This essay discusses the difference between the concepts of multiculturalism and interculturalism, both concepts which are current on the Canadian scene. It argues that the difference between the two is not so much a matter of the concrete policies, but concerns rather the story that we tell about where we are coming from and where we are going. In some ways, we could argue that interculturalism is more suitable for certain European countries.

Gilberto Freyre, the great Brazilian historian and sociologist, described Brazil as a ‘racial paradise’, a place where different races and nationalities have come to live together in a sort of ‘racial democracy’. The literature on this topic has become extensive as anthropologists, social scientists and historians felt the need to either prove or disprove such a claim. The argument that Brazil is a racial paradise or democracy is certainly romantic, even utopian; but it is true that Brazil has not experienced (...) the sort of racial friction that has been found in places such as South Africa (e.g. apartheid) or the USA (e.g. segregation laws). This article analyses interculturalism and non-formal education in Brazilian society from the perspective of Martin Buber's philosophy of dialogue and demonstrates some of the advantages interculturalism has over multiculturalism. We further suggest that the example of modern and contemporary Brazil follows Martin Buber in ‘pointing the way’ for other countries and for other societies and cultures. (shrink)

Interventions in medicine require multicenter clinical trialson a large rather than limited number of subjects from various genetic and cultural backgrounds. International guidelines to protect the rights and well-being of human subjects involved in clinical trialsarecriticizedforthe priority they place on Western cultural values. These discussions become manifest especially with regard to the content and methodology of the informed consent procedure. The ethical dilemma emerges from the argument that there are fundamental differences about the concept of respect for the autonomy of (...) individuals in different cultures and religions. Some communities prioritize the consent of community leaders or the head of family –usually men – over the voluntary and free consent of the individual. The aim of this work is to discuss this ethical dilemma to determine a base for a consensus that satisfies the sensibilities of different cultures without damaging the rights and autonomy of human subjects. (shrink)

In this essay, Bruce Maxwell, David Waddington, Kevin McDonough, Andrée-Anne Cormier, and Marina Schwimmer compare two competing approaches to social integration policy, Multiculturalism and Interculturalism, from the perspective of the issue of the state funding and regulation of conservative religious schools. After identifying the key differences between Interculturalism and Multiculturalism, as well as their many similarities, the authors present an explanatory analysis of this intractable policy challenge. Conservative religious schooling, they argue, tests a conceptual tension inherent in Multiculturalism (...) between respect for group diversity and autonomy, on the one hand, and the ideal of intercultural citizenship, on the other. Taking as a case study Québec's education system and, in particular, recent curricular innovations aimed at helping young people acquire the capabilities of intercultural citizenship, the authors illustrate how Interculturalism signals a compelling way forward in the effort to overcome the political dilemma of conservative religious schooling. (shrink)

In this article, we compare Ricard Zappata-Barrero’s interculturalism with Tariq Modood’s multiculturalism. We will discuss the relation between distinct elements that compose both positions. We examine how recent discussions on interculturalism have the potential to contribute to theories of multiculturalism without undermining their core principles. Our position is close to that of Modood’s as he has already carefully tried to incorporate interculturalist insights into his own multiculturalism. Yet we provide a raise a few questions regarding Modood’s treatment of (...) the relation between multiculturalism and interculturalism. After summarizing each author’s potion (I), we will comment on the following set of relations between their basic elements: (II) The relation between intercultural contact and intercultural dialogue; (III) The relation between contact at the local level and the societal/state level; (IV) The relation between group-specific measures, intercultural contact and mainstreaming. (shrink)

