The Protection and Promotion of Cultural Diversity at the International Level

The Convention on the Protection and Promotion of the Diversity of Cultural Expressions, adopted under the auspices of the United Nations Educational, Cultural and Scientific Organization (UNESCO) in 2005, entered into force on 18 March 2007 after an incredibly swift ratification process. The Convention is the culmination of multiple-track efforts that spread over many years with the objective of providing a binding instrument for the protection and promotion of cultural diversity at the international level. These efforts, admirable as they may be, are not however isolated undertakings of goodwill, but a reaction to economic globalisation, whose advancement has been significantly furthered by the emergence of enforceable multilateral trade rules. These very rules, whose bearer is the World Trade Organization (WTO), have been perceived as the antipode to "culture" and have commanded the formulation of counteracting norms that may sufficiently "protect" and "promote" it. Against this backdrop of institutional tension and fragmentation, the present chapter explicates the emergence of the concept of cultural diversity on the international policy- and law-making scene and its legal dimensions given by the new UNESCO Convention. It critically analyses the Convention's provisions, in particular the rights and obligations of the State Parties, and asks whether indeed the UNESCO Convention provides a sufficient and appropriate basis for the protection and promotion of a thriving and diverse cultural environment.

Cultural Protectionism 2.0 : Updating Cultural Policy Tools for the Digital Age

This chapter explores cultural protectionism 2.0, i.e. the normative dimensions of cultural diversity policies in the global digital space, asking what adjustments are needed and in fact, how feasible the entire project of diversity regulation in this environment may be. The complexities of the shift from offline to online and from analogue to digital, and the inherent policy challenges are illustrated with some (positive and negative) instances of existing media initiatives. Taking into account the specificities of cyberspace and in a forward-looking manner, the chapter suggests some adjustments to current media policy practices in order to better serve the goal of sustainably diverse cultural environment.

Introduction XXIX European Seminar in Ethnomusicology: Cultural Mapping and Musical Diversity

«Cultural mapping» has become a central keyword in the UNESCO strategy to protect world cultural and natural heritage. It can be described as a tool to increase the awareness of cultural diversity. As Crawhall (2009) pointed out, cultural mapping was initially considered to represent the «landscapes in two or three dimensions from the perspectives of indigenous and local peoples». It thus transforms the intangible cultural heritage to visible items by establishing profiles of cultures and communities, including music traditions. Cultural mapping is used as a resource for a variety of purposes as broad as peace building, adaptation to climate change, sustainability management, heritage debate and management, but can also become highly useful in the analysis of conflict points. Music plays a significant role in each of these aspects. This year’s symposium invites to highlight, yet also to critically reassess this topic from the following ethnomusicological perspectives: - The method of cultural mapping in ethnomusicology What approaches and research techniques have been used so far to establish musical maps in this context? What kinds of maps have been developed (and, for example, how far do these relate to indigenous mental maps that have only been transmitted orally)? How far do these modern approaches deviate from the earlier cultural mapping approaches of the cultural area approaches that were still evident with Alan P. Merriam and in Alan Lomax` Cantometrics? In how far are the methods of cultural mapping and of ethnomusicological fieldwork different and how can they benefit from each other? - Intangible cultural heritage and musical diversity As the 2003 UNESCO Convention for the Safeguarding of the Intangible Cultural Heritage pointed out in Article 12, each state signing the declaration «shall draw up, in a manner geared to its own situation, one or more inventories of the intangible cultural heritage, present in its territory and monitor these.» This symposium calls for a critical re-assessment of the hitherto established UNESCO intangible cultural heritage lists. The idea is to highlight the sensitive nature and the effects of the various heritage representations. «Heritage» is understood here as a selection from a selection – a small subset of history that relates to a given group of people in a particular place, at a specific time (Dann and Seaton 2001:26). This can include presentations of case studies, yet also a critical re-analysis of the selection process, e.g. who was included – or even excluded (and why)? Who were the decision makers? How can the role of ethnomusicology be described here? Where are the (existent and possible) conflict points (politically, socially, legally, etc.)? What kinds of solution strategies are available to us? How is the issue of diversity – that has been so strongly emphasized in the UNESCO declarations – reflected in the approaches? How might diversity be represented in future approaches? How does the selection process affect musical canonization (and exclusion)? What is the role of archives in this process? - Cultural landscape and music As defined by the World Heritage Committee, cultural landscapes can be understood as a distinct geographical area representing the «combined work of nature and man» (http://whc.unesco.org/en/culturallandscape/). This sub-topic calls for a more detailed – and general – exploration of the exact relation between nature/landscape (and definition of such) and music/sound. How exactly is landscape interrelated with music – and identified (and vice versa)? How is this interrelation being applied and exploited in a (inter-)national context?

