Reflections on the Trend of Intercultural Communication in the Postmodern Context

Nowadays deconstruction has gradually changed people's way of thinking and people have come to establish the multifaceted thought patterns from multiple perspectives to ponder intercultural communication. Intercultural communication is neither static nor monolithic but fluid and constantly evolving. This paper starts with the microdefinition as well as an emic, culture-specific approach to the research. Then it presents the manifestations of the new trend. This essay adopts the framework of cultural pattern of Hall's high-context and low-context cultures. At last, the author gives some suggestions about how to shatter preconceptions and ethnocentrism to achieve effective communication in intercultural settings.     

Technologies for Learning from Intercultural Reflections

This paper explores how technologies can transform the obstacles of geographical and cultural distance into new opportunities for learning and personal growth. In particular, it focuses on the potential benefits of reflection in the context of cross-cultural exchange and how technology can bring those benefits to the classroom. Several instances of research explore the uses of technology for promoting cross-cultural contact as a way to expose students and teachers to fresh models of educational values and practices. A consistent result is that, when people experience a new culture or community or even a new classroom, they report an increase in reflection, both about their identities as new members of the community and about their personal goals and responsibility in relation to the values of the new community. Reflection appears as a deeply social act. Several examples highlight two social functions of reflection in the context of cross-cultural interaction. One important function is to help people decide which aspects of culture to appropriate and how to adapt those aspects to their own interests. Another important function of reflection is to help people become more receptive to the presence of different values and practices. The paper concludes with a set of provisional design principles for encouraging learning through cross-cultural reflection.     

Bridging the Hemispheres through the Use of Technology: International Collaboration in Social Work Training

The social work programs of the University of Fort Hare, East London, South Africa, and Minnesota State University, Mankato, United States, began using various technologies in 2007 to facilitate interaction. This project included conducting practicum supervision and seminars via videoconferencing (using Breeze, Adobe Connect, and Skype) and developing peer e-mail and Facebook partnerships to link students from both continents. This paper explores the benefits to participating students who engaged the structured use of technology to expand their social work and cultural knowledge while also developing international friendships. As technology continues to advance, social work educators must be on the forefront of connecting students by bridging the hemispheres through the use of technology.     

The Research on the Necessity of Intercultural Communication

Intercultural communication is a field of study which incorporates many aspects. The paper discusses the necessity of intercultural communication.     

国际商务跨文化交际能力研究

本文基于前人对跨文化商务交际理论的研究,对国际商务跨文化交际能力的内涵进行了阐述及界定,探讨了国际商务的跨文化能力要素构成,认为跨文化商务能力包括以下五个方面:文化敏感度、关系能力、解决冲突能力、商业能力以及全球领导能力。     

European Perspectives on Intercultural Communication

Some of the major aspects of intercultural communication in Italy in particular, and in Europe in general, are summarised in this paper. In the wake of developments in favour of political and social minority rights in the United States, voluntary movements in Europe arose in the 1970s and became stronger in the 1990s. Among their many activities, volunteers working to further intercultural education have taken on the role of multipliers, spreading the application of intercultural learning. They have served alternately as trainers of young people and students of experts, functioning as hinges between teaching and learning. In many European countries, intercultural education in schools is still left to volunteer initiatives. The peculiarity of intercultural communication lies in its pragmatic approach to reality. It is based on a few abstract general truths, such as the fact that all humans have a culture, value orientation, etc. allowing them to understand and interpret an endless amount of practical experiences. Here, we shall present an anthropological approach to intercultural relations, considering various issues, such as the differences between cultural and national identities, the development of ethnocentrism as a response to perceived foreign threats, and the differences between assimilation, inclusion and integration. The focus on the Mediterranean region provides an example of the intercultural communication that takes place among many western and eastern cultures.     

Narrative in Intercultural Education

In this paper, I discuss the power of narrative in intercultural education. Apparently simple tales, anecdotes, and personal accounts all belong in a narrative universe, which interrogates our assumptions about culture, cognition, language, communication, learning and teaching. I argue that stories have much greater significance in learning and teaching than we usually accord them in educational literature and programmes, and can have ramifications for the intercultural relationships in classrooms.     

