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Journal articles on the topic 'Pluralist mindset'
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Widyawati, Fransiska, and Oswaldus Bule. "Muatan Pengembangan Sikap Pluralisme Agama dalam Buku Pendidikan Agama Katolik Kelas 12 Kurikulum 2013." SOPHIA: Jurnal Teologi dan Pendidikan Kristen 5, no. 1 (June 26, 2024): 1–13. http://dx.doi.org/10.34307/sophia.v5i1.192.
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Intolerance, radicalism, and violence towards groups with divergent ideas continue to be a concerning issue in Indonesia. One reason is that the religious education paradigm offered does not promote a mindset of religious pluralism. This study aims to examine the substance of religious pluralism education in Catholic Religious Education (PAK) designed for Senior High School (SMA/SMK) students following the 2013 Curriculum. This study employs a qualitative methodology, utilizing text analysis techniques. This study discovered that using PAK content significantly contributes to cultivating a religiously pluralistic mindset among students. The pluralistic content in the resources, objectives, competencies, procedures, and tasks for students enhances and reinforces the students' pluralist nature. If PAK is effectively developed, pupils have the potential to become individuals who embrace pluralism, engage in dialogue, and possess an open mindset. Intoleransi, radikalisme dan kekerasan terhadap kelompok yang memiliki keyakinan berbeda masih menjadi masalah memprihatinkan di Indonesia. Salah satu penyebabnya adalah karena model pendidikan agama yang diberikan tidak mendukung sikap pluralisme beragama. Penelitian ini bertujuan untuk menganalisis muatan edukasi pluralisme beragama dalam Materi Pendidikan Agama Katolik (PAK) bagi siswa SMA/SMK Kurikulum 2013. Penelitian ini menggunakan pendekatan kualitatif dengan metode analisis teks. Penelitian ini menemukan bahwa materi PAK memiliki edukasi yang kuat untuk membentuk sikap pluralisme agama bagi siswa. Hal ini ditemukan dalam materi, tujuan, kompetensi, proses dan penugasan bagi para siswa yang mengandung muatan pluralisme dan memperkuat karakter siswa yang pluralis. Jika PAK dikembangkan dengan baik maka siswa dapat menjadi insan yang pluralis, dialogal dan terbuka.
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Ghozali, Abdul Malik, Masruchin Masruchin, and Fauzan Fauzan. "Nurcholish Majid's Inclusive Interpretation Pattern in Understanding Religious Tolerance Verses." KALAM 16, no. 1 (December 14, 2022): 45. http://dx.doi.org/10.24042/klm.v16i1.10497.
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Inclusive theology manifests itself in religious plurality, particularly in Indonesia, a pluralistic country with many diverse races, ethnicities, and religions. Islam, through its holy text Al-Qur'an, instructs its people to appreciate one another and forbids religious disputes. This paper attempts to reinterpret the verses of religious tolerance by combining the theme interpretation method and content analysis with an inclusive theological approach to address the challenge of interpreting the verses of tolerance. This paper leads to an understanding that a pluralist mindset is required in building inter-religious interactions in Indonesia by embracing the reality of other religions while maintaining one's Muslim identity.
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Montuori, Alfonso. "How to make enemies and influence people: anatomy of the anti-pluralist, totalitarian mindset." Futures 37, no. 1 (February 2005): 18–38. http://dx.doi.org/10.1016/j.futures.2004.03.024.
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Gutmann, Amy, and Dennis Thompson. "Valuing Compromise for the Common Good." Daedalus 142, no. 2 (April 2013): 185–98. http://dx.doi.org/10.1162/daed_a_00212.
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Pursuing the common good in a pluralist democracy is not possible without making compromises. Yet the spirit of compromise is in short supply in contemporary American politics. The permanent campaign has made compromise more difficult to achieve, as the uncompromising mindset suitable for campaigning has come to dominate the task of governing. To begin to make compromise more feasible and the common good more attainable, we need to appreciate the distinctive value of compromise and recognize the misconceptions that stand in its way. A common mistake is to assume that compromise requires finding the common ground on which all can agree. That undermines more realistic efforts to seek classic compromises, in which each party gains by sacrificing something valuable to the other, and together they serve the common good by improving upon the status quo. Institutional reforms are desirable, but they, too, cannot get off the ground without the support of leaders and citizens who learn how and when to adopt a compromising mindset.
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Safi, Louay M. "Overcoming the Polemics of Intolerance." American Journal of Islam and Society 19, no. 3 (July 1, 2002): i—vii. http://dx.doi.org/10.35632/ajis.v19i3.1924.
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The September 11 attacks on the United States have had many dire consequences. In addition to destroying innocent lives and devastating the lively dreams of the individuals and families caught in the web of death and destruction, the attacks have reinvigorated a few bigoted spirits who found an excellent opportunity to spread their bigotry in the name of fighting intolerance in post-September 11 's murky atmosphere of fear and uncertainty. Since that horrific date, a new unholy alliance has been formed among leading members of the Religious Right. Its avowed aim is to vilify Islam and demonize even the most moderate Muslim voices. The most recent, vicious, and mean-spirited attacks to date on .Islam have created a new paradox: Islam, which historically has provided an outstanding model of religious accommodation and tolerance, stands accused of intolerance by intolerant and bigoted people. This paradox deserves extensive attention and study . .In addition, the worldview and mindset behind the mean-spirited attacks on Islam by individuals whose outlooks and spirits recall those of the Middle Ages must be analyzed deeply and understood thoroughly. ln this editorial, I will argue briefly that the accusation of intolerance leveled against Islam is unfounded and that Islam is an essential partner in any effort to develop a more tolerant and peaceful world. Islam is essential for developing a gentler and more caring world, because it holds in high esteem the most fundamental values that make a tolerant and pluralist society possible: equality, freedom, and justice, as well as interracial and interreligious solidarity. The emphasis that Islam places on these values is manifested in the Qur'an, the Sunnah, and the Companions' exemplary lives; in the Muslim society's historical experience; and in the ethos of contemporary Islamic reform movements ...
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Nugroho, Wahyu. "INTERACTIONS BETWEEN LEGAL SYSTEMS IN THE JUDICIAL PROCESS OF KENDENG CASE (A CRITICAL ANALYSIS OF ACCESS TO JUSTICE)." Diponegoro Law Review 3, no. 1 (August 31, 2018): 15. http://dx.doi.org/10.14710/dilrev.3.1.2018.15-27.
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The Indonesian state has the characteristic of legal system plurality in a national legal system, it is interesting to be observed from law making, licencing, law implementation, to judiciary process. State organizers in the context of government (executive power) as the licensors of business activities and the judiciary (judicial power) State Administration, as absolute competence over the objects of environmental administration disputes require optical and comprehensive holistic understanding, amidst the very diverse conditions of the legal system (legal pluralism) and a pluralistic society to be bound in a single national legal system (unification). The problem formulation in this paper is: (1) How is the interaction of continental European legal system and customary law system on kendeng case in the tiered judicial process? And (2) how does the interaction affect the legal system on the judge's mindset over environmental permit disputes objects? In relation to executive power as a licensor, the involvement of the public in the process of publishing environmental documents becomes a very important matter. Kendeng Community of Rembang Regency Central Java Province is fighting for its rights and various access to justice, finally choosing the judicial route as the main tool against the state, namely the State Administrative Court (PTUN) Semarang, High Administrative Court (PT TUN) Surabaya, Until the most recent legal remedy in the judicial system in Indonesia, namely the Review Supreme of Court. In this paper, it shows the interaction between the legal system, the continental European legal system and the customary law system in the process of tiered justice as an access to justice for the kendeng mountain community.
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Amallia, Siti. "MULTIPLE CRITIQUES AS A METHOD OF PROGRESSIVE MUSLIM THINKING CONFRONTING PLURALITY." LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan 16, no. 2 (December 15, 2022): 179–92. http://dx.doi.org/10.35316/lisanalhal.v16i2.179-192.
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Substantially, the term progressive Muslim in Islamic discourse is not a new thing. Progressive Muslims are Muslims who have a forward and open mindset. There are three major missions carried out, such as justice, gender equality, and accepting plurality. The purpose of this study is to find the root cause of the problem of religious exclusivism and how the role of progressive Muslims in solving this problem. Because misunderstandings about the meaning of plurality can then give birth to an attitude of radicalism that endangers many people. As a result, Islam is interpreted as a religion that is hard and rigid because some people criticize it in a narrow and way. How should a progressive Muslim try to reconstruct his thinking in facing plurality according to Omid Safi? The researcher uses descriptive and interpretive methods to explain the problem of plurality and Omid Safi's theory is related to contemporary problems. This research is library research by utilizing reading sources such as books and journals. From the research, it is found that Omid Safi uses multiple critiques as a progressive Muslim thinking method. According to him, multiple criticism or double criticism is an attempt to criticize Western and Islamic thought. Constructive criticism is necessary. Not only criticizing the hegemony of the West, but progressive Muslims also need to be criticized if they display an attitude that tends to be rigid, dogmatic, and authoritarian towards plurality. Safi associates plurality with humanism and open knowledge. Seeing that humans have the same values justice is one of the elements that must be upheld. Safi defines plurality as a form that goes beyond tolerance (Beyond pluralism). According to him, there is still a distance between tolerance in accepting differences. Like a poison that can still be tolerated by the human body. Plurality is when we can say “we” even though we have different beliefs. In the end, the idea of plurality encourages us to be humanist and dynamic towards the times.
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Ibrahim, Murtala. "Oral Transmission of the Sacred: Preaching in Christ Embassy and nasfat in Abuja." Journal of Religion in Africa 47, no. 1 (October 27, 2017): 108–31. http://dx.doi.org/10.1163/15700666-12340100.
