceptance of the Arab space and not a rejection of it; the legitimacy of the Arab language and culture). This is part of detachment from and historic judgment of the colonialist Zionist enterprise. This possibility includes moral elements that remove the evil and harm caused by Zionism for many years as well as inner cleansing – primarily among Ashkenazim – of attitudes towards Jews and non-Jews. Though, in this regard, it should be noted that, to date, the new narrative has not made similar claims that Palestinians undergo a similar process. The assumption seems to be that this should be tested, that the coalition proposed is a possibility that will be recognized by the Palestinians, and that they are prepared to undergo a similar, shared moral process that involves negating the state of Israel as a Jewish, Western state, a state of the Jewish people, and not only for those who live within it. These Mizrahi thinkers conducted a significant move through deconstruction and substitution of the Eurocentric narrative with a multi-cultural proposal that is optimistic and even attractively naïve. Today, they acknowledge that they did not take into account Palestinian nationalist violence directed to citizens, the traditionalist alternative, and widespread opposition within the Mizrahi community toward what is perceived to be Mizrahi seclusion. They also did not take into account the harsh criticism rendered by young and educated Mizrahim who claim that they were born into a complex, multi-dimensional, multi-layered identity that includes internalization of the language of the West and rules of the game of this complex identity. And, though they are critical of some of its values, this makes it difficult to mount internal emotional opposition to the West and to the globalization contained within this world. Hence, this more familiar world is preferred over the values of the Mizrahi-Arab alternative, particularly in regard to problems in the domains of democratic citizenship, stance taken toward women, and freedom of speech. Further, educated Mizrachim reject the post-colonialist perspective and are stridently critical of its dichotomization. They claim that such a division is irrelevant in a world in which older ideologies have collapsed and new spheres – such as cyberspace and others – are open to them in which they can present themselves with an Israeli identity that is not categorized as necessarily Mizrahi. (shrink)

This paper intends to highlight how the Kazakhs, the indigenous ethnic group that emerged as the leading subject of society in Kazakhstan after independence from the former Soviet Union, reclassify and remodel their self-culture in the new socio-political context. Despite the craving for resuscitating the Islamic tradition, shrunk under colonial domination, rather the indigenous folklorized Islam came to be classified as a pure national tradition under the fear of radical Islamism, causing the exclusion of the orthodox Muslims. This paper (...) looks at hijabed Muslim women, considered to be outside the reclassified boundary of national tradition, and efficiently controlled and marginalized by the discourse produced by the ruling powers. The authors include field research and interviews from a number of participants, making visible the strategies of exclusion and the political narratives constructed around what people should remember and learn. These narratives recollect forms of imperialism which continue to be, in one way or another. (shrink)

The concept of cultural safety offers a unique approach to nursing practice, based on recognition of the power differentials inherent in any interaction. It is from within the context of nursing in Aoteaoroa/New Zealand (A/NZ) that the concept developed and was subsequently integrated into nursing education. Cultural safety is based within a framework of biculturalism, and is congruent with the tenets of the nation's founding document, the Treaty of Waitangi. Clarification of the concept is offered, together with a review of (...) the historical shift in nursing attitudes that has led to the emergence of ‘cultural safety’ as a viable and valued component of nursing practice.The argument is made that cultural safety has allowed for a more reflective, critical understanding of the actions of nursing to develop. This includes recognition that nurses’ attitudes and values have inevitably been influenced by social and political forces, and as such are in part reflective of those within the wider community. Comparison between the support given by nurses in the early 1900s to the theory of eugenics and the current acceptance of cultural safety is used to highlight this point. An examination of the literature identifies that ideological and conceptual changes have occurred in the approach of A/NZ nurses to issues with cultural implications for practice. A review of background factors relating to Maori health status and the Treaty of Waitangi is presented as a necessary context to the overall discussion.The discussion concludes with an acknowledgement that while the rhetoric of cultural safety is now part of nursing culture in New Zealand, there is no firm evidence to evaluate its impact in practice. Issues identified as impacting on the ability to assess/research a concept, such as cultural safety, are discussed. For cultural safety to become recognised as a credible (and indispensable) tool, it is necessary to further examine the ‘end-point’ or ‘outcomes’ of the process. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Diacritics 30.4 (2000) 102-122 [Access article in PDF] How To Tell a Mestizo from an Enchirito® Colonialism and National Culture in the Borderlands Michael Hames-garcia I began to think, "Yes, I'm a chicana but that's not all I am. Yes, I'm a woman but that's not all I am. Yes, I'm a dyke but that doesn't define all of me. Yes, I come from working class origins, but (...) I'm no longer working class. Yes, I come from a mestizaje, but which parts of that mestizaje get privileged? Only the Spanish, not the Indian or black." I started to think in terms of mestiza consciousness. What happens to people like me who are in between all of these different categories? What does that do to one's concept of nationalism, of race, ethnicity, and even gender? I was trying to articulate and create a theory of a Borderlands existence.... I had to, for myself, figure out some other term that would describe a more porous nationalism, opened up to other categories of identity. —Gloria E. Anzaldúa, InterviewsOne of the most crucial questions facing leftist activists and intellectuals today is the question of nationalism and its relation to liberation struggles. 1 A century ago, the period [End Page 102] of nation-state consolidation in Europe seemed to come to an end with the unification of Germany and Italy. European leftists of the era tended to address "the national question" primarily with regard to those European nations that were shut out or suppressed by nation-state formation. Debates about national culture resurfaced in a revolutionary context when independence movements swept Africa and Asia during and after World War II, and a substantial body of literature attempting to integrate anticolonial struggle, national liberation, and socialism arose from the capitalist "periphery." Much of this literature, and the wars for independence out of which it grew, adapted the language of nationalism to its own purposes. These movements gave new hope that national liberation struggles would prove compatible with greater human freedom and equality. Despite that hope, the destructive effects of nationalism are today visible everywhere: for example, the devastating wars in the Balkans, the repression of indigenous peoples by national bourgeoisie throughout the Americas, religious-national strife between Sinhalese and Tamils in Sri Lanka, the vertiginous intensification of national chauvinism in the United States, Western Europe, and Australia. Simultaneously, and in the context of feminist criticisms of nationalism [see, for example, Chatterjee, Nation; Lutz et al.; Mosse], attempts to unite the struggle to liberate "the nation" from colonial or neocolonial domination with progressive struggles against capitalist exploitation and against sexual- and gender-based domination continue [see, for example, Trask]. In Latin America, anticapitalist struggles lauded by Western socialists regularly take the form of national liberation struggles, such as the EZLN (Ejército Zapatista de Liberación Nacional [Zapatist National Liberation Army]) in Mexico and the FSLN (Frente Sandinista de Liberación Nacional [Sandinist National Liberation Front]) in Nicaragua. Additionally, lesbian and gay activists and theorists in the United States have frequently sought to appropriate nationalist rhetoric even as black and Chicano nationalist movements have been on the decline [see, for example, Berlant and Freeman; Moraga 145-74].Debates about anticolonial struggle and "Third World" nationalism may seem at first to be an odd context into which to introduce the work of Gloria Anzaldúa. Critical writing on Anzaldúa's work has tended not to consider its relevance to debates on the relations among capitalism, colonialism, and national culture. 2 Instead, her major work, Borderlands/La Frontera, is usually discussed (or, more often than not, simply cited) as a contribution to feminist and antiracist discussions about the construction of the self within multiple contexts of domination and about that self's resistance to oppression and struggle for recognition. 3 While acknowledging the importance of Anzaldúa's contributions to these discussions, this essay examines Borderlands as offering a forward-looking alternative to nationalism, specifically, to Chicano cultural nationalist positions articulated during the... (shrink)

