Respect For Cultural Diversity Research Articles

THE ROLE OF PHILATELY IN MUSICAL EDUCATION AND CROSS-CULTURAL INTERACTION

In our increasingly diverse societies, it is essential to ensure harmonious interaction among peoples and groups with plural, varied, and dynamic cultural identities as well as a willingness to co-exist. Therefore, the fostering of dialogue among cultures and peoples can only occur on the basis of the recognition of and respect for cultural diversity. In this context, for the dialogue and the interaction across the cultures, educators need to create educational actions and strategies so that cross-cultural dialogue and interaction may take place. Philately and music are two tools that can help teachers in that direction. Philately is the study of stamps, postal history, and other related items. Philately is an incredible journey into the world of stamps which give a unique view of the history and culture of a country. Stamp collections entail a wide range of topics. In this paper, we considered it useful to confine to thematics related to music, musical instruments, great musicians, etc. The present study aims at showing how specific stamp thematics can be used as a means towards teaching music and, in particular, history of music; musical instruments; and ethnomusicology. It also aims at highlighting how students, through observation and research, can discover information about other cultures and nations by taking up a creative and affordable hobby that is both educational and fun. Last, the present research focuses on how philately and stamp collections related to music can become an effective educational tool for teachers and the educational system towards promoting cross-cultural dialogue and interaction.

The diversity of bioethics

One of the accomplishments of global bioethics is that respect for cultural diversity and pluralism is regarded as an ethical principle in itself. The Universal Declaration on Bioethics and Human Rights is the first international bioethics document advancing respect for cultural diversity as an ethical principle to be applied in the moral assessment of bioethical issues and problems. However, the status of this principle when balanced against other ethical principles is controversial. It is also unclear how respect for cultural diversity should be situated in the delicate balance between universalism and particularism. Two years ago, we therefore predicted that respect for cultural diversity would trigger further debate as a result of the ongoing globalization of bioethics (ten Have and Gordijn 2011). This issue supports our prediction. Chattopadhyay and De Vries (2013) argue that respect for cultural diversity is an ethical imperative. As such, this claim is not hugely controversial, but the disagreement is about the weight that this principle should receive in regard to other principles. In fact the authors take issue with a more general position that they call ‘‘the universalist approach to bioethics’’. They make a somewhat radical claim that applying universal principles can be harmful. In support of this claim the present three arguments. First, mainstream bioethics has a western bias; because of its specific origin it is focusing on particular issues and interests only. Second, confronted with other cultures, bioethics poorly addresses moral diversity. Third, bioethics is simply exported to other cultures without sensitivity to moral diversity. The conclusion is that this leads to ethical imperialism. Bioethics is ‘imposed’ on non-western cultures. It is according to Chattopadhyay and De Vries like a Cadillac in a village bazaar. Such a point of view apparently assumes that bioethics in 2013 is similar to the one of 1973 or 1983. Bioethics seems to be a stable product of American culture that can simply be exported like a smart phone. It does not take into account that principlism no longer is the uncontested theoretical framework, that other methodological approaches have developed, that a wide range of theories have been formulated, and heterogeneous practices have emerged. No worries about care ethics, narrative ethics, or interpretive bioethics; they are all modifications of the same basic pattern. Not only does this static view not recognize scientific advances; it also does not appreciate cultural change and transformation. Apparently, the nonwestern countries have remained the same despite globalization. In this view contributions of scholars from India, South Africa, Brazil or China have not significantly contributed to the development and expansion of global bioethics, or have under-articulated the specific character of their contributions, or perhaps they have even been too much involved in the intellectual realm that perpetuates the imposition of western bioethics. In our view, it is time to leave the static view of bioethics behind and to acknowledge that ethics itself is changing as a result of processes of globalization. The confrontation with different ethical traditions and cultures is challenging ethics to rethink and transform its content, character, methods and sources of validation (Dower 2013). Respect for cultural diversity therefore requests to go beyond the dichotomy of imposition or acceptance. Taking diversity seriously may result in the emergence of a new global ethics with a new vocabulary and content from many traditions. Or it may result in a two-level approach: a global ethics emphasizing the shared principles and values, and a localized ethics articulating the norms of different H. ten Have (&) B. Gordijn Pittsburgh, PA, USA e-mail: tenhaveh@duq.edu

Balancing the principles: why the universality of human rights is not the Trojan horse of moral imperialism

