Intercultural communication addresses some of the apparent challenges that surface from interactions among diverse people. The concept stretches beyond language and dialect barriers and includes the ways in which culture influences how people understand, create and respond to communication depending on where they are from, their life experiences, social structure, ethnicity, religion, education, occupation, and so on. This research acknowledges that culture is a broad and difficult to define concept because it influences individuals and groups in different ways, especially in an era of globalization. Through an exploration of literature, semi-structured interviews and a focus group, and applying the concept of intercultural communication to active planning practice, the research examines how a sample of Winnipeg planners learn and practice such intercultural communication. Their perspectives on this practice are then considered in the context of collaboration, where it is concluded that intercultural communication competencies can directly foster collaboration. The practice has potential benefits for the many diverse publics that now need to be better served through planning processes. Intercultural communication is an important practice of planners in culturally diverse cities such as Winnipeg because planners often find themselves in intermediary 'bridging' roles among diverse cultures. It is confirmed that intercultural communication requires a necessary set of competencies, values and skills that must influences one's planning practice.

The purpose of our study is to interpret and understand the experiences that parents to multilingual children have towards multilingualism in pre-school. We are also interested in finding out what these parents think about their children’s development in multilingualism both in pre-school and at home.   Our study is based on qualitative interviews. We interviewed nine families that have multilingual children in pre-school.  The data we collected from our interviews has been analyzed using socio-cultural and inter-cultural theories along with previous research.   The result of our study showed that parents to multilingual children have both positive and negative opinions about the multilingual concept. Most of our informants had positive opinions about multilingualism in general. At the same time they all had concerns about what multilingualism can do for the linguistic development of their children. Because of the negative opinion our parents have towards multilingualism in pre-school, everyone but one parent said that they would decline the possibility for their child to participate in mother tongue or first language activities in pre-school. We reach a conclusion that one important thing that needs to improve in order for these parent not to worry about their children’s linguistic development is the collaboration between pre-school and the parents.

As from the beginning of its functions in 1996 until 2012, before the enactment of the Lawon the Right to Prior Consultation (29785) came into force, the Constitutional Court of Peruhad issued 21 sentences on indigenous issues. Most of them have been subject to analysisrelated to a specifi c indigenous right. However, after almost 20 years of institutionallife, it is necessary to have a comprehensive view on the way how the maximum body for constitutional interpretation in our country has seen and prepared a discourse, not only abouta specifi c right but also about the political, social and legal circumstances that result from thepresence of indigenous people within a modern nation state; that is, the existence of ethnicplurality within the framework of a state structure based on the abstract concept of equality forall its citizens. Therefore, this article envisages four ethical and political proposals for managingethnic plurality in nation states: the assimilationism, the integrationism, the multiculturalism andthe interculturalism. Taking into account these reference frameworks it will be shown how theConstitutional Court of Peru has fl uctuated from a restricted posture toward a more inclusivestance, unfortunately, that does not mean it is the best to protect indigenous rights. / Desde el inicio de sus funciones en 1996 y hasta 2012, antes de la entrada en vigenciade la Ley del Derecho a la Consulta Previa (29785), el Tribunal Constitucional peruanohabía emitido 21 sentencias en materia indígena. La mayoría de ellas ha sido objeto deanálisis asociados a un derecho indígena específi co. No obstante, luego de casi 20 añosde vida institucional es necesaria una mirada integral que dé luces sobre la forma en queel máximo órgano de interpretación constitucional en nuestro país ha visto y elaborado undiscurso, no solo sobre un derecho en particular sino sobre las circunstancias políticas,sociales y jurídicas que implica la presencia de pueblos indígenas dentro de un Estadonaciónmoderno; es decir, la existencia de pluralidad étnica en el marco de una estructuraestatal diseñada sobre la base de la igualdad abstracta de todos sus ciudadanos. Así, elpresente artículo plantea cuatro propuestas ético-políticas para la gestión de la pluralidadétnica en estados nacionales: el asimilacionismo, el integracionismo, el multiculturalismo yla interculturalidad. A partir de dichos marcos de referencia se verá cómo el Tribunal Constitucionalperuano ha oscilado entre la postura más circunscripta y una más integradora,pero lamentablemente, no por eso la que mejor protege derechos indígenas.

