Multicultural Nature Research Articles

GREETING SYSTEM IN BANDA NAIRA SPEECH COMMUNITY (A SOCIOLINGUISTIC REVIEW)

Greeting activities in social interactions create the use of greeting s words . G reeting word is a lingual unit in the form of a word or group of words used in social interactions to address the interlocutor. The greeting word , refer ring to the personal pronoun of the second person in a conversation , is generally influenced by the speaker, the interlocutor, and the relationship between the two. This study aim ed to describe the forms of greeting in the Banda Naira speech community and the factors that influence the us e of greeting s . T his research used a descriptive qualitative method . The data used are greeting words . This research used distribution technique to analyze the data . T he Banda Naira community uses forms of greeting divided into kinship terms and non- kinship terms . T he usage distribution of kinship terms , referring to a person with and without familial ties, is often followed by the name of the other person. The usage of kinship terms is influenced by the multicultural nature of the Banda Naira community.

Re-imagining the world: Australians’ engagement with postnationalism, or Why the nation is the problem

Academic debate around the need for global cooperation, the anachronism of national borders, and the necessity of nurturing a cosmopolitan ethic of care for all, has strengthened over the last two decades, but it is unclear the extent to which the general population has embraced such ideas. This article explores Australians’ perspectives using data from a series of projects investigating whether Australians are moving beyond national to postnational orientations and cosmopolitan identifications. Quantitative data demonstrates robust nationalism, although elements of a postnational outlook are also evident. Discursive analyses similarly suggest that while compassion towards others and openness to difference do exist, the ideology of the nation-state remains strong, with postnational formations seen as impractical, and perceptions of the rights of others limited by nationalist thinking. The best characterisation of the Australian orientation is that of multicultural nationalism, an approach that celebrates internal diversity within limits, but remains hostile to postnational material formations and global cosmopolitan ideological formations.

Malaysian Sikh Youths’ Perception of Diverse Sexual Identities

Malaysia is well known to the world audience as a multicultural nation and a country dominated by religious beliefs, including religions such as Islam, Christianity, Buddhism, Hinduism, Sikhism and Taoism. However, over the years, Malaysia has been doing its rounds in the papers for its strict rules over the denial of human rights for the LGBT (lesbian, gay, bisexual and transgender) community. In 2015, Malaysia’s ex–Prime Minister Najib Razak openly declared his take on the LGBT community by equating them to the Islamic State of Iraq and Syria (ISIS) and claiming that both are ‘enemies of Islam’. Whereas Islamic religious authorities have made clear their stance on LGBT communities, the Malaysian Consultative Council on Buddhism, Christianity, Hinduism, Sikhism and Taoism (MCCBCHST) has taken a much-blanketed approach on the matter. The group is against any violent attack against, harassment or intimidation of and threat to the LGBT community, but the very essence of this stand is oxymoronic, as they have not done anything to prevent such incidents from taking place either. Sikhism has a liberal perspective on acceptance, regarding aspects such as gender, race, ethnicity and age, to name a few, that one would interpret it is an LGBT-friendly religion. Hence, this article is a humble attempt at understanding the Malaysian Sikh youths’ perspectives on the ever-growing branches of sexual identity. This article will add to the literature on Sikhs’ attitudes towards homosexuality, especially in Southeast Asia.

Adapting realist evaluation for Made in Africa evaluation criteria

Background: Globally, the theory and practice of evaluation largely emerged from Euro-Western worldviews and continue to evolve in a manner that addresses the needs of Euro-Western interests. The extent to which the closely held values and general outlook of diverse stakeholders underpins how evaluation is processed and designed is interrogated, given the global and multicultural nature of evaluation. Objectives: We summarised contemporary debates on Made in Africa evaluation and reflected on what these debates might mean for evaluation practice. We also reflected on what it might mean to adapt a quintessentially Euro-Western evaluation method as an integral part of indigenising evaluation theory and practice in African contexts. Method: Research that adopted a case study approach and a realist evaluation meta-analysis framework was conducted in South Africa, which aimed to provide better understanding of the methodologies and approaches used in past programme impact evaluations. The aim was to reflect on the usefulness of evaluation findings to policy decision makers and to determine the suitability of the realist evaluation method in the implementation of evaluations. Results: While potential constraints were involved in its application, the realist evaluation held promise in addressing some of the requirements of Made in Africa evaluation. A model of an adapted realist evaluation cycle was presented. It was suggested that the model might enable better implementation of the realist evaluation framework in some African contexts. Conclusion: Adaptation of evaluation models, theories and instruments, towards contextual relevance and cultural appropriateness was a progressive continuum towards originating indigenous African evaluation approaches.

