Intercultural Identity

Islamophobic sentiments in the Western world have gained scientific attention, particularly after the terrorist attacks of September 11, 2001. However, the effects of religious stigma on Muslim minorities’ identity formation have rarely been studied. Using structural equation modeling, this cross-sectional study examined direct and indirect effects of different forms of religious stigma on the national affiliation of 210 Norwegian-Pakistani and 216 German-Turkish Muslims. Furthermore, the study examined the mediator role of religious identity. Our results suggest that being a Muslim in Norway is more reconcilable with affiliating with the nation than being a Muslim in Germany. However, across the samples, the results indicated that various forms of religious stigma affected Muslims’ national identity and engagement in the public and private sphere in distinct ways. These effects were both positive and negative, differed between the two samples, and in Germany, were mediated by the participants’ religious identity. The findings indicated that the ways in which religious stigma influences Muslims’ national affiliation is context and culture bound.

The conflict in families disputing child custody cases across international borders continues to grow worldwide resulting in an epidemic of parental abduction. Governments and international bodies continue to work toward creating effective solutions through cross border family mediation programs. Ensuring a voluntary process that does not culturally alienate or marginalize participants is a challenge that often creates ethical dilemmas that may go unnoticed, minimized or ignored. When an individual is marginalized or disenfranchised during any alternative dispute resolution process as a result of cultural dilemmas, inequitability is created. Cultural bias and ignorance limits or prevents creative exploration of problem solving strategies, forcing parties into predesigned agreements. In 2012, the Hague Bureau on Private International Law released the first publication on mediation standards and guide for cross border family mediation as an extension of international family law. Building on these efforts, this paper provides a look at how culture shapes identity and influences problem solving in a multicultural context through a review of the literature and actual case examples.

Los estudios de género en la provincia de Manabí- Ecuador son casi inexistentes y escasamente planteados en los ámbitos sociales y políticos de la región, en consecuencia, la discusión, de por sí limitada, recae en discursos y prácticas encriptadas en estructuras sexistas que reproducen mensajes sobre sus
representaciones sociales en esa provincia. Por ello, se analizan los símbolos y discursos para conocer esa realidad, desde la perspectiva de un grupo de habitantes conectados directa e indirectamente con el contexto. Se aplica una metodología cualitativa con herramientas etnográficas basadas en entrevistas
y análisis de imágenes. Las representaciones simbólicas nos muestran estereotipos y roles interiorizados en las prácticas desiguales y violentas, en una población fuertemente abrazada a la identidad cultural de su pueblo, en la que se encuentra naturalizado el poder masculino sobre lo femenino.

The author explores the differences in the ways of knowing God, with a particular focus on the rational proofs of God’s existence as perceived by noteworthy authors from Christian and Hindu traditions. He deepens the study with insights put forth by Raimundo Panikkar in his seminal work on the encounter between both religions. A possible blend of the two traditions is proposed.

Przedstawione w książce zagadnienia nawiązują do idei integracji międzykulturowej i budowania wspólnoty poprzez radosny śmiech - zwłaszcza w odniesieniu do fascynującej, choć trudnej przeszłości. Ich podstawą jest komizm zawarty w żydowskich dowcipach i anegdotach o edukacji oraz wspólnota śmiechu i humoru ukształtowana w rozmaitych okolicznościach. W poprzedzającym część antologiczną eseju popularnonaukowym, zostały przedstawione argumenty potwierdzające tezę, że w zróżnicowanym kulturowo środowisku, dowcip i towarzyszący mu śmiech mogą stanowić czynnik dialogu międzykulturowego oraz narzędzie edukacji międzykulturowej. Zamiarem zespołu opracowującego niniejszą książkę była popularyzacja działalności Fundacji dla Uniwersytetu Kazimierza Wielkiego w bydgoskim Fordonie i zachęcenie do współpracy poprzez zainteresowanie wspólnym dziedzictwem kulturowym.

cytowanie: P.P.Grzybowski: Morycek w szkole. Żydowskie dowcipy o edukacji, w dialogu międzykulturowym. Fundacja dla Uniwersytetu Kazimierza Wielkiego, Wydawnictwo Uniwersytetu Kazimierza Wielkiego, Bydgoszcz 2016, 178 s., ISBN 978-83-927223-0-4 (patronat medialny: Oficyna Wydawnicza Impuls)

słowa kluczowe: śmiech, humor, dowcip, anegdota, edukacja międzykulturowa, dziedzictwo kulturowe, kultura żydowska, Żydzi, edukacja

This lecture deals with the following 6 topics:
1) Presentation of the notion of “culture” and concrete examples.
2) Discussion of the notion of “cultural identity” is.
3) The scope of intercultural (or “cross-cultural”) communication.
4) Typical and recurrent obstacles that impede a successful intercultural communication.
5) (Negative or positive) impact of cultural (mis)communication
6) Possibilities to improve intercultural communication.

