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InterculturalCompetencesConceptual and Operational Framework

InterculturalCompetencesConceptual and Operational Framework

The authors are responsible for the choice and the presentation of the facts contained in this brochureand for the opinions expressed therein, which are not necessarily those of UNESCOand do not commit the Organization.EditorIntersectoral Platform for a Culture of Peace and Non-Violence, Bureau for Strategic PlanningContactk.stenou@unesco.org document was realized thanks to the support of the Danish government.Published in 2013 by UNESCO7 Place Fontenoy75352 Paris 07 SPFranceComposed and printed in the workshops of UNESCO@ UNESCO 2013All rights reservedBSP-2012/WS/ 9

ContentsI. FOREWORDII.THE CHALLENGEIII. CONCEPTUAL VOCABULARYIV.A VISUAL CONCEPTUALIZATION,the Intercultural Competences TreeV. OPERATIONAL PLAN1. Clarifying Intercultural Competences2. Teaching Intercultural Competences3. Promoting Intercultural Competences4. Enacting Intercultural Competences5. Supporting Intercultural CompetencesVI. CONCLUSION

I.FOREWORDAll living cultures are outcomes of interculturalcommunication. Human history is the tale ofsuch journeys. This becomes particularly evident in theglobalization era where the ever-fast evolving culturallandscape is characterized by an intensified diversity ofpeoples, communities and individuals who live moreand more closely. The increasing diversity of cultures,which is fluid, dynamic and transformative, impliesspecific competences 1 and capacities for individuals andsocieties to learn, re-learn, and unlearn so as to meetpersonal fulfilment and social harmony. The ability todecipher other cultures in fair and meaningful ways ispredicated not only on an open and pluralistic spiritbut also on self-cultural awareness. When a culture iscritically aware of its own strengths and limitations, itcan extend its horizons and enrich its intellectual andspiritual resources by learning from alternative visionsin epistemology, ethics, aesthetics, and worldviews.humanity and giving prominence to the wealth ofcultures as well as to the mutual respect that must existbetween them with a view to facilitating an effectiveculture of peace.Approaching cultural diversity requires that thebroadest possible range of competences be identifiedand promoted, especially those that societies havedevised and transmitted throughout succeedinggenerations. Because intercultural interactions havebecome a constant feature of modern life, even in themost traditional societies, the very manner in whichUNESCO, like the entire United Nations, wascreated to promote mutual understanding, peace,democracy and development. Its specific mandateas a specialized agency is to translate these goals intoeveryday practice by fostering intercultural sensitivityand solidarity while fighting intolerance, stereotyping,discrimination, hate speech and violence. Accordingto UNESCO’s Constitution, “… peace must befounded, if it is not to fail, upon the intellectual andmoral solidarity of mankind”. This means that theOrganization values and enhances human potentialand capabilities for living together peacefully, free andequal, through its fields of competence: education,culture, sciences, communication and information,which are transformative tools for human dignity,mutual trust and shared responsibilities. Yet, theconstant question remains as to the best approach tounity-in-diversity, or, even more, to the achievement ofunity beyond diversity through full participation in theinfinite wealth of the cultures of the world. This is theessence of the newly adopted UNESCO’s “Programmeof action for a culture of peace and non-violence”with a twofold objective: highlighting the emergenceof a sense of belonging to a shared, plural and fragile4 - Intercultural Competences

individuals and communities manage encounters withcultural others is under scrutiny. Hence the growingawareness among policy-makers and civil societythat intercultural competences may constitute a veryrelevant resource to help individuals negotiate culturalboundaries throughout their personal encounters andexperiences. They are becoming an integral part of thereflection on what the UNESCO Report directed byJ. Delors, Learning : The Treasure Within (UNESCO,1996), had termed as “learning to live together”. Itmust be noted that “learning” is first and foremostabout considering any matter, object or being as asymbol to be deciphered, or interpreted.Intercultural competences are abilities to adeptlynavigate complex environments marked by a growingdiversity of peoples, cultures and lifestyles, in otherterms, abilities to perform “effectively and appropriatelywhen interacting with others who are linguistically andculturally different from oneself” (Fantini & Tirmizi,2006). Schools are a central place to nurture suchskills and abilities, as was underlined by UNESCOin a previous publication, Guidelines on InterculturalEducation (UNESCO, 2006b). Nevertheless, giventheir relevance for social and political life, the scopeof intercultural competences is much wider thanformal education. They have to reach out to a newgeneration of cybercitizens, notably young men andwomen who have unimagined opportunities for globalconversations.This idea was further developed in the UNESCO WorldReport Investing in Cultural Diversity and InterculturalDialogue (UNESCO, 2009): “it is a new kind ofliteracy, on a par with the importance of reading andwriting skills or numeracy: cultural literacy has becomethe lifeline for today’s world, a fundamental resourcefor harnessing the multiple venues education can take(from family and tradition to the media, both oldand new, and to informal groups and activities) andan indispensable tool for transcending the clash ofignorances. It can be seen as part of a broad toolkitof worldviews, attitudes and competences that youngpeople acquire for their lifelong journey.”Intercultural competences aim at freeing people fromtheir own logic and cultural idioms in order to engagewith others and listen to their ideas, which may involvebelonging to one or more cultural systems, particularlyif they are not valued or recognized in a given sociopoliticalcontext. Acquiring intercultural competencesis a thrilling challenge since no one is, naturally, calledupon to understand the values of others. This challengeis a unique opportunity in the history of humankind.Intercultural Competences - 5

It invites everybody to avoid all phenomena of confinementor ghettoization by offering new opportunities ofmultiple interpretations and unexpected discoveries.These opportunities sometimes lead to rediscoveringone’s own identity under the deciphered forms of the‘other’. Therefore, intercultural competences empowerthe participating groups and individuals and enablethem to interact with cultural ‘others’ with a view tobridging differences, defusing conflicts and setting thefoundations of peaceful coexistence.While a number of intercultural competences and skillshave been identified, and proven strategies exist forstrengthening their teaching, there are also countless othersthat remain to be discovered. Culturally diverse societiesaround the world have devised traditional practices,representations and expressions that allow them to enjoythe benefits of diversity and to diminish its possible costs.With the aim of promoting the understanding and theenhancement of intercultural dialogue conducive topeace, a comparative study on concepts, methods andtools related to intercultural competences and skills wascommissioned by UNESCO (2009).This comparativestudy, entitled “Promoting understanding and developmentof intercultural dialogue and peace” has drawn themain lines and trends of the actual debate on interculturalcompetences by: i) establishing a state of the art of mainconcepts, tools and methods that have been developedand applied successfully in the field of intercultural communicationand mediation; ii) reflecting on diverse waysthat societies have elaborated to mediate cultural difference,combat prejudice and strengthen social cohesion;and iii) identifying those skills, competences and socialinstitutions that are of broader applicability and proposemethods for conveying such skills to communities elsewhere.Furthermore, an experts meeting was convened to bothdiscuss the contents and the recommendations of theabovementioned comparative study with the objectiveof setting up proper strategies for its implementation.This meeting offered a precious opportunity for discussionwith experts who had not contributed to the studybut who were very much involved in this topic.Drawing upon its longstanding experience, UNESCO iscurrently working to enrich the content of interculturalcompetences with the principles and values of humanrights. This exercise is expected to result in the developmentof a set of guidelines intended to mainstream theuse of human rights-based intercultural competences invarious fields of policy-making. The guidelines are to beaccompanied by a training manual to support their implementation.Both the guidelines and the manual areintended for a variety of actors and stakeholders, fromministerial officials and planners to local authorities andyouth leaders.The present publication seeks to address this topic ofgrowing interest to many audiences in all the regionsof the world, intercultural competences. What are they?Why should do they matter so much today – and whywill they matter even more tomorrow?In that spirit, the content and the structure of this publicationis to provide everyone with a pool of ideas andkeys that can be reflexively used. The flexible organizationof the booklet allows the reader to espouse constellationsof concepts and guidelines, the ultimate coherenceand relevance of which is to be found in theircontext of meaningful application.It is hoped that the following pages will provide a goodstart on the basic terminology needed in order to developintercultural competences and to permit interculturaldialogues, as well as outlining a series of minimallynecessary steps to take in sharing this knowledge withthe largest number of others, across the greatest selectionof contexts, possible. Training a set of designated facilitators,no matter how skilled, has already proved inadequateto maintaining human rights and world peace.Therefore it becomes essential to implement furtherreaching changes: everyone needs intercultural competencestoday as a result of globalization, and so effortsmust be made to ensure that everyone gains them.UNESCO remains more than ever committed to raiseawareness on intercultural competences, ensuring thatthey are studied, taught, and promoted not only at a theoreticallevel but also as a toolbox of knowledge, skills andabilities to prepare individuals to a wide variety of diversesituations in daily life within and among our contemporaryplural societies.6 - Intercultural Competences

