Transcultural Concepts Research Articles

A concept analysis of transcultural in nursing practices

Background: Differences in interpreting the term ‘transcultural’ in nursing practice need to be addressed. Inappropriate terminology in the nursing practice environment may impact the quality of health care. Objective: The aim of this research is to identify the meaning of transcultural in concepts and theories and its relationship to the practice of the nursing profession. Methods: This paper was designed for Walker and Avant concept analysis. Reputable articles from indexing databases were used for review. “Transcultural” AND “Transcultural Nursing Practice” were the two key concepts used in the literature search. The inclusion criteria for articles to be retrieved were determined by the authors with high rigor. Then, an organizing framework was formulated using Walker and Avant’s conceptual analysis method. Results: Antecedents, attributes, and consequences are inferred from the keywords or sentences in each article. The antecedents in this study include immigrants, acculturation, immigration, emigration, cultural diversity, cultural competence, interpersonal caring, transcultural nursing, and cross-cultural comparisons. The attributes in this study encompass cultural exchange, overcoming obstacles, research development, changes to standards and operating procedures. The consequences of the transcultural concept for nursing practice include its impact on organizations, patients/clients, and nurses. Conclusions: We suggest that healthcare professional thoroughly comprehend transcultural concepts in nursing practice in order to effectively apply transcultural approaches in nursing practice. This is one way to improve the quality of healthcare services.

Breaking Borders, Bridging Fields: Unveiling the Transculturality of Anti‐Asian Racism in a Global Context

Despite the recent surge in scholarly attention to anti‐Asian racism, what is largely missing in this growing body of literature is a bridge connecting studies on this subject to the broader field of race and ethnicity studies. In this special issue, we propose to use the concept of transculturality, which is defined as the process of cultural interaction, interpenetration, and hybridization that transcends the traditional borders of individual cultures, to establish this connection. In this introductory article, we first critically review the concepts of culture, interculturality, and multiculturality in the studies of race and ethnicity. Upon this review, we explain how transculturality advances the knowledge of racial and ethnic identity, ideas, and practices. This introduction concludes with an overview of each contribution, setting the stage for a comprehensive exploration of this complex and multifaceted issue. Collectively, this special issue aims to not only provide theoretical and empirical insights into the transculturality of anti‐Asian racism but also build a bridge between the studies of the Asian diaspora and the general research on race and ethnicity.

Anthropocene disorder and the transcultural search for common-ness

In this article I seek a new way to understand the Anthropocene and its ecological crisis. I argue that we must first deconstruct the mainstream Herderian concept of culture, as it seems inadequate to capture how we deal with our life circumstances and choices, especially on the level of global events like the Anthropocene. I also suggest that the concept of transculturality may serve the purpose of understanding this situation better and may even offer a prospect of a process that might induce the common-ness that we are lacking as a species. After discussing the Anthropocene concept, I examine the idea of the search for a common-ness of humanity as a remedy for Anthropocene disorder. Finally, I present an overview of new universalist approaches to the Anthropocene and propose that the concept of transculturality as advanced by Wolfgang Welsch may provide a better basis for understanding the Anthropocene as a human predicament.

Transkulturowość i zwrot globalny w literaturoznawstwie

The article compares Wolfgang Welsch’s concept of transculturality and the global (transcultural and transnational) turn in literary studies, both of which seem to propagate similar attitudes towards research that crosses national and cultural boundaries. Transculturality and the global turn propose opening up towards marginalised non- Western cultures, the need to change the way we think about and talk about the global circulation of art and ideas, and a vision of culture as a fluid, hybrid entity, rather than a homogenic paradigm of container culture.

The Instrumental Vernacular

Abstract Written as a response to professor Simon Bronner’s critical analysis of the concept vernacular and its uses, published in the Journal of Ethnology and Folkloristics (2022), the article highlights the functionality of the term ‘vernacular’. It has become a folkloristic category, binding conceptual domains such as ‘folk’ and ‘institutional’, ‘folkloric’ and ‘authored’, ‘oral’ and ‘literary’, ‘belief’ and ‘knowledge’, which have often been set apart in former scholarship. The main focus of the article is on vernacular religion as a concept and methodology, introduced by Leonard N. Primiano in the 1990s, which opened up a new perspective in the study of religions. The article considers ‘vernacular’ as a flexible concept, instrumental in developing folkloristics in its trans-disciplinary dialogues. Projected on the history of folk-loristics as a multilingual field of studies with roots in multiple national, regional and ethnic traditions, vernacular as an outlook enables us to think of folklore as a transcultural concept and disconnect it from colonial legacies.

