Moral education as intercultural moral education

In a diverse country such as Peru, moral education should reflect social, cultural, political and spiritual dilemmas of both indigenous and non-indigenous peoples and their communities. To promote understanding and respect amongst people from different sociocultural backgrounds, moral education should encourage a dialogue between indigenous values and mainstream hegemonic values. In this article, we argue for the need to conceptualise moral education as intercultural. Against a common view that portraits indigenous people as incommensurable, that is, as trapped in their own radically different moral perspective, our own research in Shipibo-Konibo and Asháninka communities show that indigenous people display a moral point of view when analysing cultural traditions and practices. This moral point of view appears intertwined with their cultural values and ethnic identities and allows intercultural dialogue. In this vein, we argue for the need to incorporate intercultural moral conflicts and dilemmas into moral education to promote understanding and respect for others.     

Developing critical and empathic capabilities in intercultural education through the VaKE approach

One of the core goals of intercultural education is to develop critical and empathic reflection on social justice, particularly as related to humanistic choices and how individuals can counteract exclusion. The present article analyses the Values and Knowledge Education (VaKE) approach, which is aimed at raising awareness about implicit value-oriented priorities in decision-making. Through the Human Development and Capability Approach, the applicability of VaKE’s didactic principles is analysed in relation to young people’s perspectives on resettlement in Europe. The VaKE method was used at a 2013 summer camp in Austria with a culturally diverse group of young Europeans who were presented with a dilemma story that highlighted the complex issue of providing assistance to asylum seekers. The participants engaged in various knowledge and moral viability checks that enabled them to engage with opposing arguments. The participants evidenced critical reflection and self-scrutiny, as well as affiliation and empathic imagination, regarding problems that are encountered by asylum seekers.     

Cooperative learning in intercultural education

Implementation of intercultural education implies that teachers command the strategies to use the skills and knowledge that children bring into the classroom, to create opportunities to communicate and cooperate in heterogeneous groups, and to provide equal opportunities to participate in the learning processes which are organised in the classroom. The use of small groups in which students learn together and benefit from each others skills and knowledge is a logical option, but conditions have to be fulfilled on the levels of teachers’ communication and management skills, curriculum and pedagogical climate in order to achieve the aims of ‘doing justice to diversity’ and the provision of equal opportunities to participate.     

The relationship between religious education and intercultural education

ABSTRACT

Religious education and intercultural education are seen by some to be in tension with each other, and by others as two sides of the same coin. The explanations for this unsettled relationship may be found in the different histories of the two fields. Intercultural education has become a cross curricular priority, resulting from rather recent developments marked by cultural complexity, following globalisation and migration processes of the last 50 years or so. Religious education has a long history of being a distinct school subject, much influenced by differing national and religious cultural heritages and which, during the last half century, has begun to address the issues of religious and world view diversity. In several countries today, religious education in the publicly funded school is conceived as non-confessional and deals with a diversity of religions and world views. Religious education may be the subject where socio-cultural differences are most visible and where the challenges of diversity are put to the test. This raises a series of challenges to curriculum designers and teachers in classrooms; the article will address some of them and suggest ways forward for teacher education and school practice.     

Child language brokering: challenges in Spanish intercultural education

Globalisation has resulted in multicultural and multilingual societies where individuals, who often do not speak the official language, need to communicate with different services offered by public institutions in the host country. School plays a vital role as an education and training institution, and must guarantee that every student receives equal opportunities, and, in accordance with the principles of intercultural education, facilitate the integration of foreign students both into society and the educational context. However, linguistic and cultural barriers may sometimes prevent communication between foreign students, their families and the education centre.

The purpose of this paper is to analyse survey responses and interview talk about communication between teachers and immigrant users who do not speak or barely know the host country language, especially the methods employed and the resources available to Spanish education centres to communicate with students and families who lack the necessary host language skills. A case study will be used as example of the situation in which both educators and families very frequently have to turn to child language brokering, using methodology based on qualitative analysis of surveys and interviews carried out in two primary schools in the Madrid area.     

Stereotypes,prejudices and intercultural education in Italy: Research on textbooks in primary schools

The concepts of intercultural education developed in Europe during the early 1980s, following a proposal submitted by the European Council in response to immigration. The concept of intercultural education is now quite common in Italy, not only in books, but also in the area of school legislation. Sometimes, however, even in the field of education, such terms simply become a fad or a slogan, emphatic yet hackneyed, meaningless or misused, which may give rise to irregular patterns of application in different contexts. In the course of this paper, I shall present the results of a research project--carried out by the Centro Studi Interculturali at the University of Verona--pertaining to the implementation of these principles in Italian schools. Our analysis, based on a sample of textbooks used in primary schools in several Italian provinces, investigated the presence of stereotypes, prejudices and intercultural education concepts.     