Discutimos nesta pesquisa o uso dos elementos de Cortesia, em especifico, a atenuação, entendida como categoria pragmática que afeta as relações interpessoais enquanto atividade linguística (redução do dito e do dizer) e social (aproximação ou não distanciamento do outro). Enfatizando estes aspectos, o trabalho tem como objetivo comparar o emprego de procedimentos linguísticos de atenuação na produção de atos diretivos e respostas não preferidas (atos de fala não corteses), por estudantes universitários das cidades de São Paulo (Brasil) e Córdoba (Argentina). Ainda, explicar as diferenças tendo como base os conceitos de sociedades de aproximação e distanciamento (HAVERKATE, 2004 e BRIZ, 2007) e analisar as diferenças nas interpretações que realizaram os estudantes da cidade argentina dos enunciados formulados pelos paulistanos. Nesta investigação, formulou-se e aplicou-se questionário de coleta de dados denominado testes sociais no qual apareceram situações de interação no ambiente de trabalho e da faculdade. No processo analítico deste fenômeno, usamos o método comparativo salientando as relações quantitativas e qualitativas dos enunciados estabelecidos pelos paulistanos e cordobeses, analisando dois tópicos, a comparação dos procedimentos de atenuação empregados; e a interpretação dos enunciados (dos estudantes paulistanos) feita pelos alunos de Córdoba. Como resultado, verificamos o uso acentuado de procedimentos de atenuação por parte dos paulistanos, causando interpretações díspares por parte dos cordobeses. / Discussed in this study the use of Courtesy elements in specific, attenuation, understood as a pragmatic category that affects interpersonal relationships as linguistic activity (reduction of said and say) and social (approximation or not distancing from another). Emphasizing these aspects, the study aims to compare the use of linguistic attenuation procedures in the production of directive acts and not preferred answers (speech acts not polite), for university students from São Paulo (Brazil) and Córdoba (Argentina). Also explain the differences based on the concepts of proximity and distance in social interactions (HAVERKATE, 1994 and BRIZ, 2007) and analyze the differences in interpretations that made by students of Córdoba city from statements made by students of São Paulo. In this investigation, it is formulated and applied data collection questionnaire called social tests in which appeared interaction situations in the workplace and college. In the analytical process of this phenomenon, we use the comparative method emphasizing the quantitative and qualitative relationships of statements established by Paulistanos and Cordobeses, analyzing two topics, the comparison of attenuation procedures used and the interpretation of these statements (of São Paulo students) made by students of Cordoba. As a result, we see the vast use of mitigation procedures on the part of São Paulo, causing differing interpretations by the students of Córdoba.