Les dimensions culturelles de l'enseignement de langues : des mots aux discours : notes de lecture

Fil: Azcona de Sánchez, Cristina. Universidad Nacional de Cuyo

RECOMPOSIÇÕES IDENTITÁRIAS NA INTEGRAÇÃO RELIGIOSA E CULTURAL DA IGREJA MESSIÂNICA NO BRASIL

Esta pesquisa fundamenta-se na análise da integração religiosa e cultural da Igreja Messiânica Mundial (IMM) no Brasil e suas recomposições identitárias. A exploração do seu universo simbólico é tida como uma das chaves para a compreensão da identidade messiânica. O emblema da igreja é símbolo da cultura cruzada e harmonia entre diferentes. No Brasil, em especial, o Solo Sagrado de Guarapiranga é expressão do Paraíso Terrestre, próposito maior da mensagem messiânica da IMM. Devido à sua peculiaridade como religião de origem japonesa pouco familiar ao público brasileiro, são apresentadas algumas tendências constituintes (autóctones, xamânicas, de crenças populares, xintoístas, confucionistas e hindu-budistas) e conceitos messiânicos tendo em vista sua relevância no processo de construção da identidade messiânica brasileira. Conforme a natureza dos conceitos, optou-se por uma visão comparada entre a Igreja Messiânica e outras novas religiões japonesas (NRJ) como a Mahikari, Perfeita Liberdade, Seicho-no-Ie e Tenrikyo. No concernente à reencarnação, em especial, a visão comparada com o Espiritismo possibilitou aproximações com a religiosidade brasileira. A partir da contextualização histórica e compreensão da adoção da nomenclatura messiânica , foram abordadas as concepções de espírito da palavra , ultra-religião , purificação e doença , benefícios materiais , autocultivo bem como as várias dimensões da experiência religiosa brasileira: ecológica, inter-religiosa, artística e messiânica no sentido estrito do termo. A concepção de ultra-religião de Meishu-Sama (nome religioso de Mokiti Okada, 1882-1955), sobretudo, necessita ser compreendida à luz da trajetória de consolidação da religião em um contexto peculiar do Japão do início do século XX. Antes de fundar a religião messiânica, Okada transitou no mundo das artes, dos negócios, editorial, e por fim ideológico-religioso em seu contato com a religião Oomoto e outras expressões religiosas que pululavam no Japão no período de entre-guerras. O processo dinâmico de interação de tendências diversas, característico das NRJ, em contato com a religiosidade brasileira impulsiona uma série de ressignificações sincréticas nipo-brasileira marcada por processos criativos singulares. A ênfase na figura do Messias Meishu-Sama, a prática do sonen e a criação da teologia messiânica são alguns dos elementos fundamentais da mais recente recomposição identitária da religião no país. Diante das sucessivas transformações das abordagens institucionais e da introdução de múltiplas dimensões da vivência messiânica, a construção identitária da IMM, que abrange aspectos religiosos e ultra-religiosos , torna-se cada vez mais complexa e multifacetada.(AU)