The Contextualization Of Sayyid Idrus Bin Salim Al-Jufri's Thoughts On Religious Moderation In Institut Pendidikan Al-Khairaat Palu

Indonesia is a country with a diversity of ethnics, cultures, languages, and religions that make it a multicultural nation. It leads Indonesia vulnerable to conflicts because of the differences in the ways of thinking. Thus, religious moderation through Islamic Values of Wasatiyyah (NISWA) is expected to be a solution to this problem. Sayyid Idrus bin Salim Al-Jufri is one of the reformers in Central Sulawesi (Indonesian: Sulawesi Tengah) that engaged in education. By employing descriptive-analytic method, it can be inferred that Sayyid Idrus bin Salim Al-Jufri is a moderate figure. His thoughts manifested on his remarkable work, Institut Pendidikan Alkhairaat, keep growing up to now. The concept of Religious Moderation by Sayyid Idrus bin Salim Al-Jufri through Islamic values implemented in Education Institute Alkhairaat, heretofore, is following NISWA, are tawasuth, tawazun, tasamuh, musawah, islah, syura, i’tidal, aulawiyah, tahadlur, tathawur, ibtikar, and muwathanah.

Introduction: The Eurocentric Gaze, Postcolonial Gothic, Indigenous Visions

Introduction:The Eurocentric Gaze, Postcolonial Gothic, Indigenous Visions Eva Rueschmann (bio) Introduction In keeping with Antipodes's focus on literary and other cultural texts from the Pacific region, this special section features six new essays on Australian and New Zealand fictional feature and documentary films. While Australian and Aotearoa/New Zealand are separate and distinct national cinemas, this section's coverage of narrative films from both nations reflects a tradition of scholarship based on the significant cultural crossovers between them.1 Beyond the nations' common origins as former British colonies and their Pacific location, Australian and New Zealand filmmakers have both drawn on their respective settler histories and postsettler social development as multicultural nations for narrative subjects and inspiration. Ian Conrich has noted that "Australian and New Zealand cinema share a use of powerful landscapes, they also share a post-settler Gothic, a cinema of isolation and travel, similar screen representations of masculinity, and similar fictional depictions of small-town communities" (5). An expanded list of commonalities includes the important rise since the early 2000s of Indigenous film and filmmakers in Australia and Aotearoa/New Zealand alike, which Felicity Collins, Jane Landman, and Susan Bye called in A Companion to Australian Cinema (2019) a necessary challenge to the previously dominant "uninterrupted whiteness of Australian screen culture" (37). Discussed here are a diverse range of contemporary films including the director Christine Jeffs's Rain (2001), Richard Roxburgh's Romulus, My Father (2007), Taika Waititi's Boy (2010), Tony Krawitz's Dead Europe (2012), Jennifer Kent's The Babadook (2014), and Natalie Erika James's The Relic (2020). In addition, this section includes new critical reappraisals of notable earlier works such as Fred Schepisi's The Chant of Jimmie Blacksmith (1978) and Jane Campion's An Angel at My Table (1989). The essays in this special section offer fresh and original critical perspectives on three facets of feature filmmaking in Australia and New Zealand: the representation of Europe as colonial metropole in the antipodean imagination, the postcolonial [End Page 233] Gothic as a film mode or genre, and Indigenous representations on-screen. The section begins with a long-neglected topic in film scholarship: the image of Europe in contemporary Australasian cinema.2 As former British settler colonies, Australia and New Zealand have had a long and complicated relationship—both politically and artistically—with Europe and specifically Great Britain. For instance, in twentieth-century Australian literature, attitudes toward imperial Britain oscillated between "a yearning for a distant Home and the rejection of the Old Country" (Bader 109). Despite this ambivalence, Australian and New Zealand writers and artists long remained intrigued and even drawn to Britain and the European continent as an imagined center of cultural sophistication. While this theme is treated in literary works depicting the journeys of Australians and New Zealanders to Europe, very few feature films focus on the return of descendants of former colonists or immigrants to their European homelands. In the first essay in this special section, Janine Hauthal discusses four films that make visible shifting perceptions of Europe in relation to antipodean cultural identities. If Australians' and New Zealanders' journey back to Europe in these works shows a sometime idealized but now more often problematic "imaginary homeland" for the descendants of white settlers, its dark mirror image can be seen in Australasian Gothic cinema, which not infrequently seems haunted by the traumatic dislocations and tragedies of European colonization. In the Gothic, protagonists perceive and experience the antipodean unfamiliar landscapes as a source of dislocation, psychological terror, melancholy, and the uncanny—an unsettling reversal of Europe as a putative homeland. In Contemporary Australian Cinema: An Introduction, the film scholar Jonathan Rayner has called the Australian Gothic "a mode, a stance and an atmosphere, … suggesting the inclusion of horrific and fantastic materials comparable to those of Gothic literature" (25). Although Australian and New Zealand Gothic is often associated with horror and fantasy films, less generic dramas such as the well-known art house films Picnic at Hanging Rock (1975) and The Piano (1993) also draw on this Gothic mode. While the Gothic was imported to the antipodes through the eighteenth-century British Gothic novel, it adopted regional inflections as...