This study used the university discussion-based seminar with the aim of exploring and improving students' experiences of face-to-face group work in Higher Education. The purpose was to devise a pedagogic strategy to address the communicative barriers that extant research and literature suggests often arise between ethnically and/or internationally different student groups in universities. A critical examination of literature relevant to co-operative behaviours in groups was undertaken across disciplines. The result was the assembly and development of a theoretical basis for designing a pedagogy that attends explicitly to compassion in HE teaching, learning and assessment. Compassion is relevant to co-operative behaviours. It is recognised across disciplines and it is valued across cultures. It is defined as the noticing of distress or disadvantaging of others, and then taking action to reduce this. The compassion-focussed pedagogy was then applied in discussion-based seminars across different subjects in a UK university. The study adopted an action research approach, which was divided into two cycles. Cycle 1 was conducted amongst mainly white, local students in a Humanities department where (n=105) students were observed in their seminars, some of whom (n=14) participated in one-to-one interviews or focus groups. Cycle 2 was conducted amongst more diverse cohorts of students in the same HEI's Business department where (n=135) students were observed, some of whom (n=20) participated in one-to-one interviews or focus groups. In total (n=9) seminar tutors were observed and interviewed. Five sampling methods and seven data collection tools were combined to support the use of Template Analysis for comparative, thematic data analysis. Overall, most students made use of the compassion-focused pedagogy, adapting and developing it in seminar discussions to benefit the learning and social experiences of themselves and others. Data from three students helped explore why the pedagogy might not be suitable for all students. There was evidence of a positive impact on seminar academic outcomes in terms of assessment for critical thinking skills, particularly for BME students, although this result is offered cautiously and requires further research. The main indications from the study are that explicit work with the concept of compassion, including overt formal assessment of its use, can be unintrusive on subject material (a tutor concern), ethically appropriate, and beneficial to enhancing social and learning interconnectivity between students. Traditional/ standard categorisations of students as local or international in origin are also found to be extremely problematic and profoundly unhelpful in understanding and unlocking communicative barriers between students.

Invandringen till Sverige har under de senaste sex åren ökat kraftigt. Detta har lett till skolor runt om i landet nu har blivit mångkulturella, det vill säga att det finns många kulturer på samma område. Skolans resurser att möta den ökade andelen nyanlända elever är ibland inte tillräckligt. Denna studie syftar till att belysa förutsättningar för lärare att undervisa inom en mångkulturell skola samt vilka möjligheter och hinder lärarna ser i sin undervisning. Utifrån syftet har tre frågeställningar formulerat, ”Har lärares förutsättningar att arbeta i en mångkulturell skola förändras i och med den nya läroplanen?”, ”Hur resonerar och talar dessa lärare kring sin undervisning i en mångkulturell skola?” samt ”Vilka möjligheter och hinder ser lärarna med att bedriva undervisning inom idrott och hälsa i en mångkulturell skola? ” Studiens syfte och frågeställningar besvarades med hjälp av en kvalitativ forskningsmetod där totalt fem aktiva idrottslärare från olika skolor intervjuades enligt en semistrukturerad intervju. Studien är baserad på två olika teorier, den kritiska mångkulturalismen samt läroplansteorin. Teorierna hjälper att besvara lärarnas tankar kring förutsättningarna att undervisa och agera i en mångkulturell skola. Resultaten av studien visade att lärarna ser undervisning i en mångkulturell skola som utmanande och till viss del även ensamt. Den visade också att lärare anser att det är viktigt att se möjligheterna i undervisningen och inte hinder. Alla människor har olika ryggsäckar både när de kommer till skolan och under hela sitt liv. Det är viktigt att lärarna ser individen och drar nytta av all kunskap. Kunskap finns i människors olikheter.

L’objet de notre recherche est une enquête sur la dimension psychocorporelle des nouvelles interactions sociales multiculturelles. Pour cette enquête nous faisons référence au répertoire conceptuel de la psychomotricité et en particulier aux concepts de schéma corporel, de l’image du corps, de dialogue tonique et de cadre thérapeutique. La psychomotricité est adoptée comme point de référence privilégié car la motricité, le corps et la relation sont des objets d’intervention propres à cette discipline. A partir d’une méthodologie qualitative, notre analyse mêle l’élaboration théorique avec des analyses empiriques conduites sur le terrain articulant des interviews, des observations vidéo et des tests de psychomotricité. Les résultats obtenus, soulignent que la psychomotricité n’est pas suffisante pour répondre aux besoins de soin des sujets appartenant à d’autres cultures et mettent en évidence la nécessité d’une refondation épistémologique interculturelle de la psychomotricité en tant que pratique d’éducation et de thérapie à médiation corporelle. / The aim of the research has been to examine the psycho-physical aspect of contemporary multi-cultural social interactions. Reference is made to the conceptual repertoire of psychomotricity, in particular to the concepts of body schema, body image, tonic dialogue and therapeutic setting. Psychomotricity has been taken as the point of reference due to the fact that motricity, the body and the subject’s relationship with his/her body are the principal means of intervention appertaining to this discipline. Starting from using a qualitative methodology, the analysis combines the theoretical elaboration with in situ empirical analyses in the form of interviews, video observations and psychomotricity tests. The results obtained underline that psychomotricity is no longer adequate in responding to the needs of people who belong to other cultures and highlight that psychomotricity as an educational practice and corporeal therapy must undergo an epistemological, intercultural overhaul.

