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Journal articles on the topic 'Intercultural and inter-religious dialogue'

Author: Grafiati
Published: 19 January 2024

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1

Seidova, G. N. "UNESCO’S CALL FOR INTERCULTURAL AND INTER-RELIGIOUS DIALOGUE FROM BAKU." Islam in the modern world 11, no. 2 (2015): 165–72. http://dx.doi.org/10.20536/2074-1529-2015-11-2-165-172.

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2

Wolf, Alain. "Intercultural identity and inter-religious dialogue: a holy place to be?" Language and Intercultural Communication 12, no. 1 (2012): 37–55. http://dx.doi.org/10.1080/14708477.2011.626860.

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3

Pehlić, Izet. "CONTRIBUTION TO THE INTENSIFICATION OF INTERCULTURAL DIALOGUE THROUGH A MODERN SCHOOL CURRICULUM." Zbornik radova 17, no. 17 (December 15, 2019): 123–37. http://dx.doi.org/10.51728/issn.2637-1480.2019.17.123.

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The role of school as an educational factor is to empower a young person in the field of social competences in order to enhance the sensitivity for the development of social closeness among different social groups. This research endeavor aims to further clarify the social distance among Bosnian- Herzegovinian high school students. The research sample consisted of 310 high school students (General High School in Zenica, Pale High School Center, Fr. Grga Martić High School in Mostar). The classes were randomly selected. In this study, the General Socio-Demographic Questionnaire and the Social Di
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4

Assandri, Friederike. "Yinming Logic and Dialogue in the Contact Zone." Journal of Chinese Philosophy 41, no. 3-4 (2014): 344–60. http://dx.doi.org/10.1163/15406253-0410304007.

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This article presents a case of the application of Buddhist yinming logic in a public debate between Buddhists and Daoists at the court of Emperor Tang Gaozong, as recorded by Daoxuan in his Ji Gujin Fo Dao Lunheng. The application was successful in the sense that the Buddhist vanquished his Daoist opponent. Yet, yinming logic was not used in other debates against Daoists, not even by Buddhists trained in this particular logic. Why? Looking for answers to this question, the article argues for the importance of common analytical ground in inter-religious, and by extension intercultural debate.
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Fitriani, Mohamad Iwan. "Management of Inter-Religious Harmony through Multicultural Leadership Roles." JURNAL PENELITIAN KEISLAMAN 19, no. 2 (2023): 92–104. http://dx.doi.org/10.20414/jpk.v19i2.8504.

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This research was conducted in Narmada District, West Lombok in 2019. It’s based on fact relates to the participation of Hindus in the Muslim takbiran parade called as celebrating diversity. This study uses a qualitative-phenomenological approach with mono-multi-inter-religious, inter-religious dialogue, and intercultural competence theory as analytical theories. Furthermore, this study found that: (1) when Hindus understand, live, and practice their own religious teachings well while finding a meeting point between their religion and other religions and they’re willing to take part in certain
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Sijamhodžić-Nadarević, Dina. "Contribution of Islamic Religious Education to Intercultural Values in Pluralistic European Cultures: Insights from Bosnia and Herzegovina." Religions 14, no. 4 (2023): 453. http://dx.doi.org/10.3390/rel14040453.

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This article aims to highlight how Islamic Religious Education in Bosnia and Herzegovina, a country of rich cultural and religious diversity, promotes and advocates intercultural values of diversity, tolerance, solidarity, peace and dialogue in the context of contribution to intercultural values in pluralistic European cultures. This article also emphasizes the growing need to raise inclusive religious and intercultural awareness. Further, this article provides a content analysis of the BH unified curriculum of confessional Islamic Religious Education (IRE), a subject that is incorporated in a
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Danilin, Roman A. "Development of foreign language intercultural interaction skills of students for the purpose of foreign language teaching at a linguistic university." Neophilology, no. 25 (2021): 127–36. http://dx.doi.org/10.20310/2587-6953-2021-7-25-127-136.

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Development of foreign language intercultural interaction skills is one of the main goals of foreign language teaching to students of the “Pedagogical Education” (profile “English Language”) programme. At the same time, the content of teaching foreign language intercultural interaction is the subject of discussion in the scientific literature. In this study we present the history of the problem of formulating the goals of foreign language teaching, consider several models of foreign language communicative competence and intercultural competence. As a result, a list of inter-cultural skills is
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8

Hösle, Vittorio. "Success Criteria for Different Forms of Dialogue." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 60, no. 1 (2018): 1–20. http://dx.doi.org/10.1515/nzsth-2018-0001.

