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Chapter 6. Developing a Concept of Intercultural Citizenship: Concepts and Comparisons
... Управо интеркултуралним васпитањем тежимо да развијемо одржив начин заједничког живота у мултикултуралном друштву (Banks, 2010;Byram & Fleming, 2006). Интеркултурално васпитање намеће се као незаобилазан чинилац у процесу међусобног упознавања, разумевања различитих култура и успостављања позитивних односа у мултикултуралном друштву. ...
... Она представља основни фактор успешне комуникације у мултикултуралном друштву. У широј литератури постоје различити синоними за интеркултуралну компетенцију као што су: мултикултурална компетенција, крос-културална адаптација, међународна комптенција, транскултурална компетенција, културна компетенција, крос-културално прилагођавање и слични термини (Banks, 2010;Bennett, 2004;Drandić, 2013;Piršl, 2011;Hrvatić, М. Бирам и М. Флеминг (Byram & Fleming 2006) интеркултуралну компетенцију представљају као способност успешног комуницирања међу припадницима различитих култура, док М. Бенет (Bennett, 2004) интеркултуралном компетенцијом описује општу способност искључивања етноцентризма, поштовање друге културе и примерено понашање према другим културама. ...
... Шире посматрано, интеркултурална компетенција захтева усвајање знања, формирање ставова, развијање вештина, навика и толеранције за заједничко учење и рад са особама које се разликују по одређеним културним карактеристикама. Постати интеркултурално компетентан, значи бити способан живети у условима где сваког појединаца прихватамо без обзира на његову културну припадност, његово порекло или стил живота (Byram & Fleming 2006;Bennett, 2004, Hrvatić, 2007Piršl, 2011;Popović i Mikanović, 2019). Дакле, овакву компетенцију чини комбинација знања, вештина, ставова и свести усмерених на различитости, а све ради постизања ефикасне међусобне комуникације, прихватања других, уважавања слободе, толеранције и једнакости. ...
Abstract: Contemporary social trends and migration processes on a massive scale demand that the process of education and modal education be re-examined in pedagogical terms. With constant and high-intensity migrations at the global level, almost every society is multi-cultural today. This is reflected in the change of cultural structure of students, with cultural differences becoming more and more pronounced. Thus, this change raises the topical issue of inter-cultural education and moral education as an important social and pedagogical resource. The paper aims at pointing to the challenges of a new pedagogical context in our schools striving for the multitude of peoples, cultures, and languages, which promotes inter-culturalism as one of the leading principles regarding education. By establishing inter-culturally sensitive environment in our schools and by improving inter-cultural teaching process, we can advocate for equality and tolerance, fight against discrimination, as well as for supporting diversity in every aspect of human society.
Key words: intercultural moral education, inter-culturally sensitive schools, teachers, migrations.
... It indicates respect as well. The pre-service teacher ensures herself to act with good attitude in intercultural communication (Byram, 2006). ...
... The data result from questionnaire and interview indicate that international internship teaching programs cultivate intercultural communicative competence of pre-service teachers. As Byram (2006) mentioned, to get a good ICC, pre-service English teachers must have good knowledge in analyzing host country culture, they should have good attitude and omit bad stereotypes or judgement. Lastly, to implement knowledge and attitude, they have to interact with the local people from the host country. ...
... A new border pedagogy grounded by the concept of hybridity offers a timely and valuable way to actually assist outbound Australian students in becoming truly interculturally competent. Furthermore, a new border pedagogy conceptualised this way exemplifies rethinking outbound student mobility programs so they promote individuals' acquisition of the abilities needed to engage in critical intercultural citizenship (Byram, 2006). In this sense the new border pedagogy the authors of this chapter are enacting and reflecting on with students, no longer permits individuals to 'draw the line between us and them, between the different and the same, here and there, and indeed, between Asia and the West' (Ang, 2001, p. 3). ...
... In this regard, it should be recognised that the goal of intercultural communication is not for students to gain 'understanding', but for intercultural speakers to jointly forge new meanings, realities and futures (Shi-Xu, 2001). The dialogue between intercultural speakers underpins the notion of critical intercultural citizenship (Byram, 2006), which further stipulates that communication needs to be coupled with action. Political activity, such as community involvement and service across cultural borders, therefore becomes a fundamental outcome of intercultural education. ...
Australian universities have implemented outbound student mobility programs focused on the Asian region and hyped them as a ‘powerful' educational strategy with the potential to positively transform students through opportunities to acquire intercultural competence. It is assumed students' intercultural competence will give them ‘the edge' they need to be successful when working with cultural others across diverse contexts. While outbound mobility programs can build students' intercultural competence, this does not happen just because they study abroad. This chapter presents a new border pedagogy based on the concept of hybridity that is being used to transform an Australian outbound mobility program. The new border pedagogy works by intentionally putting what is ‘known' into crisis by constantly blurring and problematising boundaries, binaries and identities. Outbound mobility programs that leverage a new border pedagogy underpinned by hybridity can build students' intercultural competence by encouraging them to embrace potential miscommunication and intercultural conflict.
... Furthermore, Samantha's earlier observation suggests that being overseas does not necessarily guarantee an experience of reflection or awareness. However, she describes that what she experienced, particularly in contrast to her sister, was an awareness of the cultural values and practices around her. Byram's (2006) argument that in the context of intercultural knowledge, a combination of the cognitive, experiential and participative approach should be employed could account for this contrast in perceptions. What may allow our students to reflect on awareness in ways that are perhaps not achieved only through a tourist's experience is the academic program of year abroad: students complete research projects which require their engagement with local issues and communities while also needing to navigate within their host city for day to day living (such as dealing with migration offices, university, accommodation, transport or banking) and perhaps providing what Byram (2006) refers to as continual experiential learning. ...
... However, she describes that what she experienced, particularly in contrast to her sister, was an awareness of the cultural values and practices around her. Byram's (2006) argument that in the context of intercultural knowledge, a combination of the cognitive, experiential and participative approach should be employed could account for this contrast in perceptions. What may allow our students to reflect on awareness in ways that are perhaps not achieved only through a tourist's experience is the academic program of year abroad: students complete research projects which require their engagement with local issues and communities while also needing to navigate within their host city for day to day living (such as dealing with migration offices, university, accommodation, transport or banking) and perhaps providing what Byram (2006) refers to as continual experiential learning. ...