Food Tours in the Context of Multiculturalism Of Tourism Destinations: The City Of Dubai As An Example

Food tourism is closely related to cultural and heritage tourism. Food tourists are experiencing the culture of a destination through tasting its national dishes and traditional cuisines. Most major countries around the world have their special food which is considered as a characteristic of a particular destination. Food is a very important part of the tourism product and it is involved into the marketing plans in many countries. Therefore, food is considered one of the factors that tourist consider when they choose a tourism destination. Food tasted by tourists is playing a major role in impressing them and might make them come back again and again to the same destination. Specialized food tours have emerged in concert with the growing interest in, and demand for, authentic cultural tourism experiences. The study aims to represent the importance of food tours in expressing the identity and culture of countries and how food tourism is an important element of the intangible heritage. Some countries have their own particular cuisines or national dishes while others have no special cuisine due to the multicultural nature of these countries such as Canada, New Zealand, Australia and United Arab Emirates in the Middle East. The study sheds the light on the importance of food tours within the intangible heritage frame. It discusses the importance of food and gastronomy in multicultural countries from the theoretical point of view through the literature review and analysis. The importance of food tourism in the city of Dubai as a cosmopolitan city and reasons behind the recent growing and popularity of food tours in the city are also represented in this study.

Multicultural citizenship for the highly skilled? Naturalization, human capital, and the boundaries of belonging in Canada’s middle-class nation-building

Taking Canada as a widely envied and imitated example of liberal, “difference-blind” economic immigration, in this paper, I examine the permeability, constraints, and symbolic meaning of the different requirements of the naturalization process from the perspective of those who have undergone the process. Based on interviews with recently naturalized Canadians, my study reveals that the three steps of the application process – filing the application, studying the citizenship guide and sitting the test, attending the citizenship ceremony and swearing the citizenship oath – constitute mostly blurred boundaries for skilled and highly educated immigrants, with occasional bright boundaries related to management flaws, classed naturalization, and cultural biases. Specifically, immigrants endowed with valued forms of human capital are naturalizing fast and easily even if they are members of racial, ethnic or religious minorities. This underscores the strength of multiculturalism as national identity and ethos of societal integration. However, the attainment of citizenship in the multicultural nation does not come quasi-automatically as a right for everyone after years of lawful residency. Rather, it is granted as an earned privilege only to those who demonstrate the successful mastery of the skills and mindset of middle-class professionals. Since naturalization now operates along the same econocentric logic that governs immigrant selection through the points system, individuals admitted through non-economic streams, such as refugees and immigrants in the family class are increasingly struggling with the naturalization process. This raises questions about the implicit biases and new fault lines of seemingly difference-blind middle-class nation-building through immigration.