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Abstract This article1 compares and contrasts the practices of preaching between Christ Embassy and nasfat in the city of Abuja. The preaching of the two groups responds to the social situation of Abuja, which includes hard economic conditions and religious pluralism. The article analyses the preaching styles in Christ Embassy and nasfat within the framework of performance theory. It argues that preaching is an important instrument for empowering urban residents with the necessary mental resources for meeting the challenges of the urban environment. Moreover, the article argues that preaching is a practice of mediation that is facilitated by aspects such as stage design, dress, background music, eloquence, and preaching assistants. In Christ Embassy, one of the purposes of preaching is a total transformation of the individual mindset and the cultivation of new norms and values. Preaching in nasfat has the purpose of producing modern and pious Muslims who can live comfortably in pluralistic urban settings and project a positive image of Islam.
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Cheng, Helen H. L. "Beyond Forms, Functions and Limits: The Interactionism of Lon L. Fuller and Its Implications for Alternative Dispute Resolution." Canadian Journal of Law & Jurisprudence 26, no. 2 (July 2013): 257–92. http://dx.doi.org/10.1017/s084182090000607x.
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Despite tributes paid to Fuller as an intellectual father of ADR, little attention has been paid within the ADR field to the broader interactionist vision that underlies Fuller’s discussion about process. A closer reading of Fuller’s study of mediation, however, reveals that he intended that study to substantiate his interactionist thesis about the nature of social ordering. He understood ordering to be generated by and to reflect a particular experience of social interaction. Fuller’s interactionist vision recognizes the creative, choice-making and purposive dimensions of human reality, emphasizes participation as a normative criterion for institutional design, and gives rise to a pluralistic notion of power arrangements. It appears in Fuller’s thinking about process as a kind of dialectic and integrative mindset that pervades his means-ends analysis, functional analytical approach and his emphasis on institutional design. This interactionist vision has particular relevance for the practice and research of ADR, for example, in helping to develop a more integrative approach to process pluralism.
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Meyer, Birgit. "Remapping our mindset: towards a transregional and pluralistic outlook." Religion 50, no. 1 (October 28, 2019): 113–21. http://dx.doi.org/10.1080/0048721x.2019.1681122.
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Suarmini, Ni Wayan, Kartika Nuswantara, Aurelius Ratu, Niken Prasetyawati, and Dyah Satya Yoga Agustin. "In Search of Public Support Toward Cultural Pluralism Enacted by Chinese “Potehi” Puppetry Acculturation." k@ta 26, no. 00 (March 1, 2024): 83–92. http://dx.doi.org/10.9744/kata.26.00.83-92.
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Indonesia is a country built from cultural pluralism and multi ethnicities. “Bhineka Tunggal Ika” is a paradigm propagated to build community’s mindset to build understanding among people from different traits, cultures, and religions. Diversities have potentials to increase social tensions, crises, and extremism that are all threatened the community resilience. At the same time, diversities continue to increase together with the increased number of migrations. As such, cultures embedded to migrated people and acculturate into the local people and cultures. One of the products of acculturation is Chinese Glove Puppetry, or Wayang Potehi. There have been so many studies investigating the acculturation process and the efforts of the enthusiasts to make this culture accepted by the local people. This is a good phenomenon as the understanding multiculturalism leading to strong resilience. However, there is a lack of data of how the commitment of public either from a group of local people and Chinese descendants in Indonesia accepting this acculturation and accepting this as a part of cultural pluralism. The present study surveyed 102 respondents revealing their commitment toward pluralism. The findings revealed driving and inhibiting factors. National ideology, the urge to unite, and external dangers are driving forces, while inadequate appreciation of pluralism, tolerance, and social disparity are inhibiting forces.
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Rutkevich, Elena D. "The Impact of Immigrant Religions on the Nature of Religious Pluralism in the USA and Western Europe." Sociological Journal 25, no. 2 (2019): 8–32. http://dx.doi.org/10.19181/socjour.2019.25.2.6384.
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Some of the most significant consequences of transnational immigration is growing religious diversity and finding a way to manage it. This article considers the concept of pluralism, the differences in religious pluralism between America and Western Europe occurring due to immigration, as well as the roles and possibilities of immigrant religions in the process of adapting to the host society. The history of immigration, models of immigrant incorporation and adaption, patterns of religious pluralism and types of secularism strongly vary in the aforementioned regions. Religion in America is a positive resource and a basis for incorporating immigrants into American society, their recognition in public life, assimilation and construction of an American identity. By contrast, in Western Europe immigrant religions, particularly Islam, are perceived primarily as an obstacle to incorporating immigrants into European societies and their recognition in the public domain. This is explained mainly by the secularist mindset of European people in general, their uncertain “private” religiosity in the context of “Euro-secularity”, the European concept of religion’s place in the “private domain”, as well as types of state-religion relations and institutional patterns of recognition which differ from America.
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Sari, Devi Indah, Ahmad Darlis, Irma Sulistia Silaen, Ramadayanti Ramadayanti, and Aisyah Al Azizah Tanjung. "Moderasi Beragama dalam Pendidikan Islam di Indonesia." Journal on Education 5, no. 2 (January 11, 2023): 2202–21. http://dx.doi.org/10.31004/joe.v5i2.873.
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Al-Quran is the holy book of Muslims whose contents are very relevant for all times and places (mashalih li kulli Zamanin wa eatin), one of the interesting conceptions of the Koran is about religious moderation. Religious moderation is a theory that contains the idea of being moderate, fair and mediocre in every aspect of life in this world. Both are moderate in Aqidah, Worship, Muamalah/akhlaq, or moderate in Tasyri' (Sharia Formation). Meanwhile, the term religious moderation is always described in the Koran in a large set of various types of characters, including the character of honesty, intertwined mindset, love, and flexible character, which are integrated with each other, holistic and universal, all of which cannot be separated, interrelated. strengthen and benefit. Religious moderation is also emphasized in Islamic education in Indonesia, especially in aspects of learning techniques and content of material which includes material from the Koran hadith, Fiqh of Worship, Aqidah Akhlaq, Sharia (Islamic law) and Islamic Dates (Islamic history). All of the Islamic education materials above are presented in ways and techniques that uphold high values and the principles of moderation in religion so as to foster character and personality that has flexibility, love, pluralism, concern and is able to act fairly and in the middle in dealing with every problem that comes and more and more a plurality generation that upholds the principle of goods and mutual respect for the principle of difference, more and more generations are emerging who love diversity in diversity so that Indonesia becomes a country that is Baldatun Thoyyiibatun Wa Rabbun Ghafur.
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Prisgunanto, Ilham, and Iswahyu Pranawukir. "Meaning of Pluralism for Indonesian Imigrant Workers in Malaysia." Jurnal Komunikasi 15, no. 1 (July 27, 2023): 57–73. http://dx.doi.org/10.24912/jk.v15i1.20602.
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Workers always get bad reputation as marginal person in people. The critical problem for workers especially like no protection their rights from state in work place. Indonesian imigrant workers in Malaysia has bad image in any coverage press report. But in the other hand Indonesian imigrant workers be on the increase day by day in Malaysia, and they are able to adapted and interacted for their partners from other country in the workplace in Malaysia. All of this works because the Indonesian imigrant workers accept the pluralism in their workplace. This research talk about what the meaning of pluralism of Indonesian imigrant workers in Malaysia (mindset). Research uses convergency symbolic theory from Ernest Bormann which separate symbolic object for 3 factors likes; saga, self identity, and social interaction for other workers. The point of theoretical analysis get constructed the real social interaction Indonesian imigrant workers in Malaysia. Beside it, this research uses naration theory of Fisher De Aubrey which believe that grouping is the important aspect for humanbeing interaction. Paradigm of this research is constructivism, in qualitative model. Research interviews 14 persons Indonesian imigrant workers who had worked in Malaysia. Finding of research, Indonesian imigrant workers have special meaning for pluralism. For Indonesia imigrant workers Malaysia is a dream country, they do not hate that’s country so much. In Indonesian imigrant workers mind there is no pretension to make conflicts in their workplace. Over there work situations very busy and professionalism are completing work if talk about pluralism. Saga in this research find in success stories are so real because local lifestyle and culture of Indonesia and Malaysia are so similar. Construction pluralism for Indonesian workers so positive but they still love of their homeland, Indonesia.
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Werner, Riah, and Elka Todeva. "Plurilingualism and Multimodality: The Metanoia Within Reach." TESL Canada Journal 38, no. 2 (March 10, 2022): 214–27. http://dx.doi.org/10.18806/tesl.v38i2.1362.
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Drawing on the evolution of our thinking around expedited learning and more egalitarian classroom spaces where learners are afforded greater agency and opportunities to tap into their full linguistic repertoires (Todeva & Morule, 2009; Todeva, 2016) and on insights from complex dynamic systems theory, this paper offers a framework for dynamically aligning research on multimodality and plurilingualism with inquiry-based classroom practice. We argue that despite the existence of important research shedding light on the processes underlying our meaning-making and communicative abilities, languages continue to be taught as bounded entities and many instructional and assessment practices still reflect monolingual ideologies and nativespeakerist mindsets. Adopting a plurilingual, multimodal mindset provides a way for teachers, students, and researchers to bring their practices in line with the increasingly complex manner in which people construct, share, and access knowledge. How to achieve this metanoia— this shift of mind towards linguistic and modal plurality—is the main thrust of this paper. We provide concrete examples of classroom plurilingual explorations and an emic narrative of one teacher’s journey. Finally, we call for transformed research practices grounded in retrodiction (Larsen-Freeman, 2009) and for more nimble multimodal knowledge dissemination to support this realignment.