Peut-on parler de « poétique » pour un phénomène aussi mouvant que l’exil ? Cette notion qui, dans ses diverses acceptions, ne se laisse pas fixer tout à fait, peut-elle faire apparaître un langage spécifique ? Il s’agira de voir par quels mécanismes cette éprouvante manifestation d’interculturalité peut mener à la création d’une langue qui dépasse le cadre de la nation (même en prenant sa source dans celle-ci), et rejoint des invariants et des structures d’expression transnationales et universelles. Pour ce faire nous prenons appui sur trois auteurs choisis dans des aires géographiques et des époques différentes : Hölderlin (aire germanique), Rimbaud (aire latine) et Sarafian (aire arménienne). L’exil se manifeste avant tout par rapport au pays d’origine, conformément à la définition. Mais il devient rapidement un phénomène linguistique, que ce soit dans le choc avec le monde étranger (Sarafian) ou dans la formulation d’une quête esthétique avec la création verbale pour enjeu (Rimbaud), liée pour une bonne part à la recherche d’une nouvelle mythologie et à la confrontation avec l’étranger pour retrouver ce qui appartient en propre à la nation (Hölderlin). Le pivot est ici la nation, originelle et actuelle, dont les poètes sont exilés. L’exil géographique et l’exil de la langue mènent finalement à l’exil spirituel et à la recherche d’une patrie plus élevée, tiers espace pouvant accueillir ou façonner une parole. Ce nouveau lieu serait celui d’une hybridation (ou du moins d’un questionnement) où le verbe de l’exil pourrait se dire, sous des formes différentes chez les trois auteurs, avec toutefois des similitudes frappantes. / Is it possible to speak about « poetics » with respect to a phenomenon which is as fluctuating as exile? May the latter, which, in its various meanings, cannot be totally defined, allow the emergence of a specific language? It is up to us to find out through which mechanisms such a trying expression of interculturalism might lead to the creation of a language which goes beyond the framework of the nation (even when it emanates from the latter) and which reaches out towards transnational and universal invariants and word structures. In order to achieve this, we rely upon three authors which were chosen in different geographic areas and in different periods : Hölderlin (Germanic area), Rimbaud (Latin area) and Sarafian (Armenian area). Exile is primarily defined with respect to the country of origin, in conformity with the definition. But it becomes a linguistic phenomenon, as in the shock with the foreign word after the genocide of the Armenians (Sarafian), or in the formulation of an aesthetic quest with verbal creation at stake (Rimbaud), or in the essential search of a new mythology, along with the confrontation with the foreign world in order to redefine that which belongs specifically to the nation (Hölderlin). Both the geographic exile and the linguistic exile lead to a spiritual exile and to the search for a loftier fatherland. This new spatial entity would result from a hybridization process (or at least from questioning), whereby the word of the exile could be expressed in different formats for the three authors, with, however, some striking similarities.

