Working at Oslo Metropolitan University, which aspire to be a “university for professional education”, I often sense an expectation that my teaching should have “practical relevance” for the students. But does it need to, always?
{"title":"Minoritetspolitisk historie som profesjonskunnskap – en personlig refleksjon om «praktisk relevans»","authors":"Cato Christensen","doi":"10.7577/FLEKS.3311","DOIUrl":"https://doi.org/10.7577/FLEKS.3311","url":null,"abstract":"Working at Oslo Metropolitan University, which aspire to be a “university for professional education”, I often sense an expectation that my teaching should have “practical relevance” for the students. But does it need to, always?","PeriodicalId":179459,"journal":{"name":"FLEKS - Scandinavian Journal of Intercultural Theory and Practice","volume":"8 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-03-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129516470","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Aida Alvinius, S. Nilsson, C. Wallenius, G. Larsson
The purpose of this study was to gain a deeper understanding of the experience of Swedish officers when serving as the only Swedes in a multinational staff context. The methodological approach was qualitative and inductive according to the Grounded Theory method, and the empirical material is based on twenty completed interviews. The informants possessed a wide range of experience in a number of leadership positions as well as extensive participation in international operations. The building of contextual self-esteem is the central theme that emerged in the data analysis that may improve our understanding of officers serving as the only Swedes on an international staff. Contextual self-esteem and its structure can be understood through the following four processes: interpretation, adaptation, influence, and withdrawal. These occur to a greater or lesser extent depending upon both the individual and the context. Contextual self-esteem increases over time as experience of international operations expands. The longer the duration of a mission, the greater the influence becomes in contrast to adaptation, although all the processes are significant. The findings may be valuable in educational settings regarding challenges faced while serving alone during international military missions in multinational contexts.
{"title":"Lone Swede in an International Military Staff Context: A Qualitative Interview Study","authors":"Aida Alvinius, S. Nilsson, C. Wallenius, G. Larsson","doi":"10.7577/fleks.2615","DOIUrl":"https://doi.org/10.7577/fleks.2615","url":null,"abstract":"The purpose of this study was to gain a deeper understanding of the experience of Swedish officers when serving as the only Swedes in a multinational staff context. The methodological approach was qualitative and inductive according to the Grounded Theory method, and the empirical material is based on twenty completed interviews. The informants possessed a wide range of experience in a number of leadership positions as well as extensive participation in international operations. The building of contextual self-esteem is the central theme that emerged in the data analysis that may improve our understanding of officers serving as the only Swedes on an international staff. Contextual self-esteem and its structure can be understood through the following four processes: interpretation, adaptation, influence, and withdrawal. These occur to a greater or lesser extent depending upon both the individual and the context. Contextual self-esteem increases over time as experience of international operations expands. The longer the duration of a mission, the greater the influence becomes in contrast to adaptation, although all the processes are significant. The findings may be valuable in educational settings regarding challenges faced while serving alone during international military missions in multinational contexts.","PeriodicalId":179459,"journal":{"name":"FLEKS - Scandinavian Journal of Intercultural Theory and Practice","volume":"9 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-12-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129730065","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The present paper reports on a qualitative study investigating how Iranian learners of English as a foreign language understand culture and the extent to which this understanding meets the needs of efficient intercultural communication. In order to gather data, in-depth semistructured interviews were conducted with eight participants. The interviews were designed and thematically analyzed using Baker’s (2011) model of intercultural awareness. The model, which served as the analytical framework of the study, has been used to account for the knowledge, skills, and attitudes needed to communicate through English as a lingua franca. Based on the findings of the study, the main elements of the model are relevant in accounting for intercultural awareness—which varied among the participants—not only in English as a lingua franca setting but also in contexts where partners with different cultural backgrounds speak the same first language. Moreover, with the aim of developing learners’ intercultural awareness, the policies and practices of English as a foreign language teaching in Iran need to be revised.