Este artículo examina dos enfoques teóri- cos sobre la autonomía: el multiculturalismo liberal y el interculturalismo latinoamericano. El argumento principal es que el enfoque intercultural es idóneo para fundamentar la autonomía que el multiculturalismo porque tiene un mayor alcance metodológico y sus horizontes normativos son más amplios. En primer lugar, se examinan las críticas del interculturalismo al multiculturalismo liberal de Kymlicka. Seguidamente, se estudian sus concepciones de la autonomía.

Synopsis
This book was written as a source of information and instruction, primarily for government and contractor personnel engaged in the conduct of combat advising, tribal engagement, provincial reconstruction, social development, and conflict resolution at the tribal, foreign military/government, or other sub-cultural level. It will also be of interest to the families and friends who remain behind and find the ongoing conflicts in Iraq, Afghanistan, Pakistan, Africa and Latin America incomprehensible. They may find that this guide helps to clarify at least the intended goals, if not the methodology, that deployed personnel are supposed to be following.

About The Author
Patrick James Christian is an Army Special Forces officer specializing in intra-state irregular warfare such as counterinsurgency and unconventional warfare. He has conducted combat advising and tribal engagement missions in Ecuador, Colombia, Sudan, Ethiopia and Iraq. He established the first Joint Special Operations Forces Training Branch at Fort Irwin’s National Training Center, and built Tribal Engagement training venues for Naval Special Warfare Squadrons, US Army Special Forces Command Battalions and Marine Special Operations Advisory Groups. He is currently assigned to the Office of the Undersecretary of Defense for Policy and is a doctoral student at George Mason University’s Institute of Conflict Analysis and Resolution. His academic credentials include a BA in International Relations and Pre-Law from the University of South Florida, and an MA in Organizational and Cross Cultural Leadership from Gonzaga University in Spokane, WA. His previous publications include "Brokering the Peace in Sudan: Special Forces Officers Tackle Unique Advisory Role in Darfur" (USAJFKSWCS Special Warfare Quarterly, March/April Edition 2006) and "Guerrillas in the Midst: SOF Advisory Teams in Southern Colombia" (Special Warfare, May/June Edition 2007). He has also written "Meeting the Irregular Warfare Challenge: Developing an Interdisciplinary Approach to Asymmetrical Warfare" (Small Wars Journal, July 2006) and co-authored "Winning Damaged Hearts and Minds: An Irregular Warfare Concept" (The McCormack Tribune, February 2009) with Brig. Gen. (Ret) David L. Grange and Scott Swanson.

For any target discourse, translation, as a confrontation with the nonidentical, is a potential threat to its own identity. Via a broad definition of translation as “discursive migration,” this paper discusses the possible ways in which a discourse may react to the intrusion of alien discursive elements. Two basic questions function as guidelines: Does a discursive practice acknowledge the otherness of intruding elements? And, does it allow their intrusion without transforming them according to target codes? Thus, four prototypical stances (imperialist, defensive, trans-discursive and defective) are extensively discussed. Finally, this framework is applied to the conflicts characterizing the identity construction of translation studies as a discipline in itself.

En este ensayo se analizan las significaciones del discurso intercultural en los planes de estudio de educación básica. Se privilegiaron los planes publicados en lo que va de este siglo (preescolar 2004, secundaria 2006, primaria 2009, plan de educación básica 2011 y Modelo Educativo para la Educación Obligatoria 2017). A la constelación resultante de sentidos y significaciones se le denominó complexión escolarizada del discurso intercultural. El principal argumento que se sostiene es que el imaginario de la Secretaría de Educación Pública, condensado en esos documentos normativos, tiende a ser reducido y exclusionista respecto de la producción de conocimiento de la educación intercultural gestada a nivel nacional. En términos organizativos, se presenta un breve estado de conocimiento, se continúa con el análisis de la complexión escolarizada en los planes de estudio arriba señalados, y se cierra con algunas reflexiones finales.

This paper presents the results of an intercultural study done at the University of Massachusetts at Amherst, USA in the period September 2006 to February 2007 when 23 informants from 17 countries were interviewed face-toface and recorded on tapes. It outlines three distinct phases in the perception of culture shock: 1 unawareness 2 partial awareness 3 full awareness and argues that culture shock appears out of the conflict between local codes and perceived meanings. The process of cultural hybridisation is a natural outcome of the coping strategies with culture shock. However, the paper also argues that full adaptation is not at all equal to cultural assimilation.

