首页 | 本学科首页   官方微博 | 高级检索  
相似文献
 共查询到20条相似文献，搜索用时 15 毫秒
1.
  相似文献   

2.
Background:?In the context of Cyprus’ accession to the European Union (2004) and a noteworthy increase in immigration towards Cyprus, the Cypriot state was called upon to build more complete and coherent policies addressing culturally diverse educational settings. Cypriot education has historically enforced the nation-building project. However, since its accession negotiations to the EU, Cyprus received calls for harmonising its intercultural education to European standards.

Purpose:?This study aims to examine the content of intercultural policies in Cyprus, which have been initiated and/or developed by the national state and particularly the Ministry of Education and Culture. Furthermore, it explores the ways in which Cypriot policies are shaped by European influences, and the implications of this process for national constructs of intercultural education.

Sources of evidence:?We collected a purposive selection of thirty policy documents regarding intercultural education that were produced by the Ministry of Education and Culture in Cyprus. In addition, six Cypriot policy-makers working in the MEC's departments were interviewee participants. They were selected purposively according to the level of their involvement in the development of Cypriot intercultural policy.

Design and methods:?Data were coded to identify groups of concepts, issues, perceptions and behaviours and interrelationships within a theoretical model. Data triangulation contributed to the development of thematic categories that emerged from the data.

Results:?The analysis of the documentary evidence in this study suggests that the language of European policy has imbued the Cypriot socio-political environment with inclusive discourses enhancing intercultural education. Analysis in this study identifies that the Cypriot Ministry of Education and Culture maintains an assimilationist orientation in its broader educational goals, despite adopting such (inclusive) discourses.

Conclusions:?This study argues on the basis of this evidence that Cypriot intercultural policy appears symbolic, indicating ‘simulated’ development and implementation processes. Arguably, there remains a high degree of ambivalence towards the process of transformation needed to Europeanise intercultural policy in Cyprus.  相似文献   

3.
The article addresses the contributions psychoanalytic theory, particularly its concepts of transference and counter-transference, can make to our understanding of reflexivity in intercultural education (IE). After the introduction, the article is organized into three parts. The first part is a psychoanalytic discussion that focuses on the concepts of transference and counter-transference. The second part elaborates on the concepts of transference and counter-transference by presenting examples through existing studies in the fields of multicultural and IE and psychoanalysis to illuminate what it would mean to psychoanalytically understand aspects of intercultural relations and reflexivity. In the third section, while contending that this article does not exclude other forms of reflexivity or delimit the danger of uncritically accepting the potentials for reflexivity, it offers the implications drawn from the discussions in the first and second sections by concluding that psychoanalysis is an area of inquiry that forces us to question how unconscious forces affect our interaction with students, the curriculum, and the meaning we give to teaching and learning experiences. The article concludes that reflexivity in IE can benefit from considering the effects of transference and counter-transference.  相似文献   

4.
Programmes of Intercultural Education and Training: A multireferential and international comparison Accross the world programmes of intercultural education and training are being established in increasing numbers and diversity. The intercultural dimension is now everywhere: in communications, negotiation, mediation and cooperation as well as in diplomacy, business, tourism, in education and in social work, particularly where these last two impinge on the worlds of work and of immigration. In „Les formations interculturelles“, Demorgon breaks new ground in providing a multireferential and international comparison of this global field. Programmes can focus on intercultural relations between persons, between groups, regions or nations. Each country will have its own particular psychological, ethnosociological and political perspective. Some programmes attempt to promote the best possible communication with a wide range of others, adopting therefore a general orientation. Others focus specifically on one particular culture in order to promote sound economic cooperation while there are yet others which encompass several cultures, as for example with the political project of the construction of the European Union. One outcome of these varied and ever more demanding conditions is pressure on intercultural training programmes to incorporate with increasing rigour both that which unites and that which divides cultures, in space and in time. Within this development, two models or paradigms appear: an historical perspective which progressively allows for the elimination of stereotypes and prejudices with regard to the knowledge and understanding of cultures; a flexible regulation which allows for individuals and societies variably to come to terms with each other, leaving to each person, group and society the freedom to develop their own strategies to cope with the multiple and unstable effects of globalisation.  相似文献   

5.
This paper proposes a rethinking of intercultural education in teacher education, arguing that discussion of the intercultural education of student teachers tends to have the following two gaps: one, such discussion tends to overlook student teacher education as a context for teaching intercultural education, and two, it tends to ignore the self of the teacher educator. This paper aims to address both gaps. In doing so, the first task of the paper is to analyse student teacher education critically, as a structural, ideological context for intercultural education; the second task of the paper is to rethink the pedagogical relationship between a student teacher and a teacher educator, considering the self of the teacher educator in particular. The paper concludes by suggesting ‘thoughtfulness’ as a fruitful idea for the intercultural education of student teachers.  相似文献   

