"Global Intercultural Citizenship (GIC) in Rwandan Reconstructive Dialogue" by David Balosa (University of Maryland Baltimore County, Baltimore, Maryland) & Seif Sekalala (Drexel University, Philadelphia, Pennsyvania) Abstract: This paper is a contribution to Human Dignity and Humiliation Studies workshop Transforming humiliation into dignity. Its main purpose is to propose a theoretical and a practical framework in support to the encouraging effort that Rwandan reconstructive dialogue process (or processes) as a psychological, moral political philosophical, and sociolinguistic exemplar approach in the establishment of genuine communication in intercultural relations. The context in which Rwandan Reconstructive dialogue is taking place serves a transformational model in the understanding of imperfect human beings as not only self-destructing creatures but also as selfreconstructing souls. For this reason, the complexity of the process (or processes) deserves multidisciplinary perspectives if a long term local and global intercultural reconstructive dialogue model that dignify humanity should set a pattern for the rest of the world to learn from. This paper argues that many past, present, and future local or national intercultural conflicts may have been avoided if our common humanity is addressed and taken care of in a Global intercultural citizenship perspective (Balosa, 2006; 2013). As I envision it, global intercultural citizenship is a symbolic global mindset capital (SGMC) which operational goal is to promote and sustain human dignity within unity of differences and the exercise of powers for the common good and which as a multidisciplinary theoretical framework, encompasses the field of social psychology, moral and political philosophy, and sociolinguistic. Methods for this research This study is literature review of Frantz Fanon’s Black skin white masks, Baldwin et al.’s Intercultural Communication for everyday life (2014) and Prunier ‘s The Rwanda Crisis: History of a genocide (1997). Theoretical Framework This study explores the theory of “New humanity” (Fanon, 2008 , ‘Language and globalization” Faircough (2006), and “A question of trust” O’Neill (2002). These three theoretical frameworks should help us to understand and to actively contribute in any capacity we can in changing the discourse of human self-destruction ways of power relations’ management toward a discourse of self-reconstructive dialogue for effective power relations and common good (Merleau-ponty, 1969, Gil, 1992, Hymes, 2005, Moham, 2011; Nikolaev, 2011). Conclusion The fact that the Rwandan genocide affected and still affects the emotion of the international community, the active effort that the Rwandan people are putting forth in the recovery processes toward moving from a society of, in the words of the philosopher Kwame Anthony Apphia “honor of killing” (Appiah 2010, p. xvi) to a human dignifying society needs to be researched and promoted. Scholars in social sciences and humanities should show a special interest in the change in social life and in the way that intercultural relations are taking place in Rwanda after just two decades of a historical genocide that took 500,000 to 1,000,000 lives and had left millions others in a chocking humiliation caused by illiteracy, poverty, and a total human mistrust (Prunier, 19997). It is in this reasoning that global intercultural citizenship, as a multidisciplinary theoretical framework can contribute in disseminating the kind of discourse of transformation that embrace a moral and social politic of honorable human diversity. The Rwandan historical language policy change and its ongoing result in improving Rwandan citizens’ life in particular and the nation integration in global economy despite of any setbacks proper to human imperfection is worthy of attention. It reminds us all about human beings’ power of cultural adjustment (Nussbaum, 1997; Anderson, 2006; Fairclough, 2006; Fishman, 1999; 2006, Harbet et al. 2009; Labov, 2012). References Aleinikoff, T. A. & Klusmeyer, D. (eds) (2001). Citizenship today: Global perspectives and practices. Washington, D.C: Carnegie Endowment. Anderson, B. (2006). Imagined communities (New Edition). New York: Verso. Appiah, K. A. (2006). Cosmopolitanism: Ethics in a world of strangers. New York: W.W. Norton. Appiah, K. A. (2010). The honor code: How moral revolutions happen. New York: W.W. Norton. Aquinas, T. (2012). Suma theological. (Translated by the English Dominican Friars, 2nd ed.). Los Angelas, CA: Viewforth Press. Baldwin, J.R., Coleman, R.R.M., Gonzalez, A, & Shenoy-Packer, S. (2014). Intercultural communication for everyday life. Malden, MA: Blackwell. Balosa, D. (2013). “Global intercultural citizenship for human dignity: a philo-politico-educational perspective.” Paper presented at HumanDHS workshop, 2013 at Columbia University, New York. Fanon, F. (1965). A dying colonialism. (Translated by Haakon Chevalier with an introduction by Adolfo Gilly). New York: Grove Press. Fanon, F. (1967). Toward the African revolution: Political essays.(Translated by Haakon Chevalier). New York: Grove Press. Fanon, F. (2004). The wretched of the earth. (Translated by Richard Philcox ). New York: Grove Press. Fanon, F. (2008). Black skin, white masks. (Translated by Richard Philcox with a forward by Kwame Anthony Appiah ). Fairclough, N. (2006). Language and globalization. New York: Routledge. Fisher, G. (1997). Mindsets: The role of culture and perception in international relations (2nd ed.). Yarmouth, ME: Intercultural Press. Fishman, J. A. (ed.) (1999). Handbook of language and ethnic identity. New York: Oxford University Press. Fishman, J. A. (2006). Do not leave your language alone: The hidden status agendas within corpus planning in language policy. Mahwah, NJ: Lawrence Erlbaum Associates. Gumpez, J. J. (1995). “Interethnic communication.” In S.F. Kienling & C. B. Paulston (eds.) Intercultural discourse and communication: The essential readings, pp. 33-44. Malden, MA: Blackwell. Hicks, D. (2011). Dignity: Its essential role in resolving conflict (With a forward by Desmond Tutu). New Haven, CT: Yale University Press. Hymes, D. (1995). “Models of the interaction of language and social life: Toward a descriptive theory.” In S.F. Kienling & C. B. Paulston (eds.) Intercultural discourse and communication: The essential readings, pp. 4-16. Malden, MA: Blackwell. Labov, W. (2012). Dialect diversity in America: The politics of language change. Charlotteville, VA: University of Virginia Press. Lazar, S. (ed.) (2013). The anthropology of citizenship: A reader. Malden, MA: Blackwell. Merleau-Ponty, M. (1969). Humanism and terror. (Translated by John O’Neil). Boston, MA: Beacon Press. Miller, D. (2000). Citizenship and national identity. Malden, MA: Blackwell. Mohan, B. (2011). Development, poverty of culture, and social policy. (With a forward by David G. Gil). New York. Palgrave Macmillan. Nikolaev, A. G. (ed.) (2011). Ethical issues in international communication. New York: Palgrave Macmillan. Nussbaum, M. C. (1997). Cultivating humanity: A classical defense of reform in liberal education. Cambridge, MA: Harvard University Press. O’Neill, O. (2002). A question of trust: The BBC Reith lectures 2002. New York: Cambridge University Press. Pettit, P. (1996). The common mind: An essay on psychology, society, and politics. New York: Oxford University Press. Porpora, D.V., Nikolaev, A. G., May, J. H., & Jenkins, A. (2013). Post-ethical society: The Iraq war, Abu Ghraib, & the moral failure of the secular. Chicago, IL: University of Chicago Press. Prunier, G. (1997). The Rwandan crisis: History of a genocide. New York: Columbia University Press. Rosen, M. (2013). Dignity: Its history and meaning. Cambridge, MA: Harvard University Press. Wayne, H. McConnell-Ginet, S., Miller, A., and Whitman, J. (2009). Language and poverty. Tonawanda, NY: Multilingual Matters.
© Copyright 2019 ExploreDoc