Ethicalisation processes that partake in the construction of a firm or a professional group’s ethical identity are often described as a relatively linear combination of several components, such as policies (starting with the development of a code of ethics), corporate practices, and leadership. Our study of a professional community dealing with the topics related to cultural diversity indicates a more reciprocal relationship between ethical identity and ethicalisation processes. We argue that a tangible form of ethical identity can pre-date the ethicalisation (...) process of a professional group, and additionally, can impact this process at the start. We highlight that, despite the absence of official ethical statements in the community, a form of ethical professional identity is already present among the interculturalists of the international organisation Society for Intercultural Education Training and Research. Using critical discourse analysis, we identify the proclaimed humanist ethos in the discourses that interculturalists co-produce and diffuse during conferences, on on-line discussion forums, and in the mission of their professional organisations. This study contributes to the literature on ethical identity development by showing how a pre-existing form of ethical identity can influence the early stage of the development of a code of ethics. In addition, we indicate that, similar to organisational identity construction, ethical identity construction uses self-other identity talks, thus, defining an ethical other (or less ethical other) in its development. (shrink)

El artículo aborda los conceptos de multiculturalidad, interculturalidad y educación intercultural, como perspectivas teóricas que permiten explicar la dinámica intercultural de la acción educativa y como desafío epistemológico de los conocimientos indígenas en la escolarización. Para ello se realiza un análisis de los elementos teóricos que sustentan estos conceptos; se problematiza la dificultad epistemológica de la educación intercultural, considerando el contexto en que se lleva a cabo, y en consecuencia, se plantea que la dinámica de estos conceptos permite la posibilidad (...) de considerar la interculturalidad tanto para la formación como para la problematización de situaciones interculturales que están en proceso de investigación. This article addresses the concepts of multiculturalism, interculturalism and intercultural education as theoretical perspectives to explain the intercultural dynamic of educational activities, and as epistemological challenges to indigenous knowledge in the school context. To examine these concepts we analyze the theoretical foundations which underlie them. We then formulate the epistemological problem of intercultural education, considering the context in which it takes place. Consequently, we argue that it is the dynamic of these concepts which makes it possible to consider interculturalism both in education and in the formulation of the questions posed by the intercultural situations under investigation. (shrink)

Interculturalism and multiculturalism have been the subject of university courses, seminars and international colloquia for two decades, producing a large literature which has become the basis for a general political debate about democracy in the US and Western Europe. These concepts are now central even in discussions about an Eastern Europe recently liberated from the communist yoke — especially in regions with large national minorities. Just mentioning them seems sufficient to resolve the age old problems of the struggles between (...) majority and minority in those regions. Is it legitimate to borrow such concepts? Can the same terms be used to describe the new migrations of people from the impoverished South or East to the rich West and those historical movements which resulted in the Europe of nations? (shrink)

As philosophers such as Fendler, Bauman and Young have shown, the concept of community poses significant challenges for diversity by reinforcing similarity, necessarily bracketing that which is viewed as outside, other or strange. In this paper, I interrogate the concept of community as it applies to Québec's intercultural context. I explore how intercultural dialogue, a mechanism to promote intercultural community building has, through a number of public displays of xenophobia, reinforced a discourse of intolerance in Québec's public sphere. Québec's Geography, (...) History, and Citizenship education course is aimed at creating an intercultural ‘micro-society’ in which students practice the demands of intercultural citizenship, such as dialogue. As a curricular requirement, intercultural dialogue places educators with the responsibility of perpetuating an intolerant discourse of difference. (shrink)

Steven Tötösy de Zepetnek discusses in his paper “New Media Technology, Interculturalism, and Intermediality” the importance of new media technology and the concept of intermediality with regard to the relevance of interculturalism in today's society. Intermediality refers to the blurring of generic and formal boundaries among different forms of cultural practices and in the field of pedagogy. The trajectories of intermedial spaces, actions, and processes of types of new media including the world wide web, hypertextuality, online publishing, blogs, (...) interactive media, etc., suggest possibilities and potentials to work toward interculturalism. Interculturalism is understood as a practice of social life including government at all levels, education and pedagogy, as well as all instances of every-day life towards active recognition and inclusion of the Other and a commitment against essentialisms. In this process, the potential roles of new mediasuggest as of yet un-tapped resources and possibilities. (shrink)

