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• PUC-RIO-2013-RELAÇÕES INTERNACIONAIS-VESTIBULAR DE INVERNO-19/10/2012.
https://www.puc-rio.br/vestibular/
❑ ESTRUTURA-PROVA:
➭ 20 MCQs (Multiple Choice Questions) / 5 Options Each Question.
• Text – | Interculturalism, Multiculturalism or Both? | www.politicalinsightmagazine.com |
❑ TRADUÇÃO - TEXTO:
Interculturalism, Multiculturalism or Both?
Tariq Modood and Nasar Meer
Last February, David Cameron, addressing
the Munich Security Conference, declared that
multiculturalism has not worked in the UK. The Prime
Minister’s comments, echoing the sentiment of a
number of politicians in ‘old’ immigration countries
(especially France and the Netherlands), came not
long after the German Chancellor Angela Merkel
declared that ‘multiculturalism has failed, completely
failed’, despite Germany having never adopted a
multiculturalist policy agenda.
In the UK those multiculturalist policies have
broadly remained intact, even though an antimulticultural rhetoric has now achieved traction
and the concept of multiculturalism is politically
embattled. The reasons for this anti-multicultural turn
are various, but include the view that multiculturalism
has facilitated social fragmentation and entrenched
divisions; for others it has displaced attention from
socio-economic disparities; or encouraged a moral
hesitancy amongst ‘native’ populations. Some even
blame it for international terrorism.
Alongside these anxieties over multiculturalism,
a number of other political orientations promoting
unity have come to the fore, including the discovery
or rediscovery of national identity, notions of civicness
and a resurgent – ‘muscular’ – liberalism. Several
governments also speak of social or community
cohesion, while hovering above all these debates is
the notion of ‘integration’.
Interculturalism
Yet one competitor term has been little explored,
despite both its frequency in public discourse
and its apparent capacity to retain something of
what multiculturalism is concerned with. This is
‘interculturalism’ and the related idea of ‘intercultural
dialogue’. For example, both the Council of Europe
and UNESCO have been promoting the concept as
a preferred mode of integration to multiculturalism,
and it is now frequently found in places as diverse
as German and Greek education programs, Belgian
commissions on cultural diversity, and Russian
teaching on world cultures. Indeed, 2008 was
designated as the European Year of Intercultural
Dialogue (EYID), with the European Commission’s
stated objective being to encourage ‘all those living
in Europe to explore the benefits of our rich cultural
heritage and opportunities to learn from different
cultural traditions’.
It is worth stepping back from these fine
sentiments to consider what distinguishes these
efforts from others concerned with recognising
cultural diversity. Is interculturalism, as some have
suggested, an updated version of multiculturalism? If
so: what is being updated? If not, in what ways – if
at all – is interculturalism different, substantively or
otherwise, from multiculturalism? We suggest there
are four.
Beyond Multicultural Co-existence?
Firstly, communication is said to be a defining
characteristic of interculturalism. But to what extent
can this be claimed as either a unique or distinguishing
quality of interculturalism when dialogue and
reciprocity are foundational to most, if not all, accounts
of multiculturalism?
Take Charles Taylor’s essay The Politics of
Recognition (1992), widely seen as a founding
statement of multiculturalism in political theory, in
which the Canadian philosopher characterises the
emergence of a modern politics of identity based on
an idea of ‘recognition’. In it he emphasises ‘dialogical’
relationships and argues that it is a mistake to think
people form their identities ‘monologically’ (without
dependence on others). As such he maintains that we
are ‘always in dialogue with, sometimes in struggle
against, the things our significant others want to see
in us’.
Whether it is at a philosophical or a political
level, the leading theorists of multiculturalism give
dialogue a centrality missing in liberal nationalist,
human rights or class-based approaches – and
missed by interculturalist critics of multiculturalism.
The multiculturalists assume, however, that there is
a sense in which the participants to a dialogue are
‘groups’ or ‘cultures’, and this leads us to a second
point of alleged contrast with interculturalists.
Less Groupist and Culture-bound
It is said that the diversity of the locations that
migrants and ethnic minorities herald from gives
rise not to the creation of communities or groups
but to a churning mass of languages, ethnicities and
religions all cutting across each other and creating a
‘superdiversity’. An intercultural perspective is better
served to these sociological realities, it is argued, in a
way that can be contrasted against a multiculturalism
that emphasises strong ethnic or cultural identities at
the expense of wider cultural exchanges.
