Cultural diversity and educational policy in Chinese society

Education, which is based on the integration of culture, is a key part of the learning process. The teaching material will always be part of the success of the teaching and learning process. School as an educational institution or institution is responsible for instilling multicultural education in students from an early age, which will give birth to a multi-cultural generation, so that the concept of multicultural education is very much in line with that applied in the world of education in Indonesia. The current study therefore looked at culture as a measuring instrument for the application of multiculturalism, and further explained the existence of Indonesian culture in Arabic teaching materials for grade VIII at junior high school. The method used in this research is qualitatively descriptive through the use of library research and content analysis. The aim of this study is to provide an overview of the integration of Indonesian culture in Arabic textbooks at junior high school. It also seeks to look at the values of cultural diversity that are embedded in students' attitudes towards multi-cultural education, such as respect for tolerance, fairness, democracy and respect for differences. The results of this study have placed a great deal of emphasis on the achievement of cultural competence, such as the integration of multicultural educational values at the visual level, images, people's names, places, and so on. However, the placement of cultural values that are substantive does not have enough place in the Arabic textbook.
 Keywords: Cultural Existence, Arabic Textbooks, Multicultural Education

The purpose of this study is to analyze how the concept of multicultural education was established in Korea and examine if the concept is being validly legalized and institutionally realized in education. For this, we compared the conceptual elements of multicultural education being settled down in Korea with those of foreign countries, and based on it, we investigated how multicultural education is being reproduced in various legislations. In Korea, due to the advent of multicultural society caused by increase of immigrants, the establishment of multicultural policies and enactment of statutes, multicultural education has become more important. However, although the concept of multicultural education of Korea is similar to that of the western society, Korea has focused on assimilation. Thus, in order for multicultural education to be established in schools and society, it is very important to examine how multicultural education is being institutionalized in related legislations. To this end, this study performed theoretical research for establishing the concepts in both pedagogical and juristic perspectives. As a result of the analysis, it turned out that multicultural education was institutionalized being divided into education for immigrants' social adaptation, support for children with immigration background on right for learning and multicultural education for general students and general members of community. However, it could be found that, multicultural education is lacking for general people and all students. Regarding the purpose of education, it was indicated that while 'social integration' having 'nationalization' as the premise is being focused, people's understanding of multicultural society and guaranteeing cultural diversity of immigrants are not sufficient. Based on the study results, as the developmental direction of multicultural education in Korea, an emphasis on immigrants' human rights and cultural diversity, and the paradigm shift to multicultural education embracing all students and citizens were suggested as alternatives.

This research reviews the historical evolution of English ethnic education policy-making. The social provi sion of education when examining the implications on eth nic majorities and minorities raises many important issues and pose the following questions: Does the education sys tem exclude sections of the population i.e. ethnic minori ties? Can cultural diversity be taught and promoted? The research explores the implications these questions raise for Afro-Caribbean, Asian and Muslim communities. Assimila tionist, integrationist and multicultural education policies are analysed. By examining education and social policy documents and reports, the objective of this research is to make the reader think about how education policy shapes society and what consequences this can have on teaching ethnic educational issues concerning cultural diversity and institutionalised racism. Assimilationist and Integrationist Education Policy In 1965, a policy document was published by the Department of Education and Science (DES) entitled The Education of Immigrants that was published again as a Circular in 1971.3 The aim of the policy document seems to underline the significance of absorbing and assimulating Commonwealth children into the education system. It is interesting to note that 'educational difficulties' are highlighted as a problem generated by immigrant children rather than problems residing within the education system itself. The DES document goes further and actually implies that ethnic families are to blame for failures within the classroom.4 It is West Indian and Asian stereotypes that are being reinforced and highlighted here rather than the inability of the education system to cope 3 See: Department of Education and Science (DES) (1965) The Education of Immigrants (Circular 7/65) London, HMSO; DES (1971) The Education of Immigrants, London, HMSO. The 1971 DES document begins: 'Some schools before 1960 had a cosmopolitan range of nationalities among their pupils but had found relatively little difficulty in absorbing and educating children of the earlier post-war European immigrants. In the 1960's however, the concentration and rapid build-up in the numbers of children arriving from Commonwealth countries and entering the schools at different ages and at all times throughout the school year began to create serious educational difficulties (DES; 1971:1). 4 'For the West Indian child... The environment is one in which marriage is not always considered important in providing a secure basis for raising children ... to join his mother from whom he may be separated for several years ... the unknown father with whom his mother may be living, and perhaps, is very young, sent out to child-minders while his parents go out to work ... Asian mothers' tendency to live a withdrawn life and not to make outside contacts does not help ... Many [Asian parents] are shy at the thought of mixing with White parents with whom they have little or no contact out of school (DES, 1971:4-6).