A Multicultural Approach in Learning Review of Indonesian Fine Arts

Multicultural awareness in Indonesia has been widely discussed since the Dutch colonial era. According to Furnivall, that the plural society in the Dutch East Indies consisted of two unique characteristics, which were horizontally marked by social unions based on differences in ethnicity, religion and tradition. Then vertically, the structure of the society is marked by sharp differences between the upper and lower layers. In this case, there are two key words, namely between the peaks of regional culture and foreign culture, in this case if there is a fading of the sense of unity because they think that one ethnic group feels that its culture is superior to another, there will be inequality which endangers the multicultural nature. Based on this, in order to avoid learning the history of Indonesian fine art that is not based on multiculturalism, in this case it has long been initiated with a more democratic substance as in the Archipelago Art Review course since the 1980s on the grounds that there are many artistic remains outside the islands of Java, Sumatra and Bali which has been built since the end of prehistoric times.

Aussies? Afghans? Hazara refugees and migrants negotiating multiple identities and belonging in Australia

ABSTRACT Australia has one of the largest Hazara diasporic communities outside of Afghanistan, Iran, and Pakistan. Their identities as Hazara, Afghans, Muslims and recently arrived refugees/asylum seekers are often subject to negative representations in public discourses in Australia and compete with a dominant version of Australian identity that remains largely Anglo-centric. This research highlights the importance of agency and social context as Hazara Australians negotiate belonging and their multiple or hybrid identities. Through participant observation and semi-structured interviews with Hazara Australians, this paper explores the participants’ self-perceptions as Hazara (ethnic), Afghan (homeland), Muslim (religious), Australian (host nation), and (former) refugees, and the ways these were negotiated and experienced. The participants in this research offer a re-imagining of Australian national identity, defined by its multicultural nature and the sharing of rights and responsibilities through Australian citizenship, enabling Hazara to describe themselves as ‘Australians’ or ‘Aussies’; and to find belonging that includes their multiple identities, as Hazara/Afghans, Muslims, and former refugees.

Kosmologi Sekala-Niskala Refleksi Estetika Lukisan I Nyoman Sukari

Philosophical reflection provides an understanding of all the activities of various components of the work of human works as a related entity in a network with one another. Language, myth, religion, and art and artists as human creators are not unrelated, but rather integrated into a single bond. I Nyoman Sukari as an artist, has a pluralistic and multicultural variety of artistic achievements bringing all the charm, experience, mystery, stories, mythology of Bali and Java inherent in his body, mind, and soul. The philosophical issues in Sukari's paintings are full of Balinese locality values and their multicultural nature; religiosity, mythology, history, scale, tradition art, cross-culture, and contemporary or globalization issues become more complex and multi-layered in aesthetic and metaphysical terms. In this article, I will investigate and study with a hermeneutic-metaphysical approach; what is the nature of the art for I Nyoman Sukari, how far the basic principles of Hindu aesthetics reflect in his art, how Sukari understands the world of metaphysics and then interprets all inner and worldly issues (Sekala-niskala), how to negate Hindu-Balinese philosophy and the contemporary world to give birth the narratives of spirituality through painting with metaphors and symbolizations. Keywords: Metaphysics, Painting, Hindu-Balinese Philosophy, Aesthetics, Hermeneutics.

