Category: Applied ICD

How conducting assessment is similar to learning about new cultures

Guest PostsHow conducting assessment is similar to learning about new cultures.
By Trudy Milburn

As the new academic year gets underway, I’ve been thinking about the intersection between learning outcomes and assessment. In several posts, I will use examples from intercultural communication to illustrate some basic assumptions about culture and learning, and suggest ways to proceed.

First, consider the case of study abroad. Typically, instructors create basic goals for students engaged in this experience: to experience diverse cultures by engaging in observations, conversations and reflection. When I accompanied a group of students to Helsinki, Finland, my co-instructor and I provided a basic framework for students, suggesting how to learn about their upcoming adventure. For instance, we supplied them with Dell Hymes’ SPEAKING framework, to help them become more aware of practices that might be noticeable as culturally distinct. Consider a conversational exchange that occurred during our travels:

During a visit to a Finnish elementary school, we heard a U.S. student exclaim, “they’re wearing slippers to class!” Some jumped to immediate evaluations, “how lucky!” or “this must be a very lenient environment.” Others remained curious, “I wonder why they are allowed to do that?”

As instructors we noticed that the Hymes framework helped students to make initial observations about a way of acting (A). Upon reflection, I now recognize that they needed another way to articulate how this one observation fit into a larger cultural context before moving to evaluate if the observed behavior was good or bad. Carbaugh (2007) provides one such framework. To abbreviate [and change the steps slightly], he advocates that learning about other cultures begins with observations that lead to descriptions: what do you notice? After detailing the observation, one can compare the observation to other cultural practices that are known (often one’s own culture can serve as an initial basis for comparison). Following the comparison, one can start to inquire about the broader context within which the noticed behavior is a part. The social and cultural context that frames any one particular behavior helps us to understand how any given behavior can make sense, or be interpreted from the perspective of the people enacting that behavior. Finally, one can evaluate whether that behavior is valued or not within the given culture, as well as how it might be interpreted and valued or not within the comparative culture.

Let’s apply this to the slipper example above. First, U.S. study abroad students notice that Finnish elementary students wear slippers in class. They may notice this initially due to a comparison with their own experience: when they were in elementary school in the U.S. they did not wear slippers. Rather than jumping to the evaluation from the perspective of the comparative culture (that it is better or worse to wear slippers to class), they need to learn about the larger cultural context. Of which environmental and social factors is this behavior a part? In this case, the heavy winters and the value of playing outside for recess suggest reasons associated with the place where they are living as relevant to the interpretation of this practice. Because outdoor shoes would carry snow and slush into classrooms, they provide an area to stow outdoor winter-wear and don alternate indoor footwear, such as slippers and lighter articles of clothing. Recognizing these circumstances, the students would then dismiss any initial hypothesis that the teachers are more lenient than those in the U.S.

This example of intercultural discovery can serve as an analogy for outcomes assessment. When we are constructing a course, we may have a number of outcomes we hope students will achieve by the end of the course. In order to get to those outcomes, it might be useful for a student to recognize how those outcomes are different from current practice. The practices students bring with them to the classroom are based within particular cultural contexts. In order to demonstrate a new practice that is highly valued by the instructor, a student needs to begin to recognize the larger context within which this new practice is a part and within which it makes sense to engage in this new behavior.

In the next post, I will describe more about ways to create outcomes and assessments for intercultural communication.

References

Carbaugh, D. (2007). Cultural discourse analysis: Communication practices and intercultural encounters. Journal of Intercultural Communication Research, 36(3), 167-182. Available from:
http://works.bepress.com/donal_carbaugh/11/

Hymes, D. (1974). Foundations in sociolinguistics: An ethnographic approach. Philadelphia: University of Pennsylvania Press.

For further reading, please see:
http://www.cios.org/encyclopedia/ethnography/8references.htm

Download the entire post as a PDF.

Mira Awad on the concept of Bahlawan (acrobat)

Mira Awad describes the concept of Bahlawan- بهلوان, an Arabic term meaning an acrobat. Mira describes how it has felt to walk on a tightrope all of her life, from childhood in an Arab village in the north of Israel, to Tel Aviv, to the world stage. Her song Bahlawan uses the metaphor of being an acrobat to describe the need for balance in intercultural contexts.

With a Palestinian father and Bulgarian mother, she is now married to a Ukrainian who walks his own tightrope, given that he has one parent who is Christian and another who is Jewish.

Mira is a multidisciplinary international performer (singer, songwriter, actress) who has hosted tv shows. She established her own world music label called LabelFree, and also writes music for theater and film. She represented Israel at Eurovision 2009, together with Noa, and made it to the finals with the song There must be another way. A relentless peace activist, Mira is identified with the agenda of dialogue and co-existence, and uses performance to build bridges for resolutions.