What are intercultural competences and why are they necessary in this globalizingworld that has moved people of different backgrounds closer together? What place dointercultural competences take – and what place should they take – in shaping this world?II. THE CHALLENGEGlobalization shrinks the world, bringing awider range of cultures into closer contactthan ever before. Inevitably, cultural boundaries areshifting, therefore the pace of social transformationsis increasing. As a result, cultural diversity andintercultural contact have become facts of modernlife, so intercultural competences become a requisiteresponse (UNESCO, 2009) 1 . Since cultural diversityserves as a resource (in the ways that biodiversity servesas a resource), and since it is impossible to stop contactbetween cultures, learning to positively shape a commonfuture for humankind at all levels becomes essential.To this end, cultural diversity serves as a valuableresource to engage in lasting intercultural dialogues,with which it is intimately linked: neither of these twonotions can flourish without the other. The resultingsocio-cultural fabric of our societies, combined withglobal interconnectedness, necessitate specific attitudes,behaviours, knowledge, skills and abilities to copewith the new cultural, media and emotional landscapewhen systems have shown limited capacity to embracediversity. Therefore, the development of interculturalcompetences facilitates relationships and interactionsamong people from various origins and cultures as well aswithin heterogeneous groups, all of whom must learn tolive together in peace. Intercultural competences permit,inter alia, sharing an awareness of selfhood and othernesswith more and more people, thus avoiding risks such asthe reproduction of stereotypes and the promotion of anessentialist perspective on culture 2 .In fact, cultures are driving forces for sustainable developmentand harmonious coexistence by connectingmeanings conducive to self and mutual understandingas well as to contestation or accommodation of differences.The idea of culture as a shared, stable living space,supported equally by all members of the group, whichpasses it onto the next generation, is becoming less andless a reality. In this new environment, cultures observeone another, asking the same question: how to coexistand interact in a more and more interconnected world?This recurrent question is precisely the raison d’être forthe creation of the United Nations and UNESCO inparticular, the latter tasked with a soft power mandateorganically integrating the culture of peace, sustainabledevelopment and knowledge societies.In this regard, important sources for developing thecontent of intercultural competences are the severalkey UN documents on human rights. In 1948, theUniversal Declaration of Human Rights was the firstinternational instrument to establish a comprehensivelist of rights to be applied to all individuals in all societiesand settings, thus providing a basis for managingIntercultural Competences - 7

elations between various peoples and their multiplegroups, notably through education. “Education shallbe directed to the full development of the human personalityand to the strengthening of respect for human rightsand fundamental freedoms. It shall promote understanding,tolerance and friendship among all nations,racial or religious groups, and shall further the activitiesof the United Nations for the maintenance of peace”(Article 26, paragraph 2). Intercultural competencescomplement human rights as a catalyst for promotinga culture of peaceful and harmonious coexistence. Humanrights include:1. Civil and political rights (life, security, integrity,fundamental freedoms, access to justice);2. Economic, social and cultural rights (education,health, work, food, housing, participation ineconomic, social and cultural life);3. Fundamental principles such as: universality andinalienability; indivisibility, interrelatedness andinterdependence, equality and non-discrimination(women’s rights, rights of indigenous people,children’s rights, rights of persons with disabilities,rights of migrant workers), participation andinclusion, accountability and rule of law;4. Individual and collective rights (free determination,development, environment, rights belongingto such groups as indigenous peoples; freedomof religious expression);5. Elements and dimensions such as: availability,accessibility, adaptability, acceptability, qualityand appropriateness. 3In 2001, the Universal Declaration on Cultural Diversityaffirmed the position that “No one may invokecultural diversity to infringe upon human rights guaranteedby international law, nor to limit their scope”(UNESCO, 2001, Art. 4). Cultural diversity and humanrights must co-exist, not compete. In fact, “culturaldiversity and intercultural dialogue are key leversfor strengthening consensus on the universal foundationof human rights” (UNESCO, 2009, p. 27).The connection between human rights and interculturaldialogue holds great significance, since these aremutually reinforcing in the creation of inclusive soci-eties. A global culture of human rights requires competencein holding intercultural dialogues. And it isthrough intercultural dialogue that members of differentgroups learn about one another. Human rightsserve as an obvious topic for those holding interculturaldialogues, and so form part of a program designed tolead to a culture of peace, since “the culture of peace isabove all a culture of peace-building, conflict preventionand resolution, education for non-violence, tolerance,acceptance, mutual respect, dialogue and reconciliation”(UNESCO, 2011a). At the same time, anenvironment where all human rights are fully respectedprovides the fertile ground for intercultural dialogue toblossom. All of these goals are furthered through interculturaldialogue, and hindered when people who arein contact with members of other cultural groups failin their interactions.The report Learning: The Treasure Within, prepared bythe International Commission on Education for theTwenty-First Century (UNESCO, 1996), identifiedfour pillars as the foundations of education: learningto know, learning to do, learning to live together,and learning to be. Intercultural competences obviouslyplay an integral role in learning to live together.Learning to live together in an increasingly globalizingworld, and thus at risk both of cultural homogenizationand cultural fragmentation, means that everyoneshould be able to understand the stakes behind culturaldifferences and the potential benefits of culturalchange 4 .The UNESCO World Report Investing in CulturalDiversity and Intercultural Dialogue makes it clearhow crucial it is to acquire a cultural literacy to understandcultures in their creative diversity: “This is a newkind of literacy, on a par with the importance of readingand writing skills or numeracy: cultural literacy hasbecome the lifeline for today’s world, a fundamentalresource for harnessing the multiple venues educationcan take (from family and tradition to the media, bothold and new, and to informal groups and activities)and an indispensible tool for transcending the ‘clashof ignorances.’ It can be seen as part of a broad toolkitof worldviews, attitudes and competences that youngpeople acquire for their lifelong journey. The advocacy8 - Intercultural Competences

for linguistic and cultural diversity within educationis an awareness-raising campaign in need ofholistic and official recognition at the highest possiblelevels in order to convince all parties of itsbenefits and relevance” (UNESCO, 2009, p. 118).Intercultural competences are closely integratedwith learning to know, do, and be. Learning toknow about cultural others provides the first step ingaining intercultural competences, a step that cannever be complete, for there are always still moreothers to meet. Learning to do serves as the activestep of interacting with cultural others; throughsuch interactions people both apply knowledgealready gained, and acquire more, learning frominteractions with others in the past, and designingfuture interactions. Learning to be relies upon thereflective step of thinking about one’s social selfas having a place in the global world. A culture ofpeace relies upon intercultural dialogue, as well asconflict prevention and resolution, and so UNES-CO is committed to promoting intercultural competences,making these common competences tobe studied, taught, and promoted not only at atheoretical level but as a way to approach a widevariety of diverse situations in daily life.Once the need for intercultural competences is acceptedand felt as urgency, it becomes essential todevelop a broad range of theoretical concepts anddefinitions acknowledging multiple understandings,taking into consideration the existing pluralityof languages, religions, histories and identities. Increasinglydifferent groups co-exist in close proximityand need to understand and negotiate concepts,perceptions, opportunities, and actions. Mutualtrust and exchange about similar and differing experiencesand values and overlapping lives serve asthe beginning points for developing these commondefinitions and creating a new space of interactions.The following pages first provide a glossary of keyconcepts and a conceptual framework to nurturethe debate on intercultural competences - learningto know - and then an operational plan to turndebate into action - learning to be, to do, and tolive together.Intercultural Competences - 9

