Plagiarism, Intellectual Property and the Teaching of L2 Writing, Joel Bloch. Multilingual Matters, Bristol, UK (2012). pp vii þ 178. (original) (raw)
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CONTEMPORARY EDUCATIONAL TRANSFORMATIONS: The Role of Intercultural Mediation from the Perspective of Global Citizenship (Atena Editora), 2024
The contemporary instructional context has been revealed as a fruitful space for the development of intercultural competences at the level of Global Citizenship Education, in which educators assume a crucial role as mediating agents, especially with regard to issues related to interpersonal communication and relationships, respect and acceptance of the Self and the culturally different Other, as well as awareness of the rights and duties of each human being in society. In this sense, this article presents some theoretical questions underlying the intercultural communicative process, as well as the role of mediation in managing meanings with interlocutors from other cultural backgrounds. This debate will be based on the legitimacy of reconstructing the meaning of human rights today, since there is an urgent need to rethink the true scope of their universal ownership, as well as the content of the human dignity that underpins them (NUSSBAUM, 2014). Next, we will present a critical analysis of the guiding documents of the intercultural perspective (CEFR 2001; CEFR, 2017), highlighting the new emphasis placed on intercultural mediation provided for in the latter in an intrinsic relationship with language learning. Finally, we advocate the importance of promoting research based on intercultural mediation aimed at teachers who wish to understand their role within a global citizenship perspective, in order to try to operationalize intercultural mediation actions, both inside and outside the school context, that foster interactions with intercultural communicative competence and the ability of learners to become citizens of cultural mediation at local, national and global levels.
INTERCULTURAL EDUCATION AN APPROACH BEYOND FORMAL LEARNING ACCEPTED JULY 2018
The presence of many cultures in the same society has been a constant in the History of Humanity, but its increase has become so pronounced in the last quarter of a century that it has aroused the interest of many researches from different perspectives. This cultural diversity has brought with it an increase in antidemocratic attitudes based on the promotion of immoral values such as intolerance, lack of respect or racist attitudes. From Education, various approaches have been adopted in order to put an end to these stances and with the aim of instilling in students the democratic values gathered in Human Rights. Have these approaches reached their objectives? The article includes the contributions of different authors who analyse some of these approaches, and it proposes the Intercultural Education and its competence as the optimal methodology to instil respect and cooperation in students. This should not only appear in the School-based Education Project but in every subject. As an example of that, the study suggests one proposal based on this methodology for English as a Foreign Language classes. Thanks to this Intercultural Education, students will have the tools to respect people who belong to another culture, race or religion, and above all, value them and live with them in harmony.
The paper reports on the troublesome knowledge encountered by undergraduate students engaging with a large-scale online intercultural learning project underpinned by cycles of action research: MexCo (Mexico-Coventry), involving staff and students from the Universidad de Monterrey (UDEM) in Mexico and Coventry University (CU) in the UK. It proposes that undergraduate students need to be supported in 1 * Corresponding Author developing intercultural communicative competence skills for these exchanges. It argues that such rules of online engagement, or "cyberpragmatics", defined by Yus as the skill in understanding others' intended meanings in computer-mediated communication (2011) should be integrated into the Higher Education curriculum to support students with developing global citizenship competences.
Esi Marius-Costel Interculturalis m and Education
An educational paradigm assumed at the level of a social system requires a clear image in which the relationship between inter-culture and education is obvious. So, the analysis of mechanisms that makes this relationship possible generates a scientific foundation at conceptual – theoretical level. More, an educational reality is reflected in the communicational society level precisely through the explanatory dimension of the used strategies in the instructional activities. The specific modalities of argument, as this idea, express that the initiated activities by the actors involved in this approach do nothing but to highlight a number of social responsibilities whichever the interculturalization process acquires meaning and significance. Therefore, an understanding of the relationship between interculturalism and education requires taking into consideration the pragmatic nature of the social structure. Zusammenfassung Ein pädagogisches Paradigma auf der Ebene eines sozialen Systems...
