Conciencia lingüística y cultural a través del léxico y la imagen: diccionario audiovisual bilingüe y bicultural FR-ES

La educación bilingüe desde etapas tempranas (Candelier & Castelotti, 2013) ha tenido un amplio desarrollo en Europa en los últimos 30 años, lo que ha desembocado en la definición y estudio de la competencia plurilingüe y pluricultural, en el desarrollo de la didáctica del plurilingüismo y de un complejo polo de conceptos en relación con la competencia cultural (intercultural, metacultural, transcultural...). En este marco, nos proponemos diseñar un diccionario visual bilingüe y bicultural francés-español que permita visualizar las diferencias conceptuales y culturales entre las lenguas y culturas francesa y española. En el uso de imágenes, preferiremos el uso de fotos, específicas y diferenciadas para las palabras de cada lengua de modo que se pueda desarrollar la conciencia de la relatividad lingüística (éveil aux langues) y de la relatividad cultural (éveil aux cultures). Gracias a un formato digital, se añadirá una versión sonora, de modo que se creará un diccionario audiovisual bicultural francés-español (BICAV bicultural FRES). Bilingual education from early stages (Candelier & Castelotti, 2013) has been developed in Europe over the last 30 years, which has led to the definition and study of multilingual and multicultural competence, the development of multilingualism didactics and complex concepts related to cultural competence (intercultural, metacultural, transcultural...). Within this framework, we propose to design a bilingual and bicultural French-Spanish visual dictionary that allows us to visualise the conceptual and cultural differences between the French and Spanish languages and cultures. Images, and specially pictures, for each word in each language, will develop awareness of linguistic relativity (éveil aux langues) and cultural relativity (éveil aux cultures). A sound version will be added thanks to a digital format in order to create a French-Spanish BILingual and BICultural AudioVisual dictionary (BILBICAV FRES). L'éducation bilingue dès les premières étapes (Candelier & Castelotti, 2013) a connu un développement important en Europe au cours des 30 dernières années, qui a conduit à la définition et à l'étude de la compétence plurilingue et pluriculturelle, au développement de la didactique du plurilinguisme et de concepts complexes en relation avec la compétence culturelle (interculturelle, métaculturelle, transculturelle...). Dans ce cadre, nous proposons de concevoir un dictionnaire visuel bilingue et biculturel français-espagnol qui permette de visualiser les différences conceptuelles et culturelles entre les langues et cultures française et espagnole. Dans l'utilisation des images, nous préférerons l'utilisation de photos, spécifiques et différenciées pour les mots de chaque langue afin de développer la conscience de la relativité linguistique (éveil aux langues) et de la relativité culturelle (éveil aux cultures). Grâce à un format numérique, une version sonore sera ajoutée, de sorte qu’un dictionnaire audiovisuel biculturel français-espagnol (BICAV bicultural FRES) sera créé.

Cultural Relativity, Human Rights and the International Regulation of Broadcasting

<p>When a broadcaster broadcasts directly to people living in another state disputes can arise. The audience may find the programmes offensive. The programmes may foment disorder and rebellion and corrupt the values and traditions of the inhabitants of the receiving state or even threaten their very survival. The problem is not new. It has been a source of international tension since the inception of broadcast technology. The problem has however become more pointed as that technology has become ever more sophisticated. The power of radio is aptly illustrated by recalling the panic caused in 1938 by Orson Welles' famous hoax broadcast announcing the invasion of Earth by Martians. More recently commentators such as James Miles, BBC correspondent in Peking at the time, have suggested that the rebellion in China before and after the massacre at Tianamen Square was fomented, prolonged and to a degree coordinated by programmes broadcast on overseas radio stations such as Voice of America and the BBC. Television has a much greater graphic capacity than radio and is also vulnerable to abusive techniques such as subliminal suggestion and advertising. The impact of television is set for another great leap ahead as the development of High Definition Television technology proceeds apace. The development of communications satellites has greatly increased the range and quality of broadcasts. There have been a number of attempts to address this problem but none have met with much success. The international community has polarised into two camps, one taking a position based on a very strict view of the right to freedom of expression, and the other insisting that that right yield to a degree at least to accommodate peoples' rights to determine their own economic, social and cultural development. This paper offers a solution to this impasse. It offers guidelines to help resolve international broadcasting disputes. The guidelines are based on the international human right to freedom of expression as viewed particularly by the two bodies responsible for drafting that right's most famous exposition in the Universal Declaration of Human Rights and in the host of other international and constitutional instruments which it inspired. It is argued that cultural relativity in the human rights context is consistent with the sources of international law specified in article 38 of the statue of the International Court of Justice, and that by incorporating a degree of cultural relativity the guidelines advocated herein are similarly consistent with current international law. It is also shown that the view of human rights the guidelines evince is consistent with a version of constructivist human rights theory which accords with observable practice and which enjoys widespread academic support. Some alternative methods for addressing the problem arising from international broadcasting are examined and their shortcomings identified. This leads to the conclusion that the method proposed in this paper for regulating international broadcasting, notwithstanding that it is most surely within the realm of de lege ferenda, is both consistent with current international law and jurisprudentially defensible, and therefore better than the alternatives.</p>