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SummaryThe article proposes a typology of the forms of dialogue, which is influenced by Schleiermacher's triadic subdivision and distinguishes dialogues oriented toward agreement of wills, dialogues experienced as ends in themselves, and dialogues oriented toward agreement on truth. Each of these three types has different success criteria; particularly I show why Grice's maxims of conversation are not valid for all dialogues: In conversations, for example, irony is legitimate and enriching. The general reflections are then applied to the specific case of the intercultural dialogue.
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Gwidi, Baya Shokoa, Julius Gathogo, and Humphrey Waweru. "Possibilities and limitations for an Intercultural Dialogue." Jumuga Journal of Education, Oral Studies, and Human Sciences (JJEOSHS) 6, no. 1 (2023): 1–13. http://dx.doi.org/10.35544/jjeoshs.v6i1.19.

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This research article sets out to explore Rabai cultural marriage practices in an Anglican Church perspective within Kilifi County, Kenya. It has utilized a number of specific objectives, which elaborates the arrival of the Biblical teachings in Kilifi that turned out to be a fertile ground for Christianity to germinate. It examines the Rabai marriage practices in the light of the Anglican Church’s teachings (hereafter, ‘the duo’) on the same. In retrospect, it surveys the biblical teachings on marriage, assesses the resilience of the Rabai [African] customary practices in light of the strong
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10

Strahovnik, Vojko. "Holism of Religious Beliefs as a Facet of Intercultural Theology and a Challenge for Interreligious Dialogue." Religions 13, no. 7 (2022): 633. http://dx.doi.org/10.3390/rel13070633.

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Religious beliefs are intertwined with religion or religious tradition. This article argues for a holistic understanding of religious beliefs and suggests that the formation and maintenance of religious beliefs are holistically sensitive to the background information, which includes the culture’s meaning–value system. Beliefs embed appreciation of this background without the believer being explicitly conscious of how it has shaped them. This presents a problem for interreligious dialogue. In an interreligious dialogue, actors rarely recognise that one or more actors have no direct and unmediat
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11

Hardy, Mike, and Serena Hussain. "Dialogue in a Rapidly Changing World: Practitioner Assessments of the Potency of Intercultural Dialogue for Improving Social Cohesion." Journal of Dialogue Studies 7 (2019): 9–26. http://dx.doi.org/10.55207/hpji6013.

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In 2008, the Council of Europe Ministers of Foreign Affairs set out a new framework for approaching ethno-religious diversity within member states. As a direct response to expressed concerns about the failure of multiculturalism, or at least of multicultural policies, Intercultural Dialogue was promoted as a better way of connecting communities. However, critics claim it is unclear how the approach differs from previous integration frameworks; furthermore, they argue that ICD contributes towards unequal platforms for exchange between minorities and the majority group and can reinforce exclusio
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12

Hadi Kusuma, Jamaludin, and Sulistiyono Susilo. "Intercultural and Religious Sensitivity among Young Indonesian Interfaith Groups." Religions 11, no. 1 (2020): 26. http://dx.doi.org/10.3390/rel11010026.

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Increasing tension and conflict in interfaith relations throughout the world has encouraged interfaith dialogue introduced by various well-known figures and world organizations to facilitate intercultural and interreligious understanding and tolerance. Interreligious dialogue now involves more youth participation, as they are more likely to guarantee the sustainability of civic values, intercultural relations, and social advocacy. This article analyzes the sensitivity of young interfaith activists in two civil organizations in Yogyakarta, Indonesia. Psychometric measures using the Intercultura
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13

Anthony, Francis-Vincent. "Intercultural, Ecumenical and Interreligious Dialogue: An Introduction." Religions 14, no. 9 (2023): 1143. http://dx.doi.org/10.3390/rel14091143.

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Religious traditions with their universal intent on human salvation or well-being have de-territorialized themselves or migrated from the place of their origin along trade routes in the company of merchants, invaders, and colonizers [...]
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14

Chia, Edmund Kee-Fook. "World Christianity in Dialogue with World Religions." Interreligious Studies and Intercultural Theology 1, no. 1 (2017): 125–31. http://dx.doi.org/10.1558/isit.33162.