Two Interculturalist Approaches
To find an explicit political interculturalism we
need to turn to Quebec, and authors such as Alain-G.
Gagnon and Gerard Bouchard. Gagnon and Iacovino,
for example, contrast interculturalism positively with multiculturalism. The interesting aspect for
our discussion here is that they do so in a way that
relies upon a formulation of groups, and by arguing
that Quebec has developed a distinctive intercultural
political approach to diversity that is explicitly in
opposition to federal Canadian multiculturalism.
These interculturalists make a moral and policy
case for the recognition of relatively distinct sub-state
nationalisms. As such, they are less concerned with
the diversity of the location that migrants and ethnic
minorities are from, or the ‘superdiversity’ that this is
alleged to cultivate therein.
On the other hand, the less macro-level European
interculturalism that focuses on neighbourhoods,
classroom pedagogy, the funding of the arts and so
on is not a critique of multiculturalism but a different
exercise. Unfortunately, it is sometimes offered as, or
used to play, an anti-multiculturalist role.
A Stronger Sense of Whole
A third related charge is that, far from being
a system that speaks to the whole of society,
multiculturalism speaks only to and for the minorities
within it. Thus it encourages resentment, fragmentation
and disunity. This can be prevented or overcome
through an interculturalism that promotes community
cohesion on a local level and the subscription to
national citizenship identities.
What such sentiment ignores is how all forms
of prescribed unity retain a majoritarian bias that
places the burden of adaptation upon the minority,
and so is inconsistent with interculturalism’s alleged
commitment to ‘mutual integration’. Much of the
literature on national identity in particular has tended to
be retrospective, to the extent that such contemporary
concerns do not enjoy a widespread appeal.
By not easily fitting into a majoritarian account of
national identity, or either being unable or unwilling
to be reduced to or assimilated into a prescribed
public culture, minority ‘differences’ may therefore
become negatively conceived. The multicultural
objective here was to place a greater emphasis upon
the unifying potential of a renegotiated and inclusive
national identity.
Illiberalism and Culture
The fourth charge is that multiculturalism
lends itself to illiberality and relativism, whereas
interculturalism has the capacity to criticise and
censure culture (as part of a process of intercultural
dialogue), and so is more likely to emphasise the
protection of individual rights. In Europe, this charge
assumes a role in the backlash against multiculturalism
and is particularly evident in debates concerning the
accommodation of religious minorities, especially when religion is perceived to take a conservative line
on issues of gender equality, sexual orientation and
progressive politics generally.
For these reasons, Muslim claims have been
particularly characterised as ambitious and difficult
to accommodate. This is the case when Muslims
are perceived to be in contravention of discourses of
individual rights and secularism, and is exemplified
by the way in which visible Muslim practices, such
as veiling, have in public discourses been reduced to
and conflated with alleged Muslim practices such as
forced marriages, female genital mutilation, a rejection
of positive law in favour of criminal sharia law and so
on. This suggests a radical ‘otherness’ about Muslims
and an illiberality about multiculturalism, since the
latter is alleged to license such practices.
It is difficult, however, not to view this as a kneejerk reaction that condemns religious identities rather
than examines them on a case-by-case basis while,
on the other hand, assuming that ethnic identities
are free of illiberalism. This is problematic given that
some of these practices are not religious but cultural.
It is much better to acknowledge that the ‘multi’ in
‘multiculturalism’ will encompass different kinds of
groups and does not itself privilege any one kind,
but that ‘recognition’ should be given to the identities
that marginalised groups themselves value and find
strength in, whether these be racial, religious or ethnic.
Taken as a whole, the interculturalism versus
multiculturalism debate is one strand of wider
discussion on the proper ways of reconciling
cultural diversity with enduring forms of social
unity. Interculturalism, and other concepts such as
cohesion and indeed integration, need to be allied
to multiculturalism rather than presented as an
alternative.
Published originally in the Journal of Intercultural Studies, 33(2),April, 2012.
Adapted from <http://www.politicalinsightmagazine.com/
?p=933>,
Retrieved on August 1st, 2012.
1.The communicative intention of this article is to
(A) defend that the promotion of social unity and the
critique of illiberal cultural practices are irreconcilable
in modern society.
(B) claim that the unique political perspective of
interculturalism will soon eclipse that of multiculturalism,
rather than complement it.