El presente libro tiene el propósito de proporcionar a la comunidad académica elementos intelectuales para animar la búsqueda, el debate, la investigación y el aprendizaje sobre el tópico de la interculturalidad que cubre el área de los estudios culturales y de la enseñanza de lenguas extranjeras, con referencia específica a la lengua inglesa. Es deseo del autor establecer un diálogo con docentes, estudiantes, profesionales de la educación y humanistas y con aquellos lectores interesados en los estudios interculturales en quienes exista el deseo por investigar acerca del tema en mención con la esperanza que este les abrirá las puertas al conocimiento y al ejercicio de un discurso intercultural bilingüe más eficiente y significativo como contribución al programa nacional de bilingüismo. De manera particular, busca brindar un apoyo eficaz a la acción didáctica del inglés que tiene lugar dentro y fuera del aula de educación básica y media, facilitando el desarrollo de currículos vinculados con este campo del saber e integrados al contexto sociocultural de la escuela.
Este libro articula teorías de enseñanza y de lenguaje mediadas por estudios interculturales, en aras de ofrecer un producto más completo y actualizado a las nuevas necesidades del magisterio y de los estudiantes intentando responder a los requerimientos actuales de la educación y recoger algunas experiencias investigativas y de trabajo en el aula, con base en lo cual ha sido factible reestructurar la propuesta, buscando darle coherencia, unidad y sentido.
Con esta idea se proponen cuatro capítulos: en el primero se sitúa la interculturalidad en el contexto internacional, procurando dar una definición lo más aproximada a la realidad educativa, estableciendo diferenciación con otras formas de estudios culturales en el marco legal y el contexto sociocultural. El segundo ofrece los elementos que nutren el currículo intercultural, las teorías en las cuales se sustenta. Se sientan las bases teóricas sobre el lenguaje mediante la precisión de conceptos, características y funciones de los elementos del currículo intercultural bilingüe. El tercero, muestra las incidencias de una educación intercultural en el desarrollo humano y en la calidad de la educación, el fenómeno de la internacionalización y la globalización de la economía y otros factores del escenario internacional. En el cuarto se presenta la enseñanza del inglés como lengua extranjera para niños y jóvenes mediante un enfoque intercultural integrado a las demás áreas del currículo general y el trabajo interdisciplinario con los docentes de las otras disciplinas. Asimismo, se exploran las experiencias culturales de los estudiantes y el uso de la lectura del contexto en que ellos están inmersos y al cual pertenece la escuela.
La obra es recomendable para los especialistas en currículo, en estudios interculturales, del lenguaje e idiomas extranjeros y otras áreas de la pedagogía y la educación, pero en especial para los profesores de idiomas, principalmente de inglés, para seguir un programa, dependiendo de la intensidad horaria, el tipo de curso, y demás circunstancias. En el libro subyace una metodología, pero ésta debe ser el producto de la reflexión, el debate y la experimentación. Desde luego, no existe la pretensión de que el libro sea la única verdad para el lector o para el trabajo en clase. Al contrario, es la base para trascender al debate, a la práctica reflexiva y a la consulta en otras fuentes. A ello contribuirán, sin duda, las referencias externas e internas, la bibliografía, las experiencias de aprendizaje y las lecturas interdisciplinarias.

Głównym celem książki, będącej wynikiem badań terenowych, było zbadanie na ile specyficzne, z jednej strony wyreżyserowane, z drugiej odrealnione, świąteczne, ludyczne i zrytualizowane międzykulturowe praktyki folklorystyczne (sceniczne i zakulisowe) mogą stanowić interakcyjną odpowiedź na wyobcowanie i bierność człowieka we współczesnym świecie oraz na brak poczucia, że jest on częścią wspólnoty. Międzykulturowe festiwale folklorystyczne jako synkretyczne systemy strukturalno-organizacyjne niematerialnego dziedzictwa kulturowego miewają siłę interakcyjnego remedium, z jednej strony na nadmierną indywidualizację, z drugiej na uniwersalizację i ujednolicanie. Stanowiąc pomost między kulturami, budzą z letargu uczestników tych wydarzeń i usposabiają ich do aktywności. Motywują do poznania, porównywania i prób zrozumienia; do interakcji/transakcji, wynikiem której może być akceptacja i integracja, ale także polemika, negacja, rywalizacja, a czasem nawet konflikt, który prowadząc do mediacji i negocjacji może być również twórczy. Międzyfolklorystyczny dialog w działaniu zawsze owocuje wymianą i przemianą. Równocześnie staje się okazją do umocnienia i manifestowania własnej tożsamości i wyznawanych wartości. W sytuacji zwielokrotnionego i wyeksponowanego spektaklu festiwale te otwierają drogę do interpretacji współczesnej kultury jako widowiska. Rozumiane jest ono jako aktywny pokaz i jednocześnie przekaz, wykonanie, akcja (zawieszone pomiędzy dromena: dzianie się, akt a drama: akcja odgrywana), którym zawsze przyświeca jakaś intencja. Ta swoista seria performansów może stanowić zarówno przewodnik po różnorodności kulturowej, jak i reprezentację rzeczywistości społeczno-kulturowej.
Książka jest podsumowaniem wieloletnich badań terenowych autorki przeprowadzonych w latach 2006-2011 wśród uczestników 37 europejskich festiwali folklorystycznych i folkowych (12 krajów). Ponadto w książce zawartych zostało kilka postulatów, których realizacja może przyczynić się do pogłębienia wielopłaszczyznowej refleksji i dyskusji nad poruszaną materią, jak i do zwiększenia nacisku na uświadomienie roli i znaczenia festiwali i ruchu folklorystycznego w dyskursie społeczno-kulturowym (w debcie akademickiej i w kulturze popularnej) głównie w kontekście relacji międzykulturowych oraz współpracy w zakresie ochrony i zarządzania niematerialnym dziedzictwem kulturowym.
Praca otrzymała w 2014 roku I nagrodę w Konkursie na najlepszą pracę doktorską z dziedziny nauk o kulturze, organizowanym przez Narodowe Centrum Kultury. Książkę w wersji drukowanej lub jako e-book można nabyć m.in. w sklepie internetowym Narodowego Centrum Kultury oraz na amazon.com: https://www.amazon.com/Folkloricum-Performatywnosc-folkloru-kulturze-wspolczesnej/dp/8379821793  i amazon.co.uk: https://www.amazon.co.uk/Folkloricum-Performatywnosc-folkloru-kulturze-wspolczesnej/dp/8379821793

