About 82,649 results for "How does globalization impact cultural diversity?"

Abstract: Globalization has a positive impact on people's lives, but it also raises some issues, including declining the nation's democratic character. Learning about ethnic and cultural diversity in social studies is shown to be helpful in the development of moral character in children. Based on the above description, this study aims to determine the extent to which students can apply democratic character in their daily lives as a result of the implementation of democratic character education. Interviews, questionnaires, and observation were used to collect data in this study. Descriptive qualitative research using a percentage formula was used. Class V SDN Poja II Sumenep, which included 47 students from various ethnic backgrounds, was used for the study. 3.8 percent more students than last year filled out democratic questionnaires, according to the data. This study concludes that the implementation of democratic character education through social studies learning material on ethnic and cultural diversity in elementary schools is categorized as very good according to the character learning syntax. Students' level of understanding in implementing democratic character in everyday life is categorized as very good. This is because students have carried out all activities by predetermined indicators.

Abstract: The word “globalization” refers to a multiplicity of political, economic, cultural and media processes having a clear impact on present day history. We live in a world characterized by fear and mutual alienation, a world where many are forced into situations that immerse them in processes of cultural homogenization, happening even within religious organizations and Christian communities. This article aims to analyze the challenges posed to the Church by a pluricultural and interconnected world, so as to offer to humanity a culture of mutual love and hope rooted in the gospel. The importance of fostering and safeguarding real and visible intercultural relationships in Christian communities is explored. The today of history Christians believe that God became flesh in Christ. This means that they believe that history has become a meeting place where human beings encounter not only other human beings but also God. It also means that the quality of relationships is crucial, for it is through these relationships – with other human beings and withGod – that one defines and discovers one’s identity, and reaches his or her fullness.1 It also means that it is important to take into account the historical nature of our relationships when sharing one’s experience of encounter with God.2 Pope Benedict XVI expressed it with these words: “Talking about God means first of all expressing clearly what God we must bring to the men and women of our time: not an abstract God, a hypothesis, but a real God, a God who exists, who has entered history and is present in history; the God of Jesus Christ as an answer to the fundamental 1. “Our peoples do not want to walk in the shadows of death; they hunger and thirst for life and happiness in Christ. They seek him as source of life. They yearn for this new life in God to which the disciple of the Lord is born by Baptism and is reborn by the sacrament of Reconciliation. They seek this life which is strengthened when it is confirmed by the Spirit of Jesus and when the disciples renew their covenant of love in Christ, with the Father and with their brothers and sisters at each eucharistic celebration. Accepting the Word of eternal life and nourished by the Bread that has come down from heaven, they want to live the fullness of love, and lead all to the encounter with Him who is the Way, the Truth, and the Life.” Fifth General Conference of the Bishops of Latin America, Disciples and Missionaries of Jesus Christ, so That Our People May Have Life in Him (Bogotá: CELAM, 2007), n. 350, https://w ww.celam.org/aparecida/Ingles.pdf. 2. “The Christ-event is therefore the beginning of this new subject emerging in history that we call ‘disciple.” “Being Christian is not the result of an ethical choice or a lofty idea, but the encounter with an event, a person, which gives life a new horizon and a decisive direction (Deus Caritas Est n.1).” This is precisely what all the gospels have preserved, while presenting it differently, as the beginning of Christianity: a faith encounter with the person of Jesus ( Jn 1, 35–39).” Fifth General Conference of the Bishops of Latin America, n. 243. Claritas: Journal of Dialogue and Culture, Vol. 9, No. 1 (2020) 28–35 © 2020 C LA R I T A S | Journal of Dialogue & Culture | Vol. 9, No. 1 (2020) 28 question of the meaning of life and of how we should live.”3 How, then, can we describe and fulfill this historical reality in which one is called joyfully proclaim Christ? Our contemporary historical context has particular features, one of which is globalization, a term by which many social, economic, political, but also media and cultural phenomena can be expressed. The analysis proposed here will focus on the last two realms of media and culture. From a cultural perspective, contemporary society struggles to find its own self-representation. In the desire to overcome structures and past norms, a principle of continuous innovation is embraced. To use the words of Zymunt Bauman, one could say that this is a period in which “sociality, so to speak, is free-floating, seeking in vain solid ground in which to anchor, a visible-to-all target on which to converge, companions with which to close ranks,”4 and with this also the very concept of culture has become fluid. I believe the concept of culture has become fluid because it is no longer easy to find clear coordinates or borders in ethnic, geographical, linguistic or religious components that neatly define and distinguish one culture from another. Too many phenomena – not least the world’s migratory currents – challenge simplistic notions of cultural definition. The number of territories or cities inhabited by pluri-ethnic, multicultural and pluri-religious societies is growing daily. On the other hand, some communities attempt to tie a sense of identity to a territory of origin, struggling to preserve linguistic or religious purity, only to find that other cultural influences 3. Pope Benedict XVI, “General Audience” (Paul VI Hall, 28 November 2012), http://www.vatican.va/content/benedict-xvi/en/audiences/2012/documents/hf _ben-xvi_aud_20121128.pdf. 4. Zygmunt Bauman, In Search of Politics (Malden: Polity Press, 1999), 3. – values, customs and objects beyond the narrow definition they wish to protect – cannot be thwarted indefinitely. These influences are viewed most often as a kind of contamination or invasion. The process of metissage, a part of humanity’s natural growth over the centuries, is accelerated in today’s world, not least by the commercialized dissemination of precise customs, traditions, celebrations, beliefs and values, and the globalization of markets. An expansive and invasive “cultural industry” is taking hold, one strengthened by information technology: it creeps into cultures and takes hold of the collective imagination, homogenizing and oversimplifying it. In this perspective, cultural realities and concepts that seemed sufficient in the past now show themselves in need of resemantization. But there is a deeper question here, and it is not only a question of concepts or semantics. For the religious believer, at least, culture is a context in which human persons participate in God’s creative dimension, expressed in their relationship with the nature in which they live, one that manifests and communicates experiences of beauty, joy, hope, encounter, and triumph over suffering through art, ritual and celebration. Every culture, notes theologian Piero Coda, has both a particular, distinctive dimension and a universal dimension, because every culture potentially expresses the whole human person. Pope Francis, in his encyclical Evangelii Gaudium, writes: “It has to do with the lifestyle of a given society, the specific way in which its members relate to one another, to other creatures and to God. Understood in this way, culture embraces the totality of a C LA R I T A S | Journal of Dialogue & Culture | Vol. 9, No. 1 (2020) 29 people’s life.”5 Such an understanding can be helpful in framing a reflection on the process of globalization and its impact on the cultural dimensions of the Church’s mission. According to Italian sociologist Pierpaolo Donati, this is true even where profession of a religious faith is not a given. Every human society is structured and organized around the fundamental question of God, even societies tending towards the position that God does not exist, or those that speak of God remaining within the private sphere of individuals’ lives, with direct repercussions on established social relationships within that given society. In Western societies, for example, we might point to a series of important changes in those societies, such as the increased emphasis on the value of the individual as a benchmark, and the primacy of scientific rationality. In the 20th century, this led to the emergence of individuals driven by personal needs and ambitions, by the search for limitless freedom. In this context, society is perceived as burdensome and societal relations feared, because they cannot be controlled according to one’s own wants. One of the most dramatic consequences of this change, according to philosopher Giuseppe Zanghì, is that “to heal the human being, to finally give him or her full use of reason, the god of reason must disappear. ... The human person must eliminate God from the horizon in order to be fully him or herself (or if lacking this courage, at the very least bracket the God question).”6 In order to eliminate any constraints that could annul or reduce such freedom 5. Pope Francis, Apostolic Exhortation Evangelii Gaudium (Vatican City: Vatican Press, 2013), n. 115. 6. Giuseppe Maria Zanghí,Notte Della Cultura Europea, 3rd ed. (Roma: Città Nuova, 2007), 31–32. and originality, modern society has gone so far as seeing social bonds “as a negativity, even as an evil in itself.”7 New technologies and globalization of individualism In this context, technological growth plays an important role, especially in the field of communication. Humankind today, in an attempt to free itself from constraints, has unwittingly canceled itself in a kind of technological vortex,8 despite the fact that, in principle, such developments can be understood as favoring interaction and therefore sociality. New technologies have given the world a new face, one of a geographically scattered people continually engaged in countless, simultaneous connections, as they dwell in a “digiplace.”9 This new reality offers its inhabitants any number of possible interactions, yet rarely demands or requires social commitment. This change is clearly evident in recent decades, even with regard to use of the word, “communication.” Although “communication” continues to mean diffusion, expression, performance, or symbolic exchange, the word itself no longer uniformly signifies a necessary obligation to establish and consolidate social bonds. Communication, therefore, is no longer linked via its etymological root munus, to other wo

