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The paper presents findings from a scoping review of scientific articles, projects, networks, and legal documents concerning multilingual practices at the pre-primary level in Slovenia, Croatia, Austria, and Italy aimed at exploring the extent and nature of multilingual educational practices, as well as research findings related to multilingual education at the pre-primary level in these countries. The primary objective was to assess the current situation, challenges, and future prospects of multilingual practices in preschool institutions. The results offer valuable insights into multilingual practices in these countries, highlighting the need for enhancing teachers' competence to effectively work in linguistically diverse environments.

Abstract Background Dietary acculturation is the process by which diet and dietary practises from the environment of origin are retained or changed and/or those prevalent in a new environment are adopted. Despite rapid population growth the U.S., knowledge gaps exist on characterising dietary acculturation among Asian American, Native Hawaiian, and Pacific Islander communities (AANHPI). This study characterise dietary patterns in a sample representative of AANHPI on key demographic characteristics. Methods Data were from a 2013–2014 population-based case-control study in the San Francisco Bay Area, U.S. Survey items were adapted from dietary acculturation scales developed for AANHPI populations. Validated measures assessed social capital, social standing, discrimination and immigration experiences. A principal components factor analysis was conducted to characterise dietary patterns of acculturation. Results Three dietary patterns were identified: “Asian,” “Western,” and a distinct “Multicultural” factor. Respondents reporting a high-Asian diet tended to also report smaller social networks, higher levels of stress, and, among those born outside of the U.S., an educational standing that was better before immigration. Respondents reporting a high-Western diet tended to also report the highest level of discrimination. Those reporting a high-Multicultural diet tended to report higher neighbourhood collective efficacy. Conclusions The finding of a distinct “Multicultural” factor beyond the typical “Asian” and “Western” factors may reflect the multidirectional relationships between culture, diet, and dietary behavior, in which origin and destination cultures interact in complex ways and where foods from multiple ethnicities intermix.

This article analyzes the artwork of two seemingly distant contemporary artists – Toomas Altnurme and Cao Jun – elucidating their creative processes through the theoretical frameworks of Martin Heidegger, Sigmund Freud, and Henri Bergson. In Section 1, I offer reasons for a side-by-side examination of Altnurme’s and Jun’s art. In my discussion of Altnurme’s art in Section 2, I argue that his process exemplifies Heidegger’s view that artists must abnegate themselves in order for their creations to come into being. In Section 3, I elucidate Jun’s painting in its power to decenter the usual, object-oriented, circumspection of the mind. I ground my analyses in Freud’s concept of dream logic. Freud’s work on dreams allows me to approach Jun’s creative process as a work of translation whereby the artist translates the preconscious elements into images that we – the audience – then see on canvas. In Section 4, where I offer a comparative examination of both artists, I rely on Bergson’s articulation of the importance of intuition in order to show that both Altnurme and Jun create artworks that disclose to us the non-objective dimension of life wherein action or process and possibility take precedence over objectively existing things.

Multiculturalism implies social acceptance: it does not involve consensus, but social awareness. As witnesses of diversity, we identify change itself, as a continuous process, relativised by aspects of heterochromy and socioeconomic heterochrony. The dichotomy of differentiated development does not follow a particular pattern. Simultaneously, it seems dual: it seduces through a certain degree of freedom (discernible, perceptible, or apparent), but it also makes itself guilty through the reticence that singles it out. In the end, differentiation brings advantages and requires sacrifices, but it is as much a part of the spirit of the individual as it is of the way economic entities act.

Introduction. This article deals with the issues of ethno-confessional interaction between migrants and local citizens when clashes of traditions and confessional attitudes become a source of conflict and threaten the preservation of ethno-confessional peace in Russia. Materials and methods. Empirical methods of collecting and analyzing factual data and a socio-typological approach were used. Numerous examples were considered using the case analysis method. To analyze various types of conflict interaction between migrants and locals, case method was used. Results. Due to the diverse inter-ethnic and inter-confessional relations the following types of conflict interaction between migrants and the local population in the Russian territory can be identified: interethnic, inter- and intra-confessional. Interethnic conflicts between migrants and the local population are particularly acute among teenagers. Examples of each type of conflicts from different regions of the country are given. Discussion. Over centuries, the RF nations got used to peaceful coexistence based on respect for the national and religious customs of their neighbours. At the same time, it is necessary to note obvious contradictions between the Orthodox autochthonous population and migrants of various confessions. In this case, the conflict is getting the features of an interreligious clash. This is also facilitated by members of ethnic diasporas, who are turning into a separate influential structure. Ethno-confessional conflicts are particularly acute when they are not only between representatives of different faiths but also of the same denomination when migrants and locals with different interpretations of religious doctrine and different national traditions clash in the same territory. Conclusion. State and municipal government bodies are required to take serious preventive measures to ensure conflict-free coexistence of the peoples of Russia. To resolve the existing social conflict between migrants and the local population, it is necessary to set up a special government authority to deal with the problem comprehensively.

Cap Go Meh is an Indonesian picture book with interreligious and multiethnic themes and has been translated to English and been awarded for promoting multiculturalism. Studies that focus on reader response to interreligious theme of children’s literature are scarce. This study examines a reading engagement of a group of Muslim preservice to Cap Go Meh read aloud. Using a framework of reader response theory that pays attention to cultural influences including religions, this qualitative study posed a question: How do Indonesian Muslim preservice teachers respond to the multicultural story in Cap Go Meh. The respondents’ writing responses generated two major themes. One was concerned with how the preservice teachers relate to Cap Go Meh and how its narrative leads to their reflections about diversity. The other one focused on how the participants might extend the story of Cap Go Meh and highlighted the preservice teachers’ concerns with the role of adults (parents) in the story. Additional data from one participant could potentially show a case for furthering literary experiences using multicultural children’s literature. The researchers note that responses to sensitive issues such as religious diversity occur mostly in a context where there is encouragement from teachers. In this case, it is crucial to highlight the importance of bringing multicultural children’s literature like Cap Go Meh as a medium to discuss the lives and perspective of others.

