Which Diversity Matters? Contextualizing the Impact of Cultural Diversity and Inequality on Entrepreneurial Intentions

Treatment of cultural and religious diversity is one of the most important debates in education, especially in societies in the first decades of the 21st century, in which globalization processes have led to increased migration. Different models exist for addressing religious and cultural diversity in compulsory education, linked to the different ways of approaching the integration of immigrant groups. The treatment of diversity, equality, and respect for fundamental rights are the axes on which most of these proposals revolve, which in the case of the religious issue acquire specific dimensions by generating a wider debate. In the Spanish case, the treatment of cultural diversity and, fundamentally, religious diversity is situated both within the framework of general conceptions and with particular elements. The contemporary scenario of how the Spanish educational system addresses cultural and religious diversity is determined from the particular features of Spanish education and the immigration “boom” in Spain in much of the first decade of the 21st century. The evolution of legislation on diversity, the fact that education is a subject for ideological debate, and the need to face the challenge of a new social structure because of immigration, together with the importance of the Catholic Church in Spain, determine to a large extent the way this country has addressed religious diversity. The treatment of religious and cultural diversity continues to generate an important discussion in Spain, based on different theories about the topic.

The aim of this introduction is to contextualise the multifarious notion of cultural diversity by analysing, firstly, its relations with globalisation as well as the different normative actions undertaken by UNESCO to protect it against the negative impacts of the globalisation processes. This introduction also explains how globalisation can be beneficial for cultural diversity and contribute to new, fluid and deterritorialised phenomena. Finally, fear of cultural diversity, characterised by ethnocentric attitudes that attempt to preserve “authentic identities”, is briefly touched upon, along with the obvious limitations of such stances. The second part of this introduction presents the articles selected for this issue among the background papers commissioned by UNESCO to help to draft the 2009 World Report on cultural diversity. Each article sheds light on particular dimensions of cultural diversity: in combination, they provide a valuable overview of its multiple meanings and contexts.

For many years, the promotion and preservation of cultural diversity has remained a core issue in international debates about free trade. In this article we propose a framework to assess cultural diversity that is used to compare this diversity in the movie industry between 1990 and 2000 in the European Union, United States, France, Hungary, Mexico, and South Korea. Our main results are (a) the ranking of the countries is highly dependent on the dimensions of cultural diversity considered; (b) cultural diversity turns out to be higher in countries where the movie industry receives strong public support (France, European Union, South Korea); and (c) supplied diversity and consumed diversity are positively correlated, and the former is always higher than the latter. This evidence suggests that a policy that supports cultural diversity on the supply side seems to match consumers' preferences.

The religious diversity in Catalonia is a challenge for the coexistence in the public space and for the education of future educators. This article emphasizes the challenge of religious diversity in the educational context, analyzing which attitudes have the educational agents of the future towards: a) the religious diversity, b) the interreligious and intercultural dialogue, and c) the role of education in the management of this diversity. In order to ask these questions has been conducted a survey study on the framework of the Project AGAUR-2014RELIG00019 named Attitudes towards religious and cultural diversity in education for intercultural dialogue and interfaith scale. The population of the study has been the students in Teacher Training in Primary and Early Childhood, Social Education, Social Work and Pedagogy degree of all catalan Public Universities. The conclusions highlight a) the favorable attitude towards cultural and religious diversity and interreligious dialogue and b) the relevance to the education given by the students, as an key role in the management of religious and cultural diversity.