Abstract: Multicultural nature of our society has been ignored. Most countries have been failing to recognize the enriching value of diverse cultures. South Africa, for example, is culturally, ethnically and linguistically diverse. It is tempting to deny this diversity consciously or unconsciously. Cultural diversity is now a fact of life in today's " global village ". Many people have been experiencing the negative effects of the globalization process. Towards the end of the last closed century, there have been some protest movements against globalization on new world economic, political, cultural, technological, religious order, and the way the pros and cons of a new global world have been assessed. However, this paper will focus on the cultural dimension, giving special attention to the impact of globalization on cultural diversity. Firstly, I want to present a concept of culture which I think, is appropriate to most cultures: the concept of multiculturalism. I believe the concept of multiculturalism to be the most adequate concept of culture today. Secondly, I will explain why cultures are different but ought to be considered equal. Thirdly, I will go on discuss the influence that globalization has on multiculturalism. In conclusion, I will discuss some important practical features showing why there is no one who can afford to ignore the issue of multiculturalism. Because modern societies are multicultural in themselves encompassing a multitude of varying ways of life and lifestyles. A large part of the study of culture involves discovering how and what definitions are made, under what circumstances, and for what reasons. These definitions are used, changed and sometimes fall into disuse. The idea of culture is not different in this respect from other human ideas. In fact, there are a number of competing words that have meanings similar to culture in some contexts. some of these terms have useful and well-defined meanings, and others are part of the history of the discipline and have no legitimate usage today. In fact, there is not much point in trying to say what culture is. What can be done, nevertheless, is to say what culture does, and how does culture do it. However, according to Coertze (1973: 61), there are as many cultures as there are people 1. Cultures are deployed differently, and it takes different meanings in other histories and in other places. For example, South Africa is multicultural, and the constitution reflects this. Virtually everywhere, from all sides, …

