This study reports on strategies to indicate plural referents in hearing learners of Sign Language of the Netherlands. This is the first explorative study that focuses on L2 expressions of plurality in a sign language. Using data from two datasets, I examined when learners start to express plural and which strategies they apply, and I noted typical learner characteristics. The first study examined spontaneous conversations of three learners, during the first 18 months of their learning. The second study analyzed elicited data from 11 learners during their first year of learning. The data reveal that learners are able to express plural referents in early stages, using strategies that are familiar to them (quantifiers) as well as strategies that do not occur in their mother tongue (reduplication of the noun, use of spatial devices). The early emergence might be explained by the salient nature of the devices and the resemblance with gestural portrayals.
Europe is on the path, though rocky, to political and cultural unity. After World War II, relatively large numbers of immigrants moved to Europe and brought with them outside cultural customs and religions. The issue of multiculturalism in society has been on the political agenda for decades, but attitudes have changed drastically since 11th September 2001. Attitudes in relation to migrants, particularly those with a Muslim background, have become more wary and critical. Islam has become associated with violence and terrorism and fears have grown that migration exacerbates this threat to society. These societal developments pose a threat to intercultural education. This article explores the societal situation in the Netherlands and Germany using empirical data and elaborates how youth in the Netherlands and Germany evaluate their relationship with migrant, especially through the dimension of religious tolerance and acceptance.
A methodology for doing research into corporate spirituality should enable us to deal with the religious component of spirituality instead of trying to separate spirituality from religious beliefs, as the positivist school proposes. Waaijman’s phenomenological-dialogical research cycle enables us to deal with religious diversity in a scientific way. Sölle’s concept of democratized spirituality allows for discovering everyday (corporate) life as a finding place and workplace for spirituality. Replacing theistic terms by the concept of ‘alterity’ in a definition of spirituality may stimulate corporate spirituality without excluding or disqualifying spiritual diversity. Arendt’s concept of ‘action’ is closely connected to democratised spirituality. From that we can deduce a number of characteristics of corporate spirituality that give flesh and bone to what corporate spirituality can be. This allows us to see that many elements of corporate spirituality are already present in our organizational praxis. It also tells us that we need to become more aware of them and practice them. In doing so we set out on a ‘via transformativa’ that eventually may transform our organizations.
