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The article aims to analyze the constructs of interculturality and internationalization based on a theoretical framework that is rooted in sociology and political economics (internationalization) and in sociology and decolonial studies (interculturality) and to understand the contributions of critical interculturality to the development of an alternative notion of educational internationalization. Methodologically, this work is constituted as a qualitative study, of the descriptive and exploratory type, using bibliographic sources. In the first and second part of the article, the main approaches and debates about interculturality internationalization of higher education that take place in Latin America, are discussed. In a third part, these two approaches are analyzed in dialogue, emphasizing similarities between them. Finally, the main contributions of critical interculturality to the development of an alternative process of educational internationalization are presented, highlighting the importance of prioritizing inclusion, of establishing relationships under conditions of equity and an expanded epistemic field.

This chapter discusses the diverse terminology used to describe contact situations between two or more cultures by focusing on Welsch's discussions of multi-, inter- and transculturality. The anthropological and psychological dimensions of cultural concepts are shown to arise from the need of human beings as pattern-building and storytelling animals to position themselves by defining identities and alterities in a diverse environment which makes essentialist ontological self-definitions impossible. Using topical and historical examples, the chapter argues that conceptualization of the world as increasingly hybrid and transcultural has very concrete material, social and political consequences. The chapter then explores the connections between notions of cosmopolitanism and different conceptualizations of difference, particularism and universalism. Finally, the ethical dimensions of different ways of categorizing cultures and their implications for developing inter- and transcultural competence as the basis for constructing a peaceful and dialogic future of togetherness in difference are discussed.

Issues of cultural diversity governance have been on the agenda with regard to urban paradigms that seek to accommodate diversity driven by a globalized world. These new urbanscapes feature particular conditions of interaction involving cross-cultural social competences and have lately been analised according to an "ethics of encounter". This text proposes three analytical axes to evaluate repertoires of cultural diversity in contemporary cities, particularly with regard to its inscription in public spaces and the underlying logic of their social organisation. Drawing on Foucault's idea of the production of social realities, practices and subjectivities by means of the ways in which power circulates in social relations, I term this the production of interculturality. I argue that one can examine three logics of the production of interculturality at the urban space level: a political, an economic-competitive and an ethical-symbolic. ; info:eu-repo/semantics/publishedVersion

In recent years, culture and heritage have explicitly entered into science diplomacy debates and initiatives within the EU system and in EU's foreign policy. For EU's external relations heritage offers opportunities for developing partnerships based on shared, entangled histories but also challenges posed by dealing with difficult pasts of domination and colonialism. The paper, therefore, presents a new conceptual model for European science diplomacy that can enable more equitable ways of dealing with colonial heritage in relations between EU countries and partners outside Europe. It does so by combining recent literature on science diplomacy, heritage diplomacy, decolonial thinking, and on the concepts of interculturality. We argue that to engage successfully with colonial legacies and heritage, the concept of science diplomacy needs to be developed from a traditional "diffusionist" understanding towards a dialogical approach, which is epismologically open and acknowledges the inequalities in global knowledge production. In the second part of the paper, the practical implications of the theoretical framework are fleshed out in a discussion of three cases involving colonial heritage: The Tendaguru Fossil Collection, the Royal Museum for Central Africa in Brussels, and the work of Canadian indigenous artist Sonny Assu.

Talking about interculturality means changing notions that seem essential. Therefore, the new focus of political-social discussions aims to change course and introduce a new pattern for interculturality. The proposal does not adhere to the binomial "war and peace", because the notion of an êthos (ous) as a dwelling place of coexistence requires a change in the warmongering perspective. In other words, the search for peace does not go beyond an allegory that implies peace as a result of war. The move supposes another perspective. From um êthos (ous) as a place and a room, it is about thinking hospitable conviviality, in order to build shelter for humans and non-humans. Hospitality would be, then, that conviviality that is presented from an Ibero-Afro-indigenous geo-culturality and from its cosmopolitan dimension.

