Earticle

Caucasia is a region, situated at intersection of Europe and Asia. Nations living here are different from each other about language, religion and ethnic root. They talk in more than fifty languages. As the region is situated, on strategic position the empires, established here, fought to invade the region. The educational problem of the nations, belonging to different cultures, solved within the principle of voluntariness. Religion organizations were leading on education. Jews studied at synagogue, Christians at church and Muslims at madrasah. Until the invasion of Russia, I mean, until 19th century, no one was educated compulsory, also there was no religion or nationally conflict among these nations at this region until 20th century. Russia, who wanted to follow the tradition of European countries, began to teach the sons of nobles-dvorians to create a support point in Caucasia after the occupation of region. Parents, whose children spoke in Russian, the European type schools were free of tax. These schools were missionary as well. Russia pursued a policy of Christianization and after Russianization policy. Despite the missionarism, pupils studied in these schools, became the patriots. After the collapse of Russia Empire on 1917, slavery countries became the establishing under the leadership of intellectuals, who had graduated these schools. The Bolsheviks, after strengthening the economically and military, began to recover the empire again. Bolsheviks began to abolish the new established governments by attacking. Despite Bolsheviks valued education, they used it for their benefit to propagate their ideology among the people. Russianization policy was implemented under the internationalization, the culture of exploited people, was assimilated and isolated from the developed countries. Fourteen republics declared their independence, when the Soviet Union collapsed on 1991 – a big differences happened on education as well. Engineers, teachers, doctors and etc. were taught the ideological education at universities during Soviet Union as well. After the collapse of Soviet Union, the teaching of ideological subjects cancelled in education. Students of independent governments began to get the education in different countries of world. The Finnish system was introduced in Azerbaijani education. Thousands of students went not only to Europe and America; in addition, they went to Korea, Japan, China and Malaysia to study there. They turned back with a culture, science of those countries. Thus, new form of integration appeared in Azerbaijan.

This paper explores the global CSR culture, including its global character, institutional rules and mechanisms, non-state participation, and voluntary nature. CSR is an inclusive term, meant to encompass multiple conceptions such as corporate citizenship and sustainability, and also cover an array of human rights, labor, environmental, and employee concerns. There are several observable cultures of responsibility but possibly the most prominent is the global nature of CSR ideas and practices. Current cultural conceptions of CSR thus acknowledge that business operations increasingly span national boundaries and that nation-bound policies may not be adequate to address social and environmental concerns as they emerge from business activities in cross-national context. A core cultural feature of CSR is the increasing rationalization of CSR issues, seen in the rise of CSR rules and mechanisms that explicitly delineate the principles by which businesses should conduct their CSR affairs. The culture of CSR has also largely incorporated a significant non-state component, both in the form of nongovernmental participation but also proactive involvement from businesses themselves. The cultural dimension of CSR is its voluntary nature, focusing on soft rather than hard forms of regulation. The global CSR culture is also marked by several distinctive contentions: private actor dominance, the problem of enforcement, CSR differences between small businesses and transnational corporations, and a governance divide between developed and developing countries. The consolidation of a global CSR culture, with its observable characteristics and areas of contention suggest several promising avenues of research for scholars interested in the cultural and institutional dimensions of corporate responsibility.

As a part of media education, media aesthetic education has been concerned and proposed by the Western education community since the 1930s. It has a history of more than 80 years of development. Due to the different political systems, cultural environments, media systems, and educational systems, media aesthetic education in the different historical stages of its emergence and development, it is inevitable to present unique historical paths and orientations. On the basis of collating historical data, this paper discusses the occurrence and development process of media aesthetic education concept, in order to clarify the conceptual category of media aesthetic education, and to understand the different characteristics of connotation ideas in various periods in the historical context, and then extract the stage composition, core content and main features of the paradigm of the “protectionism” aesthetic education.

This article is based on wish for new future that we can be appreciated by future generations for overcoming numerous challenges and crises that the global village is facing due to COVID-19. The exploration of multicultural education’s paradigm shift is discussed in two categories. The first category is to research the prerequisites for investigation of new multicultural education paradigm. Here, five prerequisites(overcoming immediate challenges of the global village, good finality, optimum field operation tool, high quality intellectual and democratic citizen education, practical and qualitative outcome creation) are discussed. Another category is to explore the goals and tasks of better multicultural education’s paradigm. The discussion here is divided into everyone’s better dignity and prosperity, high quality operation of diversity and systematization of field-friendly social intelligence, and more faithful operation of school multicultural education and more thorough partnership cooperation.

Globalization has led to the revitalization and the revival of the local and geological identity consciousness that was gradually declined, to some extent, old ideology come out with new shapes. Ethnical identity，national identity and other issues are facing more complex situation and problems than ever before. To solve the political disputes under international atmosphere and tension existing in Northeast Asia, we must abandon the original single-mode construction of contemplated Economic Community, on the basis of full argument on the need to build the new ideas of "Cultural Economic Community" in Northeast Asia. Since the simple economic link is only to maintain the relationship between countries, it is necessary to establish a close network between countries and people, if there is the possibility, this network based on the mutual benefit in political, economic, cultural, religious, educational, science and technology and so on. In the study of the Northeast Asian Community, the dilemma of cross-cultural communication should be fully considered: language barrier in social communication; cultural barriers: differences in religious and cultural values; economic development level and the negative factors for timely assistance; unique social organizational structure, the overall social situation. Based on the actual situation of each country in Northeast Asia and the comprehensive consideration of elements such as national culture history, inter-ethnic contact and exchanges, we should give full play to the close cultural and historical ties and the cultural identity of transnational people in the region as the regional multilateral relations exchange platform, and actively build the Northeast Asia "cultural and economic community", this is the possible path to smoothly solve the complex political disputes in this region.

The causes of contemporary environmental and ecological crisis are multiple and complex. This crisis cannot be resolved by science or technology alone. We need not only knowledge, economic, and technology, but also worldviews, ethos, and practices to reconnect humans, other species, and nature. A sustainable ecology relies on ideals and ways of life which include value, belief, worldview, ethical commitment, and pattern of life. The Enlightenment tradition prioritizes human sovereignty over non-human world and invokes individualism, materialism, and consumerism, which objectify, materialize, and instrumentalize the non-human world; detach human being from transcendental constraint on human desire; and seduce human being into short-term self-interested pursuit. They are the main determinants of modern way of living and the major causes of contemporary environmental and ecological crisis. Religious worldviews define the status of human in the world and the human-nature relation. Religious ethos can be biocentric and ecocentric ethics rather than self-centered ethics or materialistic worldview. Furthermore religion grounds its ethics on transcendental or sacred base and incorporates its ethical norms in the practice of everyday life, communal living, and even every spheres of human activities. Nevertheless, there are diverse religions and various models of environmental education. There are difference, even disputes, between science and religion in some aspects. In a situation of diversity there needs to be an open and inclusive public sphere and procedure of engaged mutual understanding for reaching a consensus or temporary mutual agreement concerning environmental education.