Dorm Room Diplomacy

I just ran across an interesting example of applied intercultural dialogue that may be of particular interest either to students taking, or faculty teaching, courses on intercultural topics:

“Founded by students at the University of Pennsylvania in 2009, Dorm Room Diplomacy fosters intercultural dialogue and mutual understanding among an international group of university students. Dorm Room Diplomacy employs videoconference technology to facilitate virtual exchanges that help students to see the individuals behind reductionist cultural stereotypes.

The videoconference program occurs each academic semester, and the same set of 8 students join in a virtual dialogue with a trained facilitator each week. Dorm Room Diplomacy is entirely student-run, encouraging students to take ownership over the dialogue process, establish campus chapters, and empower themselves and their peers. As a non-partisan organization, Dorm Room Diplomacy does not engage in political activities or advocacy, other than the promotion of intercultural dialogue. “

For more information, and for the source of this quote, go to the website for Dorm Room Diplomacy.

Intercultural Harmony grants

The Laura Jane Musser Fund would like to promote mutual understanding and cooperation between groups and citizens of different cultural backgrounds within defined geographical areas through collaborative, cross-cultural exchange projects. Projects must be intercultural and demonstrate intercultural exchange, rather than focused on just one culture. Applications will be accepted from September 17 through October 17, 2014.

PRIORITY IS PLACED ON PROJECTS THAT:
Include members of various cultural communities working together on projects with common goals
*Build positive relationships across cultural lines
*Engender intercultural harmony, tolerance, understanding, and respect
*Enhance intercultural communication, rather than cultural isolation, while at the same time celebrating and honoring the unique qualities of each culture

PROJECTS MUST DEMONSTRATE:
*Need in the community for the intercultural exchange project
*Grassroots endorsement by participants across cultural lines, as well as their active participation in planning and implementation of the project
*The ability of the organization to address the challenges of working across the cultural barriers identified by the project
*Tangible benefits in the larger community

LIMITS OF GEOGRAPHY:
Only programs in Colorado, Hawaii, Michigan, Minnesota, Ohio and Wyoming may apply.

PROJECTS ELIGIBLE FOR SUPPORT:
Intercultural Harmony projects can be carried out in a number of areas, including (but not limited to):
*The arts
*Community service
*Youth activities

OUTCOMES SHOULD INCLUDE:
*A demonstration of intercultural exchange between cultures
*Increased comfort in interaction between the groups and individual citizens addressed by the project
*Harmonious shared use of public space and community facilities
*Continued cooperation by the participants or communities addressed by the project

WHAT THE PROGRAM WILL COVER:
*New programs or projects within their first three years (up to $18,000)
*The planning and implementation phase of a project (up to $18,000)

WHAT WILL NOT BE FUNDED:
*Capital Expenses
*General Operating Expenses
*Ongoing Program Support

WHO CAN APPLY:
*Nonprofit 501(c)(3) organizations
*Organizations that are forming if they have a documented fiscal sponsor relationship
*Organizations located within one of the eligible states listed above

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Intercultural Innovation Award finalists 2014

The United Nations Alliance of Civilizations (UNAOC) and the BMW Group have announced the 11 project finalists for the 2014 Intercultural Innovation Award. More than 600 applications were received from over 100 countries in a highly competitive selection process.

Since 2011, UNAOC and the BMW Group have engaged in a historic partnership geared towards creating a new model for collaboration. The two organizations established the Intercultural Innovation Award whose mandate is to select the highly innovative grassroots and sustainable projects of non-profit organisations that promote dialogue and intercultural understanding, while making vital contributions to prosperity and peace in global societies.

This year’s project finalists come from all over the world, representing countries across six continents. The many different regions they come from underline the importance of the Intercultural Innovation Award and its commitment to the worldwide promotion of intercultural diversity and understanding.

Finalists this year include:
Africa e Mediterraneo – ComiX4= Comics for Equality (Italy)
All Together Now – Everyday Racism (Australia)
Arcenciel – A Circus School in the Service of Intercultural Dialogue (Lebanon)
Association for Cultural Child and Youth Education in the Federal State of Saxony-Anhalt – Equal for Equal (Germany)
Department of Culture and Leisure, Municipality of Simrishamn – More Than One Story (Sweden)
Fundacion CONSTRUIR – Intercultural Dialogue and Plural Justice: Strengthening Indigenous Justice (Bolivia)
Manav Seva Sansthan – Facilitating Informed and Safe Migration among Vulnerable Nepalese Migrants along the Indo-Nepal Border (India)
Post-Conflict Research Center – Ordinary Heroes (Bosnia & Herzegovina)
Wapikoni mobile – International Network of Aboriginal Audiovisual Creation (Canada)
Welcoming America – Welcoming Cities and Counties Initiative (USA)
Youth Service Organization – Intercultural Dialogue Awareness Rising For Cooperation  (Rwanda).

