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The Ethics of Intercultural Communication


Edited By Bo Shan and Clifford Christians

The revolution in media technologies and the political upheavals intertwined with them demand a new media ethics. Given the power of global media corporations and the high-speed electronics of media technologies worldwide, more and more people are either brought together through dialogue and communication technologies or assimilated by them into a dominant culture. In cultural conflict all over the world, people tend to emphasize absolute differences when they express themselves, and under conditions of censorship and oppression citizens are increasingly prone to violence. To take seriously dramatic technological changes in a complicated world of cultural diversity, media ethics does not simply need to be updated but moved forward in a new intercultural direction. The Ethics of Intercultural Communication presents a futuristic model for doing so.
Focusing on Oriental and Western cultures, the book’s key case studies are China, North America, and Europe, where intercultural issues are relevant to an increasingly borderless world. Chapters focusing on a single nation or culture analyze findings from a cross-cultural perspective. Comparative studies appeal to transnational theories and norms.
Multi-ethnic voices in any community are increasingly understood as essential for a healthy society, and the media’s ability to represent these voices well is an important arena for professional development and for enriching media codes of ethics. The news media are responsible for mapping the profound changes taking place and this book teaches us how.


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Section Two: Intercultural Conflictsand Intercultural News Coverage


Intercultural Conflicts and Intercultural News Coverage s e c t i o n t w o The Islamic Veil in France The Body That Communicates hugues hotier 由此开始基督纪元, 即公 元世纪。 c h a p t e r t h r e e There are several reasons for incomprehension (even for conflict) between cultures, and one is particularly acute at the moment, namely the place of women in the religions that structure societies. The return in Islam to the founding texts deeply modifies the clothes of Muslim women who, in greater and greater numbers, adopt not only the hidjab hiding their hair but also the niqabor forms of dress that hide the body totally. Since 1905, France has been under secularism based on the separation of church and state. Indeed, this principle is written in the French constitution. Western women have become emancipated from religious prescription, particularly with regard to her body. And the relatively recent appearance of what is called the “Islamic veil” in public generates such a culture shock that the government has had to legislate. This chapter analyzes this antinomic attitude relative to the female body and confronts it with the culture of contemporary French society. h i s t o r y o f t h e v e i l Islam did not invent the Islamic veil! This veil, with which many Muslim women cover their heads and at least part of their bodies, existed before Muhammad. The Bible says that Jewish women covered their heads with a veil....

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