Suchergebnisse

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.

<i>Dervin and Yuan's (2022) book Revitalizing interculturality in education: Chinese Minzu as a companion challenged the lack of diversity in the disciplinary field of Intercultural Communication Education (ICE) with a detailed exploration and discussion on Chinese Minzu and Minzu education from a "non-Western" approach. By utilizing a case study research design, the authors gave voices to the participants that provided detailed narratives of concepts and practices of Chinese Minzu education at Minzu University of China (MUC). The book explored how the notion of Minzu was deconstructed and prompted readers to reckon Minzu education as a "companion, complement, and alternative" to the knowledge of interculturality in education. It added value to the international scholarship on multicultural/intercultural education by offering insights to the views, theories, and practices of Minzu education.</i>

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.

Most scholars now refute the monolithic, static definition of identity and adopt a fluid approach to the concept which takes into consideration overlapping, or rather intersecting different facets of identity. The contact of many and varied aspects of identity finds its full development in interpersonal communication when two or more individuals identify through their discourse. In this volume, the authors are interested in identity in intercultural contexts. With contributions from Finland

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 co-existence 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 modernist 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.

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.