Interculturalism ethnicity an multilingualism in upper secondary school
The aim of the present study is to attain new knowledge about interculturalism, ethnicity, and multilingualism in the upper secondary school context in conjunction with pedagogical work with students who are newly arrived in the country. The empirical material for the study was collected in the upper secondary context in Sweden and consists of documents, field notes, and qualitative interview. Analysis shows that a distance relationship is created and recreated in the interactive flow between the newly arrived students and the teachers' institution when ethnic social pedagogical monitoring and control are represented in writing by the institution (the upper secondary school) and verbally in the observed and recounted situations. Social pedagogical identities are produced and reproduced in the interactive dynamic, in which the newly arrived student is represented as a successful student, developing in the social pedagogical meaning. However, the newly arrived student also is represented as a humiliated, weary, excluded student who, through demonstration of moral dissolution, displays an ethnified victim student identity that is in opposition to the teachers and institution. This represented humiliation, weariness, and exclusion of the newly arrived student constructs and reconstructs the image of a disadvantaged student. The effect is likely a negative impact on the aims of the upper secondary school to include and integrate newly arrived students into the school community and society at large.
This paper is the result of a participative process in which the students of the Master's Degree " Didactique des Langues " (foreign language didactics) at Université du Maine (Le Mans, France) explored through whole-class activities the field of intercultural dialog and intercultural competence teaching. Our approach to intercultural teaching offers a new point of view: it places intercultural competence in a wider context. We consider it to be beyond encounter and dialog, beyond professional skills, and instead an intercultural action: living, accepting and creating together. As Byram (2008) emphasizes, the development of intercultural competence has to lead to a critical cultural awareness of oneself as a citizen. My thesis is that teachers and students who work with their own cultural biography, who keep the social dimension in their minds, can through intercultural competence cause changes in society. We will try to prove that a culture of a given society does not consist, as Descombes states, of whatever one has to know or believe in order to operate in a manner acceptable to its members (Descombes, 1995), Rather, this acceptable manner takes on a new perspective in language teaching. Culture influences action not by providing the ultimate values toward which action is oriented, but through the construction of habits, viewpoints, and beliefs from which people construct strategies of action. Mill (1990) suggests that it is important when different ways of living exist, just as it is useful when different opinions are expressed, that different characters should be allowed enough latitude, provided that they do not harm one another.
Linguistics for intercultural education in language learning and teaching. Fred Dervin and Anthony Liddicoat, eds. Amsterdam: John Benjamins. , 2013
Even though intercultural educators recognize that essentialism is detrimental to their goals, their delivery of course content to students continues to be criticized for being mired in essentialized notions of “nation” and “culture”. Holliday (2011) argues that we construct essentialist discourses and practices to protect nationalist ideals and standards because doing so benefits the researchers, teachers and students who also benefit from the maintenance of global, national, and local inequalities. It is thus very difficult to articulate and practice alternatives to “nationalist standard practices” (Meadows 2009), though we may be well aware that continuing to perpetuate essentialist visions of the world is unethical. Our goal in this chapter is to articulate one step out of this “essentialist trap”. We demonstrate how the tools of linguistics, specifically Critical Discourse Analysis (CDA), can be used to surface three discursive processes (objectification, prescription, and alignment) which are commonly used to reproduce essentialism in language instruction. Awareness of these processes sheds light on how discourse in typical language classrooms constructs monolithic, essentialized views of languages and cultures. Discourse data from an Indonesian language classroom demonstrates how these very same processes can alternatively operate to circumvent the limitations on diversity posed by nationalism. We argue that when students and teachers acquire the ability to make use of CDA to identify linguistic practices in the classroom as products of common, underlying discursive processes, they also acquire the grounds for imagining and enacting alternatives to nationalist essentialising. Such awareness, we contend, can lead to an intercultural education that is more equitable, ethical, and timely.