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“Educational trends will change and research agendas will shift, but art teachers in public institutions will still need to educate all students for multicultural purposes,” argues Chalmers in this fifth volume in the Occasional Papers series. Chalmers describes how art education programs promote cross-cultural understanding, recognize racial and cultural diversity, enhance self-esteem in students’ cultural heritage, and address issues of ethnocentrism, stereotyping, discrimination, and racism. After providing the context for multicultural art education, Chalmers examines the implications for art education of the broad themes found in art across cultures. Using discipline-based art education as a framework, he suggests ways to design and implement a curriculum for multicultural art education that will help students find a place for art in their lives. Art educators will find Celebrating Pluralism invaluable in negotiating the approach to multicultural art education that makes the most sense to their students and their communities.
Proposes an original approach to religious diversity, from religious pluralism and inter-faith dialogue to new existential challenges.
The Book is a window on Indian cultural diplomacy, which is set against the backdrop of its ethos of 'Vasudhaiva Kutumbakam' (The World is a Family). It is pivoted to the 'Idea of India' that gets manifested through acceptance of diversity and celebration of pluralism. The Book in 15 chapters under 8 sections provides a comprehensive picture on the concept of cultural diplomacy; its relationship with public diplomacy and soft power; its place in the diplomatic architecture and its growing centrality. Unlike soft power, cultural diplomacy is not in the paradigm of power. The Book also provides an in depth study on the origins and evolution of Indian cultural diplomacy over the years. It reviews the role of the Ministries of Culture and External Affairs and the Indian Council for Cultural Relations (ICCR). It examines various instrumentalities, such as Cultural Agreements, Festivals of India, Cultural Centres and Chairs of Indian Studies, used by India, to achieve its objectives. The role played by Education, Media and Diaspora, as bridge builders is evaluated. The Book peeps into global cultural hubs, like the Smithsonian Institution in Washington DC and the working of cultural diplomacy at grassroots level at Chandigarh and Chicago. Two chapters in the Book look at the operation of cultural diplomacy in the Indian diplomatic missions and foreign diplomatic missions in India. This adds a practical dimension to the conceptual framework, as seen by practitioners of diplomacy. The final chapter provides an overview on the existing reality. A section on 'The Way Ahead' makes a number of practical recommendations in five clusters, to take cultural diplomacy to a higher plateau. Finally, it raises a set of pertinent issues and points for consideration by theoreticians and practitioners of cultural diplomacy. The Book would serve as a useful reference point for further studies, as it fills the existing void in the literature on cultural diplomacy.
Art, Culture, and Pedagogy: Revisiting the Work of Graeme Chalmers is an anthology of scholarship and a conversation of international scholars who look back and look forward to the enduring potentialities and possibilities inspired by Graeme Chalmers, and his legacy of critical multiculturalism in art education.
Faith-based organizations play a major role in providing a host of health, educational, and social services to the public. Nearly all these efforts, however, have been accompanied by intense debate and numerous legal challenges. The right of faith-based organizations to hire based on religion, the presence of religious symbols and icons in rooms where government-subsidized services are provided, and the enforcement of gay civil rights to which some faith-based organizations object all continue to be subjects of intense debate and numerous court cases. In Pluralism and Freedom, Stephen V. Monsma explores the question of how much autonomy should faith-based organizations retain when they enter the public realm? He contends that pluralism and freedom demand their religious freedom be respected, but that freedom of all religious traditions and of the general public and secular groups be equally respected, ideals that neither the left nor the right live up to. In response, Monsma argues that democratic pluralism requires a genuine, authentic--but also a limited--autonomy for faith-based organizations providing public services, and offers practical, concrete public policy applications of this framework in practice.
Cosmopolitan Elites narrates the birth, everyday life, and fracturing of a Western-dominated global order from its margins. It offers a critical sociological examination of the elite Indian Foreign Service and its members, many of whom were present at the founding of this order. Kira Huju explores how these diplomats set out to remake the service in the name of a radically anti-colonial global subaltern, but often ended up seeking status within its hierarchies through social mimicry of its most powerful actors. This is a book about the struggles of belonging: it revisits what it takes to be a recognized member of international society and asks what the experience of historically marginalized actors inside the diplomatic club can tell us about the evident woes of global order today. In interrogating how Indian diplomats learned to live under a Westernized world order, it also offers a sociologically grounded reading of what might happen in spaces like India as the world transitions past Western domination. An awkward balancing act animates the order-making of India's cosmopolitan diplomats: despite a genuine desire to strive toward a postcolonial world founded on diversity, difference, and the symbolic representation of a global subaltern, there is a strong sense of a lingering caricature-like notion of a white, European-dominated homogenous club, to which Indian diplomats feel a deep-rooted and colonially embedded desire to belong. Cosmopolitanism operates inside this balancing act not as an international ethic upholding an equal, tolerant, or liberal global order, but rather as an elite aesthetic which presumes cultural compliance, diplomatic accommodation, and social assimilation into Western mores. Based on 85 interviews with Indian diplomats, politicians, and foreign policy experts, as well as archival work in New Delhi, the book asks what the experience of historically marginalized actors inside the diplomatic club tells us about the social hierarchies of race, class, religion, gender, and caste under global order.