This study explored relationships between an individualism-collectivism orientation as well as communal orientation and the perceptions of Chinese employees (n = 20) from an MNC of intercultural communication. On the basis of previous research, we hypothesised that this group of employees would display a tendency to focus their attention on the actions, knowledge and needs of their co-workers. To verify this hypothesis, the employees were surveyed in a Chinese subsidiary of a European top manufacturing company. We administered Individualism and Collectivism Scale, Communal Orientation Scale and an original questionnaire survey collecting data about participants' opinions of cultural diversity, communication problems, and stereotypes in intercultural interactions. A correlation analysis showed that although collectivists expressed positive attitudes to cultural diversity, they accentuated a need for respecting their own cultural values. Both collectivists and communally-oriented employees were not emotionally involved in communication with co-workers from other cultures. Whilst collectivism was moderately associated with focusing on norms at a workplace, communal orientation was proven to be related to maintaining and regulating relationships within a professional group.

This paper considers the emergence of various military guises in the tomb art of Western Anatolia as responses to the Persian Wars. It includes the convoy in the Tatarli Tomb, taken by others to be a funerary procession, as well other images of battle and warriors. The guises selected offer some insight into the cultural identities of the different communities of Western Anatolia during what is argued to be a formative period for politics, group identities and art.

In an increasingly globalized world, global culture may constitute an alternative cultural resource, especially for members of ethnic minority groups who have often been described as marginalized in acculturation research. In the present study, we investigated the role that global identity may play for the self-concept and the psychological and sociocultural adaptation of ethnic minority members, especially those who score high on marginalization. We explored these relationships in 848 European Muslim minority members. Marginalized participants showed lower ethnic identity but the same or even stronger global identity compared with nonmarginalized participants. No difference in sociocultural adaptation was observed between nonmarginalized participants and marginalized individuals, when the latter expressed strong global identification. Moreover, in terms of ethnic discrimination, increasing one's global identity was related to better psychological adaptation compared with increasing one's ethnic identity, although coefficients remained small. Based on our results, we, in line with other researchers, argue for a reevaluation and differentiation of the concept "marginalization," which has mostly been viewed in negative terms. Additional available cultural resources, such as global identity, may offset the negative relation between marginalization and adaptation and may mediate the effect of ethnic discrimination on psychological adaptation.

Economic migrants from wealthy industrial countries are arriving in increasingly large numbers in the rising “global cities” of the developing world, including Shanghai. A portion of these are settling long-term, setting up households and forming communities of long-term migrants. Within this group, intermarriage with local residents is common, serving as a pathway of incorporation into local society. This paper presents five case studies of Europeans and Americans married to Chinese and living in Shanghai to show how the local and transnational social contexts of these new migration patterns influence partner choices and marital exchanges. Living in the new Shanghai creates possibilities and pressures for new types of exchanges between spouses, including exchanges of symbolic and social capital. Many of these married couples are business partners as well as partners in raising bicultural children. They engage in family arrangements that mix elements of Chinese and Western practices. In conclusion, the data is used to illustrate how intermarriage facilitates the integration of each of the partners into broader social networks and community structures, while also exploring the tensions these married couples face.

Intercultural Communication as an academic discipline originated in the United States in the years following the Second World War to help Americans who were going abroad in different capacities: private, official or for business purposes. Since then, the globalization process has accelerated. Technology has made it possible to communicate through the internet, and social media has made communication cheap and simple worldwide. The academic discipline of Intercultural Communication has developed accordingly. This chapter investigates the discipline by asking: What are the consequences of general global developments for intercultural communication in general and the academic field of Intercultural Communication in particular? This chapter analyzes three textbooks in Intercultural Communication to see how they view these global developments. The results point to some differences in their various approaches. Neuliep's book follows the traditional, positivistic academic tradition in Intercultural Communication with historic roots in the United States. Jandt's book is close to the same tradition but has a critical and more complex understanding of intercultural communication. Holliday's book builds on general social sciences and cultural studies, and consequently it has a view of culture and the communication process as a negotiation between individual actors and social structures, belonging to a social constructivist and critical cosmopolitan understanding of intercultural communication.

