Volkmarsdorf (www.volkmarsdorf.de) ist ein multikultureller Stadtteil in Leipzig. Diese Bezeichnung ist nicht Modewort, sondern wirklich angebracht. Ca. 20% der Einwohner sind Migranten. Das ist ein Spitzenwert in Leipzig und in den neuen Bundesländern überhaupt.

Young adult literature is enjoyed by both adolescents and adults. This genre of literature is often contemporary and tends to deal with real life issues, for example cultural and social aspects of young people’s lives. Such social issues can be, for example discrimination and racism, topics highly relevant to discuss in the Swedish upper secondary English classroom. This essay performs a didactic literary analysis of All American Boys, a young adult novel dealing with racism and police brutality in the USA. The primary focus in this essay is arguing for how literature, specifically, All American Boys, can be used to promote students’ critical thinking and intercultural awareness in the Swedish upper secondary school English classroom. The literary analysis of All American Boys found that the novel’s dual narrative offers a powerful and complex insight to social issues, making it suitable a suitable material to use in the Swedish upper secondary English classroom. The dual narrative in the novel can help students develop, not only reading comprehension in English, but also intercultural competence, as well as an opportunity to practice their critical thinking skills, specifically through working with comprehension constructors.

This licentiate-thesis, Stories About a red Cottage, is an attempt to combine cultural theory with a didactic method applied to Swedish as a field of study. With the two notions intertextuality and the foreign as a starting point, I discuss the importance of how an idyllic view of Sweden affects students studying Swedish as a foreign language as part of their studies in Scandinavistics. The students are familiar with the German culture and well aware of the legends and the myths about Sweden which are distributed via German media. At the same time they are shaping new images of Sweden in the didactic interaction with the teachers. The study indicates that the encounter with a foreign culture requires preparation to question even what seems to be self-evident. Hence, the study proposes an intertextual approach when using texts for studies in foreign languages. The result also demonstrates that even if it is important that we critically analyze the stories we hear and our interpretations of them, it is as important that we demand the right to get lost in dreams, because this is where we find a part of the secret of the esthetical experience.

The statement and the title of the thesis "Towards an intercultural mission" is the starting point for the essay's purpose and examination. Interculturalism is an ideal in which equality and re-ciprocity are characterized by cross-cultural relationships, which is also an objective of international mission. For an intercultural mission, it is therefore necessary to examine which factors may hinder an intercultural approach, which, for this study, justifies searching for underlying unequal structures. The theoretical frame of reference for the analysis is postcolonial theory and feminist theology, which makes it possible to visualize such structures. The purpose of the thesis is therefore to analyze the intention of the international mission work in the Uniting Church in Sweden based on postcolonial feminist theology, and to propose criteria that need to be found for the mission work to be characterized by an intercultural approach. In order to achieve the purpose, it is necessary to answer the following general questions: 1. Is there an awareness of unequal power structures in the culture-crossing relationships in the intentional discourse on mission in the Uniting Church in Sweden? 2. How does interculturalism appear in the international mission in the Uniting Church in Sweden?And; 3. What criteria need to be found for the mission work to be characterized by an intercultural approach?With the help of qualitative content analysis of the Church's public text material, which constitutes the study object; six thematic areas have emerged; gender equality, woman's vulnerability, patriarchal structures, mission and worldview, postcolonial structures, and cooperation and reciprocity. The result has been analyzed on the basis of the concept of interculturality and a proposal for criteria for an intercultural approach has been prepared, among other things, with proposals for clarification of unequal power structures and a critical self-awareness about their own history and cultural values.

La inspección escolar presentó en su reporte del 2022 que existe una falta de comunicación auténtica e interculturalidad en las clases de lenguas extranjeras en escuelas en Suecia. En esta tesina investigamos estos factores conectados con la motivación de los alumnos para ver si hay conexiones. Hemos recibido 50 respuestas de alumnos de bachiller en Suecia en cinco escuelas diferentes. Los resultados muestran una imagen dividida, dónde más que la mitad de los informantes no se sienten motivados para estudiar español. Parte de los informantes expresan en sus respuestas que su motivación tiene una conexión específicamente relacionada con la interculturalidad del mundo hispano y/o una comunicación en situaciones auténticas, sin embargo, es observable que la mayor importancia se basa en las maneras de enseñanza de los profesores. / The school inspection presented, in its report in 2022, that classes of foreign languages in Sweden are lacking an authentic communication and interculturality. In this thesis we are investigating whether these factors related to the students’ motivations are connected. We have received responses from 50 highschool students in five different high schools. The results present a divided picture, where more than half of the informants do not feel motivated to study Spanish. A part of the informants expresses in their answers that their motivation has a connection that is specifically related to the interculturality of the Hispanic world and/or communication in authentic situations. However, it is also observable that the most important aspect of their motivation lays in the ways of teaching.