Cultural Relativity, Human Rights and the International Regulation of Broadcasting

<p>When a broadcaster broadcasts directly to people living in another state disputes can arise. The audience may find the programmes offensive. The programmes may foment disorder and rebellion and corrupt the values and traditions of the inhabitants of the receiving state or even threaten their very survival. The problem is not new. It has been a source of international tension since the inception of broadcast technology. The problem has however become more pointed as that technology has become ever more sophisticated. The power of radio is aptly illustrated by recalling the panic caused in 1938 by Orson Welles' famous hoax broadcast announcing the invasion of Earth by Martians. More recently commentators such as James Miles, BBC correspondent in Peking at the time, have suggested that the rebellion in China before and after the massacre at Tianamen Square was fomented, prolonged and to a degree coordinated by programmes broadcast on overseas radio stations such as Voice of America and the BBC. Television has a much greater graphic capacity than radio and is also vulnerable to abusive techniques such as subliminal suggestion and advertising. The impact of television is set for another great leap ahead as the development of High Definition Television technology proceeds apace. The development of communications satellites has greatly increased the range and quality of broadcasts. There have been a number of attempts to address this problem but none have met with much success. The international community has polarised into two camps, one taking a position based on a very strict view of the right to freedom of expression, and the other insisting that that right yield to a degree at least to accommodate peoples' rights to determine their own economic, social and cultural development. This paper offers a solution to this impasse. It offers guidelines to help resolve international broadcasting disputes. The guidelines are based on the international human right to freedom of expression as viewed particularly by the two bodies responsible for drafting that right's most famous exposition in the Universal Declaration of Human Rights and in the host of other international and constitutional instruments which it inspired. It is argued that cultural relativity in the human rights context is consistent with the sources of international law specified in article 38 of the statue of the International Court of Justice, and that by incorporating a degree of cultural relativity the guidelines advocated herein are similarly consistent with current international law. It is also shown that the view of human rights the guidelines evince is consistent with a version of constructivist human rights theory which accords with observable practice and which enjoys widespread academic support. Some alternative methods for addressing the problem arising from international broadcasting are examined and their shortcomings identified. This leads to the conclusion that the method proposed in this paper for regulating international broadcasting, notwithstanding that it is most surely within the realm of de lege ferenda, is both consistent with current international law and jurisprudentially defensible, and therefore better than the alternatives.</p>

Doing Fieldwork Without Knowing It

This perspective article explores the ways in which I was doing fieldwork without being aware of it from the time I began to speak and spoke English to my mother and Spanish to my father. This life experience taught me central concepts in anthropology, such as cultural relativity, and made me fascinated with the field before I was formally able to study it. Expected final online publication date for the Annual Review of Anthropology, Volume 50 is October 2021. Please see http://www.annualreviews.org/page/journal/pubdates for revised estimates.

DISKURSUS PERKAWINAN BEDA AGAMA DI INDONESIA DALAM TINJAUAN UNIVERSALISME HAM DAN RELATIVISME BUDAYA

This paper tries to examine the right to freedom of interfaith marriage in Indonesia from the perspective of Human Rights Universalism and Cultural Relativism. The purpose of this paper is to explain how universalism and cultural relativity view interfaith marriage in Indonesia. This research is a normative legal research. This study uses a literature approach. The findings of this study indicate that interfaith marriage in Indonesia is still not well accepted and has always been controversial news in the community, even considered to have exceeded or violated the provisions of marriage, but there are still followers of different religions who decide to marry. In fact, many of them are smuggling laws so that their marriages are recognized by the state, namely by registering marriages abroad and then continuing the registration in Indonesia. Meanwhile, on the other hand, Indonesia already has a law on Marriage, namely, Article 2 paragraph 1. It is also contained in the article of the Universal Declaration of Human Rights, namely the right to freedom of marriage (article 16 UDHR) which includes the right to marry between religions (different religions), and the right to freedom of religion (article 18 UDHR) which includes the right to change religions. Meanwhile, in cultural realivism, it rejects everything that is universal.

