Introduction
Intercultural dialogue or cultural diversity is a global area of concern, especially now that there are too many immigrants to other countries. The following is a critical review of three articles on cultural diversity and intercultural dialogue entitled Iris Plus, IFACCA d’art report no 39 and Intercultural dialogue.
Iris Plus by McGonagle
In Iris plus, McGonagle introduces the article with a description of how people and international organizations perceive culture. He explains that although preamble provisions of treaties often state the goal of promoting culture, they are short of an appropriate description of the terms culture and cultural rights. This is evident from the explanations that follow. He then introduces the aim of the article, which is to study what cultural diversity involves, clarify the need to promote it and evaluate the significant role of new media technologies in promoting that goal (McGonagle 2).
McGonagle explains that international instruments seldom seek to describe the culture since it is a vague notion. However, he notes that the UNESCO, through the Universal Declaration on Cultural Diversity, attempts to describe culture (2). Attempting to define culture is vital because these definitions can act as a foundation for defining the range of cultural rights. McGonagle repeats the elucidations on how cultural rights experience relative neglect, hence impacting their progress. He attributes neglect to several factors, all of which relate to perceptions about the position of cultural rights.
McGonagle explains that the deliberation on whether to categorize cultural rights as an entity or collective rights is still on the air. He also mentions that some people regard cultural rights as minority rights. However, this may not always be true as leading societal groups also have extremely valid and vested interests in upholding their cultures.
McGonagle gives other common international human rights Instruments, other than UNESCO, which have occasional references to assorted rights that have an association with the gratification of culture, but without endeavoring to offer a broad definition of the notion. Examples of these include Article 27(1) of the Universal Declaration of Human Rights, Article 27 of the International Covenant on Civil and Political Rights (ICCPR), and Article 15 of the International Covenant on Economic, Social and Cultural Rights (ICESCR). As mentioned earlier, it could be beneficial if all these organizations can try to define this concept of cultural diversity as these definitions can act as a foundation for defining the range of cultural rights.
McGonagle explains the need to recognize cultural rights as a group of rights that include diverse cultural rights, in addition to applying cultural dimensions to a variety of other human rights for existing functions. He describes cultural heritage as a cluster of resources inherited from ancient times, which folks identify with as a manifestation and expression of their continuously growing ideals, beliefs, knowledge, and customs.
The terms that have a relationship with cultural diversity include cultural heritage, cultural pluralism, cultural rights, media pluralism, and linguistic diversity. The author then explains that cultural diversity in this article will assume the definition of set public values, those values that the public treasures as part of its communal identity (McGonagle 3). This definition seems to be extremely narrow as it does not include the international aspect of culture.
McGonagle is grouping various justifications for the European and global advances on promoting cultural diversity. He further explains that cultural diversity can solely be victorious when there is the subsistence of an enabling atmosphere for the efficient practice of cultural rights, and when there is the fortification of pluralism at the communal level, as seen in the Council of Europe’s Framework Convention for the Protection of National Minorities (FCNM).
An enabling atmosphere is vital for the practice of cultural diversity as it presents conditions for liberal, artistic expression, and sovereignty of information present in all types of cultural exchange, particularly relating to audiovisual services. Hence, the media, as a link between culture and cultural identities, can play a key part in support of cultural diversity.
McGonagle outlines the normative structure for the backing of cultural diversity at the European and international levels while especially examining the function of new media technologies in the development of cultural diversity. Such frameworks include the council of Europe, the European Union, UNESCO, and the World Summit on the Information Society (WSIS) (McGonagle 8). All these frameworks, through their various stipulations, support the role of media technologies in cultural diversity. McGonagle then concludes by explaining that engagement with the exact aspects of new technologies is vital, just like the disentanglement of the concept of cultural diversity and its contextualization in the wider outlook of culture and cultural rights (McGonagle 8).
IFACCA D’art Report No 39 by Cliche and Andreas
The article discusses the views of respondents on the promotion of intercultural dialogue via the arts. Respondents gave their views on how they perceive intercultural dialogue in the arts. Respondents from the whole world said that they perceived it as a way to encourage understanding and associations between varied cultural, religious, and language societies in their respective nations.