(C) critically examine some ways in which the
conceptions of interculturalism can be contrasted with
multiculturalism.
(D) support the view that the encouragement of
communication and the recognition of dynamic
identities are features of multiculturalism exclusively.
(E) explore the political conceptions of interculturalism
and justify why they are considered unsatisfactory
when compared with those of multiculturalism.
•
A intenção comunicativa deste artigo é...
(A) defend that the promotion of social unity and the critique of illiberal cultural practices are irreconcilable in modern society.
• defender que a promoção da unidade social e a análise das práticas culturais iliberais sejam irreconciliáveis na sociedade moderna.
(B) claim that the unique political perspective of interculturalism will soon eclipse that of multiculturalism, rather than complement it.
• afirmar que a perspectiva política única do interculturalismo logo eclipsará a do multiculturalismo, em vez de complementá-la.
(C) critically examine some ways in which the conceptions of interculturalism can be contrasted with multiculturalism.
• examinar criticamente algumas maneiras pelas quais as concepções de interculturalismo podem ser contrastadas com o multiculturalismo.
(D) support the view that the encouragement of communication and the recognition of dynamic identities are features of multiculturalism exclusively.
• apoiar a visão de que o incentivo à comunicação e o reconhecimento de identidades dinâmicas são características exclusivamente do multiculturalismo.
(E) explore the political conceptions of interculturalism and justify why they are considered unsatisfactory when compared with those of multiculturalism.
• explorar as concepções políticas do interculturalismo e justificar porque são consideradas insatisfatórias quando comparadas com as do multiculturalismo.
2. Considering David Cameron’s and Angela Merkel’s views
stated in the first paragraph, it can be said that
(A) the British Prime Minister’s views conflict with those of
the German Chancellor.
(B) both politicians still believe multiculturalism is the
solution for a peaceful world.
(C) both political leaders express negative feelings about
the outcome of multiculturalism.
(D) their standpoints clash with the views of politicians in
countries with a long immigration history like France
and the Netherlands.
(E) Cameron’s and Merkel’s opinions differ substantially
about how multiculturalism can help countries with
immigrant populations achieve development.• Considerando as opiniões de David Cameron e Angela Merkel declaradas no primeiro parágrafo, pode-se dizer que...
(A) the British Prime Minister’s views conflict with those of the German Chancellor. • as opiniões do primeiro-ministro britânico conflitam com as do chanceler alemão.
(B) both politicians still believe multiculturalism is the solution for a peaceful world.
• ambos os políticos ainda acreditam que o multiculturalismo é a solução para um mundo pacífico.
(C) both political leaders express negative feelings about the outcome of multiculturalism.
• ambos os líderes políticos expressam sentimentos negativos sobre o resultado do multiculturalismo.
(D) their standpoints clash with the views of politicians in countries with a long immigration history like France and the Netherlands.
• seus pontos de vista se chocam com os pontos de vista de políticos em países com uma longa história de imigração, como França e Holanda.
(E) Cameron’s and Merkel’s opinions differ substantially about how multiculturalism can help countries with immigrant populations achieve development.
• As opiniões de Cameron e Merkel diferem substancialmente sobre como o multiculturalismo pode ajudar os países com populações de imigrantes a alcançar o desenvolvimento.
3. According to Paragraph 2 (lines 11-21), multiculturalism
has been ‘attacked’ because it
(A) incites hatred against native populations.
(B) is responsible for social ruptures and disputes.
(C) stimulates moral, cultural and political conflicts.
(D) certainly encourages international terrorist actions.
(E) provokes socio-economic turmoil among multicultural
populations.
• De acordo com o Parágrafo 2, o multiculturalismo foi "atacado" porque...(A) incites hatred against native populations.
• incita o ódio contra as populações nativas.
(B) is responsible for social ruptures and disputes.
• é responsável por rupturas e disputas sociais.
(C) stimulates moral, cultural and political conflicts.
• estimula conflitos morais, culturais e políticos.
(D) certainly encourages international terrorist actions.
• certamente encoraja ações terroristas internacionais.
(E) provokes socio-economic turmoil among multicultural populations.
• provoca turbulência socioeconômica entre as populações multiculturais.