Liberalism advances democratic rights and representation through three principles. First, it seeks to protect individuals from abusive state power. Second, it shares an affinity with the epistemology of the Enlightenment, where an objective world can be discovered and observed. Third, it limits “tyranny of the majority” through civil liberties that counter the weight of public opinion and political rights that enable political competition of ideas. Rapidly evolving demands for recognition in the United States have advanced a broad critique of liberalism, highlighting the boundaries it imposes on representation as well as its limited success protecting rights. This essay traces disenchantment with liberalism to two very different sources: first, many progressives who resent how the jurisprudence of equal opportunity obscures efforts to achieve actual equality reject “anonymity” under the law—removing a core civil rights principle for promoting fairness. Such demands for more explicit rights and representation conflict with the majoritarian model’s application of liberalism, which biases cultural assimilation over multicultural integration. Movements for recognition increasingly challenge both assimilation and the institutional devices of multicultural integration. The other source of tension around recognition comes from the right, where populists have set out to revive nativist ideas of coerced assimilation or outright homogenization through exclusion (ie, non-recognition). Such failures of representation have promoted subjectivist views as a credential for contesting facts. The paper argues for “pluralist solidarity” as a tool for reconciling multiculturalism with new rights and demands for recognition emanating from liberalism’s traditions of individual liberty. This device aims to help separate the quest for recognition and dignity from the subjectivity that contributes to post-truth politics.

Can we celebrate multiculturalism through teachers’ training in a heterogeneous and diverse setting such as Israeli society? The current study examines teachers’ processes through an online teachers’ professional development program and an interactive activity, where 68 Israeli teachers shared their cultural stories with teachers from other cultures. Findings indicate that the teachers who met with teachers from other cultures, whom they usually do not meet, wanted to learn about each other’s culture, including their religious values, practices, and traditions while looking for commonalities. Furthermore, such intercultural meetings can occur online if the activities are designed to foster meaningful meetings and discussions between different cultures despite the social rifts and the separation within the education system.

This study investigated the attitudes of Slovene elementary school students towards multiculturalism and the effect of educational workshops on these attitudes. This research fills a gap in the existing literature as there is a lack of studies on the impact of multicultural workshops in Slovenia. This study employed a case study approach that focused on a specific elementary school. The literature review discusses the concept of multiculturalism, approaches to multicultural education, and attitudes of teachers and the general population towards multiculturalism. These findings suggest that children's attitudes towards multiculturalism can change over time if they are exposed to multicultural workshops and learn about multiculturalism. This study also highlights the lack of knowledge and experience among Slovene teachers regarding multicultural education. The results contribute to the understanding of multicultural education in the Slovenian context and provide insights into the effectiveness of educational workshops in shaping students' attitudes towards multiculturalism. This study has implications for educators and policymakers in designing and implementing multicultural education programmes in elementary schools.

The multicultural context of Indonesian society has prompted the idea of religious moderation as a defense mechanism for harmonious relations. However, peace, both in practice and academically, continues to evolve through various dialogues and studies to create a harmonious society. This study aims to present peace-based Christian religious education for religious moderation in Indonesia within the context of multicultural society. Using a descriptive qualitative analysis approach, various references such as books, articles and other sources are utilised as primary materials in constructing arguments. In conclusion, peace-based Christian religious education offers an alternative approach for religious moderation in Indonesia within its multicultural context. Contribution: This article supplies new insight to the religious moderation through Christian Religious Education pathway, which could share harmony and peace to the society with multicultural context in Indonesia. Also, the insight provides peace-based Christian religious education that could be linked to the study of religion and theology.

Indonesia is a nation with different religious affiliations and this diversity has substantial implications for inter-religious relations. The multi-religious context presented challenges in the form of potential horizontal conflicts. Therefore, this study aims to analyse the significance of cultivating an attitude of openness and engaging in constructive dialogue among different faiths to address the challenges effectively. Traditions in Minahasa show various important values for religious moderation, which have the potential to contribute ideas to issues of relations between communities. This article is a qualitative descriptive analysis method. Several references such as articles, books and other related sources are the backbone to construct the ideas and insights of this work. The results show that the multicultural reality accompanied by fundamentalist attitudes has an impact on interreligious relations. This can be prevented and reduced with the concept of dialogue from the values and philosophy of si tou timou tumou tou and torang samua basudara. Contribution: This article serves as a valuable contribution to the religious discourse within the Indonesian community, particularly by incorporating the rich local values derived from Minahasa. It adds depth to the ongoing religious dialogue, fostering a nuanced understanding that embraces the diverse cultural and spiritual perspectives present in Indonesia.

This qualitative study investigates the integration of multicultural literature within higher education classrooms, examining experiences, challenges, necessary support, and perceived impacts on students. Framed within critical pedagogy theory, the research aimed to uncover insights into the transformative potential of diverse narratives. Guided by qualitative research principles, specially descriptive phenomenology, the study employs semi-structured interviews with literature instructors selected through purposive sampling. Data collection involved multiple online platforms to facilitate candid discussions, ensuring a diverse representation of perspectives. The interview guide was rigorously developed and validated through pre-testing and expert consultation, ensuring relevance to the research objectives. Interviews were recorded and transcribed verbatim for thematic analysis, a methodical approach to identifying patterns and themes within the data. Inductive reasoning guided the analysis process, allowing for theory formulation from observed patterns. Intercoder reliability checks and member-checking techniques were employed to enhance data validity and credibility. The analysis of participant responses revealed multifaceted teaching strategies, emphasizing the significance of cultural representation, innovative approaches, and fostering cross-cultural understanding. Teachers adapt their methods to accommodate diverse student voices while leveraging technology and cultural sensitivity. This study emphasises that institutions, educators, and students collectively contribute to fostering a culturally enriched learning environment. It also contributes to inclusivity and diversity in education, cultivating cultural intelligence and a broader understanding of global perspectives. The study highlights the necessity for literature teachers to have access to diverse resources, professional development opportunities, and collaboration for effective integration. Moreover, higher education institutions are crucial in supporting this integration through curriculum enhancements, resource allocation, and adequate preparation time. Despite challenges such as limited institutional support, the personal dedication and commitment of teachers and students play a pivotal role in successfully integrating multicultural literature into educational settings. These findings provide nuanced insights into the complexities of integrating multicultural literature in higher education, contributing to educational theory, policy development, and pedagogical practices.

The aim of this study is to reveal how multicultural education should be according to preschool teachers. The study was organized in a multiple case study design from qualitative research methods. Participants were selected through purposive sampling and four preschool teachers with at least one student from different cultures were included in the study. Data were collected through semi-structured interviews and analyzed using descriptive analysis method. The findings are given under the themes of education program, teacher characteristics in multicultural environment, family involvement, learning environment and evaluation according to preschool teachers. The findings revealed that children from different cultures have deficiencies in language development and social emotional development. In addition, it was emphasized that the personality traits of a preschool teacher in a multicultural education environment should be impartial, unprejudiced, and inquisitive. Finally, the study revealed that families should be actively involved in the process, learning centers should be organized according to needs, and student evaluations should be individualized.