However, respondents from North America who suggested this were many than those from Latin America and the Caribbean. Most respondents from Africa and Asia perceived the role of intercultural dialogue as a middle objective to encourage cooperation amid artists from diverse countries. Only a few respondents from Europe agreed with this point. Most respondents from New Zealand, Australia, and Europe perceived intercultural dialogue as a practice of exchange amid artists from diverse cultural societies living in their nations. This point was less popular in Asia, Africa, Latin America, and the Caribbean.
Most respondents from Africa perceived intercultural dialogue as an intrinsic trait of official bilateral cultural interactions. This point was less popular among respondents from New Zealand, North America, and Australia. Finally, the average number of respondents from Latin America and the Caribbean perceived the role of intercultural dialogue to be an outcome of actions to educate the community regarding the customs of other civilizations. This point was less popular among respondents from New Zealand and Australia.
From these reactions, it is apparent that people perceive the promotion of ICD via the arts as an action that should occur inside an institutional or legislative structure so as to promote collaboration across borders or with other global regions. However, the promotion of culture via legislative structures may be quite restrictive.
The responses to this question can also be grouped according to four categories according to themes. 43.5% of all 246 options selected by respondents from countries in Groups I and II considered domestic activities to promote social or cultural cohesion and dialogue. The respondents rarely selected options addressing educational arts events, community arts, and activities to promote inter-religious dialogue. 30.9% of all options selected by respondents, predominantly from countries in Group II, consisted of trans-national cooperation programs. 17.1% of all options selected by respondents, predominately from countries in Group I, consisted of domestic ‘artist-directed’ exchanges.
From these responses, it is clear that intercultural dialogue is an essential element in refreshing art forms through the introduction of diverse voices and understandings of diverse art practices. Besides, it promotes understanding and relationships between different human groups across different levels/dimensions in ways beyond spoken language. Lastly, it is a means of stimulating artistic and cultural excellence, and it creates cohesion and enjoyment of life.
The article also describes the circumstance in which the 4th world summit constructed the theme for ICD (Cliche and Andreas 15). The main subjects forming the topics are economic incorporation, increase in globalization, multiplicity, and the need to construct a multicultural culture. The outcomes of the IFACCA survey on drives of ICD policies and programs are as follows.
From the results, 53% see augmented international communication ensuing from new information machinery and networking appliance as the key driver to ICD policies and programs. 47% see augmented immigration and evacuation flows as the key driver to ICD policies and programs. 29% see a professed desire to offset the loss of spiritual morals, or societal custom flows as the key driver to ICD policies and programs. 27% see redirection of geopolitical precedence, including business, safety, and alien policy as the key driver to ICD policies and programs. 23% see professed collapse of multicultural or multiplicity as the key driver to ICD policies and programs. 21% see demands to well incorporate native minorities as the key driver to ICD policies and programs.
20% see a reported increase in bias or racism against some cultural or spiritual groups as the key driver to ICD policies and programs. 18% see the appreciation of injustice or disenfranchisement of an exacting cluster and advocacy by those clusters as the key driver to ICD policies and programs. None of the respondents felt that intercultural dialogue policies and programs irrelevant to the political and social situations of their nations.
Augmented global communication ensuing from novel information technologies and network appliances is the key motivation, from the views of the majority, followed by a huge figure of emigration and immigration flows. The article also demonstrates notable disparities in the selection of options amid respondents from high economic development and low economic development states. For the high economic development countries, a huge figure of emigration and immigration is the chief source of motivation flows, while the leading source for the low development states is communication technologies. This demonstrates regional disparities in the formulation of ICD policies and programs.
Intercultural dialogue by Figel
This article constitutes projects that illustrate cases of best practice in the place of work, educational circumstance, and everyday life. The objective of the project ‘Born in Europe’ is to study what it means to be a European native (Figel 2). By use of diverse actions such as exhibitions, videos, conferences, and seminars, the project tackles the subjects of migration and birth in Europe, particularly relating to kids of immigrants. The project studies their life in Europe while talking about their external cultural identity, therefore, opening the discussion to include matters of integration, common understanding, and reception of every person in Europe (Fig 2).