The final podium will be announced within the framework of the 6th Global Forum of the UNAOC in Bali, Indonesia. The official award ceremony will take place on 28 August and will be chaired by President Nassir Abdulaziz Al-Nasser, United Nations High Representative for the Alliance of Civilizations, and Bill McAndrews, Head of Communications Strategy, Corporate and Market Communications, BMW Group, in the presence of UN Secretary General Ban Ki-moon.

TechChange course: Technology for Conflict Management

TechChange course

Course Description

During the last ten years access to mobile phones and internet has increased dramatically worldwide, including regions affected by conflict and violence. These developments provide conflict management and resolution professionals with a variety of new tools for monitoring violence, sustaining dialogue during peace processes, and localizing peacebuilding efforts. This course will cover the use of mobile phones, digital mapping, and social media in conflict management and peacebuilding. Case studies from Kenya, Syria, Uganda and Myanmar, live discussions with experts from international organizations, academia and government, and instructor moderated discussions will make up the core of the learning experience. Participants will also get hands-on experience with mapping software during a simulation the final week of the course. By the end of the course, participants should expect to have developed an understanding of how different pieces of technology work, be able to do basic assessments of technology integration for their organizations, and some basic hands-on experience with crowdsourcing technologies.

NOTE: This course is NOT offered by the Center for Intercultural Dialogue, but by TechChange. Visit their website for further information and to register.

EIUC Training for Int’l Electoral Observers

EIUC Training Seminar for International Electoral Observers

Early birds enrollment until 15 September

The EIUC training seminar for International Short-Term Observers is now ready to accept candidatures.

With the patronage of Italian, Spanish and Czech MFA, EIUC has developed two three day modules aiming at providing training to civilian staff in election observation missions at the first steps of their career (i.e. short term observers). Selected applicants will be allowed to become aware of the role, the tasks and the status of international observers, and will be given a theoretical and practical training on election observation and election observation missions functioning.

The first module (17-19 November 2014) will highlight the quantitative observation of the STOs. Starting with a thorough introduction on the international observation theory and legal standards the first module will analyse the practical life of a short term observer from the selection procedure to the end of mission including the observation of the polls, the filling of the forms, the reporting system and the code of the conduct.

The second module (20-22 November 2014) will introduce the participants to the long-term election observation by analysing in depth some of the aspects related to an international observation mission such as working relations, team-building, interviewing techniques and coordination of the STOs.

EIUC will accept candidatures for each separate module or both combined. Applicants will therefore have a possibility to choose the module which is more closely related to their interests and experience or combine the two of them for a more complete understanding of the topic.

The faculty is composed by well-known international trainers and professionals with a long standing practical experience in election observation missions within international organisations such as the European Union and the Organisation for Security and Cooperation in Europe.

Interested candidates should register by compiling the online application form.

More information can be found at: http://www.eiuc.org/ieo/
For further enquiries please contact us at: training.ieo@eiuc.org

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Venice Academy of Human Rights 2014

Venice Academy of Human Rights 2014 – “Judicial Legitimacy and the Rule of Law”
 7-16 July 2014

Online applications are accepted until 4 May 2014. The Academy offers an “early bird” registration with a reduced participation fee until 15 March 2014.

Key Facts
Participants: Academics, practitioners, PhD/JSD and master students
Type of courses: Lectures, seminars, workshops and discussion sessions
Number of hours: up to 35 hours of courses
Location: Monastery of San Nicolò, Venice – Lido, Italy
Fees: 500 EUR (early bird until 15 March), 600 EUR (16 March – 4 May 2014)

Venice Academy of Human Rights
The Venice Academy of Human Rights is an international programme of excellence for human rights education, research and debate. It forms part of the European Inter-University Centre for Human Rights and Democratisation (EIUC). The Academy offers interdisciplinary thematic programmes open to academics, practitioners, doctoral and master students with an advanced knowledge of human rights. Participants attend morning lectures, participate in discussion sessions and workshops and can exchange views, ideas and arguments with leading international scholars and experts. This includes the opportunity for a number of participants to present and discuss their own “work in progress” such as drafts of articles, chapters of books or doctoral theses and receive comments from faculty members (including P. Alston, A. Føllesdal, G. Ulfstein and J. Waldron) and peers. At the end of the programme, participants receive a Certificate of Attendance issued by the Venice Academy of Human Rights.