Although student international exchange programs commonly claim to facilitate participants' intercultural competence, questions remain as to how this competence might be adequately and validly assessed. In this article, the notion of Cultural Responsiveness is used to assist in interpreting and categorizing students' experiences and intercultural learning through study abroad programs. Data on the Australian undergraduate student participants' unique backgrounds, experiences and perceptions was collected after they had completed an exchange program in Switzerland or France. Using the Cultural Responsiveness categorization developed through this study, three parameters of students' intercultural experiences emerged: Awareness, Engagement and Bringing Knowledge Home. Using these three parameters, this article proposes that the notion of Cultural Responsiveness provides a useful method for identification of students' responses to the experiences of study abroad programs.
... We understand that this is not an exclusive task of the PL or FL teachers, but we also know that, due to the social and economic importance assigned to the development of linguistic literacy, they have the responsibility to value the different languages and cultures, assigning them not only the already existing emotional and identity functions, but also cognitive functions in the access to new verbal data and new academic contents. This derives from the fact that, as we understand it, all teachers convey linguistic knowledge, and each subject is the scenario where the learning of a specialized linguistic knowledge takes place (Alred, Byram, & Fleming, 2006). At this moment, it is important to rethink attitudes and discourses, and develop didactic intervention methods that are more inclusive and more open to multilingualism, particularly regarding teacher training: decide which teaching–learning strategies should be highlighted, which individuals should be chosen and which skills and representations should be developed. ...
... In terms of educational benefits for the students, a better knowledge and appreciation of their HL is advantageous because it multiplies the learning tools available. Thus, if languages are permanent mediators between the individual and knowledge, mastering different languages enhances multichannel access to knowledge, in addition to extending the ability to observe knowledge and reality through different linguistic and cultural perspectives and consequently the ability to question and critique them in light of different 'cognitive filters' (Alred, Byram, & Fleming, 2006). Finally, it is undeniable that there is a deep connection between language and identity construction (Edwards, 2009) and, in our opinion, there is a risk that the place held by HL or the position held by the individual in it and with it might be undervalued in view of the symbolic violence exerted on individuals who are deprived of part of their identity. ...
... A new border pedagogy grounded by the concept of hybridity offers a timely and valuable way to actually assist outbound Australian students in becoming truly interculturally competent. Furthermore, a new border pedagogy conceptualised this way exemplifies rethinking outbound student mobility programs so they promote individuals' acquisition of the abilities needed to engage in critical intercultural citizenship (Byram, 2006). In this sense the new border pedagogy the authors of this chapter are enacting and reflecting on with students, no longer permits individuals to 'draw the line between us and them, between the different and the same, here and there, and indeed, between Asia and the West' (Ang, 2001, p. 3). ...
... In this regard, it should be recognised that the goal of intercultural communication is not for students to gain 'understanding', but for intercultural speakers to jointly forge new meanings, realities and futures (Shi-Xu, 2001). The dialogue between intercultural speakers underpins the notion of critical intercultural citizenship (Byram, 2006), which further stipulates that communication needs to be coupled with action. Political activity, such as community involvement and service across cultural borders, therefore becomes a fundamental outcome of intercultural education. ...
Australian universities have implemented outbound student mobility programs focused on the Asian
region and hyped them as a ‘powerful’ educational strategy with the potential to positively transform
students through opportunities to acquire intercultural competence. It is assumed students’ intercultural
competence will give them ‘the edge’ they need to be successful when working with cultural others across
diverse contexts. While outbound mobility programs can build students’ intercultural competence, this
does not happen just because they study abroad. This chapter presents a new border pedagogy based on
the concept of hybridity that is being used to transform an Australian outbound mobility program. The
new border pedagogy works by intentionally putting what is ‘known’ into crisis by constantly blurring
and problematising boundaries, binaries and identities. Outbound mobility programs that leverage a new
border pedagogy underpinned by hybridity can build students’ intercultural competence by encouraging
them to embrace potential miscommunication and intercultural conflict.
... I dati, raccolti in Italia e nel Regno Unito mediante questionari scritti, diari riflessivi e focus group, mostrano come gli studenti abbiano acquisito una consapevolezza interculturale oltre le loro aspettative iniziali (incontrare persone nuove, migliorare la lingua). Attraverso la riflessione sulle esperienze vissute e attraverso l'interazione con i propri pari, con gli insegnanti e con membri della comunità locale, gli studenti hanno compreso che Introduction Within the framework of higher education, study abroad is considered important in developing graduates who will become global or critical intercultural citizens, that is, individuals who are critically aware and responsible, can critique different social discourses, and can take action against social injustices, inequalities, and other challenges posed by globalisation and development in the world (Byram, 2006;Crosbie, 2014;George-Jackson, 2010;Guilherme, 2002;Jackson, 2008). Further, Giroux (2002) argues that Higher Education Institutes (HEIs) are one of the few public spaces remaining where students can 'learn the power of questioning authority, recover the ideas of engaged citizenship, reaffirm the importance of the public good, and expand their capacities to make a difference' (p. ...
... The terms 'critical self-questioning', 'empathy', 'tolerance', 'mutual understanding', and 'dialogue' used by the students in evaluating what they learnt in IEREST workshops might possibly show how students embarked on a pathway to becoming critical intercultural citizens. A critical intercultural citizen is a person who, according to Byram (2006Byram ( , 2009, possesses a 'critical cultural awareness (savoir s'engager), together with the awareness that intercultural encounters require 'the constant negotiation between remembering and forgetting, idiosyncrasies and common interests' (Guilherme, 2002, p. 126). In supporting the students' self-growth, awareness, and social/emotional development, the IEREST 'while abroad' activities offered students opportunities to practise aspects of intercultural citizenship. ...
This study investigated how a ‘while abroad’ (IEREST) intercultural experiential learning programme (i) encouraged mobile student sojourners to explore the concept of ‘interculturality’; (ii) promoted their intercultural engagement/communication during their stay abroad; and (iii) invited them to reflect on their own (developing) interculturality. As students demonstrated their intercultural learning and perspectives, how did they (re)interpret and (re)construct the IEREST learning materials? Data drew on questionnaires, reflective journals, and focus groups from two groups of mobile university students (in Italy and the UK). The findings illustrated how students’ initial expectations of the programme (meeting new people and improving language) were exceeded. Through reflection on experience and discussion with peer, tutors and members of the host community, students realised that ‘interculturality’ is multifaceted and complex; they expanded their small culture spheres to explore community cultures (gender, age, and locality); they acknowledged the effort, work, and time required in interpreting bilateral understandings of self and other, and the possibilities of such understandings for global/intercultural citizenship. The outcomes offer implications for intercultural learning and training in the study abroad context, materials development, and further research concerning student mobility and intercultural education in other contexts.
