In Jason Inch’s TED talk on Future Globalization is advising that companies need to understand their consumer base in a rapidly changing global business environment. It is clear for everybody that globalization plays one role in this change; however, there are a few variables that are forming the term of globalization, such as mass migration, geopolitical orientation, the Internet and its way of easing communication. Knowledge about cultural differences is a crucial thing and even more important than it was ever before. Therefore corporations are obliged to also take economic and political variables into account if they want to target t heir respective audience. Moreover, Inch says that companies should be ensured that cultural understanding needs to be trained as well as languages, knowledge about religion, values and “most importantly” about the culinary delights in a given country. Nowadays, it is about transcreating and not about translating when it comes to doing business on an international basis. “Transcreating” is important because of the fact that we are now living in an interconnected world where only translating would not be effective, you have to make things understandable for everybody. Inch also stipulates that cultural awareness is determining success or failure in today’s world. People should build bridges by having that kind of knowledge and not being afraid and run away be cause they have a lack in intercultural communication. In my opinion, Inch is right in what he is saying; everybody nowadays needs to have intercultural knowledge to drive business forward. It is not only a good asset to have intercultural knowledge; it is a necessity to have it.
Under British rule Palestine gradually emerged as the new centre of Zionism. The Zionist centre shifted from Eastern and Central Europe to Mandatory Palestine through a combined process of mass migration and the creation of transnational institutions. By exploring the building of transnational institutions in the 1920's, this article shows how the Labour Zionist leadership in Palestine turned its communities of origin in Eastern Europe into their supporters. With the rapid decline of the former Russian centre under the communist dictatorship, independent Poland emerged as a new centre of Zionism and the labour movement outside Palestine. The two new centres were connected by a dual structure, with Poland as the demographic centre and Palestine the political-cultural one. The dual-centre structure was unique to Labour Zionism, building a mass movement between Eastern Europe and Palestine in the 1930s, and leading ultimately to the transition of power from liberal Zionism to a Labour hegemony.
This article investigates the creation of a shelter for migrants in fifteenth-century Venice. As an ephemeral structure, the shelter raises questions regarding the scope, mutability and materiality of the city's early modern urban fabric. Further, due to its mission to shelter eastern refugees, the shelter is embedded in foreign policy matters stemming from and aiming to stabilize Venetian presence in the eastern Mediterranean. This article positions the structure in the context of an early modern refugee crisis and Venice's multi-pronged urban and architectural responses in poor relief.
Repeatedly through history, the world has been subject to severe climate-driven shocks, which have caused famine, disease, violence, social upheaval, and mass migration. Commonly, such episodes have been understood in religious terms, through the language of apocalypse, millennium, and Judgment. Often too, such eras have sparked far-reaching changes in the nature of religion and spirituality. Depending on the circumstances, the response to climatic visitations might include explosions in religious passion and commitment; the stirring of mystical and apocalyptic expectations; waves of religious scapegoating and persecution; or the spawning of new religious movements and revivals. In many cases, such responses have had lasting impacts, to the point of fundamentally reshaping particular faith traditions. From those eras have emerged passionate sects—some political and theocratic, some revivalistic and enthusiastic, others millenarian and subversive. The movements and ideas emerging from such conditions might last for many decades and become a familiar part of the religious landscape, although with their origins in particular moments of crisis increasingly consigned to remote memory. By stirring conflicts and provoking persecutions that defined themselves in religious terms, such eras have redrawn the world’s religious maps and created the global concentrations of believers as we know them today. Whether we are looking at the Christian tradition or at Jews, Muslims, or Buddhists, the history of religions must take account of this climate dimension. In the modern world, it is very likely that the growing climate crisis will likely have a comparable religious impact across much of the global South.
Abstract. In which ways can we theorise the recent illegalised migrations in Europe? This article considers
theoretical novelties in the field of migration studies
that have emerged since the mass migration into the
European Union seen in 2015. Methodologically, the
authors combine critical (discursive) analysis with the
testing of certain still relevant theoretical concepts that
have yet to be applied in migration studies, based on
fieldwork along the Balkan Route over the last 5 years.
The analysis has shown that the defining and decisive
feature of the recent illegalised migrations, insufficiently considered by migrations scholarship, is the political
subjectivity and agency of the migrants. Recognition of
such agency makes migration the site of the critique of
global inequalities and the site of inclusive social transformation.
Keywords: Migrations; Europe; Political Theory; State;
Balkan Migrant Route
This book addresses the question of how equitable and inclusive education can be implemented in heterogeneous classes where learners’ languages and cultures reflect the social reality of mass migration and everyday plurilingualism. The book brings together researchers and practitioners to address language policy and pedagogy.
This article discusses the Sihan community and one of their traditional oral narratives, known as sangin. Sihan is an indigenous ethnic group residing in Belaga, Sarawak, Malaysia, and sangin is an activity that can be considered a folklore, narrative in manner, and performed for entertainment and native remedy. Data on the community in this study was obtained through interviews with 71 Sihan informants in Belaga, Sarawak, Malaysia. The sangin by one of its practitioners was recorded during the community’s leisure activities. The recorded sangin song, delivered in the style of storytelling, narrated for entertainment, not for remedy purposes. The description of the sangin indicates that the language in the oral tradition, called antu language (language of the spirit) is very different from the modern, every day Sihan language used by its speakers. In terms of usage, sangin can be considered extinct because of the reduced number of Sihan speakers (only 218 left) and lessening number of sangin practitioners (only three remain). Sangin as a native remedy no longer has a place in the community with the availability of modern medical treatment, the mass migration of the Sihans from their original area, and the change in the Sihans’ life style, from nomadic to community life.