6.
Abstract

This article explores the appearance of new teacher roles within the Italian education discourse, in particular focusing on official and scholarly texts from 1990 to 2015. During the second half of this period, the conceptual borders of two distinct roles, the intercultural teacher and the cultural mediator, begin to blur so that all teachers are called to engage in mediation. The role of mediator is made up of practices and dispositions intended to create a bridge between non-Italian students and Italian schools. The collapse of the teacher and mediator roles creates a new discursive context in which the Italian teacher is positioned to reconstitute her/himself through the adoption of these new practices and dispositions, thus constituting a new subjectivity. The new subjectivity, homo pontem, is in part an effect of political reasoning and the theorising of intercultural and citizenship education that has produced state-sponsored policies meant to manage immigrants in Italian schools. The Italian Ministry of Education first referred to intercultural education in 1990, marking a starting-off point for this study. Through a discourse analysis of ministerial documents and Italian scholarship, the overlapping of the roles of cultural mediator and intercultural teacher is tracked. The effect of this overlapping suggests the availability of new techniques of the self, with the Italian teacher called upon to engage in practices that facilitate non-Italian students’ integration, foster dialogue between cultures, and protect a new Italian way of being in today’s multicultural Italian nation-state.  相似文献   

7.
Calls for teaching and learning that cross subject boundaries have been making themselves heard in recent Higher Education literature in different national contexts. Communication is pivotal in any such learning encounter: it is in the process of negotiating meaning across disciplines that its rewards and challenges lie. And yet, the question of what characterises interdisciplinary classroom communication in the sector is little researched and little understood. How such interaction differs from that in the monodisciplinary university classroom is under-theorised. Adapting Applied Linguistic theory in Intercultural Communicative Competence (Byram, M. (1997). Teaching and assessing intercultural communicative competence. Clevedon: Multilingual Matters.) and drawing on a taxonomy of academic disciplines (Becher, T., & Trowler, P. R (2001). Academic tribes and territories.Buckingham: Society for Research in Higher Education/Open University Press.), the article proposes a model of Communicative Competence as a conceptual tool to shape thinking in developing and researching interdisciplinary teaching and learning in the university classroom.  相似文献   

8.
This article is an excerpt from a report issued by Clayton State College and from an article by B. R. Rice and E. W. McElroy, “General Education at Clayton State College” in Outcomes: The Quarterly Journal of the Network for Outcome-Based Schools, 10 (1), Spring 1991.  相似文献   

9.
Abstract

Moral Education theory commonly attacks religion‐based morality as authoritarian and wants to divorce ME from RE. Three significant Christian documents, the Fourth R (the Durham Report on RE), Teaching Christian Ethics and The Child in the Church are used to support the claims that the relationship between Christianity and Ethics is more subtle, and that Christians can help young people consider issues in moral education in a balanced way and thus arrive at their own conclusions. A study of Christianity has significant contributions to make to moral education.  相似文献   

10.
Reviews     
Book reviewed in this article: Open and Closed Minds: The Closing of the American Mind: How Higher Education Has Failed Democracy and Impoverished the Souls of Today's Students, Allan Bloom Democratic Education, Amy Gutmann The State and the University: Calling British Universities to Account, Tony Becher and Maurice Kogan Diamonds into Glass: the Government and the Universities, Elie Kedourie The Enterprise Culture in Australian Higher Education: Privatizing Higher Education: A New Australian Issue, David R. Jones and John Amyl A British Bias against Adult Participation in Higher Education?: Adults in Higher Education, Centre for Educational Research and Innovation  相似文献   

11.
This article claims that Freire’s work offers an important ground for a potential theory of intercultural ethics and, for that purpose, examines his ideas at different levels: (1) the ontological; (2) the ideological; (3) the political; (4) languages and languaging; and (5) cultural identity and diversity. Freire never used the word ‘intercultural’, although it is suggested here that this is due to the fact that terminology related to cultural diversity has changed over time and in his day this term was not yet common currency. Moreover, Freire uses more often the term ‘multiculturalidade’ rather than ‘multiculturalismo’ (multiculturalism) since the former suffix ‘-dad(e)’ has a different meaning which refers to the ontological nature of the condition and is more usual in both Portuguese and Spanish. This article also argues for the relevance of a theory of intercultural ethics in the contemporary world that imprints (inter)cultural flexibility on the current hermeneutics of ethics while preventing excessive abuses on behalf of relativism, dogmatism, essentialism and fundamentalism.  相似文献   

12.
  相似文献   

13.
Abstract

For some time, the role of culture in language education within schools, universities and professional communication has received increasing attention. This article identifies two aporias in the discourse of intercultural communication (IC): first, that it contains an unstated movement towards a universal consciousness; second, that its claims to truth are grounded in an implicit appeal to a transcendental moral signified.These features constitute IC discourse as ‘totality’, or as ‘metaphysics of presence’.The article draws on the work of Levinas (1969/2007, 1998/2009); and Derrida (1976, 1978, 1981, 1993) to propose more considered ethical grounds for intercultural praxis. Contra a Hegelian impetus towards universal consciousness,we posit an irreducible distance and separation between the self and other. In so doing, not only are we able to supersede the field’s implicit appeal to the transcendental as a source of truth but also to counter perceptibly ‘exorbitant’ claims and actions of the intercultural other. In this vein, the article proposes a discourse ethics of responsibility by which it still becomes possible for a critical intercultural praxis to make value judgements and to take potentially transformative action vis-à-vis cultural acts that challenge the limits of intercultural tolerance and hospitality.  相似文献   