RECOMPOSIÇÕES IDENTITÁRIAS NA INTEGRAÇÃO RELIGIOSA E CULTURAL DA IGREJA MESSIÂNICA NO BRASIL

Esta pesquisa fundamenta-se na análise da integração religiosa e cultural da Igreja Messiânica Mundial (IMM) no Brasil e suas recomposições identitárias. A exploração do seu universo simbólico é tida como uma das chaves para a compreensão da identidade messiânica. O emblema da igreja é símbolo da cultura cruzada e harmonia entre diferentes. No Brasil, em especial, o Solo Sagrado de Guarapiranga é expressão do Paraíso Terrestre, próposito maior da mensagem messiânica da IMM. Devido à sua peculiaridade como religião de origem japonesa pouco familiar ao público brasileiro, são apresentadas algumas tendências constituintes (autóctones, xamânicas, de crenças populares, xintoístas, confucionistas e hindu-budistas) e conceitos messiânicos tendo em vista sua relevância no processo de construção da identidade messiânica brasileira. Conforme a natureza dos conceitos, optou-se por uma visão comparada entre a Igreja Messiânica e outras novas religiões japonesas (NRJ) como a Mahikari, Perfeita Liberdade, Seicho-no-Ie e Tenrikyo. No concernente à reencarnação, em especial, a visão comparada com o Espiritismo possibilitou aproximações com a religiosidade brasileira. A partir da contextualização histórica e compreensão da adoção da nomenclatura messiânica , foram abordadas as concepções de espírito da palavra , ultra-religião , purificação e doença , benefícios materiais , autocultivo bem como as várias dimensões da experiência religiosa brasileira: ecológica, inter-religiosa, artística e messiânica no sentido estrito do termo. A concepção de ultra-religião de Meishu-Sama (nome religioso de Mokiti Okada, 1882-1955), sobretudo, necessita ser compreendida à luz da trajetória de consolidação da religião em um contexto peculiar do Japão do início do século XX. Antes de fundar a religião messiânica, Okada transitou no mundo das artes, dos negócios, editorial, e por fim ideológico-religioso em seu contato com a religião Oomoto e outras expressões religiosas que pululavam no Japão no período de entre-guerras. O processo dinâmico de interação de tendências diversas, característico das NRJ, em contato com a religiosidade brasileira impulsiona uma série de ressignificações sincréticas nipo-brasileira marcada por processos criativos singulares. A ênfase na figura do Messias Meishu-Sama, a prática do sonen e a criação da teologia messiânica são alguns dos elementos fundamentais da mais recente recomposição identitária da religião no país. Diante das sucessivas transformações das abordagens institucionais e da introdução de múltiplas dimensões da vivência messiânica, a construção identitária da IMM, que abrange aspectos religiosos e ultra-religiosos , torna-se cada vez mais complexa e multifacetada.(AU)

The Affective Dimensions of Social Controversy

Social controversy is a sustained, mediated debate between at least two oppositional parties which is more than just a difference of opinion; rather it is a persistent conflict over the political and cultural implications that dominant forms of communicative reasoning, practices, and norms have for a public. Simply put, during social controversies the norms guiding public life can be negotiated, reaffirmed, negated, and/or transformed. This can lead to progressive political, cultural, and/or social change in some instances, while establishing or reifying conservative and even oppressive norms, practices, and laws in others. Building upon Olson and Goodnight's (1994) theoretical and methodological framework of social controversy, this dissertation argues that scholars should analyze the role affect plays in this type of conflict as a means to address the regulation of public conduct as well as public discourse. The rhetorical and argumentative significance of the affective dimensions of social controversy have been conceptualized and analyzed via an examination of emotion-based claims and affective states that have become salient, discernable and/or apprehendable during specific public disagreements. Such a conceptualization demonstrates that critical insights regarding the norms that guide public conduct, the role risk and vulnerability play in the regulation of individuals' public behavior, and the relationship between affect and citizenship can be gained by focusing on a controversy's affective dimensions. To highlight the importance of the study of affect in social controversy as well as better understand the larger critical significance affect theory has for rhetorical and argumentation studies, this dissertation has analyzed the affective dimensions of three conflicts. They are: the Abu Ghraib prisoner abuse social controversy, the International Freedom Center social controversy, and the controversy over the 2004 French ban on conspicuous religious attire in public schools. The findings from this dissertation that have specific and general implications for future work in the field of controversy as well as rhetoric and argumentation, respectively.

Concept and measurement: the cultural borders of meaning

Paper submitted to the Sixth International Conference on Social Science Methodology, Amsterdam, The Netherlands, August 16-20, 2004.

Determinantes de la motivación cultural en la elección de destinatarios: el caso español

El presente trabajo analiza los factores determinantes de la motivación cultural de los turistas a la hora de elegir un destino. Para ello se proponen diversas hipótesis de investigación relativas al impacto en dicha motivación cultural de varias características sociodemográficas, psicográficas y de comportamiento turístico. La aplicación empírica realizada en España sobre una muestra de ámbito nacional de 2.127 individuos permite concluir que mayores niveles de estudios, menores tamaños del hogar, mayor interés en conocer lugares nuevos y menor sensibilidad a los precios, conducen a una mayor motivación cultural. Especialmente curioso resulta el efecto curvilíneo obtenido para la variable edad: creciente en origen y decreciente a partir de un punto. Dada la relevancia de las dimensiones analizadas, las implicaciones para la gestión de destinos culturales son inmediatas.