In From Rationality to Equality, James Sterba argues that the non-moral, and non-controversial, principle of logic, the principle that good arguments do not beg-the-question, provides a rationally conclusive response to egoism. He calls this “the principle of non-question-beggingness” and it is supposed to justify a conception of “Morality as Compromise.” Sterba’s basic idea is that principles of morality provide a non-question-begging compromise between self-interested reasons and other-regarding reasons. I will focus, first, on Sterba’s rejection of the alternative Kantian rationalist justification (...) of morality, and second, I discuss the logical principle of non-question-beggingness and I argue that Sterba is wrong to assume that there is a formal, logical requirement that a rational egoist must provide a non-question-begging defense of egoism. I argue that, like the Kantian, Sterba needs a more substantial conception of practical reason to derive his conclusion. My third focus is the problem of reasonable pluralism and public reason . The Rawlsian principle of public reason is analogous to Sterba’s principle of non-question-beggingness. Sterba recognizes that public policies should respect competing perspectives and that a public conception of justice must be justifiable to all reasonable people. The problem is that that reasonable people disagree about fundamental moral questions. Rawls calls this the fact of reasonable pluralism. I argue that an intercultural conception of justice is necessary to provide a response to reasonable pluralism and a shared basis for public reason. (shrink)

Steven Tötösy de Zepetnek discusses in his paper “New Media Technology, Interculturalism, and Intermediality” the importance of new media technology and the concept of intermediality with regard to the relevance of interculturalism in today's society. Intermediality refers to the blurring of generic and formal boundaries among different forms of cultural practices and in the field of pedagogy. The trajectories of intermedial spaces, actions, and processes of types of new media including the world wide web, hypertextuality, online publishing, blogs, (...) interactive media, etc., suggest possibilities and potentials to work toward interculturalism. Interculturalism is understood as a practice of social life including government at all levels, education and pedagogy, as well as all instances of every-day life towards active recognition and inclusion of the Other and a commitment against essentialisms. In this process, the potential roles of new mediasuggest as of yet un-tapped resources and possibilities. (shrink)

Research on the meanings of self and others’ perceptions, beliefs, values, and attitudes in intracultural and intercultural relations is of significant social relevance. A micro-analysis of its development as a whole process differentiated by the single substrates from an endophilosophical and ontological viewpoint will allow the implementation of a new definition of the self, being, and other according to the principles of dynamics and interculturality. This new sense of defining being will not only produce a good conception of the impact (...) of culture on identity but also depict how the opposite, or pathogenic identity, should be considered, especially in times of existential crisis and change. Healthy or pathogenic patterns themselves organize situations where the basic needs of interaction with space are constructed and the equilibrium of everyone is maintained. Therefore, depending on the received information, professionals can formulate an objective analysis of the conscious self. (shrink)

This article focuses on Daisaku Ikeda's (1928– ) philosophy and practice of intercultural dialogue—what I call ‘value‐creative dialogue’—as a new current in interculturalism and educational philosophy and theory. I use excerpts from Ikeda's writings to consider two aspects of his approach to dialogue. First, I locate his approach philosophically in Buddhism; in the examples of dialogue modeled by Ikeda's mentor, Josei Toda (1900–1958), and by Toda's mentor, Tsunesaburo Makiguchi (1871–1944); and in Makiguchi's theory of value creation (soka) and value‐creating (...) pedagogy. Second, I consider the multiple and value‐creative levels Ikeda's dialogues play. I conclude with implications of value‐creative dialogue in education in general and bilingual‐bicultural education in particular. (shrink)

The author analyzes the politics of responsive interculturalism in Bernhard Waldenfels? thought, starting from the assumption that after Husserl?s phenomenology only two fundamental concepts - body and the Other - should be considered. In contemporary German?post-phenomenology? the first concept was systematically articulated by Hermann Schmitz, while the latter theme has been advanced in Waldenfels? works as the phenomenology of the alien, up until the end of Western metaphysics. In the two parts of the discussion, the author draws on his (...) fundamental hypothesis about aporias and paradoxes of interculturalism, since responsiveness and xenology cannot reach the positive definition of the concept of culture in the era of global entropy. The analysis, therefore, deals with the questions: what is the responsiveness of man in relation to the Other, including the different ways of his presence in the world; and whether the Other as alien and uncanny calls into question the basic assumption of phenomenology as such - the intentionality of consciousness? nema. (shrink)