Abstract Background Culture is a fundamental concept in healthcare settings due to the reason that care provided to patients is holistic and encompasses their perspectives on health, which are greatly influenced by the patients’ cultures. To prepare culturally competent nursing graduates, it is important to understand the experiences of students on transcultural nursing during clinical practice. However, there are limited studies that have explored experiences of students on transcultural nursing, specifically those located in multicultural societies. In addition, studies focus on experiences of international students who visit with student - exchange programme. Nevertheless, their experiences of transcultural nursing may differ since they are not residents and have limited exposure to transcultural nursing, and therefore cannot be generalized to undergraduate resident students. This study aimed to explore and describe transcultural nursing experiences of nursing students during clinical practice at an intermediate hospital in north-eastern Namibia. Methods Descriptive and explorative qualitative designs were used, data were collected via individual interviews from 16 final year nursing students, who were sampled using maximum variation purposive and snowballing sampling. During data collection, an interview guide was used together with audiotape and field notes. Data analysis followed Tesch’s eight steps in qualitative coding process. Trustworthiness was ensured using four principles of Lincoln and Guba, Moreover, ethical clearance and permission were granted by research ethics committees from two institutions. Findings Four main themes emerged as findings of the study are: nursing students’ exposure to different cultural practices and beliefs; personal feelings experienced by nursing students during transcultural nursing; challenges experienced by students during transcultural nursing; and nursing students coping mechanisms. Conclusions Nursing students had mixed experiences on transcultural nursing which touch on aspects such as exposure to cultural aspects, personal feelings, challenges, and coping mechanisms. These findings are useful in helping nurse educators, clinical mentors, students, and future researchers to understand experiences of students on transcultural nursing. Consequently, assist in enriching transcultural nursing issues in curricula and for adequate preparation of graduates to become culturally competent when providing nursing care.

This article presents the problems that highly developed countries have had over the years, facing a period of exacerbated migrations. Once immigrants have arrived in highly developed countries, they go through a process of ethnic and cultural transition that can have consequences at the level of individuals' personality, but also at the level of the country. Educating peoples on multiculturalism that promotes and integrates ethnic and racial diversity can be a starting point for homogenizing groups. Educational programs that promote the integration and understanding of ethnic minorities in the majority, through social learning, become the key to the success of the cohesion of unitary groupsthat present a harmonious development of the individual.

In the 20th and 21st centuries, active interactions have occurred between representatives of various cultures and traditions. This influences religious and philosophical concepts, including those in India. Modern people wish to learn more about ancient Hindu concepts and values. The concept of the soul plays an important role in the formation of personal and cultural identity. In this article, we focus on the term “jivatman.” Within the framework of Indian culture and philosophy, concepts such as “Atman,” “Paramatman,” “jiva,” and later “jivatman” are integral to the traditional heritage that is preserved and passed down through generations. In the context of philosophical knowledge, it is important to distinguish concepts such as Atman and soul, since they have different meanings in the religious and philosophical traditions of India. Atman is the inner Higher Self, while the soul (jiva) is the bearer of life and is subject to the laws of karma. Some philosophers and researchers identify “jivatman” as a synonym for “jiva,” meaning the soul, while others equate it with the concept “Atman.” Cultural memory plays a key role in preserving this heritage, and the various interpretations of the term “jivatman” can be attributed to the processes of globalization and the politics of multiculturalism. We examined the interpretation of the term “jivatman” in dictionaries, analyzed its use in ancient texts, and considered the opinions of philosophers, neo-Hindu religious leaders, and researchers, including Mircea Eliade, Sri Aurobindo, Srila Prabhupada, and others. The emergence of representatives of the “new Indian mythmaking,” such as Devdutt Pattanaik, also influenced modern Hindu religious and philosophical thought. Analyzing his works, we observe a tendency to conflate the two terms (Atman and jiva) leading to their identification as a single concept. Our research indicates that Devdutt Pattanaik’s analysis often lacks depth and fails to delve into the fundamental essence of Indian philosophy. This tendency towards simplification can lead to a superficial comprehension of the foundational principles and ideas that form the basis of Indian spiritual traditions.

Purpose – This study aims to analyze the transformation of Islamic religious education in SMA Negeri 9 Yogyakarta, including changes in curriculum, teaching methods, and social interaction, to create inclusive and responsive education towards cultural and religious diversity. Design/methods/approach – This study is qualitative research involving school principals, Islamic teachers, students, and parents of students at SMA Negeri 9 Yogyakarta as research subjects. Data were collected through participatory observation to understand school interactions and document analysis for understanding Islamic curriculum and religious materials. Findings – The research showed significant results in the transformation of Islamic religious education at SMA Negeri 9 Yogyakarta in the context of multiculturalism. The results revealed the relevant application of inclusive learning methods and Islamic religious education (PAI) materials. It comprised the integration of Quranic verses that emphasize faith and tolerance, as well as the expansion of fiqh material to include aspects of fiqh siyasah that respect ethnic, cultural, and religious diversity. Moreover, moral (akhlaq) learning was focused on understanding good behavior towards various entities, including Allah, Apostles, fellow human beings, oneself, and the environment, which contributed to the formation of the foundations of nationhood. The Islamic Cultural History (SKI) material was also adapted to provide practical examples in a multicultural context. These results confirm that schools have taken concrete steps to adjust Islamic religious education to the needs of a modern multicultural society. Research implications/limitations – Future research may conduct comparative studies in other schools, evaluate the long-term impact of multicultural approaches, examine the role of communities and parents, develop curriculum and pedagogy, and analyze the role of teachers and school collaboration strategies in supporting multicultural Islamic religious education. Originality/value – The transformation of Islamic religious education at SMA Negeri 9 Yogyakarta has succeeded in creating an inclusive and harmonious environment amidst religious diversity. This can make a positive contribution to shaping the attitude of tolerance and harmony between religious communities among students.