14.
This article seeks to explore notions regarding the conceptualization of culture in the field of Christian religious education. These conceptualizations are central to understanding the social nature of faith communities and the role of religious educators as they respond to this nature. The author proposes that the faith community is intercultural in that people with distinct cultural perspectives come together to forge a shared religious identity. Consequently, the vocation of the religious educator is presented as a call to be a specactor1, a practitioner who constantly assesses his/her own cultural orientations in relation to those of the learners. The article concludes the paper with some suggestions on how to develop a contrastive pedagogy that takes into account both the intercultural dynamics of the Christian educational experience and the vocation of the intercultural religious educator.  相似文献   

15.
This article is intended to appraise the insights gained from Critical Race Theory (CRT) in Education. It is particularly interested in CRT's relationship with Marxist discourse, which falls under two questions. One, how does CRT understand Marxist concepts, such as capital, which show up in the way CRT appropriates them? The article argues that Marxist concepts, such as historical classes, class-for-itself, are useful for race analysis as it sets parameters around the conceptual use of historical races and a race-for-itself. Two, how does CRT understand the role of capitalism, therefore shedding light on its position regarding the class problem? It is no doubt attentive to class power, but this is not the same as performing an immanent critique of capitalism. As a result, within CRT class achieves a color whereby class becomes a variant of race, better known as classism. Race becomes the theory with class vocabulary superimposed on it. Last, I suggest areas where CRT could combine with Marxism in order to forge a Critical Raceclass Theory of Education.  相似文献   

16.
REVIEWS     
This article presents a historical approach to the multi-faith Religious Education introduced at the junior secondary level in Botswana in 1996. The article begins by examining the Christian confessional approach introduced during the missionary era and notes that despite various forms of earlier government opposition the Christian syllabus became popular again in the 1970s. In 1993, a movement toward a multi-faith syllabus gained momentum. Some of the background to this is given including the influence of British experience. This new syllabus is then subjected to some critique. An attempt to classify the new syllabus' methodology is also provided. A discussion of the public and religious groups' response to the multi-faith syllabus follows. Finally, through a small survey, views of teachers (n = 48) on the new syllabus are recorded and discussed and the overall outcome appears positive. The conclusion is that the Botswana multi-faith syllabus, with adjustments, is relevant to the educational needs of a homogenous society.  相似文献   

17.
ABSTRACT

After criticising the solutionist drift, this article argues for the need for three gestures, in order to build a more problematised Comparative Education: estrangement, that is, the ability to see the unknown and therefore to distance ourselves from what is already known; intercession, that is, the ability to perceive the importance of mediators; communication, that is, the ability to work in common with others, from different positions and perspectives. Based on these three gestures, the article argues for a Comparative Education that seeks to develop three lines of work: to build a science of difference, rather than a ‘solution’ that tends to homogenise educational directions throughout the world; to strengthen the public space, instead of contributing to the authority of experts; to revitalise the common, instead of yielding to the current fragmentation, in which we interact only with what is similar to us. The arguments are not limited to Southern Europe, as they intend to open up a set of general questions about the meaning of comparative work in education.  相似文献   

18.
While praxis-oriented educational methodologies have become nearly normative in adult Christian religious education, an individualist framework still colors many of the approaches involved. Participants gather for reflection, but are sent individually for action in the world. Yet, the complexities of issues that Christians are called to address as agents of effective social transformation increasingly require models of communal or corporate praxis in which communities engage together in action as well as reflection. This article explores the systemic perspective and disciplines of learning organizations as a framework for reimagining the role of religious educator as a catalyst of true communal praxis in congregations.  相似文献   

19.
This article presents a critical reflection of the author's 14 years of experience in the Teacher Training Programme for Intercultural Bilingual Education in the Amazon Basin, developed by the indigenous confederation AIDESEP and the Loreto state teacher training college in Peru. The first part of the article offers an overall view of the particular approach towards intercultural bilingual education adopted by the AIDESEP/ISPL Programme and presents a critical outlook on some of the conceptual challenges the Programme has faced during its development and their relation with ongoing theoretical debates and with the demands of the indigenous movement. The second part of the article is centred on a discussion of the ethical, political and pedagogical challenges that intercultural education raises regarding curriculum decision-making and practice. The author bases her reflection on an analysis of the way in which the Peruvian Ministry of Education and different intercultural bilingual teacher training programmes have dealt with this issue during the last two decades.  相似文献   

20.
This article proposes that Christian Religious Education (CRE) today requires the practice of “organic hybridity” in fluid and shifting “diasporic spaces,” the prerequisite for which is the recognition that “hybrid subjectivities” is characteristic of our current postmodern, postcolonial, transnational, globalized world. Toward this aim, CRE must strive to understand how contemporary hybrid subjects negotiate identities and faith in the way they narrate situationally, improvisationally, and organically about the inter-activity between human and Divine for everyday living.  相似文献   

设为首页 | 免责声明 | 关于勤云 | 加入收藏

Copyright©北京勤云科技发展有限公司  京ICP备09084417号