RESUMEN El objetivo es analizar la hermenéutica filosófica de Hans-Georg Gadamer con vistas a considerar la posibilidad de llevar a cabo una lectura intercultural a partir de sus planteamientos. Se cuestiona la lectura intercultural que de la hermenéutica de Gadamer lleva a cabo Ram Adhar Mall. Con Gadamer, pero más allá de él, se detectan las posibilidades y limitaciones de su concepto humanista de cultura y se ensaya un modo de autosuperación hermenéutica de la cultura en la interculturalidad. ABSTRACT The (...) objective of the article is to analyze the philosophical hermeneutics of HansGeorg Gadamer in order to explore the possibility of an intercultural reading based on his proposals. It questions the intercultural reading of Gadamer’s hermeneutics carried out by Ram Adhar Mall. With Gadamer but going beyond him, the paper identifies the possibilities and limitations of his humanist concept of culture and attempts a form of hermeneutical overcoming of culture in interculturalism. (shrink)

Name der Zeitschrift: Cultura. International Journal of Philosophy of Culture and Axiology Jahrgang: 8 Heft: 2 Seiten: 51-61.

In this paper I would like to demonstrate that the “society of spectacle” notably influences our idea of the other and our intercultural thought and practice.In this way the imagination is not a free creative capability of a human being, but a political and social instrument of power of the society of spectacle.

The author focuses on several dimensions of multiculturalism as an ideology of pluralism and diversity. To this end, he uses a series of correlative terms, such as: diversity, autonomy, cultural canon, interculturalism. The affirmation of the cultural identity is shown to be a resource for participating to the public life, to the negotiation of the interests and for participating to the political process of decision-making. The author believes that the access to the public sphere presupposes the previous elaboration of (...) special policies meant to guarantee the preservation of the alternative identities. Consequently, the educational policies are proved to be very important. An illustrative example is the multicultural model of Babes-Bolyai University from Cluj, Romania. (shrink)

This chapter contains sections titled: Philosophical and Scientific Approaches to Globalization in Latin America and Abroad The Philosophy of Liberation, Globalization, and Oppression The Philosophy of Liberation, Globalization, and Interculturalism Globalization, Philosophy, the Other Humanities, and the Sciences in Latin America A Working Characterization of Globalization Amazonian Development and Its Socio‐Ecological Consequences Dealing with Globalization Issues in Latin America Virtues and Limits of Legislation Beyond Tunnel‐Vision Approaches Civic Sector Partnerships References.

The euro crisis has hit “Europe” (the European Union, or EU) at its root. Economic harshness, social unrest and political turmoil betray a deeper problem: a weak pan-European sense of belonging — a common political identity thanks to which European citizens may regard each other as equals, and therefore as deserving of recognition, trust, and solidarity. This paper explores interculturalism from an analogical perspective, looking at the harmonious interplay between human rights and cultural plurality, as a possible source of (...) trust and solidarity among European citizens. Only a common — even if analogical — political identity, whereby European citizens regard each other, if not as “siblings” at least as “cousins,” can make the sacrifices required to overcome the crisis meaningful — and therefore less unlikely to happen. (shrink)

What does it mean when calls to reconciliation come from dominant social groups? Whom do these calls address? What effects do they have? I take up these questions through a case study of the public discourse on “reasonable accommodation” in Québec. When the Consultation Commission on Accommodation Practices Related to Cultural Differences concluded its tour of the regions and cities of Québec and, in the spring of 2008, the commissioners (philosopher Charles Taylor and sociologist Gérard Bouchard) issued their report on (...) the state of ethnocultural relations, their titular emphasis was on reconciliation. Their report, "Building the Future: A Time for Reconciliation," urged the francophone Québécois majority and immigrant or immigrant-descended cultural and religious minorities in Québec – the two groups between whom the conflict was staged in the discourse of “reasonable accommodation” – each to take its respective responsibility to rebuild Québec interculturalism in the aftermath of its public “crisis.” My case study indicates that when performed by the dominant group, calls to reconciliation can function in a complicated way to reproduce, rather than to transform, existing relations of power. Specifically, in the context of a nation-building project of a white settler society they may bolster, rather than undermine, the social bases of power that characterize such societies. To demonstrate how the discourse of “reasonable accommodation” dissimulates as to its material effects, I invoke Sara Ahmed’s concept of “nonperformativity.”. (shrink)

