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This is one of the interesting points of possible interaction of government and citizens—governments being under pressure for greater accountability and transparency and citizens wanting ways of intervening that have resonance with the bureaucracy as well as with elected representatives.
At the federal level, this can be seen in the increasing emphasis on performance measurement and the development and use of results-based management and accountability frameworks.Intro to Accounting for Operating Leases (New FASB Rules) - Intermediate Accounting - CPA Exam FAR
Policy paradigms offer a way of understanding shifts in governance, shifts in the aim of public policies, and shifts in our understandings of culture. Mercer talks about the movement from data to information to knowledge, and finally to wisdom, as a way of understanding the path from statistics to policy.
Duxbury discusses the paradigm shift from quality of life to community indicators. Others, including Mercer, also reflect on the significance of policies being seen as place-based. Murray describes paradigm shifts with three potential policy paradigms competing in the cultural field: Policy paradigms must engage governments, both politicians and policy-makers, and they must also engage the other participants in the governance process.
Governments have to be engaged, in order to commit resources monetary, legal, and political and other participants have to be engaged, to commit their resources which include the time, energy, and mobilization to put sufficient political pressure on governments to convince them to commit public resources.
At the federal level, government-wide interest in developing social capital and building social cohesion in Canada can represent a meaningful opportunity for the cultural sector. Policy paradigms are likely to change along with changes in culture. Garon reports on the major shifts in patterns of cultural consumption in Quebec over the past twenty years, illustrating the importance of generations, of policies of democratization, of information technology, and of education.
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Although there has been a major decline in traditional practices, cultural practices are still a marker of social distinction. Garon sees possibilities for culture being a way to link to the recent immigration in Quebec and therefore playing a role of integration. Indeed, for him, culture is the zone of exclusion for those not of the dominant cultures.
Increasing diversity in Canada has led to exclusions as cultural competencies define themselves in speech, in jokes, and in the full range of daily life. Cultural diversity is transforming Canada but equal access to public space is not a reality. Changing culture, as changing policy paradigms, is explained by a variety of factors: Not that everything was known or understood about these shifts—right away the research agenda began to take form—but there did seem to be a convergence around the interest of reflecting on cultural citizenship.
This idea resonated with the shifts we have been describing, the idea of citizenship being linked to processes of participation, to building feelings of belonging and identity, to the kind of processes described as governance. There is a tension in citizenship, between a movement from below and action from above and, again, this tension resonated with the shifts described earlier.
The shifts in culture also create interesting links to citizenship in the suggestions about links between cultural participation, social capital and feelings of identity.
For some of the authors, cultural citizenship refers to an attribute of an individual. For Karim, it is a capacity to participate as an effective citizen, a set of cultural competencies that individuals had or did not have.
His category of the engaged citizen makes the link between cultural participation and cultural citizenship in that the engaged citizen not only goes to cultural events but creates institutions and projects that involve his or her community in cultural participation. Murray, too, sees cultural participation, not as cultural citizenship, but as a building block to cultural citizenship.
For her, cultural citizenship has a collective dimension that goes beyond individual participation. This comparison allows a rich analysis of the role of social and cultural capital in the production of citizens and, in this way, supports the interest of continuing to theorize cultural citizenship. Jeannotte highlights the role of cities in creating the meaning of cultural citizenship. The alternative press, an urban phenomena, is, as Straw describes, breaking down the distinctions of night and day and in this way creating a more inclusive urban public space, one in which a greater number of urban residents can integrate their work, family, social, political, and cultural lives.
The patterns of interaction described by Straw reinforce networks of meaning and create spaces and processes that can lead to greater feelings of inclusion, to greater cultural citizenship.
Introduction. Accounting for Culture
Stanley makes the most systematic attempt to define different meanings of culture, using a typology of three faces of culture. The three meanings for Stanley are culture in the sense of everyday life meanings, culture in the sense of heritage the best of human achievementand culture as creativity.
For Stanley, culture is a strategic good in that it increases the capacity of citizens to manage change and therefore to govern themselves. It is this kind of role in building cultural citizenship that, for Stanley, offers a justification for government to invest in culture and formulate cultural policy.
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Meisel, on the other hand, begins his text by contrasting traditional and recent visions but ends by arguing that a fusion of the two is possible, exemplified for him by the Kingston KISS project.
Cunningham, as noted earlier, feels that economic development arguments are the best to elicit government support but feels that innovation, and the construction of a knowledge-based society, is a better rationale than the earlier cultural industries argument. His argument is based on the relationship between two sets of facts: Making an economic argument for culture is pointless, according to Gregg; a citizenship argument has more reality and more weight.
Canadians need to feel that governments can be productive, that public action can lead to the goal of a more progressive society, the goal Canadians want to see. Participation in culture can lead to greater feelings of confidence in public action and the efficacy of citizenship.
For him, the essential difference needs to be one of rigour, of making arguments that can be empirically substantiated. It is only in this way that governments will, and should, pay attention to the culture community.
Dashboard is currently available in support of the titles below. Already using Dashboard and have a question? Visit the dedicated support site for more information. What makes Dashboard different to other online learning platforms? We wanted to develop a platform that would really justify the term "learning solution" without the unnecessary complexity that these "solutions" often create.
We therefore asked you, the academic community, what you believed to be the most important factors in creating the ideal online platform to accompany an adopted textbook. It should be simple to set up for my course, and easy for my students to learn and use.
We've created Dashboard to be just that.
The platform is tailored to your adopted textbook. Once you have access to Dashboard you and your students can start using it immediately, and you can customise the content as little or as much as you like. The site navigation has been designed to be as streamlined, intuitive, and clear as possible, so much so that we expect users to master the site in under 15 minutes.
Finally, the platform is supported and administered by OUP, so you can focus on teaching rather than IT support for your module.