As Japanese society diversifies with an influx of foreigners, multicultural education has a critical role to play in achieving educational equity and affirming cultural diversity of students from various cultural, ethnic, and linguistic backgrounds. Since the 1980s, Japanese scholars and educators have introduced, interpreted, and reappropriated multicultural education from the West, and have developed the field in conjunction with different education genres (e.g., human rights education, Dowa education, Zainichi Korean education, and education for international understanding). Scholars often use the term multicultural coexistence education (tabunka kyosei kyoiku) to discuss the role of education to realize a society of multicultural coexistence. Contemporary debates and controversies regarding multicultural education focus on the “3F” (namely, food, festival, and fashion) approach, the absence of social justice perspectives, its narrow scope, and the invisibility of majority Japanese. Although the concept of multicultural education was imported from the West relatively recently, when the number of newcomer students increased in public schools during the early 1990s, Japan has its own versions of multicultural education, such as Dowa education and Zainichi Korean education. These forms of multicultural education policies and practices, which were primarily developed in the Kansai area, take a somewhat progressive approach toward achieving educational equity and reducing discrimination against minorities. Today, multicultural education is often associated with education for newcomer students. Although the national government has provided remedial education (e.g., Japanese language and adaptation classes) under the notion of equal treatment, numerous nonformal education sites have played critical roles in achieving equity and empowering newcomer students. Multicultural education policies and practices remain peripheral in Japan at the national government level; nevertheless, grass-roots movements have emerged where local governments, nonprofit organizations (NPOs), nongovernmental organizations (NGOs), concerned teachers, researchers, minority youth and parents, and community organizers are attempting to transform assimilative education policies and practices into more equitable and inclusive ones. With the rise of multicultural coexistence (tabunka kyosei) discourse, Japanese society is taking incremental steps toward achieving the goals of multicultural education.

Finland is experiencing increased cultural diversity due to immigration and is facing challenges in developing multicultural education (ME) in schools. There is a Swedish‐speaking minority in Finland, and immigrant students entering Swedish‐speaking schools hence become a minority within a minority. In this study, using open‐ended interviews, we explore the views of Swedish‐speaking teachers of ‘minority within a minority students’ and of ME. We found that Swedish‐speaking teachers have a positive attitude towards cultural diversity. On the other hand, they consider teaching to be independent of culture and take a colour‐blind approach to their work. Being minority language speakers themselves does not necessarily affect their views and understanding of immigrant students.

The author makes a review of scientific works by native and foreign researchers, pointing out that teachers' multicultural education in France has not been yet studied deeply and thoroughly, though principles of teachers' training are enlightened in many works of modern scientists. It was found that pedagogical education in France is diverse and is provided by different types of educational establishments. Further the author analyses programmes of professional education in University Teachers' Training Institutes and finds that they contain modules which combine teachers' training with the concepts of multicultural education as well as diversity in education, such as modules of the course Philosophy of Education «Cultural Diversity» and “Rights of Minorities”. The author analyses the given courses, gives her understanding of the themes that are included into the courses of studies and explains how they might facilitate teachers' multicultural training. Further the author analyses master's programmes of some French universities that provide specialized courses of International prospects of teachers' training which enable students learn the principles of cultural diversity, intercultural communication and intercultural management. The author draws the conclusion that multicultural education in the system of teachers' education in France is organized at the levels of bachelor and master training but it covers only certain aspects of multicultural training and is mostly theoretical. The prospects of the research are seen as further analysis of practical teachers' training and practical teaching materials which are used in the classroom with respect to multicultural education

