Earticle

Transnational ethnic relations (TER) are the relations between ethnic groups, living internally in one country and their coethnics or counterparts of other ethnic minorities, living abroad in other countries that share or do not share common borders. For a multi-ethnic country, TER play a very important role, affecting national socio-economic development and security, since being external relations with counterparts living abroad, but they have profound internal impacts on live of the country. So far, there have been various TER researches conducted by scholars in all over the world. Concerning the studied concepts and theories, the most notable are: the concepts of fluid border, soft border, social space border, the theories of diaspora and neoliberalism. In accordance with these concepts and theories, the authors have carried out the application researches on transnational migration, marriage, religious belief, culture, politics, smuggling, crime. In Vietnam, a country with 46 ethnic groups having coethnics inhabiting in various countries, under the influence of historical background, globalization and the Doi Moi (the Innovation policy of Vietnam), TER have been developing significantly, especially since 1986. This relationship has been expressed in numerous fields, such as politics, economy, society, culture and national security; in the majority Kinh and other ethnic minorities. This relationship relates to, not only 3 countries bordering Vietnam, such as China, Laos and Cambodia, but also to other countries: USA, Canada, France, Australia, Korea, Thailand, Malaysia, Indonesia... that do not share common borders with Vietnam, as well. TER researches in Vietnam reveal that, economic TER are the most exposed, via such as aspects: labor migration, trade, cross-border business, especially those activities carried out in the areas along Vietnam-China, Vietnam-Laos and Vietnam-Cambodia borders. Concerning the social TER, transnational marriages have been increasing, since trend of getting married to coethnics is preferred, especially in ethnic minorities. On cultural relations, festival and religious activities have connected many ethnic minorities in Vietnam with their overseas coethnics and counterpart who are practicing the same religion. Meanwhile, TER have also resulted in some illegal activities, such as cross-border smuggling, drug or women trafficking.

“Regional mutual assistance and Global collaboration” has become a recognized norm for politicians and academics in globalization today. It is of a very important theoretical and practical significance to construct an “Asian community with shared destiny ” in the context of globalization. Give full play to Asia’s rich cultural resources and cultural and historical traditions; enhance the mutual communication between the ethnic groups in the region; enhance the charisma of transnational cultural identity. Construction of the “Asian community with shared destiny ” is not as simple as we thought and it is a long and bumpy road, but it is not out of reach. Build a platform that promotes cultural exchanges and cooperation among Asian nationalities, to promote dialogue and exchange among academic elites in Asian. The most effective ways are: firstly, building an Asian “Academic Community” full of vitality and vibrant, and committed to jointly promoting the study and exchange of ethnic cultures in the region; Secondly, it is the common mission of the Asian “academic community” and all the “public intellectuals” to spread this regional local knowledge from Asia.

They say one is living in difficult times, locally and globally. The current social, cultural, and political turmoil of the world in which one lives is unprecedented in many ways. Zembylas warns that one lives in the crisis of pity, which leads to indifference toward the suffering of the other. The 21st century is in need of a new (or forgotten) moral virtue that could help restore fundamental lessons learned from the Civil Rights Movement during the 1960s-1970s. This paper examines the possibility of how multicultural/intercultural educators can incorporate the ideal of compassion as a virtue into various local and global societies of which schools are a part of. A way in which one simply feels pitiful, sympathetic, and empathetic toward sufferings of distant others is necessary but not sufficient if looking for social change. Sustained interest and taking action are needed to identify root causes of social problems relative to racism, discrimination, and injustice. A biography of Rev. Theodore Hesburgh, who worked hand-in-hand with Dr. Martin Luther King, Jr. is analyzed in search of key principles related to compassion-based multicultural/intercultural education. Father Hesburgh recognized and appreciated common humanity as well as the fragility of humans by insisting that civil rights are a fundamentally moral issue. Serving on the Civil Rights Commission for 15 years, Father Hesburgh demonstrated how globally compassionate educators should express themselves in relation to notions of the good life and human flourishing.

In Vietnam, corruption is a problem that can be recognized in both feudal and colonial history. Under the Socialist State, corruption continues to be found in various forms, and involves different types of people in the state and society. Since Đổi Mới, corruption has increased, to the extent that it is seen as a national disaster, an internal enemy threatening the survival of the Socialist regime, and resulted in the people’s discontent as well as the party-state’s campaigns to curb corruption. Putting in such a context, this paper shows how local cadre corruption has become closely related to the communal resources, especially the land, and became one of the key causes for local conflicts in the rural areas. I argue that while villagers accept minor amounts of corruption, they do not tolerate too much corruption. Villagers’ protests became more severe when corruption took place alongside local cadres’ moral misbehaviours to the villagers, and therefore being used to judge the morality of local cadres. An in-depth case study in the Red river delta is presented to illuminate the argument.

In this paper, the author takes the media aesthetic education in the Internet age as the studying object, human theory of Marxism as the philosophical foundation, and “integrated development of human” as the supreme goal, and looks into the discussion on connotation and practice approach of the media aesthetic education concept based on “integrated experience”. Through the interpretation of the concept of media aesthetic education, combining with the newborn typical Internet culture phenomenon in the Internet age, this paper discusses how the “integrated experience” guides the audience to cope with the mediatization survival crisis, to break the aesthetic consciousness with binary opposition and to cultivate diverse aesthetic tastes that meets the requirements for harmonic development of “human media social relations”, and to construct the media aesthetic values of “intersubjectivity theory” through aesthetic education. Moreover, this paper also explores the practical education value of new media art in the Internet age for improving aesthetic judgment of the audience and the comprehensive practice strategies of media aesthetic education for improving “aesthetic perception, aesthetic emotion, and aesthetic creativity” of the audience combining with typical Internet art text.