Reflections on Reflections:

No abstract available for this article.     

Intercultural education in everyday practice

While there is substantive work in intercultural education, especially that which proposes intellectual or conceptual road maps for pedagogic interculturalism and, more specifically for the classroom, there is a need to surface the complexity of everyday intercultural classroom practices. This article reflects on some Singapore students’ responses to materials designed to help them engage critically with intercultural issues. These responses can be categorized into three types of tajectories: reifying, critical and conflicted. Reifying practices basically mean that students essentialize individuals, communities and countries despite (and perhaps because of) the intercultural approach to the teaching of communication. Critical trajectories, on the other hand, showcase students’ ability to identify stereotypes and provide much more nuanced characterizations of individuals and countries. Conflicted trajectories, however, seem to be the most dominant classroom practice: these are attempts of students to be critical but, in practice, their criticality is enmeshed in reifying tendencies. In other words, ‘criticality’ as it is envisioned is always incomplete on the ground. Thus, we need micro-lenses in interculturalism and intercultural education to help us critically reflect on and surface essentialisms, tensions and struggles in everyday classroom practice.     

Intercultural teaching in higher education

In this paper I examine the difference between a multicultural curriculum and an intercultural one. I argue that such a distinction is important because it helps teachers in universities and colleges to move beyond the canon debate and its politics, and focus on the more fundamental task of fostering intercultural thinking. I assert here that interculturalism in teaching is not about covering multiple cultures; rather it is about working through a dialogue between cultures. A dialogue, of course, requires minimally a party of two. Once that requirement is satisfied, in my view the focus should then be on the dialogue itself rather than on the multiplicity of voices for the sake of inclusivity.     

Enriching the Group and Investigation in the Intercultural Classroom

Cooperative learning requires teachers to change their traditional role as transmitters of information and take on the role of guides and facilitators in the cooperative learning process. As they gain confidence in this role teachers adopt more diverse and complex cooperative procedures. When they feel that their students are used to working together to achieve academic goals, they can introduce Group Investigation as an additional cooperative learning method. Investigating in groups calls for students to apply basic cooperative learning skills to the planning of what they want to study and how they want to study. Students cooperate in carrying out their investigation, in planning how to integrate and present their findings, and, together with the teacher, collaborate in evaluating their academic and interpersonal effort.

Group Investigation places much of the responsibility for learning on the students, but the teacher must know how to prepare for the investigation project, how to prepare the students, and how to facilitate the project as it unfolds. Because the content of a Group Investigation project is determined by the diversity of the students’ interests, experiences and prior knowledge, it is the cooperative learning strategy most suited for interdisciplinary studies in an intercultural classroom.     

Values in German Intercultural Education

The topic of values in intercultural education will be discussed from several vantage points: first, we will consider educational values in Germany and discuss how compatible they are with intercultural education. Secondly, we will show various ways in which intercultural education is now being approached, focusing on various underlying values. This will help to clarify why intercultural education has recently become more accepted, even though no curricula have so far been developed. Finally, we will discuss how intercultural education is implemented in teacher education with regard to the values that are part of intercultural education.

It should be borne in mind that a paper on “German” education or teacher training always represents a generalisation because there are 16 different states, each with different educational systems.     

Reflections on the revolutionary wave in 2011

The “Arab Spring” was a surprising event not just because predicting revolutions is a difficult task, but because current theories of revolution are ill equipped to explain revolutionary waves where interactive causal mechanisms at different levels of analysis and interactions between the units of analysis predominate. To account for such dynamics, a multidimensional social science of revolution is required. Accordingly, a meta-framework for revolutionary theory that combines multiple levels of analysis, multiple units of analysis, and their interactions is offered. A structured example of theory building is then given by detailing how the development of world cultural models and practices challenge existing political structures, affect mobilization processes, and make diffusion more likely. A structured example of study design using qualitative comparative analysis of 16 Middle Eastern and North African countries provides support for the interaction of subnational conditions for mobilization, state-centered causes, and transnational factors, including a country’s linkage to world society, as one explanation of the Revolutions of 2011.