The new dilemmas and responsibilities which arise in bioethics both because of the unprecedented pace of scientific development and of growing moral pluralism are more and more difficult to grapple with. At the 'global' level, the call for the universal nature at least of some fundamental moral values and principles is often being contended as a testament of arrogance, if not directly as a new kind of subtler imperialism. The human rights framework itself, which provided the basis for the most relevant international declarations and documents, is not exempt from the charge. However, the refusal of a top-down conception of the universal as a sort of product for exportation should not be confused with a relativistic landscape, where all the cows can be indifferently black or white. This contribution aims at outlining an approach, which reconciles universalism as enshrined in founding human rights declarations with respect for cultural diversity. In order to do so, two conceptual frameworks are discussed: the 'tool-kit' model and the morals/ethics difference. The example of the right to quality health care confirms the argument that striking a balance between cherishing pluralism and defending some fundamental rights and obligations does not amount to an assertion of moral imperialism.

The Integrative Role of Sport in Multicultural Societies

Sport participation has been recognized as an important socializing agent; the sport environment is considered a suitable setting for the development of social and moral values, particularly for youth. Therefore, it can be argued that participation in sport may reinforce understanding and respect of cultural diversity and foster the integration of migrants. In this paper, we review the existing literature on the integrative role of sport among individuals and groups with differing cultural backgrounds. The existing findings support the role sport may have in promoting integration; nonetheless, some controversy exists. On the one side, there is evidence suggesting that sport can promote interaction among people from different cultures, while also helping individuals maintain ties with their own cultural groups, thus facilitating the maintenance of their cultural heritage. On the other side, there are also indications that sport participation may accentuate cultural differences, thus evoking tensions. Therefore, it appears that sport participation per se may not have the strength to achieve the anticipated integration; rather, sport would provide a common ground where integration can be cultivated. Future directions are discussed to encourage the development of research that enhances further our understanding on the integrative role of sport in multicultural societies.

Cultural nomadism as a defense of heterogeneity

One of the important issues addressed in post-colonial studies is the antagonism that exists between the cultures of colonizers and indigenous peoples, i.e. the antagonism that divides the 'worlds' into the civilized and the savage, developed and backwards, sophisticated and primitive, rich and poor, and so on. Focusing on the post-colonial deconstruction of these binary oppositions imposed by Western culture, the text explores how such discourses have left the dominant structures untouchable, and have almost reified the otherness of 'subordinates'. On the other hand, the text shows how cultural nomadism, which is not concerned with the origin but the destination and the becoming, potentially creates a new heterogeneous culture. Through nomadic strategies, stable and conventional cultural codes are modified and inserted into new contexts ssemblages, producing an alternative space and time, as well as a multiplicity of meanings within the closed circles. Furthermore, the essay explores how the post-colonial deconstruction can be applied to the visual arts of the last few decades. In parallel to the new world division, destabilisation of the center, globalization and, finally, fragmentation of identity, changes have occurred in the visual arts as well, in terms of some new artwork organization and production models. With the specific way of functioning, nomadic artists give a new paradigm for alternative culture that respects cultural diversity without hegemonies, superiors and subordinates.

<b>O Mérito nos Processos de Seleção da Alta Direção da Administração Pública Portuguesa: mito ou realidade?

The influence on managerial model of administrative reform in Portugal and in particular with regard to the introduction of highertechnical rationality in the processes of public management is widely recognized in Portugal. There were many governments in OECD countries have taken similar initiatives. However, the literature on administrative reform presents enough evidence of the resilience of institutional bureaucracies to change. It turns out that the NPM would assert itself as a standard recipe without respect for cultural diversity and the various administrations, despite taking over as primer, got different expressions and manifestations. This article aims to contribute to this debate. Therefore, examines the influence of meritocracy, as NPM idea, administrative reform ofPortugal.

Clarifier et développer les caractéristiques de l'organisation civile

La notion de société civile est floue, d’autant plus qu’elle est utilisée pour désigner ce qui ne relève pas de l’Etat. La difficulté consiste à trouver une définition opérationnelle tout en conservant la souplesse qui convient à la diversité des cultures démocratiques. L’argument propose d’identifier les caractéristiques de l’organisation de la société civile en général pour définir les Organisations de la société civiles (OSC). Cette clarification est essentielle pour analyser les stratégies de développement démocratique dans le respect des diversités culturelles.

Respect for cultural diversity in bioethics is an ethical imperative.

The field of bioethics continues to struggle with the problem of cultural diversity: can universal principles guide ethical decision making, regardless of the culture in which those decisions take place? Or should bioethical principles be derived from the moral traditions of local cultures? Ten Have and Gordijn (Medicine, Health Care and Philosophy 14:1-3, 2011) and Bracanovic (Medicine, Health Care and Philosophy 14:229-236, 2011) defend the universalist position, arguing that respect for cultural diversity in matters ethical will lead to a dangerous cultural relativity where vulnerable patients and research subjects will be harmed. We challenge the premises of moral universalism, showing how this approach imports and imposes moral notions of Western society and leads to harm in non-western cultures.

