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This paper discusses the contributions to this special issue in the context of the African Renaissance and the subsequent need to re-define educational development from a multilingual, multicultural and pan-African perspective. Each contribution offers a different angle to the discussion: a critique of Arabization in Morocco, with questions about whether a new medium of instruction policy will prioritize people’s own languages or French; an analysis of urban attitudes in Angola toward a new education policy providing for six mother tongues to be used in lower primary; a description of the challenges for stakeholders in the Seychelles to recognize that Seselwa, a creole, can be an acceptable medium of instruction; and an assessment of the opportunities and limitations in South Africa of classroom trans-languaging between African languages and English. A stronger voice needs to emerge on behalf of African languages and ways of knowing.

In the recent National Youth White Paper on Global Citizenship (2015), a selection of Canadian youth identified their vision for global citizenship education (GCE). The document articulates the Canadian youths' vision for global citizenship and outlines changes that need to be implemented in order for that vision to be achieved. Drawing on critiques of modernity and of liberal multiculturalism coming from postcolonial, decolonial, and feminist anti-racist scholarship, this article explores how young people imagine their positionalities as Canadian citizens and agents of change in the world. We aim to describe how the White Paper can be used both as a call for deepening critical engagements in education as well as a bridge for discussions of GCE in ways that move conversations into new realms. This paper is divided into four sections. In the first section, we analyse the 2015 White Paper, written collaboratively by Canadian students. It is the first document to focus exclusively on youth perceptions of what action is needed and what problems need to be addressed. We summarize the Canadian youths' articulation and understanding of GCE and identify the major themes addressed. The second section articulates the calls for action that the Canadian youth deem necessary for their vision of global citizenship. As they demand an emphasis on criticality in their formal education, we consider how we can listen to and respond to these calls. The third section presents a critical analysis of the document with a view to paving the way for collaborations to push discussions even further. The fourth section highlights how we can build on the White Paper to move discussions about GCE in new and different directions. We aim to address how the White Paper can be used to further the conversations in ways that explore how the youths' calls for actions can open up the possibilities for critical GCE.

This article examines what an ethic of care could offer to discussions about Europe's increasing cultural diversity by analyzing the important White Paper on Intercultural Dialogue published by the Council of Europe in 2008. The authors consider the White Paper from the perspective of the political ethic of care and thus examine its adequacy in dealing with issues of care. Their point of departure is that policy texts display normative ways of speaking about certain issues – in this case, issues of diversity, multiculturalism and citizenship in Europe. They first contextualize the discussions for promoting intercultural dialogue in the Council of Europe and analyze the normative framework of the White Paper. Then, they use the care perspective as a lens to comment on notions of diversity, multiculturalism and citizenship. Finally, they discuss how the notion of care as a citizenship issue could contribute towards further development of discussions on citizenship education and intercultural dialogue in Europe.

Nationally and internationally equity in education has become a key goal. In Norway, a White Paper has been tabled to address how equity can be improved through education. In this paper the pedagogic and knowledge orientation of the initiatives are analyzed and discussed in relation to two models of equity: “equity through equality” and “equity through diversity.” The paper finds that although contradictions are present, the Norwegian ministry clearly favors the equality model. The author claims that the presented policies can be understood as a response to the global educational trend that Apple refers to as “conservative modernization.” This can further be related to Bernstein's “Totally Pedagogised Society,” where the adaptable, trainable individual is a key notion. The paper concludes that the lack of attention given to the diversity of citizens may be a major shortcoming, as lack of recognition is in many ways what causes educational failure in the first place.

with her usual concern with accuracy and clarity, Marilyn Fischer’s explanations are exemplary models of the value of historical scholarship. Concern with context in its many forms is integral to pragmatist philosophy, but the range and depth of Fischer’s research make her papers especially valuable. She helps us understand the extent to which the horizon of understanding is bounded by the particularities of time and place. Careful elucidation of less familiar concrete horizons can give us a better understanding of unfamiliar beliefs and values and illuminate our own pre-suppositions. Such concreteness cuts two ways. It can re-invigorate current debates by challenging our assumptions of what particular texts mean based on what we assume they meant at a particular time or place. Such contextual contingencies are at the same time boundaries that contain and constrain. They focus interpretation on the state of knowledge and cultural assumptions that have since been discarded or bypassed or that have been newly acquired rather than keep in play shifts in perspective from past to present or from the familiar to the unfamiliar. In both cases, re-evaluation is required, and its viability and worth for us depend on the hermeneutical or interpretive rules used (see Seigfried, “Role of Place”). Fischer’s paper is especially good at clarifying the confounding of ethnicity and race in the culture at large during the first decades of Hull House. Ethnicity was not only racialized, but also hierarchized according to Lamarkian assumptions of progress. The supposedly “superior” Anglo-Saxon “race” was at the top, and the so-called “inferior” Southern European and Eastern European peasants and African Americans were at the bottom. Given that Addams’s experience and theorizing focused on European immigrants, their linkage with African Americans in the public and, indeed, the academic mind

What does liberalism imply about our duties to minority cultures, and what do the claims of such cultures imply about the nature of liberalism? These may seem like different ways of asking roughly the same question and, in a sense, so they are. Both formulations invite us to consider the relationship between liberalism and diversity, and both do so in the specific context of group, as distinct from individual, identity. However, and as these two books demonstrate, it makes a difference which question we take as our starting point. Emily Gill begins with a question about the fundamental commitments of liberalisn, and having answered that question, she then goes on to investigate the implications for cultural membership. By contrast, Monique Deveaux begins by asking what justice requires for cultural minorities, and having answered that question, she then goes on to investigate the implications for our understanding of liberal democratic theory and practice.

The article discusses the paper "Future Issues in Business Social Responsibilities," by Dean McGuire, regarding the concept of corporate social responsibility and the state of the free enterprise s...