{"title":"Intercultural Awareness of Iranian English Language Learners: An Exploration","authors":"Zahra Edalati Kian","doi":"10.7577/fleks.2587","DOIUrl":"https://doi.org/10.7577/fleks.2587","url":null,"abstract":"The present paper reports on a qualitative study investigating how Iranian learners of English as a foreign language understand culture and the extent to which this understanding meets the needs of efficient intercultural communication. In order to gather data, in-depth semistructured interviews were conducted with eight participants. The interviews were designed and thematically analyzed using Baker’s (2011) model of intercultural awareness. The model, which served as the analytical framework of the study, has been used to account for the knowledge, skills, and attitudes needed to communicate through English as a lingua franca. Based on the findings of the study, the main elements of the model are relevant in accounting for intercultural awareness—which varied among the participants—not only in English as a lingua franca setting but also in contexts where partners with different cultural backgrounds speak the same first language. Moreover, with the aim of developing learners’ intercultural awareness, the policies and practices of English as a foreign language teaching in Iran need to be revised.","PeriodicalId":179459,"journal":{"name":"FLEKS - Scandinavian Journal of Intercultural Theory and Practice","volume":"51 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-12-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124116580","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article is based on the current debate about whether or not the official Sami flag day 6 February may and should be referred to as "Sami Day" or "Sami National Day." While the Norwegian government is consistently referring to the Sami as a people (folk), the Sami decided in 2005 that the celebration referred to the Sami as a nation. The use of the term “nation” by the Sámi Parliament has created reactions among parts of the non Sami population, especially in current and historical Sami core areas, and in some political parties, especially representatives from the Progress Party (Fremskrittspartiet). The negative statements in connection with the national identity of the Sami, reflects specific attitudes to the power relationship between the majority community and the Sami. In light of these criticisms, it may be useful to see the historical development of the Sámi political mobilization and the common European tradition from which it was born. The Sami National Consciousness grew up in the early 1900s, equivalent to Norwegian nationalism in the wake of union resolution with Sweden. At first glance, The Sami opposition in the period after 1905 seems to be in the business and cultural spheres, but looking at the sources, there is a language that was also indicative of the Norwegian majority community in the same period. The Sami opposition to the Norwegian authorities developed early strategies to respond to assimilation and cultural imperialism. Although the pressure of the Sami opposition fell in periods, it was an important self-awareness of the Sami as political subjects. The Sami initiative is important symbols of Sami political commitment and the national consciousness. The Sami resistance struggle testifies that the conditions of the Sami not only came under the reconciliation policy of the Norwegian authorities, but that Sami demands for rights and respect for language and culture have been fought through well over hundred years. The fact that the Sami nation-building process has been overlooked in Norwegian history writing is arguably an important reason why the idea of a Sami nation seems alien, provocative and partly revolutionary from a majority point of view. However, the Sami nation constitutes itself first and foremost as a cultural nation (cultural heritage, languages, myths, folklore, customs and history), not through demands for political independence.
{"title":"Sámi álbmotbeaivi – «samefolkets dag» eller «samenes nasjonaldag»?","authors":"L. Lien","doi":"10.7577/fleks.2865","DOIUrl":"https://doi.org/10.7577/fleks.2865","url":null,"abstract":"This article is based on the current debate about whether or not the official Sami flag day 6 February may and should be referred to as \"Sami Day\" or \"Sami National Day.\" While the Norwegian government is consistently referring to the Sami as a people (folk), the Sami decided in 2005 that the celebration referred to the Sami as a nation. The use of the term “nation” by the Sámi Parliament has created reactions among parts of the non Sami population, especially in current and historical Sami core areas, and in some political parties, especially representatives from the Progress Party (Fremskrittspartiet). The negative statements in connection with the national identity of the Sami, reflects specific attitudes to the power relationship between the majority community and the Sami. \u0000In light of these criticisms, it may be useful to see the historical development of the Sámi political mobilization and the common European tradition from which it was born. The Sami National Consciousness grew up in the early 1900s, equivalent to Norwegian nationalism in the wake of union resolution with Sweden. At first glance, The Sami opposition in the period after 1905 seems to be in the business and cultural spheres, but looking at the sources, there is a language that was also indicative of the Norwegian majority community in the same period. The Sami opposition to the Norwegian authorities developed early strategies to respond to assimilation and cultural imperialism. Although the pressure of the Sami opposition fell in periods, it was an important self-awareness of the Sami as political subjects. The Sami initiative is important symbols of Sami political commitment and the national consciousness. The Sami resistance struggle testifies that the conditions of the Sami not only came under the reconciliation policy of the Norwegian authorities, but that Sami demands for rights and respect for language and culture have been fought through well over hundred years. \u0000The fact that the Sami nation-building process has been overlooked in Norwegian history writing is arguably an important reason why the idea of a Sami nation seems alien, provocative and partly revolutionary from a majority point of view. However, the Sami nation constitutes itself first and foremost as a cultural nation (cultural heritage, languages, myths, folklore, customs and history), not through demands for political independence.","PeriodicalId":179459,"journal":{"name":"FLEKS - Scandinavian Journal of Intercultural Theory and Practice","volume":"137 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-09-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114755372","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The purpose of this article is to discuss the concept of “indigenous education” in Norway and Aotearoa New Zealand. The point of departure is that both states face a common challenge with regard to indigenous education: Valuable resources are used on indigenous schools, but the majority of indigenous students attend mainstream schools. The article claims that the emphasis on indigenous schools has been necessary and important as part of the indigenous political movement. Nevertheless, in order to achieve culturally appropriate education for all indigenous pupils, this article argues that there is a need to indigenise mainstream education.