Leishmaniasis and climate change-case study: Argentina.

Vector-borne diseases closely associated with the environment, such as leishmaniases, have been a usual argument about the deleterious impact of climate change on public health. From the biological point of view interaction of different variables has different and even conflicting effects on the survival of vectors and the probability transmission of pathogens. The results on ecoepidemiology of leishmaniasis in Argentina related to climate variables at different scales of space and time are presented. These studies showed that the changes in transmission due to change or increase in frequency and intensity of climatic instability were expressed through changes in the probability of vector-human reservoir effective contacts. These changes of contact in turn are modulated by both direct effects on the biology and ecology of the organisms involved, as by perceptions and changes in the behavior of the human communities at risk. Therefore, from the perspective of public health and state policy, and taking into account the current nonlinear increased velocity of climate change, we concluded that discussing the uncertainties of large-scale models will have lower impact than to develop-validate mitigation strategies to be operative at local level, and compatibles with sustainable development, conservation biodiversity, and respect for cultural diversity.

2011… a year of celebrations

In the year 2011, the International Union for Health Promotion and Education (IUHPE) is celebrating 60 years of dedication to health promotion. There are, in history, epoch making events. The birth of the IUHPE occurred just after the end of the war and just after the establishment of the World Health Organisation (WHO), two events which had a great influence on the atmosphere of reconstruction of a new life for Europe and for the world, in an effort to explore and promote values articulated in terms of philosophy and action. The governing idea in planning and launching the IUHPE was the establishment between all health workers of closer links and the promotion of mutual understanding which would contribute to constant progress (1). In the year 2011, we are also celebrating the 25th anniversary of the Ottawa Charter for Health Promotion. It is a unique and exceptional time to reaffirm our engagement for a more equitable world and to contemplate with optimism changes for the future. We are therefore celebrating two events in our professional environment, a framework to guide our efforts at all levels whether political, academic and operational levels or local, regional, national and international, with respect of and in complementarity to our respective roles and missions. We are celebrating the cutting edge of public health. We are celebrating the role of health promotion as a public health response to challenges posed by our societies. We are celebrating principles and values that unite us into health promotion, that guide us and that enable us to identify in a world increasingly entangled with concepts, more or less consensual theories and practices. These values and principles form the habits of mind that in turn provide a common basis for the practice of health promotion. These include: a socio-ecological model of health that takes into account the cultural, economic, and social determinants of health; a commitment to equity, and social justice; a respect for cultural diversity and sensitivity; a dedication to sustainable development; and a participatory approach to engaging

The Influence of the Socioeducational Environment on Marriage Formation in Morocco

The objectives of this research were to highlight socioeducational influences on marriage formation in Morocco, and to analyse–by region and gender–the influence of education on strategies of marriage formation. A comparative methodology was employed, using proportional quota samples of three Moroccan regions: Greater Casablanca (the most industrialised and economically powerful region); the Interior (archaic and rural); Tangier-Tétouan (culturally similar to Spain). Homogamy, endogamy and traditional meeting strategies prevail, with regional differences attributable to the degree of modernisation. Moroccan culture, law and religion differ from western models, with concepts of family and marriage rooted in custom and tradition, and a universal respect for Islam. We conclude that further modernisation in Morocco is possible but must respect cultural diversity.

Política e intermedicalidade no Alto Xingu: do modelo à prática de atenção à saúde indígena

The indigenous healthcare model in Brazil is premised on comprehensive care combined with the notion of differentiated care and provides for respect for cultural diversity, seeking to incorporate traditional therapeutic practices into the health services that serve indigenous peoples. This study aimed to determine how to reconcile universal access to health goods and services with a model of care that guarantees differentiation, without interfering in the quality of services. It is also necessary to define which parameters should be used for evaluating the quality and efficacy of such services in an intercultural context. Based on a case study - the implementation of health services in the Upper Xingu - the author addresses some issues related to the political uses and "dangers" associated with "health spaces" and the distinct concepts (indigenous and non-indigenous) of what constitutes health and quality of health services. These issues affect not only health services but also the local political situation.