En s’inspirant de l’évolution de notre réflexion sur l’apprentissage accéléré et des espaces de salle de classe plus égalitaires où on accorde aux apprenants plus d’autonomie et d’occasions de se servir de tout leur répertoire linguistique (Todeva & Morule, 2009; Todeva, 2016) et sur les aperçus de la théorie des systèmes dynamiques complexes, cet article propose un cadre de travail dans le but d’aligner de façon dynamique la recherche sur la multimodalité et le plurilinguisme sur la pratique en salle de classe fondée sur l’enquête. Nous avançons que malgré l’existence de recherche importante mettant en lumière les processus qui soustendent nos capacités à faire sens et de communication, on continue à enseigner les langues comme des entités limitées et de nombreuses pratiques d’enseignement et d’évaluation reflètent encore des idéologies monolingues et des mentalités de locuteurs de langue maternelle. L’adoption d’une mentalité plurilingue et multimodale fournit aux enseignants, aux étudiants et aux chercheurs une façon d’aligner leurs pratiques sur la manière de plus en plus complexe dont les gens construisent, partagent et accèdent à la connaissance. Comment réussir cette métanoia – cette réorientation de l’esprit vers la pluralité linguistique et modale – constitue l’idée directrice de cet article. Nous fournissons des exemples concrets d’exploration plurilingue dans la salle de classe ainsi qu’un récit émique du parcours d’un enseignant. En conclusion, nous appelons à des pratiques de recherche transformées, enracinées dans la rétrodiction (Larsen-Freeman, 2009), à une dissémination multimodale plus souple pour soutenir ce réalignement.
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Junaedi, Mahfudz. "Multiculturalism: Indonesianism Discourse and Interpretation." Syariati : Jurnal Studi Al-Qur'an dan Hukum 4, no. 02 (November 1, 2018): 125–42. http://dx.doi.org/10.32699/syariati.v4i02.1171.
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Multiculturalism has been a discourse and debate up until now, and has not been completed, particularly in the context of Indonesian-ness. Muslims see it is not monolithic but diverse, pluralistic Indonesian society split into two groups, those who reject multiculturalism and those who receive it. The group rejected the thought that the discourse and ideology of multiculturalism and its derivative, suchas democracy, human rights is a product of Western secular inconsistent with Islam. While the group received based on the ideas and basic pendangan that diversity asa fact and reality be natural and it is the will of God, even fighting stance within the framework of solidarity and equality in a beautiful building living systems and among fellow creatures of God. Both groups, ' an impressive glimpse the truth ofthe argument respectively. In this condition, the commentators also have diverse views in memahamai multiculturalism. This paper specifically explore multikuturalisme as a concept is still debated and discourse for Muslims; In the Al-Qur’an there are verses that support an impressive glimpse of the concept of multiculturalism and reject impression; The presence of the interpretation of the Al-Qur’an Indonesian context, such as Hamka and Quraish Shihab as an authoritative figure in the field of interpretation Indonesia, deserves to be a reference. Configuring a plural society or compound that has potential in the development of behavioral inclination conflict and disintegration among various groups, interethnic. In addition, there is a tendency of the presence of the integrative power as asource of social change dynamics and plurality of society, because most conflictsand violence in Indonesia 'religion' (interpretation of the sacred text) is consideredto be one of the factors that have contributed to the trigger. Religion and belief systems influence on the behavior and mindset of a person or people adherents, both positive and negative. Some theories, either grand theory, middle theory, and aplicative theory used as a knife analysis, including studies of sociological theory developed by Max Weber, that mindset, behavior, ethics and world view society is influenced by a belief system that believes. Thomas EO dea also argues that religionis not only contributing factor for the integration of society, but he also has thedivisive nature (disintegrative) as an initial cause of tension and conflict. The expected results, that the diversity of human identity, whatever it is, whether cultural, ethnic nationality and gender in view of the Quran is an equivalent, equal.
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Boldyrev, Volodymir. "A folk song in the repertory of a vocalist as the way of forming multicultural performing traditions." Problems of Interaction Between Arts, Pedagogy and the Theory and Practice of Education 50, no. 50 (October 3, 2018): 181–92. http://dx.doi.org/10.34064/khnum1-50.13.
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Background. The article is devoted to the scientific-methodical analysis of the phenomenon of a folk songs assimilation into the multicultural vocal tradition. A folk song is presented in the aspect of national self-consciousness and plurality of modern performing traditions in the conditions of multi-stylistic cultural attitude. The relevance of the topic is the theoretical comprehension of the role of a folk song and singing in multicultural context. The purpose of the research is a comprehension of the phenomenon of the folk songs assimilation in multicultural vocal traditions under the new wave of interest in national dimension of “West – East” and necessity of quality vocal education of rising Chinese students-vocalists. The article based on the studies of materials of curriculums, methodical elaborations and manuals developed in the department of solo singing at Kharkiv National I. P. Kotlyarevsky University of Arts. Research results. Modern multicultural performing traditions in conditions of expanding geography of creative experience exchange needs in new philosophical and scientific-methodical comprehension. Based on variety international cultural programs there are traineeship groups, exchange of students and teachers, presentations of common creative projects. The modern cultural background of Ukraine is enriched with unique concerts of Chinese students performing not only classical repertoire, but Chinese folk songs as well. Methodical comprehension of stylistic layers and ways of formation of multicultural traditions occurs according to the methods of comparison of general intonations in folk songs. Vocal methodic of sound extractions is founded on general grounds, regardless of national specificity, however, the comparison and plurality make the process of performing reproduction of vocal styles more accessible for comprehension by students. The issues of national certainty and vocal-technical skills, interpretative experience in the concert forms and singing genres are considered in the research. The innovative aspect of the topic disclosure is the involvement of Chinese folk songs and pieces by Chinese composers in interaction with pieces by Italian and Ukrainian composers in the repertory of the learning vocalists. The practical task is to reveal the multi-national potential of musical mindset of contemporary singers in the context of the steady tendency to the mental-stylistic plurality in the art of the 21st century. It is proved that the vocal-technical learning of general world experience occurs through the recognition of the plurality of stylistic features of folk songs. The folk song is the “cornerstone” of the performing tradition, the basis of the vocal repertoire of any national school. It is included in a composition of compulsory pieces for participation in national and international vocal competitions. Thanks to the folk song what is the carrier of the ancient information and performing features included by previous singer generations, a deep connection of the artist with folk-song traditions occurs. The category “folk singing” is a coherent entity that contains the minimum set of information what includes distinctive harmonic figures, instrumentation, texture, acoustic features of rendition. The traditional Chinese song, based on pentatonic scale, becomes an illustration of the national “general intonation”. "Sense" of an entire tone for the formation of the purity of vocal intonation assumes an exclusive meaning. The success in acquisition of pentatonic melodies is provided due to similarity of intonation sets what are typical for musical cultures of different nations over the world. The folk song in the repertoire of the learning vocalist is a reflection of the multicultural traditions in the conditions of the domination of academic vocal culture. The study of the melodics of the song and its harmony and form peculiarities contributes to the adaptation of the singer’s mindset to the alternative mental principles of vocal art and to the universalism of mindset in the forming of professional academic performing. The Chinese folk song, the Ukrainian duma, East mugham singing and other similar reflect the spiritual world of folk reproducing historical antiquity. Therefore, the folk song as an integral part of the modern repertoire in vast enriches the intonation, spiritually-aesthetic and cultural fund of a vocalist. The conclusions summarize the complexity of the problem, the components of which are the adapting of mindset to the alternative mental bases of vocal art and rising of universalism in conditions of multi-stylistic plurality. The bases of formation of multicultural traditions are generalized: the comparison of stylistic layers; exploring the general world experience through the national certainty (basic vocal repertoire as a synthesis of stylistic plurality); vocal-technical equipment, the comparison of melodic, harmonic and tempo-rhythmic principles of differrent folk songs; rendition of the folk song in the original language. All of these bases reveal the content of the movement to the formation of multicultural performing traditions in order to advance of the professional academic background.
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Hawari, Firman. "KAIDAH SEMIOTIKA PADA FURNITURE POSTMODERNISME." Jurnal Dimensi Seni Rupa dan Desain 9, no. 1 (February 1, 2012): 1–12. http://dx.doi.org/10.25105/dim.v9i1.952.
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Abstract Designing postmodernism product more produces form that purpused to local elements, sfecific, individual, associative , and aesthetic and avoid mass -produce orientation, rational and stiff. It was also in designing furniture. After design processing based on culture reality, cretaing postmodernism furniture are also followed by semiotic meaning. Without ignoring function, the aim of designing process is dominated by form exploring. Development of postmodernism furniture is caused by development of society perspective that purpused to plurality in many fields. material invention are followed by inventing in manufacturing technology, structure, applying texture and color are also become supporting element of birth of postmodernism furniture. That mindset causes some furniture more reach from than function.Postmodernism furniture negless costumer and commercial aspects. So, those design are subjective, irrational, emotional, and expressive. It visualizes uniquely, unnusual, and starnge AbstrakKegiatan perancangan produk yang mengandung nilai-nilai postmodernisme sangat menghindari bentuk-bentuk yang mengarah ke mass -produce orientation, rasional, dan kaku tetapi lebih memilih mengajukan unsur lokal, spesifik, individual, dan asosiatif serta estetika sebagai pertimbangan utama. Begitu juga dalam perancangan furniture-nya. Furniture postmodernism diciptakan dengan bahasa ungkapan semiotika setelah melalui suatu proses perancangan yanng didasari oleh realita budaya pada jamannya. Dominasi eksplorasi bentuk ( Tanpa mengesampingkan fungsi) merupakan tujuan dari proses perancangannya. Berkembangnya furniture postmodernisme disebabkan oleh semakin berkembangnya pola pemikiran masyarakat yang semakin mengarah ke pluralistik dalam berbagai bidang. Perkembangan material, teknologi manufacturing , struktur dan aplikasi tekstur serta warna juga menjadi faktor pendukung laiinya furniture postmodernisme. Dasar pemikiran tersebut menyebabkan beberapa jenis furniture lebih mengutamakan nilai bentuk dibandingkan nilai fungsinya.Furniture post modernisme tidak memperhatikan aspek konsumen serta jauh dari pertimbangan komersial. Hasil yang didaptkan lebih bersifat subyektif, irrasional. emosional, dan ekspresif , serta terkadang bentuk akhir yang dihasilkan secara visual, tidak lazim , dan aneh
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KOMIYA, Hidetaka. "Theory of East Asia and Eastern Eurasia in Korean Ancient History Studies." Institute for Historical Studies at Chung-Ang University 58 (April 30, 2023): 123–53. http://dx.doi.org/10.46823/cahs.2023.58.123.
