Culture, Cultural Differences and Cultural Education – Analysing Learning and Educational Processes of German-Speaking Expatriates in Transnational Enterprises in China

Author(s):  
M Nadlir

<p>BAHASA INDONESIA:</p><p>Tulisan ini memaparkan pemikiran pendidikan multikultural menurut Said Agil Husin Al-Munawar. Dalam perspektif Said Agil Husin Al-Munawar, pendidikan multikultural di Indonesia dianggap sebagai sesuatu yang relatif baru di tengah masyarakat Indonesia yang heterogen. Menurut SAH Al-Munawar, agar siswa memiliki pribadi yang aktif dan kepekaan sosial yang tinggi terkait dengan kondisi multikultural, maka pendidikan multikultural di Indonesia dapat mencakup tiga hal jenis transformasi, yakni: 1. Transformasi diri; 2. Transformasi sekolah dan proses belajar-mengajar; 3. Transformasi masyarakat. Menurut SAH Al-Munawar, dengan belajar dari model-model pendidikan multikultural yang pernah ada yang sedang dikembangkan oleh negara-negara maju, maka dikenal lima model pendidikan multikultural, yaitu: <em>Pertama</em>, pendidikan mengenai perbedaan-perbedaan kebudayaan atau multikulturalisme penuh kebaikan. <em>Kedua</em>, pendidikan mengenai perbedaan-perbedaan kebudayaan atau pemahaman kebudayaan. <em>Ketiga</em>, pendidikan bagi pluralisme kebudayaan. <em>Keempat</em>, pendidikan dwi-budaya. <em>Kelima</em>, pendidikan multikultural sebagai pengalaman moral manusia.</p><p> </p><p>ENGLISH:</p><p>This paper describes the idea of multicultural education according to Said Agil Husin Al Munawar. In perspective of Said Agil Husin Al Munawar, multicultural education in Indonesia is regarded as something relatively new in Indonesia heterogeneous society. According to Al-Munawar, to make students have an active personal and social sensitivity associated with the multicultural, so the multicultural education in Indonesia can include three types of transformation: 1) Self-transformation; 2) The transformation of the school and the teaching-learning process; 3. Transformation of society. Based on Al-Munawar, learning from previous models of multicultural education which have been developed by the developed countries, then it is known as five multicultural education model, namely: First, education about cultural differences or benevolent multiculturalism. Second, education about cultural differences or cultural understanding. Third, education for cultural pluralism. Fourth, bi-cultural education. Fifth, multicultural education as a human moral experience.</p>


GEOgraphia ◽  
2010 ◽  
Vol 10 (19) ◽  
pp. 7
Author(s):  
Jörg Scheffer

Resumo: As divisões do mundo pautadas por marcos culturais têm uma longa tradição na geografia germanófona. Até os dias de hoje, a cultura é conceitualizada como totalidade, o que leva conseqüentemente a que cada divisão absolutize as diferenças culturais. O artigo descreve esta problemática com base nos conceitos clássicos desde os primórdios da geografia até a geografia do presente. Também para a discussão atual pode-se constatar que a idéia de um conceito holístico de cultura ainda permanece usual e até agora não foi substituída por uma regionalização alternativa. O artigo conclui com uma sugestão de como esta regionalização alternativa poderia ser na era da globalização. Culture as holism: large-scale classification of the world in German-speaking geography Abstract: Divisions of the world using culture as the defining trait have had a long history in German geography. Until this day, culture is being conceptionalized as a whole, with the consequence that each division poses cultural differences as absolutes. This essay aims to describe the problem by using traditional concepts from the beginning of geography up to the present. Even in the current debate, as will be shown, the idea of a holistic concept of culture is still in use and has not been replaced yet by an alternative form of regionalisation. The article will conclude with a suggestion of what this would look like in the age of globalisation. Keywords: Culture, division of the world, holism, globalisation, German classics


GEOgraphia ◽  
2010 ◽  
Vol 10 (19) ◽  
pp. 7
Author(s):  
Jörg Scheffer

Resumo: As divisões do mundo pautadas por marcos culturais têm uma longa tradição na geografia germanófona. Até os dias de hoje, a cultura é conceitualizada como totalidade, o que leva conseqüentemente a que cada divisão absolutize as diferenças culturais. O artigo descreve esta problemática com base nos conceitos clássicos desde os primórdios da geografia até a geografia do presente. Também para a discussão atual pode-se constatar que a idéia de um conceito holístico de cultura ainda permanece usual e até agora não foi substituída por uma regionalização alternativa. O artigo conclui com uma sugestão de como esta regionalização alternativa poderia ser na era da globalização. Culture as holism: large-scale classification of the world in German-speaking geography Abstract: Divisions of the world using culture as the defining trait have had a long history in German geography. Until this day, culture is being conceptionalized as a whole, with the consequence that each division poses cultural differences as absolutes. This essay aims to describe the problem by using traditional concepts from the beginning of geography up to the present. Even in the current debate, as will be shown, the idea of a holistic concept of culture is still in use and has not been replaced yet by an alternative form of regionalisation. The article will conclude with a suggestion of what this would look like in the age of globalisation. Keywords: Culture, division of the world, holism, globalisation, German classics