Meaning-forming functions of the spatial coordinate of culture in Foucault's philosophical concept

The article is devoted to the study of understanding the meaning-forming functions of culture, determined by its spatial characteristics in the philosophical work of Michel Foucault. He puts forward the thesis about the decisive role of space in social practice, the growth of complication of its organization from planar to three-dimensional, and opens up virtual spaces of cultural thinking. Space is understood not only geographically, but as the initial impulse and attribute of culture. The comparison method makes it possible to study the evolution of the thinker’s views from focusing on social aspects, through awareness of the problems of individual consciousness to understanding the deep dynamics of culture as a semiotic, ethical and aesthetic phenomenon. Striving for generalization, the author relies on such notions of M. Foucault as episteme, “spaces of disagreement”, and “heterotopic” spaces. The concept of “individuation of spatial vision” is introduced, and the principle of “multiplicity of spatial levels” is included in the scientific circulation. As a result of the analysis, a conclusion is made about the discovery of the cultural relativity of spatial meanings in the context of the historical comprehension of the topos, the dynamics of its points and the branching of spatial levels. This article is an attempt to reveal the mechanism of spatial displacements outlined by Foucault, which will become the basis for understanding the new possibilities of creativity in art and culture.

A QUAGMIRE OF PAROCHIALISM: THE ETHICS OF REFUGEE CHILDREN’S EDUCATION

First, this paper identifies education as one of the main livelihood needs of refugee children, but addresses the “knowledge that lies” inherent in the axiological aspect of the context. Second, this article examines a philosophical understanding of an argumentative situation in which the whole problem of children's education reveals a series of gaps in the political and pedagogical value system. And The articles main purpose is to problematize the system of refugee education through the uncertain narratives of cultural relativity. Using a qualitative approach and several data collection techniques such as observation and literature study and interactive analysis, the researchers found that politics plays a major role in education for refugees, their anger and surveillance are very humane, why politics seems so lame cannot act with certainty given the suffering of refugees all over the world, because it is politics that has co-opted and fears social Darwinism in its power narrative

Cosmopolitanism: Rethinking the Agenda of Education Abroad

Cosmopolitanism is an ambiguous and inherently paradoxical notion. Because of the complexities it raises, it generates analyses and discourses that challenge simplistic assumptions embedded in theory and practice of education abroad. Global citizenship, comprehensive internationalization, cultural relativity, immersion, cross-cultural learning, and community engagement are some of the concepts deconstructed through the lens of cosmopolitan ideas and histories. Cosmopolitan philosophies are also of particular and special relevance to student experience in international education. In short, cosmopolitanism is not one idea but a field of meaning, a cluster of profound propositions that might collectively enrich the curriculum of education abroad.

Value-Free Analysis of Values: A Culture-Based Development Approach

Recent literature in the fields of Political Economy, New Institutional Economics and New Cultural Economics has converged in the use of empirical methods, offering a series of consistent quantitative analysis of values. However, an overarching positive methodology for the value-free study of values has not yet precipitated. Building on a mixed systematic-integrative literature review of a pluralistic variety of perspectives from Adam Smith’s ‘Impartial’ Spectator to modern moral philosophy, the current study suggests the Culture-Based Development (CBD) approach for analyzing the economic impact of values on socio-economic development. The CBD approach suggests that the value-free analysis needs: (i) to use positive methods to classify a value as local or universal; (ii) to examine the existence of what is termed the Aristotelian Kuznets curve of values (i.e., to test for the presence of an inflection point in the economic impact from the particular value) and (iii) to account for Platonian cultural relativity (i.e., the cultural embeddedness expressed in the geographic nestedness of the empirical data about values). The paper details the theoretical and methodological cornerstones underpinning the proposed CBD approach for value-free analysis of values.