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Under the Cold War system, studies were conducted that positioned Korea in Asia, and the United States constructed an ancient East Asian world centered on China in the framework of tributary relations(조공). Korean researchers created new concepts such as tribute-investiture relations(조공·책봉) with a critical mindset to solve the problem of China-centrism. The collapse of the Cold War generated interest in new historical worlds, leading to a review of marine history, maritime history, and East Asian history.
The pluralism and multilayeredness of “Korea” will be discussed, along with broader regional theories such as East Eurasia(동부유라시아). At that time, the discourse of the region created through the nation-state, such as the Korean narrative, becomes an issue to be kept in mind. Therefore, an analysis of multilayered narratives in space and time is necessary.
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Lumbanraja, Daido Tri Sampurna. "The Mindset of Christ As The Foundation of The Church in Building Religious Harmony: An Interpretation of Philippians 2: 5." Dialog 44, no. 1 (June 29, 2021): 67–74. http://dx.doi.org/10.47655/dialog.v44i1.444.
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Building religious harmony is the duty and responsibility of all Indonesian people. Church is an essential part of Indonesian society which is also obliged to develop religious harmony. Answering the question of how the church should behave and act in a pluralistic society is to offer the teaching concept of the mindset of Christ. As it is contained in Philippians 2: 5, the church has to serve as the foundation of religious harmony. The mindset of Christ in question is the act of Christ who does not defend his rights, the act of Christ who willingly becomes the same as an ordinary man and the act of Christ who takes the form of a slave and acts like a slave who cares for the interests of his master. This study utilizes technical data analysis with a descriptive-interpretive model, which is to elaborate the focus of the study by parsing and re-interpreting it in a certain context. In this case the text described is Philippians 2: 5 using the hermeneutic method as a scalpel and then interpreted in the context of religious harmony in Indonesia.
Membangun kerukunan umat beragama merupakan tugas dan tanggungjawab seluruh rakyat Indonesia. Gereja merupakan salah satu bagian dari masyarakat Indonesia yang juga berkewajiban untuk berkontribusi mewujudkan kerukunan umat beragama. Menjawab pertanyaan bagaimana gereja harus bersikap dan bertindak di tengah lingkup masyarakat yang majemuk adalah dengan menawarkan konsep pengajaran mengenai mindset Kristus yang terkandung dalam surat Filipi 2:5 untuk dijadikan sebagai landasan gereja membangun kerukunan umat beragama. Mindset Kristus yang dimaksud adalah tindakan Kristus yang tidak mempertahankan haknya, tindakan Kristus yang dengan rela menjadi sama dengan manusia dan tindakan Kristus yang mengambil rupa hamba dan berlaku seperti hamba yang mementingkan kepentingan tuannya. Penelitian ini menggunakan teknis analisis data dengan model deskripitf-interpretatif yaitu mengelaborasi fokus penelitian dengan cara mengurai dan memaknai kembali pada konteks tertentu. Dalam hal ini teks yang diurai adalah surat Filipi 2:5 menggunakan metode hermeneutik sebagai pisau bedah lalu dimaknai pada konteks kerukunan umat beragama di Indonesia.
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Frecska, Ede, Ágnes Birtalan, and Michael Winkelman. "Beyond Mind– Body Dualism: Pluralistic Concepts of the Soul in Mongolian Shamanistic Traditions." Journal of Consciousness Studies 30, no. 5 (June 1, 2023): 177–90. http://dx.doi.org/10.53765/20512201.30.5.177.
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Soul belief is a universal of human culture and belief in multiple souls is common, especially in pre-modern traditions. This essay illustrates how a three-folded structure appears in the soul concepts of Mongolian shamanistic traditions. The reported accounts of the three souls among various Mongolian ethnic groups are somewhat divergent — especially in their consciousness-related attributes — which may reflect the cultural bias of data collectors, inconsistencies between data providers, and the evolution of these concepts due to historical events, socio-economic changes, and external cultural influences. Despite these confounding effects, the soul concept of Mongolian shamanism is similar in its pluralism to the beliefs of many other cultures. Mongolian Indigenous concepts and their descriptions reveal key elements of consciousness. Although these soul concepts evoke spiritual interpretations, they nevertheless reflect aspects of an innately-disposed mindset which extends conceptualizations of consciousness beyond mind-body dualism.
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Knight, Jack, and Melissa Schwartzberg. "Institutional Bargaining for Democratic Theorists (or How We Learned to Stop Worrying and Love Haggling)." Annual Review of Political Science 23, no. 1 (May 11, 2020): 259–76. http://dx.doi.org/10.1146/annurev-polisci-060118-102113.
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Contemporary political science takes bargaining to be the central mechanism of democratic decision making, though political theorists typically doubt that processes that permit the exercise of unequal power and the use of threats can yield legitimate outcomes. In this review, we trace the development of theories of institutional bargaining from the standpoint of pluralism and positive political theory before turning to the treatment of bargaining in the influential work of John Rawls and Jürgen Habermas. Their ambivalence about bargaining gave rise to a new focus on the value of negotiation and compromise but this literature constitutes an unstable midpoint between the justificatory ambitions of deliberative democracy and the desire to provide plausible models of political decision making. Instead of advocating changes in mindset or motivation, we argue that a fair bargaining process requires institutional reform, as well as a justificatory framework centered on the preservation of egalitarian decision making.
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Wullweber, Joscha. "Monism vs. pluralism, the global financial crisis, and the methodological struggle in the field of International Political Economy." Competition & Change 23, no. 3 (December 5, 2018): 287–311. http://dx.doi.org/10.1177/1024529418813830.
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In recent years, a comprehensive debate has been taking place over the ontological, epistemological and methodological roots underlying the discipline of International Political Economy. A fundamental and sometimes fierce discussion arose over the questions of which research strategies should prevail, which methods should be applied and what kind of knowledge counts as scientific. The debate has tended to reduce the different positions and International Political Economy approaches to American International Political Economy on the one side and British International Political Economy on the other. Framing the perspectives in this way, however, is misleading. This article argues that the issue at the core of the methodological debate is not the American versus the British school, but rather theoretical monism versus theoretical pluralism. Hence, the core of the debate addresses the question whether scientific work in International Political Economy should ultimately subscribe to one methodology or one fundamental principle or whether the field should make use of a wide variety of theories and methods so as to enable scholars to adapt their research strategy depending on the case under study. A short analysis of existing approaches to the global financial crisis shows the importance of the existence of multiple perspectives, concepts and theoretical approaches. The paper concludes that the 2008 financial crisis in particular has shown how dangerous it is to reduce intellectual endeavour to a narrow mindset. Only pluralism conveys the ability to respond in an adequate manner to the old and new challenges of our times.
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Madsen, Poul Thøis. "Hvordan skal man undervise ikkeøkonomer i økonomi?" Dansk Universitetspædagogisk Tidsskrift 5, no. 8 (March 1, 2010): 35–39. http://dx.doi.org/10.7146/dut.v5i8.5583.
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Når man underviser i økonomi som et redskabsfag, kan man med fordel koble langt mere til virkeligheden end det typisk sker idag. Det kan man gøre ved at vælge så virkelighedsnærelærebøger som muligt, men også ved at lade undervisningen tage direkte udgangspunkt i den aktuelle økonomiske udvikling og økonomiske politik og ikke mindst debatten herom.Herved bliver faget opfattet som relevant og virkelighedsnært, og det bliver naturligt ikke kun at undervise i mainstream, men også i alternative økonomiske teorier (pluralisme) og i indbyggede svagheder ved enhver form for økonomisk teori.
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Pasaribu, Goktondi, Corinthians Joel Sangian, and Oktavia Kristika Sari. "Christological Evaluation Of Inculcivism Theology." Journal Kerugma 3, no. 2 (October 14, 2020): 42–53. http://dx.doi.org/10.33856/kerugma.v3i2.209.
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Inclusivism is defined as a mindset that recognizes that Jesus' liberation mission is addressed to every human being without exception. As a result, each and every person has the right to salvation and release. This theology does not want to be viewed as cruel by exclusivism, but neither does it want to be regarded as rejecting Christ's uniqueness by pluralism, thus it chooses the middle ground, namely inclusivism. This study employs qualitative special literature on verses like as John 3:8, 1 Timothy 2:4, 1 John 4:7-8, and Acts 10:22, which are utilized by Inclusivism as the foundation for their Christological beliefs. The Inclusivist Trinitarian Christology undermines the idea of Christ as a Special Revelation because it obscures the privilege of Christ as Revelation (John 1:1) and the Bible as a Special Revelation by the Holy Spirit's inspiration by 'perpetuating the News of Christ' in order to remain available to everyone throughout all centuries.