The Italian community in Finland is relatively small
compared to other larger Italian communities abroad.
Despite the quantitatively restricted dimensions,
there are multiple reasons to study the phenomenon.
First of all, the two countries represent the geographical
extremes of the European Union as well as two
very diff erent realities in terms of historical, cultural
and social background. These two member states
of the EU in fact are very diff erent in terms of multiculturalism
/ multiethnicity and for their role in the
European unifi cation process. Studying the migration
fl ows between the two countries is therefore important
not only to understand the bilateral relationship
between Finland and Italy but it can also off er a more
general perspective on how the European integration
process is actually proceeding. This essay examines
the decision-making process of Italians planning to
move to Finland through a semantic analysis of the
posts (or web messages) sent to the message board
of web newsmagazine La Rondine by Italians looking
for a relocation in Finland. The collection and analysis
of the semantic universe provide the list of motivators
at the basis of Finland as chosen destination and an
outlook on how Finland is perceived by Italians. As
a conclusion of the semantic analysis on the source
material, a map on the opportunities and threats that
Italians attribute to Finland, will be drawn.

Key Words: emigration, immigration, Italy, Finland,
expectations.

Dans les métropoles des pays industrialisés, même dans celles déjà marquées par une histoire d’immigration ancienne, on retrouve de plus en plus de langues, de religions et de nationalités. S’il est vrai que nous sommes entrés dans l’ère de la «super-diversité» (Vertovec 2007), il est également vrai que les majorités et les groupes minoritaires vivent de plus en plus des «vies parallèles» (Cantle 2005). Dans les métropoles de la migration, nous observons de nouvelles formes d’inégalité économique et sociale (Bauman 1989; Chicha et Charest 2012; Eid et Labelle 2013) et selon Nate Silver (2015), les villes les plus diversifiées sont également celles qui montrent le plus de ségrégation. Cette «diversification de la diversité» ébranle les assises politiques et morales des sociétés d’accueil et exige de tenir compte de la cohabitation potentiellement conflictuelle des différentes visions du monde et des pratiques relationnelles en milieu urbain. Elle appelle à renouveler la notion de «Cité» non seulement comme espace public, mais aussi comme espace de rencontre non dénué de tensions (Maalouf 1998). Dans ce sens, l’étude de ces dynamiques à l’échelle urbaine appelle à renouveler la notion d’«interculturel», un terme qui est à la source de plusieurs malaises et controverses (Emongo et White 2014), mais dont la nouvelle Cité ne peut pas faire l’économie.

The decline of multiculturalism as a public discourse has been caused by various socio-political factors – such as 9/11 and its aftermath and the growth in migration – and new pro- and anti-diversity isms have been offered instead. One such pro-diversity discourse is interculturalism. Whilst some of its advocates, especially in Quebec and Europe, have seen it as a replacement of multiculturalism, a closer examination shows a high degree of complementarity. We demonstrate this by a theoretical-normative unpacking of multiculturalism and of the claims of interculturalism, and by evidence that Australian publics see multiculturalism as supportive of interculturalism, perceived as a renewal of multiculturalism. We express the hope that the sometimes oppositional debate between these two isms may now move forward into a phase of complementarity.

El presente trabajo se propone analizar los con-ceptos de “civilización” y “barbarie” que subyacen al “debatede Valladolid” en el siglo
XVI, a la luz del pensamiento crítico de América Latina (Modernidad / Colonialidad). Re-visando y sintetizando parte de la literatura existente, se demostrará que los argumentos de Bartolomé de LasCasas, y aquellos que defendían abiertamente la dignidad de los nativos, constituían un “encubrimiento” de la “diferencia colonial” como una “diferencia cultural”. Este “encubrimiento”, no sólo servirá como estrategia o mecanismo de justificación y legitimación de la Conquista, y su consecuente dominación y explotación indígena; sino también como una plataforma sobre la que se inscribirá la noción de “civilizar al otro” (o idea de “progreso”) durante el pensamiento ilustrado de los siglos XVII y XVIII.

