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In recent years, the study of musical cultures has gained popularity as a curricular intervention for increasing cultural diversity in school music curricula. Informed by Michel Foucault's analytics of power-as-effects, this paper examines some of the underlying epistemic premises of the notion of musical culture as it operates in music curricula. Additionally, it considers how this construct's discursive effects align with or contradict its presumed contribution to cultural inclusivity. I use the International Baccalaureate high school music curriculum as my exemplar because of the key role that the notion of musical culture plays in this increasingly popular curriculum. First, I contextualize the notion of musical culture socio-historically, pointing to this construct's Euro-Americentrism. Second, I argue that musical culture leans toward musical formalism. Third, I examine musical culture's presumed distinctiveness, indicating discursive connections to a nineteenth-century, Euro-American conceptualization of cultures as fixed and discrete. Fourth, I examine musical culture's presumed comparability, suggesting that the construct indirectly embraces Euro-American high art music as its frame of reference for analyzing all cultures. Based on this analysis, I suggest approaching the study of musical cultures relationally to render visible the dynamics of power and privilege that shape them. Finally, I consider the potential of abandoning the notion of musical culture altogether in favor of approaches that eschew establishing cultural boundaries. [ABSTRACT FROM AUTHOR]

The article examines the bi-nationalistic framework devised by early Zionists and its immediate and long-term implications. Various constituencies including Zionist theoreticians; Arab leaders; and Israeli, Arab, Jewish, and non-Jewish academicians have employed the term 'bi-nationalism'. The manner in which bi-nationalism is discussed varies according to individuals' political goals and their ultimate vision for the state of Israel. The concept of bi-nationalism has acquired new meaning in its application by contemporary proponents that diverges dramatically from its original conception, use, and aims. It is not a fixed and rigidly defined concept, but rather has been interpreted and employed over time by various advocates for either the construction or the dissolution of Zionist society and the Jewish state. This paper highlights key examples of individuals and movements that have espoused bi-nationalist goals, from members of Brit Shalom and Ihud beginning in the 1920s to contemporary Palestinian Arab intellectuals residing in Israel. [ABSTRACT FROM AUTHOR]

This essay explores key values of John Lachs's work, especially freedom, diversity, and human flourishing, when applied to the history of the philosophy of education as well as to the practical problems of policy and implementation today in American schools. I consider the importance and tensions involved in these values in the thinking of Plato, Jean-Jacques Rousseau, and John Dewey. Next, I examine necessary and then avoidable challenges of operationalizing freedom and diversity in schools, especially in tensions with recent policy initiatives that threaten freedom and diversity for human flourishing. The aim here is to note the central importance of the values that Lachs has long championed, while attending also to the risks and dangers that misunderstanding and narrow thinking pose about them when applied to American public schools. Ultimately, I argue that while advocacy for liberty sometimes raises profound problems in the sphere of public education, democratic education is enriched immeasurably when it enables and empowers freedom to pursue diverse forms of flourishing. [ABSTRACT FROM AUTHOR]

Repatriation and the Ethical Sharing of Cultural Heritage As I began to go back through my own slides and negatives from the 1980s and 1990s, before I went digital, I discovered that in addition to many not very good photographs, I actually had some images that were worth digitizing and sharing, for the quality of the image as well as the content. Low resolution images are available for viewing on the AMP website; however, to access high resolution images for publication, one is required to contact the photographer or archival custodian directly. Keywords: archives; digitizing; open access; heritage sharing; repatriation; photographs; ethics; Mali, Mande EN archives digitizing open access heritage sharing repatriation photographs ethics Mali, Mande 265 285 21 09/22/23 20220101 NES 220101 In January of 2020, when the Metropolitan Museum of Art in New York was opening its major exhibition called The Sahel: Art and Empires on the Shores of the Sahara, I had a conversation with Daouda Keita, the recently appointed Director of the National Museum of Mali.[2] I asked him about the status of the photographic archives at the museum. [Extracted from the article]

Introduces articles that deal with the concept of pluralistic deficit, published as a result of a conference held at the Faculty of Law of Trento in Italy in June 2004.

The article focuses on the role of philosophers Horace M. Kallen and John Dewey in Jewish Education in the U.S. Kallen was a philosopher and educator who became known in his work about the theory of cultural pluralism. Dewey has become his collaborator in promoting Jewish education in the country. Kallen and Dewey has become friends since their first meeting of the American Philosophical Association in Cambridge in 1905. The two philosophers have shared political outlook and collaborated in different philosophical and political issues. The cultural pluralism in the country has succeeded which it was advanced by Kallen and was accepted in principle by Jewish survivalists.