In this position paper, we argue that concerns about race and culture largely have been ignored with respect to students with severe disabilities. We caution, however, that variables such as acculturation, social class, and education must be included in any consideration of cultural identity to avoid stereotyping. Second, we use the term “cultural inclusion” to indicate the need to address cultural features directly when planning for inclusion of students with severe disabilities. In this paper, we propose essentials of a culturally inclusive approach to building relationships with families and to assessment, placement, instruction, and programming for such students. Third, we call for a multicultural emphasis in personnel preparation programs, with a focus on process rather than cultural content. The paper concludes with suggestions for a research agenda.

This article proposes a brief investigation of Italian interculturalism(s) as documented by scholarship, relevant policy documents and teaching textbooks, and presents some key practical issues relating to the integration of students of immigrant origin. The authors then analyse the 2008 White Paper on Intercultural Dialogue's core concepts and their possible illumination of Italian educational discourses and practices. The authors' analysis of different versions of Italian interculturalism(s) confirms the prominence of culture as its main pillar, while the issue of equity and equality is clearly neglected. The argument here is that a balanced conception of interculturalism, which recognises the ‘second pillar’ of equity, may prove to be a clearer message for teachers and practitioners. An equity-focused interculturalism will also fully acknowledge the right to education in all its practical forms. In addition, a policy of recognition based on both culture and class dimensions would prove more coherent and efficient in strengthening processes of integration.

I am fortunate that my experiences in Canadian Native education include one exceptionally hopeful situation which is evolving strongly towards the mainstream and nonassimilative Native education model proposed by John Landon. The Inuit of Arctic Quebec provide this example of exceptional progress; an example which must be related to two unique historical-cultural circumstances as well as to the will and effort of educators and the population. First, Inuit in Arctic Quebec maintain the highest level of Native language use in Canada, including an Inuktitut basic literacy rate of close to 100% (Stairs 1985). Relative geographic and economic isolation, and the fact that Quebec has two competing non­ Native languages, are among the factors cited to explain such high Native language viability. Second, Native negotiation with eastern North Ameri­ ca's demand for electricity led to the James Bay and Northern Quebec Agreement of 1976, which has been responsible for Inuit political and economic control over their school system for the last 10 years. Very significantly, this control includes the education of their own Native teachers to full provincial and university certification. The Quebec Inuit situation adds to or modifies some of the Native teacher education options described by John Landon. The following briefly describes ongoing developments in Inuit Quebec. Quebec Inuit illustrate the extremely broad range of cultural and linguistic contexts in Native education situations - a point to which I will return in closing. I hope that on another occasion Inuit educators can confer with you personally on the following teacher education issues. I am unused to and reluctant to report on Inuit education in the absence of my Inuit col­ leagues. Unfortunately however, no eastern Arctic Inuit could be here for this Forum since they are in the midst of summer teacher education sessions on Hudson Bay and Baffin Island. 1. Selection ofNative teachers and entry into teacher education programs. In Quebec Inuit settlements teacher trainees are selected by local educa­ tion committees. The problem for teacher educators then becomes how to respond to the selected Native teachers' professional development needs, rather than how to design a teacher education program and its selection 82

Within Australia, the State of Victoria has the greatest ethnic diversity and the largest number of second languages used at home. It also has the highest rates of students participating in language learning at school. It is also home to the country’s largest and oldest government school for second language learning - the Victorian School of Languages (VSL) which currently teaches 45 languages to approximately 16.000 students in 40 centres across the state. This paper develops a profile of the human capital of language teachers at the VSL and explores their views, which have until now been unexplored. It draws on an extensive anonymous survey of the VSL staff (mostly teachers) with over 552 responses. The results are both predictable and yet diverse. The findings show that the staff at the VSL are demographically a unique group, as they represent a rich gathering of cultural and linguistic diversity that is unlikely to be matched in any other institution in Australia. This paper presents the views of this exceptional cohort who work in a specialised environment that proudly holds the teaching of languages as its “core business”. The survey revealed that staff are highly enthusiastic and strongly believe in the role that their school is playing in nurturing multilingualism and multiculturalism in the state of Victoria. But it also showed their deep concerns about a number of current problems in the field of languages education in Australia. It also revealed that there is currently a fragmentation of opinion on the best label for languages as a curriculum area. This paper argues that the considerations of the staff at this specialist institution are highly developed and can therefore be seen as a beacon for the concerns of professionals in the field of languages education in other educational settings in Australia and overseas.

Anti-racist education within the Academy holds the potential to truly reflect the cultural hybridity of our diverse, multi-cultural society through the canons of knowledge that educators celebrate, proffer and embody. The centrality of Whiteness as an instrument of power and privilege ensures that particular types of knowledge continue to remain omitted from our curriculums. The monopoly and proliferation of dom- inant White European canons does comprise much of our existing cur- riculum; consequently, this does impact on aspects of engagement, inclusivity and belonging particularly for Black, Asian and Minority Ethnic (BAME) learners. This paper explores the impact of a dominant Eurocentric curriculum and the Decolonising the Curriculum agenda within higher education and its influence upon navigating factors such as BAME attainment, engagement and belonging within the Academy. This paper draws on a Critical Race Theory (CRT) theoretical framework to centralize the marginalized voices of fifteen BAME students and three academics of colour regarding this phenomena. Aspects examined con- sider the impact of a narrow and restrictive curriculum on BAME students and staff and how the omission of diverse histories and multi- cultural knowledge canons facilitates marginalization and discrimin- atory cultures.

Cultural and linguistic diversity of kindergarten children in Iceland has been growing rapidly in recent years (Reykjavíkurborg, Skóla- og frístundasvið, 2017; Statistics Iceland, 2017), creating challenges for kindergartens. The main aim of the paper is to explore how principals, kindergarten teachers and parents in three kindergartens in Iceland experience diversity, inclusion and participation in their kindergartens and what learning spaces and educational practices seem to be instrumental for their children’s participation. The paper builds on data from the Nordic research project Learning Spaces for Inclusion and Social Justice: Success Stories from Immigrant Students and School Communities in Four Nordic countries (2013–2015), the aim of which was to draw lessons from success stories of individual immigrant students and whole school communities at different levels that have succeeded in developing learning contexts that are equitable and socially just (Ragnarsdóttir, 2015; Ragnarsdóttir & Kulbrandstad, 2018). Case studies were conducted in three kindergartens, including semi-structured interviews with kindergarten teachers, principals and parents as well as observation (Flick, 2006; Kvale, 2007). The findings indicate that the kindergartens have developed various inclusive and empowering educational practices to respond to the growing diversity. However, some challenges appear in the findings, including lack of sustainability of good practices.

