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Multikulturalizmu se pomensko približujejo še nekateri pojmi: kulturni pluralizem, interkulturalizem in transkulturalizem. Slednji se po svoji opredelitvi močno približuje pojmu selektivna inkorporacija kulturnih elementov, ki jo srečamo pri teorijah civilizacij.
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Some other notions are by meaning close to multiculturalism: cultural pluralism, interculturalism, and transculturalism. The latter is by its definition strongly approaching the notion selective incorporation of cultural elements, which we find in theories on civilisations.
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Povratniki se v Srbiji srečujejo s številnimi problemi, ker se zaradi pomanjkanja definiranih ciljev srbske migracijske politike, ekonomskih težav, revščine in nezaposlenosti otežuje celotni proces ponovnega sprejema in reintegracije povratnikov.
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The paper analyses the numerical trends of asylum seekers from Serbia in European countries, the reasons for their increase in certain years, and motives for seeking asylum, and attempts to answer two questions: why is Serbia among the world’s top countries of origin of asylum seekers and what are the consequences for asylum seekers and for Serbia in the event that their requests are rejected. Returnees to Serbia face numerous problems, since the lack of defined goals of migration policies in Serbia, economic difficulties, poverty and unemployment make the whole process of readmission and reintegration of the returnees to Serbia more difficult.
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Avtor, ki se je v preteklosti bolj ali manj bežno že srečal z nekaterimi slovenskimi misijonarji (Venezuela, Brazilija, Čile, Argentina, Egipt, Bocvana), je v okviru raziskave opravil več polstrukturiranih intervjujev z misijonarji na dopustu, velik del primarnega dokumentarnega gradiva pa predstavljajo osebne izpovedi - pisma, pesmi, odgovori na vprašanja ipd.
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The author who has met in the past more or less casually some Slovene missionaries (Venezuela, Brazil, Chile, Argentina, Egypt, Botswana), performed within the research several semi structured interviews with missionaries during their holidays; a large part of primary documentary material is personal declarations – letters, poems, answers to questions and similar that missionaries themselves mediated to the researcher. The treatise deals in detail with the case of the missionary Sister Dorica Sever who is active among the Canadian Intuits in Repulse Bay, a settlement of 700 inhabitants (from May on in the “near” Gjoa Havn).
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Med potjo preko gibraltarske ožine se na majhnih odprtih čolnih srečujejo s smrtonosnimi nevarnostmi, v Španiji pa, kjer jih tradicionalni sektor migrantskega dela v industriji več ne absorbira, se ne počutijo dobrodošle.
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The article traces, by means of extended ethnographic participant observation, the cultural construction of a particular type of male marginal mobility, namely that of economically marginalised Moroccan migrant men. For these men, the departure from Morocco as irregular migrants to Europe appeared as a means to escape a life without a horizon. They faced lethal dangers during their journeys across the Strait of Gibraltar in small open boats, and Spain appeared unwelcoming to them, since the traditional sector of migrant labour, industrial work, could no longer absorb them. These men had very few other options than to invest in transnationalising the distinctive ethos of
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Pri tem je zanimivo, da korespondenca ne vsebuje skoraj nobenih opisov konkretnih socialnih razmer v ZDA ali Argentini, na primer, vsakdanjega življenja, navad, kulture. Veliko več je opisov srečanj z izseljenci iz širšega jelšanskega področja, tako, da se včasih zdi, kot da vsi živijo prav tako življenje kot bi ga živeli, če bi ostali doma.
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I find the correspondence intimate and emotional on one hand and restrained and reserved on the other. It is emotional where they write about how much they love and miss each other, regardless if the letter was written by the mother, the son or the daughter. And it is restrained when they write how difficult and miserable life conditions were, no matter if the letters were written in Cleveland, Buenos Aires or Jelšane. They all tried to make the decade of economic depression and political oppression look bearable and manageable. In this regard, it is interesting that the correspondence shows almost no descriptions of the social context of the USA or Argentina. There are no descriptions of everyday life, people, habits, culture in these far away lands. There are, on the other hand, a lot of descriptions of the encounters with the people from the same village and Jelšane local area who were also immigrants. Sometimes it looks they lived very much similar life as they would have lived it back home.
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Tako se najprej srečamo z analizo razmer ob sami preselitvi, temu pa sledijo druga področja, kot so urejanje dokumentacije, stanovanjska problematika, zaposlovanje, izobraževanje, socialni stiki in kakovost življenja.
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The goals of the research present a red thread of the contribution, which is divided into problem fields that follow the very process of transmigration as experienced by our collocutors. Thus, we first meet with an analysis of circumstances during the move; follow other fields as arranging documentation, residential problematic, employment, education, social contacts and quality of life. In the end, the contribution acquaints us with solutions as seen by our collocutors. The contribution concludes with a final statement that for conducting active policy in the field of returnship it is in the first place necessary politicians publicly declare and decide the returning of Slovenes from abroad is in the interest of the state. A grounded standpoint is expected on why the returning of citizens home or obviating intensive emigration (for example brain drain) is in the interest of this state. Only such positions would enable the formation of active policy and system adjustment.