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Even if the study of Christianity’s interreligious and intercultural dialogues is associated with concerns found primarily in the non-Western worlds, the two forms of dialogues actually have their origins in the Western academy. For Christianity, interreligious dialogue is a response to the plurality of religions while intercultural dialogue responds to the cultural plurality within the Christian tradition itself. They are, respectively, Christianity’s engagement with what has come to be known as World Religions and Western Christianity’s engagement with what has come to be known as World Chri
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15

Halsall, Anna, and Bert Roebben. "Intercultural and Interfaith Dialogue through Education." Religious Education 101, no. 4 (2006): 443–52. http://dx.doi.org/10.1080/00344080600948571.

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16

Zelma, Anna. "Developing an Attitude of Positive Tolerance Among Young People in Poland a Collective Case Study." Roczniki Teologiczne 70, no. 2 (2023): 79–96. http://dx.doi.org/10.18290/rt2023.13.

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This paper presents the findings of a quality study conducted in 2021 on developing an attitude of positive tolerance among young people in Poland. The collective case study method was applied. Five cases of educational institutions were analysed whose statutes provide for the promotion of the pedagogy of tolerance inspired by the teachings of John Paul II. The research sample comprised: The Centre for the Thought of John Paul II, the “Opus of New Millenium” Foundation, the John Paul II Institute for Intercultural Dialogue in Kraków, the St. John Paul II Youth Aid Foundation “Wzrastanie,” and
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17

Skrefsrud, Thor-André. "Intercultural Dialogue in Diverse Classrooms: Debating the Socratic Dialogue Method from a Postcolonial Perspective." Religions 15, no. 1 (2024): 98. http://dx.doi.org/10.3390/rel15010098.

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This article provides a critical examination of the Socratic Dialogue method, exploring its potential benefits and pitfalls in fostering intercultural and interreligious understanding in the classroom. Drawing on postcolonial theoretical perspectives, the analysis delves into the method’s capacity to amplify marginalized student voices while acknowledging the risk of unintentional silencing. Emphasizing the importance of teachers’ attentiveness to diverse experiences, this article underscores the need for a nuanced approach that avoids othering opinions and rationales that are different from t
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18

Vilà, Ruth, Montse Freixa, and Assumpta Aneas. "Interreligious and Intercultural Dialogue in Education." Interdisciplinary Journal for Religion and Transformation in Contemporary Society 6, no. 2 (2020): 255–73. http://dx.doi.org/10.30965/23642807-00602002.

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Abstract The article sketches the overall layout of the thematic issue of the ‘Journal of Religion and Transformation in Contemporary Societies (JRAT)’ on Interreligious Dialogue (IRD) in context. It argues that an analysis of interreligious dialogue activities in their socio-cultural contexts helps to counterbalance the long-standing individualistic bias of IRD-research. First, it presents a systematic description of the present state of the art that distinguishes two strands of IRD-research. Second, it argues for a European comparison, based upon most recent findings from the ‘SMRE – Swiss M
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19

Kolosova, Alevtina Alexandrovna. "Intercultural communication in the space of higher education: issues of theory and practice." New Trends and Issues Proceedings on Humanities and Social Sciences 4, no. 6 (2017): 137–42. http://dx.doi.org/10.18844/prosoc.v4i6.2923.

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This paper aimed at exploring and discussing modern methods of teaching and learning of inter-cultural communication in higher school. To fulfil the study, both general scientific methods and methods of a number of humanities were applied including an inter-disciplinary approach and philosophy of synergetics. The survey and interviews with direct questions were conducted among students. As the result of the research, discussions on methods of introducing students cross-cultural knowledge and practical skills were held, and the preferences of the students on the issues of learning and teaching
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20

Bystrycka, Ella. "The Evolution of the Unitarian Model of the Catholic-Orthodox Dialogue in the Context of the Eastern Policy of the Holy See and the Second Vatican Council." Ukrainian Religious Studies, no. 66 (February 26, 2013): 88–98. http://dx.doi.org/10.32420/2013.66.254.

