Key Concept #1: Interkultureller Dialog Translated into German

Continuing with translations of the Key Concepts in Intercultural Dialogue, today I am posting  KC#1: Intercultural dialogue, which I published in English in 2014 as the first in the series, and which Dominic Busch has now translated into German. As always, all Key Concepts are available as free PDFs; just click on the thumbnail to download.

KC1 Interkultureller dialog_GermanLeeds-Hurwitz, W. (2016). Interkultureller dialog. (D. Busch, trans). Key Concepts in Intercultural Dialogue, 1. Available from: https://centerforinterculturaldialogue.org/publications/

To see which other concepts have been translated into which languages, see the main publications page. The goal of the project is to expand the concepts available to discussions of intercultural dialogue beyond those who are fluent in English. If you are interested in translating one of the Key Concepts, please contact me for approval first because dozens are currently in process. As always, if there is a concept you think should be written up as one of the Key Concepts, whether in English or any other language, propose it. If you are new to CID, please provide a brief resume. This opportunity is open to masters students and above, on the assumption that some familiarity with academic conventions generally, and discussion of intercultural dialogue specifically, are useful.

Wendy Leeds-Hurwitz, Director
Center for Intercultural Dialogue
intercult.dialogue[at]gmail.com

Key Concept #1: Intercultural Dialogue Translated into Persian

Continuing with translations of the Key Concepts in Intercultural Dialogue, today I am posting  KC#1: Intercultural dialogue, which I published in English in 2014 as the first in the series, and which Ramin Hajian Fard has now translated into Persian. As always, all Key Concepts are available as free PDFs; just click on the thumbnail to download.

KC1 Intercultural Dialogue_PersianLeeds-Hurwitz, W. (2016). Intercultural dialogue [Persian]. (R. H. Fard, trans). Key Concepts in Intercultural Dialogue, 1. Available from: https://centerforinterculturaldialogue.org/publications/

To see which other concepts have been translated into which languages, see the main publications page. The goal of the project is to expand the concepts available to discussions of intercultural dialogue beyond those who are fluent in English. If you are interested in translating one of the Key Concepts, please contact me for approval first because dozens are currently in process. As always, if there is a concept you think should be written up as one of the Key Concepts, whether in English or any other language, propose it. If you are new to CID, please provide a brief resume. This opportunity is open to masters students and above, on the assumption that some familiarity with academic conventions generally, and discussion of intercultural dialogue specifically, are useful.

Wendy Leeds-Hurwitz, Director
Center for Intercultural Dialogue
intercult.dialogue[at]gmail.com

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Key Concept #1 Intercultural Dialogue Translated into Arabic

Continuing with translations of the Key Concepts in Intercultural Dialogue, today I am posting the translation of Intercultural Dialogue, which I wrote to start the series 2 years ago, now translated into Arabic by Fahd Alalwi, of the Prince Sattam Bin Abdulaziz University, in Saudi Arabia. Click on the thumbnail of the translation to read it.

KC1 ICD_Arabic

Leeds-Hurwitz, W. (2016). Intercultural dialogue [in Arabic]. Key Concepts in Intercultural Dialogue, 1.  (F. Alalwi, Trans.). Available from: https://centerforinterculturaldialogue.org/publications/

To see which other concepts have been translated into which languages, see the main publications page. The goal of the project is to expand the concepts available to discussions of intercultural dialogue beyond those who are fluent in English. If you are interested in translating one of the Key Concepts, please contact me for approval first because dozens are currently in process. As always, if there is a concept you think should be written up as one of the Key Concepts, whether in English or any other language, propose it. If you are new to CID, please provide a brief resume. This opportunity is open to masters students and above, on the assumption that some familiarity with academic conventions generally, and discussion of intercultural dialogue specifically, are useful.

Wendy Leeds-Hurwitz, Director
Center for Intercultural Dialogue
intercult.dialogue[at]gmail.com

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Key Concept #1: Intercultural Dialogue Translated into Turkish

Continuing with translations of the Key Concepts in Intercultural Dialogue, today I am posting the translation of Intercultural Dialogue, which I wrote to start the series 2 years ago, now translated into Turkish by Kenan Çetinkaya. Click on the thumbnail of the translation to read it.

KC1 ICD Turkish

Leeds-Hurwitz, W. (2016). Kültürlerarası diyalog. Key Concepts in Intercultural Dialogue, 1 (K. Çetinkaya, Trans.). Available from: https://centerforinterculturaldialogue.org/publications/

To see which other concepts have been translated into which languages, see the main publications page. The goal of the project is to expand the concepts available to discussions of intercultural dialogue beyond those who are fluent in English. If you are interested in translating one of the Key Concepts, please contact me for approval first because dozens are currently in process. As always, if there is a concept you think should be written up as one of the Key Concepts, whether in English or any other language, propose it. If you are new to CID, please provide a brief resume. This opportunity is open to masters students and above, on the assumption that some familiarity with academic conventions generally, and discussion of intercultural dialogue specifically, are useful.