... Parallel to this definition, Fantini and Tirmizi (2006, p. 12) referred to it as ''a complex of abilities needed to perform effectively and appropriately when interacting with others who are linguistically and culturally different from oneself''. In the same vein, Byram (2006) offered an alternative definition which operationalizes ICC in terms of a set of abilities that an intercultural communicative speaker should possess. Examples of these abilities include respecting and valuing the otherness, being flexible and adaptable towards the difference, interpreting the others' cultures and relating them to one's own, critically judging the others' cultures, etc. ...
As a preliminary step towards a principled design of the intercultural component of the first year English licence syllabus, the present paper attempted to analyze students' subjective needs. To achieve this aim, a questionnaire was designed and administered to eighty eight first year students of English. The results indicated students' preferences regarding the themes, the materials, the techniques, and the activities susceptible to foster them as intercultural speakers.
... We argue that articulating openly about purposes and values allow for greater transparency; not recognising these would be tantamount to ignoring years of institutional and societal discrimination and marginalisation. And recognition is not enough; indeed, taking action in the world (see Barnett, 1997;Byram, 2006) is essential to making effective change and to building critical global citizens or, in Byram's terminology, intercultural citizens. With this action, critical literacy is essential for students to interrogate the exponential increase in digital communications which used to cross the physical boundaries of universities but are now tightly bound up in all that educators do. ...
This is the concluding chapter from the following edited book:
https://www.routledge.com/Educational-Approaches-to-Internationalization-through-Intercultural-Dialogue/Lundgren-Castro-Woodin/p/book/9780367001469
... Similarly, drawing on the work of Berlin (1990), Byram (2006) proposes adjudicating between, "[cultural] values which one can condone, and those which are 'beyond the pale' of human reason and value" by reference to the (transcendental) principles contained in the Universal Declaration of Human Rights (p. 125). ...
... English. Likewise, all the academic literature, from authors such as Byram (2006;2009) andGuilherme . (2006), points to the centrality of intercultural competence in the learning of citizenship and curriculum construction since the first years of schooling. ...
The early learning of English in the state school network in Portugal has been the subject of a wide debate, which has not been exhausted by the introduction of English teaching as a curricular subject in the 1st cycle, in 2015, and which has helped to develop the intercultural awareness of a greater number of children. The new programmes and guideline documents emanating from the Ministry of Education, where objectives and areas of learning have been redefined, have been discussed and changed since the supranational imposition of the Common European Framework of Reference in 2001, with increasing allusions to the intercultural domain in learning English. Likewise, all the academic literature, from authors such as Byram (2006; 2009) and Guilherme . (2006), points to the centrality of intercultural competence in the learning of citizenship and curriculum construction since the first years of schooling. This article seeks to analyze the extent to which these intentions and visions of the “Intercultural Domain” have been incorporated into the reference curriculum documents and, in turn, will be structuring the experience of learning the English language by Portuguese children
... Furthermore, this approach is problematic as a conceptualization of culture in EFL, as discourse is not limited to the exchange of information between parties. Communication is affected by the nuances and values of each interlocutor's corresponding multiple cultures, which in turn affect the relationship between language and the representation of ideas (Byram, 2006). ...
As peoples of the world become more interconnected, English has become a tool of communication in a wide variety of situations. As a result, the teaching of EFL has increasingly incorporated culture into its methodologies, materials, and curricula to better prepare students for these inter-cultural situations. However, the way in which culture is conceptualized in EFL classrooms is not always appropriate and can even impede learners from developing their intercultural citizenship. This paper looks at how culture has been conceptualized in EFL education in various stages, the ways in which these conceptualizations of culture have influenced research on EFL materials in Japan, the need for a model of learner development regarding the development of intercultural citizenship, and the use of Byram's (1997) model of intercultural communicative competence (MICC) as a guideline for the evaluation and creation of EFL materials.
... The development of Intercultural Citizenship in foreign language education has become a way of forging a shared identity, such as 'European' and 'American' identities within the ethnically, racially, and linguistically diverse populations of Europe and the United States (Byram, 2006). As well, many see the promotion of IC as an avenue to help promote the globalization and internationalization of peoples around the world. ...
To investigate how Intercultural Citizenship is incorporated in the junior high school EFL classroom, the evaluation of textbooks is necessary. This will allow us to discover the extent to which learners are adaptable to new cultural situations and environments, which is an important aspect of the increasingly global community. Byram's Model of Intercultural Communicative Competence provides the framework against which a holistic, semiotic evaluation of textbooks can be conducted. A semiotic evaluation provides more context and flexibility than a quantitative lexical analysis would give, and thus would better display how meaning is created by the learner. Results show that while aspects of Intercultural Citizenship are present implicitly in the textbooks, learners' own Intercultural Citizenship is left largely undeveloped.
... Is this becoming an intercultural citizen? Byram (2006) argues that citizenship requires action-taking, not simply in the language classroom, but in the real world, and implies commitment to and involvement in community and society. Byram notes that the concept of education for citizenship is one which has existed in other languages/countries in the form of politische Bildung, education civique, or civic participation (Alred, Byram & Fleming, 2006). ...
Abstract This chapter examines the concept of culture and intercultural as used in the tandem context, and reflects on the implications of the move from a culture=language comparative approach to a more complex, process-oriented approach. Tandem learners themselves are influenced by a range of cultural, linguistic and personal contextual factors, which do not always align with one country/language only; and will bring a range of cultural and idiolectical experiences to the tandem encounter. The implications of a more fluid approach to language and culture are discussed, and alongside this, a shift from the native to the intercultural speaker model is proposed.
