Intercultural Philosophy as Philosophy for Better Human Conviviality 1

Fornet-Betancourt, Raúl

doi:10.4324/9781003014324-2

Cited by 2 publications

(4 citation statements)

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“…This approach should retake the principles of relationality, integrality, and balance of women with their environment, being adequate to the current moment and their living conditions. This demand forces the encounter with the other far from a narrow monoculturality since it must be built from mutual interpellation (Fornet-Betancourt, 2019).…”

Section: Discussionmentioning

confidence: 99%

“…It highlights a broad approach to considering diversity associated with its own notions of complementarity and reciprocity. Recognition of the other (Fornet-Betancourt, 2019) should be given both among Indigenous peoples and between Indigenous and non-Indigenous peoples.…”

Section: Discussionmentioning

confidence: 99%

“…Along this line, the perspective of critical interculturality (Walsh, 2010) sustain that university education that seeks to connect such knowledge must challenge and radically transform its structure. The encounter with the other that interculturality pursues cannot emerge from a narrow monoculturalism but must be built based on interpellation (Fornet-Betancourt, 2019). This position goes beyond the acceptance or incorporation of the other , giving rise to an area of coexistence through mutual transformation (Neuliep, 2020).…”

Section: How Iks Are Built and What Is Their Functionmentioning

confidence: 99%

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Designing a deep intercultural curriculum in higher education: co-constructing knowledge with Indigenous women

Weise

Valdivia

Sarapura³

2021

AlterNative: An International Journal of Indigenous Peoples

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The development of intercultural curriculum in contexts with Indigenous populations has usually been approached from the perspective of the hegemonic culture, which has strengthened its assimilatory and acculturative character, subalternating Indigenous knowledge. Following a community-based participatory action research, this study aims to contribute from the participants’ voices, to establish the basis of an intercultural curriculum considering the dialogue of Indigenous and academic knowledge systems. The study involved 99 Indigenous and non-Indigenous representatives from Bolivia, Colombia, Ecuador, and Argentina, involving 33 Indigenous communities. The results point to six fundamental challenges considering the inclusion in the curriculum of Indigenous spiritualities, the concept of good living, healing, gender perspectives from their worldview and strengthening leadership, as well as considering an in-depth perspective of interculturality, complementarity, and reciprocity as methodological principles. The process developed provides a model for the collective construction of knowledge based on participation and communities’ voices.

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Section: Discussionmentioning

confidence: 99%

Section: Discussionmentioning

confidence: 99%

Section: How Iks Are Built and What Is Their Functionmentioning

confidence: 99%

See 1 more Smart Citation

Designing a deep intercultural curriculum in higher education: co-constructing knowledge with Indigenous women

Weise

Valdivia

Sarapura³

2021

AlterNative: An International Journal of Indigenous Peoples

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“…In contrast to Eurocentrism (a position held by Heidegger) there are those philosophers who believe that there needs to be communication as well as collaboration between different traditions and cultures especially in today"s global situation, given that intercultural interactions and encounters are a fact of human existence whose goal is to extend one"s thinking into including other cultures, to not only consider one tradition but as many as possible. Philosophers have written much on this area including Wimmer, Mall and Betancourt [1,2,3]. Betancourt even writes that the only way to stop cultures from being absorbed by globalization and becoming something of a world culture (Hegelian philosophy), which is mono-culturally predetermined as the project of an intercultural dialogue while Mall and Wimmer postulate forms of dialogue in which all parties are at the same level without having any other power but the better argument.…”

Section: Introductionmentioning

confidence: 99%

Okolo's African Being-with and Heidegger's Idea of Mitsein: A Cross-Cultural Dialogue

Ukwuoma¹

2023

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There is a dare need to understand peoples and cultures and resolve unending conflicts for better human relationship among people. To do this, this study seeks to find out whether the ontological being underlying Okolo"s African being-with is the same as that underlying Heidegger"s being-with (mitsein). The question raised is whether Africans share a common humanity with other human beings in the world, and if Heidegger"s presumption about the humanity of the African is true? What can the answers to these questions do in leadership and governance especially as the Nigerian election is in its full gear? The major aim of the study is to examine Okolo"s notion of African "being-with" in relation to Heidegger"s "being-with and highlight the rich ethical and political implications of their concepts through a cross-cultural dialogue and use it to advance a new ethical world order that promotes better living among peoples. The study finds that Africans and Europeans share a common humanity and that the understanding of Okolo and Heidegger"s notions of being-with can help not only improve mutual relationship but also leadership growth.

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Intercultural Philosophy as Philosophy for Better Human Conviviality 1

Cited by 2 publications

References 0 publications

Designing a deep intercultural curriculum in higher education: co-constructing knowledge with Indigenous women

Designing a deep intercultural curriculum in higher education: co-constructing knowledge with Indigenous women

Okolo's African Being-with and Heidegger's Idea of Mitsein: A Cross-Cultural Dialogue

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