Динамика медиатизации транскультурного концепта «Индивидуальная мобильность»: корпусно-ориентированное исследование

The research is relevant due to the interest of linguistics in studying Russian-language mediatization discursive practices, which contribute to the perception and evaluation of the contemporarily implemented concepts envisioned as a new social reality in media communication. The article introduces the mechanism of transcultural concept mediatization exemplified by the concept "Individual Mobility" that is emerging in the Russian language consciousness. The paper substantiates corpus linguistic methodology applicability to research into the scrutiny of the current media practices. The dynamic nature of introduction and inculcation of ideas upon the significance of mobility provided by personal transporters as the fashionable way of life, represented in the thesaurus of media texts corpus, proves research outcomes novelty. By applying the corpus methods, the linguistic mechanisms of the concept "Individual Mobility" mediatization are revealed as being represented in the dominance of translingual units in the key concept domain nominations and chronological variability in the nominative density of their implementation; the thematically heterogeneous nature of thesaurus of the texts corpus governs the perception of the contemporarily implemented concept by Russian-speaking actors of mass media discourse. The evaluation vector in conceptualization of the socially significant phenomenon under study in the Russian media discourse is determined, its specificity is described. The concept "Individual Mobility" mediatization is being traced in the hybridization of the thematic layer of media texts corpus, in particular, in the presence of administrative discourse vocabulary whilst the relative stability of terminology that nominates fashionable personal transporters and their users. The presence of lexical units, which comprise the thematic group "Risk of injury" accompanied by legal and administrative vocabulary, indicates the dynamic formation of mass critical and negative comprehension of the concept "Individual Mobility" domain accomplished by means of the chosen vectors of mediatization.

On Otherness and Sameness: A Dialogue between Zhu Xi and Levinas on Ethical Interrelatedness

:This essay develops a dialogue between Zhu Xi's thirteenth-century Neo-Confucian thought and Levinas' twentieth-century Western philosophy, around the notion of interrelatedness between individuals, between self and other. Despite the fact that Zhu Xi and Levinas belong to diff erent cultural universes and to diff erent philosophical spiritualities, and lived in diff erent historical times, they share the same interest in exploring, interpreting, and building interrelatedness, and therefore in ethics and ethical relationships. Through an intertextual and hermeneutical approach, the essay builds a dialogue between diff erent cultural presuppositions underlying the essence of ethics and of ethical relationship: otherness and sameness. This dialogue allows one to become aware of the existence of transcultural concepts such as interrelatedness, and of their diff erent, cross-cultural meanings (e.g., interrelatedness is grounded in "sameness" in Zhu Xi's Confucian context and in "otherness" in Levinas' thought).

What if we focus on developing commonalities? Results of an international and interdisciplinary Delphi study on transcultural competence

This article seeks to articulate an invitation to rethink the success factors of global cooperation by using a relational approach. It presents the initial results of a 3-stage Delphi study that was conducted in 2020 with a panel of around 50 experts from different countries and disciplines in order to better understand the concept of transcultural competence. The study questions specifically invited the experts to focus on (1) the determinants of people’s perceptions of cultural diversity, (2) the role and creation of commonalities, (3) the competences that support an approach to cultural diversity aiming at commonalities, and (4) the formulation of corresponding conceptual conclusions as a point of departure for further research and practical application.The results suggest that a relational view could be interpreted as a common denominator within the Delphi group. Following such a relational approach, the core aspirations of a revisited concept of transculturality include to consider individuums in their relations, to refer to context-specific events, constructive processes and the connotation of the beyond, which implies the possibility, ability and willingness of creating new commonalities (without excluding the existence of differences). A relational understanding of cultural complexity thus views cultural commonalities and differences not as opposites, but as complementary resources for cooperation. It thereby hints towards a process-perspective of competence, as well as towards the departure from a static concept of identity in favor of the concept of belonging, which is inherently relational.

"[Culture] Makes Each Country Unique, It's Kind of like a Trademark." Empirical Results on Students' Perceptions of Culture and Space as Learning Prerequisite for Geography Lessons.