Yiddish-Hebrew speakers residing in Israel are primarily Ashkenazi ultra-Orthodox Jews, living in relatively closed communities, characterized by their large number of children, low parental formal education, and low family income. Religious literacy and schooling are highly respected. We tested the impact of these demographic factors on children's vocabulary size and language dominance. Data was collected for 34 bilingual children aged 2–4, in Yiddish, the Minority Language (MiL-Yiddish), and in Hebrew, the Majority Language (MaL-Hebrew). Demographic and language use information was gathered using a multicultural questionnaire, completed by the mothers. Significantly larger vocabulary sizes were observed across the group for Yiddish, and significant correlations were found between vocabulary measures and exposure variables. Vocabulary size in the MiL-Yiddish increased with family size. This unbalanced bilingualism may be explained by the strong Yiddish-based identity of this population and the support of MiL-Yiddish by these closed communities and particularly by their schools. The positive effect of family size on Yiddish may stem from the number of children attending these Yiddish-speaking schools. The unexpected role of family size and the dominance of MiL-Yiddish among these bilinguals undermines the definition of Yiddish as the MiL, calling for a different paradigm of in-group and out-group languages.

O estudo da literatura árabe nos Estados Unidos tem-se submetido a duas lógicas: uma que considera o árabe como uma extensão das necessidades da política externa e outra que alarga o espectro da Literatura Comparada. O boom atual dos estudos árabes é majoritariamente orientado pela necessidade instrumental. O estudo da literatura árabe moderna no âmbito da Literatura Comparada desde a década de 1990 permaneceu de maneira geral confinado ao paradigma Norte-Sul, como um pequeno subitem do pós-colonial, e estudado principalmente em relação à inglesa e à francesa. Os estudos pós-coloniais têm tido então o efeito paradoxal de criar um espaço para as literaturas árabe, africana, caribenha, e asiáticas do sul, ao ligá-las ao paradigma centro-periferia ou norte-sul. A área imensamente rica da comparação sul-sul permanece largamente inexplorada.

This research aims to analyze the values ​​of social education in the context of multiculturalism through interreligious dialogue in the Tomohon and Tumatangtang villages in Java. This type of research is qualitative with a case study approach. Data collection by interviews and observations. Data analysis uses triangulation. The research results are the values ​​of social education in the context of multiculturalism through interreligious dialogue in the villages of Tomohon and Tumatangtang Java, illustrating the importance of tolerance, mutual understanding, and interreligious cooperation in building a harmonious and inclusive society. Through this dialogue, people learn to respect religious and cultural diversity and develop a strong sense of brotherhood among themselves. Awareness of universal values ​​such as justice, compassion, and peace is the basis for strengthening relations between religious communities, creating an environment that allows mutual growth and progress within a framework of rich diversity.

Purpose of the article: to determine the distinctive features of the subject of research, methodology and method of landscape studies in the state of transition from late Modern to early Postmodern (late 20th – early 21st century). Research methodology: historical and cultural analysis with the involvement of hermeneutics, philosophical comparative studies. Results. The research objects specific to postmodern landscape science are characterized: ambivalent, socially devastated, camp landscapes, anti-landscapes, landscapeoids. It is pointed out the complexity nature of the research subject of modern and future landscape science, in particular, such research phenomena as the landscape nature of subjectivity; the immanence of contradiction, paradox and absurdity in a complexity geosystem; and also on virtual landscape reality as a product of artificial intelligence. New philosophical and methodological approaches – multiculturalism and multihistoricism – are proposed. Scientific novelty: for the first time in the Ukrainian-language scientific geographical and philosophical literature, an attempt has been made to analyze the current and potential features of landscape science in the Postmodern era. Today, landscape science is in a state of transition to a new historical stage – the Postmodern era. This transition is not a “scientific revolution” in the sense of T. Kuhn, but is coupled with more profound changes that touch the very foundations of rational world perception, scientific world explanation and goal setting in the field of scientific activity – changes that have an existential and metaphysical nature, changes that associated with the transformations of the historical process on a global scale. Areas of study of landscape objects and phenomena, which were methodologically, epistemologically, and existentially inaccessible to the scientific thought of the New Age, the Modern Era, and landscape studies of the 20th century are becoming very popular. were mostly ignored. Actual and future transformations in the methodology of landscape science are also related to the introduction of paradox, contradiction, and absurdity into the scientific discourse. One of the cornerstone and already clearly visible empirical challenges to modern landscape science is the formation of virtual landscape reality. Postmodern landscape science is characterized by a movement towards the assimilation of metaphysical and discursive systems of non-European cultures of mankind (for example, the category of “Delusions” of the indigenous Australian aboriginal civilization). It should also get rid of the new European supremacy in relation to the methods of scientific and quasi-scientific world explanation by European discourses from antiquity to the 16th century. Examples here can be turning to Pythagorean numerology (O.K. Cherkashin) or the so-called eniogeography (G.I. Shvebs) when studying the landscape. As a result, profound future shifts in the landscape scientific discourse will not be dialectical, but fundamental metaphysical in nature. Perhaps this will force a person to radically reconsider his place and his own role in the landscape envelope and in history. Practical significance. A number of unusual, to some extent unusual, methodological approaches to the further development of landscape science in the 21st century have been proposed, with the fact that the very concept of development must be fundamentally rethought in all respects, primarily existential and ecological.

Building harmony among religious communities in a diverse nation requires sincere efforts, through multicultural politics. It can be understood that a diverse society can be integrated through the respect and acknowledgment of its diversity. This study is a qualitative descriptive research that focuses on literature review to explore relevant sources related to interfaith harmony through the lens of multicultural politics. Data are obtained from journals, books, and other research findings. In multicultural politics, policies supporting equal rights and protection for all groups are essential. Placing diversity as a positive force and avoiding discrimination will strengthen the foundation of an inclusive state. The key point of national awareness towards religious diversity is to create an environment where all citizens feel recognized, valued, and have equal opportunities. A positive attitude towards diversity not only reinforces national identity but also establishes a strong foundation for the development of a fair and inclusive society.From this research, it is hoped that the development of multicultural politics in creating an inclusive and harmonious environment for all religious communities in Indonesia can foster initiatives supporting interfaith harmony.

Philosophical hermeneutics has become an unavoidable reference in the field throughout the twentieth century but has seldom been extended to draw conclusions in the area of political theory. Two intellectuals that have contributed to such a project are Charles Taylor and Gianni Vattimo, although they exhibit some important differences in key aspects of this enterprise, both at the level of the conceptual premises and at that of the prescribed policies and objectives. Here I examine these thinkers’ notion of tradition – an essential feature of hermeneutical theories – its ontological underpinnings, and the place each of them assign to it in sociopolitical decision-making, especially in the context of multicultural societies. In the end, I argue for the superiority of Taylor’s model of understanding and employing tradition in current political and moral debates.