This issue provides striking examples of how current educational policies and practices play a fundamental role in processes that constitute immigrant and ethnic minority children as 'others'. This collective compendium not only interweaves theory and practice but also initiates a trans-Atlantic conversation about intercultural education embracing ethnographic cases from North America (Texas), South America (Bolivia) and Europe (Spain). These conversations lead towards an interesting exercise of similarities and differences in how interculturality is used and understood in the classroom, based on the local fluid composition of ideological, ethnic, political and economic factors. The exercise in comparison of these intercontinental ethnographic exercises points out crucial common themes that authors use as prisms to show the articulation of education policies and epistemological contradictions. It is with particular attention that these contributions examine educational policies and practices in intercultural contexts and their effects in essentializing the concept of culture as if it were a fixed attribute believed to determine students' behaviours, attitudes, school expectations and social relationships. Most of the ethnographic cases presented clearly document how cultural differences, rather than being seen as an asset in intercultural education contexts, are more often understood in terms of 'deficits'. In sum, the core anthropological contribution of these articles is centred on the analysis of the processes that lead to cultural reifications, how these transform into stereotypes that weigh down students' trajectories in schools, and how this culminates in the very opposite of the original intention of educational policies.

This article problematizes interculturality in relation to how the notion of democracy is constructed, especially in education. Discourses of democracy have become more central in 'interculturalspeak' (a somewhat uncritical approach to intercultural matters), especially after the mass arrival of asylum seekers and the spread of terrorism around the world. The authors challenge the often Western-centric considerations of the Other's democracy, through a close reading of a Chinese textbook. China seems to represent the Other par excellence when democracy is discussed. The article does not decide 'subjectively' which country is better than others at 'doing' democracy, especially in education. Neither do the authors wish to accuse anyone of 'doing' it wrongly. What is demonstrated is that the topic of 'democracy' is indeed found in China's secondary school textbooks. The following questions are asked: Which topics are covered? How is democracy problematized explicitly/implicitly? What potential similarities are to be found with the 'Western' understanding of democracy? This rare insight into discourses of democracy (the changing self; relations between self-other; citizenship, rights, duties in the textbooks) from China proposes to rethink how we see self-other in intercultural terms, to develop more intercultural modesty and to learn with each other rather than against or merely from the other. ; Peer reviewed

En el presente trabajo se trata de explicitar, desde la intersubjetividad propia de la fenomenología, el contenido de la interculturalidad. Para ello se elucida, en primer lugar, la relación de la fenomenología con la intersubjetividad. Se ve en segundo lugar en qué medida este punto se cruza con una noción histórica de la subjetividad hasta el punto de ser la historia consustancial a la subjetividad trascendental. Desde este punto de vista, la fenomenología implica una filosofía de la historia en la que se comprende la génesis y desarrollo de la filosofía desde el horizonte etnológico. Desde este pensamiento, la interculturalidad se muestra como el concepto que piensa la última etapa de nuestra historia y, pensada ahora desde las categorías de Kant sobre el lugar de la filosofía, se entiende como la creación de un espacio moral en el que somos responsables de los otros presentes y futuros como sujetos co-constituyentes del mundo. El artículo se apoya fundamentalmente en el desarrollo biográfico de estos temas. ; The paper intends to develop the meaning of multiculturalism from the notion of intersubjectivity of the phenomenology. For doing it first of all the relation of the phenomenology and intersubjectivity is elucidated. Secondly it is explored to what extent this point crosses a historical notion of subjectivity, to the point that history is inherent to it. From this point of view, phenomenology involves a philosophy of history in which the genesis and development of philosophy is understood from the ethnological horizon. Then multiculturalism is shown as the concept that thinks the last stage of our history and thought now from Kant's categories about the position of philosophy, as the creation of a moral space in which we as co-constituent subjects of the world are responsible for present and future others. The paper is based primarily on the biographical development of these issues.

The forms of intercultural practice are, among others, also a political task, which must be seen against the background of the living conditions of indigenous and migrant populations. Although one of the main issues in our society is the problem of migration, the training in "interculturality" does not end there. This problem, as well as all other phenomena related to "interculturality", must be seen as a springboard which should be extended to each educational effort.

