scholarly journals Cultural difference in ideal affect and its impact

2022 ◽  
Vol 30 (2) ◽  
pp. 414
Author(s):  
Xiaoyu ZHOU ◽  
YEUNG Dannii ◽  
Danjun WANG ◽  
Wen ZHENG ◽  
Kaiping PENG
2011 ◽  
Author(s):  
Yuen Wan Ho ◽  
Helene Hoi Lam Fung ◽  
Jeanne L. Tsai
Keyword(s):  

2012 ◽  
Vol 29 (4) ◽  
pp. 63-86
Author(s):  
Abdelwahab El-Affendi

The current debate on the vices of multiculturalism and the merits of integration, of problematizing cultural difference, appears to miss important lessons from recent history in the treatment of minorities. In this paper, I start by questioning the celebration of Barack Obama’s election as a “breakthrough” for multicultural inclusiveness. I argue that the “Obama phenomenon” highlights the limits of democratic inclusiveness and sheds light on the traumatic experience of African Americans, who have been victimized precisely for seeking to assimilate. European Jews, especially in Germany, could not be accused of any reluctance to integrate either, and their contributions to European culture are legendary. But they also suffered grievously for their pains. Thus when the same xenophobic political trends traditionally hostile to the integration of minorities begin to vociferously demand that Muslims should integrate, this must be seen as a warning that we may be heading toward a very dark phase of race relations in the West.


Author(s):  
Nancy Farriss

Language and translation governed the creation of Mexican Christianity during the first centuries of colonial rule. Spanish missionaries collaborated with indigenous intellectuals to communicate the gospel in dozens of local languages that had previously lacked grammars, dictionaries, or alphabetic script. The major challenge to translators, more serious than the absence of written aids or the great diversity of languages and their phonetic and syntactical complexity, was the vast cultural difference between the two worlds. The lexical gaps that frustrated the search for equivalence in conveying fundamental Christian doctrines derived from cultural gaps that separated European experiences and concepts from those of the Indians. This study focuses on the Otomangue languages of Oaxaca in southern Mexico, especially Zapotec, and relates their role in the Dominican evangelizing program to the larger frame of culture contact in postconquest Mesoamerica. Fine-grained analysis of translated texts is used to reveal the rhetorical strategies of missionary discourse and combines with an examination of language contact in different social contexts. A major aim is to spotlight the role of the native elites in shaping what emerged as a new form of Christianity. As translators, chief catechists, and parish administrators they made evangelization in many respects an indigenous enterprise and the Mexican church it created an indigenous church.


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