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order to grasp the global-regional dynamics of norm diffusion, we introduce the framework of norm glocalisation – the processes of feedback, adaptation, and contestation of globally promulgated norms. These processes occur around the particularities of regional, sub-regional, and domestic

In: Global Responsibility to Protect

properties still provide a useful benchmark to measure the traction of a norm at a given point of time. 37 In order to grasp the global-regional dynamics of norm diffusion, we introduce the framework of norm glocalisation – the processes of feedback, adaptation, and contestation of globally promulgated

In: Children and the Responsibility to Protect

Robertson adopted the term “glocalisation” to describe these subtler forms of resistance. 25 According to Robertson, distinctions between the global and the local are unhelpful, as the two occur side by side. On this view, resistance takes the form of “a desire to maintain at least a modicum of the ‘local

In: Intolerance, Polemics, and Debate in Antiquity
Author: Mariola Offredi

another short story, A-mānav (Nonman, ML: 90–95), which is set in the distant future, at the mid of the third millennium, and in which ants, representing nature, drag underground the flying saucer in which robots have landed, thereby destroying the robots. The Effects of Glocalisation In the eponymous

In: Annali Sezione Orientale
Author: Lia Tsuladze

The chapter discusses the ways bifocality (in terms of both the local/global and the traditional/modern) is perceived and enacted by contemporary Georgian youth. Stating that at the present time in Georgia retraditionalisation in the sense of reviving ‘national spirit’ is embedded in social and political discourses, consequently, reflected in youths’ narratives, it is demonstrated how, in Georgian youths’ understanding, this revival should be undertaken in a modernised way so that ‘reworked traditional themes provide the basis for innovative and adaptive responses to outside influences’ (Blum, 2007). Different types of youth narratives such as ‘cultural stories’ and ‘collective stories’ (Richardson in Miller & Glassner, 2004) are presented to reveal this complex interrelation between the traditional and the modern within Georgian youth culture. Furthermore, likewise complex interrelations between the local/global and the eastern/western in Georgian youth culture is discussed. It is demonstrated how the perception of Georgia as a ‘bridge’ between Europe and Asia both problematises the notion of local and provides a vast opportunity for localisation and the assertion of ‘national.’ Accentuating ‘national’ represents not only the means of retaining ‘cultural intimacy’ (Herzfeld, 2005) in the modern globalised world, but also the main strategy for Georgian youth to resist both the powerful neighbour and certain westernisation trends, especially the western concept of freedom. In addition, it is presented how two distinct types of youth argot, namely, the ‘Russian-Georgian’ and the ‘English- Georgian’ ones, can serve different purposes of national resistance and international integration. Finally, the attempt to both accept and eschew westernisation is discussed and it is illustrated how Georgian young people resolve this issue through remaking global, especially western cultural objects Georgian.

In: Identities in Transition

always depend on the global context in which they appear. This process of interaction has been referred to by some as “glocalisation.” 78 This is a useful term, in my view, as it calls attention to the fact that global and local trends belong intrinsically together, whilst also indicating that something

In: Journal for the Study of Judaism

became a leading Nigerian artist, sought with his classmates to explore a spirit of ‘glocalisation’ 1 through the principle of ‘Natural Synthesis’. 2 When he took up a teaching position at the University of Nigeria, Nsukka at the end of the civil war in 1970, he still returned to the uli experiment

In: Utafiti
In a rapidly globalizing world, the pressing challenge for science and mathematics educators is to develop their transdisciplinary capabilities for countering the neo-colonial hegemony of the Western modern worldview that has been embedded historically, like a Trojan Horse, in the international education export industry. Research as Transformative Learning for Sustainable Futures introduces the world to next-generation multi-worldview research that empowers prospective educational leaders with a vision and voice for designing 21st century educational policies and practices that foster sustainable development of the diverse cultural capital of their multicultural societies. At the heart of this research are the principles of equity, inclusiveness and social justice.

The book starts with accounts of the editors' extensive experience of engaging culturally diverse educators in postgraduate research as transformative learning. A unique aspect of their work is combining Eastern and Western wisdom traditions. In turn, the chapter authors – teacher educators from universities across Asia, Southern Africa, the Middle East, and the Pacific – share their experience of research that transformed their philosophies of professional practice. They illustrate the following aspects of their engagement in research as transformative learning for sustainable futures: excavating auto|ethnographically their lifeworld experiences of learning and teaching; developing empowering scholarly perspectives for analysing critically and reflexively the complex cultural framings of their professional practices; re-visioning their cultural and professional identities; articulating transformative philosophies of professional practice; and enacting transformative agency on return to their educational institutions.

Contributors are: Naif Mastoor Alsulami, Shashidhar Belbase, Nalini Chitanand, Alberto Felisberto Cupane, Suresh Gautam, Bal Chandra Luitel, Neni Mariana, Milton Norman Medina, Doris Pilirani Mtemang'ombe, Emilia Afonso Nhalevilo, Hisashi Otsuji, Binod Prasad Pant, Sadruddin Bahadur Qutoshi, Yuli Rahmawati, Indra Mani Rai (Yamphu), Siti Shamsiah Sani, Indra Mani Shrestha, Mangaratua M. Simanjorang, and Peter Charles Taylor.
In: Religion, Migration, Settlement
In: Translation and Cross-Cultural Communication Studies in the Asia Pacific