Oonya Kempadoo, a Caribbean novelist of mixed racial and cultural heritage, has harnessed the power of memory in her novels. Her fresh approach and representation of Caribbean life provoke a sense of familiarity even in the most distanced reader, owing to the inclusion of true-to-life representations of socio-cultural experiences. The facets of diversity, socio- political relations, familial ties, and psychological implications are explored in the novels. In this paper, the study will focus on the instances of collective cultural memory, individual memory, material memory, and socio-cultural memories surrounding displacement in All Decent Animals (2013) and Buxton Spice (1998). Existing at the intersection of diverse, melismatic ethnic groups, the novels under consideration pulsate with dynamic portrayals of characters, experiences, and events. The microcosmic representation of multiculturalism as observed in the novels shall also be examined through the lens of memory studies, while also exploring the ways that memory manifests itself as a palpable construct.

What kinds of validity evidence can the University of Kansas Sense of Belonging Test (KU-SBT) provide? Through the operationalization of a construct, this study intends to build an initial validity argument for the KU-SBT to determine exchange graduate students’ manifestations of internal and external sense of belonging, which may play a role in their academic performance and motivation. While existing instruments have examined students' perceptions of social dynamics, the KU-SBT goes beyond by not only capturing students' perceptions but also assessing their tangible, performative behaviors in a more technologically-oriented educational era. To accomplish this objective, this paper addresses foundational elements essential for initiating a test validity argument. These include establishing a theoretical framework, developing a construct, formulating test interpretation claims, creating a table of specifications, and constructing a pool of items. To conclude, the author describes the future steps needed to ensure the robustness of the KU-SBT at the measurement level. These steps encompass piloting sessions, internal reliability tests, factor analyses, and other measures aimed at refining and strengthening the validity and reliability of the test.

This article examines the work of the Mexican filmmaker Carlos Reygadas. The representative of the new auteur cinema, the developing direction of “slow cinema”, he is the exponent of those social and cultural problems on which the attention of European directors of the first third of the 21st century is focused. The example of Reygadas’ films shows the changes that society has undergone in recent decades in the transition from the postmodern to the metamodern culture. The interdisciplinary approach to the study of his work is designed to more fully reveal the ideological and thematic orientation of the films and to illuminate the cultural and historical process of the first decades of the 21st century, which will constitute the novelty of the study. Based on the ideas of T. Vermeulen and R. van den Akker that the metamodern seeks to remove the contradictions between different art movements, past and present cultures, the author of the article attempts to demonstrate how this trend manifested itself in the work of Reygadas. At the same time, the reference to the mythology of Mesoamerica and the “philosophy of liberation” of Latin America shows that Vermeulen and van den Akker’s concept of culture transformation through the resolution of contradictions reflects the situation of a crisis in which modern society is involved. In the director’s films, this is reflected in the inability of the individual to make contact with the Other and the reality around them. Moreover, the films of the 2000s showed an attempt to get out of the former social and cultural paradigm, but by the end of the 2010s, the problem of interpersonal relations was not resolved, and reality acquired the status of “elusive”. This allows us to draw a preliminary conclusion that society is still in a state of a crisis, experiencing a change of cultural formations, and the transition from postmodernism to metamodernism cannot be considered a completed process.

It is without a doubt that the European continent has a rich history which consists also in a significant number of conflicts between the diverse national, regional and ethnic groups currently inhabiting its territories. The historical events which shaped the modern-day European continent create a unique blend shared across its nations. Clearly, the significant influence of the European Union in the region plays a role in shaping the perceptions of community and identity in such a multicultural environment as the European continent. Multiculturalism and collaboration are the directions in which the Union is leading the European identity. In this regard, it is important to carve out the characteristics which make one to perceive themselves as European first, rather than associating with their nationality. Education as the means to multiculturalism can have a central role in creating such identities and fostering the sentiment of appartenance to an international European community. As the most important means of influencing the educational sphere in the European Union and beyond, the Erasmus+ Program, through its mobilities, has most probably an important role in forming and fostering perceptions amongst participants. We are aiming through this article to review the ideas which characterize what it means to be European, which are the elements defining the European identity and what is the role the Erasmus+ Program in creating and fostering such identity

La novela Neguko argiak (2018)/ Luces de invierno (2021) de Irati Elorrieta ganó el Premio Euskadi en 2019. Este trabajo analiza algunas de las claves de la obra, apoyándose en la versión traducida. Elorrieta sitúa su novela en Berlín, de forma que construye una red de personajes que llevan sobre sí las marcas de la postmodernidad y de la tensión entre globalización y territorio, con una especial visión de la multiculturalidad en una ciudad abierta. Irati Elorrietaren Neguko argiak (2018)/Luces de invierno (2021) eleberriak 2019ko Euskadi Saria irabazi zuen. Azterketa honek lanaren gako garrantzitsuak aztertzen ditu, itzulitako bertsioan oinarriturik. Elorrietak Berlinen kokatzen du bere eleberria, eta, horrela, postmodernitatearen, globalizazioaren eta jaioterriaren arteko tentsien markak gainean daramatzaten pertsonaia-sarea eraikitzen du, hiri ireki bateko kultur aniztasuna aztertuz eta agertuz. The novel 'Neguko argiak' (2018)/’Luces de invierno' (2021) by Irati Elorrieta won the Euskadi Prize in 2019. This work analyses some of the key aspects of the book, drawing from the translated version. Elorrieta sets her novel in Berlin, creating a network of characters who bear the marks of postmodernity and the tension between globalization and territory, with a unique perspective on multiculturalism in an open city.