Purpose Target markets of new product brands (niche customers) differ from those of existing product brands (mainstream customers) using conventional new product brand development strategy. The purpose of this paper is to contend that acculturation in the form of cultural pluralism exists in the marketplace and substantiates that contention through an investigation of consumer behavior outcomes resulting from the development of new product brands that target both mainstream and niche consumers through product brand crossover, an alternative product brand development strategy that leverages on cultural pluralism. Design/methodology/approach A between-subjects experiment was conducted to test whether consumers differ in their behavioral intentions toward existing and new product brands developed through product brand crossover. The experiments include marketing situations of matching and mismatching product brands and marketing communications in the form of marketing messages and advertising images. Findings The results show that consumers – in general and in segmented groups – do not differ in behavioral intentions toward existing and new product brands as a result of product brand crossover. Matching and mismatching product brands and marketing communications in the form of marketing messages and advertising images do not produce significant effects on behavioral intentions. Originality/value This paper offers fresh evidence showing that acculturation in the form of cultural pluralism exists in the marketplace and introduces a new concept in the form of product brand crossover that acknowledges and leverages on cultural pluralism as an alternative approach for new product brand development.

This paper is a reflection on culturally relevant pedagogies of care to achieve more equitable outcomes for diverse cultures within early childhood. The authors are academics at a tertiary institute in Auckland, New Zealand. Our aim is to share our experiences as teachers in a diverse and multi-ethnic city in New Zealand. Authors draw on narrative methodology to deconstruct our experiences and share how we position ourselves in teaching and learning. The paper emphasises an enactment of pedagogy that recognises diverse cultural knowledge and other ways of knowing.

Based on Michel Foucault's concept of heterotopia as a theoretical framework, the present paper analyzes the dilemma of Japanese Americans as represented in No-No Boy (1957) by the Japanese American novelist John Okada (1923-1971). The paper seeks to add to the extant studies on the aftermath of the Second World War, particularly in relation to Japanese Americans and the repercussions of their internment experience. Foucault's concept of heterotopia adapts well to a reading of Okada's novel because it helps to find a link between bicultural tensions, the crisis of citizenship for Japanese Americans in the aftermath of the Second World War, and the idea of cultural pluralism as a major postmodern vision. By applying Foucault's concept of heterotopia, the paper proves that Okada's novel introduces a world in which diversity is not tolerated and minorities are considered heterotopias of deviation and crisis rather than essential constituents of a pluralist nation. The paper argues that the US created heterotopias by interning almost the entire minority of Japanese Americans and permanent Japanese residents inside concentration camps and prisons during the Second World War. Moreover, the paper demonstrates that the aftermath of the war as well as the internment experience marks the failure of cultural pluralism in America

There is a growing impetus, from university students and administrations, to decolonise the curriculum and develop diverse reading lists. Yet, there is limited theoretical or empirical analysis of the authorship of current reading lists to justify this imperative. The present study developed and applied a method for auditing the authorship on reading lists of two modules, one from science and one from social science, in a research-intensive British university. The paper explores whether these reading lists can be considered descriptively representative of the student body or scholarly community. The analysis of reading lists found empirical basis for concerns that university curricula are dominated by white, male and Eurocentric authors, with some exceptions. The reading lists did not represent the diverse local student body but came closer to representing the demographic profile of academic staff. To interpret these findings, the paper argues that reading lists have a role to play in decolonising our universities, and offer opportunities to critique and deconstruct disciplinary boundaries. Further research is required to explore student and staff views of reading lists and the meaning of diversity, to evaluate existing tools, and address barriers to decolonising our curricula on a global scale.

This paper provides a description of a postgraduate clinical psychology training programme's journey towards becoming more biculturally responsive and how the learnings from this have been applied to the wider Department of Psychology at the University of Canterbury (UC), Aotearoa New Zealand (NZ). The paper includes a discussion of cultural competency, and frameworks which have been proposed as a way to blend Western and Māori knowledge and clinical and cultural practices. The reasons for introducing the changes, the process of change and the actual changes are described, together with a discussion of the outcomes of the changes. Key principles in undertaking the changes were that it was considered important that the process that was seen as an ongoing journey. Further guiding principles were that a graded, integrated approach was required, undertaken in partnership with Māori, and with a commitment to biculturalism before multiculturalism.

This Paper presents and discusses the findings of an empirical qualitative study that was conducted in one school district in British Columbia, Canada. The paper explores the perspectives of the ed...

The term ‘Third Culture Kid’ (TCK) is commonly used to denote children living in a host culture other than their passport culture during their developmental years. However, its meaning in relation to other terminology referring to a similar concept is a source of interest for many stakeholders. This paper opens up opportunities for further exploring and critiquing the definition of TCK, and opening this up to case studies within the context of the United Arab Emirates and more widely. It is critical to clarify the terminology in light of unprecedented levels of international migration throughout the world. This paper reviews the meaning of culture in relation to TCKs, and explores the meaning of the TCK concept as well as a number of other terms used as alternatives to TCK. A contextualization of the literature follows in relation to the researchers’ own lived experiences in the United Arab Emirates. The term TCK can be seen as part of the general stock of theoretical concepts. This paper acknowledges that it cannot catch all nuances of migrant children in the global context.