La integración cultural y social en las migraciones intraeuropeas

Cuando un migrante llega a una sociedad distinta, debe elegir cómo vivir en ella. En esta elección cuentan su pasado, su presente y especialmente su futuro en términos de expectativas de movilidad. Comprender cómo viven los residentes extranjeros en su país de destino implica considerar conceptos clave como procesos de socialización, shock cultural, competencia intercultural o procesos de aculturación que implican aprender nuevas competencias culturales. A partir de los datos de la Encuesta Social de Migraciones Internas Europeas (EIMSS) este trabajo se centra en el análisis de dos dimensiones, la integración cultural y la integración social, que van a caracterizar el modo en que los migrantes europeos viven en su nuevo entorno social, y su relación con la percepción de la discriminación que tiene el migrante o su adaptación psicológica, en términos de nostalgia y satisfacción con la vida.

The Short-EMBU in Australia, Spain, and Venezuela - Factorial invariance, and associations with sex roles, self-esteem, and Eysenckian personality dimensions

The short(s)-EMBU (Swedish acronym for Egna Minnen Betraffande Uppfostran [My memories of upbringing]) consists of 23 items, is based on the early 81-item EMBU, and was developed out of the necessity of having a brief measure of perceived parental rearing practices when the clinical and/or research context does not adequately permit application of time-consuming test batteries. The s-EMBU comprises three subscales: Rejection., Emotional Warmth, and (Over)Protection. The factorial and/or construct validity and reliability of the s-EMBU were examined in samples comprising a total of 1950 students from Australia, Spain, and Venezuela. The data were presented for the three national groups separately. Findings confirmed the cross-national validity of the factorial structure underlying the s-EMBU. Rejection by fathers and mothers was consistently associated with high trait-neuroticism and low self-esteem in recipients of both sexes in each nation, as was high parental emotional warmth with high femininity (humility). The findings on factorial validity are in keeping with previous ones obtained in East Germany, Greece, Guatemala, Hungary, Italy, and Sweden. The s-EMBU is again recommended for use in several different countries as. a reliable, functional equivalent to the original 81-item EMBU.

RECOMPOSIÇÕES IDENTITÁRIAS NA INTEGRAÇÃO RELIGIOSA E CULTURAL DA IGREJA MESSIÂNICA NO BRASIL

Esta pesquisa fundamenta-se na análise da integração religiosa e cultural da Igreja Messiânica Mundial (IMM) no Brasil e suas recomposições identitárias. A exploração do seu universo simbólico é tida como uma das chaves para a compreensão da identidade messiânica. O emblema da igreja é símbolo da cultura cruzada e harmonia entre diferentes. No Brasil, em especial, o Solo Sagrado de Guarapiranga é expressão do Paraíso Terrestre, próposito maior da mensagem messiânica da IMM. Devido à sua peculiaridade como religião de origem japonesa pouco familiar ao público brasileiro, são apresentadas algumas tendências constituintes (autóctones, xamânicas, de crenças populares, xintoístas, confucionistas e hindu-budistas) e conceitos messiânicos tendo em vista sua relevância no processo de construção da identidade messiânica brasileira. Conforme a natureza dos conceitos, optou-se por uma visão comparada entre a Igreja Messiânica e outras novas religiões japonesas (NRJ) como a Mahikari, Perfeita Liberdade, Seicho-no-Ie e Tenrikyo. No concernente à reencarnação, em especial, a visão comparada com o Espiritismo possibilitou aproximações com a religiosidade brasileira. A partir da contextualização histórica e compreensão da adoção da nomenclatura messiânica , foram abordadas as concepções de espírito da palavra , ultra-religião , purificação e doença , benefícios materiais , autocultivo bem como as várias dimensões da experiência religiosa brasileira: ecológica, inter-religiosa, artística e messiânica no sentido estrito do termo. A concepção de ultra-religião de Meishu-Sama (nome religioso de Mokiti Okada, 1882-1955), sobretudo, necessita ser compreendida à luz da trajetória de consolidação da religião em um contexto peculiar do Japão do início do século XX. Antes de fundar a religião messiânica, Okada transitou no mundo das artes, dos negócios, editorial, e por fim ideológico-religioso em seu contato com a religião Oomoto e outras expressões religiosas que pululavam no Japão no período de entre-guerras. O processo dinâmico de interação de tendências diversas, característico das NRJ, em contato com a religiosidade brasileira impulsiona uma série de ressignificações sincréticas nipo-brasileira marcada por processos criativos singulares. A ênfase na figura do Messias Meishu-Sama, a prática do sonen e a criação da teologia messiânica são alguns dos elementos fundamentais da mais recente recomposição identitária da religião no país. Diante das sucessivas transformações das abordagens institucionais e da introdução de múltiplas dimensões da vivência messiânica, a construção identitária da IMM, que abrange aspectos religiosos e ultra-religiosos , torna-se cada vez mais complexa e multifacetada.(AU)