Students’ everyday perceptions of culture and space have a significant impact on their social coexistence and should, therefore, be considered in geography lessons. The other or foreign is often negatively assessed. This perception is based on an essentialist understanding of cultural space but is inappropriate for a culturally diverse world. The concept of transculturality by Wolfgang Welsch offers a constructivist perspective on culture and space, which takes cultural globalization into account and avoids a stereotyped division of cultures. To prevent xenophobia, it is important to understand the everyday ideas about culture and space younger generations possess and the extent to which transculturality is integrated. The learning requirements of students provide a basis on which geography lessons can be developed that incorporate these concepts to counteract xenophobia. To determine everyday perceptions, 197 German 9th-grade students were asked. The selection of the sample was based on a declaration of consent from the parents and was not fully probabilistic. In addition to a preliminary study, 98 female and 99 male students were surveyed in a written questionnaire. The data analysis was realized in a mixed-method design, with qualitative content analysis and supplementary quantifications. The results of which suggested that culture and space are predominantly understood as nationally specific. Consequently, a transcultural understanding should be incorporated long-term into geography lessons.

Hermeneutical understanding and the transcultural challenge: Reflections on the theoretical development and its literary relevance

Deriving from the assumption that there is no such thing as a ‘pure’ culture, since culture is always mixed and hybrid, this article defines and discusses the concept of transculturality (Welsch 1997, Ette 2005, Iljassova-Morger 2009) in the context of other theoretical models of cultural encounters, interactions and demarcations, such as multiculturality and interculturality. Theories of transculturality, however, are not primarily to be understood as merely literary theories. Rather, these concepts contribute to a scholarship concerned with a more comprehensive interpretation and understanding that problematises the basis of what we normally refer to as ‘culture.’ Looking at the use of notions of transculturality in literary studies, however, it becomes apparent that this approach is mostly applied in the analyses of so-called migration literature, which is problematic from an epistemological point of view. In light of this, my article inquiries into the relationship between transculturality and literature in general in order to consider the significance of theories of transculturality for literature that is not normally understood as migration literature.

Towards a Transcultural Concept of Justice Based on Self-respect

Abstract The idea of global justice faces a serious challenge. We live in one global society and many regional and local societies at the same time. The existing plurality of institutional as well as cultural levels of social connection leads to this general question: what is the right site for addressing different questions of justice? Some philosophers argue that the paramount place for thinking about justice is the global level, but other philosophers claim that questions of justice presuppose a certain institutional structure. It is therefore only at the local level, preferentially in the form of sovereign states, where questions of justice arise. I want to argue that it is possible to understand some issues of justice as global in an irreducible way, while other issues are best addressed on a local level not only for pragmatic reasons, but also for reasons that have to do with the normative significance of local institutions, cultural connections and social identities.

The Modern Form of Cultural Cosmopolitanism

The article deals with interaction of transculturalism as the ideology of uncertainty with a cultural version of cosmopolitanism. In the cosmopolitan in its ontic plane, today’s thinking is not just universal and global. The emphasis is predominantly on the unidentified, in particular, the deprived of national attributes or opposed to national ones. Thus cosmopolitanism represents itself as an alternative to identification, that is, as uncertainty, incertitude in the conditions of a cultural homogenization of the world. This emphasis is connected to the idea of the possibility of an individual’s existence at once in several cultures or coexistence in a cultural mix, expressed in the concept of transculturality. The application of principles of cosmopolitanism in the realm of culture initially causes a certain contradiction through which radical cosmopolitans reject the very idea of culture. After all, this idea asserts human pluralism: culture as the attribute of the human by definition is something plural – a variety of ways to be human; so it can`t be abstractly-human. While the principle of cosmopolitanism consists of the oneness of humanity, and therefore indistinguishability within it. The overcoming of contradictions is sought in the justification of the purely private relations of a single person-nomad with world culture, his or her devotion to it. Such devotion in the vision of transcultures is achieved by an individual’s refusal from one’s own (local, national, etc.) culture and by endless journeys through cultures, that is, a cosmopolitan identification of both individual and culture. In an escape from the “captivity” of a specific culture, that is, in confirming the principles of uncertainty, transculturalists perceive almost the only path to cultural freedom. The article describes how transcultural ideology is formed and unfolded in the framework of modernized cosmopolitan trends. The author shows that transculture now is not an accomplished feat, it remains a kind of utopian project, a projective construct of cosmopolitan-oriented culturological thought.