Problem setting. Strategic priorities of the development of our state give increased attention to higher education as a social institution, which primarily aims at enriching the person with the "capital of competencies" necessary for it to succeed in self-realization in the postmodern world. The main disadvantage of such a paradigm of reforming higher education lies in the excessive specialization, which loses the humanistic essence of the educational space, in lowering the status of the humanities, which must serve as semantic signs in conditions of complete uncertainty in the world. This actualizes the problem of the ethical component of the social mission of universities. Recent research and publications analysis . The idea of the university and comprehension of its role in society was the subject of attention of eminent thinkers, philosophers and theorists of the post-industrial society. The overwhelming majority of scientific research is devoted to the analysis of the classical university as a historical and cultural phenomenon, as well as problems of its functioning and modernization in the information society. However, despite the large number and magnitude of publications on the prospects and challenges of higher education in the beginning XXI century, the problem of the ethical component of university education can not be considered complete and fully developed. Paper objective. The purpose of the paper is to determine the importance of the ethical component of the university's social mission and the ratio of the general cultural and narrow-professional, utilitarian component of higher education. Paper main body. In the modern world, the diminution of moral feelings, especially among young people, is widespread, and as a result, fuzzy life benchmarks, moral guidelines, passive civic attitudes, loneliness, despondency, pessimism. According to the authors, this determines the need for a modern understanding of ethics as a component of the university's social mission. Determining the place and role of ethics in the context of the educational process is an extremely difficult task in the complex way of forming the valuable world of man as a representative of the nation and humanity. Recognition of the significance of ethics as a normative component of the system of higher education is an attributive feature of the modern world educational space. Attention to the development of the general competences of a university graduate is the basis of the project Tuning-methodology. In connection with the escalation of the issue of the growth of social and cultural diversity in the program documents, the special significance of education has been emphasized as a factor in preserving national uniqueness and, at the same time, cultural pluralism. The main competencies of the higher education system should be the social and civic skills that involve personal, interpersonal and intercultural skills. The undeniable significance of the ethical component of modern higher education in Ukraine is recognized at the state level. Thus, in the Law of Ukraine "On Higher Education", higher education is represented as a set of systematized knowledge, skills and practical skills, ways of thinking, professional, as well as ideological and civic qualities, moral and ethical values. The "ethics filling" of the university space corresponds to modern trends in the liberalization of higher education and, as well as the increasing autonomy of universities and the culture of higher education quality. Formation of the culture of quality of education involves overcoming the hard direction, encouraging teachers' initiatives to increase their qualification and general cultural level. In this context, the ethical foundations of teaching, the teaching of the teachers' moral principles are a prerequisite for the effectiveness of the quality policy. It is advisable to emphasize the role of the ethical factor in the formation of academic integrity and the necessity of its continuous reproduction, as a means of enhancing the responsibility of teachers for the quality of education. Formation of the personality of a specialist outside of ethics is a cultural and educational utopia, since true knowledge is inseparable from virtue, as good and truth are inalienable. Ethics in the university space is an organic connection of education and upbringing. The axiological potential of education, which is determined by the presence of an ethical component in its system, determines its state and personal value. Reforming the higher education system should continue the process of translating moral values, behavioral models, social guidelines of life. University space must be filled with common values for all members of Ukrainian society. In a new paradigm of the modern system of higher education, ethics, as an academic philosophical discipline, traditionally gravitated towards moralisation and excellence, must become a guide to practical morality, an active regulator of social relations. Reducing the attention to the ethical component of higher education creates a serious spiritual danger, the complexity of which lies in its latency and delayed consequences both for the individual person and for the whole society. Conclusions of the research. An indisputable constant is recognition of the avant-garde role of universities in the information society. Its realities and the transformational state of Ukraine actualize the problem of forming a national elite, not only on the basis of "high-level professional knowledge. The University is called to broadcast ethical values-this is an important contribution to the development of the culture of society and the state. The task of the university is not only to provide special knowledge and relevant skills, but also to help young people find their way in a complex and rapidly changing world, in shaping life, moral principles and values. The question of the correlation of general cultural, in particular ethical and narrow professional knowledge, is seen by the authors as particularly relevant, since it can not be ethically neutral university education. The emphasis on the professionalization and specialization of university education (which is absoluted in the information, technogenic society) includes the threat of destruction of the integrity of the individual. The most important social mission of the university, in our opinion, is to provide education as a cultural institution with a high ethical status in society.

The topic of my major research paper is national identity in the context of cultural pluralism. The paper has as its goal a socio-cultural analysis of national belonging. Immigration policy as gateway has, historically, excluded certain groups from entry to the country; nationalisms have prevented some of those who have gained entry to the country from gaining entry to the nation. I argue that the CBC's"Seven Wonder of Canada" campaign is one such nationalism, revealing nationalist tropes which include the cultural centre's longstanding tradition of identifying with the landscape and its more recent tradition of identifying with multicultural ideology - in its construction of national identity. Ultimately, this paper demonstrates that the campaign reflects an a-historic notion of national identity in which both geography and multiculturalism are used by the cultural centre to exclude. The construction of an exclusionary notion of national identity is necessarily challenged by notions of cultural pluralism. In the context of imbalanced power relations, mainstream Canadians, the cosmopolite and the Other vie for a share of national space.

In this globalization-focused era, the demand for globalized engineers in the creation of borderless societies is increasing. Despite the initiatives by the Japanese government to promote internalization through increasing the intake of foreign students, the exposures gained by the Japanese students from these programs are minimal. For years, internship has been used globally as a platform for training and educating future engineers, but only a few studies have examined the proactive transformation from domestic to international internship. International internships overseas offer a completely new dimension of experiences when carried out in multicultural environments. This article reports and offers evidence of a Japanese engineering university’s rapid global internship reform strategy toward the expansion of international internships in Malaysia. This paper provides insights into the process, from initial setup to implementation of the internship program covering all the necessary preparation and support. From the establishment of an overseas collaboration base and rapport building with hosting industries, the systematic steps taken are reported. Regarding the internship program, feedback from Japanese engineering students who completed their internships show improved satisfaction due to continuous improvement of the internship program with progressing years. It was also discovered that the low participation rate in overseas internship by Japanese students is not due to their inward-looking temperament, but due to the lack of internship program availability that is administered with sufficient preparation enabling them to challenge themselves in a new environment. The challenges encountered in the program, and the sustainable improvements made in alignment with sustainable development goals toward equitable quality education and promotion of lifelong learning are also stated. In this paper, the future perspectives and outlook of internships are also described considering today’s rapid technological advancements and the fast-changing needs of industries, which require future internship programs to have flexible approaches and ideologies.