Our article aims to analyze the different stages of the Fang culture, particularly the one of Equatorial Guinea in order to know the current situation of the aforementioned culture. It should be said that the Fang is a social group, an ethnic group that belongs to the Bantu trunk. These Fangs developed their culture from an original perspective; that is to say in a raw state before they made contact with Westerners. Culture is a concept that has gone through many (...) studies, hence it has a variety of definitions. According to the dictionary of the Spanish language of the Royal Academy, culture is the set of ways of life and customs, knowledge and degree of artistic, scientific, industrial development, in a time, of a social group. It is estimated that the term culture carries with it what is identity, and precisely a culture’s identity. Thus, no culture can develop outside a society. With respect to our reference, which is the Fang culture of Equatorial Guinea, it can be said that a cultural profile has been developed and it is measured through cultural elements and manifestations such as dances, beliefs, art, religion, language, myths, funeral rites, etc. they all constitute a rich knowledge from a raw state. Thanks to this research we are going to look chronologically at the stages of the said culture from its original stage reaching colonization to the end with decolonization. The impact that Western culture has had on Fang culture is analyzed from another angle. In accordance with the general objective that consists of studying the Fang culture. Well, it can be seen that the contact with Western culture has greatly adulterated the Fang culture, and today, with the processes of globalization, it is fading even more. As it is a research that addresses a sociocultural issue such as the current situation of the fang culture, we have found it necessary to adopt a qualitative methodology. Well, the reasons that have led us to take this methodology are due to the fact that said methodology consists of the study of social relations. (shrink)

We would like to open some questions here about the institutional and cultural conditions of anything that might be called cultural studies or multiculturalism. By introducing cultural studies and multiculturalism many intellectuals aim at a more democratic culture. We share this aim. In this essay, however, we would like to argue that the projects of cultural studies and multiculturalism require: a more international model of cultural studies than the dominant Anglo-American versions; renewed attention to the institutional environments of cultural studies; (...) and a questioning of the relations between multiculturalism and identity politics. We seek less to “fix” these problems than to provide a critical analysis of the languages, the methods of criticism, and the assumptions about identity, culture, and politics that present the problems to us. Because the thickets entangling what our group calls cultural studies are so deeply rooted in Western academia, which to a large degree constitutes our own group, the counterexample of cultural criticism in other contexts can be more than usually instructive. We begin by considering the position of cultural studies in China, since our group includes a number of Chinese intellectuals, on whose experience the following section is largely based. The Chicago Cultural Studies Group began meeting in June 1990. It includes Lauren Berlant, David Bunn, Vinay Dharwadker, Norma Field, Dilip Gaonkar, Marilyn Ivy, Benjamin Lee, Leo Ou-fan Lee, Xinmin Liu, Mathew Roberts, Sharon Stephens, Katie Trumpener, Greg Urban, Michael Warner, Jianyang Zha, and Jueliang Zhou. (shrink)

ABSTRACTNew Zealanders were presented with the opportunity to change the national flag and opted to retain the current New Zealand flag, despite arguments that it was unable to reflect national identity adequately. This article unpacks the particular version of national identity constructed in discourse in the infographic, Our Nation. Your Choice. which was released prior to the final referendum that determined the outcome of the Flag Consideration Project. We used Fairclough’s critical discourse analysis to examine the discursive (...) construction of national identity by the Flag Consideration Panel that oversaw the process. The authoritative assertion of national identity on behalf of New Zealanders emphasised inclusiveness and unity by acknowledging cultural diversity. Biculturalism was confined to an old understanding of New Zealand identity while the ideology of multiculturalism, not yet officially implemented, was positioned as common-sense. There was a focus on situating New Zealand in a global context to distance New Zealand from colonisation and connection to Britain. The positive, cohesive conceptualisation of New Zealand suggested that the Flag Consideration Project was, in fact, an exercise in re-positioning New Zealand in the global context, in which the national flag would represent the national brand rather than contribute to national identity. (shrink)

In Aotearoa/new Zealand, organ donation and transplantation rates for Māori and non-Māori differ. This article outlines why this is so, and why some groups may be reticent about or object to organ donation and transplantation. In order to do this, I draw on the conceptual and methodological lens of phenomenology and apply what Van Manen calls the existential themes of lived body (corporeality), lived space (spatiality), lived time (temporality) and lived other (relationality and communality) to a discussion of the (...) cultural values and spiritual beliefs of Māori around tissue donation. Specifically, the aim of the article is to encourage non-Māori, who will already be aware that diverse cultural traditions transmit different beliefs about organ donation and transplantation, to recognize the existence of a deeper understanding of what this difference may mean for people on a felt level and how it might impact on lived experience. (shrink)

While children’s interaction with digital technologies is a matter of interest around the world, evidence based on nationally representative data about how integrated these tools are in children’s everyday life is still limited in New Zealand. This research report presents findings from a study that explores children’s internet access, online skills, practices, and opportunities. This report is part of Netsafe’s research project Ngā taiohi matihiko o Aotearoa - New Zealand Kids Online, and our first publication as a member of Global (...) Kids Online. Generating insightful, reliable evidence about New Zealand children’s online experiences is vital to develop adequate support that reflects children’s experiences and needs. This, in turn, will help them to manage online risks and potential harm from behaviours such as cyberbullying, harassment, and other forms of abuse and intimidation. (shrink)

The new narcissist is haunted not by guilt but by anxiety. He seeks not to inflict his own certainties on others but to find a meaning in life. Liberated from the superstitions of the past, he doubts even the reality of his own existence. Superficially relaxed and tolerant, he finds little use for dogmas of racial and ethnic purity but at the same time forfeits the security of group loyalties and regards everyone as a rival for the favors conferred by (...) a paternalistic state. His sexual attitudes are permissive rather than puritanical, even though his emancipation from ancient taboos brings him no sexual peace. Fiercely competitive in his demand for approval and acclaim, he distrusts competition because he associates it unconsciously with an unbridled urge to destroy. Hence he repudiates the competitive ideologies that flourished at an earlier stage of capitalist development and distrusts even their limited expression in sports and games. He extols cooperation and teamwork while harboring deeply antisocial impulses. He praises respect for rules and regulations in the secret belief that they do not apply to himself. Acquisitive in the sense that his cravings have no limits, he does not accumulate goods and provisions against the future, in the manner of the acquisitive individualist of nineteenth-century political economy, but demands immediate gratification and lives in a state of restless, perpetually unsatisfied desire. (shrink)

Contact between culturally distinct human groups in the contemporary ‘glocal’ -global and local- world is much greater than at any point in history. The challenge we face is the identification of the most convenient ways to organise the coexistence of different human language groups in order that we might promote their solidarity as members of the same culturally developed biological species. Processes of economic and political integration currently in motion are seeing increasing numbers of people seeking to become (...) polyglots. Thus, English is establishing itself as the usual world supra-language, although it coexists with other lingua francas that are widely used in certain parts of the globe. All this communicative reorganization of the human species may very well pose new problems and aggravate existing tensions as regards language and identity. It would seem that these processes comprise at least four major conceptual dimensions which must be taken into account above all else, as they are both widespread and, left unaddressed, may lead to significant social instability. These dimensions concern linguistic recognition, communicability, sustainability and integration. While accepting the utility of having an inter-national language, the keystone of the system is clearly that it must ensure the linguistic sustainability of each group. The basic principle is likely to be functional subsidiarity, i.e., whatever can be done by the local language should not be done by another one which is more global. As in the quote from Paracelsus --“the dose alone makes the poison”-- contact between languages is not ‘poisonous’ per se, but when the correct dose is exceeded it can prove harmful to the language whose position is weaker. A multilingual and communicated humanity is possible. (shrink)