Carnivalesque Memoryscapes of Multiculturalism: History, Memory, Storytelling in Tash Aw’s Harmony Silk Factory

ABSTRACT What is the place of the excluded memories, stories, and narratives in the historical imagination of a nation? This study approaches the multiple temporalities and spatialities that constitute the time-space of history through Bakhtin’s concept of chronotopia. While a chronotopic approach to the past grounds its experience in time and space, the network of chronotopes and their inter-relationships establishes the past as a realm of relationality that is open to engagement. This is especially relevant in multicultural postcolonial societies where official history has emerged as a contested zone with multiple narratives – colonial, nationalist, migrant – all vying with and against each other. Through a close reading of Tash Aw’s The Harmony Silk Factory, this study explores the multiplicity of chronotopes that characterize the narratives of a historical event at any point of time and their dialogic relationships with each other. Such multiplicity of narratives, the paper argues, is a hallmark of histories emerging from the postcolonial multicultural nations. The latter part of the paper explores the relationship between history and literature to propose literature as time and space that carnivalizes the monologic drive of history.

Boundary Spanning - How to Walk the Talk with a Foreign Accent?

Global virtual teams (GVTs) – characterized by globally dispersed team members – are increasingly being employed to conduct projects in MNCs. Given the multilingual and multicultural nature of such teams, and the lack of physical interaction, language and communication play an important role in the smooth functioning of these teams. Previous research has highlighted the formation of subgroups and faultlines in multilingual teams. In our qualitative research, we study the understudied context of Latin America, specifically Mexico and find that similar faultlines exist in GVTs as well. In this study, we find that while multilingual managers who are proficient in the corporate language as well as the dominant language of the specific within-team linguistic subgroups could act as boundary spanners, the effectiveness of such role might be influenced by other factors, such as accent and the socio-economic status of their country of origin. Furthermore, linking our findings to previous studies we identify three different characteristics of multilingual boundary spanners and discuss the role of accents for each of them.

THE HIGHLIGHTS OF MULTICULTURAL EDUCATION IN CANADA

The purpose of the article is to cover the highlights of multicultural education in Canada, analyse its connection with cultural diversity, multiculturalism and education. The methodology of the survey is based on such methods as study, analysis and generalization which helped to examine the nature of multiculturalism and multicultural education in Canada, and analytical methods that were used to analyze scientific papers in education, culture, art, and history. The scientific novelty of the work lies in the justification of multicultural background and educational process in contemporary Canadian society and analysis of a multi-factor paradigm of the multicultural school environment. It is found out that multiculturalism promotes racial and ethnic harmony and crosscultural understanding, the goal of which is not the division, but the preservation of unity, and encourages all Canadians to integrate into their society and take an active part in its social, cultural, economic and political affairs. Conclusions. It is shown how Canadian education destroys the narrative that people from different cultures cannot live alongside each other in peace and prosperity. Multicultural education tries to create an aware citizen with a global view of life, one who will promote an appreciation for cultural diversity, social equality, racial harmony, and national cohesiveness. It also assumes that the ways in which students learn and think are deeply influenced by their cultural identity and heritage. It is proved that multicultural education will be more successful if it is based on principles of multiculturalism, multicultural awareness and the fundamental skills needed for living in a multicultural world.

Identity Management Online and Offline among Multi-religious Communities

As a multicultural nation Indonesia has various numbers of ethnicity, language, culture and religion. The diversity sometimes cause dynamics in social life including horizontal conflict which one of the reasons behind it is the difference of identity in terms of religion. Religion issue becomes one sensitive issue for plural society which potentially create ‘disunity’ both in online and the offline spheres. That issue is not separated from the convenience of using social media. The purpose of this research is to portray the reality that really occurs in online and offline spaces related to identity management in multi-religious interaction. What was meant by online space is related to social media literacy, namely observing the dynamics of interaction on religious issues. Whereas in the offline space, this research illustrates the interactions that occur in the management of multi-religious identity in the community of Wiloso hamlet, Girikarto Village, Panggang District, Gunungkidul Regency, Yogyakarta. This research is qualitative with the phenomenology approach, the theory that was used is the identity management theory. The data collection was carried out through observation and in-depth interviews also study of various literature. The result of the research shows that social media has the connection to the emergence of conflict regarding differences in religious identity, especially on political momentum. Whereas in the offline sphere religious harmony can be established because the differences are not seen as differences but are interpreted as wealth in a plural nation. As a multicultural nation Indonesia has various numbers of ethnicity, language, culture and religion. The diversity sometimes cause dynamics in social life including horizontal conflict which one of the reasons behind it is the difference of identity in terms of religion. Religion issue becomes one sensitive issue for plural society which potentially create ‘disunity’ both in online and the offline spheres. That issue is not separated from the convenience of using social media. The purpose of this research is to portray the reality that really occurs in online and offline spaces related to identity management in multi-religious interaction. What was meant by online space is related to social media literacy, namely observing the dynamics of interaction on religious issues. Whereas in the offline space, this research illustrates the interactions that occur in the management of multi-religious identity in the community of Wiloso hamlet, Girikarto Village, Panggang District, Gunungkidul Regency, Yogyakarta. This research is qualitative with the phenomenology approach, the theory that was used is the identity management theory. The data collection was carried out through observation and in-depth interviews also study of various literature. The result of the research shows that social media has the connection to the emergence of conflict regarding differences in religious identity, especially on political momentum. Whereas in the offline sphere religious harmony can be established because the differences are not seen as differences but are interpreted as wealth in a plural nation.Keywords: Social Media, Identity Management, Religion