In/visible dimensions: framing the intercultural communication course through a critical intercultural communication framework

This article highlights how course material on ‘culture’ and ‘intercultural communication’ faces a distinctive challenge in crafting an engaged power‐focused positionality for students. I discuss the importance of incorporating a ‘critical intercultural communication perspective and practice’ into an upper‐division diversity/intercultural communication course in the US academic context.     

From Theory to Implementation: intercultural education in Italian schools

This article examines the gap existing between the de jure and the de facto situation of im/migrant children in Italian schools. Basing our comments on the specific pedagogical expertise and activities of CD/LEI (Centro di Documentazione/Laboratorio per una Educazione Interculturale — Research/Documentation Centre on Intercultural Education), an inter‐institutional organization operative in Bologna, we will discuss ways of creating a multicultural learning environment, in order to address more effectively the educational needs of im/migrant pupils in Italy.

The major findings of a book, recently published by the founder of CD/LEI and two colleagues are also presented. The book, entitled Dall'accoglienza alia Convivenza (From the Reception of Im/migrants to an Intercultural Society), is intended as a working tool for heads, teachers and school staff in primary and secondary schools in Italy.     

An argument for love in intercultural education for teacher education

This paper proposes rethinking intercultural education in teacher education, arguing that any discussion of student teachers’ intercultural education should be connected more explicitly to a theoretical conceptualisation of love. The first part of the paper focuses on identifying discursive boundaries in engaging with intercultural education in teacher education. It is argued that if we are to develop intercultural education, we need to consciously move away from some discourses in teacher education, namely instrumentalism, performance orientation, emotionlessness and seeing the relationship between teacher and learner as static. The second half of the paper develops a theoretical alternative by engaging with the concept of love as a basis for intercultural education in pursuing an alternative to the instrumentalist, performance-based, non-emotional fixed-relationship ethos of intercultural education in teacher education.     

School Difficulties and Immigrant Background: conclusions about intercultural education

This article, based on my doctoral thesis, presents a study with respect to teachers' thinking regarding school difficulties and their attitudes toward students' immigrant backgrounds. The intention of my doctoral thesis was to study the factors surrounding immigrant students' schooling. In the prevailing thinking in Sweden, students with immigrant backgrounds are often associated with problems and difficulties, not only in administrative circles but also in practical pedagogical discussions taking place in the schools. These problems are the starting point for an analysis of the reasoning and present thinking regarding immigrant students and their school situations.     

Facilitating intercultural education in majority student groups in higher education

ABSTRACT

The present article critically analyses the pedagogical efforts of two teachers to promote values education and intercultural reflection in their own educational practice. They teach in higher education in Norway and most of their students have majority backgrounds. Based on their teaching experiences with VaKE (Values and Knowledge education), the article discusses opportunities and challenges when working with values education in majority student groups. It concludes that discussing values is difficult but can be eye opening. It also raises the question of which dilemmas can prevent stereotyping and foster more complex intercultural thinking and shows that intercultural education requires a discussion of one’s own cultural position. The article highlights the teacher’s crucial role in the VaKE-process regarding the aims of intercultural values education.     

Religion,human rights and intercultural education

Religions in the contemporary world are Janus-faced institutions. They have the potential of being positive forces but also the capacity of being negative forces. Educators can use the positive aspects and dimensions of religion to foster interfaith and intercultural understandings. In this respect, educators can use the human rights instruments that most nations have approved to ensure that the legal and secular basis of the state provides safety and security to all faiths. This paper discusses these issues and the role of intercultural education in facilitating interfaith education and understanding.     

Promoting change through a formative intervention: contradictions in mathematics education parental engagement

This article describes a formative intervention that supported our exploration of contradictions within the area of parental engagement in mathematics education in a low-income community. We draw on the third generation of cultural-historical activity theory as well as research on parental engagement and critical theory to discuss two contradictions in the network of activity systems. Our analysis suggests it is critical to develop a deeper intersubjectivity when working towards the goal of community action to support children’s mathematical learning opportunities. We discuss the expansive learning process evident through the development of a new definition of parental engagement.     