4. The word in bold is substituted by the word in parentheses,
without change in meaning, in
(A) “despite Germany having never adopted a
multiculturalist policy agenda.” - lines 9-10 (furthermore) (B) “even though an anti-multicultural rhetoric has now
achieved traction” - lines 12-13 (since)
(C) “Alongside these anxieties over multiculturalism,” -
line 22 (in spite of)
(D) “Indeed, 2008 was designated as the European
Year of Intercultural Dialogue (EYID),” - lines 42-44
(However)
(E) “Thus it encourages resentment, fragmentation and
disunity.” - lines 124-125 (Hence)
• A palavra em negrito é substituída pela palavra entre parênteses, sem mudança de significado, em...
(A) “despite Germany having never adopted a multiculturalist policy agenda.” - lines 9-10 (furthermore)
• "despite"(embora) transmite ideia de concessão, contraste.
• "furthermore"(além disso) transmite ideia de adição.
• "[...] multiculturalism has failed, completely failed, despite Germany having never adopted a multiculturalist policy agenda."
• o multiculturalismo falhou, falhou completamente, embora Alemanha nunca ter adotado uma agenda política multiculturalista.
(B) “even though an anti-multicultural rhetoric has now achieved traction” - lines 12-13 (since)
• "even though"(embora) transmite ideia de concessão, contraste.
• "since"(desde) transmite ideia de tempo.
• "[...] In the UK those multiculturalist policies have broadly remained intact, even though an antimulticultural rhetoric has now achieved traction and the concept of multiculturalism is politically embattled."
• No Reino Unido, essas políticas multiculturalistas em geral permaneceram intactas, embora uma retórica anti-multicultural já tenha alcançado força e o conceito de multiculturalismo esteja politicamente combatido.
(C) “Alongside these anxieties over multiculturalism,” - line 22 (in spite of)• "Alongside"(ao lado de) transmite ideia de proximidade.
• "in spite of"(Apesar de) transmite ideia de concessão, contraste.
• "[...] Alongside these anxieties."
• Ao lado dessas ansiedades.
(D) “Indeed, 2008 was designated as the European Year of Intercultural Dialogue (EYID),” - lines 42-44 (However)• "Indeed"(De fato) transmite ideia de realidade.
• "However"(contudo) transmite ideia de contraste.
• "[...] Alongside these anxieties."
• Ao lado dessas ansiedades.
• "Thus"(assim, portanto) transmite ideia de conclusão.
• "Hence"(portanto) transmite ideia de conclusão.
• "[...] Thus it encourages resentment, fragmentation and disunity.
• Assim, incentiva o ressentimento, a fragmentação e a desunião.
5. UNESCO and the Council of Europe are referred to in
paragraph 4 (lines 31-48) because
(A) these two organisms first coined the term
interculturalism.
(B) they defend the use of the term multiculturalism in
place of interculturalism.
(C) these agencies exemplify the claim for the integration
of social groups through intercultural dialogues.
(D) the Council of Europe has promoted German and
Greek education programs that UNESCO has funded.
(E) both UNESCO and the Council of Europe have
established 2008 as the European Year of Intercultural
Dialogue.• A UNESCO e o Conselho da Europa são mencionados no parágrafo 4 porque ...
(A) these two organisms first coined the term interculturalism. • esses dois organismos cunharam pela primeira vez o termo interculturalismo.
(B) they defend the use of the term multiculturalism in place of interculturalism.
• Eles defendem o uso do termo multiculturalismo em lugar de interculturalismo.
(C) these agencies exemplify the claim for the integration of social groups through intercultural dialogues.
• essas agências exemplificam a reivindicação pela integração de grupos sociais por meio de diálogos interculturais.
(D) the Council of Europe has promoted German and Greek education programs that UNESCO has funded.
• o Conselho da Europa promoveu programas de educação da Alemanha e da Grécia financiados pela UNESCO.
(E) both UNESCO and the Council of Europe have established 2008 as the European Year of Intercultural Dialogue.
• tanto a UNESCO quanto o Conselho da Europa estabeleceram 2008 como o Ano Europeu do Diálogo Intercultural.
6. Based on the meanings of the words in the text, it can be
said that
(A) entrenched (line 17) and ‘rooted’ express contradictory
ideas.
(B) alleged (line 85) and ‘declared’ are synonyms.
(C) herald (line 88) and ‘hide’ express similar ideas.
(D) churning (line 90) and ‘turbulent’ are antonyms.
(E) backlash (line 152) and ‘reaction’ have opposite
meanings.
• Com base nos significados das palavras do texto, pode-se dizer que...(A) entrenched (line 17) and ‘rooted’ express contradictory ideas.