III. CONCEPTUAL VOCABULARYOne early step must be to provide a set of termsuseful in discussing intercultural competencesand managing interactions across cultural groups despitedifferences. The conceptual vocabulary throughwhich topics are discussed matters as these conceptsshape what can easily be said. In defining terms, itis necessary neither to limit nor fix a normative approach.Instead, the goal becomes opening mindsand understandings to the multiple meanings of interculturalcompetences, incorporating a plurality ofbackgrounds, perceptions, and intentions. Attemptsat defining this one concept have implications for thedefinitions of related concepts as well, including: culturaldiversity, peace, relationship, self, other, globalization,adaptation, empathy, etc. Numerous possibleinterpretations arise, connected with the diversity ofour worldviews, opinions, languages, cultures, disciplines,beliefs, etc. Promoting a better and shared understandingof the diverse meanings of these conceptscan foster informed ways of using them. In this spirit,the following explanations of terms should be understoodas providing only a starting point, not the finalword on the subject.The first set of key concepts includes those alreadywidely accepted as essential to understanding interculturalcompetences; the second set provides a set of ideasless frequently used, or drawn from a broader range ofcontexts. These have great potential value, but wouldbenefit from elaboration with regard to what they canoffer discussions of intercultural competences, and especiallyin how the different concepts fit together.Culture is that set of distinctive spiritual, material,intellectual and emotional features of a society or socialgroup, encompassing all the ways of being in thatsociety; at a minimum, including art and literature,lifestyles, ways of living together, value systems, traditions,and beliefs (UNESCO, 1982 and 2001). Eachculture is the sum of assumptions and practices sharedby members of a group distinguishing them fromother groups, and so one culture comes into clearestfocus when compared to another culture maintainingdifferent practices. However, cultures are themselvesmultiple, so that to insiders, every group reveals itselfnot as homogeneous but rather a nested series of progressivelysmaller groups whose members are all tooaware of distinctions between themselves. Culturesthemselves are seldom the focus of attention in discussionof intercultural competences, for cultures haveno existence apart from the people who construct andanimate them. Thus members of cultural groups moreadequately serve as the focus of attention.Cultural Identity refers to those aspects of identityshared by members of a culture that, taken as a set,mark them as distinct from members of other cultures.Like most forms of identity, cultural identityis socially constructed – that is, people do somethingto create and then claim it, whether that be speakinga particular language, eating particular foods, orfollowing particular religious practices. Individualshave multiple identities, and these change overtime (Hecht, 1993) being constructed and reconstructedthrough communication in interculturalinteractions. While others can be easily classified ashaving singular, monolithic identities, everyone understandstheir own identity to be a more complexmatter, with multiple identities relevant to differentcontexts: gender, class, age, ethnicity, region, history,nationality, occupation, each becoming relevant atdifferent times in the same person’s day. Identitieschange over time: the child grows up and becomesa parent; the citizen of one country moves, becominga citizen of another; the student graduates andbecomes a teacher. Recognition of the multiplicityand fluidity of identity complicates our understandingof cultural pluralism (implying that people cannotaccurately be categorized as only members ofone group). At the same time, these facts simplifyintercultural dialogue: since everyone has had the experienceof moving between contrasting identities, itmakes sense to recognize others as members of multiplegroups as well. Being constructed, identitiesmust be communicated from one individual to thenext, and passed down from one generation to thenext, most explicitly from parents to children. Childrenof parents raised in different cultures providean obvious example of individuals holding multiple10 - Intercultural Competences

cultural identities, since children frequently becomecompetent in all (e.g., Akindes, 2005).Cultural diversity refers to the existence of a widevariety of cultures in the world today. Cultural diversitypermits, and intercultural competences require,understanding one’s own culture but also recognizingthat each culture provides only one option amongmany possibilities. Cultural diversity requires, andintercultural competences permit, the ability to conveyinformation to others about one’s own culturethrough communication with them, as well as to interpretinformation about the other and his or herculture. Culture is the result of constant negotiationwith members of one’s own group; communicationis the vehicle through which that negotiation occurs.Intercultural interactions are the result of comparablenegotiations with members of other groups; interculturalcommunication is the vehicle through whichthose negotiations occur. Cultural diversity is thus “amechanism for organizing the most productive dialoguebetween meaningful pasts and doable futures”(UNESCO, 2002, p. 11).Values, beliefs, and attitudes key aspects ofculture, underlie all communication with others,whether within a culture or between members ofdifferent cultures. One possible distinction suggestsvalues are understood to be true or false; beliefs areassumed to be good or bad; and attitudes refer to individualcharacteristics such as curiosity and interestin others (Condon & Yousef, 1975). Values, beliefsand attitudes are most often taken for granted, notnormally questioned, simply accepted by members ofa cultural group as baseline assumptions rarely madeexplicit, learned during childhood and assumed tobe obvious truths by adults. Substantial interactionaldifficulties occur when participants discover their assumptionsdiffer, leading to misunderstandings andconflicts even during well-intentioned interculturaldialogues or interactions. Attitudes relevant to interculturalcompetences include: respect, empathy,open-mindedness, curiosity, risk-taking, flexibility,and tolerance of ambiguity 5 . In the same vein, UN-ESCO lays stress on the common values, deep interactionsand cross-cultural borrowings that have takenplace among different cultural and spiritual traditions,whether during the past or continuing today,and the need to foster reciprocal knowledge amongthese various traditions in order to achieve respect forpluralism, respect for beliefs and convictions, and toserve as the basis for creating harmony in pluriculturaland pluri-religious societies.Intercultural describes what occurs when membersof two or more different cultural groups (of whateversize, at whatever level) interact or influence one anotherin some fashion, whether in person or throughvarious mediated forms. Included in a broad definitionof the term would be international political oreconomic interactions, when members from two orIntercultural Competences - 11

more countries interact or influence one another insome fashion. However, since it is again a logisticalimpossibility for entire cultures to interact, even politicalentities such as nation-states must rely uponindividuals to represent their interests in interactionswith other individuals, representing in their turn other,comparable entities. A further complication: nohuman belongs to only a single culture – everyonehas multiple identities, multiple cultural affiliations,whether or not everyone else is aware of all the shadowselves standing behind the self relevant to, andthus made visible in, any specific interaction. Whilemultiple selves each play significant roles in differentcontexts or at different stages of life, they may also existsimultaneously. An extended family, neighbors inthe same apartment complex, work colleagues, peoplewho play a particular sport, pursue a particularhobby, practice a particular religion, or those whoseparents came from the same geographic location: allthese clusters develop into subcultures or co-cultures 6 –that is, they all have their own ways of being in theworld, their own expectations, traditions, and goals.So even what appears to be intracultural communication(that is, communication between members ofthe same cultural group) frequently requires substantialintercultural competences of participants.Competence refers to having sufficient skill, ability,knowledge, or training to permit appropriate behavior,whether words or actions, in a particular context 7 .Competence includes cognitive (knowledge), functional(application of knowledge), personal (behavior)and ethical (principles guiding behavior) components,thus the capacity to know must be matchedto the capacity to speak and act appropriately in context;ethics and consideration of human rights influenceboth speech and actions. Typically competencedoes not depend on any one single skill, attitude, orCommunication often said to be a message conveyedfrom one person to another, more adequately shouldbe viewed as joint construction (or co-construction)of meaning (Galanes & Leeds-Hurwitz, 2009). Communicationincludes language as well as nonverbalbehavior, which includes everything from use ofsounds (paralanguage), movements (kinesics), space(proxemics), and time (chronemics), to many aspectsof material culture (food, clothing, objects, visual design,architecture) and can be understood as the activeaspect of culture. Culture may be understood as themore static, noun form – knowledge, behavior, language,values, beliefs, and attitudes learned by socialactors through experience from the time they are children.Communication then would be the more active,verb form – the act of transferring cultural knowledge,behavior, language, values, beliefs, and attitudes fromone generation of social actors to the next (Leeds-Hurwitz,1989).12 - Intercultural Competences