This article focuses on an Ethno philosophy through intercultural philosophy and dialogue. This philosophical reflection stands on an historical, cultural and ethical subject known as “us” in the Latin American experience. From an intercultural dialog and its philosophy, there will be an approach of Ethno philosophy as a new way of thinking and doing philosophy from interculturalism, the recovery of ancestral knowledge and the dialogue of different forms of knowledge from the diversity of worldviews of different cultures and ethnic (...) groups. (shrink)

As the euro crisis unfolds, political discourse on both sides of the European Union (EU)’s internal divide—“North” and “South”—becomes ever more exasperated, distant and untranslatable. At the root lies a weak pan-European sense of belonging—a common political identity thanks to which European citizens may regard each other as equals, and therefore as deserving recognition, trust, and solidarity. This paper describes some of the culture-related problems that impact directly on the formation of an eventual political identity for EU citizens. It then (...) suggests that the enacting of an interculturalist paradigm can help untie some of the nuts—political but also cultural—that Europe faces in order to solve the economic crisis. A few remarks are dedicated in the conclusive part to cultural pluralism in Singapore, a key player in any future progress towards the integration of the Asia Pacific Region. (shrink)

At a moment when a new crisis threatens Europe—a crisis containing, among other ingredients, COVID-19, a faltering economy, immigration and Brexit—the European Union (EU)’s motto ‘Europe united in diversity’ would appear progressively less attainable. This paper submits that the European ideal is still both desirable and possible through the fostering of political unity at the constitutional (regime) level by using the notions of analogical state and analogical culture, and at the community level by the enablement of public sphere secularity and (...) relational interculturalism. These concepts share the intuition that the EU should be envisaged in a more flexible manner, and carry several policy implications for the future of European integration. (shrink)

The paper offers a neo-Marxist framework of interculturalisation to accommodate the increasing cultural diversity in the internationalisation of higher education with specific reference to Chinese students in New Zealand. At present, there are few official strategies in place to provide for the needs of international students in New Zealand universities. Tolerance is often promoted to cope with differences in general, but this notion is not sufficient to embrace and encourage cultural diversity in higher education. The paper reviews neoliberal and neo-Marxist (...) perspectives of interculturalism/interculturalisation. In order to move beyond mere tolerance of cultural diversity, which is seen as a problem to be overcome, the paper concludes that a national and institutional policy for internationalisation in higher education should be underpinned by neo-Marxist principles of interculturalism. (shrink)

A Amazônia constituiu-se, ao longo de sua formação histórica e sociocultural, em importante território de crenças em saberes de cura que expressam interculturalidades entre humanos e sobrenaturais. Nas fronteiras que separam e interligam o período colonial e os tempos contemporâneos, fios de memórias escritas e orais trazem à tona experiências em que religiosidades nativas, coloniais e diaspóricas se conformam em profunda bricolagem com a natureza, erigindo um panteão de divindades afroindígenas na região. Neste artigo, sob a orientação teórica dos Estudos (...) Culturais, do Pensamento Pós-Colonial e da Antropologia das Religiões, exploramos diálogos realizados com memórias de um pai de santo, um curandeiro, uma irmã consagrada e uma “pajé”, além de percepções de um sacerdote católico e escritos de uma outra pajé. A análise dessas fontes evidencia que crenças em saberes de cura, aspectos constituintes das cosmologias afroindígenas, traduzem modos específicos com os quais populações amazônicas, com destaque para a Amazônia Marajoara, lidam com encantados, espíritos, santos, orixás em seu fazer religioso. Por esse ângulo, a cultura é apreendida como território de experiências intersticiais e a natureza se refaz como paisagem cultural, pois sofre intervenções e interfere na configuração do sistema religioso local. Palavras-chave : Saberes de Cura. Natureza. Afroindígena. Interculturalidade. Amazônia Marajoara.The Amazon has been constituted, throughout its historical and socio-cultural formation, in an important area of beliefs towards healing knowledges that express interculturalism between the humans and the supernatural. Within the borders that separate and connect the colonial and contemporary times, written and oral memories bring up experiences where the native, colonial and diasporic religiosity configure themselves into a deep tinkering with nature and erect a pantheon of Afroindigenous deities in the region. In this article, under the theoretical guidance of Cultural Studies, Postcolonial Thought and Anthropology of Religions, we explore dialogues conducted with memories of a saint father, a medicine man, a Catholic nun and a “Pajé” (a female shaman or witch-doctor), besides the perceptions of a Catholic priest and writings of another female Shaman. The analysis of these sources shows that beliefs in healing knowledges, constituent aspects of Afro-indigenous cosmologies, translate specific modes with which Amazonian populations, especially the Marajoara Amazon ones, deal with enchanted beings, spirits, saints, African orishas in their religious practices. From this perspective, culture is perceived as a territory of interstitial experiences and nature is remade as a cultural landscape, once it suffers interventions and also interferes within the local religious system configuration. Keywords : Healing Knowledges. Nature. Afroindigenous. Interculturalism. Marajoara Amazon. (shrink)