{"title":"From indigenous education to indigenising mainstream education","authors":"Kajsa Kemi Gjerpe","doi":"10.7577/FLEKS.2190","DOIUrl":"https://doi.org/10.7577/FLEKS.2190","url":null,"abstract":"The purpose of this article is to discuss the concept of “indigenous education” in Norway and Aotearoa New Zealand. The point of departure is that both states face a common challenge with regard to indigenous education: Valuable resources are used on indigenous schools, but the majority of indigenous students attend mainstream schools. The article claims that the emphasis on indigenous schools has been necessary and important as part of the indigenous political movement. Nevertheless, in order to achieve culturally appropriate education for all indigenous pupils, this article argues that there is a need to indigenise mainstream education.","PeriodicalId":179459,"journal":{"name":"FLEKS - Scandinavian Journal of Intercultural Theory and Practice","volume":"134 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-09-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123459160","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Gjesteredaktørenes innledning","authors":"Torjer Andreas Olsen, Cato Christensen","doi":"10.7577/fleks.2931","DOIUrl":"https://doi.org/10.7577/fleks.2931","url":null,"abstract":"","PeriodicalId":179459,"journal":{"name":"FLEKS - Scandinavian Journal of Intercultural Theory and Practice","volume":"54 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-09-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126791408","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Since 1974, the curriculum for the Norwegian school has had a overarching part that puts the school and its content into a bigger social and political context. As such, this part of the curriculum is a highly political and ideological text that expresses the state's purpose and interest related to the school. This article looks into how indigenous people, minorities and diversity is represented in the general part of the curriculum from 1974 to 2017. The changing curricula show changes in the official politics and views on diversity. Through an analysis of the curricula we explore which terms and concepts that are used in the description of people and groups in Norwegian society. We focus primarily on the representation of the Sami, who move from being people in "mixed language districts" with limited rights, via being an "ethnic minority", to being an indigenous people with a set of rights. Further, we look into how the diverse society is represented, from the use of "alien workers", via "immigrants", to just "diversity". We argue that the concepts or strategies of politics of recognition and politics of integration respectively can be used to describe the curricula. Norway's educational policy towards minorities and indigenous people seems to exist between these two. In the end, this leave diversity competence as an important concept in the future Norwegian school.
{"title":"”Urfolk” og ”mangfold” i skolens læreplaner","authors":"Torjer A. Olsen, Bengt-Ove Andreassen","doi":"10.7577/FLEKS.2248","DOIUrl":"https://doi.org/10.7577/FLEKS.2248","url":null,"abstract":"Since 1974, the curriculum for the Norwegian school has had a overarching part that puts the school and its content into a bigger social and political context. As such, this part of the curriculum is a highly political and ideological text that expresses the state's purpose and interest related to the school. This article looks into how indigenous people, minorities and diversity is represented in the general part of the curriculum from 1974 to 2017. The changing curricula show changes in the official politics and views on diversity. Through an analysis of the curricula we explore which terms and concepts that are used in the description of people and groups in Norwegian society. We focus primarily on the representation of the Sami, who move from being people in \"mixed language districts\" with limited rights, via being an \"ethnic minority\", to being an indigenous people with a set of rights. Further, we look into how the diverse society is represented, from the use of \"alien workers\", via \"immigrants\", to just \"diversity\". We argue that the concepts or strategies of politics of recognition and politics of integration respectively can be used to describe the curricula. Norway's educational policy towards minorities and indigenous people seems to exist between these two. In the end, this leave diversity competence as an important concept in the future Norwegian school.","PeriodicalId":179459,"journal":{"name":"FLEKS - Scandinavian Journal of Intercultural Theory and Practice","volume":"65 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-09-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124211321","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
京公网安备 11010802042870号
京ICP备2023020795号-1
扫码关注我们
求助内容：
应助结果提醒方式：