In Pankisi, Georgia, lives an ancient Muslim community highly influenced by Sufist traditions. The green valleys and enchanting forests host a small society of different ethnic origins and cultural roots at the crossroads of Western Asia and Eastern Europe.
- An appeal signed by over 150 leading liberal writers and scholars against the threat of “censoriousness” and intolerance in the cultural sphere.
- “I do not distinguish my poetic from my activist self”. The story and artistic struggle of one of the youngest and most engaged Iraqi poets.
- This is the text of a lecture which will be delivered by prof. Sergei A. Mevdev (Higher School of Economics, Moscow) at the Conference Dimensions and Challenges of Russian Liberalism on Friday, Oct. 27.
- Cultures need to learn from each other and so does democratic theory. We need new tools, democratic tools to tame violence, says Ramin Jahanbegloo from York University, Toronto and it is Gandhi who can inspire us once again. And we need democratic passion, civic education and cross cultural, non-violent ideas.
- We publish the review that Jim Sleeper wrote in 2013 for the Columbia Journalism Review on Zev Chafets’s book Roger Ailes Off Camera. When I published Liberal Racism in 1997 (with a chapter on how The New York Times was misrepresenting racial politics under editorial-page editor Howell Raines), I was interviewed on Fox News, which I’d barely heard of, by Bill O’Reilly, whom I hadn’t heard of at all. The encounter was anodyne, but before long I noticed that the network was not. Under its president Roger Ailes, who had pitched his vision of Fox to a receptive Rupert Murdoch only a year before I met O’Reilly, it was rapidly becoming what Zev Chafets calls “transformational” in American media and political culture. By treating journalism as if it’s all about ratings and show, Fox actually makes a profoundly political statement by eviscerating what democratic politics really stands for.
- The article considers the role of translation in encounters between religious citizens and secular citizens. It follows Habermas in holding that translations re-articulate religious contents in a way that facilitates learning. Since he underplays the complexities of translation, it takes some steps beyond Habermas towards developing a more adequate account. Its main thesis is that the required account of translation must keep sight of the question of truth. Focusing on inspirational stories of exemplary figures and acts, it contends that a successful translation makes truth appear anew; further, that it is the central role of truth in translation that enables the prospect of learning from the inspirational messages of religion. By highlighting truth as the point of continuity between intercultural learning and learning from religion, it provides support for the thesis that encounters between religious and secular citizens are a subset of intercultural encounters and, as such, contexts of possible mutual learning.
- At the international conference entitled “Recreating Babel; teaching cosmopolitism” organized by the Intercultura Foundation in Milan from April 7th to the 9th, 36 experts (among them Fred Dallmayr, John Lupien, Giancarlo Bosetti, Marco Aime, and Ramin Jahanbegloo) explained how social, political and economic events in the 20th Century, including the very recent events in North Africa and Japan, are almost all of an international nature and allow us to understand well how it is impossible to live within the political and cultural borders of one’s own state or nation.
- «We have now a global religious market. People convert to any kind of religion, whatever their own cultural background – says Olivier Roy, French scholar of Islam, in this Resetdoc interview – It works, because these religions are now deculturalized religions, they have explicitily have cut the links with specific cultures. We can speak of McDonald’s religions: they sell the same product anywhere in the world, they don’t care to adapt to local cultures.»