The article presents a systematic and detailed account of scholarly developments on the problem of studying the process of nation-building and the role of history, memory, language and culture in reflecting this process. The research reveals that according to the premordialist approach, nations are not formed instantaneously, by the relevant political will or by coincidence of circumstances; the process of creating and consolidating a nation is a long and meaningful one, full of historical events and national cultural tokens. The (...) primordialist concepts are considered unanimous in their recognition of the exceptional significance of psychological factors in the creation of a nation. The creation of a nation involves a sophisticated set of linguistic, religious, ethnic, territorial and myth-household factors that determine the formation of a corresponding type of sociality. The framework of the analytics of the phenomenon of a nation includes not only psychological, but also social, cultural, political, ethical, moral and axiological aspects. The new system-building concepts such as solidarity, habitus, plebiscite were added to the discussion of nation. In view of that, it is impossible to carry out the reduction of the phenomenon of a nation to a particular problem field and to localize it to invariant indicators. The formation and optimization of the capitalistic type of social system generates new factors in the interpretation and consolidation of a nation. The reasons for a political defeat in the development of a nation can be referedr to either conscious manipulative techniques, or spontaneous miscalculations. Elaborating the alternative versions of history is nothing but unjustified politicization, implementation of imperial and colonial ambitions, overcoming which is a necessary prerequisite for successful nation-building. The establishment and offsetting of such manipulative influence facilitate the stabilization of the social situation and the resolution of conflicts, and, consequently, contribute to national development. The key point is to establish a nation within the framework of the international and state policy, especially by distinguishing the consolidating and disintegrating influences of state and international politicies on nation-building. The policy of uniting the nation can become effective when the important reforms do not deepen the fragmentation of the nation, but rather neutralize it. (shrink)

New Zealand is a multilingual and multicultural society, where English, Maori, and the New Zealand sign language are designated as its official languages. However, some heritage languages are also taught either within or outside the national education system. During the past decade, an increasing number of students have chosen Mandarin Chinese as an additional language because of its fast-growing importance. To date, studies regarding CAL are mainly based on the mainstream Chinese programs or online platforms, with less attention paid (...) to other types of teaching contexts where there also exist many potential challenges awaiting teachers. To fill in this gap, this study, based on a teaching program consisting of two families in New Zealand, explored the trajectories of a CAL teacher’s emotional labor for 47 weeks to understand how she managed her emotions when she taught the language as well as balanced the relationship among the three parties: the institution, the two families, and herself. Narrative inquiry was used as a methodological approach. The data involved written and spoken narratives. Using inductive and deductive thematic analysis, findings revealed her different understandings of the emotional labor in the two families, respectively, during the program. Further analysis of the data revealed some factors that impacted her emotional labor and how they impacted her teaching in a family-based context. We concluded our study with a discussion of the implications of these findings for teaching CAL in similar contexts. (shrink)

National unity is important in Kenya, since ethnic divisions have sometimes become deadly. The imposed Coalition government and the recent new Constitution in 2010 were attempts to overcome division. But cultural divisions among the generations are just as much of a challenge as ethnic divisions, as the youth sometimes sideline the practices and worldviews of their elders, leaving people to wonder what binds people to each other as Kenyans? The idea of “national culture” has its pitfalls, bit seems (...) necessary nevertheless, as explained by Frantz Fanon, Ngugi wa Thiong’o, Okot ‘Bitek, and H. Odera Oruka. This article explores how ideas of “Kenyanness” have developed since Kenyan independence and the rejection of colonized mentality and education. Odera Oruka’s advocacy of “Sage Philosophy” as a project to pull Kenyans together, and more recent academics’ attempts to encourage civic education by articulating core Kenyan values are explored in depth. These scholarly and artistic efforts at describing or encouraging common identity are contrasted to efforts by the Ministry of Culture to construct (and “sell”) Kenya culture to tourists as a commodity. (shrink)

The demand for principled and transparent corporate moral judgement and ethical decision making in the workplace makes it necessary for business students as future managers to understand the expectations of ethical workplace conduct. Corporate scandals mean that there is enhanced interest in ensuring that ethical content is included in curricula in universities. In this study, we re-visit the question of whether culture has an influence on ethical perceptions of workplace scenarios, using students enrolled in a College of Business in a (...) New Zealand (NZ) university as respondents. Consistent with current research, this study demonstrated mixed results. However, we also found evidence to suggest some identifiable patterns in the data across cultural groups. Overall, Chinese and Other respondents were more likely than NZ European to consider the scenarios as ethical. On the other hand, Chinese respondents were significantly less likely to report that their peers would carry out ethically questionable actions. (shrink)

The demand for principled and transparent corporate moral judgement and ethical decision making in the workplace makes it necessary for business students as future managers to understand the expectations of ethical workplace conduct. Corporate scandals mean that there is enhanced interest in ensuring that ethical content is included in curricula in universities. In this study, we re‐visit the question of whether culture has an influence on ethical perceptions of workplace scenarios, using students enrolled in a College of Business in a (...) New Zealand (NZ) university as respondents. Consistent with current research, this study demonstrated mixed results. However, we also found evidence to suggest some identifiable patterns in the data across cultural groups. Overall, Chinese and Other respondents were more likely than NZ European to consider the scenarios as ethical. On the other hand, Chinese respondents were significantly less likely to report that their peers would carry out ethically questionable actions. (shrink)

This thesis demonstrates that by redefining the notion of nationhood and by treating nations and national minorities equally with respect to self-determination, it is possible to formulate basic principles of the international legal system, which would promote territorial integrity and stability of multinational states better than the existing system. I demonstrate that theories dealing with self-determination based solely on human rights or cases of secession address the problem with inadequate tools. I also show that minority-rights approaches do not accommodate (...) self-determination claims of national groups properly. ;I offer a new idea of nationhood as a political culture of self-determination with which people self-identify. It includes beliefs about co-nationals' mutual membership in a political community, which is perceived by them as having a self-determining power. Definitions of nationhood which use the notion of culture, but not political culture, are both too inclusive---they fail to distinguish between national and ethnic groups, and too exclusive---they overlook multicultural nations. ;Contested secession has received much attention in recent scholarship. Since, however, contested secession is based upon the disagreement of two or more national groups concerning their self-determination within particular boundaries, I consider secession within the scope of a systematic approach to the regulation of relations among national groups. I propose that international legal principles should be based upon the recognition of states and national groups as the two basic elements of the international system, and the equal recognition of nations as political cultures of self-determination. I interpret self-determination as a claim to equality within the boundaries a multinational state, and formulate a criterion of minimal justice for states. It requires that states respect equality of self-determination of national groups on their territory. National groups can secede from multinational states either by mutual agreement, or if their they are persistently denied a status with respect to self-determination equal to that of other national groups. (shrink)

In this paper, we describe the challenges of collecting data in the Māori population for automatic detection of schizophrenia using natural language processing (NLP). Existing psychometric tools for detecting are wide ranging and do not meet the health needs of indigenous persons considered at risk of developing psychosis and/or schizophrenia. Automated methods using NLP have been developed to detect psychosis and schizophrenia but lack cultural nuance in their designs. Research incorporating the cultural aspects relevant to indigenous communities is lacking in (...) the design of existing automatic prediction tools and one of the main reasons is the scarcity of data from indigenous populations. This paper explores the current design of the New Zealand health care system and its potential impacts on access and inequities in the Māori population and details the methodology used to collect speech samples of Māori at risk of developing psychosis and schizophrenia. The paper also describes the major obstacles faced during speech data collection, key findings, and probable solutions. (shrink)