The unrest in the three southern border provinces is a major problem for national security and affects people in the area, especially children. The purpose of this study was to study the influence of creative media on friendship building for children in the three southern border provinces. A sample of 10 key informants in the case study area (Yala Province) was obtained by purposive selection. Research tools included the analysis of documents and related research. Semi-structured interviews were conducted using data analysis techniques to classify data by analyzing key words. The results of the conceptual study found that. - 1) Types of media can be divided into 2 kinds: print media and electronic media. 2) The benefits of media made children learn effectively, instilling friendships with children well. 3) Media affecting children in Yala province was culturally diverse, so children’s perceptions of media were not the same. There were some types of media that still had restrictions on religion and language. It can be concluded that print media is the media that children in the area are interested in and was popular, especially among Thai Muslim children who still used the Malay language and the type of music media in which the children listened to and sing Anasyid songs. Thai Buddhist children and Thai children of Chinese descent learned media similarly. Thai children of Chinese descent will have had latent learning of the Chinese language, so family is an important part of the media channel that can deliver messages to children and cultivate friendships by using appropriate media in the southern border areas for children to live happily

The aim of this research is to evaluate the problems experienced in multicultural schools in terms of the views of school administrators (deputy head teachers). The research was designed according to the qualitative method and is a phenomenological study. Within the scope of the research, the views of deputy head teachers working in multicultural schools were obtained through a semi-structured interview form. Easily accessible case sampling was used in the research. Data was analysed via content analysis. Many problems are experienced in schools where the children of foreign nationals who have come from various countries of the world and settled in our country are educated together with Turkish students. In this study, it is aimed to determine the problems experienced in terms of the views of the administrators working as deputy head teachers in these schools. The opinions of fifteen deputy head teachers working in various schools in different cities of Turkey were sought to reveal the problems experienced in terms of students, teachers, families, environment, curriculum, school and local administrations. As a result of the research, it has been determined that the problems are mostly focused on physical facility inadequacies, transportation, teachers' prejudice against students, loss of motivation of teachers, students' ignorance of Turkish language, lack of interest in lessons, tendency to violence, curriculum not suitable for students, prejudice of local people against foreign nationals, planning deficiencies of local administrations, communication problems arising from the fact that foreign families lack of Turkish language.

This paper explores some of the conversations currently taking place within Asian Canadian studies as they relate to coalitional spaces and community building. Specifically, I look at a co-op radio program from Vancouver called Pender Guy which aired in the 1970s. The members of Pender Guy were comprised of artists and activists from the Asian Canadian community attempting to establish and solidify their own collective identity during a time when minority communities and people of color were often sidelined or else considered as “surplus” to a national narrative that privileged Anglo- and Franco-Canadian identities.

Just like in many countries around the world, there is a multicultural society in Northern Cyprus. As migrations to the island continue to increase, the phenomenon of multiculturalism has begun to be discussed in the education system. This research was conducted with the aim of determining the attitudes and views of primary school teachers in Northern Cyprus towards multicultural education. Mixed methods strategy was used in this research. In the research, the concurrent triangulation strategy from mixed methods strategies was used. Data collection tools the Teacher Multicultural Education Attitude Scale and developed interview form were used. In the quantitative part of the research, the Teacher Multiculturalism Attitude Scale was applied to 111 randomly selected teachers. According to the survey results, no significant difference was detected depending on the variables of gender, nationality, professional seniority, branch, graduation degree and graduated school. However, significant differences were identified in the multiculturalism scores age and based on the region where the teachers were employed. In the qualitative part of the research, interviews were conducted with 12 participant teachers. According to the qualitative findings, teachers perceived multiculturalism as diversity in terms of nationality, ethnic background, language, and religion. Further, teachers indicated that education in Northern Cyprus does not cater to a multicultural structure, leading to various problems experienced by students and parents, primarily related to communication. The teachers attributed this situation to the unpreparedness of the Ministry of Education (MEB) and the reluctance to change education policies due to an exclusive society. Subsequently, teachers expressed that they did not consider themselves competent in multicultural education and expressed a willingness to participate in in-service training programs if provided.

This article systematises the architectural and archaeological remains of the Ottoman presence in Sofia and describes the modus operandi reagrding their restoration and reconsideration within the context of the constant urban development of the Bulgarian capital. It shows the main approaches and methods applied by one of the leading national museum institutions in the preservation, presentation, and socialisation of the remains from the Ottoman period (15th-19th centuries).

Multireligious communities need to acquire multicultural competence (MC) to help them deal with complex interactions taking place in the repertoire of religious and cultural differences. Hence, this explanatory mixed-method study sought to quantitatively measure the MC of Indonesia’s multireligious communities and to qualitatively explore the factors contributing to the formation of their MC. A quantitative survey with 30-item valid and reliable questionnaires was conducted to measure the MC of 577 respondents from a population of Indonesia’s multireligious communities by using a convenient sampling technique. A descriptive qualitative study was further executed to explore the contributing factors of MC by involving 20 participants recruited using a purposive sampling technique. The data were analysed using descriptive-quantitative and interactive-model techniques. The quantitative data revealed that the multireligious communities had a high level of MC (M=3.64) demonstrated by high levels of multicultural awareness, skills, and knowledge with a balanced composition. The qualitative data highlighted five factors shaping their MC. These factors entailed mutual respect, tolerance, internalization of multicultural attitudes, good communication, and interactions with cultural traditions. Further studies could use these factors to develop multicultural education programs or interventions.

This study explores how the political interests of different ethnic groups influence mainstream televisions’ news discourses in Ethiopia. It was based on data generated from a corpus of 1167 news stories in three TV channels from 2019 to 2021 and analyzed stories threatening multiculturalism. Based on the theoretical lenses of critical theory, it employed a Discourse Historical Approach to analyze discursive strategies used in TV news. It underscores that in a diverse society like Ethiopia, achieving public consensus through news discourse might become tougher. The results also show that recent political polarization, conflicts, and civil wars have potentially compromised the objectivity of news reporting, undermining the utilization of inclusive language for representing diversity. Newsrooms employ antagonistic narratives that impede the cultivation of tolerance and respect among diverse ethnic and political factions. Consequently, these narratives cunningly neutralize the political undertones of ethnic conflicts by labeling the culprits as terrorists. Hostile mode of discourse perilous to the enactment of multiculturalism characterizes the news discourses in TV channels. While discussing political conflicts and insecurities, the news stories intensify divisions among diverse political groups. Therefore, the study suggests that news reporting in a diverse society ought to focus on peace bargaining, the use of impartial and inoffensive discourses to lay the groundwork for multicultural integration.