The Catholic Church has recently issued a call for “educating to fraternal humanism” that envisions a pluralist society in which all voices are to be heard. This contrasts with previously held positions of outright rejection of pluralist society (Augustinian Thomism) or Christianisation (Whig Thomism). This paper advances a Dominican Thomist vision of a post-secular society comprising three realms, namely sacred, secular and profane. Dominican Thomism is founded upon human reasoning whereby Catholic and liberal thinkers collaborate to build this society with a fortified secular realm that is a buffer against the other two realms. In such a secular realm the public sphere is pluralist and open to all voices. A socially productive pedagogy is the starting point and this paper points to a dialogic RE intervention in the classroom that offers much promise.

his paper examines religious motivation and political involvement and how cultural pluralism can be the ideological foundation that can mediate the conflicts or tension that may arise from the contestations of various religions in a political process. Religious motivation is a mechanism used to mobilize members or adherents to influence government policies and laws. It is also used to pressurize government officials to meet the demands of public interests. In recent times, it is being used to also train religious adherents for political engagement. The article examines the possibility of employing this ideology in the Nigerian context. This does so by analyzing the Nigerian experience in terms of the political-religious-ethnic diversity and why cultural pluralism is the fitted ideology to mediating the various religio-political and ethnic interests that tend to create tension in the polity. In a pluralistic society such as Nigeria that has various religions and ethnic groups, there is a risk of always contestations and tension. If this is not managed under a well-thought-out ideology, it may lead to conflict and social instability. Therefore, the paper argues that cultural pluralism as an ideological orientation can foster mutual understanding and respect among religions in a society with diverse religious and ethnic groups as Nigeria. The paper employed the method of critical analysis.

Socio-political and demographic developments in Western Europe make diversity and multiculturalism a relevant line of research and emerging topic in education sciences. This paper discusses a case study that investigates Belgian pre-service teachers' attitudes towards ethnic diversity in their classrooms, how their teaching caters to student heterogeneity and how they develop as diversity-conscious professionals. This qualitative study draws on multiple data sources (questionnaires, interview transcripts, logs, peer feedback after lesson observations and lesson plans) from three parallel cases that involve foreign and second language teaching set in significantly different contexts, resulting in three distinct intercultural cases: adult education and immigrant education in Belgium and secondary education in Morocco. Although the participants demonstrated high diversity awareness, their shared multicultural knowledge and attitudes did not prevent them from adopting strikingly divergent approaches to address cultural diversity, ranging from deliberate avoidance during lesson planning to breaching official policy in order to address identity and interculturality. The paper concludes that ideally diversity awareness in professionals is generated in proper teaching practice, which is shown to be characterized by the challenge of transferring theoretical principles to varying classroom settings through sound lesson planning.

The question of nation-building has always been a central issue in Malaysian politics. Whilst the coun try has been able to sustain stable politics since the 1969 racial tragedy, spawning two decades rapid socio-economic development until the 1997 Asian economic crisis, the project of nation-building remained a basic national agenda yet to be filly resolved. This short paper investigates the delicate process of nation-building in Malaysia in the post 1970s. especially in the context of the vision of constructing the Bangsa Malaysia or united Malaysian nation enshrined in Mahathir's Vision 2020 project which was introduced in 1991. The aim of the paper is firstly to highlight the underlying socio-political parameters that shaped and influenced the politics of nation-building in the country, and secondly to explore the viability of the project of Bangsa Malaysia in the context of the daunting challenges involved in the process of nation- building The paper contends that, based on the Malaysian experience, the potent interplay between the forces of ethnicity and nationalism constitute the crux of the problem in the politics of nation-building in Malaysia. This dialectic it is argued, stems from the prevalence of the varying 'nationalisms' within and across ethnic groups. These phenomena have not only shaped the pattern of ethnic political mobilization in the country, but above all, laid the most complex set of obstacles in the path of the project of nation-building. The paper argues that the project of constructing the Bangsa Malaysia therefore, can be seen as significant attempt by the state to reconcile the competing 'nationalism'. It can also be considered as an attempt to consolidate Malay nationalism and cultural pluralism, thus promoting the development of 'civic nationalism 'or creation of 'a supra-ethnic ' national identity. The 'nation', therefore, is depicted as a 'mosaic of cultures but with a strong fervour of Malay nationalism. However, the viability of the envisaged project is yet to be tested. The concept itself is still vague to many people and the challenges ahead are enormous, involving political, economic, socio-cultural and religious issues. Indeed the project risks becoming the 'latest ' in the series of competing notions of 'nation-of- intent' circulating in Malaysia. The paper contends that whilst, to some extent, the socio-political landscape of Malaysian society has been rapidly changing, especially in the past two decades of Mahathir’s reign, ethnicity still pervades Malaysian political life. The paper probably differs from many previous studies on nation-building in Malaysia, thus, deepening the understanding of Malaysia politics and society.

This paper will carry out a theoretical and empirical inquiry into the ways in which the ‘discourse of thirdness’ is constituted within the field of intercultural studies. It will firstly critically review the autochthonous conceptualisations of the Third Space and other metaphors of ‘thirdness’ in language education. It will then use corpus analysis techniques to analyse a collection of research papers from the preeminent journals in the field, in which the terms ‘Third Space’, ‘third place’ and ‘third culture’ occur. The paper will conclude by relating the empirical findings back to the autochthonous writings.