Promoting interculture through content and competences within bilingual education: teachers in action

ABSTRACT

Content and Language Integrated Learning incorporates among its main aims the development of intercultural awareness and understanding. Nowadays, it is imperative to prepare students to become active citizens in globalised societies. The principal objectives of this study are to examine how curricular competences impact content planning and which factors influence the way teachers plan content and competences in order to enhance ‘interculture’ through this approach in Primary Education. An open-question questionnaire was used to analyse the opinions of 59 Primary Education CLIL teachers who were working in private and semi-private schools in Cordoba (Spain) during the 2015/2016 academic year. The results show that several curricular competences influenced the selection of content. Moreover, there were significant differences in competences relating to gender, qualification degree, subject and textbook. Content was also influenced by the same variables except for qualification degree. Outcomes highlight the influence of competences on content planning when teachers aim to promote intercultural knowledge and sensitivity among students. This study also suggests that bilingual teacher training needs reinforcement.     

Promoting cultural understandings through song across the Tasman: pre-service primary teacher education

As tertiary music educators across the Tasman we argue that music, particularly song, is an effective medium for teaching and learning about non-western music when preparing generalist primary Pre-Service Teachers (PSTs). Using ‘voice’ as a portable and accessible vehicle to transmit cultural understandings, we draw on the Zimbabwean proverb ‘if you can speak you can learn to sing and if you can walk you can learn to dance’ to foster music creativity and enhance literacy development and confidence in our PSTs. Using narrative methodology, we share our teaching and learning experience at Deakin University (Australia) and the University of Auckland (New Zealand) where we include African and Māori music respectively as effective ways to promote cultural understandings. In our experience, the teaching of song goes beyond teaching a tune or something that is ‘fun’. Rather, it is as an effective context for developing knowledge, skills and understandings about multiculturalism and the importance and need to be ‘inclusive of others’. PSTs gained socially, linguistically, cultural and emotionally, to name a few. We encourage other music educators at all education levels to be culturally and linguistically inclusive and to explore non-western music as a positive teaching and learning experience.     

Latency-group art therapy: teaching socialization skills through art.

An art therapy experiment involving 10 weekly sessions for six latency-age emotionally disturbed boys produced marked improvements in peer relationships and socialization skills.     

Developing intercultural communication skills through intergroup interaction

The call to internationalise the curriculum has become firmly ensconced in Australian educational discourse and university mission statements. Yet, scholars in this area agree that there are few concrete examples of how educators actually set about internationalising the curriculum in a tangible and easily replicable way. This paper adopts a definition of internationalisation of the curriculum which takes into account the experiential aspects of the process of becoming an intercultural communicator. The goal of internationalising the curriculum responds to the recognition that students need to develop a degree of intercultural competence in order to function efficiently in an increasingly globalised environment. Both international and local students need to be partners in this process, and the cultural diversity of contemporary universities in the west is an ideal setting to foster the ability to mediate across cultures. In this paper, we explore some practical ways in which key issues in intercultural communication can be implemented into university curricula through programmes that promote interaction across groups.

La llamada a internacionalizar el currículo se encuentra firmemente afianzada en el discurso académico y en las declaraciones de las universidades australianas. Sin embargo, estudios en esta área convienen que hay pocos ejemplos concretos que indiquen cómo los educadores pueden internacionalizar el currículo de una manera tangible y fácilmente replicable. Este artículo adopta una definición de la internacionalización del currículo que considera los aspectos experienciales en el desarrollo del proceso de comunicación intercultural. La meta de internacionalizar el currículo responde al reconocimiento de que los estudiantes necesitan desarrollar un grado de capacidad intercultural para desempeñarse eficientemente en un ambiente cada vez más global. Tanto los estudiantes internacionales como los locales necesitan colaborar en este proceso. La diversidad cultural que caracteriza a las universidades contemporáneas en occidente hace de éstas un ámbito ideal para fomentar la capacidad de mediar entre culturas. En este artículo exploramos algunos programas prácticos que pueden ser implementados en currículos universitarios para promover la interacción entre grupos.     

Qur’anic education and non-confessional RE: an intercultural perspective

ABSTRACT

This article focuses on the reported experiences of Muslim students that regularly shift between Muslim ‘supplementary education’ (including its traditional confessional focus on learning to read Arabic and then memorise and recite the Qur’an) and mainstream school education (including its ‘inclusive’ form of religious education’). The aim has been to better comprehend how these students make sense of this dual educational experience while negotiating the knowledge, skills, and values that are taught to them by two often seemingly disparate institutions. A further aim is to place our findings within the growing field of intercultural education. Though both types of education are often thought to be distinct and oppositional – the former as non-confessional and ‘modern’, the latter as confessional and ‘outmoded’ – both English and Swedish students were able to identify a degree of symbiosis between the two, particularly in relation to the process of memorisation. Thus, it became increasingly clear to the researchers that Muslim student reflection on their participation in both traditions of education had an intercultural dimension in the sense of encouraging dialogue and discussion across educational cultures prompting new knowledge and understanding. This article lays out some of the evidence for this conclusion.