Not All Migrant Men Embrace Toxic Masculinity, Do They?

Gender identities and roles have changed over time and have reached their present meanings. In addition, the expectations and acceptance of different cultures have caused these roles to show various developments. Finally, the increase in immigration to Europe has forced these young people who grew up in other cultures and their families to learn to live in a new culture and mandatory adaptation of two cultures. The biggest problem with mixing in a new culture was that the male trait, defined as toxic masculinity and taught as a power in eastern cultures, was not accepted in this new culture. Toxic masculinity is a man proving his existence to his gender, other genders, and entire social environment through anger, destructiveness, and pressure. “CommUnity” Project aims to bring together the young people of these different cultures with art-based design thinking activities. Those will help them get to know, understand, and adapt to each other in a peaceful environment where they can discuss the problem solutions openly and do art activities together.The main expectation is that the young people who have changed with these works will influence their environment and lead to a shared society that does not experience unnecessary violence and radicalism and lives in harmony.

Implicites of the collective memory in the education of children and women. Breaking ancestral projects and breaking inviolable bonds: the red thread to be "the women that you are"

In this contribution, I explore the drama buried in the collective memory implicit in the education of girls and women. A thread which historically continues to remain in the models of education for girls can be found, with serious consequences in the transgenerational transmission of pedagogical models and educational practices. The first-hand experience of these models and practices aimed at self-sacrifice and the mortification of vitality as an educational instrument, has generated an accumulation of pain, suffering, frustration and anger which inevitably spread and invade the public space of shared society, significantly insinuating itself in social, family, educational, affective, sentimental and even working relations. In conclusion, I identify the need for formative paths aimed at awareness of the existence and tenacity of the unspoken pedagogical messages deeply rooted in historical memories.

Introduction

John Rawls advances an ideal of democratic political discourse that he calls “public reason.” When it comes to public discussions of basic principles of justice and constitutional essentials, Rawls contends citizens have a duty of civility to offer arguments that they believe will be found reasonable by other citizens. He holds that arguments for the foundational principles of shared society ought not depend on specific religious doctrines or controversial moral theories that one cannot reasonably expect other citizens to find acceptable. Instead, public discussions of issues of justice ought to use shared standards of reasoning, uncontroversial empirical claims, and values that can be the subject of an overlapping consensus among diverse reasonable views. Rawls calls this form of reasoning “public reason.” By appealing to public reasons, one shows respect for others’ views. As Charles Larmore puts it, “We respect others as ends in themselves, [Rawls] holds, when in regard to their claims and interests we act on reasons that we are prepared to explain to them in light of mutually acceptable principles.”...

Listening, Hearing, Choosing?

Drawing from efforts to engage archaeology as an integral part of peace-building in post-Troubles Northern Ireland, the risks and the rewards of collaborative cross-community practice are addressed. Focus is on the ethical challenges of negotiating the politics of the present while staying true to the evidence of the past. Positioning archaeology as a means of bridging the divisions in post-conflict settings toward the creation of a stable, shared society requires an ability to not only listen, but also to hear and respect the strength of personal and community narratives, even when those narratives may be founded on fundamental misrepresentations of the past.