Author(s):  
M Nadlir

<p>BAHASA INDONESIA:</p><p>Tulisan ini memaparkan pemikiran pendidikan multikultural menurut Said Agil Husin Al-Munawar. Dalam perspektif Said Agil Husin Al-Munawar, pendidikan multikultural di Indonesia dianggap sebagai sesuatu yang relatif baru di tengah masyarakat Indonesia yang heterogen. Menurut SAH Al-Munawar, agar siswa memiliki pribadi yang aktif dan kepekaan sosial yang tinggi terkait dengan kondisi multikultural, maka pendidikan multikultural di Indonesia dapat mencakup tiga hal jenis transformasi, yakni: 1. Transformasi diri; 2. Transformasi sekolah dan proses belajar-mengajar; 3. Transformasi masyarakat. Menurut SAH Al-Munawar, dengan belajar dari model-model pendidikan multikultural yang pernah ada yang sedang dikembangkan oleh negara-negara maju, maka dikenal lima model pendidikan multikultural, yaitu: <em>Pertama</em>, pendidikan mengenai perbedaan-perbedaan kebudayaan atau multikulturalisme penuh kebaikan. <em>Kedua</em>, pendidikan mengenai perbedaan-perbedaan kebudayaan atau pemahaman kebudayaan. <em>Ketiga</em>, pendidikan bagi pluralisme kebudayaan. <em>Keempat</em>, pendidikan dwi-budaya. <em>Kelima</em>, pendidikan multikultural sebagai pengalaman moral manusia.</p><p> </p><p>ENGLISH:</p><p>This paper describes the idea of multicultural education according to Said Agil Husin Al Munawar. In perspective of Said Agil Husin Al Munawar, multicultural education in Indonesia is regarded as something relatively new in Indonesia heterogeneous society. According to Al-Munawar, to make students have an active personal and social sensitivity associated with the multicultural, so the multicultural education in Indonesia can include three types of transformation: 1) Self-transformation; 2) The transformation of the school and the teaching-learning process; 3. Transformation of society. Based on Al-Munawar, learning from previous models of multicultural education which have been developed by the developed countries, then it is known as five multicultural education model, namely: First, education about cultural differences or benevolent multiculturalism. Second, education about cultural differences or cultural understanding. Third, education for cultural pluralism. Fourth, bi-cultural education. Fifth, multicultural education as a human moral experience.</p>


2021 ◽  
Vol 4 (1) ◽  
Author(s):  
Alejandro Bachmann ◽  
Christine Kopf ◽  
Manuel Zahn

In May 2020, during the lockdown in Germany and Austria due to the coronavirus pandemic, Manuel Zahn arranged to have an email conversation with Christine Kopf and Alejandro Bachmann. Since 2017, both have been a part of the project Intercultural Film Education, which is the central concern of the email exchange. Since the beginning of 2019, Manuel Zahn and his co-researcher Katja Lell have been involved with this project in the form of action research. The project has brought together people and institutions from the German-speaking field of film education, and it aims to foster an intercultural sensibility within that field. The conversation provides information about the history of the project and the project partners, as well as about the forms of work as a learning group. In addition, it discusses the central concepts (intercultural attitude, for example) and objectives of the project. This encompasses and touches upon ideas such as adopting an intercultural attitude as a teacher, the selection of films, the concrete form of seminars, the negotiation of normative concepts and the sustainable structural change of institutions in cultural education.


Author(s):  
Neha Deopa ◽  
Piergiuseppe Fortunato

AbstractSocial distancing measures help contain the spread of COVID-19, but actual compliance has varied substantially across space and time. We ask whether cultural differences underlie this heterogeneity using mobility data across Switzerland between February and December 2020. We find that German-speaking cantons decreased their mobility for non-essential activities significantly less than French-speaking cantons. However, we find no such significant differences for bilingual cantons. Contrary to the evidence in the literature, we find that within the Swiss context, high trusting areas exhibited a smaller decline in mobility. Additionally, cantons supporting a limited role of the state in matters of welfare also experienced a smaller reduction in mobility.