Interculturalism and multiculturalism seem to be finished. ‘Transculturalism’ is now the order of the day, an idea which, apart from referring to a break with the classical conception of culture, also indicates in which direction a solution should be sought: in the mutual intersection, penetration, interweaving and overlapping between the cultural forms and lifestyles cutting through the various national or ethnic cultures which are now seen to be less monolithic and less hermetic than they had appeared through multicultural spectacles. (...) In short, métissage is in, and we all find ourselves in a big melting pot where the political problem no longer consists in combining the different ingredients but in giving shape to the combination which has already come about de facto — and by ‘shape’, transculturalism is not simply referring to the syncretism of bringing old, already existing elements together, but rather means to establish something new.Multiculturalism, according to the champions of transculturalism, has never succeeded in doing this. Instead of leading to cultural contact, it produced a flourishing of cultural separatism, a kind of totalitarian particularism which carried ‘retribalization’ even into education: instead of grouping plants according to Linnaeus’ classification scheme, Mexican- American children now follow their ‘own’ rediscovered ethnobotanical principles.Multiculturalism, then, seems on the one hand to be outdated by facts which it cannot very well place within its own concept of culture . And, on the other hand, multiculturalism seems to have led to a fiasco when it has been able to impose itself politically: “Instead of plurality we find particularism; instead of citizenship, a dictatorship of minorities.” Authors such as Welsch in Germany, Finkielkraut in France, or Procee in the Netherlands are thus in search of a new concept of culture which would be able to curb multicultural violence.Since the plausibility of their ‘transcultural’ alternative seems to depend on the extent to which one is convinced by their critique of multiculturalism, I will begin by examining this critique , then go on to formulate another critique which concerns multiculturalism as well as transculturalism , and which is mainly centred on what I take to be a mistaken concept of alterity and difference which one finds in both conceptions and which links them together. (shrink)

Sandu Frunzã, Nicu Gavrilutã and Michael S. Jones (Eds.) The Challenges of Multiculturalism in Central and Eastern Europe. Provopress, Cluj Napoca, 2005.

The display of religious symbols in public spaces has been controversial in Europe for the past twenty years. The debate moved to Quebec some ten years ago. At the heart of the controversy, the hijab or headscarf has stirred passions that have led to heated social tensions. For some people, it is a vehicle for expressing their faith; for others, it symbolizes the oppression of women and is often associated with fundamentalism and the rise of a more radical Islam that (...) fights against Western democratic values. Is secularism the solution to these issues? (shrink)