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The establishment of the intercultural dialogue was one of the most important tasks of the Second Vatican Council. The crisis is a relationship in the Christian community, which only during the XX century. made possible two world wars and a growing confrontation between the military and political blocs in the main from the USSR and the United States, prompted the Holy See to initiate a dialogue in order to find new forms of inter-confessional and inter-church consensus.
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21

Wahid, Masykur. "Resolusi Konflik dan Islam Nusantara: Memromosikan Dialog antar Budaya dan Rekognisi Sosial." Refleksi 15, no. 2 (2018): 139–64. http://dx.doi.org/10.15408/ref.v15i2.10164.

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This paper is a philosophical study about conflicts resolution and Islam Nusantara among multicultural societies. This article discusses the relationships between individuals who produce social conflicts of ethnic and religious nuance. Referring to the theory of multiculturalism from Bhikhu Parekh, literature study method, phenomenology of religious life method, and critical reflection method, it is concluded that the social conflicts (a) emerged from an individual behavior that interprets moral and cultural in different view; and (b) happened in countries that provide political uniformity. Th
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22

Yarotskiy, Petro. "Culture and inculturation in the context of interreligious and intercultural dialogue." Ukrainian Religious Studies, no. 50 (March 10, 2009): 105–16. http://dx.doi.org/10.32420/2009.50.2039.

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Until recently, the Church and culture in the confessional sense could not be equal and equal in magnitude. The dichotomy of the Church-Culture dichotomy was denied by both the first and the second. The historical Church tried to stand above the culture, and the culture tried to distance itself from the Church. Perceptions of culture The church was only associated with religious culture, which was defined as the socially reproductive or creative activity of people in the sphere of life and consciousness, which was associated with belief in the supernatural. Religious culture has always been co
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23

Arnautova, Yulia E. "MEDIEVAL BENEDICTIONS (BENEDICTIONES) IN INTERCULTURAL DIALOGUE." Ural Historical Journal 76, no. 3 (2022): 6–14. http://dx.doi.org/10.30759/1728-9718-2022-3(76)-6-14.

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Benedictions (Benedictiones) are liturgic rites in Catholic church, pronounced by a priest on individual occasions. Medieval studies viewed benedictions and sacramentals (sacramentalia) as a “clerical magic” due to multiple superstitions that surrounded these practices. The article uses Yu. M. Lotman’s communicative model of culture, which can be viewed as semiotically unbalanced (“core” and “periphery”, including foreign semiotic elements), to present destructive changes in this segment of the liturgy as temporary, corresponding to a certain phase of dynamic interaction of two separate cultur
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24

Anthony, Francis-Vincent. "Intercultural Lived Ecclesiology: The Asian Synodal Praxis of Communio, Partecipatio et Missio Inter Gentes." Religions 14, no. 7 (2023): 942. http://dx.doi.org/10.3390/rel14070942.

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The current synodal process (2021–2024) engaging the worldwide Catholic Church at the micro, meso and macro levels involves bringing Christians from across cultures, ethnic communities, linguistic groups and nationalities to interact and shape their journey as people of God. Without wanting to reproduce the intense debate that is in progress, we limit ourselves to examining the crucial issue—to a great extent ignored—of the intercultural lived ecclesiology associated with the inter gentes synodal praxis of communion, participation and mission. Although the synodal journey appears to be promisi
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Thompson, Michael, and Li Xu. "A Biocultural Dialogue between Thoreau and Taoist Thought: Rethinking Environmental Ethics, Nature, Spirituality and Place." Religions 14, no. 7 (2023): 829. http://dx.doi.org/10.3390/rel14070829.

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A fundamental question of the 21st century centers around the role and place of humans in their environment. Given the great acceleration of consumptive practices engaged in the 20th century, humans stand on the brink of a 6th extinction event. In order to determine our place and role in our global environment, we need to reflect on where we are and what the future will be—we need to focus on the habits of our “co-inhabitation” of the planet. Given the positive and negative impacts of international and global activities, intercultural dialogues are necessary for the care of the ecology of the
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Atabongwoung, Gallous, Johannes M. Lütz, and Denise A. Austin. "Invigorating Interfaith Consciousness for the Common Good: Reimagining the Role of African Religion and Pentecostalism in Contemporary South Africa." Religions 14, no. 4 (2023): 486. http://dx.doi.org/10.3390/rel14040486.