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Lahko je individualna, ko govorimo o posameznikih-ustvarjalcih, ali organizirana. Za zunanjega opazovalca je vidna ob različnih prireditvah, festivalih in srečanjih. Glede na to lahko dejavnost med Slovenci v državah zahodne Evrope pregledno razvrstimo v tri skupine: 1. Dejavnost, povezana z nastopi gostujočih skupin ali posameznikov iz Slovenije med slovenskimi izseljenci;
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The activity of Slovene emigrants is variegated and mainly in one way or another connected with the cultural-artistic filed. It can be individual, when we speak of individuals-creators, or organised. For an external observer it shows at various performances, festivals and meetings. We can thus arrange the activities of Slovenes in countries of Western Europe into three groups: 1. Activity, connected with performances of guest groups or individuals from Slovenia among Slovene emigrants; 2. Visits of emigrant groups or individual creators to Slovenia; 3. Activity that is realised through cooperation of emigrants among themselves. The latter is intended for emigrants, sometimes to the environment in which they immigrated to. It places the emigrants as performers of their own activity and at the same time acquaint non-Slovene environments with Slovene culture. When we speak of the significance of the cultural artistic activity among emigrants, we must necessarily point out its important role in preserving ethnic (national) identity in the first generation of emigrants, and particularly with their descendants.
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Za razumevanje samega pojma multikulturalizem pa je v prvi vrsti pomembno, kako se razume pojme kultura, družba, civilizacija, njihove meje in odnose, do katerih prihaja med njimi (kulturni stik vs. konflikt). Hkrati se v razpravah o multikulturalizmu v ozadju skriva avtorjevo razumevanje kategorije pravičnosti. Tako se srečamo s t.i. korporativno, liberalno in kritično rabo pojma multikulturalizem.
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In treatises on multiculturalism and globalisation, we come across numerous conceptual dilemmas and divergences between individual authors. Differences can be linked to various definitions of the both mentioned categories; mostly they are rooted in different understandings of categories, which the concepts of multiculturalism and globalisation cover and comprise. The very notion of globalisation is heterogeneously understood. In treatises on multiculturalism H. Kurthen (1997, 259) defines it as global economic co-dependency, while theorists of the so-called urban sociology (Hočevar, 2000) understand those processes as more heterogeneous and complex. In parallel with the notion of globalisation, simultaneity of individuation is introduced. That standpoint, transferred to the filed of studying of civilisations, leads us to notions as global civilisation, localities, and selective incorporation (Robertson, Rudmetof, 1995; Wilkinson, 1995). For understanding the very notion of multiculturalism, it is in the first place important how notions as culture, society, civilisation, their borders and relations that occur between them (cultural contact vs. conflict) are understood. At the same time, treatises on multiculturalism hide in the background the author’s comprehension of the category of equity. Consequently, we meet with the so-called corporative, liberal and critical use of the term multiculturalism.
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Sklicujoč se na Barago je bila ena od njegovih napomembnejših in veliko časa zahtevajočih misijonarskih dejavnosti »spovedovanje«. Spovednica je postala edinstven vir dejanskih in subjektivnih informacij o izvornem svetu. Bila je most med izvornim ustnim izročilom in evropsko-severnoameriškim literarnim pristopom. Strogo upoštevajoč pravila spovednega pečata je Baraga ohranjal zase podrobnosti in celo splošne podatke, ki so se mu razkrili v zakramentu pokore. Verjetno so mu zaradi take zanesljivosti domačini verjeli in z veseljem sprejeli ta forum, ki je bil kot njihovo duhovno videnje in iskanje smisla. V tem zakramentu so domačini razkrivali svoj notranji jaz in svojo povezanost s skupnostjo, kajti spoved je bila srečanje, podobno njihovi izkušnji s starejšimi in z zdravilci. S sprejemanjem žensk in deklet je bila spoved tudi enakopraven odnos, podoben načelom njihove lastne družbe. Ta spokorniška oblika je omogočala edinstven vpogled v zavedanje ljudstva Ojibwa, bila vodilo njihovemu svetu, in izoblikovala rzumevanje življenja ljudstva Ojibwa, ki ga je Baraga, »Snowshoe Priest« (duhovnik s snežnimi krpljami), uporabil tako v prevodu katekizmov, molitvenih knjig in knjig himn kot v kompilaciji slovničnega teksta in slovarja.
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According to Baraga, one of his most important and time-consuming missionary activities was “hearing confessions.” The confessional became a unique source of factual and affective information of the Native world; it was a bridge between the Native oral tradition and the European/North American literal approach. Rigorously true to the demands of the seal of the confessional, Baraga did not share the details or even generalities regarding what transpired in the sacrament of penance. Perhaps because of this confidentiality, Natives trusted and welcomed this forum which was like their spiritual vision/sound quest. In this sacrament, Natives revealed their inner selves and their relatedness to their community, for it was a meeting similar to their experience with elders and healers. In its admission of women and girls, confession was an egalitarian relationship similar to principles directing their own Ojibwa society. This penitential form provided a unique insight into the conscience of the Ojibwa, gave clues to their world, and fashioned an understanding of Ojibwa life which Baraga, the “Snowshoe Priest,” used both in the translation of catechisms and prayer and hymn books, and in the compilation of a grammar text and dictionary. The Ojibwa furnished Baraga with an expanded consciousness, which together with his legal skills, served him as he interceded to implore governments to honor treaty agreements, and to make land purchases on their behalf.