... 3 The number of immigrants to Slovakia is increasing; in 2013, an additional 5149 immigrants came to the country, while in 2017 the number grew to another 7188 new aliens. 4 Because of these diversities, conflicts can lead to predjudice and discrimination 5 -issues such as between the culture of the majority of Slovak and Romany minority in the Slovak schools which call for inclusion 6 . These interactions can lead to the need for intercultural mediatian to facilitate understanding of these changes for more productive outcomes. ...
Today´s society calls for conflict resolution through intercultural mediation, which is a relatively young discipline in Slovakia. It is based on resolving a conflict between cultures through a third party-an intercultural mediator, who needs to have communication and language skills as well as knowledge of cultures, psychology and sociology to name a few. Slovakia has become an attractive country for foreigners to live/work in the last few decades, so the foreigners interact with native Slovaks and different nationalities on an everyday basis. Since assimilation into a new culture(s) is not easy, the role of intercultural mediation resolving conflicts is useful. This article stems from an interview with Dr.Kutlik, who is the pioneer in intercultural mediation in Slovakia and who has worked to bring it to international level with dedication and passion.
... Η διαπολιτισμική μάθηση (intercultural learning) ταυτίζεται σε μεγάλο βαθμό με τη μάθηση για την πολιτειότητα (citizenship), με την επιπρόσθετη έμφαση στην κριτική πολιτισμική επίγνωση και τη διαπολιτισμική επικοινωνιακή ικανότητα (Byram, 1997(Byram, , 2003(Byram, , 2006. Η διαπολιτισμική μάθηση νοείται είτε ως ατομική διαδικασία μάθησης, με σκοπό την καλύτερη επαφή του ατόμου με άλλους πολιτισμούς, στο πλαίσιο, για παράδειγμα, της εργασίας ή των σπουδών του ατόμου, είτε ως συλλογική διαδικασία, που αποσκοπεί στο χτίσιμο μιας διαπολιτισμικής διαδικασίας, μιας διαπολιτισμικής πορείας και μιας διαπολιτισμικής κοινωνίας. ...
Το βιβλίο περιλαμβάνει εισαγωγή της επιμελήτριας και 3 κεφάλαια:
1) Το πρόγραμμα "Κι αν ήσουν εσύ;"
2) Θεωρητικές βάσεις του προγράμματος
3) Περιγραφές εργαστηρίων
α - Θεατροπαιδαγωγικά σεμινάρια επιμόρφωσης εκπαιδευτικών
β - θεματικά εργαστήρια
4) Παραρτήματα με
- πρόσθετα ντοκουμέντα για εργαστηριακή χρήση (αποσπάσματα θεατρικών έργων και λογοτεχνικών κειμένων, εικόνες, φωτογραφίες κ.ά.)
- πρόσθετες πηγές συναφών προγραμμάτων με παραγωγή εκπαιδευτικού υλικού
- πλήρες ευρετήριο ασκήσεων, τεχνικών και παιχνιδιών του βιβλίου
- την ταυτότητα του προγράμματος "κι αν ήσουν εσύ;" (ονόματα, ιδιότητες, αριθμοί)
- βιογραφικά σημειώματα των 28 συγγραφέων
... У широј литратури постоје различити синоними за интеркултуралну компетенцију као што су: мултикултурална компетенција, крос-културална адаптација, међународна комптенција, транскултурална компетенција, културна компетенција, крос-културално прилагођавање и слични термини (Portera, 2008). Мајкл Бирам и Мајкл Флеминг (Byram, Fleming 2006) интеркултуралну компетенцију представљају као способност успешног комуницирања међу припадницима различитих култура. Док Милтон Бенет (Bennett, 2004) интеркултуралном компетенцијом описује општу способност искључивања етноцентризма, поштовање друге културе и примерено понашање према другим културама. ...
Перспектива савремене школе у времену масовних миграционих процеса огледа се у стварању интеркултурално осетљиве климе током целокупног васпитно-образовног процеса. Наставници са развијеним интеркултурним компетенцијама лакше ће оспособљавти ученике за заједнички живот, рад и учење у мултикултурном друштву. Циљ рада је провера метријских карактеристика конструисаног скалера за самопроцену интеркултуралне компетентности на-ставника. Укупан узорак се састојао од 262 испитаника. Добијени коефицијент поузданости за креирану скалу је задовољавајући, α=0,87. Експлоративном факторском анализом идентифико-вано је шест фактора који детерминишу интеркултуралну компетенцију, то су: позитивно вред-новање културних обележја, прихватање различитости, комуникацијске вештине, отвореност за различите културе, затвореност за различите културе и традиција и/или интеркултуралност. Кајзер-Мајер-Олкиновим тестом је утврђена вредност индекса К=0,80. Бартлетов тест сфе-ричности се показао статистички значајним χ 2 =1794,274; df=465; p<0,01. Фактори су добро представљени првим Хотелинговим компонентама које варијансу објашњавају са 51,25% ис-питиваних варијабли. Прелиминарни резултати указују да су метријске карактеристике скале-ра ССИК задовољавајуће. Као нужни наредни кораци у потпуној валидацији скалера и његове употребе као легитимног истраживачког алата се намећу провера скалера на другим узорцима и провера односа са релевантним спољним критеријским варијаблама.
... See for example: Barbour (2002), Burck (2005), Byram (2003b), Byram and Risager (1999), Byram et al. (1991), Fuss, et al. (2004, Hughes (1996), Luchtenberg (1998), Starkey and Osler (2003), and Yang et al. (2006). 29 See for example: Anderson et al. (2006), Byram (1999), Byram (2006), Davies et al. (2003), Davies et al. (2005a), Endicott et al. (2003), Frangoudaki and Dragonas (2000), Hayden et al. (2000), Keller (1991), King and Ruiz-Gelices (2003), Laskaridou and Sercu (2005), Murphy-Lejeune (2003), Parekh (2006), Rutter (2005), Ryan (2003), Ryan and Sercu (2005), and Savicki et al. (2004). 30 The meanings associated with programmatic labels such as 'global education' vary across individual interpreters -and often across different national or cultural contexts. ...
... Scholars emphasize the critical and indispensable role of culture in ELT (Brown & Eisterhold, 2004;Byram, 2008;Eoyang, 2003;Harumi, 2002;House, 2007;Morgan & Cain, 2000;Tanaka, 2006;Tang, 1999Tang, , 2006Tochon, 2009;Sharifian, 2009). Discussing the critical roles that culture plays in international communications, Byram (2006) introduces the notion of intercultural communicative competence. He provides a list of skills and capacities required for developing intercultural communicative competence. ...
