“Intercultural Pedagogy: Philosophical Benchmarks for Education within a Framework of Cultural Diversity (original) (raw)
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A new intercultural framework for education is being developed as a pedagogical response to increasingly multi-ethnic societies in Europe. This framework has been gaining ground during the last decade within EU Institutions (Commission of the European Communities, European Commission, Council of Ministers, OECD, OSCE) and the Council of Europe Documents and replacing multiculturalism as the guiding framework. This shift has generated an ardent debate between multiculturalists and interculturalists. Indeed, there is much criticism of the interculturalist framework. This article positions itself within this current debate and offers a critical analysis of the conceptual mapping of interculturalism within which there are tensions, ambiguities, and often conflicting goals and strategies. In addition, this work highlights the problematic dynamics intrinsic in the theoretical framework of interculturalism as a political and philosophical framework as well as in its pedagogical manifestation in educational settings as intercultural education. We analyze this educational framework from a stance of sociology of education taking into account the institution of schooling as one that is contextualized in existing socio-political dynamics, narratives, and lived-realities.
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Multiculturalism and Intercultural Education Facing the Anthropology of Education
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Multicultural and intercultural education have arisen in the last two decades as intersectional fields of academic knowledge and professional development, located in the confluence of the multicultural paradigm in the social sciences, the anthropology of education, and other interdisciplinary subfields commonly known as Intercultural Studies. As will be discussed throughout this chapter, the thematic range represented by the broad topos of interculturality-in-education is not limited to questions about minority groups, but is closely linked to core issues of national identity and broad societal identification processes. Therefore, in order to be able to critically engage in a fruitful, truly "intercultural" dialogue between multicultural theorists and activists, on the one hand, and between academic and practitioners' knowledge on diversity, on the other, we need a particularly, and constantly, self-reflexive hermeneutical approach. In this way, we can avoid the traps and bridge the biases of the underlying, but omnipresent, self-fulfilling, and self-essentializing identity discourses in broader national society as a whole. This need for critical reflexivity is even more urgent when comparing multiculturalism internationally. When multiculturalist discourses migrate from one society to another-and particularly from originally Anglo-Saxon to other diversity contextsthese different diversity contexts and their underlying identity domains (their structures
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The structured elaboration of a personal system of values, in line with the culture to which we belong, represents a lasting process, parallel to development, which involves completions and restructurings, adaptations and modifications of the cognitive, attitudinal, affective and axiological system. The conditions of the modern world, oriented towards globalization, no longer allow the isolation of cultures, and the mobility of people creates favorable conditions for the intersection and mutual influence of cultures. For this reason, the development of the capacity to decode cultural meanings and to rationally select multicultural elements that lead to the flexible and creative reorganization of values different from those of the culture of origin, is a desideratum of the education and training of individuals.
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The fi rst part of the article analyzes the most important stages in developing intercultural education and looks into the theoretical background of this specifi cally European educational concept. The author emphasizes the declarative orientation of European countries towards an intercultural approach (primarily through the work of the Council of Europe and other European institutions), but at the same time the approach is not yet well-established in practice, which can be seen from the fact that there is no common European model of intercultural education yet. Starting from this observation, the second part of the article provides an analysis of the way several national curricula in Europe promote cultural diversitiy in their own contexts. On the basis of the analysis of elements of intercultural education in the selected curricula, the author emphasizes the diversity of approaches and classifi es them into three basic types: liberal, multicultural and intercultural. According to the author, this typology corroborates the thesis that intercultural policies are still the by-product of the respective general national educational and cultural policies.
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La sociedad europea es una sociedad multicultural, y la educación intercultural es tanto una necesidad como un deber. El reto consiste en buscar formas realistas de promover la educación intercultural. Una gran parte del pensamiento sobre este tema se entiende en el contexto de los conceptos del humanismo liberal, una extensión lógica de los derechos del hombre proclamados en la Ilustración: se procede desde la libertad e igualdad de los individuos a la libertad de expresión de todas las culturas y todos los grupos, y finalmente a la noción de la igualdad de todas las culturas. No obstante, las soluciones liberales que engendró este planteamiento parecen insuficientes, porque no tienen en cuenta la persona humana, su psicología particular, o la influencia transcendental de las culturas en las que nacen estas personas. Es significativo que las soluciones que surgen en la posmodernidad vuelven a la persona, abordando cuestiones de naturaleza afectiva: la relación con la alteridad, la autoestima y la educación de las virtudes. El proyecto de la educación intercultural solo puede realizarse si se resuelven estas cuestiones. Desde una base de autoestima y valores sólidos, las personas podrán salir a la sociedad para no solo vivir la ausencia de prejuicios, sino la solidaridad con los demás. En esta perspectiva, los colegios con ideario religioso pueden realizar una aportación positiva a la educación intercultural, si enfocan el tema con realismo y confianza. palabras clave: educación intercultural, autoestima, virtudes, colegios religiosos. The multicultural society is already a fact, and intercultural education is both a pragmatic necessity and a moral duty. The challenge is to find ways of promoting intercultural education in practice. Much earlier discussion of this issue should be seen against the background of liberal humanist concepts, a logical extension of the rights of man
Intercultural Education: Bring Together Pluralism and Diversity
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Large-scale migrations have forced the creation of new scenarios where the sense of absolute freedom clashes with the search for an ideal community. This situation poses problems related to identity, diversity, the ‘discovery of the other’ and, therefore, to identifying forms that allow to bring together more and more multi-cultural populations (Benahbib 2002). The aim of this paper is to reflect on the need to consider the educational process as ‘methodical socialization’ which corresponds to the need for any society to secure the bases of its conditions of existence and of its durability (Filloux 1993). For these reasons the education processes must be based on format with high coefficients of self-reflection, convergence, trans-culturalism. Education, as a social fact, must adapt to change and new alphabets, to overcome the binomial between time to learn / time to work and must insist on creativity and innovation, since everyday life is and it will be increasingly governed by kno...
Multiculturalism: An Asset or a Problem? Implications for Intercultural Education
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In the present article, I will examine the discourse and practices of multiculturalism as an alleged emancipatory aspect of contemporary social life. I will argue why “one world, many peoples” doctrine has proved to be a far-fetched dream on many occasions. To do so, I will first review the ideals of multiculturalism and then will discuss how these very ideals are, at times, violated through a discriminatory treatment and representation of multicultural “others” in the Western communication media and organizations. The article, however, does not intend to depict a dystopia. Rather, the possibilities to arrive at tolerant heterogeneous communities will also be explored and ideas to promote successful intercultural communication and education will be put forward.
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In this article we focus on intercultural education and ethnic - cultural diversity in the context of international migration and mobility. Hereby this article aims to contribute to theory development and to provide empirical knowledge that will inform and stimulate research, education, societal debate, as well as social interventions in the educational world.The general objective of this article is to understand the differences in expectations, sensitivities, and nuances in multicultural societies, concentrating on the cultural interactions at various levels and the importance of intercultural communication awareness and skills so that intercultural education can be given in a more efficient way. Specifically, this will provide a national and international academic discussion for scientists and professionals about the implementation of Intercultural Education in the schools. Because the main aim is for all of us to ensure equality for all.