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Almaidah, Nirwana, and Abu Bakar. "Manajemen Pendidikan Multikultural-Religius Dalam Stratifikasi Sosial." Dirasah : Jurnal Studi Ilmu dan Manajemen Pendidikan Islam 6, no. 1 (February 19, 2023): 1–10. http://dx.doi.org/10.58401/dirasah.v6i1.587.
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The term multicultural-religious education contains two integrated educational concepts, namely between multicultural education and religious education. Multicultural education is the basis of education that respects cultural pluralism, while religious education is the basis of education based on religious values to give birth to religious people. The combination of these two educational concepts aims to be able to build an education system that can integrate both of them or reduce their weaknesses, especially to implement multicultural religious education management in the existing social stratification. With this there is a process of social change and heterogeneous or multicultural patterns of society. The main factors that determine a person's social strata are wealth, power, occupation, and education, but so are other factors, namely age, gender, religion, ethnic group, race, residence status, and other factors. Through multicultural education that has been managed with a management function, the attitudes and mindset of students will be more open to understanding and appreciating diversity.
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Drotner, Kirsten. "Konvergens og divergens. Brugerperspektiver på medieforskningen." MedieKultur: Journal of media and communication research 16, no. 31 (September 4, 2000): 6. http://dx.doi.org/10.7146/mediekultur.v16i31.1192.
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At en form for mediekonvergens er under udvikling, dét er de fleste forskere enige om. Men konsekvensen af denne konvergens kan nemt blive en udvidelse af divergensen, i hvert fald når modtagerne inddrages i synsfeltet. Skarpe skel mellem forskellige grupper af brugere truer i forhold til økonomisk, social og kulturel formåen. Der- for argumenterer Kirsten Drotner for en mediesociologi, der kombi- nerer samfundsvidenskabelige og humanistiske metoder, forståelser og angrebsvinkler; en mediesociologi, der integrerer parametre som alder, køn og etnicitet i sine undersøgelser, og som satser på viden- skabelig pluralitet ikke mindst gennem rekrutteringen til medieviden- skaben.
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Misbah, Muhammad, and Jubaedah Jubaedah. "Fanatisme dalam Praktik Pendidikan Islam." INSANIA : Jurnal Pemikiran Alternatif Kependidikan 26, no. 1 (August 16, 2021): 51–64. http://dx.doi.org/10.24090/insania.v26i1.4825.
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This paper examines the problem of fanaticism in Islamic education in Indonesia. As a plural country with its diversity, a high sense of tolerance is needed in Indonesia. This research is a qualitative research with library research. Documentation methods were used in this study to collect data from various literature, such as books, journals, and other electronic sources. The data is analyzed using content analysis method, whereas in the conclusions is drawn using an inductive mindset. The results of the study concluded that the paradigm of Islamic education should be done through multicultural inclusive education and prophetic education. Islamic Education (PAI) teachers in this regard have an important role in instilling a harmonious sense of religion. Inclusive multicultural education is expected to foster a sense of belonging and togetherness, dissociated from primordial barriers by emphasizing plurality-based religious education.
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Горелик, Я. А. "Olga Bochikhina: "While Everybody is Ready, I’m Still Preparing"." Музыкальная академия, no. 2(782) (June 26, 2023): 36–43. http://dx.doi.org/10.34690/306.
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Ольга Бочихина — композитор, лектор, исследователь, мультидисциплинарный художник. В то же время к каждому из этих определений, следуя эстетике Бочихиной, можно подставить частицу «не»: некомпозитор, нелектор и неисследователь. В интервью предпринята попытка раскрыть образ мышления композитора в связи с художественной практикой. В центре внимания — проекты 2022 года: творческий («Акустико-пространственные миражи»), исследовательский («Состояние “между”: можно ли мыслить множественностью?») и их взаимовлияние. Olga Bochikhina—a composer, a lecturer, a researcher and a multidisciplinary artist. At the same time, in accordance with her aesthetics, she may be named non-composer, non-lecturer, and non-researcher. This interview attempts to reveal the composer’s mindset in connection with artistic practice. A spotlight is on projects of the 2022 year: “Acoustic-spatial Mirages” as composing project and “Position ‘In-Between’: Is It Possible to Think in Plurality” as researching project, and their mutual influence.
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Katz, James David, Emily Rose, Katlin Poladian, and Karina D. Torralba. "Person-Centered Care Starts with Community-Centered Medical Education: Medical Education Must Answer the Call for Diversity." Social Medicine 14, no. 3 (November 14, 2021): 114–17. https://doi.org/10.71164/socialmedicine.v14i3.2021.1247.
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Civil unrest is a call for realignment of values in all aspects of society, including medical education. Systematic difference in the treatment of groups of individuals concerning educational curricula has previously been highlighted in South Africa during student-led campaigns to decolonialize and diversify medical curricula1. Institutional resistance that results in a failure to account for the politics of identity or for pluralistic thinking,1 implies that the academic ‘fence of unambiguous knowledge’ not only creates an ivory tower but it may simultaneously insulate itself from community input and access. Confronting the tension between communal meaning (which sanctions a culturally relevant curriculum) and privileged meaning (which derives from a monolithic mindset) demands that educators recognize that the scientific method is only one ‘way of knowing.’ In this manuscript we ask: Who possesses authoritative medical meaning-making? And, Who confers authoritativeness to academia?
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Elemam, Samar M., and Abdurazag Saide. "A CRITICAL PERSPECTIVE ON EDUCATION ACROSS CULTURAL DIFFERENCES." Research in Education and Rehabilitation 6, no. 2 (December 2023): 166–74. http://dx.doi.org/10.51558/2744-1555.2023.6.2.166.
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This paper examines the topic of education across cultural differences and explores the concept of multicultural education (ME) to address the challenges and benefits of cultural diversity in educational institutions. The paper begins by acknowledging the increasing diversity in societies due to factors such as globalization, immigration, and intermarriage, emphasizing the need for cooperation and understanding among nations, peoples, and education; in addition, to highlighting the understandings and contributions of multicultural education, including instilling cultural sensitivity, embracing diversity, and nurturing appreciation of diverse ethnocultural heritage among students. It discusses how multicultural education helps develop a positive mindset, cultural navigation skills, and a global mindset, reducing discrimination, racial abuse, and culture shock while increasing opportunities for employment, education, and settlement in other countries. However, the paper also acknowledges critiques of multicultural education. These include concerns about it being a barrier to quality education for students from minority groups, the potential loss of students' cultural identities, and the argument that it overly emphasizes culture at the expense of intellectual development. The paper discusses the role of critical multiculturalism, intersectionality, critical literacy, and critical race theory in addressing education inequality. These theories advocate for equal resource distribution, recognition of intersecting identities, cultural inclusion, and challenging structural racism. The paper concludes that while multicultural education has its advantages and critiques, these theories offer valuable perspectives for creating a more inclusive and equitable educational system. By incorporating a multicultural perspective, education can better cater to diverse students and foster a more just society.Keywords: critical multiculturism, critical literacy, educational institutions, multicultural education, diversity, individualdifferences, multiculturalism, cultural pluralism, cultural diversity, cultural overlap, immigration, race, religion, gender.
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SINGH, SAHIB. "The Potential of International Law: Fragmentation and Ethics." Leiden Journal of International Law 24, no. 1 (February 11, 2011): 23–43. http://dx.doi.org/10.1017/s0922156510000579.
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AbstractFragmentation discourse provides a rare opportunity for international lawyers to review what has gone and what is to come: it is, in short, a chance to learn lessons of the past. The subjects and the looking glass, so to speak, are the International Law Commission's Report on the Fragmentation of International Law and its author, Martti Koskenniemi. It is the conclusion of this paper that the legal world's approaches to fragmentation, reflected in the ILC Report, represent a deficiency in ethical responsibility. The author not only considers the Report to be naturally inhibited by the institutional environment in which it was constructed, but furthermore finds that the Report's rule-centric approach to a polarized discourse results only in the propagation of ethical deficiencies that define the classical approaches to fragmentation: constitutionalism and legal pluralism. The Report's formalistic approach is one that attempts to find a middle ground between the stated polarities and, in doing so, it not only advances the myths of a system and of coherence in international law, but enables the preferences that define proliferating tribunals. The very same preferences continue to disable the ethical and political emancipation of the legal professional. The author believes the future of international law can no longer remain chained to rule-centrism against political preferences, but rather lies in the study of the legal professional. International law is a project that requires the rediscovery of our consciously enlightened professionals. This not only requires the development of a professional pluralism but the understanding that professional existentialism is not a reward, but rather the transpiring mindset of noble objectives.
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Shirokalova, Galina S. "Historical memory of the Great Patriotic War: reasons for pluralism." VESTNIK INSTITUTA SOTZIOLOGII 12, no. 2 (2021): 19–35. http://dx.doi.org/10.19181/vis.2021.12.2.709.
