Vom 12. bis 14. Mai 2016 fand bereits zum 14. Mal der Workshop Interkulturelle Kommunikation und interkulturelles Lernen statt, der im jährlichen Wechsel vom Institut für Slawische Sprachen der Wirtschaftsuniversität Wien, dem Institut für Interkulturelle Kommunikation der Stiftung Universität Hildesheim und dem Institut für Slavistik der TU Dresden ausgerichtet wird. Der thematische Schwerpunkt war auf differenzierte Analysen kultureller und sprachlicher Hybriditäten gerichtet, während die Vorträge den vielfältigen kulturspezifisch bedingten Hybridisierungsprozessen, ihren unterschiedlichen Ausprägungen und ihren kontextuellen Funktionen, marginalen, sprachlichen und kulturellen Übernahmen sowie hochgradig hybriden Formen gewidmet waren. Die Dresdner Organisatoren Martin Henzelmann und Holger Kuße begrüßten anlässlich der Tagung Gäste aus insgesamt sieben Ländern, die die Ergebnisse ihrer aktuellen Forschungsprojekte vorstellten und diskutierten.

The State Department conducts exchange programs for thousands of participants each year to build mutual understanding between the citizens of the United States and other countries. At the beginning of each program, inbound exchange students participate in pre-departure orientations to prepare them for their experiences in the United States. It is vital that these pre-departure orientation programs lay the groundwork for mutual understanding by fostering intercultural sensitivity and developing intercultural competence. For this study, I explored best practices for facilitating intercultural learning online among international students and designed an interactive, facilitated, student-centered, and culturally adapted virtual pre-departure orientation that promotes intercultural learning online. Experts evaluated this course plan and their feedback resulted in lessons learned and recommendations for the development phase of instructional design for this course plan.

This study aimed to investigate how students in upper secondary school experience religious education in a secularizedand multicultural society. This study was conducted using a qualitative method in the form of semi-structured interviews with seven students in upper secondary school. The students that participated in thissurvey positioned themselves as atheists, Muslims, and Christians. The interviews were constructed with the aim of producing a result that reflects the students' experiences of religiouseducation in upper secondary school while considering the students' own experiences of religion. The students' experiences were analyzed and discussed in relation to the Swedish curriculum's description of the purpose of religious education and previous research on religious education in a multicultural and secularized Sweden. Thisresearch shows that there are varied perceptions of how religious education is perceived by studentsbased on their knowledge and experience of religion.Those students who identified themselves as religious, and whose environment consists of a majority with a cultural background other than Swedish, find that religious education tends to deal with aspects that differ from their knowledge and experience of religion. This study also shows that religious education in Sweden is experienced as dealing with religions and cultures on a general level. A common factor identified in the survey is that students findit important to learn about religion through increased discussion and integration whichcontributes to a deeper understandingof religion. This is perceived as a need forreligious education in a multicultural and secularizedsociety. The result presented in this study is also reflected in previous studies conducted in the discipline of religious didactics. This indicates that there are some challenges as well as some opportunities for development regarding religious educationin a multicultural and secularizedsociety.

The Swedish society is becoming more and more multicultural. This means that the classrooms today consist of students from various backgrounds and cultures. According to the Swedish curriculum for primary school, it should be a social and cultural meeting place for children from various backgrounds and cultures, so that they can learn to live together in harmony through their education. Many researchers around the world come to the conclusion that children’s literature can be used to teach topics such as culture and cultural awareness and to create intercultural learning. Despite this agreement, however, children’s literature is not frequently used in the English classroom in grades 4-6 in Sweden. The purpose of this study is to examine how English children’s literature can be used in grades 4-6 to teach the ethical values reflected in the Swedish curriculum, especially those that concern integration. I will look at selection criteria for children’s literature with the purpose to teach some of the ethical values from the Swedish curriculum in the second-language classroom. Two primary sources serve as examples: Anthony Browne, Voices in the park, and Patricia Polacco, Chicken Sunday. Through a final discussion of methods, such as Aidan Chambers’ book talk, I show how these books may indeed be used to integrate teaching of the fundamental values with English as a school subject.