I wish to carry out a philosophical inquiry into contemporary intercultural public spheres. The thesis I will support is that the achievement of inclusive public spheres (namely, with respect to our European and Western experience, the accomplishment of democracy) largely depends on one’s willingness and capacity to foster an “appreciation of diversities” by first, enhancing policies and forms of cooperation between the citizens’ emotional and motivational resources, and then enhancing their cognitive competences. More specifically, my proposal is to understand such (...) an effort from the viewpoint of postWeberian responsibility, that is of an ethics and politics that overcome the traditional divisions between theory and practice, cognition and emotion, “Verantwortung” (responsibility) and “Gesinnung” (conviction), and therefore succeed in enhancing the citizens’ awareness and attitudes as – in Habermas’ words – “democratic co-legislators”. Fiinally, a case study of Matthew Lipman’s “Philosophy for Children/Community of Inquiry” succeeds precisely in embodying this cultural project. (shrink)

In the second edition of this groundbreaking text in non-Western philosophy, sixteen experts introduce some of the great philosophical traditions in the world. The essays unveil exciting, sophisticated philosophical traditions that are too often neglected in the western world. The contributors include the leading scholars in their fields, but they write for students coming to these concepts for the first time. Building on revisions and updates to the original, this new edition also considers three philosophical traditions for the first time—Jewish, (...) Buddhist, and South Pacific philosophy. (shrink)

Depuis 2006, le Québec débat âprement des règles gouvernant la laïcité de ses institutions et se trouve confronté à deux modèles apparemment irréconciliables : le républicanisme « jacobin » et le libéralisme individualiste, issus respectivement de la France et du Canada. En s’inspirant de la pensée du philosophe politique John Rawls, les auteurs proposent ici d’explorer une voie médiane mieux adap­tée à l’expérience québécoise. Dans ses travaux tardifs, Rawls met en avant une forme de libéralisme républicain affranchi de l’indi­vidualisme normatif (...) de Kant et de Mill et récuse le paternalisme qui vise à imposer aux citoyens une certaine éthique de vie. Tout en étant neutre à l’égard des conceptions individualiste et com­munautarienne de la personne, il cherche à équilibrer les droits collectifs des peuples avec les droits individuels des personnes. -/- C’est donc une conception strictement institutionnelle de la laïcité que présentent les auteurs, qui redéfinissent au passage l’interculturalisme, la liberté rationnelle et le consentement, ainsi que l’expérience religieuse, qui devient hybride, à la fois subjective et objective. En se servant de Rawls, ils expliquent clairement pourquoi l’expression de la religion fait partie de la liberté reli­gieuse, mais aussi pourquoi il faut faire la distinction entre les objets qui relèvent des libertés fondamentales et ceux qui sont sujets à des accommodements. Ils tracent ainsi une authentique troisième voie, qui pourrait bien faire sortir de l’impasse le débat québécois sur la laïcité. (shrink)

El artículo aborda los conceptos de multiculturalidad, interculturalidad y educación intercultural, como perspectivas teóricas que permiten explicar la dinámica intercultural de la acción educativa y como desafío epistemológico de los conocimientos indígenas en la escolarización. Para ello se realiza un análisis de los elementos teóricos que sustentan estos conceptos; se problematiza la dificultad epistemológica de la educación intercultural, considerando el contexto en que se lleva a cabo, y en consecuencia, se plantea que la dinámica de estos conceptos permite la posibilidad (...) de considerar la interculturalidad tanto para la formación como para la problematización de situaciones interculturales que están en proceso de investigación. This article addresses the concepts of multiculturalism, interculturalism and intercultural education as theoretical perspectives to explain the intercultural dynamic of educational activities, and as epistemological challenges to indigenous knowledge in the school context. To examine these concepts we analyze the theoretical foundations which underlie them. We then formulate the epistemological problem of intercultural education, considering the context in which it takes place. Consequently, we argue that it is the dynamic of these concepts which makes it possible to consider interculturalism both in education and in the formulation of the questions posed by the intercultural situations under investigation. (shrink)

