Scale

The present study aimed to design and validate a “Critical Understanding of the Global Spread of English” Scale (CUGSES). To this end, a framework was designed based on the tenets of linguistic imperialism, English as an International Language (EIL), and globalization. The scale was then administered to a population of 425 participants, comprising English language teachers in language institutes, English language learners in language institutes, parents whose children attended English language institutes, university students majoring in English and English-major university professors. Rasch measurement was utilized to substantiate the construct validity of the instrument. The results of the Rasch analysis revealed that except for three items, the scale is unidimensional and meets the criteria to fit to the Rasch model. Next, exploratory factor analysis (EFA) was conducted to extract the factors underlying the scale. Five components were extracted and labeled as: domination of English language and culture, preference for home culture and language, age and medium of instruction, native speakerism, and localization in ELT. Implications of the newly- designed scale in the Iranian EFL context were then provided.

One of the ways to consolidate peace and friendship despite the remarkable progress of humanity, is tourism and spirituality. Tourism can change the tourists’ worldview and attitude by increasing their knowledge from visiting the landscapes of nature, geographical locations and legacy of the ancients, a change in adherence to the principles and values and the Slavery of the unique god. Being combined with peace and friendship, tourism can create a strong friendship and solidarity in the minds of tourists through recognizing the legacy of the past and the recognition of different nations and religions and different ethnicities and cultures. This solidarity and friendship is very important especially in the current and global era due to the problems of community life such as air pollution, psychological problems, cyber threats, social abnormalities. Given this approach and employing the analytical-descriptive method, this paper seeks to answer the following question: How the tourism-related dimension of spirituality can be able to create peace and stability and to strengthen peace and friendship among different societies from a local to the global scale? The findings of the research indicate that in the event of spirituality overcome in the tourist industry and travel of tourists, all activities of the tourist have the capacity to establish peace and cooperate on all scales. And tourism and spirituality for peace and friendship between nations and cultures are a powerful tool and a good platform.

Although rarely recognised, Hegelian philosophy also encompasses a rich geographical knowledge, which has great value for scholars working across multiple scales of socio-spatial interaction. The article offers an analysis of the geographical sensibilities of Hegel that are immanent in the main body of his philosophical system, particularly in the Phenomenology of Spirit, where it is possible to find a very original elaboration on the metabolism of reason, the articulation between the particular and the universal, and the function of otherness in socio-spatial interaction. The main argument here is the contrast between the more explicit references to nature and space, on the one hand, and the deeper and more immanent theorisation of world relations, on the other, which constitutes Hegel’s major geographical contribution. The discussion revolves around the key question of the totality of relations and how space encapsulates the unfinished struggles for change and for self-consciousness. The complex evolution of self-consciousness, via the experience of otherness and the insistence of moral duties, not only takes place in time and space but is also an expression of socially produced and perennially disputed spaces. Hegelian dialectic is ultimately an anticipated rendering of the contemporary understanding of socially produced and contested spaces. Geography, as interpretation and critique of lived realities, can be an important translation of philosophy into life, but because space is always lived space, geography becomes the actualisation of philosophy and also its complication.