This study comparatively examines how education systems in Indonesia and Turkey are shaped in a post-colonial context and how they manage cultural diversity. Both countries have historically different colonial experiences and are home to large and diverse ethnic groups. The article analyzes the impact of post-colonial theory on the sociology of education and evaluates the role of educational policies on social integration and equal educational opportunity. Using qualitative and quantitative research methods, this study examines the historical development of education systems, cultural diversity management and regional differences in both countries in depth. The findings reveal the similarities and differences between the education policies of Turkey and Indonesia and provide policy recommendations for reducing inequalities in education and strengthening social integration. Moreover, this study provides an important comparative analysis to understand similar challenges and opportunities facing education systems in a global context. Examining how the education policies of Turkey and Indonesia have been reshaped in different ways by their postcolonial legacies and the implications of these processes for managing cultural diversity in education provides valuable insights for global education policy. In particular, the article provides an in-depth perspective on how the principles of justice and equity in education can be implemented and offers concrete recommendations for policymakers, educators and researchers. In this context, it also provides guidance for other multicultural societies seeking to reform their education systems.

It was only in 2004 that the European Union, originally composed of Western European countries, began to include the so-called Eastern European countries (Latvia, Lithuania, Slovakia, Slovenia, Estonia, the Czech Republic, Poland, and Hungary), which had transitioned from socialism to democracy. This was followed by Romania and Bulgaria joining in 2007 and Croatia in 2013. The very nature of the European continent, with its diverse peoples, languages, histories, and cultures, has undoubtedly necessitated policies that recognize, acknowledge, and seek to reduce differences as much as possible, with the ultimate goal of uniting them. In particular, the EU member states, which were originally composed of Western European countries, may have been in dire need of policies to bridge the gap with the countries that underwent communism after World War II, as many of them joined the EU in the 2000s. The policy direction of cultural integration with former communist countries aligns with the general trend of European integration. However, it is being promoted in various ways, taking into consideration the special history and situation of these countries. The goal is to provide opportunities for people to understand each other's history and culture, fostering interactions that contribute to overcoming cultural differences and forming strong bonds. In particular, the former communist countries have an economic gap with existing EU member states due to past political and economic changes. The EU is working to provide economic infrastructure and industrial support to these countries, strengthen cooperation, and promote cultural integration with Western European countries. Such directions and policies continue to be promoted for cultural integration between existing EU member states and former communist countries. Examples of these initiatives include the European Capital of Culture project and the Erasmus Program, which aim to foster cultural understanding and integration among future generations through education, ultimately working towards the goal of European integration. In any case, it is clear that the country of 'Croatia' and the city of 'Rijeka,' which gained independence from the former Yugoslavia in 1991 and were not initially recognized by not only European citizens but also the world, seized the opportunity of the European Capital of Culture 2020 project to establish closer communication and cooperation with Europe and the global community. We expect that they will continue progressing on the path of 'integration' while preserving 'cultural diversity' in the future.

This research examines the integration of ulos culture in Christian religious education for multicultural communities in Indonesia, by utilizing a Culturally Responsive Pedagogy (CRP) approach. Amid the cultural and religious diversity that exists in Indonesia, Christian religious education is often trapped in a paradigm that does not consider local cultural diversity, such as the ulos culture which is very strong in the life of the Batak people. This culture has spiritual and social values that can enrich the learning of Christianity but is often marginalized in religious education curricula which are more focused on aspects of the teachings and doctrines of the religion itself. This research aims to examine how the ulos culture, which is a symbol of local Batak wisdom, can be integrated into Christian religious education through the CRP approach to create an inclusive learning space that respects cultural diversity. In this research, the author used a qualitative method with a literature study approach. The results of research on the integration of ulos culture in Christian religious education through a culturally responsive pedagogy (CRP) approach recommend a model of Christian religious education that is multidimensional, empowering, transformative, emancipatory, and promotes equality and social justice. It is hoped that this can enrich understanding, experience, and strengthen social ties, especially in a multicultural context.

