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Crazy Rich Asians is regarded as one of the movies that successfully represented Asians, regardless of all the controversy. One of the topics clearly presented in the movie is the contestation between the west and east. The dichotomy is resulted from the social construction of the western culture to maintain its superiority over the east culture. Since the movie seems to celebrate the east by portraying the Asian-Asians differently from the old stereotypes or old images of the eastern culture, but at the same time, this research finds that this movie overtly portrays the west as loveable or likable culture. The movie depicts the contrast between east and west through the story. This article is intended to analyze the contestation between east and west which is depicted in the movie. The movie is examined in how it depicts America as the west and Asia as part of the east. Therefore, deconstruction is used as the reading method to see what is behind it, the things that are not seen, related to how the Asians are portrayed in the movie. The finding of this research shows that there are double roles in the movie. The power of whiteness in the American movie industry somehow still brings impacts toward the contestation of whiteness and color. [ABSTRACT FROM AUTHOR]

The peculiarities of the historical development of Ukrainian lands in the pan-European context and the experience of interaction of Ukrainian and European cultures over the last millennium have been analyzed. The role of the Ukrainian elite in the integration processes in the context of globalization has been determined. It has been found out that European integration in the context of Ukraine’s choice of a strategic path of development is a natural and necessary process. Given the potential for globalization threats, the Ukrainian elite meet the demand of developing a sound integration strategy to minimize the negative impact and take full advantage of the process. [ABSTRACT FROM AUTHOR]

The article is concerned with interrelationship of policy and culture, in particular N.Machiavelli's political philosophy and its reflection in some short stories by R.Kipling, one of the most recognized representatives of the British imperial thought. Policy and culture have traditionally been considered almost incompatible spheres of human activity as policy tended to become more and more severe, cynical, "dirty", while culture aspired to develop supreme values and perfect ideals. Sometimes the direct confrontation between policy and religion, policy and morals, policy and law, policy and literature, policy and art in the broad sense of the word could occur. The greatest Renaissance masters - Michelangelo, Leonardo da Vinci, Rafael etc. - actively opposed any evil manifestations: evil ideas, evil words, evil doings, expressing in their masterpieces the highest ideals and values. However, these ideals and values drastically diverged from the reality, political and public relations of the time, the "dirty" policy conducted by the rulers of numerous Italian principalities. It is no coincidence that N.Machiavelli develops his new political philosophy aiming not only to create the strong unitary state, but also to overcome this "dirty" policy at least to a certain extent. Therefore, describing the mechanism of the "dirty" policy that opposes high culture, N.Machiavelli introduces a new political philosophy which should be based on the highest ideals and values. As far as literary art is concerned, one can easily see that such world famous novelists as Kipling, Chekhov, Maupassant and many others reflected in their short stories that very longing for highest values and ideals which are almost absent in political doctrines and political practice. The true policy is necessarily based on the true culture and its values and ideals, whereas the true culture is indispensably connected with the true policy.

The article is concerned with interrelationship of policy and culture, in particular N.Machiavelli's political philosophy and its reflection in some short stories by R.Kipling, one of the most recognized representatives of the British imperial thought. Policy and culture have traditionally been considered almost incompatible spheres of human activity as policy tended to become more and more severe, cynical, "dirty", while culture aspired to develop supreme values and perfect ideals. Sometimes the direct confrontation between policy and religion, policy and morals, policy and law, policy and literature, policy and art in the broad sense of the word could occur. The greatest Renaissance masters - Michelangelo, Leonardo da Vinci, Rafael etc. - actively opposed any evil manifestations: evil ideas, evil words, evil doings, expressing in their masterpieces the highest ideals and values. However, these ideals and values drastically diverged from the reality, political and public relations of the time, the "dirty" policy conducted by the rulers of numerous Italian principalities. It is no coincidence that N.Machiavelli develops his new political philosophy aiming not only to create the strong unitary state, but also to overcome this "dirty" policy at least to a certain extent. Therefore, describing the mechanism of the "dirty" policy that opposes high culture, N.Machiavelli introduces a new political philosophy which should be based on the highest ideals and values. As far as literary art is concerned, one can easily see that such world famous novelists as Kipling, Chekhov, Maupassant and many others reflected in their short stories that very longing for highest values and ideals which are almost absent in political doctrines and political practice. The true policy is necessarily based on the true culture and its values and ideals, whereas the true culture is indispensably connected with the true policy.

Applying international and comparative education and cultural perspectives, through critical comparative reflection, this paper examines issues and challenges of adult learning, teaching, and research endeavors between the East and the West. First, a brief literature review illuminating the obstacles and barriers for a two-way exchange between East and West is presented to argue and call for an interchange through which the West might endeavor to listen to and learn from intelligent life beyond its own borders (Merriam and Associates. Non-western perspectives on learning and knowing. Krieger: Malabar. 2007; Milligan, Stanfill, Widyanto, & Zhang. Educational Studies, 47(1):50-70, 2011). Second, via critical personal narratives, two international adult educators' lived issues, experiences, and reflections demonstrate the pressing necessity that invites us to recollect critically what has been 'dismissed or at very least delegitimatized' (Reagan. Non-Western educational traditions: Indigenous approaches to educational thought and practice 3. New York: Routledge. 2010), in the discourse of conceptualizing educational thoughts and practice, and argue for consciousness to challenge our own ethnocentrism and the ethnocentrism of others that could help make the learning from each other more authentic and equally value from both sides. Finally, it concludes with recommendations that may facilitate further deliberations-philosophically, theoretically, and practically. The paper calls for a different mindset that helps interrupt educational neocolonialism in the globalized world. It also aims to help create a 'third space' for bridging educational understandings and learning between East and West accurately, and more effectively. [ABSTRACT FROM AUTHOR]

The article focuses on determining the place and role of the Kazakh culture in the Eurasian civilizational region. The article also assesses the choice of sociocultural development models for the Republic of Kazakhstan in globalization. The special features of the traditional ethics of the Kazakhs are outlined, including the significance of the eminence of origin. A comparative classification of the cultural and historical types of Asia and Eurasia are also outlined.

Hajnal's and Laslett's models of family and household have dominated research for over three decades. While a growing body of scholarship has questioned the operation of these models in detail, the view of the uniqueness of the West with its small families still has wide currency. The present work explores the 'East–West' paradigm as used by family historians, challenging both the evidence and its conceptual premise. It demonstrates the cultural roots of this thinking and argues that socio-economic factors are much more important determinants of household structure than geographical and cultural ones for an understanding of families in the past. [ABSTRACT FROM AUTHOR]