This article aims to investigate Alain Locke and Richard Rorty's accounts of cultural pluralism. First, I argue that Rorty's anti-foundationalism and Locke's critique of absolutes are similar with respect to the nature of value. I then explain their respective conceptions of culture and cultural pluralism. Finally, I argue that their fundamental differences with each other in regards to culture and cultural pluralism lie in their differing theories of value. Whereas Rorty's nominalist understanding of value only finds the relativity and contingency of culture and value, Locke's functionalist theory of value allows for the objectivity and universality of culture and value. To make these differences explicit, I introduce a distinction between value content and value process. If my reading of Locke and Rorty's accounts of cultural pluralism is convincing, then we can find a more robust view of tolerance in Locke's version of cultural pluralism than in Rorty's. [ABSTRACT FROM AUTHOR]

Yaʿaqov Ḥurgin is one of the Hebrew authors in Erets Yisraʾel to have represented World War I in the Middle East arena in his works, particularly the novella, Bein harerei Efrayim. His works dwell less on the war itself than on microcosmic, interpersonal conflicts among individuals as a mirror of the wider conflict. It is as if he were pointing to the cosmic phenomenon of ongoing tensions and conflicts among elements in creation, concrete or abstract. As part of this observation, Ḥurgin experiments, much like writers that follow, with the possibility of a junction of diverse cultural, religious, and ethnic values. His work challenges the Orientalist notion of bringing progress to so-called lesser civilizations, for the very same dark forces lurk beneath the surface of their own superficial culture. [ABSTRACT FROM AUTHOR]

Ojibwe/Anishnaabe writer Louise Erdrich embraces the complex, paradoxical, and transformative Trickster character type, whose endurance inspires readers. Each of her Tricksters—Potchikoo, Nanapush, Father Damian—is modern to varying degrees, embodying qualities drawn from Anishinaabeg traditions while speaking volumes to today's audiences. Erdrich echoes her Tricksters' mastery of words, telling stories that reflect a violent history and changing yet hopeful present worlds, stories in which updated Tricksters persist, defiantly mocking even death to delight and puzzle us. Erdrich's loquacious, eloquent survivors teach and heal, even while embracing humor and acting foolish or absurd. They speak with powerful voices to mock, navigate, and explicate both tribal and mainstream culture today. Erdrich allows us to embrace this slippery character, who often provokes anxiety in contemporary scholars and writers, long enough for us to appreciate him/her as neither dead, dangerously off-limits, nor incomprehensible, but rather as a voice of survival in the midst of cultural change, worth attending to today. Erdrich offers us all an enduring character who masters stories, lives boldly in our world, and creatively merges the traditional and the contemporary. [ABSTRACT FROM AUTHOR]

More than fifty years after her death, the mid-century Martinican theorist Suzanne Césaire has reemerged in Caribbean studies as a source for a new cultural genealogy. Offering a brief biographical and critical overview of her life and works, this article argues that Césaire is being recuperated as the missing mother of Martinique's intellectual family tree not least because the rhetorical strategies she employed within her essays continue to invite her readers to engage in the questions they raise. Suzanne Césaire embraced fully the cultural diversity and vitality of the Black Americas--of "here"--in a time when many Martinican intellectuals abandoned Europe only to focus almost exclusively on Africa. By drawing in her readers through the discursive strategies of the manifesto, Césaire's essays also demand a continually present reading--within an evolving "now"--of their importance. Deictically rich, the essays recall to "us," their interpellated readers, that here matters now and still. [ABSTRACT FROM AUTHOR]

For one hundred years, the kibbutz was an undisputed model of an agricultural and industrial collective that implemented sharing, equality, and direct democracy among its members. Since the mid-1980s, however, the majority of the kibbutzim have undergone far-reaching changes that re-examine basic premises. Observers ask whether this means that the kibbutz is gone forever. The article confronts this question on the basis of references to recent sociological investigations. It indeed appears that renewal has helped many kibbutzim from a sudden threat of economic and demographic catastrophe. As the analysis shows, this danger was escaped by abandoning patterns sanctified by decades of practice that were the very markers of kibbutz life. Yet, we also observe that the notion of 'kibbutz' is still pertinent for describing that reality. At the same time, we also acknowledge that kibbutzim today represent a society at risk-not so much because of a threatening environment, but due to their dependence on themselves and their members. More than ever, the kibbutz experience is in the hands of its membership, and this singularizes both the uniqueness and the vulnerability of the kibbutz. One can easily find in these assessments a problématique that is significant for analyzing any pluralistic reality. [ABSTRACT FROM AUTHOR]

Feminist engagement with resources from the world's religious traditions has sometimes been criticized, but it has not yet been theorized in light of the phenomenon of multiple religious belonging. In order to discern why theologians have had difficulty accommodating data from popular practice and from the margins of religious traditions, Voss Roberts destabilizes each of the three terms of "multiple religious belonging." She finds that modern definitions of religion are partly responsible for perceptions of multiple commitments as problematic, and that the metaphor of belonging obscures important dynamics of religious identity. This article proposes that the major difficulty with the theories, however, lies in the absence of a serious attempt to theorize the multiple. Voss Roberts thus offers alternative metaphors that more adequately capture the religious experience of feminists in relation to religious traditions. [ABSTRACT FROM AUTHOR]