type of knowledge, instead engaging a complex set ofskills, attitudes, and knowledge. Skills typically mentionedas most directly relevant to an understandingof intercultural competences include: observation,listening, evaluating, analyzing, interpreting, relating(including personal autonomy), adaptability (includingemotional resilience), the ability to be non-judgmental,stress management, metacommunication(the ability to communicate about communication,moving outside an interaction to discuss what has occurredor will yet occur; Leeds-Hurwitz, 1989), andcreative problem resolution. (UNESCO’s 2012 EFAGlobal Monitoring Report entitled Youth and Skills:Putting education to work proposes three sets of skills:foundation skills, refering to the most elemental, includingliteracy and numeracy, are a prerequisite foracquiring the other two sets; transferable skills, whichinclude the ability to solve problems, communicateideas and information effectively, be creative, showleadership and conscientiousness and demonstrateentrepreneurial capabilities; and technical and vocationalskills, referring to the specific technical knowhowrequired in different settings) 8 . A list of attitudesrelevant to intercultural competences has been specifiedearlier (under values, beliefs, and attitudes). Typesof relevant knowledge include: cultural self-awareness,cultural other awareness, culture-specific knowledge,culture-general knowledge, sociolinguistic awareness(of such topics as codeswitching or moving betweenlanguages or dialects), the cultural adaptation process,ethnocentrism, ethnorelativism, culture shock,and reverse culture shock. 9Communicative competence implies both understandingand producing appropriate words and othercommunication forms in ways that will make sensenot only to the speaker/actor but also to others. Hymes(1967, 1972, 1984) pointed out that knowing how toput words into a sentence is only the start of communication;speakers must also gain familiarity witha wide variety of social and cultural contexts, so theywill know when to produce utterances at appropriatetimes, taking into account a host of contextual factors.Learning to communicate appropriately with culturalothers requires far more than learning the basic grammarrules for a language; one must learn the rules ofuse as well in order to achieve communicative competence.What can be said to whom, in what context andwith what connotations is never a simple matter. Butthis complex understanding must be the goal.Language is both the generic term for the humanability to turn sounds into speech as a form of communication,and a specific term for the way in whichmembers of any one group speak to one another. Aswith other forms of cultural diversity, scholars recognizethat language can serve as a vehicle to separatepeople, but at the same time, the mere existence ofmultiple languages provides a superb repertoire ofdifferent solutions to what are often the same problems,different vocabularies for similar (or different)experiences, different expressions of ideas and valuesand beliefs. There are two parts to any utterance:what is said, and what is left unsaid. The unsaid includeswhat is assumed, what is implicit for a groupof speakers, what is taken for granted to the pointthat remains unquestioned. Bridging the gap betweenthe said and the unsaid requires making implicit assumptionsexplicit, an essential component of interculturalcompetences. Language serves only not as achannel for communication, although of course it isthat: language also must be recognized as shaping ourexperiences, ideas, and understandings. Any idea issayable in any language, ultimately and with enougheffort, but not all concepts may be described equallyeasily in all languages. What is important to membersof one group most often can be said quickly, infew words of that language; what has not yet becomerelevant to a particular group of speakers frequentlytakes many words to explain, and may be cumbersome,or insufficiently precise. A concept found inone language and culture often comes to be understoodin another by metaphor if not by extended description.For example, when first introduced to automobiles,the Achumawi, a Native American groupin California, named the car battery hadatsi, a wordpreviously used to describe the heart of a human being(de Angulo, 1950). Thus do people interpret thenew in light of prior experiences.The words people use matter, and the effort to discoveror invent words to bridge gaps in understanding playsIntercultural Competences - 13

a part in how people display intercultural competences.Multilingualism (communicative competence in multiplelanguages) and translation (conveying the sameidea through different languages) are thus obvious requirementsfor intercultural dialogue, and indicationsof intercultural competences, enriching each group’sunderstanding of the other(s) as well of themselves.Equally, monolingualism is a barrier to acquiring interculturalcompetences since only one of the participantsin an intercultural interaction undertakes the difficultwork of understanding the other’s language. Merelylearning to understand another language opens a windowto another culture’s world, whether or not a fullset of intercultural communicative competences is evermastered.Dialogue is a form of communication (most oftenlinguistic, though not always) occurring when participants,having their own perspectives, yet recognizethe existence of other, different perspectives, remainingopen to learning about them. As such, dialoguestands in contrast to alternate forms such as “solilogue”(where one speaker presents to one or moreothers, and the communication is unidirectional), ordebate (essentially, serial monologues, with the goalof presenting one’s viewpoint to others, not seriouslylistening to, considering and responding to, theirs).Dialogue requires both speaking (about one’s ownideas, interests, passions, concerns) and listening (tothose of others), but even more, dialogue entails “remainingin the tension between standing your ownground and being profoundly open to the other”(Pearce & Pearce, 2004, p. 46). Dialogue requires comprehensionbut not necessarily agreement, althoughlistening to diverse viewpoints most often takes as itseventual goal compromise between competing positions,collaborative planning, and problem solving.Dialogue may be only the beginning point for reachingagreement or compromise, but without it, participantshave little possibility of either. The goals of sustainabledevelopment and social cohesion require that culturallydiverse groups learn to engage in intercultural dialogue.Luckily, intercultural dialogue is both learnableand teachable, for “to engage in dialogue is to engagein a learning conversation” (Spano, 2001, p. 269). InPearce and Littlejohn’s term, dialogue is “transformativeconversation” (1997, p. 215). Penman suggests anydialogue requires “a commitment to mutual collaboration”(2000, p. 92). To recall, “dialogue” derives fromthe Greek term “dia-logos”, widely mistranslated andwrongly understood because of a confusion between“duo” and “dia”. It does not mean a conversation betweentwo persons or two groups, but an acceptance,by two participants or more, that they will compareand contrast their respective arguments. The prefix“dia-” is equivalent to the Latin “trans-”, connoting aconsiderable shift in space, time, substance or thought.Dialogue is not designed to lead to a definitive conclusion.It is a constantly-renewed means of re-initiatingthe thinking process, of questioning certainties, and ofprogressing from discovery to discovery.Intercultural dialogue specifically refers to dialoguesoccurring between members of different culturalgroups. Intercultural dialogue assumes that participantsagree to listen to and understand multiple perspectives,including even those held by groups or individuals withwhom they disagree. As phrased by UNESCO, interculturaldialogue encourages readiness to question wellestablishedvalue-based certainties by bringing reason,emotion and creativity into play in order to find newshared understandings. By doing so, it goes far beyondmere negotiation, where mainly political, economic andgeo-political interests are at stake. It is a process thatcomprises an open and respectful exchange of views betweenindividuals and groups with different ethnic, cultural,religious and linguistic backgrounds and heritage,on the basis of mutual understanding and respect. Accordingto the Public Dialogue Consortium, dialogue is“inclusive rather than exclusive…the freedom to speakis joined to the right to be heard and the responsibilityto listen…differences are treated as resources rather thanbarriers…conflict is handled collaboratively rather thanadversarially…and decisions are made creatively ratherthan defensively.” 10 These characteristics would serve as agood beginning for any intercultural dialogue. Althoughcommon usage refers to cultures interacting, or holdingdialogues, it is actually individuals who interact andwho hold intercultural dialogues, not the cultures themselves;similarly, it is individuals who manage their in-14 - Intercultural Competences

teractions more or less interculturally competently. Thecomplication is that one person in an interaction cannotbe interculturally competent alone – for interaction is aprocess co-constructed jointly by all participants. If togetherparticipants manage well, then together they havebeen interculturally competent; if not, then it is simplyinaccurate to say one of them was competent and theother incompetent; rather, all must admit that togetherthey were incompetent. This notion of co-construction,of jointly making our interactions with others, rests atthe heart of any intercultural encounter. Each encounteris about making something, creating something, jointlywith at least one other person, and so the process of interactionmust serve as focus. In any case, interculturaldialogue is the first step to taking advantage of differentcultural traditions and histories to expand the list ofpossible solutions to common problems. Interculturaldialogue is thus an essential tool in the effort to resolveintercultural conflicts peacefully, and a precondition forcultivating a culture of peace.Universality, refers to those elements common to allcultures – such as having a language, or having valuesand beliefs. There is, of course, a tightrope to walk betweenassuming universality and respecting the inevitablecultural differences between groups. Appiah (2006)proposes the definition of cosmopolitanism as “universalityplus difference” (p. 151), thus bringing togetherseveral seemingly contradictory concepts. Culturalrights refer to the rights of individuals to embrace a culturedisposing unique elements, different from those ofany other culture, and are an “enabling environment forcultural diversity” (UNESCO, 2002, p. 13). Culturalrights are an integral part of human rights; they havebeen a central part of the international agenda sincethe 1948 Universal Declaration of Human Rights andwere further reinforced by the International Covenanton Economic, Social and Cultural Rights of 1966. Morerecently, the 2001 UNESCO Declaration on CulturalDiversity recognized the right of all persons “to participatein the cultural life of their choice and conduct theirown cultural practices, subject to respect for humanrights and fundamental freedoms” (Art. 5). In specificcases, and especially in relation to indigenous peoples,cultural rights refers to the group’s right to controltheir own heritage or knowledge, as with traditionalethnobotanical knowledge sometimes exploited bymultinational companies without compensation tothe bearers of that knowledge (Buck & Hamilton,2011; Greene, 2004).Intercultural Competences - 15

