La precaria gestión de la diferencia cultural genera fracturas que alientan la discriminación, el racismo y la xenofobia. Todas ellas tienen como eje común un sentimiento de superioridad, identidad y pertenencia concebido en clave de enfrentamiento e incompatibilidad que dificulta las relaciones interculturales. En tiempos de incertidumbre económica y desencuentro ético, cuando determinados colectivos se sienten amenazados, surgen conflictos identitarios. Con demasiada frecuencia, estos desafíos se afrontan con estereotipos y el menosprecio de determinadas culturas, fomentando la fragmentación en lugar de la cohesión social.Frente a los múltiples tipos de discriminación que se dan en las sociedades multiculturales, es necesario pensar en las exigencias de la lógica del reconocimiento que permite poner el énfasis en la negociación de los intereses contrapuestos desde la observancia de los derechos humanos. Con la finalidad de fomentar un debate e intercambio crítico sobre estas cuestiones, en el Instituto de Derechos Humanos de la Universitat de València, desde el proyecto Multihuri I+D+i (2015-65840-R MICINN/FEDER) titulado «Diversidad y convivencia: los derechos humanos como guía de acción», se ha venido trabajando para identificar y abordar los obstáculos a la convivencia intercultural en el contexto actual. Este libro, que recoge una parte del trabajo realizado en dicho proyecto, surge desde el convencimiento de que, para evitar un retroceso civilizatorio basado en la desigualdad, es imprescindible reflexionar sobre cómo es posible construir un modelo de convivencia pacífica en sociedades plurales y diversas, es decir, es necesario combatir la discriminación y el racismo para fomentar relaciones interculturales activas y positivas.

Migration movements have been a constant in the societies of the past, as well as in postmodern society. However, in the past ten years, the increase in political, economic, and religious conflict amongst nations; the increase of the poverty index; and many and various natural disasters have duplicated the forced displacement of millions of people across the seven continents of the planet. This situation brings important challenges in terms of the vulnerability, inequity, and discrimination that certain peoples suffer. Professionals from the fields of the social sciences, education, psychology, and international law share the fact that education represents an opportunity for children and young migrants to become members with full rights in the societies they arrive in. Empirical studies show that that the implementation of the right to education for migrants presents some challenges and dilemmas to the governments of host countries and more specifically to the education centers, NGOs, universities, and the professionals working in them, hence the need for more research on these issues of immigration, refugees, social justice, and intercultural education. The Handbook of Research on Promoting Social Justice for Immigrants and Refugees Through Active Citizenship and Intercultural Education provides visibility to issues such as the increase in migration and displacement and the difficulties in political agreements, educational contexts, and in cultural issues, stigmatization, vulnerability, social exclusion, racism, and hatred amongst host communities. This book gives possible solutions to this current complex situation and helps foster and promote sensitivity, perspective, and critical thinking for a respectful and tolerant coexistence and promotion of equity and social justice. The chapters promote cultural diversity and inclusion in classrooms by offering knowledge, strategies, and research on organizational development for educational institutions and multicultural environments. This book is essential for administrators, policymakers, leaders, teachers, practitioners, researchers, academicians, and students interested in the promotion of social justice in education for immigrants and refugees.

Desde 1971, año denominado de Acción contra el Racismo y la Discriminación Racial por la ONU, hasta 1997, declarado Año Europeo contra el Racismo y la Xenofobia, la discriminación racial no ha ido disminuyendo, sino que, debido a múltiples causas económicas, políticas, sociales y religiosas, ha aumentado su intensidad, la variedad de sus expresiones y los terribles fenómenos a que da lugar. ¿Qué puede aportar la educación para contrarrestar u oponerse a este fenómeno? ¿Cómo puede promover la transformación social? La escuela debe ser una plataforma para el desarrollo de la interculturalidad, fomentando estrategias de aprendizaje que enseñen a los ciudadanos a leer el mundo desde diversas perspectivas, evitando el dogmatismo y la intolerancia. La Educación Intercultural se encarga de proponer un tipo de práctica escolar, en la que los educandos trabajan por mejorar las posibilidades reales de convivencia y de justicia social.

This edited volume presents, for the first time, a history of anthropology regarding not only the well-known European and American traditions, but also lesser-known traditions, extending its scope beyond the Western world. It focuses on the results of these traditions in the present. Taking into account the distinction between empire-building and nation-building anthropology, introduced by G. Stocking and taken up by U. Hannerz, the book investigates different histories of anthropology, especially in ex-colonial and marginal contexts. It highlights how the hegemonic anthropologies have been accepted and assimilated in local contexts, which approaches have been privileged by institutions and academies in different locations, how the anthropological approach has been modelled and adapted according to specific knowledge requirements related to the cultural features of different areas, and which schools emerge as the most consolidated today. Each chapter presents a “cultural history” of one of the historical-cultural and geo-political contexts that influenced and produced the specific disciplinary traditions. The chapters highlight the local contributions to the discipline, the influences that the world centres have on the peripheries, but also the ways in which the peripheries have “learned from the centres” in order to re-elaborate meaningful or otherwise recognisable disciplinary lines.

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