Wisdom is at once one of the most elusive and most valued kinds of knowledge. Empirical research shows that, indeed, across cultures, people hope that life experience will eventually make them wiser. The problem is that, to date, the academic study of wisdom and of the processes by which it can be learned has been dominated by psychologists. The first part of the article reviews the state-of-the-art psychological scholarship on wisdom to show how that conceptualization lacks geographical sensitivity and therefore misses some of the crucial geographical mechanisms by which people become wiser. The second part of the article singles out and focuses on one such mechanism, namely, the learning of wisdom through geographical dislocations. By drawing on insights from the study of international migration, exile, and transculturation in postcolonial contexts, the final part of the article suggests specific learning processes that might strengthen the hypothesis that geographical dislocations and the attendant cross-cultural experiences they generate are often conducive to wisdom. La sabiduría es a la vez uno de los tipos de conocimiento más esquivos y más valorados. La investigací on empírica en verdad muestra que en todas las culturas la gente espera que la experiencia de la vida eventualmente los haga más sabios. El problema es que hasta ahora el estudio académico sobre la sabiduría y sobre los procesos por medio de los cualesésta puede alcanzarse ha estado dominado por los psicólogos. La primera parte del artículo revisa el estado del arte de la erudicí on psicoí ogica sobre este particular, para mostrar c ´ omo esa conceptualizací on carece de sensibilidad geográfica y en consecuencia deja de considerar algunos de los mecanismos geográficos cruciales mediante los cuales la gente se hace más sabia. La segunda parte del artículo escoge y se concentra en uno de tales mecanismos, o sea, el aprendizaje de la sabiduría por medio de las dislocaciones geográficas. A partir de la perspicacia del estudio de la migrací on internacional, el exilio y la transculturací on en contextos poscoloniales, la parte final del artículo sugiere procesos de aprendizaje específicos, que podrían fortalecer la hipótesis de que las dislocaciones geográficas y las experiencias culturales de vasto espectro generadas por aquellas a menudo llevan a la sabiduría. Palabras clave: distancia, dislocaciones geográficas, migrací on internacional, aprendizaje visceral, sabiduría.

Diversity lives in cities. Throughout human history this has always been the case, and cities have often struggled with the best way to develop a sense of shared destiny in spite of increasing diversity. Politicians and municipal authorities often tout the number of nationalities or lan- guages in their city as proof of its cosmopolitan identity. Despite the prominence of pluralist discourse in most Western industrialized nations, however, diversity is not always a basis for consensus (see Côté, this volume). Obviously diversity means many things to many people and thus can never be seen as totally neutral (Fainstein 2005). Diversity has been shown to be not only an advantage for organizations and com- munities (Wood and Landry 2008) but also a source of social tensions and concern (White 2013). Despite ongoing efforts in the fight against discrimination, immigrants and visible minorities are faced with numerous obstacles, not only in terms of political participation and social integration, but also with regard to more basic needs such as housing and employment. Social cohesion in contexts with high rates of ethnic and racial diversity depends on local governments’ commitment to policies that promote inclusion (Cantle 2005), but for inclusion to be effective, it requires certain conditions (Germain 2013; White et al. 2015).

Ce document est protégé par la loi sur le droit d'auteur. L'utilisation des services d'Érudit (y compris la reproduction) est assujettie à sa politique d'utilisation que vous pouvez consulter en ligne. https://apropos.erudit.org/fr/usagers/politique-dutilisation/ Cet article est diffusé et préservé par Érudit. Érudit est un consortium interuniversitaire sans but lucratif composé de l'

This book examines the Singapore government’s controversial practice of recruiting students from China and granting them full scholarships on the condition of a service “bond”. It offers detailed ethnographic accounts of the Chinese “foreign talent” students’ educational and cross-cultural experiences in Singapore to illustrate the complex intersections between international mobility and educational desire. In doing so, the book presents contemporary Singapore society’s concerns over immigration and cross-cultural encounters from a unique perspective.

The study started out from the premise that intercultural people had crossed cultural boundaries drawing on elements from different cultures. The consequence is that they are adept at seeing their own culture as either relative or composite, valuing the different ways of seeing and doing things in the other cultures. This openness to different cultures gives a heightened propensity to select and absorb elements of other cultures into their own cultural make-up and produce new ways of thinking, seeing, imagining and creating. So the hypothesis was that intercultural people would be innovators in whatever field of endeavour.

In der hiesigen Masterarbeit wird mediensoziologisch am Beispiel der Causa Mesut Özil aus dem Jahr 2018 die Skandalisierung untersucht, welche auf Grund des Fotos von Mesut Özil und Ilkay Gündogan mit dem türkischen Staatspräsidenten Recep Tayyip Erdogan auf ein breites Echo in Medien und Politik stieß. Es wird der Frage nachgegangen, unter welchen Rahmenbedingungen Produkte der Massenmedien und -kultur produziert werden und Identitäten diskursiv ausgehandelt werden. Wo sind die Grenzen des Machbaren und Sagbaren und wer legt sie fest? Und welche Auswirkungen kann dies auf die Integration von Minderheiten haben, die von diesen Diskursen zwar betroffen sind, mit denen aber nicht oder kaum gesprochen wird?
Ziel ist es, eine die einzelnen Aussagen überragende Metaanalyse des Diskurses an einigen Beispielen durchzuführen, um übergeordnete Muster und mögliche gesellschaftliche Konsequenzen von mediendiskursiven Sinn- und Bedeutungskonstruktionen herauszuarbeiten. So soll untersucht werden, wie und von wem der Anspruch auf Deutungshoheit in Bezug auf Identität und Zugehörigkeit gestellt wird bzw. wie sich diese Hoheit angeeignet wird.
Als Methode wurde die kritische mediale Diskursanalyse gewählt. Die Analyse erfolgt anhand von vier Online-Zeitungsartikeln bekannter deutscher Zeitungen. Gegenstand sind die Diskurselemente und Kategorien, die über die Symbolfigur Özil kommuniziert und mit Bedeutungen aufgeladen werden. Abgerundet wird die Arbeit durch einen Ausblick für weiterführende und vertiefende Forschung.