... Scholars emphasize the critical and indispensable role of culture in ELT (Brown & Eisterhold, 2004;Byram, 2008;Eoyang, 2003;Harumi, 2002;House, 2007;Morgan & Cain, 2000;Tanaka, 2006;Tang, 1999Tang, , 2006Tochon, 2009;Sharifian, 2009). Discussing the critical roles that culture plays in international communications, Byram (2006) introduces the notion of intercultural communicative competence. He provides a list of skills and capacities required for developing intercultural communicative competence. ...
... This was a big handicap on Livemocha because, from an intercultural view of language teaching, accepting others and analyzing several perspectives about cultural themes are fundamental to acquire intercultural communicative skills and to engage in a dialogue with the other in everyday relationships (Byram, 2006;Liddicoat, 2008;Liddicoat & Scarino, 2013). Moreover, the narration accompanying the slideshow presents the overall view of interculturality on Livemocha. ...
The emergence of language learning websites has generated changes in intercultural communicative practices. Particularly, these sites use a wide variety of modes of communication (visual, linguistic, spatial) which allow the presence of intercultural elements. This interpretative case study analyzes the semiotic structure of one lesson of the language learning website Livemocha in order to unveil the presence of intercultural elements in it. Data were analyzed following a method for multimodal analysis and Byram’s model of intercultural communicative competence. Findings suggest the essentialist view of culture on Livemocha, based on festivals and food, and the potential promotion of some of Byram’s intercultural skills.
... (cf. Byram 2006 andByram 2008) In fact, the danger of ideological shortcomings must not be underestimated. Both relativist and universalist positions have to be critically evaluated in a context that may sometimes seem to overemphasize the potential of global education as a common denominator besides cultural and allegedly culture-specific aspects of learning. ...
... Our conception of an intercultural perspective for our online classes is behind using the social media technology we have already described. The learning goals that we base our conception on, and which have already been detailed by Byram (2008) and Geof Alred, Mike Byram, and Mike Fleming (2006), can be summarized in three essential elements: attitudes, knowledge and skills. ...
... Education for citizenship increasingly recognizes multiple affiliations and emotional ties. In language education, Risager (2007) proposed 'cosmopolitan citizenship', rooted in the notion of language as practice within global communication flows and networks, while Byram (2006Byram ( , 2011 preferred 'intercultural citizenship education', defined above, and further detailed the distinctions between cosmopolitan and international perspectives on citizenship education (Byram, 2007). Both concepts share a view of citizenship that is complex and unmoored by national boundaries. ...
The position statement on global competence by the American Council on the Teaching of Foreign Languages (ACTFL) emphasizes the need for increased participation ‘in multilingual communities at home and abroad’, and for deeper engagement with languages and cultures (ACTFL, 2014). In response, language teacher preparation programs have sought to increase opportunities for ‘cosmopolitan practice’ (Canagarajah, 2013; Guilherme, 2007). Employing Byram’s (2008) construct of intercultural citizenship, this article explores the potential of service-learning, a sub-set of experiential learning, as such an opportunity. Several studies have established the positive impact of service-learning on teachers’ cultural awareness, yet contact among communities does not necessarily result in engagement (De Leon, 2014; Haddix, 2015). This qualitative study explores the reported experiences of thirty pre-service language teachers and ten linguistically diverse families who participated in an English-focused service-learning project. The analysis outlines how pre-service teachers negotiate intercultural encounters in this program, which we view as a ‘contact zone’ (Pratt, 1991), a zone of possibilities for engagement, leading to action. We discuss the extent to which emerging intercultural citizenship experiences can be transformative (Byram, 2008), and suggest implications for practice.
... Traţi potpunu predanost nastavnika i veliku motiviranost i znatiţelju uĉenika. Byram (2006.) upozorava da je svrha nastave stranoga jezika sporazumijevanje u novome jeziĉnom kodu, ali pritom se sporazumijevanje ne smije izjednaĉavati samo s razmjenom informacija i poruka kao što predlaţe komunikativni nastavni pristup. ...
The paper deals with intercultural component of communicative competence. Intercultural ability is often more important than the language when talking about "survival" in another culture and acceptance in society. Since some studies have shown that about 55% of the information was transmitted by the nonverbal way, it is given a brief overview of the verbal and non-verbal intercultural communication. Capabilities that are characterized by intercultural speakers are also specified. The development of intercultural competence in the teaching of second and foreign language is a complex and highly demanding job. The paper presents three approaches for teaching other cultures: a framework (ie. NAPI-KEPRA), process and ethnographic approach. In addition is presented a practical intercultural communication textbook Mirrors and Windows of the European Centre for Modern Languages in Graz, which offers a description of the numerous intercultural activities and materials for the development of intercultural competence. Finally, it is noted that education that includes intercultural understanding occupies a central place in the activities of the Council of Europe so the teachers should be familiar with the materials and international organizations in which they can find plenty of simple and practical advices as well as answers to frequently asked questions. To intercultural component of communicative competence should be devoted much more time on all levels of teaching second and foreign language than it is usually devoted.
... 42), just as it leads teachers to rediscover and reaffi rm their identity. Moreover, drama offers potential in intercultural citizenship education (Alred, Byram, & Fleming, 2006), as it has been proved by theoretical and practical studies (O'Connor, 2010). Regarding the integration of arts in our study, we found that this objective was simultaneously pursued in other studies integrating visual arts (Piazzoli, 2012), among others. ...
The paper is inspired by the increasing educational development of bilingualism and CLIL in Spain and the need to explore new teaching methodologies in initial teacher education in this field. On the basis of other European countries’ experience, above all the United Kingdom and Poland, an academic course on drama was designed for Education students taking a degree in Early Childhood, Primary Education and/ or Pedagogy. This consisted of teaching drama theory and practice, providing support with class design, and observing the application during the qualifying phase in educational institutions. As a result, on the one hand, many common characteristics of CLIL and drama were observed. On the other hand, the practice-focused phase proved that drama can stimulate the development of many skills and attitudes pursued in CLIL methodology.