Through this study researcher wants to find relationship between two dependent variables, i.e., hegemonic culture and international multiculturalism with that of independent variable, i.e. Indian higher education system. Since it becomes very important to know what effect multiculturalism and hegemonic culture have on our higher education system so that we can have more culturally responsive classroom practices in place. For this research, data was collected from university level teachers working at various positions like Professors, Associate professors, and Assistant professors. Full-time college faculty members made up the bulk of the data collecting samples. The information was gathered using a survey. All dependent variables i.e., hegemonic culture (0.010), international multiculturalism (0.02) have significant positive impact on the independent variable i.e., Indian Higher Education system, it was also observed that hegemonic culture (0.010) have the least impact on Indian higher education system. We see CRT in educational environments as all about leveraging diverse ethnic groups’ culture and experiences to educate more effectively. A culturally responsive classroom must allow children to keep maintaining both their academic success and their cultural identity. This research contributes towards a theoretical framework which is based on CFA Modelling of construct variables. In this we try to find out relationship between dependent variables like hegemonic culture, what is the role of an experienced teacher in facilitating culturally diverse classrooms and international multiculturalism on independent variable i.e., Indian higher education system.

Organizational culture in companies is of great importance, since it allows you to know how the company is inside, this organizational culture shows you how communication is managed, who manages it, how is the work climate and culture, as well as the use of technology by employees, especially when it is used as a communication tool. Within the organizational culture it is also possible to see how the relationship of employees is, both within the company, as well as their relationship with customers and suppliers. Through this qualitative analysis from the perspective of visual anthropology, it is possible to have more detail on all these issues, especially through the analysis of video images where you can perceive the nonverbal communication and micro expressions of the people who participated in the data collection techniques.

ObjectivesMinoritized racial groups typically report greater psychological engagement and safety in contexts that endorse multiculturalism rather than colorblindness. However, organizational statements often contain multiple (sub)components of these ideologies. This research broadens our understanding of diversity ideologies in the real-world by: (1) mapping out the content of real-world organizational diversity ideologies, (2) identifying how different components tend to cluster in real-world statements, and (3) presenting these statements to minoritized group members (Study 2) to test how these individual components and clusters are perceived (e.g., company interest, value fit).Methods100 US university statements and 248 Fortune 500 company statements were content coded, and 237 racially minoritized participants (Mage = 28.1; 51.5% female; 48.5% male) rated their psychological perceptions of the Fortune 500 statements.ResultsWhile universities most commonly frame diversity ideologies in terms of value-in-equality, companies focus more on value-in-individual differences. Diversity rationales also differ between organizations, with universities focusing on the moral and business cases almost equally, but companies focusing on the business case substantially more. Results also offered preliminary evidence that minoritized racial group members reported a greater sense of their values fitting those of the organization when considering organizations that valued individual and group differences.ConclusionThese are some of the first studies to provide a nuanced examination of the components and clusters of diversity ideologies that real-world organizations are using, ultimately with implications for how we move forward in studying diversity ideologies (to better reflect reality) and redesigning them to encourage more diverse and inclusive organizations.

Mosques are symbols of peace and pluralism. However, some mosques are built over pre-Islamic places of worship or are considered sacred by non-Muslims. This has the potential to trigger interfaith tensions and conflicts. This article argues that mosques should be spaces and symbols of peace, religious tolerance, and multiculturalism. The study uses direct observation and compares textual and material evidence related to several large mosques in different countries. It concludes that mosque construction should consider historical and interfaith sensitivities, uphold the sanctity of places of worship, and avoid all forms of heresy. Mosque architecture and buildings can be a mirror of harmony and pluralism. Mosques are aesthetically adaptive and accommodate local wisdom, culture, and religious traditions. Historically controversial mosques cannot be justified and imitated as Islamic mosques in general. Mosque construction must prioritise peaceful views and rational spiritual understanding to maintain harmony and pluralism.

Migration is one of the most important problems of modern society and is considered not only as a simple mechanical movement of people, but as a complex social process that affects many aspects of public life. Today, migration has acquired a global level, since the nature of migration processes, namely its scale, is the main feature of globalization. Migration processes have an impact on all spheres of public life of countries and regions, as a result of which they leave an imprint in the political, socio-economic and cultural-psychological spheres. As a result, modern countries face a range of consequences, both positive and negative. The study of the impact of migration on the life and development of society in the aggregate of its negative and positive consequences is relevant both at the global level and at the level of individual regions of our country.The object of the research is migration processes of the modern world in the context of globalization. The subject of the research is the consequences of migration processes in European countries and the Russian state. The purpose of the research is to analyze a new migration situation in the world and identify its trends.

This paper presents the trajectory of Jean E. Jackson’s principal contributions to South American anthropology within the scope of the dossier “Femmes pionnières de l’anthropologie sud-américaniste.” While we focus on her pioneering ethnographic work with the Indigenous peoples of the Colombian Vaupés, we also consider how her ethnographic perspective connects to her other lines of research on identity, indigenous movements and chronic pain patients. Our discussion draws on Jackson’s many publications and on our conversations with her in the context of several interviews. Finally, we emphasize the relevance of gender as a consistent thread throughout Jackson’s research trajectory—both as a topic of attention in her research, and as a pivot point in her own positioning as a female ethnographer.

Chinese Communist monocultural policies, notably the re-education camps for the Uyghurs in Xinjiang, have recently been condemned for violating human rights. In response to critics, the Chinese Communist Party frequently replied that one should not impose Western concepts of democracy, liberty, and human rights on the Chinese people. Nevertheless, instead of introducing Western philosophies criticizing the current Chinese Communist monoculturalism; with the help of a modern reinterpretation of the Classic of Rites, this paper aims to construct a Confucian Multiculturalism and argues that: (1) the Classic of Rites explicitly warned against cultural assimilations of “barbarians” into the “civilized” Empire, (2) the Classic of Rites acknowledges cultural diversities, and (3) although the Classic of Rites does not explain clearly why the imperial court should tolerate cultural diversities, a Kantian reinterpretation of the Chinese concept of 敬 Jing implies the respects for minority rights. In doing so, this paper formulates Confucian Multiculturalism as a new model of the Chinese philosophy of culture which asserts cultural diversity.

The Chartered Community of Navarre, European Plural Region. With a population of around 660.000 inhabitants, the Chartered Community of Navarre is one of the smallest autonomous communities in Spain. Since the since the 1960s, this border region with no sea outlets has begun to show considerable dynamism in various economic sectors. The resident foreign population has gradually grown, mainly Moroccan, Ecuadorean, Colombian, Romanian. Today it represents almost 11% of the total and is strongly transforming the identity of a proudly regionalist community, linked to its traditions and, in some areas, to the Basque language. Navarre is increasingly acquiring the physiognomy of a plural and multi-ethnic region. This paper intends to investigate this transition, in which immigrant communities are protagonists.