In an era marked by increasing diversity, intercultural learning becomes pivotal for fostering inclusive learning environments. This study focuses on leisure-time centers, which constitute a central part of school activities for students ranging from preschool to third grade in primary school. The research investigates how staff can promote intercultural understanding and respect among students. With an understanding of Sweden's multicultural society and the pivotal role of intercultural pedagogy within the teaching profession, this research aims to enhance comprehension of how intercultural learning is practiced within leisure-time centers and the challenges and opportunities encountered by staff.Exploring methods and practices for intercultural learning within leisure-time programs, the study employs a combination of interviews and surveys with staff members. It seeks to comprehend how cultural diversity can be utilized as a learning resource and how staff members can foster intercultural understanding and respect among students. The findings underscore the importance of cultivating inclusive environments that nurture cultural awareness, empathy, and respect within leisure-time centers. Implications for educators and policymakers are discussed, with an emphasis on integrating intercultural learning into educational frameworks to promote global citizenship and intercultural competence among young students. / I en tid präglad av ökad mångfald blir interkulturellt lärande avgörande för att skapa inkluderande lärmiljöer. Denna studie fokuserar på fritidshemmet, en central del av skolaktiviteterna för elever från förskoleklass upp till åk 3 i lågstadiet. Studien undersöker hur personalen kan främja interkulturell förståelse och respekt bland eleverna.Utifrån en förståelse av det mångkulturella svenska samhället och den centrala rollen av interkulturell pedagogik inom lärarprofessionen, syftar forskningen till att förbättra förståelsen för hur interkulturellt lärande praktiseras inom fritidshemmet och vilka utmaningar och möjligheter personalen står inför.Studien utforskar metoder och praxis för interkulturellt lärande inom fritidshemsprogram. Genom en kombination av intervjuer och enkäter med personal strävar den efter att förstå hur kulturell mångfald kan användas som en resurs för lärande och hur personalen kan främja interkulturell förståelse och respekt bland eleverna.Resultaten belyser vikten av att skapa inkluderande miljöer som främjar kulturell medvetenhet, empati och respekt i fritidshemmet. Implikationer för utbildare och beslutsfattare diskuteras, med tonvikt på att integrera interkulturellt lärande i utbildningsramar för att främja globalt medborgarskap och interkulturell kompetens hos unga elever.

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Intercultural learning is an aspect in all matters of teaching, including civics. Although it is not specified “how” intercultural learning should be included or defined in civics. In the curriculum LGR 11 for the elementary school the concept of intercultural learning is explicitly included but in GY 11 for the upper secondary school its excluded, at least explicitly. Furthermore, there is ambiguities about the definition of intercultural teaching. Although tolerance, equality, and social justice are aspects that intercultural teaching strives to develop. In relation to the report ICCS 2016 attributes such as tolerance, values and understanding norms in other cultures indicated to be somewhat lacking in students, attributes that intercultural learning is supposed to develop. The purpose of this master thesis is to interview upper secondary school teachers in civics about their perception of intercultural learning, in what ways intercultural learning occurs in teaching and how the teachers perceive support for intercultural learning in GY 11. To study this, I have used semi-structured interviews. Their answers were later analysed through three theoretical aspects based on Lahdenperäs (2004) definition of intercultural learning. These are student-active and experience-based teaching, culture contrastive perspective and emotionally process one’s own ethnocentrism. The result show that intercultural learning is unusual when the interviewed teachers reflect upon their teaching planning. The teachers did not or only barely understood the concept of intercultural learning. After the interviews were analysed, it showed a mixed result about how teachers reflect and understand intercultural learning and how they include it in their teaching. Sometimes the teachers mentioned aspects that indicate the use of intercultural learning and at other times responses indicated otherwise, even aspects that intercultural learning is supposed to oppose. Perceived support about intercultural teaching in the curriculum GY 11 deemed to be somewhat lacking and could be improved upon. Although the teachers mentioned that it might be difficult to include more aspects in the curriculum due to the overload in work it might cause. The results also showed that intercultural teaching might be an area to study further upon because of the interesting reflections by the teachers, that might aid the understanding of how intercultural teaching could be included in teaching. / Interkulturellt lärande är en aspekt som ska ingå i all undervisning, däribland i samhällskunskapsdidaktiken men hur det ska inkluderas och definieras är inte tydligt. I läroplanen LGR 11 finns interkulturellt lärande explicit inkluderat, dock i GY 11 saknas begreppet trots att det är ett ämne som ska inkluderas i all undervisning. Interkulturellt lärande är ett otydligt, brett begrepp som det råder osäkerheter kring i forskning. Interkulturellt lärande ska dock inkludera moment som utvecklar kunskaper kring tolerans, social rättvisa, jämlikhet med elevers olika erfarenheter och utbytet av perspektiv. I relation med egenskaperna interkulturellt lärande ska utveckla så kan betydelsen av interkulturellt lärande ställas mot ICCS 2016 som visade brister hos elevers kunskaper inom områden berörande tolerans, värderingar och normer. Examensarbetets syfte är att ta reda på aktiva samhällskunskapslärares uppfattningar om interkulturellt lärande, hur lärarna inkluderar det i sin undervisning och vilket uppfattat stöd i GY 11 erbjuder, genom semistrukturerade intervjuer. Svaren analyseras med hjälp av tre teoretiska aspekter skapade genom Lahdenperäs (2004) definition av begreppet interkulturellt lärande. Dessa utgångspunkter är: Studentaktiv och erfarenhetsbaserad undervisning, kulturkontrastivt perspektiv och känslomässig bearbetning av sin egen etnocentrism. Resultatet visar att interkulturellt lärande är ett ovanligt begrepp att ta hänsyn till i samhällskunskapsundervisningen. Endast en av lärarna kände till begreppet ”interkultur” och kunde ge en generell förklaring av dess definition, dock inte ”interkulturellt lärande”. Analysen visar ett blandat resultat över huruvida lärare reflekterar kring interkulturellt lärande i undervisning. Samtliga lärare gav respons som indikerar på att de emellanåt hade aspekter som berör interkulturellt lärande dock samtidigt gavs aspekter som interkulturellt lärande ska motverka såsom bearbetningen av etnocentrism. Upplevt stöd från läroplanen om interkulturellt lärande kan utvecklas, då det ansågs som ett viktigt ämne men att det finns annan problematik, såsom tidsbrist för ytterligare tillägg i undervisningen. Dock utifrån analysen kunde en slutsats dra att det är ett område som är av värde att studeras vidare inom då intressanta uppfattningar av lärarna visade på faktorer som kan vara användbart i reflektioner om interkulturellt lärande i undervisning.