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Contemporary South Africa reflects complex, diverse, and evolving religious realities. Changes continue to manifest at the confluence of encounters between various religions and rapid changes in social institutions that affect, in one way or another, various religions in the nation. These realities are typically embedded in sociocultural contexts and give clarity and meaning to religious experiences. In the post-apartheid era, the spirit of openness toward religious tolerance often dwindles when it comes to interactions between African religion and Pentecostalism. When people understand why fo
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Belousova, Irina, and Svetlana Bairamova. "Linguistic and Cognitive Analysis of Inter-Cultural Business Discourse from the Perspective of “Dialogue of Cultures” in the Formation of Inter-Cultural Communicative Competence." International Journal of Emerging Technologies in Learning (iJET) 15, no. 09 (2020): 173. http://dx.doi.org/10.3991/ijet.v15i09.12539.

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The article discusses the creation of a qualitatively new educational system in intercultural business communication, capable of providing real interaction between specialists in the global cultural space. Under the current conditions of expanding international cooperation, the humanities specialist must speak a foreign language at a fundamentally new level as an instrument of professional intercultural communicative competence. The aforesaid determines the existence of contradictions between the provisions developed in linguistics and linguistic didactics concerning the theory of intercultura
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28

Morris, Paul. "Religion and culture in Europe: law, policies and realities." Journal of Citizenship and Globalisation Studies 2, no. 1 (2018): 24–38. http://dx.doi.org/10.1515/jcgs-2018-0003.

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Abstract Is religion simply a part of culture? Can religious diversity be managed as a subset of intercultural diversity? This article explores intercultural dialogue and its relationship to “religion’ in the policies, documents and debates of the European Community. The argument is advanced that religious realities and concerns are misconstrued when religion is subsumed into culture. Religion needs to be historically and conceptually rethought and that for cultural and religious diversities to be skillfully managed in the interests of social solidarity and positive intercommunal relations bot
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29

Kovač, Tomislav. "Interreligious and Intercultural Dialogue as a Challenge to Catholic Religious Education." Crkva u svijetu 58, no. 2 (2023): 237–64. http://dx.doi.org/10.34075/cs.58.2.5.

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Polazeći od činjenice religijskoga i kulturalnog pluralizma koji obilježava današnji globalni svijet i suvremenu Europu, ovaj rad želi istaknuti i vrednovati sve veću važnost međureligijskoga i međukulturalnog dijaloga u religijskom obrazovanju, osobito u katoličkom vjeronauku. U tu svrhu autor najprije prikazuje stav Katoličke Crkve prema međureligijskom dijalogu u svjetlu (poslije)koncilskog naučavanja. Zatim ukazuje na glavne odrednice katoličkog pristupa međukulturalnom dijalogu, osobito u obrazovanju. Naposljetku se podrobnije osvrće na mjesto koje međureligijski i međukulturalni dijalog
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30

Ariarajah, S. Wesley. "Intercultural Hermeneutics — a Promise for the Future?" Exchange 34, no. 2 (2005): 89–101. http://dx.doi.org/10.1163/1572543054068523.

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AbstractThis article investigates the meaning of 'intercultural hermeneutics'. Though not called by this term, intercultural hermeneutics has already existed from the moment Christians came into contact with people of other beliefs and cultures. After a delineation of the meaning of intercultural hermeneutics vis-à-vis Western classical hermeneutics, three examples are given of situations and persons who have attempted to practice what is meant by intercultural hermeneutics. The first example is the dialogue between Buddhists and Christians in Hawaii in the 1980s, the second the ideas of Raimo
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31

Lalić, Ana. "Elementi della competenza comunicativa interculturale / Elements of Intercultural Communicative Competence." Journal of the Faculty of Philosophy in Sarajevo / Radovi Filozofskog fakulteta u Sarajevu, ISSN 2303-6990 on-line, no. 24 (November 10, 2021): 212–36. http://dx.doi.org/10.46352/23036990.2021.212.

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In this paper, we examine the possibility of teaching intercultural competence in high schools in the Sarajevo Canton. We conducted an analysis of two coursebooks in use in high schools, prescribed by the curriculum. The research objective is to examine the organization of intercultural teaching. In that sense, we first present an overview of teaching culture, as well as political goals elaborated in Europe during the 1990s. We start from the concept of language teaching and proceed with the definition of intercultural competence and its value according to the White Paper on Intercultural Dial
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32

Meza Torres, Andrea. "Editorial." INTERdisciplina 6, no. 16 (2018): 11. http://dx.doi.org/10.22201/ceiich.24485705e.2018.16.65632.