Young people form vocational intentions, e.g., to become entrepreneurs and start a business. Entrepreneurial intention is often promoted by resources, notably human, financial and social capitals, which differ between indigenous youth and immigrants, who differ in the cultural capital they bring from their origins. The purpose is to account for how immigrant and indigenous youths' origins and human, financial and social capital affect entrepreneurial intention. A sample of 53,775 youths, including 6,117 immigrants, has been surveyed around Europe in the Global Entrepreneurship Monitor. Although immigrants have less education and financial capital than indigenous youth, they have more entrepreneurial competencies and intentions, especially those originating from Africa and Middle East. Second generation immigrants are opportunity-alert and network more than indigenous and first generation immigrants, enhancing their entrepreneurial intention. Complementing the focus on immigrants' education and status attainment in earlier studies, this study focuses on their entrepreneurial competencies and intentions as shaped by their embeddedness in entrepreneurially intense home-societies. Policies can beneficially be tailored to transforming the immigrants' entrepreneurial competencies and intentions into enterprising.

ABSTRACTThis paper explores the attitudes of secondary-school head teachers towards religious diversity, intercultural and interreligious dialogue and the role of education in fostering intercultural and interreligious dialogue. A sample comprising 275 head teachers in Catalan secondary schools answered an online questionnaire. The results revealed attitudes which were moderately favourable towards cultural and religious diversity, more strongly favourable towards interreligious dialogue, and less favourable towards education playing a major role in managing religious and cultural diversity and in fostering interreligious dialogue. We found significant differences in head teachers’ attitudes in line with the specific features of the schools where they worked. Amongst these differences, it was noticeable that heads of religious and private–public schools had more positive attitudes towards managing religious and cultural diversity and towards education playing a leading role in promoting dialogue. Also, we identified three groups of head teachers who showed differing degrees of positivity according to the perceived religious diversity of their schools. The more diverse the school, the less favourable the attitude, and vice-versa; the most moderate favourability was also associated with the most moderate diversity.

This paper is an attempt to discuss foundational issues for designing e-learning that are sensitive to specific social and cultural settings in developing countries. We argue that recognising cultural diversity is a critical factor in design and use of e-learning as an instrument to promote development in a globalisation perspective. Drawing on contemporary research literature, the paper explores basic notions of culture; models of cultural diversity; cultural considerations in designing and using ICT in e-learning; and models and dimensions of cultural diversity in education and e-learning. We also characterise some common traits in Eastern, particularly Iranian, pedagogical cultures.

The purpose of this study was to examine the moderation effect of self-efficacy and social context on the relationship between entrepreneurial motivation (push and pull) and entrepreneurial intention. The participants were sampled from six physical education (PE) departments in north Taiwan (N = 330). The experimental instrument was comprised of 4 scales concerning entrepreneurial motivation, entrepreneurial intention, self-efficacy, and social context. The questionnaires from participants were collected from September to November, 2014. The data were analyzed using hierarchical regression. The results showed that: (1) Entrepreneurial motivation (push, pull) was positively influenced the entrepreneurial intention, and pull motivation was higher than push motivation. (2) Self-efficacy weakened the relationship between entrepreneurial motivation and intention. (3) Social context strengthened the relationship between push motivation and entrepreneurial intention. We concluded that: (1) Entrepreneurial motivation was positively related to the entrepreneurial intention. For PE major' entrepreneurial intention, the influence of intrinsic entrepreneurial motivation was higher than the external entrepreneurial motivation. (2) In higher entrepreneurial motivation of PE major, having higher self-efficacy, having lower entrepreneurial intention than others. (3) For those PE major with higher entrepreneurial motivation, investing more efforts to develop social context, had higher entrepreneurial intention than others. We suggest that: (1) The entrepreneurship concept and materials should be concluded in their teaching curriculum to strengthen PE major' entrepreneurial motivation. (2) For the PE major with higher entrepreneurial motivation but having less self-efficacy, school can hire the teachers having entrepreneurial experiences and construct entrepreneurial support platform to develop and promoter PE major systematically. (3) The PE major with higher entrepreneurial intention should develop official and non-official social context simultaneously to promote higher entrepreneurial intention.

