Bosnian Intercultural Hermeneutics of Foreign

The status that it has today, the uniqueness and specificity of its intercultural profile, Bosnian literature owes to the centuries-old deposition of various cultural strata. How deep into the past this integral composite reaches is most visible in literary works, whose re/interpretations certify the ruthless interaction with other cultures. In the methodological key of interculturality as an area of exchange of different cultural practices, the paper (through theoretical models of German comparativists’ hermeneutics of foreign) explores the mediation of “foreign” in Bosnian literature. Certain intercultural aspects of Bosnian literature have not been sufficiently researched, and it is the ways of communicating with foreign and the connection of foreign with the experience of alienation and/or intimacy that make the life of Bosnian culture serious and portray the timeline of literary texts as a trace of longing for a universal agreement of the worlds.

THE MULTICULTURAL PEDAGOGY IN THE PARABLE OF THE GOOD SAMARITAN AND ITS CONTRIBUTION TO SUNDERMEIER’S INTERCULTURAL HERMENEUTIC: A DIACOGNITIVE ANALYSIS

This study was aimed to analyze the text of Luke 10:25-37 using the methods of diacognitive analysis, thus discovering the principles of Jesus’ multicultural pedagogy that can be used as a tool to solve multicultural issues and complement Sundermeier's intercultural hermeneutics so as not to look brittle in its application. The result of the analysis of the Parable of the Good Samaritan suggests that there are five principles in Jesus’ multicultural pedagogy and at once as a contribution to Sundermeier' intercultural hermeneutic, namely: (1). Multicultural issues can only be resolved through the creation of dialogue by the teacher; (2) The teacher's position is decisive in solving multicultural problems; (3) The teacher must know the actual cognition object; (4) The teacher must have multicultural competence; and (5) the primary goal of multicultural pedagogy is reconciliation. Among these five principles, the third principle has the most essential role in its application because it emphasizes compassion. The presence of compassion in teacher' self will make the teacher has a strong desire to help others without considering the differences of ethnicity and religiosity, eliminating assumptions, paying attention to the welfare of others without being selfish, having feel-in and respect, willing to sacrifice both psychic and material to manifest life together (convivencia).

Can “Dangerous Memories” be Communicated? Extending Insights from the Intercultural Theology of Robert J. Schreiter into Dialogue with Subculture and Racialization

Robert J. Schreiter's groundbreaking work on the connection between theological discourse and intercultural hermeneutics is a sound foundation for a theological project that engages culture and its connection to globalization and racialization within the United States. This essay extends insights from Schreiter's work to bear upon the theological problem within the US context of communicating "dangerous memories" of racialized suffering by bringing Schreiter's insights regarding semiotics and intercultural hermeneutics into engagement with the concepts of subculture and racialization. I conclude that this approach can assist theological communication of "dangerous memories" of racialized suffering through highlighting the aberrant theological anthropology conferred through racialization-and its dehumanizing hierarchy of race that offers and prohibits access to the benefits of globalized society depending upon one's entrance into "whiteness"-and semiotically focusing upon culture and subculture as the locations through which communication is possible. Such an approach may lead to a broader, re-humanizing reinterpretation of the signs, codes, and messages that are intertwined with phenotype.

Ketuhanan yang BerkebudayaanKetuhanan yang Berkebudayaan: Memahami Pancasila sebagai Model Interkulturalitas

Interculturality is the awareness of cultural diversity in a communication in which all parties intend to communicate effectively with one another. This study considers the potential of the first sila of Pancasila as a healthy interculturality by virtue of its open concept of divinity, namely “cultured divinity”. The finding is that the first sila of Pancasila can be defi ned as an open and active intercultural hermeneutics. The fluidic, accommodative, and open nature of the first sila of Pancasila, makin it possible to values contributed from anywhere, is the advantage of Pancasila that makes it acceptable to anyone living in Indonesia. In the localcontext of Tembilahan, this study captures the interculturality, and retrospectively confirms that the intercultural meeting point constructed in Pancasila has been estabished.

Listening to Voices at the Margin: The Washing of the Feet John 13:1–20

Witnessing an entire congregation participating in the Maundy Thursday ritual of foot washing in Johannesburg led to a renewed consideration of the meaning of this, the final sign of Jesus in the Fourth Gospel (Jn 13:1-20), and its relevance for today. Making use of the dynamic of intercultural hermeneutics and so listen to voices at the margin, this reflection moves back and forth between the biblical text itself and a variety of contemporary cultural appropriations of the ritual in Asia and the Pacific, focusing upon issues of power, powerlessness, inclusion and exclusion.