We observed that drama, as a form of experiential learning, strengthens the process-focused approach, going beyond the mere instrumental use of theatre techniques. The research results provide guidelines for future teachers about how to fulfil both process- and product-centred educational objectives by means of drama, critical and creative thinking, through the exercise of freedom, enhancing students’ participation in a shared learning experience.
... La constatación de paradojas como esta ha de servir más allá que para reprobar a un profesorado con escasa especialización ya sometido a múltiples presiones en el marco de los centros bilingües (Travé y Soto, 2014), para incentivar su desarrollo profesional, prioritariamente desde vertientes de investigación-acción intercultural. Desde esta lógica, las idealizaciones acríticas de los modelos de éxito social y económico que portan consigo las lenguas prestigiadas serían contestadas (Mei Yi Lin, 2008), apostando por perspectivas de enriquecimiento cultural, el fomento del diálogo y la mediación interculturales (Barrios y García, 2005;Byram, 2006;Byram, Gribkova y Starkey, 2002;). Así, es necesario superar los presupuestos asimilacionistas y acríticos desde los que se obvian los derechos del alumnado lingüísticamente diverso y/o la posibilidad de abrir la escuela a otras lenguas (González, Núñez y Trujillo, 2007;Ruiz Bikandi y Tusón, 2006;Galiardo López, 2015), a pesar de que desde la investigación se aportan evidencias de que el reconocimiento y tratamiento de estas lenguas podría favorecer muy positivamente incluso al alumnado lingüísticamente diverso de segunda generación (Medvedeva y Portes, 2016). ...
p>El estudio aborda las representaciones del profesorado en torno al bilingüismo y su enseñanza en centros donde la segunda lengua es extranjera. Se utiliza una metodología integrada que combina datos cuantitativos y cualitativos recogidos a través de cuestionarios y entrevistas. Entre los resultados, el profesorado en su mayor parte conceptúa el bilingüismo como el dominio equilibrado de dos lenguas, identificando la finalidad de la enseñanza bilingüe con el fomento de la lengua extranjera fundamentalmente. A nivel metodológico se evidencia la predominancia de los enfoques comunicativos, especialmente entre el profesorado más joven. Los procesos de diseño y desarrollo de la enseñanza bilingüe están fuertemente mediatizados por los libros de texto. Entre las conclusiones, las representaciones del profesorado en torno al bilingüismo y su enseñanza reflejan referentes tradicionales, siendo en la implementación donde se identifican las mayores diferencias.</p
... Ett av skolans övergripande mål är att utveckla elevens interkulturella kompetens. Även en sådan generell kompetens kan beskrivas som en tredelning: kunskaper om egna och andra kulturer; färdigheter att tolka representationer från andra kulturer samt förmågan att kunna relativisera sina egna värderingar och handlingsmönster och därigenom pröva andra perspektiv ( Alred et al., 2006). Nordgren och Johansson (2015) har sammanfört historieundervisningens narrativa kompetens med interkulturell kompetens till ett ramverk, vilket har väglett analysen av enkäten i denna artikel genom att interkulturellt lärande inte setts som särskilda historiska områden eller metoder utan som ett perspektiv som genomsyrar det historiska erfarande, tolkande och orienterande som undervisningen erbjuder. ...
This is the first major quantitative study of how teachers at the compulsory school look at the subject of History and its conditions. The article focuses on elements of the survey related to the content of teaching and how teachers perceive the conditions for the intercultural mission of the subject. The historical content in the form of selected time periods and geographic focus forms a clear canon: in grades 1–3 local history and Swedish history, in 4–6 Swedish and Nordic history, and in 7–9 Western European history with global, but mainly Eurocentric, outlooks. In terms of students’ skills to interpret history they encounter the result is to some extent contradictory. Empathy and critical thinking are highly valued but the actual work to develop these abilities is of lesser importance. Instead, storytelling is stressed as the major form of education. Teachers in grades 7–9 emphasize that long lines of development are important in their teaching. History’s orienting function leans more to the future and contemporary perspectives in grades 7–9, while students’ perspective on their own historical background ranked highest in 1–3 and 4–6. Future and contemporary issues are highlighted as a pattern in which racism and xenophobia become more important in higher grades while environmental issues decrease in importance. Multiculturalism and diversity issues occupy an intermediate position in this context but are perceived as important by teachers on all levels. An overall conclusion is that in the tension that exists between the traditions of the subject and an external pressure for change teachers need support to deal with the intercultural perspective.
... Резултат је "признавање и разумевање везе језика и културе, као и схватање начина на који се одвија комуникација међу различитим културама" (Crozet & Liddicoat, 2000: 1). Тако су језик, култура и усвајање нових садржаја уграђени у јединствени едукативни оквир, где циљ, по Бајраму (Byram, 2006), није постизање компетенције изворног, већ интеркултурног говорника, односно стицање компетенција које ће му омогућити да тумачи сопствене вредности, али и вредности, веровања и понашања других и да буде медијатор између говорника различитих језика и припадника различитих култура. По Чену и Старости (Chen & Starosta, 1996, 1998, то је појединац који у настави циљног језика не само да усваја лингвистичке садржаје, већ и изграђује своју интеркултурну свест (когнитивна компетенција), интеркултурну осетљивост (афективна компетенција) и интеркултурну умешност (бихевиорална компетенција). ...
The paper outlines the effectiveness of the formative approach in the adoption of cultural content as part of intercultural foreign language teaching. In contrast to the informative, the formative approach is based on a constructivist approach to foreign language acquisition; in other words, it is a process of tertiary socialization through the construction of an intercultural identity, by means of experiential acquisition, interaction and cognitive conflict with previously adopted patterns. Byram's (1997) propositions about the importance of acquiring intercultural competence in foreign language teaching represent a complete shift towards a formative approach since they formulate general educational goals according to which it is impossible to have an insight into the language reality of a different culture unless an individual is aware of their own and the relative nature of both, which is vital to the development of critical intercultural awareness. Thus the focus of teaching shifts to the integration of the target and the source cultures through participatory tasks and constructive analysis, and to the construction of the learner's identity as intercultural speaker with a range of affective, cognitive and behavioral competences enabling successful contact with difference. The formative approach enables the foreign language teacher, whose role has also been redefined, to use appropriate materials in order to develop critical thinking and intercultural competence in students through their active involvement in the process of target language acquisition.
