No / Universities’ internationalisation rhetoric suggests that students studying on internationally diverse campuses will automatically engage positively with one another and develop intercultural competence. This study examined the extent to which a cohort of first year UK and non-UK students studying on an internationally diverse campus developed intercultural competence. The Intercultural Development Inventory® (IDI®) and a locally designed survey were used to assess students’ intercultural competence and to explore their intercultural experiences over seven months. Students began almost exclusively in lower (ethnocentric) stages of intercultural development and most showed little progress despite reporting relatively high levels of intercultural contact, friends from other cultures and positive experiences. Findings suggest that even positive intercultural experiences do not necessarily lead to the development of intercultural competence and that university policy and practice may need to be enhanced if producing graduates with higher levels of intercultural competence is to become a realised outcome of internationalisation. / This work was supported in part by funding from the Higher Education Academy Psychology Network (now defunct)

著者 李廣健. / 稿本複印本. / Thesis (M.A.)--香港中文大學, 1990. / Gao ben fu yin ben. / Includes bibliographical references (leaves 206-217). / zhu zhe Li Guangjian. / Thesis (M.A.)--Xianggang Zhong wen da xue, 1990. / Chapter 第一章 --- 前言 --- p.1 / Chapter 第二章 --- 文化傳播與媒介人物 --- p.8 / Chapter 第三章 --- 官方的媒介人物-使節 --- p.21 / Chapter (一) --- 南北互派使節的頻密程度 --- p.21 / Chapter (二) --- 南北使節出身背景 --- p.23 / Chapter 甲、 --- 北朝胡人使節的問題 --- p.23 / Chapter 乙、 --- 南北使節出身的比較 --- p.26 / Chapter (三) --- 個別使節出使的密度與逗留時 間 --- p.27 / Chapter (四) --- 使節接觸的人物階層 --- p.33 / Chapter (五) --- 小結 --- p.39 / Chapter 第四章 --- 非官方的媒介人物 --- p.53 / Chapter 第一節 --- 僧侶 --- p.53 / Chapter (一) --- 僧傳所載南北僧侶的活動 --- p.53 / Chapter (二) --- 南北朝僧侶南下、北上的原因 --- p.56 / Chapter (三) --- 南來北往僧侶的學識及接觸的 人物 --- p.66 / Chapter (四) --- 小結 --- p.70 / Chapter 第二節 --- 荒人 --- p.80 / Chapter (一) --- 邊荒的出現 --- p.80 / Chapter (二) --- 南北朝的邊荒 --- p.81 / Chapter (三) --- 史籍中所見的荒人 --- p.84 / Chapter (四) --- 荒人溝通南北的作用 --- p.89 / Chapter (五) --- 小結 --- p.92 / Chapter 第三節 --- 降人 --- p.101 / Chapter (一) --- 降人的産生原因及出身背景 --- p.101 / Chapter (二) --- 降人的數量及待遇 --- p.110 / Chapter (三) --- 小結 --- p.120 / Chapter 第五章 --- 對峙時期的文化接觸（上） -衣飾和飲食 --- p.126 / Chapter (一) --- 服飾形制 --- p.127 / Chapter (二) --- 飲食習慣 --- p.134 / Chapter 第六章 --- 對峙時期的文化接觸（下） -墓葬和書籍 --- p.148 / Chapter (三) --- 墓葬制度（附論宮室建造） --- p.148 / Chapter (四) --- 書籍 --- p.152 / Chapter (五) --- 小結 --- p.163 / Chapter 第七章 --- 結論 --- p.173 / Chapter 附錄 --- 《附表一》 --- p.177 / 《附表二》 --- p.192 / 《附表三》 --- p.193 / 《附表四》 --- p.195 / 《附表五》 --- p.196 / 《附圖一》 --- p.198 / 《附圖二》 --- p.199 / 《附圔三》 --- p.200 / 《附圖四》 --- p.201 / 《附圔五》 --- p.202 / 《附圖六》 --- p.203 / 《附圖七》 --- p.204 / 《附圖八》 --- p.205 / 參考書目 --- p.206

<p>Purpose: The purpose with the essay is to examine how some teacher’s works with intercultural questions, if they are looking after student’s cultural background, earlier experiences and knowledge’s in their teaching. We have formulated three questions whom we want answer to.</p><p>Method: The essay began with a theoretical research to get more knowledge of intercultural pedagogic. The study part is based on seven interviews in two schools in Södertälje, five with teachers and two with assistant principals. The conclusions of our essay are based on the results of our study.</p><p>Result: The study shows that the two discourses “national self-understanding” and “the democratic credot” still lives and compete with each other. School 2 has a more monoculture perspective where the teachers emphasize the Swedish languages as a condition for students to get through their schooling. School 1 is more interested to emphasize the multicultural where the intercultural perspective is something that is clearer. But still none of the two schools have a working mother tongue education, though School 1 concentrates on to give their teacher’s education in these subjects so that they get knowledge and realise the importance for bilingual students to development their mother tongue so that they can development their second language. It can be a consequence that the “national self-understanding” stills exits and that student and their parents therefore decide not to not have a mother tongue education because they think that’s the way to get “better” in the Swedish language.</p>

Purpose: The purpose with the essay is to examine how some teacher’s works with intercultural questions, if they are looking after student’s cultural background, earlier experiences and knowledge’s in their teaching. We have formulated three questions whom we want answer to. Method: The essay began with a theoretical research to get more knowledge of intercultural pedagogic. The study part is based on seven interviews in two schools in Södertälje, five with teachers and two with assistant principals. The conclusions of our essay are based on the results of our study. Result: The study shows that the two discourses “national self-understanding” and “the democratic credot” still lives and compete with each other. School 2 has a more monoculture perspective where the teachers emphasize the Swedish languages as a condition for students to get through their schooling. School 1 is more interested to emphasize the multicultural where the intercultural perspective is something that is clearer. But still none of the two schools have a working mother tongue education, though School 1 concentrates on to give their teacher’s education in these subjects so that they get knowledge and realise the importance for bilingual students to development their mother tongue so that they can development their second language. It can be a consequence that the “national self-understanding” stills exits and that student and their parents therefore decide not to not have a mother tongue education because they think that’s the way to get “better” in the Swedish language.