The exhibitions are remarkably clear, hence presenting the experiences of persons with diverse cultural heritage in a particularly clear way. The project on interfaith dialogue as a means to intercultural dialogue connects a network of associates in the sphere of architecture in Austria, Poland, and Germany, who have had duties on sacred architecture in Europe since 1989, and its responsibility in the current society regarding the notion of European cultural identity. Through this project, one can identify the apparent connections between interfaith dialogue and intercultural dialogue.
The project on urban culture in Europe looks at the existing relations and collaboration in six cities so as to draw interest in all features of the notion of cultural diversity. This project provides answers to questions such as how to deal with cultural regions and the expansion of new cultural activities and industries, among others. Industries should develop intercultural dialogue in such a case so as to function effectively.
The project on new dimensions for European culture claims that European expansion leads to new openings for culture. It prepares debates, programs, promotion campaigns, and an array of mutual projects.
In the project in a new manner of thinking about Europe, people reflect on the EU in terms of diverse nations and diverse nationalities, although there are different communities in these states.
The project on multiplicity in libraries demonstrates that civic libraries can present a lot more than merely a place to study. They can have a significant position in raising the consciousness of diverse cultures and promoting the incorporation of marginal groups.
The project on dilemmas of democracy focuses on tourist exhibition. Tourist exhibition employs supremely relevant examples to illustrate the tensions stuck amid shielding human rights and defending democracy. The project targets young people and seeks to aggravate thoughts and discussions on intricate but critical matters.
In the project on folk tales, exchange amid youths from non-EC Mediterranean states and northern European states on the topic of the battle against racial discrimination and intolerance makes them appreciate cultural diversity via an extensive range of tutorials, cultural debates, and visits.
The project on a platform for European cooperation in the fight against racism supports youth groups in Europe in their endeavor to battle against prejudice, intolerance, and racism. It offers tools and guidance for youth specialists so as to promote actions in the struggle against discrimination. Besides, it offers an extensive platform, including conscious-raising measures, information crusades, forums, and promotion materials.
In the project on young volunteers work for social integration, a collection of volunteers put in ideas from diverse cultural standpoints. As a result, they acquire first-hand knowledge of the issues of underprivileged and minority groups, intercultural appreciation, and an enduring dedication to sustaining human rights.
In the project on European cooperation between schools to struggle against segregation and promote the notion of forbearance, learners get to know about other cultures and other states via the organization of actions for exchange and discourse on top of cultural and sports actions in four diverse nations.
In the project on fairy tales in a modern environment, learners write accounts and poems mutually in English and their mother tongue and organize theatrical concerts of their creations.
The project on ICT and artistic creation as the focal point of the intercultural dimension aims at letting all learners have a greater appreciation of the cultures in every nation by acquainting them with the artists in their nations, and through current exchange amid the diverse schools taking part in the project.
In the project on a partnership between Comenius schools to promote the notion of respect, a number of schools in France, Sweden, Bulgaria, and Finland are operating on the notion of respect by building activities using email exchanges amid classes in these diverse states.
The next project is the clothing industry faces the challenges of intercultural differences. Considering that the record of clothing and its production has a direct link with life, wealth, and culture of every area and state, the learners will be able to better appreciate intercultural disparities whilst enhancing their professional abilities.
The project on the contribution of European cooperation in the training of cultural organizers aims at instituting a global network of establishments that deal with cultural actions and education. The project also deals with realistic features of intercultural dialogue in situations that require experts.
The project on a network to promote social inclusion advocates that there is a need to address those at risk of joblessness and social segregation.
The project on preserving Romania’s cultural heritage is a placement program, which allows Romanian preservation learners to work and learn alongside Italian professionals on a project in Sicily. The understandings the learners acquire to enable them to save Romania’s monuments and educate other Romanian specialists in this area.
The project on media texts and contexts for young people around the world aims at supporting a significant loom to the media amid the youths, and favors awareness of media atmosphere of youthful immigrants and weighs them against the European media surroundings, hence highlighting diversities and likeness.
The goal of this project on budding young reporters shape the journalism of tomorrow is to coach young high school learners in Poland and Slovakia on reporting.
In the project on company policies for inclusion and the fight against discrimination, companies recruit employees from different cultures on the basis of equality and common respect.
In the project on engaging migrants in science, the effort has begun in Berlin on constructing a second-language instruction for scientific reasons and adjusting equipment for existing science subjects.