Its in her eyes? A barometer for EU accession through female perceptions of role portrayals in advertising:a cross-cultural study of Ukraine and Turkey?

This article examines female response to gender role portrayals in advertising for Ukraine and Turkey. Being both new potential EU candidates, we argue that gender stereotype could also be used as a \u2018barometer\u2019 of progress and closure towards a more generally accepted EU behaviour against women. While their history remains different, both from a political and society values point of views, constraints are currently being faced that require convergence or justification of practices and understanding. Principal components analysis is employed over 290 questionnaires to identify the underlying dimensions. Results indicate overall similarities in perceptions, fragmentation within groups, but seem to provide divergence regarding thresholds.

Expatriate managers adjustment and its impact on subordinates reactions: a cross cultural leadership study of Kenya and Ethiopia

Research on culture, leadership and adjustment shows that societal culture influences leadership in such a way that it can impact on expatriate managers' effectiveness and adjustment in a new culture. In previous research, cultural background, personality, motives or behaviour of expatriate managers and their followers' reactions to them have been investigated in Europe, America and Asia. However, little attention has been paid on research on expatriate managers in African cultures especially in Eastern Africa. The present study represents an attempt to address the gap by examining how societal culture, leadership and adjustment success are interrelated for expatriate managers in Kenya and Ethiopia. Questionnaire data were obtained from a) local middle managers (N=160) for studying societal culture and leadership in Kenya and Ethiopia, b) expatriate managers in non-governmental organizations - NGOs (N=28) for studying expatriate managers' personality, motives and adjustment success and c) their immediate subordinates (N=125) for studying the expatriate managers' behaviours and their subordinates' reactions to them. Additionally, expatriate managers were interviewed and responses were coded for implicit motives, experiences and adjustment. SPSS was used to analyse data from questionnaires to obtain cultural and leadership dimensions, leader behaviour and subordinate reactions. The NVIVO computer based disclosure analysis package was used to analyse interview data. Findings indicate that societal culture influences leadership behaviours and leadership perceptions while the expatriate managers' motives, behaviours, personality and the cross cultural training they received prior to their assignment impact on the expatriates' adjustment success and on subordinates' reactions to them. The cultural fit between expatriate managers' home country (19 countries) and the target country (Kenya or Ethiopia) had no significant association with adjustment success but was positively related to expatriate behaviour and negatively associated with subordinates reactions. However, some particular societal practices - obviously adopted by expatriates and transferred to their target country - did predict subordinates' commitment, motivation and job satisfaction. Furthermore, expatriates' responsibility motivation was positively related to their adjustment success. Regarding leadership behaviours and effectiveness, expatriate' supportive behaviours predicted subordinates' job satisfaction most strongly. Expatriate managers expressing their management philosophies and experience shed light on the various aspects of adjustment and management of NGOs. In addition, review of Kenyan and Ethiopian cultures and the NGO context in these countries offers valuable information for expatriate managers. This study's general imphcation for Cross Cultural Management and lnternational Human Resources Management is that the combination of culture general and culture specific knowledge and reflections on Eastern Africa countries can inform senior management and international HR staff about the critical issue of what to include in training, coaching, and actual experience in a particular host country in order to ensure effective leadership. Furthennore, this knowledge is expected to influence expatriate managers' behaviour modification to enhance positive subordinate reactions. Questions about how to prepare expatriate managers and subordinates to work more competently and sensitively across cultures are addressed. Further theoretical implications, limitations of the study and directions for future research are also addressed.