... This approach to IE also encompasses attempts to standardize education across a particular region, such as the European Baccalaureate for Europe and the recently launched International Arab Baccalaureate for the Arab states. Another strand of IE focuses on fostering a notion of world citizenship through concepts like international mindedness (Hill, 2007 and this volume;Haywood, this volume;Kenworthy, 1948) and intercultural understanding (Byram, 2006). Also, curricular and extra-curricular learning for world citizenship through IE has focused on world studies such as colonialism and participation in aid around the world with agencies including Oxfam and World Development Education, Friends of the Earth (who focused on environment education) and Amnesty International (Marshall, 2007). ...
How can Levinas’s work help language educators respond ethically to encounters with students? This paper considers this question in the context of adult immigrants learning an additional language, and is interested specifically in the existential aspects of language learning. How does the experience of coming into being in a new language play out in the classroom encounter, and how, if at all, can language teachers respond ethically to this experience? The paper discusses three challenges when considering Levinas’s ethics to answer this question. The first is that language education is dominated by what Levinas calls ‘the Said’. The second is that the impossibility of knowing whether one has responded ethically results in a compulsive return to the pedagogical scene. The third and final challenge involves the tensions between Levinas’s ethics and political critiques of language education.
In an era when education researchers and policymakers alike are paying increasing attention to the cultivation of global mindedness among teacher candidates, the current push for accelerated teacher preparation programs, combined with increasingly stringent state assessment requirements, has had the unfortunate effect of steering the focus away from purposeful attention to cultural differences and global issues. In this article, the authors discuss the value of reentry experiences following international teaching internship programs for cultivating orientation to cultural difference. Within the overall structure of a Master’s year that incorporates a semester of study abroad as well as pre-departure and reentry components, the reentry work at the university under study allows for deep reflection on the study abroad experience, increasing its impact among candidates. Using a mixed-methods design, the authors first demonstrate participants’ increased orientation to cultural difference before reentry work, as measured by the Intercultural Development Inventory (IDI). They then present an analysis of student reflections immediately after returning from abroad and discuss elements of the reentry curriculum and an analysis of student reflections from late in the post-return semester. Findings suggest a crucial role of extended reentry work in enhancing orientation to cultural difference among teacher candidates who study abroad.
This chapter has the wider aim of introducing new debates on “critical cultural awareness” in intercultural learning and teaching. Among those debates, there will be a discussion on the indiscriminate use of terminologies related to the idea of “intercultural encounters” within the scope of a critical pedagogy and a discussion on the limits of the concept of intercultural competence. This chapter then undertakes a diachronic comparative analysis of two studies investigating secondary-level English language teachers in Portugal, the former by Guilherme (2000a) and the latter in Japan by Sawyer (2013), which replicated some aspects of the first study. The chapter will also feature a synchronic analysis between the Portuguese data and some new corresponding data from Japanese teachers of English. In these contexts, the primary aim of these studies is to reveal the orientations of teachers toward promoting “critical cultural awareness” among their students. More specifically, it assesses the teachers’ general view of the role of culture in the L2 classroom, their understandings of a critical approach to culture, and various facets of their implementation of this approach. Additionally, the chapter will also briefly refer to two other projects, one on the intercultural dimension of citizenship education carried out with secondary school teachers of various subjects in Portugal and the other about English teaching and learning in higher education in Brazil. The case studies mentioned above have different levels of contextual representativeness, although none is nationally representative. Nevertheless, they may contribute to conceptual and practical reflection on the criticality of intercultural learning and teaching.
This article concerns the relationship between social context, identity and intergroup relations. It reviews early formulations pertaining to contextual influences and proceeds to examine vitality theory, specifically, ethnolinguistic vitality (EV). The ensuing discussion considers objective aspects of EV such as the demographic representation of a group and delineates multiple influences modulating their impact on intergroup relations. Subjective formulations of EV focusing on how it is perceived are then examined in view of their interaction with intergroup issues such as ideologies, the formation of networks and language loss. While acknowledging the wide conceptual girth of EV, a central intergroup issue remains communication. Following through, issues pertaining to language acquisition are therefore scrutinized as they relate to EV, linguistic identification, and motivation. A parallel is drawn with Bourdeusian approaches, which orient the analysis toward the dynamics of power and investment. Specifically, attention is directed to ideological and identity processes underpinning the learner’s involvement in the learning task. The paper concludes with a discussion of the relevance of the concept of global English as well as the necessity for a framework of contextual factors reaching beyond intrapsychic constructs.
In a time of mass migration processes, a multitude of cultures, languages and peoples is rapidly striving for a community, which is why interculturalism becomes one of the guiding principles in education. It is inevitable to prepare schools and teachers for cultural, ethnic, linguistic and religious diversity based on the intercultural perspective of a democratic society. By creating interculturally sensitive schools, we can ensure the communication and interaction of the culturally different. The aim of this research was to identify the factors that determine the intercultural sensitivity of primary school teachers, and to identify statistically significant differences in the identified factors in relation to the socio-pedagogical characteristics of teachers. Using a scaler and a factor analysis procedure in a sample of 262 teachers, intercultural sensitivity factors were identified, and statistically significant differences were identified in relation to the socio-pedagogical characteristics of teachers with a small number of identified factors. The results of this empirical study represent a modest contribution to the constitution of new values of interculturalism, since the basic prerequisite for successful education and education of interculturally competent students is the engagement of a well-trained and culturally sensitive teacher.
Description
This volume explores the relationship between language and culture while considering its implications for the teaching of modern foreign languages in higher education. Drawing on a comparative empirical study conducted at universities both in the UK and US, this text problematises the impacts of a separation of language and content in German degree programmes.
Illustrating the need for a curriculum which fosters the development of intercultural competence and criticality, Parks reconceptualises established models of criticality (Barnett) and intercultural communicative competence (Byram). The chapters in this volume discuss a range of important topics including; language graduates with deep translingual and transcultural competence, observed differences and similarities between British and American universities and faculty and student voices: developing intercultural competence and criticality.
Aimed at scholars with research interests in intercultural communication, language education and applied linguistics, this volume provides a thorough discussion for the ways in which modern language programmes in higher education can be improved. Additionally, those carrying out research in the fields of language teaching and language policy in higher education will find Developing Critical Cultural Awareness in Modern Languages to be of great relevance.