Wendy Leeds-Hurwitz, Director
Center for Intercultural Dialogue
intercult.dialogue[at]gmail.com

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Quote of the Day: Culture, Sustainability, Intercultural Dialogue

Occasionally when I read, a quote related to intercultural dialogue strikes me as particularly noteworthy for being insightful, concise, beautifully written, and/or original. One example is provided below. If you have quotes you would like to see posted, submit them for consideration to intercult.dialogue@[at]gmail.com

“Participation in cultural activities fosters young people to be more imaginative and innovative: the processes of creation and cultural participation provide knowledge and techniques to imagine and expand horizons, integrate diverse elements, and create something new. Cultural experiences can be important platforms for the development of capacities that expand self-knowledge, self-expression, self-determination, and life satisfaction and well-being.”

“Educational systems at all levels should include the acquisition of cultural skills and knowledge pertaining to intercultural dialogue; the recognition and valuing of diversity, creativity, tangible and intangible heritage; and the development of skills using digital tools for cultural transmission, innovative expression, and bridging of cultures.” (p. 30)

Duxbury, N., Hosagrahar, J., & Pascual, J. (2016). Why must culture be at the heart of sustainable urban development? Barcelona, Spain: United Cities and Local Governments.

Wendy Leeds-Hurwitz, Director
Center for Intercultural Dialogue

Intercultural Dialogue Described

Several years ago I was invited to describe intercultural dialogue for an entry in the International Encyclopedia of Language and Social Interaction; the volume has now appeared. The citation is:

Leeds-Hurwitz, W. (2015). Intercultural dialogue. In K. Tracy, C. Ilie & T. Sandel (Eds.), International encyclopedia of language and social interaction (vol. 2, pp. 860-868). Boston: John Wiley & Sons. DOI: 10.1002/9781118611463/wbielsi061

Excerpts:
“Intercultural dialogue (ICD) stands at the nexus of language and social interaction (LSI) and intercultural communication (ICC). Unlike other forms of interaction, ICD assumes participants come from different cultural (ethnic, linguistic, religious) contexts, implying that they will have divergent assumptions about, and rules for, interaction. ICD has been used as a technical term having several quite different meanings. First, ICD may refer to any interaction in which participants have different cultural backgrounds. Encompassing virtually all of ICC, this use may be discarded as too broad and thus not especially helpful. Second, ICD may refer to specific types of intercultural interactions, those in which dialogue serves as a specific goal. That narrower use will be taken as the focus here. Unlike other intercultural interactions, which may include nonverbal and unconscious elements, in this usage ICD typically requires both language and intent, being a deliberate verbal exchange of views. ICDs are designed to achieve understanding of cultural others as an immediate goal, taking the more advanced steps of achieving agreement and cooperation as potential later goals. Given existing cultural diversity, not only within political alliances (such as the European Union) but even within individual countries, today ICD typically is granted considerable value as a practical tool used to prevent or reduce conflict between cultural groups, instead fostering respect and tolerance.Thus it is treated as a potential technique for building or maintaining peace. . . The term ICD has been widely used since the 1980s but less often
directly studied than its significance warrants, thus, it is a concept that is not only available
but that calls out for further research. . . Like all dialogue, ICD is an active, co-constructed creation, requiring the cooperation of participants to engage in potentially new ways of interacting.”

Liubou Uladykouskaja Researcher Profile

Liubou UladykouskajaLiubou Uladykouskaja is the Founder and Director General of the Institution “Intercultural Dialogue” in Minsk, Belarus. In spring 2015 she is also a Fulbright Scholar at the University of Florida, in Gainesville. She earned her PhD in Belarusian Studies in 1993. She is the author of 320 publications on the problems of intercultural dialogue, nation building, identity, preservation of  cultural originality, democratic transformation, globalization, and the USA, including six books: Spiritual Ideals in the Modern Belarusian Culture and Values of Globalism (2009), How to Preserve Cultural Originality (2010), Discovery of My America, Or Why do the Belarusians Need the USA? (2012), and Intercultural Dialogue: American Paradigm (2014).