This book proposes a radical shift in the way the world thinks about itself by highlighting the significance of cross-cultural conversations. Moving beyond conventional boundaries such as nation-state and identity, it examines the language in which histories are written; analyses how scientific technology is changing the idea of identity, and highlights a larger identity across nationality, race, religion, gender, ethnicity and class. Cross-Cultural Conversation reviews and articulates the interconnectedness of people by 'crossing' the 'hard' boundaries of religious, national, racial, (...) ethnic, gender and other forms of social and local identities. It asks for a concerted effort to engaging each other in open conversational forums on a range of global issues, altering our attitudes towards self and the other, and unlearning prejudices that perpetuate divisive identities. Intended as a tool for conflict resolution, communication and forging human interrelationships, cross-cultural conversation emphasizes the crucial role of individuals, public institutions and civil society, and encourages partnership in various domains of social exchanges to enable us to imagine a new phase of human civilization. The book explores themes such as cultural diversity, political actions, solidarity-in-diversity, clash of social identities, tensions between nationalism and globalism, ethico-religious challenges, the quest for global peace and authentic meeting of world religions, the evolving connection between science and religion, and attitudinal differences between Western and Indian scientists toward religion as also on key philosophical ideas that have permeated the Indian cultural soil. unication and forging human interrelationships, cross-cultural conversation emphasizes the crucial role of individuals, public institutions and civil society, and encourages partnership in various domains of social exchanges to enable us to imagine a new phase of human civilization. The book explores themes such as cultural diversity, political actions, solidarity-in-diversity, clash of social identities, tensions between nationalism and globalism, ethico-religious challenges, the quest for global peace and authentic meeting of world religions, the evolving connection between science and religion, and attitudinal differences between Western and Indian scientists toward religion as also on key philosophical ideas that have permeated the Indian cultural soil. (shrink)

This volume sets out to re-imagine the theoretical and epistemological presuppositions of existing scholarship on identities. Despite a well-established body of scholarly texts that examine the concept from a wide range of perspectives, there is a surprising dearth of work on multiple, heterogeneous forms of identity. Numerous studies of ethnic, linguistic, regional and religious identities have appeared, but largely in isolation from one another. Rethinking 'Identities' is a multi-authored project that is original in providing - in distributed and granular mode (...) - a hyper-contemporary and wide-ranging applied analysis that questions notions of identity based on nation and region, language, ethnicity, gender, sexuality, religion or even 'the human'. The volume achieves this by mobilizing various contexts of identity (gender, ethnicity, sexuality, nation) and medium (art, cinema, literature, music, theatre, video). Emphasizing the extreme contemporary (the twenty-first century) and the challenges posed by an increasingly global society, this collection of essays builds upon existing intellectual investigations of identity with the aim of offering a fresh perspective that transcends cognitive and geographical frontiers. (shrink)

While differences do exist, there are many ethical issues which transcend national barriers. In order to contribute to the development of understanding of global ethics, this study documents the existing ethical perspectives of collegiate business students from two countries and identifies the determinants of their ethical orientations.A survey instrument was administered to USA and New Zealand (NZ) students enrolled in undergraduate business programs. The research instrument measured students' ethical perspectives across multilayered ethical domains and their self-professed decision method used (...) in evaluating ethical scenarios. (shrink)

The project ‘Te Kore Rongo Hungaora’/‘Uncontainable Second Nature’ is predicated on a bridge between Māori and European cultures. Based on this view, works from art and science were re-contextualized as cultural texts symbolic of belief systems. The project was conceived and curated for exhibitions in Istanbul and Rio de Janeiro. Discipline was not viewed as fixed, but fluid in a transformational environment. Five themes were selected from within European and Māori world-views: cosmological context, all is energy, life emerged from water, (...) anthropic principle and integrated systems. The selected works addressed more than one of these thematic regions. While aspects of thinking might be shared across a cultural boundary, the agreement is only at the level of summary of view, rather than at the level of detail. This distinction is important in moving human thinking forward to an integrated condition particularly where negotiating hybridity is concerned. Certainly knowledge is advanced in a sense, and cultural bridging can be observed in practice at several New Zealand organizations such as the National Institute of Water and Atmospheric Research, the Institute of Geological and Nuclear Sciences and the Department of Conservation which all employ staff whose position entails observance and care of Māori perspectives on subjects under investigation and study. The connection between the work of Kaumatua (elder) Dr Te Huirangi Waikerepuru and Zoologist Mike Paulin in the exhibitions was semantic rather than computational. Here the function of metaphor in uniting what were previously considered divergent world-views becomes apparent. Myth is often reported as distinctive to a specific culture, however, considering interconnections ignites a more expansive view of culture and consciousness. (shrink)