Building bridges from theory to practice

I’m currently teaching a course on communication theory.  It’s an undergraduate class, one of those that’s designed to recruit majors.  Recently, one of my students, Joel, raised his hand in class.  You know the type:  he’s talkative, friendly and bright, a bit overbearing, and trying to figure out ‘what does it all mean’.  And that is precisely what he asked in the middle of a lecture/discussion on the importance of communication theory:  “But Miriam, what’s the point?  How does this stuff work in the real world?  Why should I care?”

It’s an age-old question, and one that students and teachers alike often struggle with, particularly in the social sciences and the humanities:  what is the connection between abstract, above-the-clouds theory and the pragmatic, day-to-day life we lead in the world?  But the question is, really, neither mundane nor naïve.  Indeed, I would argue that, in intercultural communication, this question is particularly important and yet woefully under-addressed.  We come up with all of these amazing theories to describe alienation, assimilation, identity processes, cultural difference—but we publish them in reputable journals and exorbitantly-priced textbooks and provide ‘in real life’ examples primarily at the undergraduate level.  Meanwhile, interculturalists who work in the world (outside of academic research), in such areas as refugee counseling, immigration, study abroad, international business, etc., are often working with little-to-no theoretical training, or with outdated approaches to difference such as the U-Curve or Iceberg models.

Where is the dialogue between theorists and practitioners?  What’s the point of doing such great and important work, on theories such as cosmopolitanism, hybridity, critical race theory, and others, if they are only accessible to other academics?  Those of us who identify as critical intercultural scholars are constantly talking about teaching others that difference should be embraced rather than feared, and yet here we are, talking in a language that is only accessible (literally, in terms of access to academic articles; and figuratively, in terms of being able to translate the academese we learn in graduate school) to a small portion of the population: those most like us.

In a discussion of intercultural dialogue, we would do well to listen to questions like Joel’s—the “how does this work” and “why should I care” questions.  If we are the idealists that the field really demands, then shouldn’t we be taking our work outside of the academy and applying it to those who need it, such as those who work with migrant populations, underserved urban youth, patients without health insurance, and on and on?  How can we build bridges between the important work that is done by university researchers and the communities we intend to serve?

I don’t propose that we stop building intercultural theory.  I think the work we do in intercultural research, particularly with today’s critical and postcolonial turns, is imperative to thriving in a world in which difference is coming closer to our doors rather than farther away.  However, with this divide between town and gown, between theory and practice, particularly in intercultural communication research, too much is lost in the translation.  I’d like to call for creative ways of applying academic theory to real world contexts, in ways that get our students jazzed about life beyond college, to see futures for their intercultural understandings of the world they learn in the classroom.  Programs such as Dr. Amy Stornaiuolo’s work with adolescent literacy, called Space2cre8, are heeding such calls, but there is room for so much more.  Students like Joel, those who understand that there could be more to theory than just memorization and regurgitation on an exam, can start to build these bridges, but only once we realize that our work needs to go further.  Let’s get this conversation moving outward, starting by answering Joel’s question:  “You should care because this work is essential to living in a multicultural world.”  This is the opening of our dialogue.

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Miriam S. Sobre-Denton
Assistant Professor | Intercultural Communication
Southern Illinois University Carbondale

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Cyclists for Cultural Exchange – grants

Cyclists for Cultural Exchange provides grants for projects that support their mission statement (“furthering peace and international understanding through exchanges between people with a common interest in cycling”). CCE is a 501(c)3 non-profit organization located in Santa Cruz County, California. The organization runs one major fund-raising event each year, the Strawberry Fields Forever Bike Ride, that provides the funds distributed in support of its Mission.

 

Grant amounts of any size up to $2,500 will be considered. While most grants will be given for a single year, CCE will consider the possibility of up to three years of support for worthy projects.

Grant applications are considered in March and September; details and a link to applications available on their grant application page.

Activities may include, but are not limited to, the following:

Exchange Programs – Bringing bicyclists to America and taking American bicyclists to other countries to experience the people, cultures, and history of our neighbors in this world. Our intention in the time we have together is to discover our differences, find our common ground, become familiar with the language, customs, and traditions of the host country and share our visions, hopes and dreams for cooperation and world peace.

Projects – Supporting projects and programs, locally and abroad, which promote community development and economic improvement through the use of bicycles as primary or alternative transportation, and for recreation.

Activities – Supporting cycling-related groups in other countries to foster friendship.

Education – Educating others about the power and possibility of interpersonal exchanges between people of different countries and cultures, locally and abroad. Encouraging others to find their own avenues to appreciate and understand the diversity of our world.

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