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.

Obwohl sozio-territoriale Konflikte sich in vielfältigen Kämpfen um Ressourcen, Raum und Umweltbedingungen manifestieren können, vertritt diese Forschung die These, dass sozio-territoriale Konflikte nicht auf diese Aspekte beschränkt sind, sondern eine ontologische Dimension beinhalten. In diesem Sinne geht es im Golf von Tribugá um die Existenzbedingungen und die Interaktionen zwischen den bestehenden Entitäten entsprechend ihrer Ontologie sowie um die Rolle, die jede Entität bei der Konstituierung des Territoriums als eine entstehende und sich ständig verändernde Kategorie spielt. Um diesen ontologischen Disput zu verstehen, kontrastiert diese Arbeit die Unterschiede und Überschneidungen zwischen Developmentalismus - der jüngsten Manifestation des Projekts der westlichen Moderne -, nachhaltigem Developmentalismus und lokalen Lebensweisen, Interaktionen und Praktiken am Golf von Tribugá. Darüber hinaus zeigt die Untersuchung einige Strategien auf, mit denen lokale Kollektive sich bestimmte abstrakte Universalismen der Moderne aneignen, sie durch die Brille ihrer eigenen Erfahrungen transformieren und so ein transmodernes und interkulturelles Territorium gestalten und verwirklichen. Transmodernität und Interkulturalität als wirtschaftlicher, sozialer und politischer Horizont impliziert die Überwindung einer Vielzahl von Konzepten, die mit der europäischen Erkenntnistheorie in Verbindung gebracht werden und die derzeit weltweit eine hegemoniale Position einnehmen. Somit beinhaltet der Kampf für einen transmodernen und interkulturellen Horizont die Infragestellung einiger der erkenntnistheoretischen und ontologischen Grundlagen dessen, was gemeinhin als "Modernität" definiert wird. / Although socio-territorial conflicts might materialise through multiple struggles over resources, space and environmental conditions, the main argument of this research is that, rather than being limited to such resources or environmental conditions, socio-territorial disputes have an ontological dimension. With this in mind, what is at stake in the Gulf of Tribugá are the conditions of existence and the interactions between existing entities according to their ontology, as well as the role each entity plays in the constitution of the territory as an emerging and constantly changing category. To understand this ontological dispute, this research contrasts the differences and partial connections between developmentalism – the most recent manifestation of the project of western modernity – and local forms of inhabiting, interacting with and enacting the Gulf of Tribugá. On top of that, the research highlights some strategies through which local collectivities, by appropriating specific abstract universalisms of modernity and concretising them through the lenses of their own experiences, propose and enact a transmodern and intercultural territory. Transmodernity and interculturality as an economic, social and political horizon implies breaking up with most of the notions mainly associated with European epistemology, which are currently hegemonic all over the globe. Struggling towards a transmodern and intercultural horizon entails questioning some of the epistemological and ontological fundaments of what is commonly defined as “modernity”.