PROFESSIONAL COUNSELLORS’ PERCEPTIONS AND EXPERIENCES OF MULTICULTURAL COUNSELLING IN MALAYSIA: A QUALITATIVE STUDY

Background and Purpose: The contemporary status of multicultural counselling field in Malaysia is ambiguous as there is limited research in this field. Even though Malaysia is deemed as a multicultural nation, there are still some issues and concerns with regards to the understanding and practice of multicultural counselling. Hence, the present research aims to: (a) explore the definitions of the term ‘multicultural counselling’ as perceived by professional counsellors; (b) identify the dimensions of multicultural competence as perceived by counsellors’ community sample; (c) identify the characteristics of a multiculturally competent counsellor; and (d) explore the most challenging cases or anecdotes experienced by professional counsellors when counselling culturally different clients in the local context.
 
 Methodology: Semi-structured in-depth interviews were employed to gather 22 professional counsellors’ reflections on lived counselling experiences and their perceptions of multicultural counselling concepts. Thematic analysis was used to analyse the interview data, but with some adaptation to suit the functions of NVivo 9.
 
 Findings: Several themes and categories emerged based on four probing topics (understanding of multicultural counselling, definition of multicultural competence, characteristics of a multiculturally competent counsellor, and challenging multicultural cases).
 
 Contributions: The results seem to suggest that Malaysian counsellors need to continuously engage in professional development training and to actively seek practice opportunities with culturally diverse clients. The education sector and local professional bodies for counsellors also need to better train and educate pre- and in-service counsellors in order to become multiculturally competent practitioners.
 
 Keywords: Counsellor education and training, Malaysian counselling profession, multicultural counselling, multicultural counselling competency, professional counsellors.
 
 Cite as: Aga Mohd Jaladin, R., Simmonds, J. G., & Joseph, C. (2020). Professional counsellors’ perceptions and experiences of multicultural counselling in Malaysia: a qualitative study. Journal of Nusantara Studies, 5(2), 261-281. http://dx.doi.org/10.24200/jonus.vol5iss2pp261-281