Person-centered Medicine and the Perspective of the International Federation of Gynaecology and Obstetrics – the example of screening for chromosomal abnormalities in pregnancy

The International Federation of Gynaecology and Obstetrics (FIGO: www.figo.org) which has member societies in 124 countries/territories across five regions, supports the concept of Person-centered Medicine, because our global organization shares the value of person- and people-centeredness, ethical aspirations, communication skills and respect for cultural diversity. In this article, first some general statements about the mission of FIGO, its aims, organizational structure and current activities are made and then a current example of Person-centered Medicine from the area of prenatal screening is considered in more detail.

Contribuições de um núcleo de estudos na consolidação de políticas públicas para as mulheres

Objetivo: relatar a experiência de origem e desenvolvimento de um núcleo de estudos em saúde da mulher, cujas ações ultrapassam as questões biológicas da saúde feminina. Método: trata-se de um relato de experiência a partir das vivências no desenvolvimento de atividades de extensão e pesquisa do Núcleo de Estudos sobre Mulheres, Gênero e Políticas Públicas – NEMGeP, do Departamento de Enfermagem da Universidade Federal de Santa Maria – UFSM. Resultados: destacam-se ações de extensão relevantes e pesquisas nas temáticas gênero, violência contra as mulheres e mulheres na construção civil. Conclusão: Destaca-se a necessidade de as instituições formadoras e grupos/núcleos de estudos e pesquisas se alinharem às premissas das políticas públicas, como forma de preparar profissionais atentos e sensíveis à redução de desigualdades, respeito à diversidade cultural, inclusão social e configurando-se como possíveis mediadores de processos de autonomia das mulheres.

The main Socio-educational factors in the present-day evolution of marriage in Morocco

The social changes that have been taking place for many years in Morocco have undoubtedly had a major bearing on the formation of many Moroccan families. Our objective is to investigate the principal socioeducational factors that have influenced the significant transformations within Moroccan marriages recently. We carried out a comparative study in three regions which represent, as far as possible, the socioeconomic and cultural variety that exists in the country. To collect data we have used: a questionnaire, documentary research, direct observation and interviews. We conclude that further modernization in Morocco is possible but that it must respect cultural diversity.

For Further Research on the Relationship between Cultural Diversity and International Criminal Law

AbstractUNESCO's Universal Declaration on Cultural Diversity sees cultural diversity as a source of creativity and progress. International criminal law can protect cultural diversity. However, the relationship between cultural diversity and international criminal law seems based on a paradox: everyone must respect cultural diversity, but no one may invoke it to violate international criminal law. On occasions, this paradox has been exposed to daylight in the practice of international criminal courts. For example, the Special Court for Sierra Leone held with regard to the practice of enlistment of child soldiers that it could not accept any cultural considerations as excuses for criminal conduct. Here we should note (i) that the prohibition of crimes under international law (genocide, crimes against humanity, war crimes, aggression) is generally accepted as belonging to the realm of jus cogens norms, i.e. norms from which no derogation is permitted, and (ii) UNESCO's Declaration aims at universality and not at uniformity.As international criminal law is intended to apply universally, it is vital that it takes cultural considerations on board. In this article the author reviews the literature available in the field, identifies some of the areas of international criminal law and procedure where problems with cultural diversity have been most conspicuous, and concludes that further research on the relationship between cultural diversity and international criminal law is needed.

Romi v Evropi, ljudstvo brez doma in brez groba

Although the Roma have been living in Europe for centuries, they still face rejection by majority populations, being treated as undesirable strangers in almost all European countries. Written evidence of their arrival can be traced back to the fourteenth and fifteenth centuries. There are many legends and myths about their origins and reasons for emigrating from their country of origin. Until recently, the Roma transmitted their own history only as oral tradition. One of the best-known contemporary Roma intellectuals, journalist and writer Rajko Djuric, picturesquely explains the importance of the Romany language for further exploration of Roma culture and their origin: “Romany is the only book they brought from India; it constitutes their collective memory and reflects the views of this people, to themselves, to the world, and to other peoples. Their language is an inventory of the material and spiritual culture to which they once belonged, and contains elements of culture of other peoples that they came into contact with during their long and yet insufficiently studied journey.” When the Roma arrived in Europe, their lifestyle differed significantly from that of other European peoples. As a result, majorities and other groups in Europe intervened in their lives for centuries. They were forced to abandon their nomadic way of life. In the past, authorities often expelled them from their territory and they did not enjoy legal protection when violence or crimes were committed against them. Living in isolated settlements, excluded from social life, segregated, and discriminated against by others, they lived on the margins as a people without a home or a grave. At the same time, they established their parallel world as a system of social norms valid within their community, and within it all non-Roma were perceived as gadje ‘outsiders’. Roma legends explain the reasons for their nomadic way of life: they contain stories of persecution and conflicts within the Roma community, which resulted in part of the community being forced to leave and start an eternal journey, and the romantic interpretation that the Roma follow the sun and, because the sun constantly moves, they must also move. Over four decades ago, the European Roma movement demanded recognition of their status as a “European nation without territory” with a specific ethnic identity, collective symbols, culture, and language. According to the objectives of this movement, such a status grants them the constitutive status of a European nation within the process of European integration and requires permanent representation of the Romany community at the international level within the European integration process. In addition to general respect for human and minority rights and respect for cultural diversity, the new process of political mobilization of the Roma in Europe emphasizes the importance of the political participation of the Roma at the national and international levels.