Purpose In this paper, the authors focus on a professional development programme in Cyprus aiming to enhance teachers’ intercultural understanding, awareness and competencies. This paper aims to focus on trainers’ and teacher trainees’ reflections upon a teacher professional development programme in the primary school in Cyprus with the largest number of Roma children. Design/methodology/approach The training was provided by a small team of six trainers. Immediately after each training session, each trainer participated in an interview, while three of the trainers participated also in a focus-group interview at the end of the training. The trainers’ data were complemented by semi-structured interviews with a number of trainees either before or after the training. All interviews were transcribed, while interview questions comprised the framework for the qualitative analysis. The findings are presented by means of content analysis which formed the basis for emerging themes. Findings The authors claim that trainee teachers appeared culturally aware and sensitive, as well as knowledgeable about intercultural education; furthermore, they seemed to implement different teaching methodologies and curriculum interventions to support Roma children’s inclusion in the local school community. At the same time, they seemed to adopt instrumental approaches towards the content and purpose of the programme, seeking explicit instructional guidelines, plans and heuristics to deal with Roma inclusion. Considering the mis-recognition of teachers’ efforts by stakeholders outside the school and the expectations of the educational authorities – voiced via their school inspectors – teachers desperately asserted the need for tangible strategies to help them cope with difference in their classrooms. Research limitations/implications The authors argue that such professional development programmes should aim at facing, deconstructing and bringing to the fore prejudices and discrimination against the Other/s by valuing teachers, first, as reflective individuals and, second, as professionals with their own cultural backgrounds and identities, on which any training programme, of the kind presented in this paper, could start from and build on. Practical implications Even though there is no tailored magic recipe to make teachers’ daily professional enterprise in multicultural settings easy, to help teachers master the necessary knowledge, skills and confidence, the authors suggest that training should be directly linked to classroom practice and acknowledge stress and helplessness that accompany work in multicultural school settings. Social implications The inclusion strategy in many educational systems needs to become more comprehensive to cope with varying sources of social exclusion, faced by vulnerable groups of a different cultural background, such as Roma. Teacher training thus needs to meet the challenges of working in a diverse and multicultural environment in general and with Roma children in particular. In view of the multicultural character of local societies, a more critically oriented humanistic education is needed based on tolerance and understanding. Originality/value The limited participation of Roma in the school system could be related to teachers’ (mis)conceptions about the Roma culture and that the widely different ways in which Roma relate to schooling are often disregarded by the school.

Without a doubt, in the last several years, the solidarity and unity in the EU has been challenged by the rise of populism mixed with far-right nationalism. States in Central and Eastern Europe and post USSR states like Ukraine should continue to elaborate their own vision on ethnic minorities, refugees, and immigration issues. In the following paper, the methodology of political science and international relations is used in order to examine the case of Canadian multiculturalism and try to compare and apply it to Central and Eastern European realities. In the CEE region, the states try to influence neighbours’ internal policies in different aspects (and ethnic policy is not an exclusion). The research question of this paper is: Do cultural pluralism or multiculturalism have suggestions for this? The research results show that due to complex historical issues, the post-Soviet legacy and securitization concerns, multiculturalism is a highly unfavourable policy for the region in the near future.

This paper undertakes a deconstructive reading of the principles on intercultural education, as introduced and discussed by UNESCO in a document published in 2006. It proceeds from the argument that while these principles have attracted considerable empirical attention, much less is known about the basic ideological assumptions that UNESCO makes in the process of articulating each one of them in turn. With reference points drawn from Derrida’s 1976 deconstruction strategy, the deconstructive reading reveals how the organisation, in spite of its major claims, actually erases difference through recommendations that seek to promote social cohesion and peace. That is, even though the UNESCO document supports throughout the right to be different, self and other still run the risk of becoming one and the same should they endorse the guiding principles proposed. The paper concludes with the broader implications that can be drawn from this reading to help continue discussions about intercultural education at the local and international standard-setting levels.

The hope for multicultural, culturally competent, and diverse perspectives in science education falls short if theoretical considerations of whiteness are not entertained. Since whiteness is characterized as a hegemonic racial dominance that has become so natural it is almost invisible, this paper identifies how whiteness operates in science education such that it falls short of its goal for cultural diversity. Because literature in science education has yet to fully entertain whiteness ideology, this paper offers one of the first theoretical postulations. Drawing from the fields of education, legal studies, and sociology, this paper employs critical whiteness studies as both a theoretical lens and an analytic tool to re-interpret how whiteness might impact science education. Doing so allows the field to reconsider benign, routine, or normative practices and protocol that may influence how future scientists of Color experience the field. In sum, we seek to have the field consider the theoretical frames of whiteness and how it might influence how we engage in science education such that our hope for diversity never fully materializes.

This paper examines the implication of language and education policies for the indigenous minority populations in two contrasting multicultural and multilingual post-colonial nations, Australia and Malaysia. By comparing and contrasting ethnolinguistic and educational policies in these two diverse nations, this paper explores how indigenous minorities have been positioned within each nation’s quest for meeting the challenges of becoming multilingual and multicultural nations. The authors argue that although both countries promote multicultural ideals, they fall short in their acknowledgement of the dignity of difference for their indigenous communities. Thus, the authors assert that educational and language policies for indigenous peoples must acknowledge the importance of difference and therefore include indigenous cultural ways of knowing, being and doing to achieve successful educational outcomes.

Amidst opportunities for universities to consider international academic staff in supporting internationalisation and innovation in academic practice, there is very little research to provide insights into their attitudes towards institutional approaches and frameworks in place to enable this. This paper focuses on this research gap, suggesting that this academic community might enhance the development of internationally-informed and innovative pedagogic practice. The research reported within the paper constitutes a preliminary study, set within a UK Higher Education (HE) case study setting. Methods included focus groups and themed in-depth interviews with a sample of 34 international academic staff from over 15 countries. The findings and discussion provide insights into the perspectives and experiences of international academic staff in relation to the Postgraduate Certificate in Teaching and Learning and other institutional practice. Innovative pedagogic practice as enabled by international academic staff is discussed, as are approaches to the internationalisation of the curricula. The findings are relevant to the UK H.E. context but also for the global context: academic institutions need to consider whether curriculum and processes are limited and limiting in favour of a narrow cultural lens.