Photo ID 72893750 © Rawpixelimages|Dreamstime.com ABSTRACT Solidarity is a concept increasingly employed in bioethics whose application merits further clarity and explanation. Given how vital cooperation and community-level care are to mitigating communicable disease transmission, we use lessons from the COVID-19 pandemic to reveal how solidarity is a useful descriptive and analytical tool for public health scholars, practitioners, and policymakers. Drawing upon an influential framework of solidarity that highlights how solidarity arises from the ground up, we reveal how structural forces can (...) impact the cultivation of solidarity from the top down, particularly through ensuring robust access to important social determinants of health. Public health institutions can support solidarity movements among individuals and communities by adopting a lens of social justice when considering public health priorities and, in turn, promote health equity. INTRODUCTION Over the past two decades, scholars have invoked the concept of solidarity when assessing a wide range of topics in bioethics, from CRISPR-Cas9 technology to organ donation to structural racism.[1] However, the growing literature on solidarity has not fully examined the roles and responsibilities of institutions and governments in fostering solidarity, especially regarding public health measures that implicate entire populations. We argue that it remains unclear how public health institutions should engage with solidarity and how their engagement will affect public health and its ethics. We first take Prainsack and Buyx’ three-tiered framework as an analytical starting point.[2] We then explore how public health institutions can foster solidarity by carefully considering factors that may bolster it on an interpersonal, community, and national scale. We conclude that public health institutions should adopt a lens of social justice to promote solidarity at the interpersonal and community levels, thereby promoting equity in future public health efforts. BACKGROUND Calls for solidarity in bioethics raise longstanding normative questions about the nature and limits of our duties to one another and how to weigh autonomy over considerations of justice.[3] Though the term is diversely applied, Prainsack and Buyx propose a potentially unifying definition in the 2011 Nuffield Council report, “Solidarity: Reflections On An Emerging Concept in Bioethics.” The report defines solidarity as an activity involving “shared practices reflecting a collective commitment to carry financial, social, emotional, and or other ‘costs’ to assist others.” Their conceptualization also includes important features that distinguish solidarity from other values like empathy or altruism: solidarity emphasizes action rather than mere internal feeling and recognition of connection as motivation.[4] Bioethicists have since applied this conceptualization when analyzing issues in public and global health, given that population-level efforts need cooperation from individuals and communities. Prainsack and Buyx further note that solidarity is relevant in bioethics discourses about justice and equity, in support of providing aid to low- and middle-income countries, and as a value exemplified by European welfare states.[5] Other bioethicists have argued that promoting solidarity can contribute to community engagement, partnership with Tribal communities, and global health equity.[6] Most recently, scholars have applied solidarity as a lens to assess the COVID-19 pandemic, highlighting the pitfalls of national mitigation efforts and global disparities in disease outcomes.[7] I. Solidarity at Three Levels It seems impossible to foster solidarity in public health if we cannot identify it in general contexts. Prainsack and Buyx articulate three levels of solidarity: interpersonal solidarity, group solidarity, and legal or contractual codifications of solidarity.[8] They argue that each level inherently informs the one ‘above’ it in a unilateral direction. In other words, solidarity is fundamentally a bottom-up phenomenon. Solidarity among individuals influences group norms, which then have the potential to shape policy and institutional practice.[9] Within the Prainsack and Buyx framework, it would seem nonsensical to posit how solidarity might be expressed vertically or from the “top down.” It appears intuitively odd to imagine how a government entity might ‘be’ in solidarity with a person or group if solidarity requires some cognition about their condition per Prainsack and Buyx’ definition. Some have argued that solidarity does not seem like something that one can impose, as instances of it arise from agents recognizing and acting upon some bond rather than in response to a command. Indeed, people may be rightfully hesitant to engage in solidarity if the official messaging is overly paternalistic or coercive.[10] However, some authors have countered that governments can express solidarity through enacting structural and policy changes, though it is ambiguous how these actions are distinct from a justice-driven approach.[11] If a bottom-up approach is thus the most practical means of achieving policy that reflects solidarity, then it does not add much to public health. Institutions would be ineffective without the population’s initiation of the corresponding social norms. However, we find this conclusion overly pessimistic. Fostering a culture of solidarity to improve public health has potential merit. Prainsack and Buyx’ framework overlooks how public health actors can influence solidarity between individuals and across communities. To clarify, we agree with the view that solidarity is a bottom-up phenomenon. Solidarity may not be able to originate in a top-down fashion, but we suggest that public health institutions can take a more active role in providing the public with accurate information, promoting social justice, and intervening in the social determinants of health. II. The COVID-19 Pandemic as a Case Study Lessons learned from the ongoing COVID-19 pandemic support our argument. The pandemic deepened socioeconomic disparities in the US and hindered access to vital resources such as food, housing, and healthcare.[12] Prainsack recently noted: “[n]ext to the immediate health effects of the virus, poverty and grave inequalities have been the root causes of human suffering during the pandemic.”[13] Prior to the pandemic, many rural and low-income populations lacked reliable access to the internet and devices like laptops or smartphones. This continued lack of access restricts the flow of information and prevents people from accessing telemedicine services.[14] Preexisting social, political, and health inequities worsened health outcomes among many marginalized racial and ethnic groups. It is well-documented that communities of color, including Black, American Indian or Alaska Native, and Latinx populations, had greater COVID-related mortality and morbidity due to the effects of structural racism.[15] Although federal US agencies such as the Centers for Disease Control and Prevention enacted laws that provided safety nets (e.g., the Federal Eviction Moratorium), the majority of such programs have ended, leaving many with little assistance and the threat of further hardship.[16] These disparities are relevant because Prainsack, Buyx, and others note that solidarity arises from agents recognizing and acting on some perceived attainable collective goal(s). Income inequality and disparate access to food, education, and health care may lead people to consider public health goals unattainable. This could limit the desire to work toward those goals collectively.[17] The existing literature on collective action theory supports this intuition. It emphasizes that structural conditions, such as an absence of perceived hope for social change among a group, can lead to low ‘group efficacy’ and little willingness to cooperate, both within and across socioeconomic strata.[18] The pandemic spurred countless messages from public health agencies. The messaging did not recognize or attend to the different material realities and circumstances of the US population. How can people feel comfortable getting vaccinated if they deeply distrust the government, including public health institutions? How can people remain motivated to wear masks and distance themselves if they cannot afford basic necessities and work jobs without adequate pay and leave policies? We ask these questions to illustrate how socioeconomic disparities can marginalize people if they feel ignored, apathetic, or resentful of those better off or those in power whom they perceive to “not be doing enough.” This marginalization precludes the formation of solidarity. There are instances when a population has disparate access to resources and social capital, but solidarity may still emerge from a shared goal or vision for the future. For example, a heterogeneous population living in the same town may come together to protest an environmental injustice that impacts their water supply with the common goal of securing access to safe drinking water. However, many populations in the US failed to recognize shared goals of this kind during the COVID-19 pandemic. A significant minority of the US population was reluctant to acknowledge the severity of COVID-19 infection and thus refused to participate in efforts to mitigate its spread. Even between groups who shared the goal of slowing COVID-19 transmission, the methods were widely debated. Approximately 20 percent of the adult population eligible for vaccination remains unvaccinated.[19] Governmental bodies responsible for disseminating information, coordinating the allocation of resources, and establishing guidelines have a large role in mediating these disagreements and intervening in socioeconomic conditions that impact people's ability and willingness to engage in solidarity. III. Solidarity, Social Justice, and the Role of Public Health Institutions Adopting a lens of social justice provides further insights into how public health actors impact solidarity. Powers and Faden argue that the “foundational moral justification for the social institution of public health is social justice.”[20] Their theory of social justice has two aims. First, it ensures that everyone has a sufficient amount of the six core elements of well-being and that public health institutions are responsible for “adopting policies and creating environments” where all can flourish.[21] Second, public health institutions should distribute resources meant to promote well-being and focus on the “needs of those who are the most disadvantaged.”[22] Public health institutions should enact policies that address injustice. In doing so, public health institutions can seed the opportunity to build solidarity from the bottom up. Equipping individuals and communities with resources will foster cooperation and adherence to policies that require solidarity, such as masking and vaccination. This is consistent with arguments illustrating how institutions such as Tribal governments promote the conditions needed for their group, and especially its most vulnerable members, to flourish.[23] Addressing social determinants of health with a social justice lens will create the circumstances under which more individuals and groups can find common causes and foster solidarity. In the long run, such efforts may result in the establishment of values and practices from the bottom up. There are societal and public health preconditions required before institutions can expect their audience to act in solidarity with one another. Through their great influence over information and resources, public institutions do have the power to impact what values are most widespread. Furthermore, public health may foster trust and hope, which are important psychosocial factors that influence collective action,[24] if policies increase access to resources that promote well-being. Messaging efficacy also depends on the context of public trust, education, and whether the institutions meet one’s basic needs. Disparate messaging across different public institutions may confuse or disillusion individuals. To apply our theory of solidarity to the decision to vaccinate, a policy would be to foster conditions that facilitate access to vaccines and information about vaccine efficacy instead of imposing a top-down mandate without first eliciting public trust. IV. Counterargument Some argue that discordant public health messaging, ineffective government, and inadequate social programs can also bring people together under pressure and foster solidarity. One may argue that the most powerful motivators towards solidarity are strife and disparity, as evidenced throughout history. During the pandemic alone, political struggle and personal hardship inspired solidarity in the US, from individual neighbors helping each other to mutual aid groups forming across communities. We thus do not claim that solidarity is possible only when our government programs and public health institutions are most effective. We instead point out that solidarity can be further hindered when people feel alienated, hopeless, and pitted against each other. CONCLUSION Many competing conceptualizations of solidarity persist in the bioethics literature, and Prainsack and Buyx offer one compelling framework that public health ethicists continue to draw upon.[25] However, their framework fails to acknowledge how public health institutions impact interpersonal and group solidarity. Public health institutions can foster solidarity through actions other than mere messaging, invoking catchphrases like “we are all in this together.” Efforts to address socioeconomic preconditions and alleviate health disparities can cultivate group solidarity. As we saw during the pandemic, cooperation and solidarity go hand-in-hand with disease mitigation efforts; solidarity has clear intrinsic value.[26] As this relationship becomes more apparent, we will continue to see attempts from public health institutions to foster or invoke solidarity. Therefore, public health institutions would be remiss to ignore their role in addressing the social determinants of health. Adopting a social justice lens when planning public health interventions will clarify and strengthen their role in facilitating solidarity. Ultimately, if health disparities continue to persist or widen, it is very hard to imagine how group solidarity can ever be achieved. The widescale adoption of many public health measures needed to promote health and well-being would be conducive to solidarity. - Disclaimer: The opinions expressed are the authors’ and do not represent the views of the NIH, DHHS, or the U.S. government. Funding Disclosure: This work was supported in part by the Intramural Program of the National Institutes of Health Clinical Center. - [1] John J Mulvihill et al., “Ethical Issues of CRISPR Technology and Gene Editing through the Lens of Solidarity,” British Medical Bulletin 122 (2017): 17–29, https://doi.org/10.1093/bmb/ldx002; Ben Saunders, “Altruism or Solidarity? The Motives for Organ Donation and Two Proposals,” Bioethics 26, no. 7 (September 2012): 376–81, https://doi.org/10.1111/j.1467-8519.2012.01989.x; -Vanessa Y Hiratsuka, “SPECIAL REPORT: A Critical Moment in Bioethics: Reckoning with Anti-Black Racism through Intergenerational Dialogue A Call for Solidarity in Bioethics: Confronting Anti-Black Racism Together,” 2022, https://doi.org/10.1002/hast.1380. [2] Prainsack and Buyx, Solidarity: Reflections on an Emerging Concept in Bioethics London: Nuffield Council on Bioethics, 2011; Prainsack and Buyx, “Solidarity in Contemporary Bioethics--towards a New Approach.” Bioethics 26, no. 7 (September 2012): 343–50. https://doi.org/10.1111/J.1467-8519.2012.01987.X. [3] Bob Simpson, “A ‘We’ Problem for Bioethics and the Social Sciences: A Response to Barbara Prainsack,” Science, Technology, & Human Values 43, no. 1 (January 12, 2018): 45–55, https://doi.org/10.1177/0162243917735899. [4] Barbara Prainsack and Alena Buyx, Solidarity: Reflections on an Emerging Concept in Bioethics (London: Nuffield Council on Bioethics, 2011). [5] Barbara Prainsack and Alena Buyx, “Solidarity in Contemporary Bioethics--towards a New Approach,” Bioethics 26, no. 7 (September 2012): 343–50, https://doi.org/10.1111/J.1467-8519.2012.01987.X. [6] Bridget Pratt, Phaik Yeong Cheah, and Vicki Marsh, “Solidarity and Community Engagement in Global Health Research,” The American Journal of Bioethics : AJOB 20, no. 5 (May 3, 2020): 43–56, https://doi.org/10.1080/15265161.2020.1745930; Sara Chandros Hull, F. Leah Nez (Diné), and Juliana M. Blome, “Solidarity as an Aspirational Basis for Partnership with Tribal Communities,” The American Journal of Bioethics 21, no. 10 (October 3, 2021): 14–17, https://doi.org/10.1080/15265161.2021.1965258; Mbih J. Tosam et al., “Global Health Inequalities and the Need for Solidarity: A View from the Global South,” Developing World Bioethics 18, no. 3 (September 1, 2018): 241–49, https://doi.org/10.1111/DEWB.12182. [7] Peter West-Oram, “Solidarity Is for Other People: Identifying Derelictions of Solidarity in Responses to COVID-19,” Journal of Medical Ethics 47, no. 2 (February 1, 2021): 65–68, https://doi.org/10.1136/MEDETHICS-2020-106522; Barbara Prainsack, “Solidarity in Times of Pandemics,” Democratic Theory 7, no. 2 (December 1, 2020): 124–33, https://doi.org/10.3167/DT.2020.070215; F. Marijn Stok et al., “Social Inequality and Solidarity in Times of COVID-19,” International Journal of Environmental Research and Public Health 18, no. 12 (June 2, 2021), https://doi.org/10.3390/IJERPH18126339; Ming Jui Yeh, “Solidarity in Pandemics, Mandatory Vaccination, and Public Health Ethics,” American Journal of Public Health 112, no. 2 (February 1, 2022): 255–61, https://doi.org/10.2105/AJPH.2021.306578; Barbara Prainsack, “Beyond Vaccination Mandates: Solidarity and Freedom During COVID-19.,” Am J Public Health 112, no. 2 (February 1, 2022): 232–33, https://doi.org/10.2105/AJPH.2021.306619. [8] Prainsack and Buyx, Solidarity: Reflections on an Emerging Concept in Bioethics London: Nuffield Council on Bioethics, 2011; Prainsack and Buyx, “Solidarity in Contemporary Bioethics--towards a New Approach.” Bioethics 26, no. 7 (September 2012): 343–50. https://doi.org/10.1111/J.1467-8519.2012.01987.X. [9] Prainsack and Buyx, Solidarity: Reflections on an Emerging Concept in Bioethics London: Nuffield Council on Bioethics, 2011; Prainsack and Buyx, “Solidarity in Contemporary Bioethics--towards a New Approach.” Bioethics 26, no. 7 (September 2012): 343–50. https://doi.org/10.1111/J.1467-8519.2012.01987.X. [10] Yeh, “Solidarity in Pandemics, Mandatory Vaccination, and Public Health Ethics”; Prainsack, “Beyond Vaccination Mandates: Solidarity and Freedom During COVID-19.” [11] Ho, Anita, and Iulia Dascalu. "Relational solidarity and COVID-19: an ethical approach to disrupt the global health disparity pathway." Global Bioethics 32, no. 1 (2021): 34-50; West-Oram, Peter. "Solidarity is for other people: identifying derelictions of solidarity in responses to COVID-19." Journal of Medical Ethics 47, no. 2 (2021): 65-68. [12] Monica Webb Hooper, Anna María Nápoles, and Eliseo J. Pérez-Stable, “COVID-19 and Racial/Ethnic Disparities,” JAMA 323, no. 24 (June 23, 2020): 2466, https://doi.org/10.1001/jama.2020.8598. [13] Prainsack, Barbara. “Beyond Vaccination Mandates: Solidarity and Freedom During COVID-19.” Am J Public Health 112, no. 2 (February 1, 2022): 232–33. https://doi.org/10.2105/AJPH.2021.306619. [14] Camille A Clare, “Telehealth and the Digital Divide as a Social Determinant of Health during the COVID-19 Pandemic,” Network Modeling Analysis in Health Informatics and Bioinformatics 10 (2021): 26, https://doi.org/10.1007/s13721-021-00300-y. [15] Patrick Nana-Sinkam et al., “Health Disparities and Equity in the Era of COVID-19,” Journal of Clinical and Translational Science 5, no. 1 (March 16, 2021): e99, https://doi.org/10.1017/cts.2021.23. [16] Kathryn M Leifheit et al., “Expiring Eviction Moratoriums and COVID-19 Incidence and Mortality,” American Journal of Epidemiology 190, no. 12 (December 1, 2021): 2503–10, https://doi.org/10.1093/aje/kwab196. [17] Barbara Prainsack, “Solidarity in Times of Pandemics,” Democratic Theory 7, no. 2 (December 1, 2020): 124–33, https://doi.org/10.3167/DT.2020.070215 [18] Maximilian Agostini and Martijn van Zomeren, “Toward a Comprehensive and Potentially Cross-Cultural Model of Why People Engage in Collective Action: A Quantitative Research Synthesis of Four Motivations and Structural Constraints.,” Psychological Bulletin 147, no. 7 (July 2021): 667–700, https://doi.org/10.1037/bul0000256. [19] Department of Health and Human Services (HHS) Centers for Disease Control and Prevention (HHS/CDC), “COVID Data Tracker,” 2023, https://covid.cdc.gov/covid-data-tracker. [20] Powers, Madison, and Ruth Faden. Social Justice: The Moral Foundation of Public Health and Health Policy. 1st editio. New York: Oxford Press, 2006, p. 9 and Chapter 4 [21] Powers and Faden, Social Justice: The Moral Foundation of Public Health and Health Policy; Madison Powers and Ruth Faden, Structural Injustice: Power, Advantage, and Human Rights (New York: Oxford University Press, 2019). [22] Powers, Madison, and Ruth Faden. Social Justice: The Moral Foundation of Public Health and Health Policy. 1st editio. New York: Oxford Press, 2006, p. 10 [23] Bobby Saunkeah et al., “Extending Research Protections to Tribal Communities,” The American Journal of Bioethics 21, no. 10 (October 3, 2021): 5–12, https://doi.org/10.1080/15265161.2020.1865477. [24] Agostini and van Zomeren, “Toward a Comprehensive and Potentially Cross-Cultural Model of Why People Engage in Collective Action: A Quantitative Research Synthesis of Four Motivations and Structural Constraints.” [25] Prainsack and Buyx, Solidarity: Reflections on an Emerging Concept in Bioethics. [26] Ruth Chadwick, “COVID‐19 and the Possibility of Solidarity,” Bioethics 34, no. 7 (September 8, 2020): 637–637, https://doi.org/10.1111/bioe.12813. (shrink)