Intercultural citizenship refers to a new type of citizen,the one required for the new global village. Traditionally,a citizen had certain responsibilities andrights in relationship to a political body, such as acity, state, or country. But today, in keeping with theshrinking world, and understanding of universality,a new form of intercultural citizenship becomes relevant.Just as competent citizens engage in activitiesthat help and do not hinder their own cities, states,and countries, competent intercultural citizens musttake into account, and show respect for, a continuallyexpanding geopolitical and sociocultural context fortheir words, deeds, and beliefs. Taking into accountthe impact of one’s words, deeds, and beliefs on thosewho reside in other cities, states, and countries, hasbecome an essential element of behaving responsiblyin the modern world. Intercultural citizenship reliesupon conciliating multiple identities and contextssimultaneously, assumes the ability to engage in interculturaldialogues respecting the rights of culturalothers, and ideally becomes one step toward promotingpeace.Intercultural competences refer to having adequaterelevant knowledge about particular cultures, as wellas general knowledge about the sorts of issues arisingwhen members of different cultures interact, holdingreceptive attitudes that encourage establishing andmaintaining contact with diverse others, as well as havingthe skills required to draw upon both knowledgeand attitudes when interacting with others from differentcultures. One way to divide intercultural competencesinto separate skills is to distinguish between:savoirs (knowledge of the culture), savoir comprendre(skills of interpreting/relating), savoir apprendre (skillsof discovery/interaction), savoir etre (attitudes of curiosity/openness),and savoir s’engager (critical culturalawareness), as Byram (1997, 2008) has done (see discussionin Holmes, 2009). Substantial research has alreadybeen devoted to sorting out these basic elementsof intercultural competences by researchers across thedisciplines (Byram, 1997; Chen & Starosta, 1996;Guilherme, 2000; Deardorff, 2009). The goal mustbe to build upon and ultimately move beyond existingwork, providing a broader theoretical frameworkfor understanding and expanding upon that initial setof ideas. To account for the complex interrelations ofso many elements, the term is most often used in theplural form: either “competences” or “competencies”depending on the country where discussion originates.Sometimes, intercultural interactions go well: participantslisten to and understand one another, at timeseven leading to agreement about ideas or actions. Atother times intercultural interactions go badly, leadingto misunderstanding, arguments, and conflict, evenwar. One necessary intercultural competence becomesthe ability to discuss such difficult and critical topicsas values, beliefs and attitudes among members ofmultiple cultural groups in a way that does not leadto conflict. At the heart of the multiple interculturalcompetences, then, lies intercultural communicative16 - Intercultural Competences

competence (Hymes assumed this, but Byram (1997)is best known for the phrase). Social actors need to beable to produce meaningful speech and behaviors andto do so in ways that will be understood as relevant incontext by other participants in an interaction. Hymes’notion of communicative competence has been widelyapplied to language teaching due to the obvious needfor students to learn not only how to put grammaticallycorrect sentences together, but also to learn whento say what to whom (Canale & Swain, 1980; Celce-Murcia, 2007). Context has crucial influence overhow language and behavior are interpreted, but this isthe most confusing aspect to learn as an outsider to agroup. And since the same behavior may have differentmeanings within different cultural groups, thinkingone’s words or actions will be interpreted in oneway cannot prevent them from being understood quitedifferently. Pearce (1989) used the term cosmopolitancommunication in describing interaction between individualshaving substantial intercultural communicativecompetence, arguing that: “when performed well– with high levels of social eloquence – cosmopolitancommunication enables coordination among groupswith different, even incommensurate, social realities”(p. 169). Hannerz (1996) uses cosmopolitan with asimilar connotation, but many others mean somethingquite different by it (Coulmas, 1995).***The following terms have been less often used in discussionsof intercultural competences. They are presentedhere because they highlight aspects of interculturalcompetences that otherwise might be ignored,or give a name to something otherwise difficult tounderstand and discuss, and they will provide importantvocabulary permitting examination of specificaspects of intercultural competences worthy of moreattention than received to date.Intercultural literacy, which might be glossed asall the knowledge and skills necessary to the practiceof intercultural competences, has become an essentialtool for modern life, parallel to the developmentof information literacy, or media literacy (DragićevićŠešić & Dragojević, 2011). The particular value ofthis phrasing is that, just as with these other formsof literacy, some active teaching or modeling mustoccur, though it need not occur as part of formaleducation. Shared experiences, conversations, andstorytelling are among the ways in which membersof a diverse group can come to understand one another.Following Luhmann (1990), it is important toacknowledge “the improbability of communication”,recognizing that the numerous differences betweengroups makes any understanding unlikely, and appreciatingthe times people can achieve understandingacross cultural boundaries, rather than only noticingthe occasions on which understanding fails. Someof the research on crossing disciplinary boundaries(Dillon, 2008; Gieryn, 1983; Postlethwaite, 2007),or the boundary objects used as tools when initiatingboundary crossings (Star & Griesemer, 1989; Trompette& Vinck, 2009), should be relevant to facilitatingintercultural competences. Boundary objects arethose retaining enough meaning across contexts thatparticipants can use them to discuss otherwise slippery(or differently defined) concepts.Intercultural responsibility builds on understandingsof intercultural competence by consideringthe importance of related concepts such as interculturaldialogue, ethics, religion (including interfaithdialogue), and notions of citizenship. Guilhermeintroduced the concept, applied to professionaland personal interactions in multicultural teamsin organisational contexts (Guilherme, Keating &Hoppe, 2010). Holmes’ (2011) treatment of theterm expands upon this concept to include the moralchoices and values that inform how individuals engagewith one another in intercultural encounters.Further, it accounts for and explores dimensions ofreligious identity and values as they guide communicationand rules for intercultural interaction. Theconceptualization also embodies the notion of theresponsible citizen, the person who displays criticalcultural awareness in intercultural communication.Reexivity refers to the ability to step outside one’sown experiences in order to reflect consciously uponthem, considering what is happening, what it means,and how to respond (Steier, 1991). Cultural diversityprovides members of any group the necessary insightIntercultural Competences - 17

that there is more than one way to do things; thattheir own assumptions are just that, their own, andnot universal. It is natural that each culture teachesmembers that it does things in the best possibleway, for who would want to belong to a culture thatacknowledged other ways as better? Yet given the extentto which modernity brings cultures together, the abilityto be reflexive, to step back and recognize one’s owntraditions as but one possible solution to commonlyfaced human problems, has become essential. A relatedterm proposed by Frye, transvaluation, refers to “theability to look at contemporary social values with thedetachment of one who is able to compare them insome degree with the infinite vision of possibilitiespresented by culture” (1957, p. 348). Todorov firsttightened the definition: “ce retour vers soi d’un regardinformé par le contact avec l’autre” [a reflective lookat oneself informed by contact with the other], andthen went on to call for a “crossing of cultures” (1987,p. 17), arguing that transvaluation both demonstratesand brings about progress through the shift from theindividual subject to a larger world. In other words,learning about others teaches not only about theircultures but prompts examination of one’s own.Liquidity, the term proposed by Bauman (2000)to describe the fluid nature of modern life implieschange as a central element of human experience.Liquidity proposes a state of near constant change,with consequences for the ability of individuals to copewith change. Many in the past assumed cultures tobe static, although today scholars in many disciplineshave demonstrated that all cultures change over time.Exposure to many groups and traditions providesevidence of change over time, demonstrating as well thatchange in itself should neither be valued nor feared. Asapplied to intercultural competences, liquidity alludesto the flexibility with which competent participantsmanage their interactions. Multiple identities,contexts, goals and assumptions must all be consideredand managed by interculturally competent participantsengaging with one another. Such multiplicities entaila level of complexity difficult to accommodate, yetthere is no choice, and so people must learn to manage,often improvising their responses in search of whatworks best at a specific moment, in a specific context,and with specific others. One set of questions concernswhether and how participants learn to discuss withinteractional partners what has occurred, reflectingjointly upon experience in order to add a second layerof understanding. Another set of questions concernwhether people improvise well or badly, whether theylearn from those times when interactions go well, andwhether they share with others what has been learned.Creativity is the most evenly distributed resource in theworld. It is, indeed, our ability to imagine that gives us theresilience to adapt to different ecosystems and to invent“ways of living together”, the term used by the WorldCommission on Culture and Development to describeculture. The resilience will help individuals and decisionmakersto form and reform institutions of democraticgovernance, sociability and global interaction. Havingacknowledged the range of possibilities across cultures,as well as the continuous nature of change, how else torespond but with creativity? And interactions with culturalothers sparks creativity. It is always easiest to understandthose who are most similar, yet always most enlighteningto interact with those who are different. Luckily, humannature encourages exploration of difference and learningfor its own sake. In this regard, creativity becomes thewellspring of cultural diversity, which refers to themanifold ways in which the cultures of groups andsocieties find expression, thus opening up new formsof dialogue, transforming viewpoints and creating linksbetween individuals, societies and generations all aroundthe world. In other terms creativity implies a constantprocess, supporting, amplifying and regenerating culturaldiversity across time and space, so that it may continueto instill expressions with new meanings for our time andfor our future generations (UNESCO, 2001, Art.1).Cultural shifting refers to the cognitive and behavioralcapacity of an interculturally competent person to shiftor switch language, behavior, or gestures according tohis/her interlocutors and the larger context or situation 11 .Cultural shifting holds most direct relevance for thoseconcepts conveying obvious meaning within onecultural context but requiring considerable explanationto those new to that context. Humor provides a18 - Intercultural Competences