Abstract: English is widely acknowledged as the language of globalization and the growing hegemony of English has been seen as a main cultural outcome of globalization. This process is shaped by contradictory forces towards linguistic harmonization but also towards diversification, and is geographically uneven. The chapter introduces the hegemony of English driven by globalization before discussing the debates about the impact of globalization on English (Globish vs. World Englishes?) and the future of English. It then turns more specifically to language use on the Internet to show how the technology, originally a vector of Anglicization, has also become a powerful instrument for the expression of linguistic diversity. The prevalence of English and other languages on the Internet is discussed, as well as its possible impact on offline language geographies. The conclusion offers some directions for research agendas regarding the impact of globalization on languages and more specifically the strategies of states and local communities to cope with English, migrants languages and the erosion of the territorial monopoly of national languages.

Abstract: Due to globalization, the workplaces have become much more diversified and the issue ofcultural diversity at the workplace poses several challenges and threats. In this context, this study aimed to identify key dimensions of employees’ perceptions towards cultural diversity within business organizations. Within this scope, factors defining perception towards cultural diversity that are important in workplaces are considered and the answer to the question “how do employees’ perceive cultural diversity?” is sought. The study yielded a four dimensional framework for employees’ perception towards cultural diversity at the workplace. The study also revealed the impact of age was evident on the employees’ perception towards cultural diversity at the workplace while the impact of gender was found to be statistically non-significant.

Abstract: As the design and construction industry globalizes, it becomes increasingly important to understand the impact of cultural and linguistic differences on performance. Researchers have recently begun examining issues associated with design and construction globalization. However, there is little empirical evidence of how differences in national culture and language affect performance in global project networks. This paper presents the results of an experiment comparing the performance of multicultural and monocultural simulated project networks over time. We found cultural and linguistic diversity to have a dual impact. We observed such diversity to have a negative impact on initial performance; however, culturally and linguistically diverse project networks studied achieved better adaptation performance on average. The results suggest that, although there are initial performance liabilities, sustained interaction of culturally and linguistically diverse networks may ultimately result in multicultural netwo...

Abstract: Globalization has resulted in cultural diversity across the nation. In healthcare, people of minority cultures and ethnicities experience a more significant effect on negative health issues. Health care has evolved into an evidence-based science that does not always take into account the culture of the patient. Culture plays a role in how people interact with others. Cultural safety is a concept that describes the dismissive treatment of native peoples that is not respectful or inclusive of their values and customs. The trust built within these relationships helps to create expectations and cooperation that is mutually beneficial for both parties. Cultural humility is the goal of cultural safety and is a critical factor in building a foundation for a trusting, beneficial relationship. Project participants will receive a three-hour online educational module along with a pre and post-test. The goal for this project is to increase the awareness of the importance that creating a culturally safe atmosphere is an integral part of providing quality health care to Native Hawaiians and other minorities in Hawai'i. It is the assumption that the outcome of this project will result in improved therapeutic relationships between providers and patients, which will translate into improved health outcomes for their patients. The project recruited a small number of participants and as a result, statistical significance was not found. Comments from the participants found the educational module to be timely, important and useful

Abstract: Due to the process of colonization of the British Empire and the current economic and cultural impact of the United States, it is not difficult to find discourses that associate the English language exclusively with these people. However, with globalization and technological advances, authors such as Crystal (2003) argue that the English language is currently a global language, since it has a prominent role around the world, including in the educational environment. Nonetheless, such a reach of the English language does not make it, in fact, conceived as a language of all, which may even influence the learning of English as an additional language. In such manner, we find the World English(es) (BOLTON, 2006; RAJAGOPALAN, 2005), perspective that promotes a plural conception of the English language, providing a vision of this language according to a perspective of multiplicity. Thus, the aim of this article is to discuss how the World English(es) can be a tool in the dissemination of linguistic diversity in the English class. In addition, a didactic activity of English teaching will be presented, formulated through the content-based approach (LEFFA, 2016), based on the prism of the World English(es) and linguistic plurality.

Abstract: As the distance education is increasingly popular around the world, more students with different cultural backgrounds are being educated via the international distance education. However, the cultural diversity has an important influence on the effectiveness of the international distance education. The investigation of the cultural diversity’s impact on the distance education is important for improving the international distance education. At present, the main issues which the international distance education is facing are that how to develop a method through which the students from different cultures can more easily understand the content delivered during the international distance education. In addition, international education of this kind currently faces difficulties in facilitating cross-cultural learning. While problems of limited communications technologies, lack of teacher training, inadequate competence of university administration and general cultural differences may be known. The ways used in the distance education does not suit the international distance education, innovative ways should be developed. Keywords—international distance education, cross-cultural, globalization