• "[...] but include the view that multiculturalism has facilitated social fragmentation and entrenched divisions;"
• mas inclua a visão de que o multiculturalismo facilitou a fragmentação social e divisões entrincheiradas;
(B) alleged (line 85) and ‘declared’ are synonyms.
• "[...] and this leads us to a second point of alleged contrast with interculturalists.
• e isso nos leva a um segundo ponto de suposto contraste com os interculturalistas.
(C) herald (line 88) and ‘hide’ express similar ideas.
• "[...]
(D) churning (line 90) and ‘turbulent’ are antonyms.
• "[...]
(E) backlash (line 152) and ‘reaction’ have opposite meanings.
• "[...]
7. In Paragraph 5 (lines 49-57), it is suggested that the terms
multiculturalism and interculturalism
(A) reflect totally different social perspectives.
(B) are synonymous and can always be used
interchangeably.
(C) convey partially different conceptions in an attempt to
respond to cultural diversity.
(D) offer distinct political and religious perspectives to
condemn multicultural societies.
(E) are identical concepts since interculturalism is merely
a new name for multiculturalism. •
8. According to paragraph 7 (lines 65-76), it can be inferred
that Charles Taylor
(A) is not recognized by many as the real father of the
term multiculturalism.
(B) is a renowned politician who argues in favor of cultural
interdependence.
(C) wrote a sound defense of multiculturalism in the history
of Canadian society.
(D) believes that people should always fight against the
expectations of others.
(E) defends the view that identities are shaped through
dialogue and mutual exchange. •
9. In the fragment “An intercultural perspective is better
served to these sociological realities, it is argued, in a
way that can be contrasted against a multiculturalism
that emphasises strong ethnic or cultural identities at
the expense of wider cultural exchanges.” (lines 92-96),
the expression ‘at the expense of…’ can be substituted,
without change in meaning, by (A) owing to
(B) in addition to
(C) in opposition to
(D) regardless of
(E) to the detriment of
•
10. The fragment “it is argued’ (line 93) can be substituted
without misinterpreting the meaning given in the context by
(A) people say
(B) one could challenge
(C) everyone believes
(D) it can be contested
(E) we, authors of this text, support •
11. The boldfaced expression conveys the idea of advice in
(A) “To find an explicit political interculturalism we need to turn to Quebec,”(lines 98-99)
(B) “This can be prevented or overcome through an interculturalism that promotes community cohesion on a local level and
the subscription to national citizenship identities.” (lines 125-128)
(C) “and so is more likely to emphasise the protection of individual rights.” (lines 150-151)
(D) “It is much better to acknowledge that the ‘multi’ in ‘multiculturalism’ will encompass different kinds of groups and does
not itself privilege any one kind,” (lines 177-179)
(E) “but that ‘recognition’ should be given to the identities that marginalised groups themselves value and find strength in,”
(lines 180-182) •
12. In the fragments “The interesting aspect of our discussion here is that they do so in a way that relies upon a formulation of
groups,” (lines 102-104)” and “As such, they are less concerned with the diversity of the location that migrants and ethnic
minorities are from,” (lines 110-112), ‘relies upon’ and ‘concerned with’ mean, respectively,
(A) depends on - interested in
(B) puts trust in - confident in
(C) counts on - indifferent to
(D) contrasts with - affected by
(E) disposes of - connected with •
13. The argumentation presented in the fragment “On the other hand, the less macro-level European interculturalism that
focuses on neighborhoods, classroom pedagogy, the funding of the arts and so on is not a critique of multiculturalism but a
different exercise.” (lines 114-118) is structured by
(A) problem-solution
(B) comparison-contrast
(C) chronological sequence
(D) cause-effect
(E) enumeration •
14. The alternative in which all the words contain prefixes that express the idea in brackets is
(A) embattled (line 15) – displaced (line 18) - resurgent (line 26) [repetition]
(B) dependence (line 73) - anti-multiculturalist (line 119) - contravention (line 161) [opposition]
(C) macro-level (line 114) - overcome (line 125) - subscription (line 127) [size]
(D) disunity (line 125) - unwilling (line 138) - illiberality (line 147) [negation]
(E) prevented (line 125) - retrospective (line 135) – unable (line 138) [time] •
15. The expression “this charge” (line 151) in the context of the paragraph it is inserted in refers to the
(A) claim that multiculturalism lends itself to illiberality and relativism.