The objective of the project on comic strips: a common language to promote common values, considering a chance to employ comics so as to encourage intercultural appreciation, is to aggravate thought and arouse discussion among the juvenile.
In the project on building Europe with new citizens, settlers are typically less active in involvement than resident citizens. This is a key research project to study why this ought to be the situation and the aspects that encourage the participation of settlers.
The final project is on migrants: a model for successful integration. This project aims at examining examples of triumphant integration in EU nations so as to build up a set of principles and forms of exemplary practice that are suitable for use across Europe.
Similarities
First, all three authors acknowledge that the words, cultural diversity, and intercultural dialogue have diverse meanings and can be used interchangeably. For instance, McGonagle reveals that the terms that have a relationship with cultural diversity include cultural heritage, cultural pluralism, cultural rights, media pluralism, and linguistic diversity (3). Cliche and Andreas explain that the notion of intercultural dialogue is usually controversial, and he discusses how different people view intercultural dialogue (6). Both Cliche and Andreas, and Figel give words that are analogous to intercultural dialogue, Cultural diversity being one of them.
Secondly, all three authors admit the words intercultural dialogue and cultural diversity lack a clear definition. McGonagle explains that international instruments seldom seek to describe the culture since it is a vague notion (3). He gives other common international human rights Instruments, other than UNESCO, which have occasional references to assorted rights that have an association with the gratification of culture, but without endeavoring to offer a broad definition of the notion.
Cliche and Andreas explain that the notion of intercultural dialogue has various meanings, depending on the population construction and residency, among other factors (6). The project on intercultural management explains that knowledge of intercultural differences is essential in professional fields since people view things differently in relation to their culture (Fig 40).
Thirdly, the three authors demonstrate that there is a plurality in the nation. The aim of one of the projects by Figel is to preserve Romania’s cultural heritage in Europe. This is a placement program that allows Romanian preservation learners to work and learn alongside Italian professionals on a project in Sicily (Fig 30). Again, McGonagle recommends that pluralism should be fortified at the communal level, and finally, the respondents of Cliche and Andreas are from different backgrounds.
Lastly, all the authors acknowledge that cultural diversity or intercultural dialogue can solely be victorious when there is the subsistence of an enabling atmosphere for the efficient practice of cultural rights and when fortification of pluralism occurs at the communal level.
Differences
First, McGonagle majorly uses the term cultural diversity to refer to intercultural differences, whereas the other two authors use the term intercultural dialogue. Second, Figel uses a different method of presentation from the rest. He uses exhibitions, videos, conferences, and seminars to study intercultural dialogue. Lastly, Cliche and Andreas examine intercultural dialogue through arts and culture, and McGonagle examines cultural diversity through new media technologies, while Figel looks at intercultural dialogue from a general perspective.
In conclusion, cultural heritage is a cluster of resources inherited from ancient times, which folks identify with as a manifestation and expression of their continuously growing ideals, beliefs, knowledge, and customs. However, cultural diversity or intercultural dialogue lacks a clear definition. Different organizations, which have objectives of meeting cultural diversity, should articulate a definition because these definitions can act as a foundation for defining the range of cultural rights. The terms that have a relationship with cultural diversity include cultural heritage, cultural pluralism, cultural rights, media pluralism, and linguistic diversity (McGonagle).
Finally, both arts and new media technologies have a role to play in cultural diversity. However, an enabling atmosphere is vital for the practice of cultural diversity as it presents conditions for liberal, artistic expression, and sovereignty of information present in all types of cultural exchange, particularly relating to audiovisual services. Hence, intercultural dialogue is an essential element in refreshing art forms through the introduction of diverse voices and understandings of diverse art practices. Besides, it promotes understanding and relationships between different human groups across different levels/dimensions in ways beyond spoken language.
Works Cited
Cliche, Danielle and Andreas Wiesand. IFACCA D’art Report No 39: Achieving Intercultural Dialogue through the Arts and Culture? Concepts, Policies, Programmes, Practices. London: ERICarts Institute, 2009.
Figel, Jan. Intercultural Dialogue: Best Practices at Community Level. London: European Commission, 2009.
McGonagle, Tarlach. The Promotion of Cultural Diversity via New Media Technologies: An Introduction to the Challenges of Operationalisation. London: European Audiovisual Observatory, 2008.