A Study on Cultural Diversity Management for Indian Organizations

The results showed that the post-conflict Multicultural Islamic Education that took place in North Luwu seemed to emphasize religious moral values, such as compassion, love, help, respect for differences of opinion, respect for diversity of beliefs, and other attitudes that can create relationships. harmony between faith and culture. Multicultural education instilled in students is awareness of living in cultural diversity in society, respect for human rights, and efforts to minimize prejudice, especially interreligious prejudice that has been built up in North Luwu. All of these achievements are aimed at enlivening a harmonious society in terms of ethnic, religious and cultural diversity. In its implementation, the multicultural paradigm of religious education in North Luwu allows students to appreciate plurality and heterogeneity as well as the consequences of cultural, ethnic, sectarian and religious diversity which are the reality of the North Luwu community. The post-conflict Islamic education model in North Luwu consists of three models, namely through educational institutions both public schools and Islamic institutions, through mass and political organizations, and through Islamic organizations.

This article reviews the literature on the various dimensions of culture to discuss the implications for student learning and the development of culturally responsive assessments. Using data from the National Education Longitudinal Study of 1988 (NELS:88), the author examines the cultural context in which students live as a basis for understanding the effects of contextual influences (such as home, school, and community) and culturally relevant strategies on academic achievement by racial/ethnic groups. Overall, the analysis is useful not only for explaining the role of culture in teaching and learning but also for revealing its importance in the development of culturally responsive assessment instruments. Recommendations for future studies with a within-group and cross-cultural research design are proposed. In approaching the next millennium, it appears that the concerns for educational equity and excellence that have characterized the rhetoric of American schooling during the current century are destined to accompany us unto the next. Many advocates of these goals argue that schools must promote academic excellence and create the conditions necessary for all students to achieve it (Darling-Hammond, 1995; Kirst, 1984; Oakes, 1985). Though educational reform efforts addressing these issues are numerous and promising, widespread discussions about achieving both excellence and equity often minimize the relationship between the home, community, and school cultures. According to Gay (1995), what is needed is the incorporation of cultural pluralism in all aspects of the educational process, and curriculum design is a key function in this process. Thus, any discussion of education within a multicultural context must consider the implications of personal and cultural knowledge, values, and language for the learning process. Significant to this standpoint is the view that culturally responsive education must acknowledge the relevance of approaches that incorporate students, cultures into the curricular and instructional strategies used in schools (Au & Kawakami, 1994; Delpit, 1995; Ladson-Billings, 1994a, 1994b; Nieto, 1997). As Banks (1995) maintains, multicultural education is a broad concept encompassing many different dimensions. Any definition of multicultural education must wrestle not only with the question of what multicultural education is but also with the question of what it is not. This, however, is the terrain upon which social, political, and ideological struggles related to this concept are waged. These struggles have been most evident in the educational reform process. As a result, an understanding of the competing ideas about what students should know and what their intellectual capabilities might be is critical for proponents of multicultural education who are trying to mount any educational reform effort. Efforts to impact the standards movement present a similar challenge. Current standard-setting efforts involve states and major school districts in working together to articulate both content and performance standards as well as benchmark those standards against world-class achievement in mathematics (New Standards Project, 1993; Resnick, Nolan, & Resnick,1995). They also involve states (California, for example) in developing curriculum frameworks (Smith & O'Day,1991). Curriculum frameworks, school curricula, professional development, in-service professional development, assessment, a restructured governance system, and the implementation of a coherent instructional guidance system are often seen as necessary components of systemic reform. However, given the political nature of most educational reforms, additional aspects must be considered, such as: how equity issues become central to the agenda, what knowledge related to ethnic and cultural diversity should be taught in schools, how do cultural knowledge can be genuinely acknowledged, and how to draw on culturally specific norms that align with national standards. …