She established the Center for Intercultural Dialogue (2010), the Inter-Cultural Dialogue Department of the Academy of Sciences of Belarus (2011), NG Institution “Intercultural Dialogue” (2012), the Laboratory for Intercultural Communication at Belarusian State University (2013). She also has initiated and successfully implemented multiple civic society activities (organization and running of constantly working exhibitions, libraries, art galleries, clubs, ex. the Terminological Commission at the Ministry of Education, the American Club in Minsk, the Belarusian Club of Christian Intellectuals, the Discussion Club “Disputant” at the scientific magazine Higher Education) and international projects, including 190 international conferences, seminars, round tables and presentations. She has participated in joint civic and scientific projects in Poland, Great Britain, Germany, Luxembourg, France, USA, Sweden, Norway, Italy, Lithuania, Latvia, and Ukraine. She’s worked as a Chief of the Research Laboratory for Intercultural Communication (Belarusian State University), as Department Chair, Institute of Sociology, as a Director of the Center for Multicultural Education and Deputy Director, a Chief Administrative Unit for Science (Belarusian State University), as a Director of the F. Skaryna National Scientific and Educational Center, in the Ministry of Education and Science of Belarus (supervising social science and humanities curricula at universities), as a Lecturer in Belarusian Studies. Uladykouskaja also worked as a journalist, including radio and TV performances.

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Ariane de Rothschild Fellowships in Cross-cultural Dialogue 2015

The Ariane de Rothschild Fellowship develops an outstanding network of entrepreneurs and social activists with a genuine ability for innovative thinking and cross-cultural dialogue. By championing a business mindset, civic engagement and impactful leadership, it promotes a unique model for conflict resolution, particularly among Jewish and Muslim communities in North America and in Europe. In a multi-layered approach, the program blends the following capacity building drivers:
*Business Training & Innovative Leadership
*Social Sciences
*Experiential Dialogue

Further information about the program available from the AdR website.

Applications available online. Deadline March 15th 2015, 12:00AM (EST New York)
UPDATE: As a result of numerous requests for deadline extension, the deadline for applications to the AdR Fellowship has been extended to Saturday March 21st, 12:00 AM New York time.

Please view the upcoming Camp Innolead trailer for the 2014 cohort:

The program blends an intense business school curriculum with thought provoking academic readings and dialogue workshops. It targets visionary leaders with strong skills in driving social change, critical thinking and empathy. The AdR Fellow is eager to learn, thinks out of the box and believes in the strength of pluralism. Through an intense summer program followed by a winter bootcamp, the AdR Fellowship helps change makers to strengthen their impact, develop their organization and navigate across cultural differences by a combination of theoretical teaching, tailor-made coaching and peer-to-peer learning.

As the Fellowship continues to expand, we focus on individuals and organizations mainly from Muslim and Jewish communities, although the program is open to everyone working for social change in the following countries: Belgium, Canada, France, Germany, Holland, Italy, Luxembourg, Portugal, Spain, Switzerland, UK and USA. As we move forward, the Fellowship will continue to enlarge its geographical reach.

Intercultural Bloggers wanted by Niagara Foundation

Niagara Foundation is searching for bloggers to contribute to their blog, The Falls. The Niagara Foundation is a Chicago-based nonprofit that focuses on fostering intercultural and interfaith dialogue, relationships and social cohesion. Bloggers would write about anything related to this mission from the perspective of their expertise. Contact Kathleen Ferraro at kathleen@niagarafoundation.org or 312-240-0707 Ext: 106 if you are interested in contributing in any capacity. Thank you!

Charlie Hebdo and Intercultural Dialogue

[Occasionally CID publishes posts about intercultural dialogue and related issues by various colleagues. The following comments were sent by Peter Praxamer. Those wishing to continue the conversation may respond with comments at the bottom of the page.]

Dear readers of this page:

As so many all over, I am following the unfolding of the dynamics of the Paris events. I do not think that I have particularly much to say about this, but I do want to share some thoughts that trouble me. They have to do with the Paris crimes and with intercultural communication; “intercultural communication” here understood as a research field in contemporary social science and/or the humanities, as a professional practice, and as the social practice of living together in a multifaceted and diversified society.

I do not want to enter into the debate about free speech vs. obscurantist or fundamentalist religious faith, but would like to draw your attention to the possibly problematic relationship between limitless free speech and expression on the one hand, and respect for the dignity of all human beings on the other. This problem is very well addressed n a series of discussions provided by “Democracy Now” (take it from 11:59 onwards). Separate interviews/contributions/debates with Art Spiegelman, Gilbert Achcar, Tariq Ramadan and others can be downloaded. For those who read German, these reflections of a Swiss historian may also be of interest.

More succinct, but equally telling, are the caricatures by Joe Sacco of The Guardian (caricature against caricature, so to speak), who takes a different stance than the one taken now by the hardcore provocateurs-and-proud-of-it, in the name of unbridled freedom of expression or in the name of xenophobia or utter racism.