¿Quiénes vienen siendo Ecuador?: una mirada transcultural a la narrativa fundacional en sus preámbulos constitucionales

Diante da incessante renovação dos textos constitucionais no Equador e em outros países vizinhos da América Latina, é conveniente abordar seu processo de escrita a partir da perspectiva da transculturalidade. O presente trabalho propõe-se a analisar seus reiterados processos de reescrita e refundação como momentos de necessária redefinição social de sua identidade e, em especial, a revisar a narrativa presente no texto dos preâmbulos das Constituições do Equador, a fim de avaliar a existência de conceitos interculturais, como espaços de encontro e relações culturais que permitem negociar suas diferenças, no quadro de seu constante processo de hibridação.

Encounters with the Other: Transcultural Possibilities in the Wachowskis’ and Tykwer’sCloud Atlas

AbstractThe Wachowskis’ and Tykwer’sCloud Atlasindicates strong potential for an investigation into the advancement of transcultural messages in global cinema because of its conceptual commitment to narrate the story against the backdrop of sexuality, race, gender, and class. By combining critical discourse analysis (Foucault,The Archaeology of Knowledge, Power/Knowledge) with literary criticisms of postcolonial works (Hall, Hardt and Negri) and transcultural concepts of culture (Welsch,The Puzzling Form of Cultures Today; Rings,The Other in Contemporary Migrant Cinema), this paper investigates how farCloud Atlaspromotes transcultural identity constructs. Upon analysis of central themes and prominent charactersCloud Atlastransmits a message that if the aforementioned socio-cultural barriers can be overcome, we can cultivate something akin to a transcultural society. However, linkages to colonial discourse and quintessential cinematic conventionsvis-à-viswhite individualistic heroism demonstrate thatCloud Atlas’s liberal-humanist worldview is one that can ultimately be branded as compromised by monocultural assumptions of US values and ideals as superior.

ДИСКУРС ТРАНСКУЛЬТУРАЦІЇ ТА КУЛЬТУРНОЇ ГІБРИДНОСТІ ЯК ПРЕДМЕТ ЛІТЕРАТУРНОЇ КОМПАРАТИВІСТИКИ

Theories of hybrid culture and transculturalism are analyzed from the point of view of comparative literature. In the modern world the transformation of multiculturalism and globalism towards transculture is an inevitable consequence of the complicated processes of cultural interaction in all countries of the world. Transculturalism is an alternative to multiculturalism as a product of globalism and has different rhetoric of the Other. The transcultural concept, put forward by F. Ortiz as an alternative to the asymmetric concept of acculturation in the area of cultural contacts, provided opportunities for describing the complex processes of cultural interaction in the era of globalization. Transculture is based on the cultural polyphony, in which there should not be a complete synthesis, where the cultures retain some opacity. The concept of transculturality can be used as a basis for a modern comparative analysis of literature. At the same time, key issues of interaction of cultures in post-Soviet discourse are not solved. Therefore, the study of methodologies of post-Soviet studies is important not only as theoretical problem, but also as a problem of general cultural significance. Therefore, the Caribbean philosophy, which is being built as a significant element of contemporary comparativism in the field of interaction between cultures, directly concerns the problems of choosing ways of further postcolonial development of postSoviet cultures. Transculturalism proposes the principle of hybridity instead of the archaic principle of the purity of national culture, declaring the change in attitude to national languages, cultural traditions and the very concept of nation-state, giving way to the processes of transnationalization and polyglossia associated with the principle of the networked cosmopolitanism. This is a new relationship between languages and cultures. Ultimately, this new andmagological interaction between the Own and the Other. It is a search for a new unity of the various Others.

Wolfgang Welsch’s concept of transculturality: towards a transversal paradigm of social pedagogy

The article is an attempt to answer the following questions: how, in the context of Wolfgang Welsch’s concept of transculturality (1998a,b,c,d;2004), together with its transformations towards transversality, a new interpretation of the categories of interculturalism and multiculturalism is possible? This proposal helps to find justifications for Helena Radlinska’s thesis that social pedagogy is at the crossroads of sciences and also allows us to think about the epistemological consequences of this view. As a result of the analysis of the values of the concept of transculturality/tranversality, the assumption was formulated that it can be a reference for constructing a transversal paradigm of social pedagogy and a basis for its ontological framework. As a result of adopting such a view, a transversal paradigm of social pedagogy was proposed, which is formed by three frameworks: ontological – transversal reason, methodological – long duration plus breaks and discontinuities, and epistemological – complexity of processes and phenomena occurring in the field of practice.