particularly good example of content requiring skillin cultural shifting, given the extensive understandingof cultural context required by non-group membersto interpret what group members intend to be funny.Contextualization cues, Gumperz’ (1992) closelyrelated phrase, describes the ways participants conveyinformation guiding the interpretation of their ownwords and actions by others. Essentially, both culturalshifters and contextualization cues help to explain howsocial actors manage to understand one another onthose occasions when they do. Of course, because bothare culture specific, they frequently serve as a sourceof ambiguity in social interaction: speakers may thinkthey have been quite clear, but those whose experiencehas been in another culture may not have understoodeven the denotation (basic, literal meaning) of a word orutterance, let alone all of the connotations (more subtleimplications). Thus intercultural competences includethe ability to anticipate when ambiguity may result inconfusion. One solution provides an explanation inadvance to avoid confusion, rather than engaging inrepair work afterwards.Semantic availability, proposed by Hempel(1965), describes the plasticity of ideas: when a conceptis dimly understood, but not clear; pre-emergent,not yet fully formed; having a word at the tipof one’s tongue, except that the word has not yetDisposition, refers to the mind set progressivelyacquired through primary (family) and secondary(school) socialization. So dispositions are bothpersonal and socially shared. For sociologists, sociallyshared dispositions are related to social class. WhileBourdieu (1977) preferred to revamp the Latin termhabitus (defined as principium ad actum in the scholastictradition) to refer to embodied categories of perception,appreciation and action, other contemporary socialscientists developed formulas like “ dispositions +context = practices” (Lahire, 2012, p. 24), to stressthat action is never produced in vacuo on the singlebasis of a disposition. A disposition is not a causaltrigger, always being mediated through a particularcontext. Thus there is no simple “interculturaldisposition,” be it xenophobic or xenophilic. On theone hand, there is always a context to filter, diffract oramplify the disposition; on the other, there is alwaysa possibility of a tertiary socialization (e.g., throughmedia), which reshapes the disposition. As a resultof this perspective, intercultural education should beencouraged, at all ages.Intercultural Competences - 19

een invented in that language. This notion is complementedby Bateson’s (1979) concept of warmideas, referring to ideas still incomplete, in the processof being formed. Bateson’s insight was that ideasshould be maintained in this condition until theycould be distilled, rather than committing them topermanence too quickly. Such discussions are difficultbecause speakers are used to treating thoughts asfinished, but he found the effort worthwhile. Blumerhad a related idea: sensitizing concepts “suggest directionsalong which to look” rather than “providingprescriptions of what to see” as definitive conceptsdo (1954, p. 7). As with warm ideas, sensitizing conceptsprovide a point of departure, a beginning only(Bowen, 2006).Conviviality is the term Illich provided for “autonomousand creative intercourse among persons, and theintercourse of persons with their environment… inany society, as conviviality is reduced below a certainlevel, no amount of industrial productivity can effectivelysatisfy the needs it creates among society’s members”(1973, p. 24). Conviviality does not just appearof its own volition: it must be established as a specificgoal, and encouraged in a variety of ways. Convivialityis both made possible through, and contributesto, the sharing of social worlds, whether these be theorganizations in which people work or the neighborhoodsin which they live. Managing interactions inthese various social worlds does not require sharedvalues, beliefs, attitudes, but only shared curiosity, interestand tolerance. Conviviality ultimately changesour perception of the nature of social relationshipsbetween individuals and groups, coming close to anAsian-centric worldview valuing relationality, circularityand harmony, thus emphasizing interconnectednessand interdependence between people aboveindividuality (Miike, 2003).Resilience is a key characteristic to consider whenaddressing cultures in their handling of tradition andmodernity. In many debates, the idea that traditionsshould be preserved or respected is equated to anattempt at resisting the winds of change blown bymodernity. But such a view is inaccurate in its ne-glect of the fact that cultures evolve constantly, ableto combine tradition and innovation in unique wayswhen confronted with unprecedented situations. Theimportant debate should not focus on the preservationof cultures construed as immutable monoliths,nor on change confused with an irremediable destructionof their past and memory, but on how culturescan preserve room for resilience, that is their endogenouscapacity to organize a debate between traditionand change. Since change imposed from outside iscultural hegemony, not creativity, resilience should beexplored as a culturally authentic path to modernity.Resilience has been discussed at the individual level(Cyrulnik, 2009) and linked to “‘hybridity,’ flexibility,and creativity” (Bird, 2009) and to “capacity development”(Sigsgaard, 2011) at the group level.***Many languages have specialized vocabulary usedto describe aspects of the interrelationships betweenindividuals and groups, and of course, manycultures have terms that imply how people shouldtreat others, e.g., guanxi, or relationship building,is important in Chinese communication, while inMaori, whanau, or family, denotes being together,sharing a community and supporting one another.Two such terms are introduced at greater length below.These (and many others) should be brought intothe glossary of key concepts as they identify ideas nottraditionally used in discussing intercultural dialogueor competences or such core values as human rights,but which facilitate that conversation. In requestingthe regional reports (cited in note 1), UNESCO recognizedthe importance of understanding this conceptfrom multiple perspectives.Ubuntu, an African word referring to a philosophyof human interconnectedness and relationship, servesas both an ethical ideal and an aspect of southernAfrican identity. “The Xhosa proverb, ubuntungumuntu ngabantu, which translates roughly as‘a person is only a person through other people,’encapsulates the philosophy of ubuntu. Ubuntu isnot just a commendable quality of a human being ora set of values and practices, but it is the very essence20 - Intercultural Competences

of being human when recognizing the humanity ofothers. Moreover, personhood is constituted throughethical relations with others. To say that someone hasubuntu is the highest form of praise. The conceptof ubuntu simultaneously describes what it is to bea person (human-ness) and it is instructive of anethical way of being (humane-ness). Becoming ethicalis the very essence of being human and it is integralto the wellbeing of both the individual and to thecommunity” (Steyn, 2009, p. 18). Ubuntu thusprovides one culture’s idea about the ways humansare ultimately connected, and posits reciprocalrelationships as a valued goal.intercultural competence, these concepts embody theassumption that appropriate behavior is situational.Gaining intercultural competence includes learningto be flexible, and to respect the different varieties offlexibility expected across cultural groups.The Japanese concept Uchi-soto provides a wayto describe how group membership changes acrosssituations and over time by providing an importantdistinction differentiating those who belong to thegroup (uchi) from others (soto). 12 According to Japanesesocial codes, this has a strong impact on language use,notably in terms of politeness. The in-group showshumility, as the out-group deserves appropriate signsof respect. For instance, -san is a very common suffixto express respect, e.g. “Suzukisan” or “Miyekosan”.But one will not use -san in talking about familymembers, or colleagues, with people outside (in signof modesty – uchi vs soto), although participants useit in the in-group with true respect. Equally, whiletalking about a child, spouse, or colleague, casualdeprecations (such as “stupid” or “immature”) shouldnot be understood as signs of disrespect or insults butonly evidence of familiarity. A related concept, honnetatemae,refers to the social expectationthat everyone will restrain themselves from expressingtheir true feelings (honne), instead acting and behavingin socially expected ways (tatemae, facade). Honnerefers to what is felt internally or stated privately;tatemae to what is stated or displayed publicly. Aswith uchi-soto, distinction between in-group andout-group becomes relevant, and consideration ofcontext and situation crucial. Everyone attends tocontext in order to avoid conflicts and maintainharmony with others in that context (demonstratingthe spirit of wa) using these and other social codes toclearly display the art of being Japanese. As related toIntercultural Competences - 21