Ukraine's integration into European economic and cultural field, building a democratic state, the emergency of new social and economic relations require finding a new national idea. Today our society needs new demands on reforming of all Ukrainian state infrastructure. In the twenty-first century in Ukraine there are two trends of the state - the Ukrainian state on the basis of conservative the Cossack era traditions and state, which it combined with the Russian and Soviet traditions. Based on the analysis (...) of European national ideas, modern Ukrainian idea has to create a common spiritual space and to become a condition for solving the existing political, religious, language problems of cultural processes, to unite all classes, stratas and ethnic groups, which lives on the territory of Ukraine. Ukrainian idea has to be united idea that it should be taken by different political parties, ethnic groups, and representatives of various religious denominations as their own. However, the contradictions between the political forces will remain, but they will exist at the level of the idea implementation ways. Experience of Ukrainian philosophical and legal thought, including G. Skovoroda heritage, discovers a main trend of the modern state development - the gradual Ukrainians` perception of elaborated by progressive political and legal thought achievements and especially those universal values as democracy, law, human rights and freedoms, humane and equitable order. Formation of Ukrainian law state, should ensure the existence of law, protection and guarantee the fundamental rights and freedoms of human being and citizen. However, it should be taken into consideration that law state can not be built by limiting laws adoption. Besides democratic, progressive legislation it is necessary to provide a system of strict observance and fulfillment laws by all participants: state, state bodies, public organizations, officials and citizens. Also the important condition of global events law state creation together the improvement of legislation, is the improvement of legal practice, which, in turn, depends on the legal, professional culture of those who create and use the law. (shrink)