Asian countries with Confucian heritage culture (CHC) such as China,
Vietnam, Singapore, Korea and Japan have been proven to share characteristics of a collectivist society. Researchers agree that this collectivist mentality strongly supports cooperation that CHC’s learners/workers best perform in groups.

However, little is known about the other side of the coin. Whilst applying a method born in one culture to another, cultural differences have been forgotten. The so-called global application has led to a situation in which a Western model is forced to launch in a completely new and different context. This new context and the existing cultural values are not always incorporated into the implementation of a Western concept of cooperative learning. Consequently, it does not necessarily follow that all forms of cooperative learning will surely succeed within a CHC environment.

As a result of ignoring, stereotyping and underestimating cultural and educational characteristics, in CHC countries, the implementation of constructivism and one of its applications—cooperative learning—has ended up in failures, suspicion or resistance.

The authors would like to question (1) the fixed assumption that “groupwork
surely works in CHC countries” and (2) the domination of developmentalism
in education nowadays and its mismatch with cultural assets. With this paper, the authors contribute to the recent call for culturally appropriate pedagogy

This paper aims to demonstrate that intercultural competence is, in our case: • intrinsically linked to linguistic competence • is not acquired through traditional training but through the exchange of knowledge • cannot be measured according to often-used grids, metrics and software programs but can be assessed by in-situ ethnographic observation. Since 2007, the Intercultural & Language Program of the Agence ITER France, has provided crucial linguistic and intercultural training to over 500 employees from 35 different countries all working on the same site for the same international organization. The program is twofold: teaching the French language needed by the expatriates to survive in their new environment and providing the intercultural knowledge needed by all the people in the organization to feel comfortable in their new multicultural workplace. The learners include Indian, Chinese, South Korean, American, European, Russian and Japanese participants. English is the lingua franca. Most are expatriates with no pre-departure language or intercultural training and work for the organization for 5 years. Training in our intercultural sessions is done by facilitating the exchange of knowledge among the participants on such subjects as intercultural awareness, understanding, communication and competence. This exchange of knowledge empowers the learners and creates room for the expression of " live " cultural identities, which are no longer research-based but are contemporary perspectives. This approach of learning from our peers is relatively new in the intercultural competence training world. The results obtained have been analysed based on the feedback gained during

Jest to wersja w języku esperanto książki „Spotkania z Innymi. Czytanki do edukacji międzykulturowej”. Została opracowana na potrzeby portalu edukacyjnego edukado.net, w którym jest zamieszczona w postaci kursu do edukacji międzykulturowej adresowanego do dzieci w wieku 6-10 lat.
Esperanto:
„Renkontoj kun Diferenculoj” estas kolekto de rakontoj pri diversaj personoj, kiuj pro variaj kialoj estas en sia medio diferencaj de la plimulto de la homoj kaj pro tio oni perceptatas ilin kiel strangajn, malkompreneblajn, eĉ danĝerajn. Pri tiaj personoj kutime oni klaĉadas kaj kreas stereotipajn opiniojn – plej ofte maljustajn kaj suferigajn. La rakontojn prezentas Kamila – kelkjara knabineto. Helpate de siaj gefamilianoj, ŝi konatiĝas kun handikapuloj, malsanuloj, maljunuloj, personoj apartenantaj al fremdaj nacioj kaj kulturoj, praktikantaj diversajn religiojn ktp. La personojn karakterizas diferencaj stiloj de vivo kaj diversaj perspektivoj. Ilia nuntempa situacio estas kutime la sekvo de okazintaĵoj, kiuj influis iliajn karakteron, ideojn pri la mondo kaj motivojn de agado. Kamila konsciiĝas, ke ne ĉiuj homoj estas samaj, sed ĉiuj estas egale gravaj, do ili same bezonas estimon, amikecon kaj amon. La edukaj valoroj de „Renkontoj kun Diferenculoj” estas: toleremo, estimo por individuaj diferencoj, konvinko pri devo konatiĝi kun aliaj homoj antaŭ ol krei propran opinion pri ili kaj deziri pritaksi ilian agadon. La libreto estas destinita al infanoj en la aĝo de 6 ĝis 10 jaroj. Ĝi povus servi kiel legaĵo en familia rondo, aŭ kiel didaktika materialo en baza lernejo kaj kursoj de interkultura edukado. En Pollando, „Renkontoj kun Diferenculoj” akiris pozitivajn opiniojn de universitataj fakuloj pri psikologio kaj pedagogio. Ĝiaj tradukoj estas disponeblaj en la angla, franca kaj germana lingvoj (sed sen aludoj pri Esperanto). Se iu deziros traduki ĝin al propra lingvo aŭ aperigi ĝin en sia lando (en bita aŭ presita versio, kun propraj ilustraĵoj aŭ preparitaj de lokaj lernejanoj ktp.) bonvolu interkonsenti kun la verkinto pri transdono de la eldonrajtoj.