This chapter questions traditional assumptions that short-term mobility is ineffective, and reports on students, academics and support staff taking part in international volunteering programmes at a UK university. It reviews earlier research with students and then reflects not only on the benefits for academics and administrators taking part but also, by extension, the impact on the wider university.
This paper explores the benefits of incorporating arts in second language (L2) learning from a Kantian approach. From a Kantian perspective, the use of arts in L2 learning enhances learners’ motivation and engagement in their language learning by focusing on learners’ subjective meanings, lowering the burden of cognition of employing categories for reasoning, lowering learners’ instrumentalism in their language learning through a sense of disinterestedness, allowing a free play between imagination and understanding, providing learners with a purposiveness of form which enhances learners’ cognitive capacity, allowing learners to achieve universal assent, and enhancing learners’ morality. The proposed pedagogical suggestions based on the above benefits are emphasizing the subjective meanings of learners, emphasizing the non-reasoning aspect in arts integration in L2 teaching, highlighting the internal rewards of artistic activities learners engaged in the language classroom, using poetry for the enhancement of imagination, using natural beauty and diverse arts forms, using interactivity, and using arts of different cultures and historical eras in L2 teaching.
The present-day globalized society and its extremely competitive labour market pose numerous challenges which universities should be able to anticipate, reflect on and address in a consistent and coherent manner. It becomes increasingly clear that to be successful, graduates should show flexibility, openness, autonomy, self-determination and empowerment, while constantly demonstrating they are engaged in active democratic citizenship along with being prepared for their specialized subject. This chapter explores the opportunities offered by coherently integrating these transversal skills and trans-curricular competences within language learning programmes with the aim of better preparing graduates for democratic citizenship. Also, it outlines a possible methodology: integrating education for active citizenship and plurilingual competence at university level can be done through specially dedicated subject courses of intercultural communication, gender studies or cultural studies and connecting them to language learning syllabi, as tools to develop self-reflection and autonomy-building strategies for students, in order to enable them to take over their own learning and thus better cope with the challenging labour market facing them.
Research summary
The appointment of a new CEO is among the most pivotal and visible decisions made by a board of directors. While prior research has surveyed the impact of performance and governance related‐factors on CEO selection decisions, our understanding of the implications of a firm's global context is limited. This paper explores the influence of home country globalization, international diversification, and the undertaking major cross‐border acquisitions on the appointment of a CEO with a global mindset. Using a sample of European and U.S. firms from the Global 500 ranking from 2005 to 2010, we find that companies are likely to match the characteristics of new CEOs with their global strategic context.
Managerial summary
In this paper, we highlight the interplay between a firm's global context and CEO selection. Our findings indicate that executives aspiring to reach the C‐suite should be highly attuned to the imperatives of aligning their knowledge bases, mindsets, and perspectives to grasp the challenges faced by companies operating within a global context. From the board's perspective, the selection of a new CEO provides the opportunity to assess a firm's future strategic direction and enables the board to select an executive with the managerial capabilities required to address the challenges of globalization.
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Misiaszek examines the (dis)connection between critical global citizenship education models and ecopedagogy which is grounded in Paulo Freire's pedagogy. Exploring how concepts of citizenship are affected by globalization, this book argues that environmental pedagogues must teach critical environmental literacies in order for students to understand global environmental issues through the world's diverse perspectives. Misiaszek analyses the ways environmental pedagogies can use aspects of critical global citizenship education to better understand how environmental issues are contextually experienced and understood by societies locally and globally through issues of globalization, colonialism, socio-economics, gender, race, ethnicities, nationalities, indigenous issues, and spiritualties.
This study was conducted to examine engineering students’ attitudes toward studying abroad, learning foreign languages, learning about other cultures, and intercultural communication in Japan. A questionnaire survey was administered to a sample population of the students at a local private university. The results of the analysis revealed that students who had a positive attitude toward foreign residents and toward the study of Asian languages tended to have a positive attitude toward studying abroad and toward other cultures. However, there were some differences between their attitudes toward studying in the United States and studying in China or Korea. Moreover, students who had a conservative mindset tended to have a negative attitude toward foreign residents. Although the Japanese government puts emphasis on the importance of learning English to students, these findings show that teachers should also encourage students to take more interest in multiple languages and cultures and to nurture intercultural attitudes which will enable them to develop a global mindset. In addition, a multicultural perspective will also be required of students who do not expect to go abroad, since they will have more and more intercultural contacts with people from Asian countries who will be living and working in Japan.
The purpose of this chapter is to trace the evolution of the concept of citizenship in the West and, by doing so, construct the dimensions and elements of the Western analytical lens to be used in the examination of the meaning of citizenship in contemporary Chinese society later in this book. The construction is based on English-language scholarly literature on citizenship in the Western context. Labelling the lens as ‘Western’ entails no implication of any indispensible particularity of Western citizenship against citizenship conceptions in other contexts. The concept of citizenship in the West is far from univocal and unanimous, whether historically or contemporarily. Its complex and often contested variations are, however, not the focus of this chapter, though some will be taken into account. This chapter is to trace the conceptual evolution of Western citizenship, marking and explaining where it is from, in what shape it has been, and in what direction it is now changing. In so doing, it unpacks the components of Western citizenship at the vantage point of early twenty-first century. Specifically, the first three sections will deliberate, respectively, its historical roots, modern formation and contemporary reconfiguration, with a particular focus on the societal conditions behind. The last section will connect the analytical lens to the study of this book, explaining the importance of the Western perspective in understanding the concept of citizenship in general and Chinese citizenship in particular.
The trend of accelerating global interdependence presents both opportunities and challenges for communities, institutions, and citizens on all continents.
The privileged position of English throughout the Association of Southeast Asian Nations (ASEAN) has given rise to two interrelated issues. The first issue concerns the implications of the increasing roles of English within ASEAN for the teaching of English. The second issue concerns the implications of the increased teaching and learning of English for the teaching, learning and maintenance of local languages, many of which are classified as endangered. A major reason for this is the regional focus on teaching the respective national language and English at the expense of local languages. It is argued that the current moves to introduce English earlier and earlier into the primary curriculum are likely to be inimical, not only to the maintenance of local languages, but also, paradoxically, to the development of English proficiency itself. A possible solution involving the later introduction of English into the curriculum together with the adoption of a “lingua franca approach” to English language teaching is presented.
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