The concept of multiculturalism, which emerged for the first time in the 1960s and is much discussed today, has played important roles in the transformation of social structures. Naturally, education is the main factor in this transformation. This has led to the emergence of another concept. This concept, which will appear as multicultural education, has been the cornerstone of peace and coexistence in some societies. Some societies have not been able to realise sufficient sensitivity and transformations in this regard. In this study, it was tried to examine the experience and the process of experiencing the course that classroom teachers took during their postgraduate education regarding both the concept of multiculturalism and the concept of multicultural education. In this context, the phenomenological approach, which is a qualitative research design, was adopted. Research data were collected through semi-structured interviews. Twelve classroom teachers who received postgraduate education participated in the study. The interviews were conducted after the end of the 15-week "Multicultural Education" course. Interpretative phenomenological analysis method was used to analyse the data. At the end of the research, the participants defined the concept of multiculturalism as cultural diversity, cultural sensitivity, richness, freedom from prejudice, respect and harmony, while the experiences and gains were expressed as discovery, individual experiences, personal and professional development.

The Handbook of Research on Multicultural Education, edited by James A. Banks and Cherry A. McGhee Banks. New York: Simon & Schuster/Macmillan, 1995. 882 pp. $75.00, cloth. Reviewed by Donna Y. Ford, The Ohio State University. In The Handbook of Research on Multicultural Education, editors Banks and Banks and their contributors have created a scholarly masterpiece that synthesizes research, theory, and policy on multicultural education. The book's 11 parts are woven into a comprehensive body of work not likely to be equalled or duplicated soon. Unlike some multicultural scholars, Banks and Banks have adopted a broadly encompassing perspective on multiculturalism. Their vision of multiculturalism is not limited to multiethnic education-that is, education that attends exclusively to issues of race or ethnicity. Instead, contributors focus on all racially and culturally diverse groups-Native Americans, Hispanic Americans, European Americans, Asian Americans, and African Americans-as well as examining diversity within and between groups. The editors offer the following definition of multicultural education: A field of study designed to increase educational equity for all students that incorporates, for this purpose, content, concepts, principles, theories, and paradigms from history, the social and behavioral sciences, and particularly from ethnic studies and women studies. (p. xii) Equally noteworthy is the editors' inclusion of demographic matrices often overlooked in education and research on multicultural education: linguistic and economic diversity, diverse families, gender identity, and combinations of these variables. Although no group is viewed as a homogenous collective of common traditions and values, these important (but sometimes superfiaal) cultural distinctions are not given undue attention in the Handbook. Rather, the authors focus their discussions on more substantive cultural issues and variables. Many contributors shed new and additional light on the topic of their chapter; few resort to rehashing the familiar and tiresome discourse that defensively argues the need for multicultural education. The contributors merely present the data, and readers are left to form their own opinions. The Handbook is divided into 47 chapters presented in an in-depth, balanced, and scholarly fashion. Each chapter successfully describes and extends research, theory, policy, and / or practice. The book clarifies the meaning and boundaries of multicultural education and helps to alleviate the widespread misconceptions that hinder its greater acceptance in academia. To this end, contributors use case studies, survey research, ethnographic studies, historical inquiry, philosophical inquiry, and experimental and quasi-experimental research. In keeping with the editors' concept of multicultural education, the contributors also adopt an interdisciplinary approach, borrowing relevant work from history, anthropology, sociology, literature, and other disciplines. Part I summarizes the history, goals, status, and development of multicultural education. It begins with James Banks's article, which outlines key dimensions of multicultural education as well as landmark events in the historical development of ethnic studies and multicultural education. Geneva Gay analyzes the conceptual connections between general curriculum theory and multicultural education. Donna Gollnick reports on national and state-level multicultural education initiatives aimed at students who may be low-income, female, limited-English-proficient, or from racially and culturally diverse groups. Gollnick categorizes these initiatives using the Sleeter and Grant multicultural typology (e.g., singlegroup studies, human relations). Cherry Banks discusses gender and race as factors in educational leadership and administration, focusing on factors that undermine the attainment of leadership positions among women. Although an important chapter, it seems misplaced in this section of the book, and perhaps would have been better placed in Part IX, which focuses on higher education. …