International education is big business and international students are a large minority on many of the U.S.’s most reputable institutions. However, a persistent issue has been the tendency for international and U.S. domestic students to socialize largely within their own groups of co-nationals. Utilizing a paradigmatic case study approach on a large public university, this dissertation consists of three separate, but connected, studies that feature, respectively, (1) staff and faculty intercultural learning and contact, (2) undergraduate student experiences of intercultural contact and friendship, and (3) undergraduate student assessments of campus spaces and programs for interacting across culture. These studies integrated frameworks from intercultural competence, intergroup contact theory, and conviviality. Findings throughout the case study confirmed that friendship and contact between international and domestic U.S. individuals was limited, even when the participants were motivated, experienced, and demonstrated many aspects of intercultural competence. Further, the case was characterized by administrative efforts to address the issue through formal classes, workshops, and festivals, while generally overlooking the informal spaces that students found most integral to their own experiences. These findings underscore a disconnect between trying to “prepare” individuals for contact rather than attempting to “create” the spaces and programs for such contact to occur, i.e., a focus on the individual’s knowledge and skills rather than the interpersonal and environmental conditions in contact. The findings culminated in the proposed Programmatic Conviviality Model, qualities which are theorized to support convivial intercultural contact. I argue that this model and the realignment to a focus on intercultural contact as a goal, is necessary for college campuses beyond the immediate case study and that this work is timely as campuses move back to in-person engagement after almost two years of COVID isolation.

International tätige Unternehmen werden durch ihre grenzüberschreitenden Tätigkeiten mit zunächst fremden Kulturen konfrontiert. Die Diskussion über die Konzentration der Unternehmen auf ihre Kernkompetenzen führt zu der grundsätzlichen strategischen Überlegung, ob nicht auch die Kulturelle Diversität eine Quelle für die Generierung von Wettbewerbsvorteilen sein kann, und zu der Frage, in welchen Organisationsstrukturen sie proaktiv genutzt werden kann. Es wird ein Organisationsansatz für die wettbewerbsrelevante organisationale Fähigkeit Interkulturelles Lernen entwickelt. Der ressourcenorientierte Ansatz des strategischen Managements dient hierbei als Bezugsrahmen. Die Prozesse organisationalen Lernens bilden die dynamische Komponente, um von der Ebene der Ressourcen zu organisationalen Fähigkeiten zu gelangen. Die Kollektivierung organisationaler Lernprozesse bedarf dabei der Mechanismen von Reflexion und Sozialisation grundlegender Normen und Werte sowie Basisannahmen. Damit überhaupt Interkulturelles Lernen (i.S. von Lernfähigkeit) entstehen kann, werden Gestaltungselemente entwickelt, welche Kulturelle Diversität nicht unterdrücken, sondern explizit in der Organisationsstruktur berücksichtigen. Die organisationstheoretischen Basis hierfür bildet der systemorientierte Ansatz des entwicklungsorientierten Managements. Vor dem Hintergrund einer transnationalen Strategie werden die folgenden Gestaltungselemente entwickelt und kritisch diskutiert: - der Abbau von Lernbarrieren, - interkulturelle Personalentwicklungsmaßnahmen, um die individuelle Lernfähigkeit - als Voraussetzung organisationaler Lernfähigkeit - zu erhöhen, - kulturell gemischte überlappende Arbeitsgruppen, - die heterarchische Konfiguration als integriertes Netzwerk, um Interaktionsräume zwischen Organisationseinheiten aus unterschiedlichen Kulturen zu schaffen, - synergetische Unternehmenskultur, da mit einer hohen Differenzierung der erforderliche Grad an Integration steigt, und um die vielfältigen landeskulturellen Orientierungen zu einer Ganzheit zu integieren, - Organizational Slack, um dysfunktionale Effekte interkultureller Interaktion im langfristigen Gestaltungsprozeß zu überbrücken. Abschließend erfolgt die Diskussion der Kulturabhängigkeit und der Probleme im Anwendungszusammenhang von Interkulturellem Lernen.