Neste estudo investigamos o ensino e aprendizagem de português língua estrangeira (PLE) para falantes de espanhol, em especial, para bolivianos residentes em São Paulo. Para a consecução de nossos principais objetivos, quais sejam: identificar, analisar e apresentar propostas para facilitar o processo deste ensino e aprendizagem, tratamos de sincronizar a pesquisa teórica e o trabalho prático. A pesquisa bibliográfica iniciou-se com as obras do professor e pesquisador José Carlos Paes de Almeida Filho expandindo-se, posteriormente, a bibliotecas e sites de instituições vinculadas ao ensino e aprendizagem de PLE e também de outras línguas estrangeiras. Foram-nos de grande importância as publicações de Almeida Filho (1989; 1995; 2001; 2005); Kreutz (2000); Llobera (1995); Pacheco (2006); Santos Gargallo (1999) e também as contribuições da área de metodologia de ensino (CHAGAS, 1979; SÁNCHEZ LOBATO, 2004); trabalhos sobre conceitos de cultura, identidade, preconceitos e estereótipos (LARAIA, 2007; PRESTON e YOUNG, 2000; SCHUMANN, 1992; SERRANI, 2005; SIGNORINI, 2002; THOMPSON, 1995); e sobre multiculturalidade, ensino de línguas e comportamento intercultural (BACKMAN, 1995; CANALE, 1995; GARCÍA GARCÍA, 1998; 2004, IGLESIAS CASAL, 2000; 2003; MIQUEL e SANS, 1992, 2004). Essa pesquisa possibilitou-nos traçar um mapa dos principais pontos de ensino e desenvolvimento de PLE em diferentes lugares, como China, países africanos, América Latina, Portugal e Brasil, com informações atualizadas sobre Centros de Estudos Brasileiros, Núcleos de Estudos Brasileiros, Institutos Culturais e Leitorados, tanto brasileiros como portugueses, e Centros de Cultura Portuguesa. Além da pesquisa bibliográfica recorremos também, no trabalho de campo, a fontes primárias como entrevistas e a coleta de dados por meio das aulas ministradas para a comunidade de bolivianos. Essa revisão fez-se necessária e determinante como suporte teórico para a análise de questões sobre falsas ou supostas crenças da proximidade ou facilidade entre as línguas e também sobre as negociações de sentido, as trocas de informações, os acordos socioculturais entre os falantes em suas interações cotidianas e o reflexo dessas interações em sala de aula. Estes temas são fundamentais para o aprendizado de qualquer língua estrangeira e podem atuar como facilitadores ou dificultadores do processo, segundo o tratamento que lhes demos professores e alunos. / This study investigate the teaching and learning of PLE for Spanish speakers, in special, for Bolivians living in São Paulo. To achieve our main objectives, such as, identify, analyse and introduce proposals to facilitate the process of teaching and learning, we seek to synchronize the theoretical and the practical work. The literature, itself, began with the work of the teacher and researcher José Carlos Paes de Almeida Filho expanding later to libraries and websites of institutions involved in teaching and learning PLE and other foreign languages. Were important publications of Almeida Filho (1989, 1995; 2001; 2005); Kreutz (2000); Llobera (1995); Pacheco (2006); Santos Gargallo (1999) and also contributions in the area of teaching methodology (CHAGAS, 1979; SÁNCHEZ LOBATO, 2004); about concepts of culture, identity, prejudice and stereotypes (LARAIA, 2007; PRESTON and YOUNG, 2000; SCHUMANN, 1992; SERRANI, 2005; SIGNORINI, 2002; THOMPSON, 1995); and about multiculturalism, language teaching and intercultural behavior (BACKMAN, 1995; CANALE, 1995; GARCIA GARCÍA, 1998; 2004; IGLESIAS CASAL, 2000; 2003; MIQUEL and SANS, 1992; 2004). This research has enabled us to draw a map of points of action with PLE in different places such China, African Countries, Latin America, Portugal and Brazil, with updated information on Centers for Brazilian Studies, Nucleuses for Brazilian Studies Cultural Institutes and readers, both Brazilian and Portuguese and Portuguese Cultural Center. Besides the theoretical research resort, primary sources such as interviews and the data collection through classes taught to Bolivians community. This review was necessary and decisive as theoretical support for further analysis of questions about false or alleged beliefs in the proximity between the languages and also about the negotiation of meaning, the exchange of information, cultural agreements made by speakers in their everyday interactions and the reflection of these interactions in the classroom. These issues are fundamental for learning a foreign language and can act as facilitators or hindering the process, according to the treatment that teachers and students do with it.