The article deals with the issue of aesthetic and cultural education in the age of multiculturalism, which is relevant for modern pedagogy. The connections between culture and education, the growth of the role of aesthetic and cultural education and the training of a future specialist are considered, according to which the emphasis is shifted from traditional pedagogy to the development of aesthetic and cultural education of a comprehensively developed personality. It is noted that modern pedagogy considers culture and aesthetics as an auxiliary means of influencing the student, as well as the formation of his aesthetic and cultural instructions. In the article, based on the study of aesthetic and cultural education of the individual in the modern age, it is carried out in the context of multiculturalism and the synthesis of approaches from the point of view of socialization and the transition of society from traditional to modern in the conditions of globalization/polyconfessionality/transformation and the peculiarities of education in conditions of war and in the period of aggravation of social confrontations - from the standpoint of resistance to attempts to change the world order by force in the conditions of the clash of barbarism and civilization. Aesthetic and cultural education in the age of multiculturalism can serve as an example of social and cultural support for the development of individual skills and competencies. Aesthetic education has been known since ancient times. Support for aesthetic development can be based on a system of activities aimed at the activity mediation of knowledge, which opens up the possibility of their transformation into skills, creating favorable conditions for the formation of relevant competencies. In the age of multiculturalism and globalization, values are changing in favor of world/ western/modern ones, which are based on the observance of laws as the basis of the social order and educate socially mature, morally prepared and patriotic members of society. It is summarized that numerous definitions of the concept of “multiculturalism” can be classified into: historical and social, which shows the presence of ethnic and religious diversification in society; culturally diverse – the presence of cultural and spiritual understanding of the individual; political and economic – as a dependence on the economic and social situation; pedagogic-social-state – as a program of education in the state; globalist – as interconnected with modern processes of societies and civilizations.

This essay presents a complex view of the intercultural thought of Manuel Zapata Olivella. Three central points in his intellectual work are discussed based on fields such as anthropology, philosophy, and literary studies: Muntu philosophy, political literature, and Colombian and Latin American triethnicity, in which he was a pioneer and pillar. His ideas are approached resorting to the hermeneutics of his most representative works, such as Changó, el gran putas, La calle 10, and El hombre colombiano, based on which a documentary work is elaborated from an anthropological, literary, and philosophical perspective in order to approach his work from the three aspects he proposed. The article shows that there are historical-social keys to understanding Colombian society, evident from African conceptualizations such as Muntú (the human being articulated to creation). It also offers an understanding of the paradigm of multiculturalism based on the perspective of African traditions in the formation of the nation-state in Colombia. The study concludes that, despite their silencing and cultural invisibilization, Afro-Colombian populations have made their presence felt in the national intellectual, literary, and historical-social world; that the phenomenon of identity and ethnic, linguistic, religious, and musical diversity are the key that has defined Colombia; and that works such as those of Zapata Olivella were fundamental to placing the Afro-Colombian population in the academic and political arena, understanding them as a central subject in the formation of the nation-state.

The Kumbum Monastery is a typical example of a Tibetan Buddhist monastery in China. This study focuses on 12 palace buildings within the Kumbum Monastery and aims to clarify the historical origins of their architecture, the regional architectural characteristics, and the influence of multiple cultures on the monastery. The study uses typological approaches and quantitative methods to analyze the architecture’s characteristics and origins (spatial layout, architectural forms, construction technology, and decorative elements). This paper attempts to provide a typological approach for the study of the history of the architextures in the Kumbum Monastery as well as a comprehensive understanding of the architecture through a culturally pluralistic perspective. The analysis shows that 1) the palace buildings are a complex mixture of traditional Tibetan architecture, Han-style architecture from the Central Plains during the Ming and Qing Dynasties, and arched buildings from Central Asia and Inner Mongolia; 2) the palace buildings localized different cultures and reshaped their spatial modeling and spatial meaning through the means of “hybridity” and “adjustment”; 3) the complex multicultural nature of the palace buildings is due to the comprehensive influence of political changes, religious dissemination, trade and transportation, and ethnic migration from the Ming Dynasty to the Republic of China.

Merdeka curriculum provides an opportunity for every teacher to express their creativity and ideas in curriculum development efforts, including Islamic Religious Education (PAI) teachers at the elementary school level. One of them is an adequate response to the existence of multiculturalism in social life which is sunatullah. This study aimed to discover the implementation pattern of multiculturalism-based Islamic Religious Education (PAI) curriculum development in the Merdeka curriculum and its relationship with the teacher's role as a curriculum developer, especially at the elementary school level. This research is based on a literature study using a descriptive-qualitative method aimed at collecting data through documentation techniques, both in printed and electronic form. The data analysis was carried out in three stages: editing, organizing, finding, and conducting further analysis. The results of the study show that a multicultural-based curriculum development pattern can be carried out in the Islamic Religious Education teaching module in the Merdeka curriculum, especially in the sections: learning objectives, Pancasila student profiles, apperception, and triggering questions, learning methods and activities, assessment instruments, reflection, and enrichment techniques. Multicultural values ​​that can be included as content in curriculum development include tolerance, equality, justice, and democracy (freedom). The development is carried out by incorporating the value of multiculturalism, which includes: equality, justice, democracy (freedom), and tolerance.

Indonesia has a motto known as 'Bhineka Tunggal Ika'. This motto means although they are different but still one, this is because Indonesia has a diversity of tribes, cultures, races, and languages. The inability of some individuals in Indonesia to accept these differences leads to negative multiculturalism. In pesantren, this will be more sensitive because the students have a diversity of backgrounds both in terms of culture, ethnicity, ethnicity, language, and regions which are then united in the same place. Multicultural education is defined as education that teaches differences and the vitality of cultural diversity and ethnicity related to equality, justice, openness, and recognition of differences. This study aims to determine the inculcation of the value of multicultural education, especially at the Al-Fatah Islamic Boarding School, Temboro. This research is a descriptive qualitative using a phenomenological approach, which is a study that aims to objectively reveal facts, symptoms, and events related to the phenomenon of planting and values ​​of multicultural education at the Al-Fataah Islamic Boarding School, Temboro. This research is also included in the field research category. The results of the study found the inculcation of multicultural educational values ​​that emphasize the importance of legitimacy, and the vitality of ethnic and cultural diversity in shaping the order of life, groups, and nations by inculcating democratic values ​​to using strategies that involve approaches to parents.