The use of role-playing (“active learning”) as a teaching tool has been reported in areas as diverse as social psychology, history and analytical chemistry. Its use as a tool in the teaching of engineering ethics and professionalism is also not new, but the approach develops new perspectives when used in a college class of exceptionally wide cultural diversity. York University is a large urban university (40,000 undergraduates) that draws its enrolment primarily from the Greater Toronto Area, arguably one of the (...) most culturally diverse cities in the world, embracing the largest percentage of Canada’s immigration. Among the area’s five million inhabitants, 50% identify themselves as a visible minority born outside Canada, while over 100 languages and dialects are spoken daily. Although students admitted from this international pool have usually been exposed to western attitudes during secondary education and are rapidly assimilated into Canadian culture, responses to specific ethical issues are strongly influenced by their prior culture. Two and three-part scripts for case studies based on NSF or original scenarios were written to illustrate issues such as gifts, attitudes towards women and ethnic minorities, conflict of interest, whistle-blowing, sexual harassment, individual rights, privacy, environment, intellectual property, and others. Following the presentation, the actors lead group discussion based on previously specified questions. Once the initial shyness and reluctance of some cultures has been overcome through the building of rapport, students have written original scripts based on hypothetical or prior personal situations. The method is now being adopted in a short course format to assist the professional integration of foreign trained engineers. (shrink)

Is the history of philosophy primarily a contribution to PHILOSOPHY or primarily a contribution to HISTORY? This paper is primarily contribution to history (specifically the history of New Zealand) but although the history of philosophy has been big in New Zealand, most NZ philosophers with a historical bent are primarily interested in the history of philosophy as a contribution to philosophy. My essay focuses on two questions: 1) How did New Zealand philosophy get to be so good? And why, given (...) that is so good (a point I am at pains to establish), has it apparently had so slight a cultural impact within New Zealand itself? Did we get the wrong Anderson – the uninspiring William, who was Professor at Auckland, rather than his talented younger brother John, who had such a huge cultural influence as Professor of Philosophy at Sydney? Perhaps but that can only be part of the story since we managed to attract even bigger stars, (notably Karl Popper) as well as breeding bigger talents of our own (Prior, Baier, Bennett, Mulgan, Hursthouse, Waldron and many more). Do we export our best talent? Sometimes – but the stars that stay and the stars who arrive don’t seem to have much impact in New Zealand itself however brightly they shine in the international philosophical firmament. Is it too esoteric? Perhaps, but esoteric philosophy can still have a cultural impact, witness, Moore, Popper and the younger Anderson. Is it, like many of New Zealand’s cultural products (from romance novels to movies), primarily intended for an international audience? That’s a large part of the answer but only a part. Another part of the answer is that philosophy HAS had a cultural impact but that impact is not readily apparent. For NZ philosophers have been less keen to push their ideological barrows and more keen to produce critical thinkers, and critical thinkers don’t all think alike. The logician George Hughes was apparently a life-changing teacher not because he had a nostrum but because he taught people to think. As one of his students said ‘the only ism you believe in is the syllogism’. On the whole the history of New Zealand Philosphy is a ‘From Log Cabin to White House’ tale, ‘From colonial obscurity through struggle and adversity to philosophical excellence’. But there are shadows in the picture. Some departments have nearly come to grief through bureaucratic and political misadventures, and it is hard to resist the suspicion that there is often an element of hostility to philosophers on the part of both university bureaucrats and fellow-academics. I speculate as to why this is the case (we are too argumentative and don’t confine our argumentative tendencies to the cloister) but conclude with some upbeat reflections. on the future of New Zealand Philosophy. (shrink)