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The article analyzes the results of a sociological study of the historical memory of students about the World War II in general (and the Great Patriotic War in particular), conducted by the Russian Society of Sociologists in 2020, as well as materials from surveys of other research teams. The author comes to the conclusion that historical memory is formed, first of all, by the information field, set by state institutions or encouraged by them (school, mass media, network resources). Contradictory assessment of the events of the twentieth century led to the rupture of the historical memory of generations and the formation of a large group of people ready to accept the revision of the geopolitical results of the war from the standpoint of history falsifiers. The attitude of young people to the past, without taking into account the cause-and-effect liaison of the events of that time, is explained not only by the extinction of communicative memory for the departure of war generations, the desacralization of their life, deed, death. The range of factors is much wider. Since there is no integral picture of the history of the USSR, there is no value core for assessing events of the Great Patriotic War either. In the absence of historical hygiene in the Russian Federation, the entire Soviet period turns into historical antiques for new generations. They treat this in different ways: with reverence, condescension, aggressiveness, indifference, but it is excessive for the daily life of the majority. The slogan “If required, we repeat / can repeat”, replicated on May 9, is nothing more than a short-term emotional reaction, including to PR management, but not the readiness / mindset / promise of action in a real war. The opposition of the state to the country, that is reflected in the popular among young people song of the group Lumen, actually testifies to alienation from both the state and the country, since there is no one without the other. Questions are inevitable: how adequate are the methodologies and techniques based on which social scientists choose the range of factors that form the portrait of modern youth and predict the direction of further socialization of its individual groups? How many meaningful collaborators should there be to lose / win a civilizational battle in which historical memory is only one of the components? According to the author, the conditions and opportunities for the realization of the desired worldview values in modern Russia adjust the attitude to the present and the life strategies of young people to a greater extent than historical memory.
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Tasioulas, John. "Artificial Intelligence, Humanistic Ethics." Daedalus 151, no. 2 (2022): 232–43. http://dx.doi.org/10.1162/daed_a_01912.
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Abstract Ethics is concerned with what it is to live a flourishing life and what it is we morally owe to others. The optimizing mindset prevalent among computer scientists and economists, among other powerful actors, has led to an approach focused on maximizing the fulfilment of human preferences, an approach that has acquired considerable influence in the ethics of AI. But this preference-based utilitarianism is open to serious objections. This essay sketches an alternative, “humanistic” ethics for AI that is sensitive to aspects of human engagement with the ethical often missed by the dominant approach. Three elements of this humanistic approach are outlined: its commitment to a plurality of values, its stress on the importance of the procedures we adopt, not just the outcomes they yield, and the centrality it accords to individual and collective participation in our understanding of human well-being and morality. The essay concludes with thoughts on how the prospect of artificial general intelligence bears on this humanistic outlook.
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Prihatiningtyas, Siti, Siti Solihati, and Lukmanul Hakim. "Da'wah Patterns in Developing Religious Harmony in Semarang City." Ilmu Dakwah: Academic Journal for Homiletic Studies 15, no. 2 (December 31, 2021): 365–86. http://dx.doi.org/10.15575/idajhs.v15i2.14321.
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This study aims to find the format of the pattern of developing religious harmony and the role of government and religious leaders in creating a conducive situation in Semarang. The research uses a qualitative approach. Data were collected through observation, interview, and documentation techniques. The results of this study indicate that the city of Semarang consists of various tribes, religions, and ethnicities, the people have a high sense of tolerance. This is due to the community's spiritual condition and the mindset of an advanced society due to many universities. Communication and cooperation are well established between government figures, religious leaders, and community leaders in various community harmony forums and organizations such as Petamas and FKUB. The forum can be used as a medium for dialogue. From the researcher's analysis, harmonization in religious harmony is influenced by activities that create and touch a sense of togetherness and affection. The pattern of social da'wah is an alternative in building tolerance and harmonization over the plurality of society.
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Bosanac, Maja, and Radovan Grandić. "Educational implications of 'six thinking hats'." Zbornik radova Pedagoskog fakulteta, Uzice, no. 22 (2020): 11–24. http://dx.doi.org/10.5937/zrpfu2022011b.
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Modern education is increasingly linked to market principles. On the one hand, proponents of this approach emphasize the need to develop an entrepreneurial mindset, while critics point out that this approach neglects the humanistic dimension of education. The goal of the paper is to set up a "six thinking hats" learning model as a way to encourage the development of creative thinking. Although its primary use is in non-formal education (creative training and interactive workshops), this model also has its application within the academic community. Within formal education, the authors advocate the possibility to widespread the application of this model, technique, or role-playing game as it is called by different authors, which points to the pluralism of approaches. Also, the analysis of the studied literature revealed the application of the model at different levels of education. In conclusion, it is stated that although it is not a conventional and widely accepted model, it can be a good way to foster creative and entrepreneurial thinking. The application of this model is recommended for teachers who find the traditional approach to teaching rigid and who are ready for changes that involve a more active pupil/student role.
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Alam, Sughra, Muhammad Nawaz Bhatti, and Alam Sher Khan. "An analysis of the narrowing space of secularism in India and its ramifications in the region." Liberal Arts and Social Sciences International Journal (LASSIJ) 6, no. 2 (December 31, 2022): 122–43. http://dx.doi.org/10.47264/idea.lassij/6.2.7.
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Indian society was diverse and complex in nature from its emergence and was marred with communal conflicts. Hence, it was inevitable for the founding fathers of the Indian state to adopt an inclusive political system based on democracy, secularism, and pluralism to achieve unity in diversity. Due to the self-centric mindset of succeeding politicians who began to drift away from these ideals, secularism has been declining for a long time. The appalling political behaviour of the ruling elite has been enlarging the gulf between the theory and practice of secularism since the rule of the Indian National Congress, starting from the demise of Nehru. It has been damaging the idea of composite cultural nationalism by narrowing its societal space. That practice has also created an ideological vacuum filled by religious nationalism over time and reached its culminating point when Bharatiya Janata Party (BJP) came into power in India. This article analytically explores the consequences of the narrowing space of secularism and the resultant rise of Hindutva. It also delineates the destabilization of the domestic environment and an alarming regional security situation affected by the emerging extremist ideology in place of secularism in India.
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Smart, P. K., D. Tranfield, P. Deasley, R. Levene, A. Rowe, and J. Corley. "Integrating ‘lean’ and ‘high reliability’ thinking." Proceedings of the Institution of Mechanical Engineers, Part B: Journal of Engineering Manufacture 217, no. 5 (May 1, 2003): 733–39. http://dx.doi.org/10.1243/095440503322011489.
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This paper illustrates how recent tragedies have been shown to be threatening to the medium-term sustainability of organizations designed and developed solely on the basis of short-term efficiency gain. Over the past 30 years, Western organizations have institutionalized this emphasis on efficiencies through the implementation of Japanese management philosophies, such as lean thinking. This situation has assisted the removal of vital adaptive and responsive capacity or ‘organizational slack’, necessary for organizations that need to contend with complex and dynamic environments. The authors argue for the need to challenge managerial mindsets and re-engage a pluralist metaperspective both at the level of strategic purpose and organizational configuration. In particular, it suggests that, in addition to the efficiency model, a complementary and to some extent alternative set of ‘high-reliability’ organization (HRO) design principles are required. They focus on the notion of creating an HRO that privileges integrity in the achievement of medium- and long-term goals over short-term efficiency gains. Integrating both ‘lean thinking’ and ‘high-reliability’ principles is a requirement for post-modern managers operating in their roles as organizational engineers, if mission accomplishment is to be realized.
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Azis, Donny Khoirul, Made Saihu, Akmal Rizki Gunawan Hsb, and Athoillah Islamy. "Pancasila Educational Values in Indicators Religious Moderation in Indonesia." FITRAH: Jurnal Kajian Ilmu-ilmu Keislaman 7, no. 2 (December 13, 2021): 229–44. http://dx.doi.org/10.24952/fitrah.v7i2.4475.
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The phenomenon of radicalism and terrorism in the name of religion in Indonesia is still showing its stretching in various existing cases. Responding to this problem requires the objectification of character education values for the Indonesian people in the context of forming a moderate mindset and attitude in their social and religious life. This research intends to identify the dimensions of Pancasila educational values in the four indicators of religious moderation formulated by the Ministry of Religion of the Republic of Indonesia. This qualitative research is in the form of a literature review with a normative-philosophical approach. The results of the study conclude that there are dimensions of Pancasila educational values contained in the four indicators of religious moderation in Indonesia. First, the educational value of the first precepts in the indicator of tolerance in the form of educational values in shaping the mindset and attitude of respecting and respecting various distinctive aspects of religious pluralism. Second, the educational value of the second precept in the indicator of anti-radicalism attitudes in the form of educational values in forming awareness of attitudes to uphold the values of the benefit of human life. Third, the educational value of the third precept in the indicator of national commitment in the form of awareness of the attitude of upholding the values of unity and unity in the frame of state life in Indonesia. Fourth, the educational value of the fourth and fifth precepts in adaptive indicators to local culture in the form of being democratic and making the value of social justice in responding to diversity related to local wisdom. The theoretical implication of the findings of this study shows that the construction of ideas in the formulation of the four indicators of religious moderation in Indonesia has a normative-universal value base that becomes the ideology of the Indonesian nation, not the ideology of a particular religion or group.
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Wicaksana, Abibawa. "QILIN: TOLERANSI KEBERAGAMAN SEBAGAI IDE PENCIPTAAN KARYA KERAMIK SENI." DESKOVI : Art and Design Journal 3, no. 2 (December 3, 2020): 134. http://dx.doi.org/10.51804/deskovi.v3i2.809.