FundaÃÃo Cearense de Apoio ao Desenvolvimento Cientifico e TecnolÃgico / A EducaÃÃo Ambiental DialÃgica busca a inserÃÃo dos saberes populares na construÃÃo de uma prÃxis crÃtica, reveladora de uma nova forma de conceber o conhecimento. Dessa forma, os indÃgenas, diante de sua tradiÃÃo cultural ancestral, mostram que tÃm muito a colaborar com a tessitura de prÃticas educativas ambientais. Nesta pesquisa tenho como objetivo discutir como os saberes ancestrais dos Tapeba de Caucaia (CE) podem contribuir e dialogar com a EducaÃÃo Ambiental DialÃgica. Nesse sentido, esta pesquisa nasceu com o propÃsito de colocar em cena e em relaÃÃes igualitÃrias as lÃgicas, prÃticas e modos culturais diversos de pensar, atuar e viver desse povo, de modo que possamos atentÃ-las de forma solidÃria. A pesquisa à qualitativa (MINAYO, 2007), de carÃter etnogrÃfico (GEERTZ, 2008). A maior coleta de dados se deu a partir da relaÃÃo, do estar com eles, dentro de suas realidades. Ainda assim, contei com a realizaÃÃo de entrevistas, narrativas orais e do CÃrculo DialÃgico (FIGUEIREDO, 2012), resultado da alianÃa entre o CÃrculo de Cultura proposto por Paulo Freire e o CÃrculo DialÃgico-Afetivo EcobiogrÃfico, sinteticamente chamado de CÃrculo EcobiogrÃfico, abordagem construÃda por Ferreira (2011). Paulo Freire està enraizado em todas as partes deste trabalho, por meio de suas contribuiÃÃes teÃricas e prÃticas. A EducaÃÃo Ambiental DialÃgica (FIGUEIREDO, 2007) toma para si os aportes deixados por esse autor e dialoga com a EducaÃÃo Ambiental CrÃtica para, assim, nascer de maneira sÃlida e sensÃvel ao cenÃrio educacional, social e polÃtico. A Perspectiva Eco-Relacional, desenvolvida por Figueiredo (2007), aponta para o horizonte da relaÃÃo afetiva com o ambiente. Ciampa (2004; 2005) deu preciosa contribuiÃÃo ao servir de suporte para a reflexÃo e entendimento sobre a questÃo da identidade. Por sua vez, AnÃbal Quijano (1993; 2005; 2010), Walsh (2008) e Figueiredo (2009; 2010) foram essenciais para a discussÃo acerca da colonialidade/descolonialidade. Jà para tratarmos a respeito da Interculturalidade CrÃtica, servimo-nos dos aportes deixados por Walsh (2008), Fleuri (1998), Figueiredo (2009b). Como contribuiÃÃo da Ancestralidade Tapeba para o fazer e o pensar em EducaÃÃo Ambiental DialÃgica, podemos dizer que os saberes ancestrais ultrapassam o entendimento de meros registros histÃricos e sÃo sentidos como guardiÃes da sabedoria de todo um povo, conotando, tambÃm, ensinamentos para a convivÃncia em grupo. Esses saberes revelam que o trato com o ambiente deve se dar de forma afetiva a partir do respeito, do cuidado e da valorizaÃÃo. AlÃm disso, a Ancestralidade Tapeba acredita numa relaÃÃo horizontal entre todos os elementos da natureza, na qual o amor à cultivado, sendo todos essenciais a uma vida em harmonia. O TorÃ, por sua vez, à um exemplo de coesÃo, organizaÃÃo dos participantes e sua conexÃo com a espiritualidade, fundamental para uma prÃtica educativa nesse Ãmbito. Os indÃgenas tÃm a sabedoria e a paciÃncia de acatar o tempo natural do ciclo da vida, esperando o melhor momento para realizar suas atividades de pesca, caÃa e plantio. AlÃm disso, ensinam a ter o ambiente como parceiro, demonstrando preocupaÃÃo com as geraÃÃes futuras. / Dialogic Environmental Education seeks to include indigenous values and knowledge in the construction of a critical praxis that reveals a new way of conceiving knowledge. In this manner, indigenous peoples, given their ancient cultural tradition, can contribute greatly to the fabric of environmental educational practices. In this thesis I discuss how the ancient knowledge of the Tapebas located in Caucaia (CE) can contribute and dialogue with Dialogic Environmental Education. In this manner, this research project was born out of the intent to apply egalitarian logical relations to diverse cultural practices and ways of thinking, acting, and living as a means of approaching these relations in a unified and supportive fashion. The research is both qualitative (MINAYO, 2007) and ethnographic (GEERTZ, 2008). For the most part, data collection occurred through the development of a relationship with the Tapebas, within their daily living conditions. At the same time, I also utilize interviews, narratives, and the âDialogic Circleâ (FIGUEIREDO, 2012), a juxtaposition of the Cultural Circle proposed by Paulo Freire and the Ecobiographical Affective-Dialogic Circle (a term frequently shortened to âEcobiographical Circleâ) (FERREIRA, 2011). This research project is indebted to Freireâs practical and theoretical contributions. Environmental Dialogic Education (FIGUEIREDO, 2007) not only utilizes his theoretical background, but it also dialogues with Critical Environmental Education in order to be accurately applied to a given socio-political and educational setting. The Eco-Relational Perspective developed by Figueiredo (2007) combines the affective relationship perspective with the environment. Ciampa (2004; 2005) has also made an important contribution by establishing the basis for reflecting and understanding the concept of identity. Additionally, AnÃbal Quijano (1993; 2005; 2010), Walsh (2008), and Figueiredo (2009; 2010) were of paramount importance to the discussion of coloniality/decoloniality. Finally, in order to approach Critical Interculturality, this study benefits from the theoretical background offered by Walsh (2008), Fleuri (1998), and Figueiredo (2009b). Ancestral Tapeba contributions regarding acting and thinking in Dialogic Environmental Education are essential for harmonious living in three ways. First, ancient knowledges go beyond mere historical registers and are stores of knowledge for an entire people; these different forms of knowledge also act as guidelines for community cooperation. Second, the Tapeba create an affective relationship with the environment stemming from respect, care, and valorization. Finally, Tapeba ancestry believes in a horizontal relationship between all elements of nature in which love is cultivated. In this context, the Torà ritual is an example of cohesion, participant organization, and spiritual connection, all essential values to such an educational practice. In addition to demonstrating patience and knowledge in daily activities such as fishing, hunting, and harvesting, the Tapebas teach us how to coexist with the environment by expressing concern with future generations.  

