Les Centres d’entraînement aux méthodes d’éducation active (CEMEA), nés en 1937 en réponse au cruel manque de cadres de colonies de vacances, connaissent très rapidement une expansion considérable.Animés d’un grand enthousiasme et d’une foi inébranlable en l’éducation nouvelle, les nombreux militants de cette grande association développent au cours du XXe siècle une activité riche et diversifiéedans tous les domaines touchant l’éducation, étendant leur influence bien au-delà des frontières de laFrance. Des associations CEMEA naissent d’abord en Europe, puis dans les DOM-TOM et en Afrique,formant des relais efficaces de promotion des nouvelles méthodes pédagogiques. La pédagogie active dustage de moniteurs de colonies de vacances, dont les grandes lignes sont fixées en 1937, reste à la base detoute action éducative. Si les formations d’animateurs de centres de vacances représentent encoreaujourd’hui un vaste secteur d’activité, au moins en France, le travail social et les actions en faveur desjeunes en difficulté prennent une importance croissante, aussi bien en Europe qu’en Afrique ou dans lesDOM-TOM. S’intégrant dans de vastes plans de développement, les CEMEA élaborent des programmespluriannuels de formation dans de nombreux pays. Les multiples activités internationales reflètent lesentreprises éducatives conduites en France. Mais la complexité des différents cadres institutionnels,politiques, économiques, culturels dans lesquels elles s’inscrivent oblige les CEMEA à préciserrégulièrement les principes qui sous-tendent leur action. / The Centres d’entraînement aux méthodes d’éducation active (CEMEA) were created in 1937 as ananswer to the severe lack of managerial staff for children's holiday camps, and quickly enjoyed aconsiderable expansion. Driven by enthusiasm and a steadfast faith in the new educational methods, themany activists of this important association develop a rich and diversified activity throughout the XXthcentury in all fields regarding education, and largely expand their influence beyond the French borders.CEMEA associations are initially created in Europe, then in the French Overseas departments andterritories and in Africa, and thus constitute efficient intermediaries for the promotion of new pedagogicalmethods. The active educational method of holiday camp supervisors, whose guidelines are laid down in1937, remains the basis of all educational action. Although the training courses for leaders of holidaycentres still represent a large sector of activities until now, social work and actions towards young peoplein difficulty are increasing, in Europe as well as in Africa or in the Overseas departments and territories.The CEMEA, who integrate themselves in wide-ranging development plans, elaborate long-term trainingprogrammes in many countries. The many international activities reflect the educational undertakingsconducted in France. But the complexity of the various institutional, political, economical, and culturalframeworks they are part of compel the CEMEA to give regular precisions on the underlying principlesof their action.

<p>This paper is intending to examine the intercultural aspects of two teaching aids used in Swedish schools today. How does the material take the students prerequisite in consideration? Is every student included in the material in order with the standpoint and laws in the Swedish school system? And if they are not, who is the outsider in this occasion? With intercultural pedagogy lies the idea that everyone is unique and that teachers has an opportunity to develop and make student grow mentally. Intercultural endeavor is to learn to accept our differences and see them as assets instead. The theory’s used in this paper in mostly the postcolonial theory with its dividing between "us" and "the others".</p>

This paper is intending to examine the intercultural aspects of two teaching aids used in Swedish schools today. How does the material take the students prerequisite in consideration? Is every student included in the material in order with the standpoint and laws in the Swedish school system? And if they are not, who is the outsider in this occasion? With intercultural pedagogy lies the idea that everyone is unique and that teachers has an opportunity to develop and make student grow mentally. Intercultural endeavor is to learn to accept our differences and see them as assets instead. The theory’s used in this paper in mostly the postcolonial theory with its dividing between "us" and "the others".

This knowledge overview consists of research surrounding digitalisation in pedagogics, visual culture learning communities and the correlation between these two subjects. Intercultural pedagogics often refers to including pupils’ ethnical cultural diversity as grounds for creating a discourse surrounding equality and inclusion in the classroom. However, we hypothesise implementing an intercultural view on pedagogics, where the culture is one based on teenagers’ digital presence. This could let teachers provide a learning environment that strengthens pupils’ engagement and assures inclusivity, without running the risk of labeling them ethnically. Throughout this assessment we have found research linked to the use of pop-culture and improved teaching environments, teenagers' visual identities and their sub-cultures, and an underrepresentation in the use of digital media as a proper teaching tool. Results show that a vast number of teachers misunderstand how digitalisation can be properly implemented in the classroom, and educational environments that manage to implement children’s and teenagers’ personal interests and digital identities greatly increase learning possibilities and student engagement.

Experiences of teachers in SFI, Swedish for (adult) Immigrants, indicate that during their schooling earlier in life, SFI students have developed skills, abilities, values, ideas and expectations about teaching and learning that differ somewhat from the prevailing communicative oriented theory of second language teaching which is emphasized in SFI. In the thesis these aspects are referred to as different school cultural frames of reference. The aim of the thesis is to generate knowledge about SFI-students’ school cultural frames of reference of relevance for SFI teaching. The considerable number of immigrants from Iraqi Kurdistan during the 1990s has led to an empirical focus related to this geographical area. From a critical perspective, in some respects a research interest of this kind can be seen as contributing to a division between ‘us’ and ‘them’, in a wider sense a part of exclusion and a maintenance of the segregated Swedish society. In a special section is given an account of this research ethic question, together with arguments from intercultural pedagogy that support a focus on school cultural frames of reference. The theoretical platform for the thesis is sociocultural theory. The concepts of social representations, pedagogical code, classification, framing, power distance, diaspora and distinctions of knowledge also are used. The thesis is based on two data materials. The first consists of data from interviews and talks with students and teachers in SFI, all from Iraqi Kurdistan. The second consists of data gathered through observations, classroom observations, interviews and talks during two visits in the KDP-administrated region of Iraqi Kurdistan, each visit being for a period of about one month. This data material also includes text materials, mainly textbooks in EFL for grade five and six, and course books about EFL teaching used in teacher education. The thesis illuminates several aspects that provide an understanding as to why SFI students from Iraqi Kurdistan can have certain abilities, values, ideas and expectations about teaching, learning materials, learning, teacher and student roles that differ from the communicative oriented second language teaching emphasized in SFI. However, results from the study also underline the importance of a ‘weak’ use of this understanding in a SFI teaching context.