In a world where migration is a daily reality the ways in which affirming educational experiences can be provided for all children remain high on the agendas of schools, colleges and teachers. This book provides practical ideas for how children, young people and parents can feel welcomed and affirmed in their multilingual identities and all learners can feel intrigued and excited by the linguistic diversity of the world's people. The book will be an invaluable resource for educational practitioners, researchers, trainee teachers, teacher educators and all who are passionate about bringing together creative arts approaches with language learning and teaching. By blending academic theory with tried-and-tested classroom practice the authors will inspire readers to adapt the featured activities for their own contexts and learners.

Please check the PdF for a discount.

https://www.multilingual-matters.com/page/detail/?K=9781788925785

La película El Cid (1961), de Anthony Mann, forma parte de nuestro corpus de estudio para el doctorado. Si bien este doctorado se centrará más particularmente en las presentaciones de las figuras femeninas de la tradición épico-legendaria cidiana, esta película tiene un alcance mucho más amplio y merece una extensa reflexión. En este trabajo, tocaremos un aspecto de este alcance, en la medida en que exploraremos aquellas dinámicas que tocan el contacto entre culturas en la película, y las reflexiones que pueden surgir de este ángulo de estudio.

In the 1920s – 1940s the indigenous peoples of Chukotka, the northeastern extremity of Asia, were subjugated by the Soviet Union. This article takes a transcultural look at this process and seeks to explore what interactions shaped the region in pre- and early Soviet periods and what was exchanged through these interactions at different times. The cultural flows under study include those of material objects, diseases, language, institutions and ideas. A great deal of attention has been paid to the reception of exchange in indigenous communities, which was reconstructed based on memories and literary works of indigenous people of Eskimo, Chukchi and Even origin. The article aims to incorporate the case of Chukotka, which was subject to “socialist colonization”, into international cultural and social discourse and seeks to test transcultural methodology in a non-capitalist context.

This article discusses four issues related to the central theme of ELLTA:

(i) West-East transfer with the influence of Western approaches in non-
Western countries where neocolonialism happens in the sense that
Western paradigms tend to shape and influence systems and thinking
elsewhere through the process of globalisation;

(ii) East-West transfer with the similar failure as the consequence of the West ‘borrowing’ policies and practices from Asia without caution of false universalism;

(iii) While encouraging each country to consider particular aspects of its
heritage to develop a culturally appropriate body of theory and practice
in accordance with their own world views and in line with their own
norms and values,

(iv) the article draws attention to the unavoidable
multicultural dimension of the global economy and argues that each
theory should be researched and introduced to the world citizens with
different perspectives, widening their knowledge repertoire so that a
tailor-made, customized solution can be reached for each specific particular
problem in our internationally economical, educational and political
landscape.

In short, each theory has a universal part which transcends time and location.
These powerful continuities should act as foundation for different
cultural perspectives to be constructed. However, moving upwards
to the level of practice, this East-West dichotomy should be synergised
and customizable, as this multicultural world gives us exclusively only
particular, specific case-sensitive challenges.

This study investigates Polish expatriates’ stories of encounters with local personnel in a Chinese subsidiary of a Western multinational company. A narrative analysis of the stories produced important insights into Polish-Chinese communication in an intra-subsidiary context. Low proficiency in the host language was a serious obstacle to expatriate socialization and a source of expatriates’ exclusion and social isolation in the workplace, which often led to stress, frustration, and negative attitudes toward collaboration with local personnel. Language-related issues prevented the expatriates from acquiring information from Chinese superiors, learning about problems within a team, and participating in decision-making. The findings of this case study relate to communication challenges in the Chinese subsidiary, expatriates’ accounts of how they overcame communication difficulties, and their reflections on what fostered and hampered intercultural communication.

In this introduction to the Focus Section “Learning as a Geographical Process,” I provide a context for the four articles that follow, by means of (1) making explicit the threefold rationale for this initiative; (2) relating this initiative with previous geographical scholarship on the problematic of learning; (3) highlighting the significance of the self-referential character of our work; (4) providing a brief outline of the articles that follow; and (5) pointing out the important fact that both “learning” and “geographical process” constitute semantically rich categories and that relating the two involves a many-to-many type of logical mapping.