Studiens syfte är att analysera hur tre bildlärare på högstadiet bedriver sin bildundervisning av nyanlända elever som ännu inte till fullo behärskar svenska språket. Frågeställningarna innefattar olika strategier i bildundervisningen samt vilka problem och möjligheter lärarna upplever i en undervisning utan gemensamt talat språk. Studien innefattar tre semistrukturerade intervjuer – två muntliga och en skriftlig. Resultatet visar att samtliga lärare hade utarbetat och var i färd att utveckla en mängd olika strategier. Bildämnets multimodala resurser och de nyanlända elevernas flerspråkighet var centrala strategier för att överbrygga språkbarriären och skapa förståelse i ämnet. Främst två av lärarna ville även vidareutveckla undervisningen genom utökat kollegialt samarbete. Problemen lärarna uppfattade handlade till stor del om tidsbrist.  För att främja de nyanlända elevernas lärandesituation behövde exempelvis en av lärarna mer tid tillsammans med dem innan de började i ordinarie bildundervisning. Lärarna nämnde många möjligheter angående bildämnets resurser som medel för förståelse, samt möjligheter med att använda elevernas starkaste språk vid bedömning av teoretiska delar. / The purpose of the study is to analyze how three high school art teachers educate newly arrived pupils who do not fully understand the Swedish language. The issues contain how the teachers work with certain strategies and what kind of problems and possibilities they perceive when teaching without a common spoken language. The study includes three semi structured interviews – two oral and one written. The results illustrate that all of the teachers had developed, and were in the process of developing, a variety of strategies. Central strategies in creating understanding were multimodal resources specific for the art subject, and the newly arrived pupils’ multilingualism. Mainly two of the teachers wanted to develop their education further through expanded collegiate corporation. The problems that the teachers perceived mainly had to do with lack of time. To better support the newly arrived pupils’ learning situation the teachers needed more time together with the pupils, before they entered the ordinary classes. The teachers mentioned several possibilities concerning the art subjects’ resources as tools in understanding each other. They also emphasized the possibilities of using the pupils’ strongest language in the matter of theoretical assessment.

La crise éducative et économique mondiale génère un besoin de revoir les finalités éducatives et de réformer la pensée. « Les sept savoirs nécessaires pour l’éducation du futur », d’Edgar Morin, visent un humanisme démocratique et scientifique. C’est dans cette optique, et avec ce cadre épistémologique, que nous avons constitué une recherche collaborative internationale sur la formation de formateurs, au sein du mouvement de l’École Moderne. Une confrontation coopérative interculturelle a commencé, dans un premier temps, par une observation participante armée dans 5 pays européens, afin de travailler la dimension macro et méso de leurs systèmes éducatifs, et pour développer un réseau international qui a officiellement vu le jour lors de la rencontre physique d’enseignants et de formateurs de différents pays européens en 2009. Elle a révélé, au niveau méso et micro, des points aveugles, et elle a engendré, dans un second temps, une autoformation coopérative, grâce à l’émergence de nouvelles didactiques professionnelles socioconstructivistes. Celles-ci ont été mises en œuvre dans le cadre de la formation d’enseignants en février 2010, à Valencia, et de formateurs, en juillet 2010, à Nantes, avec un public hétérogène issu de 3 continents. Fondées sur l’articulation entre « tâtonnement expérimental » et coopération, elles représentent un lien entre éducation, formation et recherche. Elles développent la capacité à travailler en équipe, la créativité et la réflexivité. Ce travail de thèse montre que la diversité culturelle peut être source de richesse, d’intelligence collective internationale, et d’apprentissage transformateur, développant un « ingenium » transférable dans différents contextes, notamment en matière de formation de formateurs. / The educational and economic crisis generates a need to re-examine the education purposes and to reform the thought. “The seven knowledge necessary to educate the future”, (Morin E., 1999), aims at a democratic and scientific humanism. We constituted an international collaborative research on teacher training, supported by this philosophical and epistemological framework, within the the Modern School movement. An intercultural co-operative confrontation started, initially, by a participating observation in 5 European countries, in order to work macro and meso dimensions of their educational systems, and to develop an international network which officially came out during a physical meeting of teachers and trainers from various European countries, in 2009. It revealed blind points, on meso and micro levels, and generated a co-operative self-directed training, in a second step, thanks to the emergence of new professional socioconstructivist didactics, within the framework of teachers training, in February 2010, in Valencia, and trainers training, in July 2010, in Nantes, with a heterogeneous public of 3 continents. Based on the articulation between “experimental probing” and co-operation, they connect education, training and research. They develop ability to work in team, creativity and reflexivity. This thesis shows that cultural diversity can generate empowerment and international collective intelligence, transformative learning, developing a transferable “ingenium” in various contexts.