IV. A VISUAL CONCEPTUALIZATIONThe key concepts described in the preceding sectionhave been presented individually for clarity’s sake,but concepts do not stand alone; rather, they must beunderstood in relation to one another as a set. The following“Intercultural Competences Tree” attempts tooffer a symbolic view of intercultural competences as anorganic system of concepts. In this image of a tree, allconcepts are distinct while nurtured by the same intellectualand moral sap. As was the case for definitions ofterms, this visual conceptualization is put forth as butone of many possible ways to show relationships betweenthese ideas. The central concepts – cultural diversity,intercultural dialogue and human rights – are bestunderstood as parts of a whole, with numerous otherconcepts supporting them, most significantly cultureand communication. Intercultural competences (includingnot only the knowledge, skills and attitudes sooften mentioned, but also all of the new concepts presentedin the prior section) are an essential response tothe existence of cultural diversity (linked closely to theexistence of culture generally but also to the increasingdiversity of cultures). Intercultural competences can beunderstood as resources put to work during interculturaldialogue (relying upon the human ability to use variousforms of communication, including most especiallylanguage and dialogue). And human rights both requireand result from holding intercultural dialogues. The relationshipis established by the UNESCO Conventionon the Protection and Promotion of the Diversity ofCultural Expressions, which affirms: “cultural diversitycan be protected and promoted only if human rightsand fundamental freedoms…are guaranteed” (2005,Art. 10A). The new concepts presented in the prior sectionstill can best be described as warm ideas – that is,while it is clear they have relevance to this discussion,their exact significance and interrelations have not yetbeen solidified. Therefore, they are shown in the InterculturalCompetences Tree, but with more exact relationshipsbetween them not yet illustrated.The Tree has Culture and Communication as its roots,Cultural Diversity, Human Rights and InterculturalDialogue as its trunk; and five operational steps as thebranches (see p.23). The leaves represent the variousmanners in which the intercultural competences can beunderstood or articulated in concrete contexts.V. OPERATIONAL PLANThe operational plan to be presented in the followingpages builds upon all these concepts, and so is depictedin the visual conceptualization as branches on thetrunk of the tree. No match is intended between a specificbranch and the theoretical concepts appearing closestto it – all concepts should be understood as having atleast potential relevance at all operational steps.Having a set of concepts as a framework for how theyrelate together provide a good start only. Conceptsmust be applied in some fashion, made operational,put to use. Following are five ways to put the keyconcepts just presented to work in the service ofintercultural competences. These five steps (representedhere as branches) are complementary: no one alone issufficient and all are essential. The greatest amountof attention to date has been granted to the first step,clarifying, but intercultural competences also must beactively taught, promoted, enacted, in order to playa role in a wide range of contexts: in formal as wellas non-formal education, and in social institutions ofall sorts – political, cultural, or economic – and somepotential applications will be described here. Specificuniversities as well as the academic community atlarge have been responsible for most of the work atthe first step, clarifying ideas. Various national andinternational bodies have begun to take action at theother four steps with a different wording including butnot limited to: National Commissions for UNESCO,UNESCO Clubs, the United Nations University,UNESCO Goodwill Ambassadors and Artists forPeace, UNESCO Category I and II Institutes, Councilof Europe, and even many youth associations. Thissection also presents ideas about what is required tosupport the spread of intercultural competences,including securing adequate funding and institutionalfacilities. Again, some of the organizations just listedhave already begun this process, but more will berequired.22 - Intercultural Competences

InterculturalResponsibilityInterculturalLiteracyResilienceCulturalShiftingInterculturalCitizenshipConvivialityInterculturalCommunicativeCompetenceMultilingualismTranslationDispositionUchi SotoClarifyingInterculturalCompetencesTeachingInterculturalCompetencesPromotingInterculturalCompetencesHUMANRIGHTSINTERCULTURALDIALOGUEEnactingInterculturalCompetencesSupportingInterculturalCompetencesUbuntuSkillsReexivityTransvaluationSemanticAvailabilityCreativityLiquidityContextualizationCuesEmotionsKnowledgeCULTURALDIVERSITYWarm IdeasAttitudesBeliefsIdentityValuesCultureCommunicationThe Intercultural Competences Tree,a visual conceptualizationLanguageDialogueNonverbal behaviorRoots: Culture (Identity, Values, Attitudes, Beliefs, etc.) and Communication (Language, Dialogue, Nonverbal behavior, etc.)Trunk: Cultural Diversity, Human Rights, Intercultural DialogueBranches: Operational steps (Clarifying, Teaching, Promoting, Supporting and Enacting Intercultural Competences)Leaves: Intercultural Responsibility, Intercultural Literacy, Resilience, Cultural Shifting, Intercultural Citizenship, Conviviality,Reexivity, Creativity, Liquidity, Contextualization Cues, Transvaluation, Ubuntu, Semantic Availability, Warm Ideas, Skills, Uchi Soto,Multilingualism, Disposition, Emotions, Knowledge, Translation, Intercultural Communicative Competence. Some of the leaves have beenleft free so that this Tree which is very much alive, can be complemented upon the rich diversity of contexts available worldwide.Intercultural Competences - 23

Examples help to turn a theoretical discussion into apragmatic one, and so concrete examples are provided forsteps 2-5. This report itself serves as an example of step 1.A final example demonstrating good practice integratedacross several steps accompanies the conclusion.As not all good intentions have good results, the followingcautionary tale may help to warn of inherent complications.Despite the Croatian National Programmefor the Roma (described in the Council of Europe’sCompendium) being specifically designed to increasemulticulturalism and protect Romani rights, the projectdesign did not adequately consider that individualshave multiple identities. As a result, the policy has beencritiqued for disregarding women and women’s issues(Open Society Institute, 2005). To summarize the issuebriefly, since women are subordinate in traditional Romaniculture, strengthening the culture diminishes thegains possible by individual women within the largersociety. Because the primary goal of the policy was toenhance cultural pluralism and intercultural dialogue,this example highlights the difficulties caused even bygood intentions if program design omits considerationof the complex and multiple nature of identity.1. Clarifying Intercultural CompetencesUnderstanding intercultural competences serves as thefirst operational step, and everything in this report isintended to contribute to clarifying understanding. Butone report (even given all the research and publicationsthat preceded it, by a wide range of scholars) cannotbe sufficient: yet more work remains. Synthesizingresearch from multiple disciplines and cultures into acoherent whole requires ongoing effort because suchresearch continues within a variety of disciplines. Justas one definition is inadequate (and inappropriate), soone disciplinary approach, or investigations prepared byscholars based in a single country, will be insufficient toproviding a full understanding of a complex topic. Toolsto assess and evaluate intercultural competences can berefined. Research findings should be far more widelydisseminated, and made accessible to a broader public.Deardorff (2011) summarizes the five regional reportsprepared for UNESCO (Dragićević Šešić &Dragojević, 2009; Grimson, 2011; Holmes, 2009;Steyn, 2009; Youssef, 2011). Her final list of skills andcompetences understood as the minimal requirementsto attain intercultural competences includes:• Respect (“valuing of others”);• Self-awareness/identity (“understanding the lensthrough which we each view the world”);• Seeing from other perspectives/world views(“both how these perspectives are similar anddifferent”);• Listening (“engaging in authentic interculturaldialogue”);• Adaptation (“being able to shift temporarilyinto another perspective”);• Relationship building (forging lasting cross-culturalpersonal bonds);• Cultural humility (“combines respect with selfawareness”).Building on these minimum requirements of interculturalcompetence, the additional concepts discussed inthis paper form an even broader, more elaborate set ofskills and competences that will contribute to preservingand promoting cultural diversity and human rights.Similarly summarizing the regional reports, Deardorffproposes two primary social institutions as the obviousways to address intercultural competences: educa-24 - Intercultural Competences

Publish research findings in non-traditionalas well as traditional venues, including notonly articles and books intended for scholars,but also at least some materials aimedat reaching a wider public. This is criticalbecause knowledge of intercultural competionsystems (at the individual level) and legal systems(at the societal and organizational levels). These figureprominently in the concrete steps provided not onlyimmediately below, but also throughout all five levels.Again, they are not sufficient in themselves, and soother social institutions (including the media, and thecultural and political instances) are mentioned as well.Ideally intercultural competences should permeate allsocial institutions.Specic steps to be taken:> Expand current efforts to integrate interculturalcompetence into many disciplines ensuringthat the topic receives continued investigation.Utilize a core group of international and multidisciplinaryexperts to investigate previouslyestablished key concepts, which need expansionwithin an intercultural competence frame,but far more critically, ensure development ofthe new theoretical concepts introduced above.Existing interdisciplinary research into topicsrelated to intercultural competence as studiedby a wide range of disciplines, such as InternationalRelations, Psychology, Communication,Anthropology, Sociology, Philosophy, CulturalStudies, Humanities, Linguistics, Literature,Religious Studies, Political Economy, must beexpanded.> Coordinate academic efforts providing first,some guidance so that topics relevant to interculturalcompetences receive attention.Secondly, synthesize what is learned throughsuch activities as conferences and publications,so insights gained by individual researcherscan be made readily available for usein the later operational steps described here.One group, center, or organization needs tobe assigned responsibility for synthesizingwhat is known and helping to map out remainingwork, most likely through holdingperiodic conferences of interested parties.> Refine current tools for assessment and evaluationof intercultural competences. In doing so,at least the following aspects are essential: whomeasures; what is measured; with which instruments,tools, and criteria; using which units;and which uncertainties. Fantini (2009) providesa long list of techniques to be used in assessingintercultural competence once decisionshave been made about who will measure what.Intercultural Competences - 25