Né en Tunisie, ayant passé son enfance en France, ayant enseigné la littérature comparée à l’Université York de Toronto, au Canada anglophone, Hédi Bouraoui s’est trouvé au carrefour de trois cultures, et cela a marqué son œuvre littéraire. Croyant dans le « transculturalisme », c’est-à-dire en un réel dialogue entre les cultures, ce poète et romancier en est venu à écrire entre les cultures, entre les genres et entre les langues. Selon lui, c’est le poétique qui dans l’œuvre littéraire permet le mieux ce type d’écriture ouverte, par laquelle l’écrivain ne se replie pas sur lui-même et sa culture d’origine, mais écrit en symbiose avec toutes les diversités qu’offre le monde. Qu’est-ce que cette poétique de l’interstice a d’original dans l’univers de la littérature francophone d’aujourd’hui ? Que lui apporte-t-elle ? En quoi se démarque-t-elle des préoccupations collectives ou individuelles des écrivains et poètes du mouvement de la négritude ? En quoi se démarque-t-elle aussi, par exemple, de la théorie du « Tout Monde » du poète Edouard Glissant ? Cette poétique de l’interstice en vient à favoriser une écriture de la connivence entre poètes dans le recueil Livr’errance, mais aussi entre l’écrivain et ses lecteurs. Ce désir de connivence dans la création comme dans la réception de l’œuvre littéraire n’est-il pas, même en partie, utopique ? Enfin, Hédi Bouraoui estime que, dans son œuvre, c’est le poétique qui permet le mieux de réaliser une écriture de l’interstice ainsi définie. C’est le poétique qui voyagerait le plus facilement dans les autres genres littéraires. Pourtant le récit vient souvent se glisser dans le poème au sein de son œuvre. Ne s’impose-t-il pas parfois à lui ? De même, le théâtral ne vient-il jamais s’immiscer dans ses récits transpoétiques, dans le conte transpoétique, dans la poésie même ? Faut-il analyser seulement l’œuvre d’Hédi Bouraoui sous l’angle d’une transpoétique, ou également sous l’angle de ce que l’on pourrait nommer une trans-narrativité et une trans-théâtralité ? / Born in Tunisia, having past its childhood to France, and having taught the comparative literature with the York University of Toronto, in Ontario, in Anglophone Canada, Hedi Bouraoui was with the crossroads of three cultures, and that mark its literary work. Believing in the “transculturalism”, in a real dialogue between the cultures, this writer came from there to write between the cultures, the literary kinds and the languages. According to him, it is the poetic one which in literary work allows best this kind of writing opened, by which the writer is not folded up on itself and its culture of origin, but written in symbiosis with all diversities which offers the world. What this does poetic of the interstice have of original in the universe of the French-speaking literature of today ? What does they brought to him ? In what she does dissociate collective or individual concerns writers and poets of the movement of the negritude ? In what also she does dissociate herself, for example, of the theory of the “whole world” of the poet Edouard Glissant ? This poetic of the interstice comes from there to support a writing in complicity between poets in Livr’errance, but also between the writer and his readers. This desire in complicity in creation as in the reception of literary work isnt’it, even partly, utopian ? Lastly, Hedi Bouraoui estimates that in its work, it is the poetic one which makes it possible best to carry out a writing of the interstice thus defined. It is the poetic one, in particular, which would travel most easily in the other literary kinds? However the account often comes to slip into the poem within its work. Isn’t it essential sometimes on him ? In the same way, the theatrical one does never come to be involved in its accounts transpoetic, in the tale transpoetic, poetry even ? Is it necessary to analyze only the work of Hedi Bouraoui under the angle of “transpoétique”, or also under the angle of what one could name “trans-narrativité and a trans-theatricalness”?