Acta Historica Universitatis Klaipedensis

Collaboration skills, multicultural awareness, and intercultural sensitivity are essential to the careers of maritime business professionals. The self-development of a multiculturally conscious personality contributes to ensuring safety in the maritime business. Researchers point out that more attention in the maritime industry should be paid to the employee’s personality than to increasing automation of shipping processes. The heterogeneity of employee teams at the national and religious levels is associated with the problem of increased psychoemotional stress. Instead of emphasizing the teaching of intercultural communication rules, it is appropriate to enable future maritime business professionals to cultivate values, to realize their cognitive interests, to understand that the culture or religion of their colleagues is existentially dear to them, and to be open to a culture of dialogue. Therefore, the article presents more relevant methodological prerequisites for the development of multicultural self-awareness and religious tolerance in the spirit of Neo-Thomism, theistic humanism, personalism, and constructivism.

The goal of the article is to describe the contribution of ecclesial or Church communities to the development of community work and the ways people get involved in community activities, seeing ecclesial communities as form of religious capital in society for regenerating the society and individuals. In the richness of community activities of Christian Church that are socially or caritatively-oriented, it is possible to find resources, with which the Christian Church can reach the people in need and fulfil its mission. Thus, the context of the article is the practical concept of Caritative Social Work being practiced in practical domains of modern social protection system. One of the factors, chosen for studying in this article, will be religious capital with its inner constituting conditions in order there could take place their activation in community environment. The task here is to explore specific social and religious factors and principles of action that would provide more full understanding about the effectiveness of functioning of local religious communities and their influence on community development. The article will end by case study analysis of two Christian ecclesial communities and deriving working principles, finding out which elements and principles of ecclesial community can constitute the effective community of social rehabilitation.

The epithet Euro-American is ubiquitous in contemporary social science research. There is a tendency, however, for the concept to suffer from a ‘misplaced concreteness’: it is variously used to refer to a population, a place, or even a culture. The collaborative study on which I report here was entitled ‘Public Understanding of Genetics (PUG): a cross-cultural and ethnographic study of the ‘new genetics’ and social identity’. The aim was include, within the same framework, a range of publics, including lay and expert, as well as the media and legislation, and to investigate whether developments in genetic science and the use of genetic and reproductive technologies were impinging (or not) on people’s understandings of kin-ship. We were able to focus, to some extent, on the interface between normative and popular understandings of genetics. In juxtaposing policy and popular discourse our aim was to discern the points at which they converge and diverge. In PUG we were interested, then, in the similarities and differences in kinship thinking across the European sites in which we worked. We attempted to apprehend cultural understandings of kinship through the prism of genetics, and we were using new reproductive and genetic technologies as an ethnographic window through which to explore kinship across Europe.

I explore the state’s presence by looking at people’s understanding/experience of authority and power. I argue that ‘cynicism’ is the common structure of feeling embedded in perceptions and experiences of the state. It entails negativity, distance, and irony, rather than resistance towards the state. Cynicism has an effect on the lives people live and the communication they carry out with the ‘state’ whether in everyday conversations or at elections. Cynicism encapsulates criticism of the state officials, seeing them as self-interested, immoral, and unjust. It also manifests distrust of authorities and difference between the people and the power elites. Cynicism derives from various contexts: the experience of power as omnipresent, immutable, and threatening prevalent in the socialist period, beliefs in equality and loyalty to a collective which no longer inform social relations, mysterious post-socialist circulations of wealth from which people feel completely or partly excluded, experience of destatization and subalternity. This article rests on the research conducted in three village communities and the cities of Vilnius and Kaunas in 2003–2004.

Some of the words used in these discourses about multiculturalism, and everyday multicultural practice, such as “culture”, “ethnicity”, and “identity”, are ubiquitous and figure in almost every argument about multiculturalism, or discussion about multicultural practice. What I am going to argue is that, in popular and some scholarly discourses, these words and concepts may be used in ways that may be completely incompatible with our anthropological understandings of them. I am going to focus on three interrelated problems: ethnocentrism, essentialism, and primordialism.