The goal of this study is the analysis, through secondary data deriving from the main national sources, of migration's phenomenon in Italy from 2007 to 2014. In particular, the purpose of paper is the description of interculturality focusing the attention on four specific dimensions of the daily life, like citizenship, education, labour market and marriage. Each of these offers a set of statistical indicators useful to observe the integration of migrants in Italy. So, from this research, it will emerge actual role of Italy in European migration context with the hope that a real politic of inclusion, based on dialogue and interaction among autochthonous and foreigners, will be raise in our country where the foreign presence, in the time span of seven years, is increased by 67.5%. For this reason, the recognition of each individual, independently by national membership, is a fundamental element for builing a global community.

As societies face unprecedented challenges that are global in scope and "more-than-wicked" in nature, educators and educational policy makers emphasize the importance of deepening knowledge about the causes of these problems, creating policies to address them more efficiently, and offering more compelling moral arguments that might persuade people to change their convictions, and-as a consequence-their behaviour. These concerns shape how policies on the study of interculturality are approached in contemporary teacher education in our contexts in Canada and the UK. Our research, however, positions these as problems that cannot be solved with improved information, enhanced cross-cultural skills, or moral claims, because they are rooted in modernity's systems, which structure the possibilities for coexistence on the planet. We see these problems as ontological challenges of being that emerge from a modernist ontology rooted in colonial violences. Our approach therefore explores an orientation to intercultural education which enables student teachers to expand their understanding of cultural and ecological relationships beyond existing frameworks of mod-ernist knowledge, politics, and economic systems. In this paper, we share some of our current learning about the affordances and limitations of dominant approaches to intercultural education, and then explore how the method of "social cartography" can enable engagement with ontological problems in teacher education in a way that generates possibilities for imagining decolonial learning futures, beyond modernity.

That the future has come there is no doubt. But there are some countries which have embraced the digital era more than others. South Korea has been well on the vanguard of technology for the last fifteen years. From the latest cell-phone technology to megalomaniac futuristic "U-cities", South Korea is looking to establish itself as the world leader in technology and science. Being a "new" country, still in search for its place in the world, Korea has come a long way since World War II and the Korean War. Overcoming war, anarchy, dictatorship and deep economic crisis, Korea has been slowly crawling into the international spotlight. But not only technology and science make the core of Korea's success. The strong will of its people and the visionary political and social stances adopted by the governments of the Sixth Republic1 also helped to shape Korean society into a role-model for the modern Western world. With well-defined goals for the future, Korea should be looked at as an example of the integration of the latest technologies into day-to-day life. This short reflection aims to unveil the secrets of the success of the Asian advent of technologyand its long-lasting relationship with videogames, and to give a glimpse into the future of Western societies. ; Não há dúvida de que o futuro chegou. Mas certos países acolheram a era digital melhor do que outros. A Coreia do Sul está na vanguarda da tecnologia há quinze anos e, com um portefólio que abrange desde o último grito dos telemóveis às futuristas e megalomaníacas "U-cities", está no bom caminho para se afirmar como o líder mundial em tecnologia e ciência. Sendo um país "novo", ainda sem lugar definido no mundo, a Coreia evoluiu muito desde a Segunda Guerra Mundial e a Guerra da Coreia. Após ultrapassar a guerra, a anarquia, a ditadura e uma dura crise económica, a Coreia vem caminhando lentamente em direcção à ribalta. Mas não só de tecnologia e ciência se faz o sucesso da Coreia. Também a vontade do seu povo e as medidas políticas e sociais visionárias adoptadas pelos governos da Sexta República ajudaram a Coreia a tornar-se um exemplo para o mundo Ocidental moderno. Com objectivos traçados para o futuro, a Coreia deve ser vista como um exemplo de integração das últimas tecnologias no dia-a-dia. Esta curta reflexão almeja revelar alguns dos segredos do sucesso da revolução tecnológica asiática e da sua duradoura relação com os videojogos, e propor um vislumbre do futuro das sociedades Ocidentais. ; info:eu-repo/semantics/publishedVersion