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Indonesia merupakan negara dengan masyarakat yang majemuk yang memiliki berbagai ras, agama, suku, kebudayaan, dan lain sebagainya. Meskipun demikian, hingga hari ini kabar mengenai perilaku intoleran masih sering ditemui. Kejadian-kejadian intoleran tersebut pada umumnya dialami oleh mereka yang memiliki ras, suku, keyakinan, kebudayaan, pola berpikir, pilihan politik, ataupun kondisi fisik yang berbeda. Sebagai respons terhadap permasalahan tersebut, muncul keinginan untuk menciptakan karya yang berkaitan dengan Bapak Pluralisme Indonesia atau Gus Dur. Dikarenakan salah satu hasil perjuangannya melawan intoleransi adalah pengembalian hak etnis Tionghoa, maka karya yang kemudian tercipta adalah karya-karya dengan objek yang berasal dari kebudayaan Tionghoa. Sebagai hasil, tercipta dua karya keramik terakota dengan qilin sebagai objeknya. Pemilihan qilin tersebut tidak hanya dikarenakan ia merupakan makhluk mitologi dari kebudayaan Tionghoa, tetapi juga dikarenakan kaitannya dengan kisah kelahiran Konfusius, nabi agama Konghucu. Supaya konsep toleransi dengan mengangkat penghapusan intoleransi yang dialami etnis Tionghoa di Indonesia tidak hilang, qilin pada karya ini juga dibuat dalam kondisi tidur. Kondisi tersebut dibuat sebagai tanda bahwa si hewan mitologi ini sedang tenang, terbebas dari ancaman larangan yang pernah dialami oleh etnis Tionghoa di Indonesia dari tahun 1967 hingga tahun 2000.Indonesia is a country that has a large variety of races, religions, ethnicities, cultures, etc., within its people. Even though it is a pluralistic country, having something like a different race, ethnicity, belief, culture, mindset, political choice, or even physical conditions can still be an issue. As a response to this problem, I then created two artworks as a reminder about the legacy of Indonesia’s third president who is known for his fight against discrimination, Abdurrahman Wahid. Since one of his most known legacies is the removal of the Chinese ban in Indonesia at year 2000, the model used in the creation of the artworks is from a myth in Chinese traditions. As a result, two qilin terracotta ceramic artworks were created. The qilin was used not only because it’s a Chinese mythological creature, but also because of its relation to the legend of the birth of the Chinese philosopher who’s also known as the prophet of the Confucianism, Confucius. To express the freedom due to the ban removal, the qilins in these artworks were then made sleeping. This position was used to make these mythological creatures look relaxed, or in other words, look like it’s free from the predator that preys on it from year 1967 to year 2000.
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Szabolcs, Mátyás, János Sallai, Tibor Szarvák, Miklós Tihanyi, and Vári Vince. "Public Security as a Cooperative Activity a Few Thoughts on the Social and Public Image of Law Enforcement Work." Internal Security 12, no. 1 (July 22, 2020): 35–44. http://dx.doi.org/10.5604/01.3001.0014.3185.
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Law enforcement is a unique, clearly delineated area of state involvement. Enhancing security is an important aim of state involvement, which affects diverse areas. Research thereon relate the interdisciplinary concept of security to conflicts and socio-economic crises. As a consequence, setting up a framework of policies for the topic demands a plurality of methods. The Good State and Governance report, published in 2015, names security and trust as defining spheres of influence. More specifically, the following 5 indicators presented as dimensions of public security and catastrophe management (citizens’ sense of security in public places of their residential area; citizens’ trust in the police; the number of registered wilful murders, intentional bodily injuries, and robberies; government expenditure on public order, civil protection, fire and catastrophe management per 1000 citizens; and the human resources of law enforcement) show well the importance of the common mindset associated with the Good State and Government special report. It is acknowledged that public security is a measurable social phenomenon; the objective state of private security is shown by criminal statistics; and public opinion concerning public security informs us about subjective security.
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K. D, Wilson, and A. Edwin Jeevaraj. "Philosophical Posthumanism: A Renewed Worldview and a Methodological Framework for Critical Analysis." Journal of Posthuman Studies 7, no. 2 (December 1, 2023): 170–90. http://dx.doi.org/10.5325/jpoststud.7.2.0170.
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Abstract Exponential technological advances capture the zeitgeist of contemporary society. Machines are increasingly gaining agency, which helps in the deconstruction of the humanist notion of humans. Society takes a posthuman turn with large-scale human–machine imbrication and nonhuman agency. The posthuman turn is also reflected in the academic world, which is seriously contemplating the integration of posthumanities. The philosophical posthumanism of Francisca Ferrando is a posthuman theory with three constituent elements: post-humanism, post-anthropocentrism, and post-dualism. Post-humanism revisits the definition of human that has given rise to marginalization within the human species. Post-anthropocentrism critiques the human superiority and exceptionalism that have led to the marginalization of other species. Post-dualism revisits the dualistic mindset that allows hierarchical sociopolitical constructions. Ferrando presents a vision of a posthuman utopian society that recognizes pluralistic voices within the human species on egalitarian terms, accepts and values the agency of nonhuman actors, and sheds the dualistic view of life that keeps humans and nonhumans on either side of the binary system. Philosophical posthumanism can be suitable as a methodological framework to analyze the posthuman discourses in literary works, specifically in science fiction.
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Nadeak, Largus. "PENDIDIKAN SAUDARA KAPUSIN GENERASI BARU Pelaku Aktif dan Inspiratif di Zaman Aktual." LOGOS 18, no. 1 (April 14, 2021): 48–62. http://dx.doi.org/10.54367/logos.v18i1.1176.
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Pedoman Pendidikan Kapusin yang berlaku secara internasional, dan dijabarkan di jajaran (lokal) agar sesuai dengan kontes budaya dan zaman, merupakan sarana untuk mereformasi materi dan pola pendidikan Kapusin berkharisma. Pedoman ini membantu proses pembentukan saudara Kapusin generasi baru agar berperan aktif dan isnpsiratif di zaman aktualnya. Para saudara yang berpendidikan berlanjut berperan penting untuk menuntun para saudara berpendidikan awal, agar siap latih dan tetap belajar di zaman multikultur, perkembangan teknologi terutama bidang media sosial, serta pola hidup yang berubah dan baru. Injil Kristus yang dihidupi oleh St. Fransiskus adalah dasar pedoman pendidikan Kapusin di atasnya dibangun gagasan berharga dan pola pendidikan yang relevan. St. Fransiskus memesankan agar para saudara menghayati Injil terutama hidup bersaudara dengan love freely given, fidelity to Poverty and obedience to the Church. Pelaku aktif dan inspiratif di zaman aktual adalah pribadi berinegritas, matang dalam 5 dimensi: kharismatis, manusiawi, rohani, intelektual, dan misi. Pribadi yang berintegritas berpengaruh di konteks anthropological pluralism and the digital world (cyber-anthropology). Kekayaan berakar kharisma serta budaya berbeda perlu dipelajari, serta kemajuan bersayap baru dalam wajah teknologi baru khusunya teknologi media sosial, pantas digeluti secara bertanggung jawab. Anggur baru harus ditempatkan dalam kantong kulit baru. Dengan menghidupi dan mengobarkan nyala kharisma kapusin bernew mindset dalam new contexts, para saudara Kapusin generasi baru hidup bersuka cita untuk membangunkan dunia.
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Udeagha, Nduka, and Grace Nwamah. "Ethno-religious Sentiments and the Need for Restructuring in Nigeria." Advances in Social Sciences Research Journal 7, no. 8 (August 11, 2020): 17–34. http://dx.doi.org/10.14738/assrj.78.8695.
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Ethno-religious sentiments in Nigeria have remained incapacitating threats to peace, security and the avowed resolve of the state to exist as one indissoluble nation. Nigeria as a heterogeneous and pluralistic state is divided along ethnic and religious lines. Some people who champion conservative elements adopt ethno-religious considerations as persuasive socio-political opium. They vigorously embrace and endorse nepotistic proclivities which tend to polarize the Nigerian state and make governance, development, and unity of purpose appallingly problematic. Recurring mistrusts and prejudices between ethnic nationalities and faiths have stunted growth and stifled development in the Federal Republic of Nigeria. As its methodology to investigating ethno-religious sentiments in Nigeria and the need for restructuring, the study relies on content analysis. What is basically and structurally affecting the entity is the incongruousness of her diverse ethno-religious constituents. There is need for structural and mindset adjustments that will result in healthy competitiveness and expectedly, harness the diverse potentials and usher a new era of socio-economic development. The paper surmises that restructuring is imperative in Nigeria because it will help to cushion the palpable effects of ethno-religious sentiments that have remained the bane of a corporate Nigeria and national development.
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Mandala, Yohanes, and Ezra Tari. "PENGAJARAN YESUS TENTANG TOLERANSI DALAM MASYARAKAT MAJEMUK." Melo: Jurnal Studi Agama-agama 3, no. 2 (December 30, 2023): 163–77. http://dx.doi.org/10.34307/mjsaa.v3i2.155.
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In the middle of a pluralistic society, the Indonesian Church exists and develops. The civilization is made up of several tribes, faiths, ethnicities, and nations. Diversity is frequently a source of conflict in the lives of Indonesians. Hate speech in the name of religion, ethnicity, or creed, as well as other acts of intolerance, have become serious issues that must be addressed at this time. Indonesia, which prides itself on its variety, confronts a significant task in moving forward and growing as an independent nation. Tolerance is the attitude and way of living that is required in a plural society. Tolerance is the spirit and energy of variety. Christians, as an intrinsic component of a plural society, must be present to contribute to campaigns and the development of tolerance practice. Tolerance must be established on the teachings and example of the Lord Jesus Christ's life. Tolerance, as taught by the Lord Jesus Christ, must be a way of thinking, speaking, and doing for every believer in a plural society. The Church of God is obligated to apply the Lord Jesus' attitude of life, teachings, and tolerance practices. Tolerance requires lessons such as loving all people as yourself, respecting the teachings of other people's religions and beliefs, and cultivating a forgiving mindset.
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Acharya, Keshav K. "Federalism Practice in Nepal: Does it Move in the Expected Course?" Dhaulagiri Journal of Sociology and Anthropology 15 (December 30, 2021): 20–34. http://dx.doi.org/10.3126/dsaj.v15i01.41923.