Transculturality as a Modern Theoretic Concept in an Interdisciplinary Academic Space

The purpose of the article is to analyze the trends in the use of the concept of transculturality existing in the global scientific discourse and to identify the main directions of development of this concept. Methodology. An evolutionary analysis of the formation of the three main approaches in the analysis of transculturality provides a practical test of the intermediate results in specific historical examples. System analysis will show the regularity and necessity of studying the evolution of transcultural systems, taking into account their dynamics from the perspective of the future. Results. Drawing on a comparative approach, the author identifies three main areas of development of the concept of transculturality in contemporary scientific discourse. The first one continues the tradition of classical German philosophy of culture. The second area of transculturality studies is related to the ideological disputes of neoliberals and postcolonialists. The third area of research is purely practical, helping to solve the problems of transcultural communications in the field of business. Originality. For the first time, three different approaches to the study of transcultural phenomena are identified and analyzed, and their methodological and ideological differences are proposed. Practical meaning. The information contained in this work can be used to further research and development of methodological material for new courses of lectures and seminars on cultural philosophy and methodology for studying contemporary transcultural processes.

O metodologii badań kultury pamięci miasta postsocjalistycznego (na przykładzie współczesnego Wilna)

[full article, abstract in Polish; abstract in Lithuanian and English]
 
 The principal objective of this paper is to analyze the issue of the contemporary city and its memory. The end of the 20th century has brought an increased number of works on the memory of a city. This phenomenon has amplified the development of urban studies, architecture, geography and human studies as well. In this way, a so-called “spatial turn” took place. The “spatial turn” term refers to the change in thought of social and human scientists to the space that does not determine social action but provides a context for it. Space facilitates social action and creates a stimulus for social action to take place. Any city and its space have their own “language” speaking to us through their topographies, landscapes, architecture, art – anything that shapes the city’s aura and registers it in the memory culture. It can be reconstructed on the basis of various and rich urban representations. The fascinating and complex issue of a city’s memory in the postmodern age is a huge research challenge. In this context, the concept of transculturality, developed by Wolfgang Welsch, and all research achievements up to now are extremely inspiring. The examples collected by the author will illustrate possible research directions and useful scientific tools to conduct the analysis of Vilnius memory after 1990.

Medieval Transculturality in the Mediterranean from a Literary-Historical Perspective. The Case of Rudolf von Ems’ Der guote Gêrhart (ca. 1220–1225)

Abstract Most scholars working on the concept of transculturality consider it a modern phenomenon, but we can discover forms of transculturality already in the Middle Ages, and this in terms of political, scholarly, artistic, medical and literary exchanges. Within the framework of Mediterranean Studies, this article examines the extraordinary case of Rudolf von Ems’ Der guote Gêrhart (ca. 1220–1225) which illustrates how much the Mediterranean world proved to be a highly useful backdrop for the description of transcultural exchanges between the protagonist and a Moroccan castellan, Stranmûr. The verse narrative is based on the experiences of a wealthy Cologne merchant who proves to be extraordinarily open to other cultures, languages and religions and encounters an equally minded Muslim lord. We would not be far off by describing the poet’s projections as a case of medieval tolerance.

The journey as a transcultural experience for international students

An international two-year Erasmus Mundus MA, Transcultural European Outdoor Studies (TEOS), uses the journey as a central metaphorical concept, the “peregrinatio academica”, and experiential pedagogy. Students study human nature interactions through the lens of outdoor education and recreation while travelling for a semester at a time in three European countries: England, Norway and Germany. We argue that the transcultural concept is facilitated by the diverse nationalities of the student cohort and the concept and experience of the journey. Empirical evidence from student feedback, course discussions, and staff reflections is used to explore the ways in which the programme elucidates ideas of expert and Eurocentric knowledge of landscape and learning by valuing individual knowledge constructions and new research. Simultaneously, we argue that the typical European “gaze” on the “other” somehow is reversed as “others” gaze at European cultures, and, to some degree, contribute to destabilizing culturally taken-for-granted knowledge. This offers new opportunities for a more nuanced transcultural exploration of human nature interactions in diverse landscapes and cultures. We conclude that the knowledge and skills developed by this programme supports the development of “transculturalized” students with the enhanced capacity to shift between and discuss diverse positions and ways of viewing and knowing.