Seit der Verfassung von 2008 ist Ecuador ein "interkultureller" (Art. 1) Staat. Damit hat die Verfassungsgebende Versammlung langjährigen Forderungen der Indigenenbewegung im Land nachgegeben und den ersten Schritt zu einer Umgestaltung von Staat und Gesellschaft gemacht. Auch wenn alle Beteiligten einräumen, dass noch ein langer Weg zu gehen ist, hat es die Interkulturalität ins Herz des staatlichen Diskurses geschafft. Bei jeder Gelegenheit wird darauf verwiesen, dass eine bestimmte Institution, ein Programm oder ein Fest interkulturell ist – in aller Regel ohne nähere Definitionen.Hier soll der Begriff der Interkulturalität und seine Geschichte und Entwicklung in Ecuador näher untersucht werden. Damit soll ein besseres Verständnis der Forderungen der Indigenenbewegung und der Position dieses Begriffes in ihrem Diskurs möglich gemacht werden. Insbesondere soll herausgearbeitet werden, was genau unter Interkulturalität verstanden wird, wovon dieser Begriff sich abgrenzt und wie sich die verschiedenen Organisationen einen interkulturellen Staat bzw. eine interkulturelle Gesellschaft vorstellen. ; Since the Constitution of 2008, Ecuador is an "intercultural" (Art. 1) State. With this, the Constituent Assembly gave in to the long-standing demands of the national indigenous movement and made the first step to a reconfiguration of State and society. Even if all parties admit that there is still a long way to go, the interculturality did make it into the heart of the state discourse. At every opportunity, the intercultural character of a certain institution, a program or a festivity is being pointed out – generally without a closer definition.Here, the concept of Interculturality and its history and development in Ecuador will be investigated more closely. With this, a better understanding of the demands of the indigenous movement and the position of this concept within their discourse will be made possible. Especially, it will be pointed out, what exactly is understood as Interculturality, from what this concept differs and how the different organizations imagine an intercultural State or an intercultural society.

Political, economic, social and cultural changes of the country influence the change of the educational content. Striving to develop dynamic modern Lithuanian's and person's modern nationality, the educational content should relate to "pupils' experiences and sociocultural needs. The article presents that the development of interculturality of pupils is one of the approaches when striving to understand cultural diversity of the present-day world. The results of previous research(Bilbokaitė, 2017,2016)have revealed the lack of programmes, clear guidelines for intercultural education in the context of the different learning environments. The article describes the importance of informal education, that arises from the learner's involvement in activities that are not undertaken with a learning purpose in mind. The research aim is to reveal pupil's (of the 10th-12th Forms) opinion about the (self-)development of interculturality in informal learning environments. Quantitative research was used(sample of 727 Lithuanian comprehensive school pupils)to investigate the practical application of development of interculturality in educational environment from pupil's perspective. The research results analysed employing content analysis reveal the importance of learning from the experience as a fundamental and natural means in different environments -home, social networks, school, city, streets. A safe personal environment creates the opportunity to be self, to learn about values, variety of cultures, tolerance, acceptance of others. Pupils' opinions concerning the lack of possibilities for development of interculturality in school(during formal education)are presented.

Political, economic, social and cultural changes of the country influence the change of the educational content. Striving to develop dynamic modern Lithuanian's and person's modern nationality, the educational content should relate to "pupils' experiences and sociocultural needs. The article presents that the development of interculturality of pupils is one of the approaches when striving to understand cultural diversity of the present-day world. The results of previous research(Bilbokaitė, 2017,2016)have revealed the lack of programmes, clear guidelines for intercultural education in the context of the different learning environments. The article describes the importance of informal education, that arises from the learner's involvement in activities that are not undertaken with a learning purpose in mind. The research aim is to reveal pupil's (of the 10th-12th Forms) opinion about the (self-)development of interculturality in informal learning environments. Quantitative research was used(sample of 727 Lithuanian comprehensive school pupils)to investigate the practical application of development of interculturality in educational environment from pupil's perspective. The research results analysed employing content analysis reveal the importance of learning from the experience as a fundamental and natural means in different environments -home, social networks, school, city, streets. A safe personal environment creates the opportunity to be self, to learn about values, variety of cultures, tolerance, acceptance of others. Pupils' opinions concerning the lack of possibilities for development of interculturality in school(during formal education)are presented.