Intercultural Citizenship which was introduced by Byram (2008), is postulated as a learning outcome to guide curriculum designers and teachers in schools and higher education.
If two different or several ethnic groups live in close proximity in peace, with few conflicts and mutual contacts, then one can speak of an intercultural citizenship. But experience has shown that this is rather rare. Mostly the living conditions for these different groups are different, so that dominance of the one and the dependence of the other conflicts contains. In many cases, different religions also create social tensions, and the relationship between new migrant families and long-established families. It is very easy to call for such an "intercultural citizenship". The chances that the demand is not only on paper, however, are often not given in reality.
dear @ Hein Retter,
thanks a million for your simple but clear explanation. i m sure your example is the clearest instance clarifying intercultural citizenship. best regards
dear @Dr Balakrishnan Muniapan, thank u for ur illuminating comments.
Hello, I also recommend to think about "global learning", because the approach is a bit different and also takes into account the influences created by various global trends (economy, migration, communication). see "global civic education". http://www.demokratiezentrum.org/fileadmin/media/pdf/Materialien/GlobalCitizenshipEducation_Final_english.pdf
Theoretical Foundations
1) Michael Byram’s (2008) theory of “Intercultural citizenship” : in a world where states are economically and politically interdependent, education for citizenship has to take a wider perspective, involving engagement with people of other forms of life or cultures, and with their language and language games.
2) Geof Alred, Mike Byram, and Mike Fleming (2006): point to the need for an intercultural education that involves questioning the taken-for-granted conventions within which one lives, seeking to empathize with the experience of others, reflecting on the impact of this upon oneself and one’s own identities, allegiances to and experiences of one’s various groups.
3) NBLT (network-based language teaching) Such technology facilitates the development of real-life conversations, in which learners find themselves as if in a face-to-face interaction with native speakers.
For more details please visit the following link
http://coil.suny.edu/sites/default/files/noureddine_mouhadjer_coil_conference.pdf
Best Regards @ Farangis Shahidzade
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