(B) capacity of multiculturalism to criticize and censure culture.
(C) fact that religion takes a conservative line on several issues.
(D) protection of individual rights.
(E) process of intercultural dialogue. •
16. In “…the latter is alleged to license such practices.” (lines 169-170) the expression “the latter” refers to
(A) discourses of individual rights and secularism (lines 161-162)
(B) criminal sharia law (line 167)
(C) positive law (line 167)
(D) the radical “otherness” (line 168)
(E) multiculturalism (line 169) •
17. All of the following statements reflect characteristics of the concept of interculturalism EXCEPT
(A) communication amongst different social groups will favor recognition of each other’s identities.
(B) cultural exchanges allow for the understanding of the different sociological characteristics of the communities.
(C) cohesion among groups of different social or national backgrounds can be reached by a blending in of their differences
into a more unified overall identity.
(D) minorities should be encouraged to incorporate the traditions of the dominant social group so that a national identity be
preserved.
(E) intercultural dialogue has room for critical perspectives on cultural differences and for the defense of individual and
minority rights. •
18. The authors, in the original publication of this text, added the following paragraph to support one of their arguments.
“Another landmark text is Bhikhu Parekh’s Rethinking Multiculturalism (2000). His argument is that cultural diversity
has an intrinsic value precisely because it challenges people to evaluate the strengths and weaknesses of their own
cultures and ways of life. He distinguishes his multiculturalism from various liberal and communitarian positions that
may recognise that cultures can play an important role in making choices meaningful for their members, or host the
development of the self for the members of that culture.” This paragraph would fit in immediately after the paragraph that ends in
(A) “… opportunities to learn from different cultural traditions’.” (lines 47-48)
(B) “… the things our significant others want to see in us’.” (lines 75-76)
(C) “…or cultural identities at the expense of wider cultural exchanges.” (lines 95-96)
(D) “…diversity that is explicitly in opposition to federal Canadian multiculturalism.” (lines 106-107)
(E) “...such contemporary concerns do not enjoy a widespread appeal.” (lines 135-136)
•
19. In the full version of this article, when argumenting their thesis, the authors included the excerpt below as an illustration of
one of their statements.
“Clitoridectomy, for example, is often cited as an illiberal practice in the discussions we are referring to. It is, however, a
cultural practice among various ethnic groups, and has little support from any religion; indeed, religious condemnation
may be the most effective way of eliminating it. So to favour ethnicity and problematise religion is a reflection of a
secularist bias that has alienated many religionists, especially Muslims.” Which statement from the text would this example support?
(A) “…or encouraged a moral hesitancy amongst ‘native’ populations.” (lines 19-20)
(B) “It is said that the diversity of the locations that migrants and ethnic minorities herald from gives rise not to the creation
of communities or groups but to a churning mass of languages, ethnicities and religions all cutting across each other
and creating a ‘superdiversity’.” (lines 87-92)
(C) “whereas interculturalism has the capacity to criticise and censure culture (as part of a process of intercultural dialogue),
and so is more likely to emphasise the protection of individual rights.” (lines 147-151)
(D) “This is problematic given that some of these practices are not religious but cultural.” (lines 175-176)
(E) “but that ‘recognition’ should be given to the identities that marginalised groups themselves value and find strength in,
whether these be racial, religious or ethnic.” (lines 180-182)
•
20. “The European Parliament and Council adopted the Decision to implement the European Year of Intercultural Dialogue
2008 (EYID) in December 2006, as a component of the EU’s response to increasing cultural diversity in Europe. The EYID
aimed to promote the benefits of this diversity, encouraging all those living in Europe to explore its cultural heritage and take
advantage of opportunities to learn from different cultural traditions. The emphasis was on intercultural dialogue, as distinct
from multiculturalism, the former implying interaction and developing common solutions, rather than simply living side-by-side.”
From Evaluation of the European Year of Intercultural Dialogue, published in August 2009,
. This excerpt can be said to
(A) disclose the aims of the EYID differently from what has been informed by Modood & Meer.
(B) express a distinct definition of multiculturalism from that conveyed by Modood & Meer’s text.
(C) support the coexistence of different cultural traditions in juxtaposed non-interactive environments.
(D) reinforce the concept of interculturalism as integration and blending as Modood & Meer exposed.
(E) contrast with Modood & Meer’s argument in favor of cultural diversity and learning from distinct social traditions.
Postagens