Calls for complementing, modifying and ‘decolonising’ the conceptualisation and implementation of Diversity Education (e.g. multicultural, intercultural, and/or social justice education) are currently being heard in the ‘West’. This paper explores some of the characteristics and benefits of Chinese Minzu Education as a potential addition to the field. Our starting point is that Chinese education is often misrepresented and that knowledge about diversity in China (which includes, amongst others, minority groups and Han people), and especially about how people are educated for (...) and through it, is scarce and negatively evaluated in the ‘West’. Taking a university specialising in Minzu studies as a case study (which should not be generalized to other Minzu institutions), we problematise formal and informal aspects of Minzu education that could be inspiring to, e.g. interculturalists and multiculturalists in ‘Western’ education. Fieldwork notes, student interviews about Minzu education and models of Minzu Diversity Learning co-constructed by Minzu students, illustrate the characteristics of Minzu education in higher education. The paper ends on a call for exploring other ‘unknown’ perspectives on diversity in education emerging from the so-called peripheries of the ‘West’. (shrink)

This first book-length collection on Levinas and education gathers new texts written especially for this volume by an international group of scholars well known for their work in philosophy, educational theory, and on Levinas. It provides an introduction to some of Levinas's major themes of ethics, justice, hope, hospitality, forgiveness and more, as its contributing authors address some fundamental educational issues such as: what it means to be a teacher; what it means to learn from a teacher; the role of (...) language in the curriculum; literature, ethics, and education; moral education and human relations in schools; ethics of responsibility and philosophical-pedagogical discourse; educational hospitality and interculturalism; unconditional responsibility and education; educating for participatory democratic citizenship; the pedagogy of peace; logic, rationality, and ethics; connecting teaching to spirituality. Levinas always insisted that his aim was not to provide "a program," and accordingly, it is not the intent of the authors to look in Levinas's texts for a set of guidelines, rules, or precepts to be applied to education. Rather, this study invites educators, and researchers in philosophy and philosophy of education, to a thoughtful and critical reading of Levinas, and to engage with his unique style of analysis and questioning as they uncover with these authors the necessity and the possibility of thinking education anew in terms of ethics, justice, responsibility, hope and faith. (shrink)

This volume combines rigorous empirical and theoretical analyses with political engagement to look beyond reductive short-hands that ignore the historical evolution and varieties of Islamic doctrine and that deny the complexities of Muslim societies' encounters with modernity itself. Are Islam and democracy compatible? Can we shed the language of 'Islam vs. the West' for new political imaginaries? The authors analyze struggles over political legitimacy since the Arab Spring and the rise of Al Qaeda and ISIS in their historical and political (...) complexity across the MENA (Middle East and North Africa) region. Distinguishing multiculturalism from interculturalism and understanding multiple modernities, philosophers in the volume tease out the complexities of civilizational encounters. The volume also shows how the Paris massacres or the Danish caricature controversy do not remain confined to Europe but influence struggles and confrontations within Muslim societies. Gender and Islam are addressed from a comparative perspective bringing into conversation not only the experience of different Muslim countries with Islamic law but also by analysing Jewish family law. (shrink)

In the face of the alienating effects of the current globalization it is appropriate to assess the brutal historical experience of Spain’s conquest and colonization of America. From that confrontation were born innovative mixtures, unanticipated metamorphoses and the polymorphous reality to be seen in today’s Latin-American cultures. Utopia, in the context of the globalization we are now experiencing, is composed of interculturalism, the very many opportunities for exchange and cross-fertilization. Traditional utopian discourse must henceforth reconcile the universal values of (...) reason with passions, differences, fragmentation and the diversity of cultures. (shrink)

Multiculturalism is often thought to be defined by its commitment to diversity, inclusivity, sensitivity, and tolerance, but these established values sometimes require contrary practices of homogenization, exclusion, insensitivity, and intolerance. Multiculturalism in Canada clarifies what multiculturalism is by relating it to more basic principles of equality, freedom, recognition, authenticity, and openness. Forbes places both official Canadian multiculturalism and Quebec's semi-official interculturalism in their historical and constitutional setting, examines their relations to liberal democratic core values, and outlines a variety of (...) practical measures that would make Canada a more open country and a better illustration of what a commitment to egalitarian cultural pluralism now means. Consisting of a series of connected essays-including careful considerations of the works of Will Kymlicka and Charles Taylor-this book provides the first comprehensive account of multiculturalism in Canada. (shrink)