Multicultural education can be used as a media for the development of equal human potential, able to respect each other's differences in terms of religion, tribe, race, ethnicity, culture, and language. This study focuses on: (1) How is the concept of multicultural education through the development of religious culture in SMP Negeri 7 Mataram ?; and (2) What is the reality of multicultural education and religious culture developed in SMP Negeri 7 Mataram? This type of research is descriptive qualitative, describing the concepts and reality of the implementation of multicultural education with the development of religious culture. The results of this study are (1) The concept of Multicultural Education with the development of religious culture adapted to the vision, mission, and profile of the school that is building religious attitudes and behaviors that are reflected through cooperation, tolerance and culture in the community of school members by not ignoring religious concepts that embraced by each school citizen; and (2) The reality of multicultural education with the development of religious culture is reflected in the religious and social values ​​or norms of the activities of all school members, and the availability of adequate places of worship for students who are implementing religious programs for all religious adherents.

Introduction. Contributors. Reviewers. HISTORY, GOALS, STATUS, AND ISSUES. Multicultural Education: Historical Development, Dimensions, and Practice (J. Banks). Curriculum Theory and Multicultural Education (G. Gay). National and State Initiatives for Multicultural Education (D. Gollnick). Gender and Race as Factors in Educational Leadership and Administration (C. McGee Banks). An Analysis of the Critiques of Multicultural Education (C. Sleeter). RESEARCH AND RESEARCH ISSUES. Quantitative Educational Research with Ethnic Minorities (A. Padilla & K. Lindholm). Ethnography in Communities: Learning the Everyday Life of America's Subordinated Youth (S. Heath). Ethnographic Studies of Multicultural Education in Classrooms and Schools (H. Mehan, et al.). Multicultural Education Through the Lens of the Multicultural Education Research Literature (C. Grant & W. Tate). KNOWLEDGE CONSTRUCTION. Knowledge Construction and Popular Culture: The Media as Multicultural Educator (C. Cortes). Knowledge Construction, Competing Critical Theories, and Education (B. Gordon). ETHNIC GROUPS IN HISTORICAL AND SOCIAL SCIENCE RESEARCH. Historical and Social Science Research on Mexican Americans (R. Gutierrez). Puerto Ricans in Historical and Social Science Research (C. Rodriguez). American Indian Studies (C. Snipp). Asian American Studies (W. Liu & E. Yu). Culture-Centered Knowledge: Black Studies, Curriculum and Transformation, and Social Action (J. King). IMMIGRATION POLICY AND THE EDUCATION OF IMMIGRANTS. The American Civic Culture and an Inclusivist Immigration Policy (L. Fuchs). Immigrants and Education (M. Olneck). THE EDUCATION OF ETHNIC GROUPS. Educating Native Americans (K. Lomawaima). Historical and Sociocultural Influences on African American Education (C. Lee & D. Slaughter-Defoe). Educating Mexican American Students: Past Treatment and Recent Developments in Theory, Research, Policy, and Practice (E. Garcia). A History of the Education of Puerto Rican Students in U.S. Mainland Schools: Losers, Outsiders, or Leaders? (S. Nieto). Asian Pacific American Students: A Diverse and Complex Population (V. Pang). LANGUAGE ISSUES. Language Issues in Multicultural Contexts (M. Minami & C. Ovando). Bilingual Education: Broadening Research Perspectives (C. Moran & K. Hakuta). ACADEMIC ACHIEVEMENT: APPROACHES, THEORIES, AND RESEARCH. Inequality and Access to Knowledge (L. Darling-Hammond). Learning Styles and Culturally Diverse Students: A Literature Review (J. Irvine & D. York). Research on Families, Schools, and Communities: A Multicultural Perspective (N. Hidalgo, et al.). Effective Schools Research (D. Levine & L. Lezotte). Social Class and Schooling (M. Knapp & S. Woolverton). African American Teachers and Culturally Relevant Pedagogy (M. Foster). Understanding Cultural Diversity and Learning (J. Oghu). INTERGROUP EDUCATION APPROACHES TO SCHOOL REFORM. Review of Research on School Desegregation's Impact on Elementary and Secondary School Students (J. Schofield). Multicultural Education: Its Effects on Students' Racial and Gender Role Attitudes (J. Banks). Cooperative Learning and Intergroup Relations (R. Slavin). Improving Intergroup Relations Among Students (J. Shofield). Toward a Theory of Multicultural Counseling and Therapy (D. Sue). HIGHER EDUCATION. Research on Racial Issues in American Higher Education (C. Bennett). Asian Pacific Americans and Colleges and Universities (D. Nakanishi. Ethnic Studies in U.S. Higher Education: History, Development, and Goals (E. Hu-DeHart). Women's Studies and Curriculum Transformation (B. Schmitz, et al.). Multiculturalism and Core Curricula (A. Fitzgerald & P. Lauter). Multicultural Teacher Education: Research, Practice, and Policy (G. Ladson-Billings). INTERNATIONAL PERSPECTIVE ON MULTICULTURAL EDUCATION. Multicultural Education in Australia: Historical Development and Current Status (R. Allan & B. Hill). Multicultural Education in the United Kingdom: Historical Development and Current Status (P. Figueroa). Multicultural Education in Canda: Historical Development and Current Status (K. Moodley). Multicultural Education in Germany: Historical Development and Current Status (G. Hoff). Name Index. Subject Index.