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The essays in this dossier are the result of the course “Interreligious and intercultural dialogue from a decolonial perspective”, which took place between May and June 2017 at the CEIICH in the UNAM. In this course, I proposed to link a decolonial theoretical perspective to the topic of “intercultural dialogue” and, beyond, to “interreligious dialogue”; anyhow, this last topic turned out to be the point of departure to explore more profound dialogues, linked no only to religious phenomena but to sacred traditions and spiritualities. During the course, emphasis was put on this last aspect due
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33

Karstina, S. G., V. E. Slovakova, and O. T. Arinova. "Prognostic analysis of the religious situation in modern Kazakhstan from the perspective of the coexistence of traditional religion and religious minorities." Bulletin of the Karaganda university History.Philosophy series 107, no. 3 (2022): 326–34. http://dx.doi.org/10.31489/2022hph3/326-334.

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The article presents an analysis of the historical interaction of ethnic groups on the territory of Kazakhstan, considers issues of intercultural dialogue, and identifies characteristic trends in the changing modern religious situation of the republic. The authors offer some criteria approaches to the consideration and analysis of nontraditional religions or religious minorities, distinguishing between loyal and destructive non-traditional religious associations. According to the authors, the data presented leads to the understanding of the need for more active prevention and modernization of
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Pilarska, Dr Justyna. "Bosnian multiconfessionalism as a foundation for intercultural dialogue." European Journal of Social Sciences Education and Research 10, no. 2 (2017): 24. http://dx.doi.org/10.26417/ejser.v10i2.p24-33.

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Muslim communities in the Balkans where the practice of Islam had been developed in the European context, can be used as an exemplification of the bridge between the Islamic East and the Christian West. Although for over 400 years Bosnia was under the Ottoman rule, Muslims became one of the many first Yugoslav, and then Bosnian communities, contributing to the dynamic, yet moderate area of ontological and axiological negotiations within the cultural borderland, sharing the living space with members of the Orthodox church, Catholics, a small Jewish community, and even Protestants. The history o
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35

Pilarska, Justyna. "Bosnian Multiconfessionalism as a Foundation for Intercultural Dialogue." Humanities Today: Proceedings 2, no. 1 (2023): 11–27. http://dx.doi.org/10.2478/htpr-2023-0002.

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Abstract Muslim communities in the Balkans where the practice of Islam had been developed in the European context, can be used as an exemplification of the bridge between the Islamic East and the Christian West. Although for over 400 years Bosnia was under the Ottoman rule, Muslims became one of the many first Yugoslav, and then Bosnian communities, contributing to the dynamic, yet moderate area of ontological and axiological negotiations within the cultural borderland, sharing the living space with members of the Orthodox church, Catholics, a small Jewish community, and even Protestants. The
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36

Anton, Emil. "Mission Impossible? Pope Benedict XVI and Interreligious Dialogue." Theological Studies 78, no. 4 (2017): 879–904. http://dx.doi.org/10.1177/0040563917731744.

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There exist very different accounts about the attitude of Joseph Ratzinger/Pope Benedict XVI to interreligious dialogue. Does interreligious dialogue aim at truth and intertwine with mission, or is it an impossibility that needs to be replaced with an intercultural dialogue about peaceful coexistence and common values? This article traces the complex history and relationship of these views from the 1990s, through the much-misunderstood letter to Marcello Pera in 2008, until Benedict’s retirement. Despite impressions to the contrary, Pope Benedict XVI’s commitment to interreligious dialogue rem
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37

Morris, Paul. "Religion and culture in Europe." Journal of Citizenship and Globalisation Studies 2, no. 1 (2021): 24–38. http://dx.doi.org/10.21153/jcgs2018vol2no1art1058.

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Is religion simply a part of culture? Can religious diversity be managed as a subset of intercultural diversity? This article explores intercultural dialogue and its relationship to “religion’ in the policies, documents and debates of the European Community. The argument is advanced that religious realities and concerns are misconstrued when religion is subsumed into culture. Religion needs to be historically and conceptually rethought and that for cultural and religious diversities to be skillfully managed in the interests of social solidarity and positive intercommunal relations both need to
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38

Wernicke, Meike. "Decolonising intercultural education: Colonial differences, the geopolitics of knowledge, and inter-epistemic dialogue." Language and Intercultural Communication 20, no. 3 (2020): 286–87. http://dx.doi.org/10.1080/14708477.2020.1730094.