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This study examines how far Nepal's current practice of federalism has progressed toward people's aspirations, based on power separation, public trust, power equalization, and intergovernmental relationships. Primary data was collected on purposively 72 key informant interviews, which were then triangulated by the KII response. Finding demonstrates that functions and authorities were devolved in accordance with the principle of separation of powers at all three levels of government. However, the constitutional provisions were completely disregarded, and power was centralized by an unholy alliance of political leadership and bureaucracy. Second, people expected the democratic government to take a welfare approach to ensure greater pluralism and alliances, but special interests of politicians for their election constituencies, as well as identity-based issues, caused havoc in the effective operation of federalism. Third, the provision of three tiers of power-sharing mechanisms was based on coexistence, cooperation, and coordination. However, the federal government appears hesitant to support sub-national governments due to the centralized mindset of bureaucrats and politicians. Fourth, the constitution has focused on intergovernmental relations, but such relationships fail due to imbalances in vertical and horizontal relationships, fiscal dependency, and the bureaucracy's power-seeking attitude. In the end, two key questions for the discussions are raised. First, the institutionalization of accountability at the local level is it a true commitment, or is it merely an ivory tower? Second, the provision of autonomy has been used as a means of transformation or simply as a bargaining tool at the local level?
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Coble, Theresa G., Corinne Wohlford Mason, Lisa Overholser, and William W. Gwaltney. "Opening Up to Hard History: Activating Anti-Racism in an Immersive Ed.D. Cohort Experience at Heritage Sites in Montgomery, Alabama." Impacting Education: Journal on Transforming Professional Practice 5, no. 2 (July 17, 2020): 26–32. http://dx.doi.org/10.5195/ie.2020.132.
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The Ed.D. program in Heritage Leadership for Sustainability, Social Justice, and Participatory Culture at the University of Missouri—St. Louis helps students cultivate the mindsets and skill sets required to sustain, pluralize, and enliven heritage in the public sphere. Although the program primarily meets synchronously online, the January 2020 “Wintercession” field trip to heritage sites in Montgomery, Alabama, provided an opportunity for face-to-face interactions, deep conversation, and reflection. Curricular, conversational, and collaborative inquiry deepened awareness and activated activism toward issues of racial justice. The use of high-impact practices (Kuh, 2008) allowed the cohort and faculty mentors to delve further into heritage leadership themes, including: confronting difficult emotions, recognizing sanctified space, facilitating group bonding and trust building, identifying models for activism, and moving forward in activism. We argue that the emergence of these themes demonstrates the value of immersing students and faculty in a shared, high-impact experience that focused on awareness, remembering, and wondering—the process of imagining the not yet (Keenan-Lechel et al., 2019)—as a means to “activate activism” in a cohort-based Ed.D. program.
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Pandie, Daud Alfons. "Konsep "Satu Tungku Tiga Batu" Sosio-Kultutal Fakfak sebagai Model Interaksi dalam Kehidupan Antarumat Beragama." Societas Dei: Jurnal Agama dan Masyarakat 5, no. 1 (May 28, 2018): 49. http://dx.doi.org/10.33550/sd.v5i1.78.
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ABSTRACT: In the context of the plurality of religion in Indonesia, efforts to develop the study of "religious harmony" became very important. Unfortunately, the study about this topic still very rare. Since the reform era of information research focusing on aspects of religious harmony with the approach of the survey still small number of group, and its popularity is lower than with the research information related to religious conflicts. This paper is one of the efforts the study of harmony between religious communities in the context of Fakfak on the Province of West Papua. Community objective conditions that reflect the reality of the oneness of the Fakfak between plurality of religion with a determination for unity between the person itself and between people and between place. In terms of ethnic and cultural difference, but not a lot of religious and regional language with dialects into a form that is typical of the history of the Islands. To unite the Fakfak of Papua with the social and religious conditions like that, they make a consensus together to create a cultural system, referred to by the term "one-three-stone stove". One three-stone stove is seen as a cultural system that diabstrakan of concrete events, used to understand things living togetherness in individuals and society. Unity in the cultural system of society this defenseless Fakfak strong adhesive. Moreover, the condition of the community characterized the history of the third entry of the religion at the same time. The concept underlying mindset and setting the matter of integration as a force of ethnic fraternity, although different religions. This cultural system considered that gives direction and orientation to the citizens of the community to establish the same culture of tribal solidarity, harmony, tolerance between ethnic groups, religions, and social. Cultural system called a three-stone stove in public life as a manifestation of the Fakfak idiologi culture, are seen as important and valued so deceived behaviour in life between believers. KEYWORDS: one-three-stone stove, interact, believers
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Junaedi, Dedi, Fathuloh Fathuloh, Elly Zumailah, Titin Sa’diah, Sahliah Sahliah, and Mahmud Mahmud. "Implementation of multicultural education in Islamic education management in As-Salam Bandung High School." Atthulab: Islamic Religion Teaching and Learning Journal 9, no. 1 (April 30, 2024): 103–12. http://dx.doi.org/10.15575/ath.v8i2.27832.
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Indonesia is a country that has diversity, culture, ethnicity, language and religion, the impact of differences in society often causes problems and hostility and even bloodshed due to heterogeneous understanding. In fact, if differences are combined well, it will produce diversity and awareness that this is all a gift from God which has given the potential to become a pluralistic society in terms of cultural dimensions which will bring a more mature civilization towards a just, harmonious, advanced and prosperous nation. The aim of this research is to implement multicultural education at As-Salam High School in Islamic education management education. The method used is a qualitative method with a library study approach which is then analyzed. The results of this research, Multicultural Education is a concept that must be implemented in everyday life, especially applied in schools so that students have a paradigm/mainsentor a mindset of accepting differences and mutual respect, tolerance, diversity, equality of rights and obligations with the Pancasila philosophy with a Tunggal Ika diversity frame, even though we are different, we are one Indonesian unit. Differences due to the essence of life, everything does not have to be the same, but how can these differences bring a positive appearance towards happiness and prosperity. Instead, differences become classic problems that create complications based on race, religion and ethnicity which create disharmony. The conclusion is that pluralism cannot be eliminated, but how humans respond to differences in terms of ethnicity, culture, ethnicity and religion so that they can be implemented in the management of Islamic education is seen from the multicultural urgency at SMA As-Salam Bandung. Indonesia merupakan sebuah negara yang mempunyai keragaman, budaya, suku, etnik, bahasa dan agama, dampak dari perbedaan dimasyarat sering terjadi menimbulkan permasalahan dan permusuhan bahkan petumpahan dara akibat heterogen pemahanan. padahal apabila perbedaan dikelola dengan baik akan menghasilkan keragaman dan kesadara bahwa ini semua merupakan anugerah Tuhan yang telah memberikan potensi untuk manjadi masyarakat majemuk dari segi dimensi kultular yang membawa peradaban yang lebih dewasa menuju bangsa yang adil, harmonis, maju dan makmur. Tujuan Penelitian ini untuk mengimplementasikan pendidikan multikultural di SMA As-Salam dalam pendidikan manajemen pendidikan Islam. Metode yang digunakan metode kualitatif dengan pendekatan studi perpusakaan yang selanjutnya dianalisis. Hasil dari penelitian ini, Pendidikan Multikutural sebuah konsep yang harus diimplementasikan dalam kehidupan sehari-hari, khususnya diterapkan disekolah-sekolah agar siswa paradigma/ mainsent atau pola berpikir menerima perbedaan dan saling menghormati, toleransi, kebergaman, persaman hak dan kewajiban berfalsafah pancasila dengan bingkai bineka Tunggal Ika meskipun berbeda-beda tetapi kita satu kesatuan Indonesia. Perbedaan karena hakikatnya hidup segala sesuatu tidak harus sama tetapi bagaimana perbedaan ini dapat membawa nampak yang positif menuju kebahagian dan kemakmuran. Alih-alih perbedaan dijadiakan permasalahan yang klasik yang membuat komplik yang dilatarbelakangi suku, agama dan etnik yang membuat tidak harmonis. Simpulan bahwa kemajemukan tidak bisa dihilangkan tetapi bagaimana cara manusia menyikapi perbedaan dari segi suku, budaya, etnik dan agama agar dapat diimplementasikan dalam manajemen pendidikan Islam dilihat dari urgensi multikultural di SMA As-Salam Bandung.
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Vendina, O. I., A. A. Gritsenko, M. V. Zotova, and A. S. Zinovyev. "Identity of Kaliningraders: influence of Social Beliefs on the Choice of Self-Identification." Regional Research of Russia 11, no. 4 (October 2021): 533–42. http://dx.doi.org/10.1134/s2079970521040195.
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Abstract— Research into the identity of residents of Kaliningrad Oblast is characterized by a combination of close attention to the ideologically significant factors of its formation and its deficit in personal belief and mindset issues. At best, researchers talk about stereotypes of public opinion and enduring mythologems. The authors seek to fill this gap by offering a look at identity as a reflective project supported by narratives and controlled by social practice. The purpose of the article is to show shifts in the understanding of the surrounding reality that took place in Kaliningrad society at the beginning of the 21st century and to the nature of their influence on the self-identification of Kaliningrad residents. The authors relied on a series of interviews conducted in the summer of 2020. The results of content analysis of text materials were compared with findings by other researchers and sociological survey data. The analysis showed that Kaliningrad society is characterized by opposing cultural phenomena: “Delays,” i.e., comprehension of ongoing changes in categories relevant to the previous era, and “getting ahead,” the use of narratives and practices characteristic of postmodernity. The authors suggest that the level of pluralism achieved by Kaliningrad society, based on a combination of modern and traditional values, provides the identity of the oblast’s residents with the necessary stability. However, the contradiction between identity retention policy within traditional statist ideas and the reflexivity of modern society, in which an individual is not bound by traditions and ascriptive relations, can upset the existing equilibrium.