What happened in Paris very much involves satire, also satire as a form of communication. The question: “To what culture does satire pertain?” or headings such as “The satirical differences of cultures” are probably idle ones, at least in this context, even though some people hail satire as a hallmark of a culture of democracy. Likewise, speculating about that particularly vitriolic “French” form of satire, developed since the French Revolution, which some see as typically Charlie Hebdo sarcasm, does probably not yield too much in this respect. At any rate, I think one can make some points regarding satire as a form of (intercultural) communication.

When analyzing acts of speech, argumentation – indeed, communicative utterances in all forms and communicative (re-)actions –, certain questions are all too seldom asked: “cui bono” or “cui prodest”, and the question “why”. Why do we communicate what and how we do, for what reason, to what end and purpose, and to whose benefit? Analyzing the Charlie Hedbo caricatures (and the earlier Danish ones) by asking these simple questions, one could come to the conclusion that efficiency as well as effectiveness of communication can also be measured in terms of the underlying reason and purpose. Seen in this way, a superior and refined intercultural communication competency would be, to say it with J.M.C. Le Clézio: (Coexister, c’est) comprendre ce qui peut offenser l’autre.

Considering all this, I am not so sure if I can without reserve underwrite “Je suis Charlie” – it depends on what Charlie stands for: if Charlie stands for the journalists and the others murdered, yes, then I can indeed identify with and proudly defend Charlie, just as I could say Je suis Ahmed. If Charlie stands for the right and license to provoke, to offend, to denigrate, in the name of free speech seen as universal, absolute and unilateral human right without corresponding duty and obligation to respect the Other, then I would not like to be seen with this sign in my hands.

A number of points could still be made while reflecting on, and trying to analyze and interpret, these Paris events. Let me just refer to two, which I think are particularly important for those who deal, professionally or in other ways, with intercultural communication:

First, we have to resist any attempt to construe this barbaric act as a clash of cultures or civilizations, or religions, as “Islam against the West”. Even in its more qualified form of “Radicalized Islam”, “Islamic Terrorism” or the like – let’s leave Islam, the Moslems, and indeed culture, out of this. The fact that some individuals use the terminology of a religion and profess to be violent and criminal defenders of a faith does not mean that that religion and its faithful are violent and criminal. Any analysis of this in terms of legitimization and ideological justification is much more explanatory than in terms of culture or religion. No cultural essentialism here – this may be a hard blow for those interculturalists who live off and by culturalizing anything and everything, including conflicts and violence. Equally, any appeal to identity, “Western”, “Christian” or other should be carefully avoided in this context – identity anyways being a very problematic concept that one anthropologist (Francesco Remotti) considers “poisonous”, while a famous economist, Amartya Sen, warns us about the potential of violence inherent in what the French call repli identitaire.

Secondly, what happened is clearly a failure of inclusion, of integration – socially, politically, economically, psychologically and, why not, “culturally”. In a wider context: the free-market-consumer-capitalism-cum-liberal-democracy model of integration does not work anymore (not my thought alone, but the thought of such prominent scholars as Joseph E. Stiglitz, Thomas Piketty, Tony Judt, Richard Wilkinson, Immanuel Wallerstein, Richard Sennett, Colin Crouch, and a host of others). France, as other European countries, has been unable to give to all of her immigrants the space and opportunities where to develop, where to grow into and together with society. Add to this the stigmatization and all too often outright enmity towards Muslims in today’s Europe – the veritable construction of an inner and outer enemy, as exercised daily by xenophobic and populist-nativist (usually right-wing) political parties and certain media – and then you get that type of social climate and political culture, in which violence thrives. Moreover, this climate in Europe is exacerbated by what happens in many of the Muslim majority countries, from corrupt or utterly undemocratic regimes backed by the (capitalist) West for economic or geopolitical reasons, to direct, almost always US-led, military intervention in Iraq, Afghanistan, Syria and elsewhere. And, in the specific case of France, consider that nation’s colonial past, particularly in North Africa.

I think that we, as interculturalists, cannot ignore the wider, indeed global, context of what is happening (in Europe and elsewhere) in the name of Islam and anti-Islam, but should be well aware of the fact that there are other than “cultural” reasons, factors and dimensions that fuel this conflict.

The only way out of this, and here our contribution and the very name of, and idea behind, the Center for Intercultural Dialogue come in, is to search for (new and original) ways of understanding, dialogue and inclusion – intercultural communication as science (or is it an art?) and practice of human understanding and dialogue, to put it loftily…

Cordially yours,
Peter Praxmarer