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39

Olga V., Dovgar. "Lutheran churches of St. Petersburg in the Russian-German cultural dialogue in the first half of the 18th century." Vestnik of Saint Petersburg State University of Culture, no. 1 (50) (2022): 38–45. http://dx.doi.org/10.30725/2619-0303-2022-1-38-45.

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The article is devoted to cross-cultural interaction, which determines the interpenetration of cultural forms and meanings of different quality, content and level, manifesting their essential characteristics in intercultural dialogue. This interaction is considered on the example of the Russian-German cultural dialogue of the first half of the 18th c. and the role of the Lutheran churches in it, which, initially emerging as purely centers of ethnic German communities, later became sociocultural centers. The article notes that in the new cultural space the Lutheran churches, in addition to thei
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Franchi, Leonardo. "Authentic Religious Education: A Question of Language?" Religions 9, no. 12 (2018): 403. http://dx.doi.org/10.3390/rel9120403.

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There is much emphasis today on inclusion and diversity in educational systems. As the place of religious belief remains a significant factor in such debates, there is a need for shared understanding of the language and purpose of Religious Education in schools. Given the substantial international footprint of Catholic schools, the conceptual framework of Religious Education in Catholic schools merits serious scrutiny. The Catholic Church’s written teaching on education has a strong focus on the contemporary school as a site of intercultural dialogue. The related teaching on Religious Educatio
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Dmitrieva, Elena, and Olga Oberemko. "Intercultural and Interethnic Communication as the Basis for Training College Students Majoring in Linguistics for Intercultural Dialogue." Nizhny Novgorod Linguistics University Bulletin, no. 52 (December 30, 2020): 127–42. http://dx.doi.org/10.47388/2072-3490/lunn2020-52-4-127-142.

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Mastering a foreign language as a cultural code is a necessary, but not the only part of col-lege-level training of future linguists. The purpose of the article is to consider certain concepts of intercultural and interethnic communication in the context of professional, pedagogical, and anthropological problems of a linguist’s education, with a focus on the ethno-cultural factor of communication, in order to prepare students for successful intercultural dialogue. The authors posit the following hypothesis: analyzing concepts of cross-cultural and interethnic communication and identifying thei
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Nagenborg, Michael. "Artificial moral agents: an intercultural perspective." International Review of Information Ethics 7 (September 1, 2007): 129–34. http://dx.doi.org/10.29173/irie14.

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In this paper I will argue that artificial moral agents (AMAs) are a fitting subject of intercultural information ethics because of the impact they may have on the relationship between information rich and information poor countries. I will give a limiting definition of AMAs first, and discuss two different types of AMAs with different implications from an intercultural perspective. While AMAs following preset rules might raise con-cerns about digital imperialism, AMAs being able to adjust to their user‘s behavior will lead us to the question what makes an AMA ?moral?? I will argue that this q
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Tiemeier, Trcy Sayuki. "On Intercultural Theology and the Future of Interreligious Dialogue." Interreligious Studies and Intercultural Theology 1, no. 1 (2017): 119–24. http://dx.doi.org/10.1558/isit.32684.

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Discussion of a project recently funded by a grant from the Martin Gang Institute for Intergroup Relations, an institute jointly administered by the American Jewish Committee Los Angeles and Loyola Marymount University Extension along with personal reflections.
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Papademetre, Leo. "Applied Linguistics in “dialogue” with hermeneutics in discoursing “the intercultural” in educational praxis." Australian Review of Applied Linguistics 31, no. 1 (2008): 6.1–6.22. http://dx.doi.org/10.2104/aral0806.

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Ever since the Socratic-Platonic inquiry on the nature of language, linguistic and socio-cultural thinking in Eurocentric academic cultures about human communication has been discoursed from various philosophical perspectives based on diverse conceptualisations, perceptions, understandings, notions, theories, descriptions and explanations of the variable phenomena observed in intra- and intercultural interaction and communication. In the variable research areas of applied linguistics ‘scholars from a variety of disciplines have applied themselves to defining what the nature of intercultural co
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Papademetre, Leo. "Applied Linguistics in “dialogue” with hermeneutics in discoursing “the intercultural” in educational praxis." Australian Review of Applied Linguistics 31, no. 1 (2008): 6.1–6.22. http://dx.doi.org/10.1075/aral.31.1.04pap.