This paper focuses on the tensions and paradoxes in teaching. At present time, teacher education has the obligation to prepare teachers for diverse student populations, living in a highly varied context. This situation creates several competing expectations of the meaning of teacher education. For instance, preparing for professional autonomy in a world of externally imposed educational policy. The tension between achieving immediate results and success in external exams versus the need to prepare students in an era of migration and growing multiculturalismin school contexts is addressed. It is argued that a common knowledge base is a necessary response to growing multiculturalism while simultaneously leaving space in the curriculum for multicultural aspects of the student population. These double requirements have implications for teacher education which are discussed in the last section of the paper., Financial Support by CIEC (Research Centre on Child Studies, IE, UMinho; FCT R&D unit 317, Portugal) by the Strategic Project UID/CED/00317/2013, with financial support of National Funds through the FCT (Foundation for Science and Technology) and co-financed by European Regional Development Funds (FEDER) through the COMPETE 2020 - Competitiveness and Internationalization Operational Program (POCI) with the reference POCI-01-0145-FEDER-007562

PURPOSE: The theory of human rights implies a number of interesting themes, with cultural issues such as individualism or relativism coming to the foreground. Furthermore, anthropological reflection, which focuses on the human being and their condition in the world, as well as their identity, plays a crucial role in this respect., DESIGN/METHODOLOGY/APPROACH: In this article, we take note that the protection of religious identity, centuries-old traditions, and ethnic groups is an ethical and moral imperative for human rights standards based on the principles of universality and equality., FINDINGS: Today we are witnessing brutal attacks on cultural heritage. Ultimately, such forms of aggression can lead to an irreversible loss of cultural diversity. The implementation of human rights standards in these sphere is can lead a respect for such rights., PRACTICAL IMPLICATIONS: The main purpose of this paper is to point to the pressing need for education for human rights and for the implementation of human rights standards which would strongly highlight the connection between culture and human dignity, respect for otherness, openness, and dialogue., ORIGINALITY/VALUE: The publication systematizes the most important issues of human rights standards in building a cultural identity in a peaceful manner. Those initiatives aim at bolstering cultural heritage as an enabler of sustainable development in the spirit of respect for the rights vested in human beings. Ultimately, by attacking cultural heritage one violates cultural identity, human rights and freedoms, and safety., peer-reviewed

Cuestiones de Filosofía, 8 (31), 73-87 Los instrumentos curriculares suelen ser objeto de luchas políticas; están atravesados por opciones, renuncias y escogencias. No son nunca neutros. Estas páginas quieren ser una contribución a la urgente tarea de revisión curricular desde una perspectiva intercultural. En este artículo se presenta el currículo como “un camino” en el que las personas ‘aprendientes’ pueden encontrarse, dialogar y aprender gracias a su diversidad, y en el que es posible promover el diálogo de saberes y culturas. No se trata solamente de prestar atención a la diversidad cultural (lo cual sería ya un paso importante), sino de convertir los procesos educativos en un espacio para la convivencia en la diversidad y para la justicia cultural. Curriculum has always been subject to political struggle. They are biased by opinions and decisions. They are not neutral at all. This paper is in intended to contribute to the urgent curriculum revision from an intercultural perspective. In this article, the curriculum is presented as “a way” in which ‘learning’ individuals are able to meet, talk and learn thanks to their diversity, making dialogue possible through cultural affairs. It is not just giving attention to cultural diversity (this would be an important improvement) but turning the learning process into a space for coexistence in diversity and cultural justice. Escuela Ecuménica de Ciencias de la Religión

© 2017, Association for Social Studies Educa. All rights reserved. The relevance of the problem range addressed in the study is conditioned by the system of education functioning under multiculturalism in modern polyethnic societies and their social stability much depending on the balanced use of languages of ethnoses that reside in the region as well as on the respectful attitude to their representatives in daily life. Thus, the system of education has to take into account the ethnic and religious, political, social and cultural requirements of the society offering high-quality education to the consumers according to their expectations. The objective of the paper consists in revealing the topical problems of regional educational reforms aimed at implementing the principle of bilingualism in polyethnic and polyreligious region of Russia – the Republic of Tatarstan. The representative mass survey of population of the Republic of Tatarstan and a series of in-depth narrative interviews with representatives of various generations of Tatarstan citizens as the main methods used in the research. Based on the sociological survey conducted within the research project “Dynamics of real and conventional generations in information polyethnic and polyreligious society (a case study of the Republic of Tatarstan)”, the following findings have been made. Scientific justification of the language policy being implemented in the republic and of the methodological support of bilingual educational programs are of poor level. A higher education system segregated according to the information carrier language prevails. There also remains a crossover controversy expressed in discontent in both Russian-speaking and to a significant extent Tatar-speaking urban population with the school educational policy of bilingualism. Results of the research cited in the paper can be used by the state authorities of the republic for elaborating the optimum bilingual language policy as well as in the practice of educational institutions implementing the bilingual education.

This paper contrasts approaches to supporting ethno-cultural diversity in education in Canada, the USA and India through the lens of the experiences of the Tibetan diaspora. All three countries self-identify as linguistic and ethnically diverse states that value multiculturalism. These shared values make them insightful comparative cases to consider the role of public education vis-a-vis its impact on ethno-cultural diversity within pluralistic societies. The case used to conduct the comparison is that of the Tibetan diaspora, an ethno-cultural migrant minority found in each country. Three prevailing ethno-cultural diversity orientations are identified – integration, achievement and sustainability – to describe prevalent approaches in Canada, the USA and India, respectively. The paper concludes with implications of the skewed orientations in each context, proposing a more balanced use of all three orientations for more robust and comprehensive supports for ethno-cultural diversity in education.