A review of the theoretical and empirical literature from the field of humor and from that of intercultural communication showed that no investigations dealt with the possibility that a sense of humor might serve as an indicator of intercultural communication effectiveness. This study was conducted in order to assess that possibility. This paper has set out to answer the following questions: What cognitive processes are common to a sense of humor and to intercultural communication effectiveness? What does one's ability to create and appreciate humor say about that individual's potential for intercultural communication effectiveness? Through the review of the literature, specific connections were suggested as theoretical connecting points or parallels. The processes suggested as common to humor and intercultural communication included the following: the ability to note difference; the ability to note and appreciate incongruity; the ability to process information both analytically and synthetically; the ability to shift frame of reference; the ability to perceive, communicate and maintain multiple perspectives; a tolerance for ambiguity; the possession of an internal locus of control; and the ability to act and react appropriately to others and to context. In an attempt to develop a theoretical link between these processes considered crucial to a sense of humor and to intercultural communication effectiveness, cognitive complexity theory was examined. Through this examination it was found that the cognitively complex individual possessed qualities and abilities consistent with those which had been found to be typical of people with a sense of humor and with people considered to be effective intercultural communicators. This suggested that cognitive complexity could serve as the theoretical tool by which a sense of humor may be seen as an indicator of intercultural communication effectiveness.

No description available.

Educar por el pluralismo y la interculturalidad supone, desde la igualdad, educar en el respeto y la diversidad contribuyendo a la formación de individuos capaces de integrarse social y culturalmente. La Educación Intercultural tiene como objetivos que la escuela y sociedad conozcan y modifiquen los estereotipos y prejuicios que tiene de los diferentes grupos minoritarios con los que convive, favorezca el conocimiento y la valoración positiva y crítica de estas culturas, propicie una toma de conciencia sobre la necesidad de un mundo más justo, y promueva actitudes, conductas y cambios sociales positivos que eviten la discriminación y favorezcan las relaciones positivas y el desarrollo.

No description available.

No description available.

Tesis para optar al grado de Magister en Comunicación Social / Un bello artículo de Jesús Martín-Barbero, que está disponible en Internet, ofrece una sentencia maravillosa: investigamos lo que nos afecta, ya que afectar viene de afecto. Debido a una práctica profesional que me llevó por diversos lugares del país (Valparaíso, Punta Arenas, Ancud, San Felipe y Rancagua), pude observar de qué forma los periodistas nos situamos frente a la diversidad de nuestros territorios. Apenas salí de Santiago sentí que lo que había aprendido en la escuela de periodismo de la Universidad de Chile, no me iba a servir mucho. En Punta Arenas y especialmente en Ancud, tuve que re-aprender a ser periodista, a bus-car un concepto de noticia que fuera capaz de dar cuenta de la vida cotidiana de tanta gente que trabajaba por superar sus situaciones de carencia. Un aprendizaje que obligó a desaprender, y que se puede sintetizar de un modo muy simple: dejar de ser constructor de mensajes, para ser un generador de condiciones para que la comunicación sea posible. Desde mediados del año ’96, la Escuela de Periodismo de la Pontificia Universidad Católica de Valparaíso me ha acogido para poder levantar la re-flexión que surge tras mis años de trabajo en radios regionales. Finalmente, esa reflexión se pudo plasmar en texto, gracias a los profe-sores del programa Magíster en Comunicación de la Universidad de Chile. Pero también gracias a los alumnos de la Escuela de Periodismo de la PUCV, quienes, con sus preguntas, discusiones, objeciones, trabajos y especialmente, con sus seminarios de título que me correspondió guiar, me permitieron terminar de diseñar este proyecto. Y también gracias a las autoridades de la PUCV, que no sólo me finan-ciaron el programa, sino que además tuvieron la paciencia de esperar el largo período que me tomó dar vida a esta tesis. Este trabajo se inscribe en el alegato por la diversidad: es decir, reclamar que ejercer el derecho a ser diferente, no implique sufrir sanciones sociales por ello, y que mi condición propia, no sea vista únicamente como diferencia, sino también como un necesario e insustituible aporte a la diversidad. Como persona y periodista, me interesa que los periodistas y el periodismo puedan hacer un aporte al Derecho a la Diversidad. Sin embargo, estimo que actualmente, la práctica predominante del periodismo, que, acogiendo los aportes de Carlos Ossandón, denomino Reporterística, no aporta en esta dirección, sino en la opuesta. Aspiro a que los resultados de este trabajo contribuyan a sentar bases para una propuesta de periodismo intercultural. Y con ello, alejarnos del grave riesgo que varios de nosotros dejen de usar birome, salida de cancha, o comer pan batido, y más bien nos sorprendamos todos jugando brisca, a pesar de lo particularmente entretenida que puede resultar una partida de truco.