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Ever since the Socratic-Platonic inquiry on the nature of language, linguistic and socio-cultural thinking in Eurocentric academic cultures about human communication has been discoursed from various philosophical perspectives based on diverse conceptualisations, perceptions, understandings, notions, theories, descriptions and explanations of the variable phenomena observed in intra- and intercultural interaction and communication. In the variable research areas of applied linguistics ‘scholars from a variety of disciplines have applied themselves to defining what the nature of intercultural co
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Bedford-Strohm, Heinrich. "Public Theology and Interreligious Dialogue." International Journal of Public Theology 11, no. 3 (2017): 301–12. http://dx.doi.org/10.1163/15697320-12341493.

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Abstract The article assesses the current intercultural and interreligious situation in Germany after the arrival of a great number of mostly Muslim refugees in 2015. It describes four approaches of interreligious dialogue and further explores the concept of Trinitarian Inclusivism. Among four different ways of defining the relationship between state and religion, the model of ‘Public Religion’ is seen as the most plausible social theoretical counterpart to such Trinitarian Inclusivism. John Rawls’ idea of an overlapping consensus provides the space for constructively exchanging strong religio
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LONG, AHMAD SUNAWARI, MOHD HATIB ISMAIL, and ZUL`AZMI YAAKOB. "Fethullah Gülen: Interfaith Dialogue as a Way to the Global Peace." International Journal of Islamic Thought 6 (June 1, 2022): 13–23. http://dx.doi.org/10.24035/ijit.21.2022.221.

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Fethullah Gülen is an authoritative mainstream Turkish Muslim scholar, thinker, and educational activist who supports interfaith and intercultural dialogue. He is opposed to violence and to turning religion into a political ideology. In Turkey, he has been credited for bringing about positive atmospheres between the Muslim population and the various religious minorities such as the Christian and Jewish communities. Outside Turkey, his ideas on interfaith dialogue have inspired many to establish organizations engaging in dialogue with the same objectives of mutual understanding, empathetic acce
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Brown, Charles. "Leopold, Husserl, Darwin and the Possibility of Intercultural Dialogue." Dialogue and Universalism 33, no. 2 (2023): 273–88. http://dx.doi.org/10.5840/du202333229.

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J. Baird Callicott et al. have argued that Aldo Leopold developed a descriptive technique that has something in common with phenomenology and that it would not be farfetched to explore A Sand County Almanac as a kind of Heideggerian clearing in which usually unnoticed beings come to light. They further suggest that Leopold describes animal others as fellow subjects who co-constitute the world and that through his method of observation, description, and reflection Leopold reveals a “multi-perspective experience of a common environment” that discloses an inter-species intersubjectivity comparabl
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Hulsman, Cornelis. "From Religious Bubble to Interreligious Dialogue: A Personal Story of Transformation." Religions 15, no. 1 (2023): 28. http://dx.doi.org/10.3390/rel15010028.

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This paper argues that interreligious dialogue through study and friendships across the religious divide makes participants less susceptible to religious and cultural misinformation that is often used to maintain social bubbles, in which members draw clear boundaries between “us” and “them”. Differences between social groups can culminate in a struggle between good and evil that can escalate into tension and violence. Preventing tensions and conflicts requires respect for differences, willingness to engage in dialogue, and a sound understanding of what religion is and the historical processes
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Diyorov, Sardorbek. "Intercultural Communication As The Basis Of Socio-Political Stability Of The Country." American Journal of Political Science Law and Criminology 03, no. 08 (2021): 12–16. http://dx.doi.org/10.37547/tajpslc/volume03issue08-03.

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Intercultural communication as the most important aspect of intercultural interaction is a prerequisite for a successful dialogue of cultures across the globe. Under the leadership of President of Uzbekistan Shavkat Mirziyoyev, along with the principles of interethnic harmony and religious tolerance in the internal life of the country, a good neighbourly policy is being pursued with neighbouring republics. This article highlights the achievements of the Republic of Uzbekistan in foreign policy in recent years and the establishment of good neighbourly relations between the peoples of Central As
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