BackgroundEthnic minority communities and people living with dementia have been under‐represented in epidemiological studies. Concurrently, there are limited insights into how to analyse and report on a minimum set of variables related to cultural and linguistic diversity in such studies. In light of increased cultural and ethnic diversity in national populations, this review aims to investigate the collection, reporting and analysis of variables related to cultural and linguistic diversity in epidemiological dementia studies, and to identify best practice exemplars to inform recommendations for accurately capturing cultural diversity in future studiesMethodEmbase, PsycINFO, Medline, CENTRAL and CINAHL will be searched for peer‐reviewed studies published between January 2000 and January 2020. Selection criteria are: epidemiological dementia research studies (including clinical trials and cohort studies) focusing on cultural and ethnic minorities or cultural and ethnic difference, and undertaken in high‐income countries. The PRISMA (Preferred Reporting Items for Systematic Reviews and Meta‐Analyses) guidelines will be used to report findings.ResultResults will describe the variables related to cultural and linguistic diversity, the related measures used, how such variables are treated (e.g. categorical or continuous) and triangulated, what corrections are made (if any) for variables such as time lived in country of settlement, and how these are analysed to inform understanding of dementia among ethnic minorities in high‐income countries.ConclusionBased on these findings, best practice exemplars will be identified, and recommendations made for a minimum and consistent set of variables relating to ethnic diversity to be collected and reported. The study addresses methodological uncertainties around which variables to collect and how to bring them together in a robust analysis that accounts for the cultural and pathological heterogeneity often found among ethnic minority study participants living with dementia.Reference 1Australian Institute of Health and Welfare 2018. Older Australia at a glance. 2L. F., Barcenilla‐Wong, A. L., and Brijnath, B. 2019. Including ethnic and cultural diversity in dementia research. Medical Journal of Australia, 211, 345. 3World Bank Country and Lending groups.https://datahelpdesk.worldbank.org/knowledgebase/articles/906519#High_income. Accessed 14 January 2020.

In existing literature relating to the determinants of economic growth, such explanatory variables as income inequality and cultural diversity have been treated separately. In this chapter, we try to discuss their joint effects. Evidence from a broad panel of nations reveals somewhat ambiguous results in that economic growth is quite independent from the variables of inequality and cultural (linguistic and religious) diversity. But for the post-Cold War era, there is also an indication that religious diversity tends to retard growth in high-inequality nations and to encourage growth in low-inequality places. Besides, we find some evidence that supports the view that inequality tends to encourage growth in low religious diversity nations, but not in high religious diversity places. The estimated results show that higher religious diversity could become a source of productive factors contributing to economic growth for low-inequality nations; but in nations with high degrees of religious diversity, high inequality could seriously affect economic growth. In nations with low degrees of religious diversity, income inequality could generate higher economic growth since there are very few, if any, intercultural barriers within each religiously homogeneous nation.

This study aims to understand the contextualization of hadith regarding tolerance to religious and cultural diversity with a focus on the meaning of the text, the historical context of tolerance at the time of the Prophet and the contextualization of hadiths . Data analysis was in the form of content analysis. It was found that first, there were six editorials of hadith tolerance using the word samaha which means compassion, generosity and is equated with the word patient. Second, the historical context of the prophet's tolerance attitude was recorded in building a pluralist society in the form of forgiveness, good prejudice, recognizing other religions and cooperate with each other. Third, the contextualization of the hadith that the basic concept of Islam in a pluralist society must be based on the principles of living in harmony, peace and prioritizing spirituality and humanity and ignoring group subjectivity. Departing from this finding, the universality of Islamic teachings is able to respond to the social reality of Indonesian society through religious tolerance in cultural and religious diversity

Travel accounts are among the most critical sources for history researchers due to the detailed information they contain. People who travelled to Istanbul, the capital of the Ottoman Empire in the sixteenth century, had recorded various characteristics of the biggest city in Europe at that time. The texts written by Protestant theologians Gerlach and Schweigger provided an especially interesting comparison in a period when conflicts were intense due to religious and cultural differences in Europe. This article will focus on the observations of German travellers in terms of religious and cultural diversity in Istanbul, and explore how the Ottoman Empire facilitated such religious and cultural diversity.