Author(s):  
Joel C. Adams ◽  
Shakuntala Baichoo ◽  
Vimala Bauer

Studies like Camp (1997), Gurer and Camp (2002), Sigurdardóttir (2000), and Vegso (2005) have documented the declining percentage of women in computer science (CS) in the United States and other countries. While women are underrepresented in the United States overall, there are cultural pockets within the country that are exceptions to the rule. For example, Lopez and Shultze (2002) note that African-American women earned the majority of CS bachelor’s degrees each year from 1989 through 1997 at historically black U.S. colleges and universities. Fisher and Margolis (2002) and Frieze and Blum (2002) report some success in increasing the percentage of women studying computing at Carnegie-Mellon. Camp, Miller, and Davies (2001) point out that the problem is significantly worse for CS departments housed in a school of engineering compared to those housed in a school of arts and sciences, a phenomenon dubbed “the school of engineering effect.” So while women are on average underrepresented in CS in the United States, such national averages can hide significant variance within a country’s subcultures. Outside the United States, Schinzel (1999) notes that the situation in Anglo-Saxon, Scandinavian, and German-speaking countries (ASGs) is similar to that in the United States, but female representation in CS is comparatively constant and high (45-50%) in Greece, Turkey, and the Romanic countries (e.g., France, Italy). Schinzel’s data are fragmentary, but they offer intriguing hints that culture plays an important role in encouraging or discouraging women from studying CS. These and reports like Galpin (2002) indicate that there are non-ASG countries where women are equally represented in CS. This in turn suggests that the problem is one of culture: ASG cultures apparently in some way discourage women from choosing IT-related careers, while the cultures of these other countries apparently encourage women to do so. If the root of the problem is the culture in the ASG countries, then that is where we should focus our efforts. What is it about the culture of the United States and other ASG countries that discourages women from studying CS? Trying to analyze the negative cultural factors from within an ASG country is rather like a fish trying to analyze the water in which it is swimming. A preferable approach is to become a “fish out of water” and visit a non-ASG country where women are studying CS. By identifying those cultural differences in non-ASG countries that are leading women to study CS, we can identify those aspects of ASG culture that are problematic. In this article, we examine the country of Mauritius, a 25x40-mile island roughly 500 miles east of Madagascar that is home to 1.2 million people. Ethnically, its population is 68% Indo-Mauritian, 27% Creole-African, 3% Sino-Mauritian, and 2% Franco-Mauritian. Religiously, its people are 52% Hindu, 28% Christian, 17% Muslim, and 3% other religions. With this dynamic mix of people, Mauritius is one of the world’s most culturally diverse countries.


2019 ◽  
Vol 8 (2) ◽  
pp. 126-130
Author(s):  
Svetlana Salavatovna Takhtarova ◽  
Darya Leonidovna Abuzyarova ◽  
Olga Dmitrievna Kuzmina

Abstract The relevance of the research is determined by the contemporary interest to the intercultural communication in the context of the anthropocentric paradigm of modern linguistics. The article is devoted to the analysis of the peculiarities of communicative interaction between the citizens of Germany and the German-speaking cantons of Switzerland. The systematic analysis of studies on the communicative styles of Germans living in Germany and Switzerland allowed us to determine their main features. The study showed that the communication between the analyzed ethno-cultural communities is complicated by a number of linguistic and culturally-conditioned problems. While the inhabitants of Germany demonstrate the characteristic features of the low-context culture, the communicative style of the German-speaking Swiss is mitigative as they are referred to the high-context culture. The socio-cultural differences in the mutual perception of the analyzed ethnosocial groups lead to the formation of stereotypes and clichés which influence the intercultural communication. The materials of the paper may be used in comparative cultural linguistics, country and cultural studies.


2019 ◽  
Vol 3 (4) ◽  
pp. 115-136
Author(s):  
ANZHELA POPYK ◽  
ANNA ANNA PERKOWSKA-KLEJMAN

National curricula are documents describing the knowledge, skills and social competences that students should acquire at the appropriate stages of education. In our article, we assume that these documents have the power to buttress the existing status quo or to change reality. Generally speaking, they are an attempt at transforming selected areas of culture in a deliberate, planned, and systemic manner. This paper, by means of  Hofstede’s 4-D model of cultural differences among societies (viz power distance, uncertainty avoidance, individualism versus collectivism, masculinity versus femininity), is aimed at studying the way Polish and Ukrainian national curricula define the educational processes and Teacher-Student relations, in order to reveal the correlation between the cultural differences and learning/teaching process in Poland and Ukraine. A critical discourse analysis of the two state curricula has been done to interpret their contents.  


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