Romi v Evropi, ljudstvo brez doma in brez groba

Although the Roma have been living in Europe for centuries, they still face rejection by majority populations, being treated as undesirable strangers in almost all European countries. Written evidence of their arrival can be traced back to the fourteenth and fifteenth centuries. There are many legends and myths about their origins and reasons for emigrating from their country of origin. Until recently, the Roma transmitted their own history only as oral tradition. One of the best-known contemporary Roma intellectuals, journalist and writer Rajko Djuric, picturesquely explains the importance of the Romany language for further exploration of Roma culture and their origin: “Romany is the only book they brought from India; it constitutes their collective memory and reflects the views of this people, to themselves, to the world, and to other peoples. Their language is an inventory of the material and spiritual culture to which they once belonged, and contains elements of culture of other peoples that they came into contact with during their long and yet insufficiently studied journey.” When the Roma arrived in Europe, their lifestyle differed significantly from that of other European peoples. As a result, majorities and other groups in Europe intervened in their lives for centuries. They were forced to abandon their nomadic way of life. In the past, authorities often expelled them from their territory and they did not enjoy legal protection when violence or crimes were committed against them. Living in isolated settlements, excluded from social life, segregated, and discriminated against by others, they lived on the margins as a people without a home or a grave. At the same time, they established their parallel world as a system of social norms valid within their community, and within it all non-Roma were perceived as gadje ‘outsiders’. Roma legends explain the reasons for their nomadic way of life: they contain stories of persecution and conflicts within the Roma community, which resulted in part of the community being forced to leave and start an eternal journey, and the romantic interpretation that the Roma follow the sun and, because the sun constantly moves, they must also move. Over four decades ago, the European Roma movement demanded recognition of their status as a “European nation without territory” with a specific ethnic identity, collective symbols, culture, and language. According to the objectives of this movement, such a status grants them the constitutive status of a European nation within the process of European integration and requires permanent representation of the Romany community at the international level within the European integration process. In addition to general respect for human and minority rights and respect for cultural diversity, the new process of political mobilization of the Roma in Europe emphasizes the importance of the political participation of the Roma at the national and international levels.

A comparative overview of citizenship education in Cyprus

Cyprus is a Mediterranean island divided into two political sections. For political agreement to be possible between the North (Turkish) and South (Greek), Cyprus should give full consideration to citizenship education at schools with the aim of transmitting shared values and helping students become EU citizens. In this research, two citizenship textbooks which were designed and used for eighth grade level were examined using content analysis. One was a Greek book used in South Cyprus and the other one was a Turkish book used in North Cyprus. Both textbooks were prepared and published in the respective mainland states (Greece and Turkey) and reflected the culture of these countries. Although Turkey is a candidate state for the European Union, the Turkish book focuses on empowering local citizen identity in the nation state and does not discuss broader issues related to global citizenship. By contrast, the Greek textbook covers both national and global issues concerning citizenship. Silman and Caglar suggest that North and South Cyprus should design their own citizenship books to promote the concepts of interdependence, multiculturalism, democracy, human rights and respect for cultural diversity. The researchers believe that this could facilitate a possible political agreement between the two sides.

‘The Union shall respect cultural diversity and national identities’<br>Lisbon’s concessions to Euroscepticism – true promises or a booby-trap?

The Utrecht Law Review is an open-access peer-reviewed journal which aims to offer an international academic platform for cross-border legal research. In the first place, this concerns research in which the boundaries of the classic branches of the law (private law, criminal law, constitutional and administrative law, European and public international law) are crossed and connections are made between these areas of the law, amongst others from a comparative law perspective. In addition, the journal welcomes research in which classic law is brought face to face with not strictly legal disciplines such as philosophy, economics, political sciences and public administration science.The journal was established in 2005 and is affiliated to the Utrecht University School of Law. If you wish to receive e-mail alerts please join the mailing list.