Intercultural City in the Context of a Polyethnic Community Governing

A distinctive feature of modern civilization is the cultural heterogeneity of societies. Industrial mode of production processes, wars and conquests, various forms of migration, democratization processes, and trends of openness served as the basis for the formation of modern multiethnic and multicultural nations. In the context of the processes of modernization of modern society, the deep transformation of culture and complex intercultural relations, the problem of mutual understanding and interaction between representatives of different cultures has acquired great significance. In today's world, the population of many states and cities is becoming multicultural. One of them is the Ukrainian multicultural city Melitopol. The article analyzes the principles of interculturalism as a modern approach to the policy of managing the cultural diversity of Melitopol, developed by the Council of Europe in the program “Intercultural Cities”. The main idea of the program is the understanding of the concept of diversity benefits, based on the perception of migrants, refugees, representatives of different cultures, their languages and beliefs as a development resource, and not just as a vulnerable group only requiring the state support. The program aims to develop a local intercultural policy by attracting representatives of ethnic groups step by step to an active public life and community governance. Interculturalism emphasizes the need to ensure the survival and prosperity of each culture and seeks to enhance intercultural interaction as a means of building trust and society strengthening. The program aims to combine the efforts of politicians, government officials, business representatives, various qualified specialists, citizens, and even the media to create a city that is proud of its diversity and strengthens it in every aspect. The article presents the following steps to develop an intercultural strategy for the multi-ethnic Melitopol: public opinion monitoring, content analysis of local media publications, methods of positive segmentation, focus group research in the World cafe format, and design thinking. The research justifies why it is important to use sociological support while forming an intercultural competence, defining it as a means of identifying the relevance of global public self-government principles to the democratic development of modern Ukrainian urban communities.

Identitas Budaya: Berkeperibadian Dalam Kebudayaan (Salah Satu Konsep Trisakti Bung Karno Disampaikan, 17 Agustus 1965)

This paper tries to examine "cultural existence" which is one of Bung Karno's "Trisakti" concepts delivered in his speech on the 20th birthday of the Republic of Indonesia, August 17, 1965. This ideology was deliberately brought up by Bung Karno in response to the practice of neo-colonialism. imperialism (nekolim) in the form of Western cultural hegemony towards Indonesian culture which is felt to be very detrimental in the future development of its people. Existence in a culture is actually a cultural identity, is the identity of a person as a citizen of a nation that is obtained from birth through the process of interaction that is done at any time in his life and then forms a special pattern that radiates characteristics to the person concerned. The Indonesian nation is a multicultural nation, a nation of diverse ethnic, cultural and religious diversity. This diversity has contributed to the formation of this nation, but when symptoms of disintegration occur it is often accused of being a source of conflict. Being in culture is an inspiring ideology that is absolutely needed by a multicultural nation such as Indonesia in anticipating various dynamics in society including dynamics due to globalization.

Micro Aggressions and Connections in the Context of National Multiculturalism: Everyday Geographies of Racialisation and Resistance in Contemporary Scotland

AbstractThis paper is organised around geographies of encounter, power and living together. Drawing on ethnographic fieldwork, in‐depth interviews and focus groups in the West and North of Glasgow, I explore the micro connections and aggressions shaping everyday encounters for some (ethnic and cultural) minorities, contributing to debates on the potentials and challenges of multicultural living. The research contributes to this work by offering a detailed embodied/felt account of belonging and racism in contemporary Glasgow, challenging dominant narratives that construct Scottishness as having “no problem with racism”. As worrying shifts around immigration and multiculturalism continue on a broader political level, including in Scotland, I use the conceptual frame of micro connection, to detail how people actively resist being racialised and othered, and attempt to transform public spaces in Glasgow by “quietly” carving out and inhabiting alternative spaces of belonging.

Culturally Relevant Science Teaching: A Case Study of Physics Teaching Practices of the Obo Monuvu Tribe

The knowledge and practice of science are rooted in culture. One specific theory that reflects this idea is that of culturally relevant science teaching. The challenge in the Philippines, being a multicultural nation, is that each indigenous community would have its own set of culture and beliefs. Indigenous peoples suffer from the failure of the mainstream education system to address the context of the indigenous community (ECIP, 2007). With the end in mind of documenting culturally relevant science teaching (CRST), this study was conducted among the Grade 8 physics teachers of the Obo Monuvu tribe of Cotabato. The research employed qualitative case study as its research design using observation, interview, focus group discussion, and archiving as its data gathering procedure. The results showed 12 commonly used teaching practices. These teaching practices, according to the teachers, were developed as a result of the following factors: (a) Teacher’s adjustments, (b) students’ view education, and (c) problems that teachers encounter in teaching physics. Among the teaching practices, ten practices reflect academic success, three practices reflect cultural competence, and none for sociopolitical consciousness. The study suggests reviewing the science curriculum and instruction such that it becomes relevant to the Obo Monuvu tribe.