Indonesia is full of diversity, either ethnic, religious, culture, custom, racial, territorial, and so on. In having a common perception onIndonesian diversityas a nation, multicultural education has become a necessity. Incorporating multicultural education into the curriculum is very urgent, at least by incorporating it with other relevant subjects, such as Civics, History, and Religion. Multicultural education is a response to the growing diversity of school populations, as well as the demands of equal rights for every citizen. Another dimension, multicultural education is the development of curricula and educational activities to tap into the views, history, achievements and concerns of non-Europeans. Multicultural education encompasses all learners regardless of group, such as: gender, ethnic, racial, cultural, social, territorial, and religious strata, which has become a demand and necessity in building a new Indonesia. However, multicultural education requires an in-depth study of the concepts and praxis of its implementation, even to the present the concept of multicultural education has not been studied seriously in education. However, when judicially judged, Act Act no. 20/2003 on the National Education System has provided an opportunity to elaborate further on the concept of multicultural education, particularly in Article 4 paragraph (1) which regulates the implementation of education which takes into consideration the diverse cultural values ​​of society.

Abstract
 Indonesia as a multicultural country has the potential to cause conflict in society. Islam as the majority religion must be able to be rahmatan lil alamin for all Indonesian people. This study aims to discuss the ontology and epistemology foundation of multicultural education and how the concept and foundation of Multicultural education in Islam. Multicultural education is an excellent concept applied in the very pluralistic world of education in Indonesia. The purpose of multicultural education itself is to make students pluralistic and able to minimize ethnic, racial, cultural and religious conflicts. The concept of Multicultural education is a concept that is very in accordance with the essence of the teachings of Islam as a religion that is rahmatan lil'alamin and very appreciates the diversity that exists in this world as Firman Allah SWT in Surah Al-Hujurat ayat 13.