The underrepresentation of females in mathematics-related fields may be explained by gender differences in mathematics self-concept (rather than ability) favoring males. Mathematics self-concept typically declines with student age, differs with student ethnicity, and is sensitive to teacher influence in early schooling. We investigated whether change in mathematics self-concept occurred within the context of a longitudinal intervention to raise and sustain teacher expectations of student achievement. This experimental study was conducted with a large sample of New Zealand primary school students and (...) their teachers. Data were analyzed using longitudinal multilevel modelling with mathematics self-concept as the dependent variable and time (which represents students’ increasing age each year), gender, and ethnicity entered as predictors and achievement in mathematics included as a control variable. Interaction terms were also explored to investigate changes over time for different groups. All students demonstrated a small increase in mathematics self-concept over the three-year period of the current study but mathematics self-concept was consistently greater for boys than girls. Māori, Asian, and Other students’ initial mathematics self-concept was higher than that of New Zealand European and Pacific Islanders’ (after controlling for achievement differences). However, a statistically significant decline in mathematics self-concept occurred for Māori students alone by the end of the study. The expected age-related reduction over time in student mathematics self-concept appeared to be mitigated in association with the longitudinal study. Nevertheless, the demonstration of a comparatively lower mathematics self-concept remained for girls overall and declined for Māori. Our results reinforce implications for future research into mathematics self-concept as a possible determinant of female student career choices. (shrink)

Disproportional morbidity and mortality experienced by ethnic minorities in the UK have been highlighted by the COVID-19 pandemic. The ‘Black Lives Matter’ movement has exposed structural racism’s contribution to these health inequities. ‘Cultural Safety’, an antiracist, decolonising and educational innovation originating in New Zealand, has been adopted in Australia. Cultural Safety aims to dismantle barriers faced by colonised Indigenous peoples in mainstream healthcare by addressing systemic racism.This paper explores what it means to be ‘culturally safe’. The ways in which New (...) Zealand and Australia are incorporating Cultural Safety into educating healthcare professionals and in day-to-day practice in medicine are highlighted. We consider the ‘nuts and bolts’ of translating Cultural Safety into the UK to reduce racism within healthcare. Listening to the voices of black, Asian and minority ethnic National Health Service (NHS) consumers, education in reflexivity, both personal and organisational within the NHS are key. By listening to Indigenous colonised peoples, the ex-Empire may find solutions to health inequity. A decolonising feedback loop is required; however, we should take care not to culturally appropriate this valuable reverse innovation. (shrink)

This article probes the gap between different cultural perspectives in contemporary Aotearoa New Zealand, a nation-state founded on a bicultural encounter between indigenous Māori and settler British. One source of misunderstandings is a set of distorted versions of historical and social reality that have been promulgated through schooling and national media. These distortions of truth take the form of certain dubious, denigratory ideas about Māori, accepted as commonsense truth by Pākehā (European New Zealanders) to bolster their feelings of security (...) and superiority in relation to Māori. I refer to these ideologies as the ‘truth-myths of New Zealand’ that operate like thought weapons of Whitepower within the apparently harmonious social context of Aotearoa New Zealand, dubbed with a longstanding reputation for the ‘best race relations in the world’. The purpose of this article is to focus in on the truth-myths themselves, represented by three typical statements of key ideas, presenting and explaining each one, and commenting on their significance and ongoing influence in national education, and society more generally. (shrink)

This paper considers what realist social theory can add to existing knowledge about black and minority ethnic entrepreneurs and outlines a methodology for exploring the role of the BME entrepreneur. For this group, embodied signifiers such as skills and abilities, cultural characteristics, social norms, and value systems combine with structural antecedents, such as financial, contractual, professional, and other national and regional institutional arrangements to create impediments on the progression of BME enterprises. Understanding such complex social arrangements presents significant ontological (...) and methodological challenges. We argue that previous research has failed to capture the richness of the forms of agency BME entrepreneurs display and that, as a consequence, RST has much to offer this debate. The paper ends with a discussion of the methodological implications of analysing BME entrepreneurs in terms of their social agency. (shrink)

The problem of national identity is extremely important especially in the modern realities of life. Particularly relevant this issue is in relation to ukrainians living abroad. The ukrainian ethnic group in Canada, ranked second in the number of ukrainians living outside the country and the first by its activity in the development of social, cultural and spiritual life. In addition to successful integration into a new society, a professional recognition and success in their careers ukrainians are constantly concerned about (...) the preservation of their own culture, language, traditions, etc. Due to the flexible legislation the canadian government and implementation of it policy of multiculturalism, ukrainians quickly managed to develop its own wide network of educational, cultural, religious and scientific institutions in the country new settlement. Active in this sense it was the third wave of ukrainian emigration, which was caused by political factors and consequences of the Second world war and contributed to the departure from the country of active, educated, politically literate citizens who actively expanded their social activities in Canada. This part of the ukrainian elite and its descendants were not only able to integrate into a new society, but also to achieve high results in many spheres of life - politics, business, science, information technology, and the like. However, the ukrainians of Canada has always cared about their national identity by teaching children the ukrainian language, giving ukrainian periodicals, shifting to english ukrainian classics, celebrating national holidays and memorable dates. Important evidence of the work of the ukrainian ethnic group in Canada to maintain their own identity is the creation of the Canadian Institute of ukrainian studies, many ukrainian churches, outstanding museums dedicated to ukrainian culture and heritage, archives and libraries. In canadian cities there are many streets that bear the names of prominent ukrainians, opened the monuments to Taras Shevchenko, Lesia Ukrainka, Ivan Franko, etc. Every year in the provinces of Alberta and Manitoba are held the festival of the ukrainian heritage, involving other ethnic groups of Canada. Therefore, by actively developing its culture, science and education, the ukrainians of Canada preserve their national identity, and transmit it to future generations. (shrink)

The challenges of building community based on a common identity that also respects differences has two different kinds of chasms to cross. There is the division of ethnic groups, and there is also the generational gap. Given recent problems of ethnic violence that broke out during the December 2007 elections, can contemporary Kenyans build community, coming to common understanding with others on issues such as value and identity? This is not a new problem. It has often been expressed as (...) the need to develop a common Kenyan “national culture.” After a survey including Okot p’Bitek, Frantz Fanon, Bethwell Ogot and Ngugi wa Thiong’o’s contribution to the topic in the context of the 1960s and 70s, I will then go on to discuss the contribution of Kenyan Philosophy professor Henry Odera Oruka, who was greatly influenced by the ongoing discussions regarding national culture when he began his sage philosophy project – a project he clearly described as being able to play a role in the creation of Kenyan national culture. I explore some of Odera Oruka’s unpublished work on this topic. Chaungo Barasa has continued this project. I move on to survey how current academics in Kenya are working to describe and forge national values as a meaningful alternative to Kenyan government ongoing endeavors to promote culture as a tourist commodity. (shrink)

The use of role-playing (“active learning”) as a teaching tool has been reported in areas as diverse as social psychology, history and analytical chemistry. Its use as a tool in the teaching of engineering ethics and professionalism is also not new, but the approach develops new perspectives when used in a college class of exceptionally wide cultural diversity. York University is a large urban university (40,000 undergraduates) that draws its enrolment primarily from the Greater Toronto Area, arguably one of the (...) most culturally diverse cities in the world, embracing the largest percentage of Canada’s immigration. Among the area’s five million inhabitants, 50% identify themselves as a visible minority born outside Canada, while over 100 languages and dialects are spoken daily. Although students admitted from this international pool have usually been exposed to western attitudes during secondary education and are rapidly assimilated into Canadian culture, responses to specific ethical issues are strongly influenced by their prior culture. Two and three-part scripts for case studies based on NSF or original scenarios were written to illustrate issues such as gifts, attitudes towards women and ethnic minorities, conflict of interest, whistle-blowing, sexual harassment, individual rights, privacy, environment, intellectual property, and others. Following the presentation, the actors lead group discussion based on previously specified questions. Once the initial shyness and reluctance of some cultures has been overcome through the building of rapport, students have written original scripts based on hypothetical or prior personal situations. The method is now being adopted in a short course format to assist the professional integration of foreign trained engineers. (shrink)