Purpose Schools in UAE are multicultural in nature. In this context, cultural intelligence (CQ) is a tool, which can increase an individual’s ability to interact with people outside his/her culture. The purpose of this paper is to explore the perceptions of the school leaders regarding the key influences of cultural intelligence on their ability to adapt their leadership style in the Abu Dhabi Education Sector. Design/methodology/approach An extensive review of the literature was carried out to acknowledge the cultural intelligence and leadership style adaptability concepts. This research has adopted a qualitative method of inquiry. Data for the study have been collected from three focus groups with 14 schools leaders in the Emirate of Abu Dhabi. Findings This pilot study reveals that cultural intelligence has some influence on the school leaders’ ability to adapt their leadership style within a diverse work environment. This influence is complex in nature and multiple factors have been identified. Research limitations/implications The main limitations of this study are associated with the small sample size. Regarding the implications, while this study was conducted in a UAE cultural context, it can be extended to other Gulf countries. Future research should prompt educational leaders, administrators, students, and research academics to further consider the impact of cultural intelligence on leadership style. Practical implications This study contributes towards cultural intelligence literature. Schools should provide cultural training to managers before appointing them to leadership positions, which helps in understanding the culture which they are going to operate in, and effectively manage their drives, workforce, students, and the community. Originality/value The paper highlights six core factors that influence the ability of school leaders to adapt their leadership style in culturally diverse environments. These preliminary factors need to be examined further to validate the dimensions of leadership adaptability in various contexts.

In a time of cultural pluralism and legitimation crisis (Habermas), there is an increasing uncertainty among teachers in Sweden about with what right they are fostering other people's children. What does it mean to teach ‘common values’ to the coming generation? How do teachers find legitimacy and authority for this endeavour, not as family members or as politicians, but as teachers? To respond to this uncertainty, the paper takes the public/private distinction as a starting-point for rethinking the place of the school. Drawing on the work of Hannah Arendt and of Jan Masschelein and Maarten Simons, it argues that the school is an in-between place—a place that transforms values into ‘common goods’ and turns fostering into a teaching matter. The overall purpose of the paper is to sketch out the consequences of this ‘in-betweenness’ for what it means to find one's voice as a teacher in fostering the coming generation.

Higher Education is caught between internationalization on the one hand and the quest for local support by fostering local practices on the other. The clash between uniformity-standardization and localization-specialization manifests itself in every university trying to adopt internationalization strategies. How can universities manage this tension? Is diversity considered beneficial or a barrier to the internationalization process? The aim of this paper is to explore under what conditions a multilingual academic and scientific program helps to create an inclusive environment in academic settings to cope with international mobility and language diversity. The paper will discuss concepts of multilingual education upon which universities can draw. An analysis of multilingual policies will shed light on the ways they shape and create favorable conditions for the construction and transmission of knowledge in an internationalized academic context. The results drawn from the experts’ perspectives on language policy and from the analysis of plurilingual practices in the process of knowledge construction, where hybridity is associated with multimodality, point towards a balance to be found between the use of an English lingua academica and the plurilingual academic and scientific cultures.

Recent educational literature has produced a plethora of gendered experiences encountered by women working towards leadership positions in education. Gender plays a complex role that shapes the relationship between perceived ideals of womanhood and leadership. This paper focuses on the variations in leadership and management distributed in the early years and the competencies needed in areas of socio-economic deprivation. The paper has focused on the findings taken from a research study (2014) that involved the lived experience of eight black women leaders within the UK. The study by Curtis (published 2014, see text for details) highlights a number of demanding complexities that do include gendered assumptions relating to the role of leadership within educational establishments. These issues pertain to certain identifying factors, such as a leader’s accent or choice of dress and traditional hairstyles (e.g. braids, afro, dreads or weaves). Alongside women’s choice of food, including any personal dietary requirements linked to religious beliefs, are areas that identify black women leaders with identities separate from those dominant within society. Such ideals may include a prescriptive view of women as leaders. The road to leadership demands a crescendo of shared voices and visions that support the diversity in the expression of women’s values, shaped by their perception, intuitive lenses, worldviews and lived experiences. This paper is intended to present black women’s intersections as one in which black women share skilfully their biculturalism and their abilities to act as a bridge for others sharing their cultural competencies.

With societal changes rapidly transforming cultures that had been largely homogenous, today’s multi-cultural – and in particular interfaith – families need new educational strategies to help them understand their cultural roots and identify and clarify what aspects of their heritages they wish to nurture and transmit to their children. This paper focuses on a new model for religious education, namely non-doctrinaire “dual-faith” education, which the principal author has helped to develop in the United States (US) through the Interfaith Community (IFC), a small, independent non-profit organisation created and led by dual-faith Jewish/Christian families. The model is premised on the notion that families can have two different faiths in one household and that – with respect and education – families can be harmonious, religion can be transmitted, and tolerance broadly nurtured. While the model is particular to the US and to families with Jewish and Christian heritages, its premises and structure have significant potential to be adaptable to other religious combinations and other cultures and countries. After reviewing relevant literature and situating the IFC model in the global and US contexts, the paper sets out to clarify the importance of the concept, describe its elements, and discuss its implications for religious education in this time of changing ethos and demography.

Protecting the age-old culture and body of knowledge of indigenous people has become a topical issue. Three options are usually canvassed for such — a typical western intellectual model, a typical customary law model and a sui generis model. More often than not, these options still mirror intellectual property paradigms and the reason is not far-fetched. Intellectual property generally has to do with property rights, innovation and ownership. Hence, indigenous people’s claim to ownership of their knowledge and innovations are usually associated with the canons of intellectual property. However, several views and arguments abound on the practicability of protecting indigenous knowledge with intellectual property principles. The literature addresses themes such as catering for the spiritual elements of indigenous knowledge, originality requirement, public domain concerns, among others. Instructively, little or nothing has been done on analyzing the philosophical undertone behind these arguments. By way of contributing to knowledge, this paper presents five underlying perspectives that frame divergent views in the debate on protecting indigenous knowledge — subjective descriptions of property, views on authorship, views of cultural orthodoxy versus cultural pluralism, Vermeylen’s legalistic and anthropological approaches and optimism of the modern era. Like a matrix, set of theoretical principles and founding philosophies of thoughts, these inter-related perspectives directly and inadvertently shape various articulations, propositions and deliberations on the subject. This paper engages this discourse outlining precisely what these underlying perspectives are, whilst also noting their relative strength and flaws. It is expected that this will present future researchers with a clear philosophical categorization of arguments in the debate on indigenous knowledge protection.