The world is full of boundaries. Whatever their nature, boundaries provide the conditions for communal or individual identity and agency, and they make collective action possible. That very capacity to define and contain, however, allows boundaries to "close off possibilities of being that might otherwise flourish." Paradoxically, boundaries "both foster and inhibit freedom." This article explores how one particular boundary--ethnicity--has served both as an important source of identity and a cause of deep fracture in societies that this article calls "severely fractured." The purpose of the article is to explore what institutional structures and processes might be appropriate to respond to the challenges that severely fractured societies face. After examining the two well-known approaches--consociation and integration--that have dominated studies of, and prescriptions for, severely fractured societies, the article concludes that each unwisely underemphasizes one or another of the two necessary conditions for long-term stability in these societies: institutions that are both highly inclusive and have the capacity to foster interethnic dialogue. The article then outlines and defends a version of deliberative democracy that it argues responds to the needs of inclusion (pluralism) and the cultivation of interethnic dialogue. A well-structured deliberative process in the context of a highly inclusive institutional environment has the best prospect of transforming the hard parameters of ethnic identity into the soft parameters of diversity that this article argues will lead to a more sustainable form of pluralistic solidarity. [ABSTRACT FROM AUTHOR]

This article addresses the existing tension between multiculturalism, i.e., the accommodation of different cultural, ethnic, and religious traditions, and the support for a universalistic welfare state. The universalistic welfare state and its distributional activities reflect the institutional expression of the modern state's commitment to the welfare of all its citizens and their integration into the national community. The bonds of belonging to the general national community seem, however, to be seriously weakened by the ethnic, cultural, and religious diversity nowadays dividing some modern western societies and seem thus to be inimical for the support of the universal welfare state and its integrative functions. These tensions are explored within the context of Israeli society. Many critics claim that multiculturalism has its limits. The particular claim made in this article is that the ethnocultural diversity of Israeli society strongly affects the commitment of the population to a universalistic welfare state, weakening the support for it. This becomes of particular importance at times when the country is in the process of rapidly changing its traditional social democratic welfare regime to a mainly liberal, American, style of welfare regime. [ABSTRACT FROM AUTHOR]

This article draws upon leading works in the sociology of religion to assess what I shall call "the secularization claim" regarding the United States. It endeavors, in particular, to clarify the possible meanings of "secularization," and then to use these conceptual refinements to examine what sort of evidence exists that the United States has been secularized. Though it is not possible to falsify every version of the secularization claim, there is little evidence to support it, especially in its most prominent and politically relevant variations. The article then goes on to offer a preliminary analysis of to what extent, if any, are constitutional factors responsible for sustaining a public culture in the United States that is, by comparison to most other nations, durably religious. The article identifies four constitutional or quasi-constitutional factors that sociologists and political scientists have suggested might be partly responsible for the vigor of American religion: disestablishment, the fragmentation of political authority, ethnic diversity and immigration, and provocative judicial decisions. The article concludes by recommending that scholars who are interested in the conditions that sustain religious activity and other forms of civic association in the United States should pay more attention to the constitutional fragmentation of political authority. [ABSTRACT FROM AUTHOR]

Addresses the issue of pluralism in the context of the U.S. Alien Tort Claims Act (ATCA) portion of the kidnapping lawsuit Sosa v. Alvarez-Machain. History and context of the ATCA; Contributions of the act in terms of civic pluralism; Link between legal and civic pluralism in the case of ATCA.

Illustrates the development of different avenues that allow the functional representation of the individual's interests before the European community courts. Tools for the individual's interest representation before the EC courts; Evolution of the remedies system; Pluralistic deficit in the EC.

Considers the assertion that the concept of the melting pot in the Israeli society has failed. Reasons commonly given for the failure of the melting pot; Sociological and historical background of the melting-pot idea; Examination of the outcomes of the melting pot idea on the empirical level; Sociological applications of the idea of the melting pot; use of the melting-pot concept as a benchmark in examining integration processes in immigrant societies.

Focuses on the globalization of multicultural education. Central concerns addressed by multicultural education; Discussion on social pluralism; Effect of globalization on the acceptance of bilingual education.

Examines whether the growing diversity of public authority and the pluralism of institutions and public figures on different levels can be structured and institutionalized in a legal framework of a transnational federalism. Allocation of public authority to entities beyond the state of sovereignty; Application of federalism in the international system; Approaches to world federalism models.

Focuses on the effect of ethnic diversity on democracy in Israel. Types of democracy identified in Israel; Details on ethnic democracy; Compatibility between the democratic and Jewish-Zionist character of the state; Contradiction between Palestinian nationalism and Israeli citizenship.

The article discusses the patterns of Jewish intermarriage in Montreal, Canada between 1962 and 1972. Royal Commission on Bilingualism and Biculturalism has investigated the rates of endogamy of several ethnic groups in the region, the Jews has 91% rates of endogamous marriage, while in Quebec they get 92% and the Newfoundland has the lowest rates which is 37%. The French Canadians in Quebec has got 80% of the population and their endogamy rate was 96% for men and 95% for women, which higher than the Jewish.