tences has direct relevance beyond academia,and so the essential ideas must be distributedwidely. Discussion of the other steps belowpresent concrete suggestions for facilitatingsuch distribution of ideas.> Collect striking examples of cases in whichthe cultural context is a key factor in the effectiveexercise of universally recognizedrights and freedoms, so as to highlight thecultural dimension of all rights and freedoms.> Map exchanges within and between minoritygroups and between majority and minoritycommunities, especially in the context of ‘globalcities’, in order to create informal networks ofsolidarity, and widely publicize such exchanges.> Study the diversity of intangible cultural heritageas a source of examples of modes of democraticgovernance based on the empowermentand participation of all communities. Intangibleheritage includes traditions inherited fromprior generations, among which are events (lifecycle rituals), special knowledge (which indigenousplants are valuable for what purposes)and skills (how to weave traditional patterns).Understanding the intangible cultural heritageof other groups is both required for, and a resultof, intercultural dialogue, as such knowledgecan increase respect for other ways of life.learning about other peoples, other cultures, otherways of being. However, learning is circular: there isno better way to discover the socially constructed natureof one’s own culture than to be faced with anotherculture having quite different assumptions. 13The practice and learning of intercultural competencesnever ends but is a lifelong pursuit, evolving over timethrough the accumulation of experience, training, andthoughtful reflection upon both (Deardorff, 2009;Dervin, 2010).At the very least, it is often possible to teach knowledgeof others, and an attitude of respect for the beliefsand values of others, to the point of permitting othersto hold different truths to be self-evident. Recognitionof differences serves as an essential beginning pointfor, without such recognition, understanding of theimplications of difference cannot develop. Ultimately,the goal must be to teach concrete skills for success-2. Teaching Intercultural CompetencesAfter researchers come to conclusions about interculturalcompetences, what they learn must bewidely shared. Typically intercultural competences aregained through a combination of experience, training,and self-reflection. Despite the fact that much of whatbecomes intercultural competences can be acquiredthrough personal experience, many programs havebeen designed to provide formal teaching or training,and they often help substantially. Understanding one’sown culture and understanding cultures as humanconstructions are both necessary steps in learning tocope intercultural interactions, and usually precede26 - Intercultural Competences

ful interaction with members of different cultures, the“intercultural communicative competence” describedpreviously. Establishing a safe context in which peoplecan ask naïve questions without the assumptionof malice is a critical step. Developing a trusting relationshipin which such questions can not only beasked but also answered takes time, repaying the effortthrough increased understanding. Often merely holdingintercultural dialogue suffices if understanding isachieved; agreement need not be the expected result.Sometimes groups that meet simply to learn aboutone another are successful; other times, establishingmulticultural groups engaged in a common task worksbetter, with acceptance of difference arising from jointeffort rather than being the explicit focus. Since a diversegroup typically brings a wide range of knowledgeand experiences, they often are successful in resolvingproblems.As described in UNESCO’s Guidelines on InterculturalEducation (2006a), the study of internationalstandard-setting instruments and other documents resultingfrom international conferences highlights theinternational community’s view on education relatingto intercultural issues. A certain number of recurrentprinciples can be identified that may guide internationalaction in the field of intercultural education:• Principle 1: Intercultural education respects thecultural identity of the learner through the provisionof culturally appropriate and responsivequality education for all.• Principle 2: Intercultural education providesevery learner with the cultural knowledge, attitudesand skills necessary to achieve active andfull participation in society.• Principle 3: Intercultural education provides alllearners with cultural knowledge, attitudes andskills that enable them to contribute to respect,understanding and solidarity among individuals,ethnic, social, cultural and religious groups andnations.These principles are directly related to the third pillarof education: “Learning to live together”, whichconsists in “developing an understanding of otherpeople and an appreciation of interdependence – carryingout joint projects and learning to manage conflicts- in a spirit of respect for the values of pluralism,mutual understanding and peace. This is also closelyrelated to the provisions of the Universal Declarationof Human Rights, which mentions that the aim ofeducation should be to “promote understanding, toleranceand friendship among all nations, racial andreligious groups”.Specic steps to be taken:> Incorporate intercultural competences in all levelsof formal, informal and non formal educationsystems to facilitate learning of interculturalcompetences and gain flexibility in interactionswith cultural others, even with education asbut one part of the solution. Prejudice dependsin large part on a lack of accurateknowledge about, and experience with, awide range of cultures; education solves thatproblem. Humans learn by creating classificationsystems, and so prejudice and stereotypesIntercultural Competences - 27

can sometimes be one result when minimal newknowledge leads to categorizing people oversimply, but further knowledge gains shouldlead to greater experience and sophisticationof understanding, and thus less prejudice.Students can be taught not only contentinformation about a wide range of cultures, butalso a general openness to difference. Teachersplay a particularly important role then, bothin terms of choosing what they teach, and inmodeling curiosity about, and thoughtful creativeresponses to, different cultures. Learning tospeak multiple languages obviously helps studentslearn about multiple cultures (as in thecurriculum proposed by Beacco et al, 2010).> Shift the terms used to discuss interculturalityin order to modify the ideas of those who usethem by explicitly teaching new terminology.Not only the key concepts discussed earlier areuseful here, but also metaphors used to describeinteraction between groups (Halstead, 2007).> Provide expertise to existing pedagogical centers/teachertraining institutes on interculturalcompetences, so to equip teachers with supportivecontent and relevant techniques. Currentteacher education must be expanded toprepare the students for life as active, responsiblecitizens in democratic societies as wellas citizens of the world, aware and availableto address global issues (e.g. loss of peace,destruction of natural and cultural heritage),thus, taking advantage of diversity and turningit into an invaluable asset for a better future.Given the availability of informationand communication technologies (ICTs), newmedia, and social networking, some supportiveactivities can occur online, especially thoseconnecting teachers and classrooms into widerglobal communities, to learn, un-learn and relearn.> Support classroom learning by developing andimproving manuals, curricula, and textbooksboth for the teachers and for their students inorder to address cultural bias, intolerance, stereotyping,discrimination and violence (Schissler,2009). One part of the solution involves instructingstudents and staff in conflict management;another expands teaching into areas ofglobal history, nonviolent communication, humanrights and tolerance; as well as establishingintergenerational dialogues. The next generationrequires knowledge of a far wider sense ofthe history of the world than is typically taughtin order to discover both similarities and differencesacross cultural groups. UNESCO’sHistory of Humanity series (de Laet, et al, 1994-2008) was specifically designed for this purpose,and should be widely implemented. In addition,the Programme of Action for a Culture ofPeace and Non-Violence has already proposedusing the UNESCO Associated Schools ProjectNetwork to “develop a model interactive educationalprogramme to stop violence involvingschools (including students, teachers and parents)the media and professional bodies (UN-ESCO, 2011).> Internationalize schooling as an easy way toincrease knowledge about other cultures, includingany and all of the following: internationalizationof the curriculum, teachingforeign languages, teacher mobility, studentexchanges, enriching the curriculum with interculturaland international content (such assustainable resource development, since culturalassumptions influence interactions betweenhumans and the natural world); takinginto account the diverse learning styles, lifeexperiences, and cultural and linguistic diversityof students; as well as encouraging criticalthinking and a capacity for self-reflectionamong students (so that they may considertheir words and actions, and better handlethemselves when faced with diversity, whetherinside or outside the classroom).> Undertake a global comparative survey of educationalcontent and methods, including traditionalmodes of transmission, with particular28 - Intercultural Competences

eference to the recognition and accommodationof cultural diversity.> Support efforts to identify and/or create opportunitiesand facilities for culture-specific learningin each educational system, making use ofexisting instruments such as UNESCO's EFANational Assessment Reports.> Adapt teaching methods to the requirements ofthe everyday life of learners, with the necessarysupport of educational policy-makers, educationalprofessionals at all levels and local communities,recognizing the cultural dimensionas a central pillar of Education for SustainableDevelopment.> Reach out to those in a wide variety of professionsin order to apply intercultural competencesat an organization level. For example: healthcare workers, social/community workers, legalexperts (human rights lawyers, judges), decisionmakers, civic leaders and local authoritiesat national, regional and local levels, culturaland media professionals, youth leaders and or-> Develop relevant guidelines for the promotionof intercultural dialogue notably through thearts, based on the identification of good practicesin arts education.> Incorporate the teaching of intercultural competencesin programmes and initiatives on humanrights education, for instance within thecontext of the UN under the World Programmefor Human Rights Education (2005-ongoing),as well as on intercultural education and educationfor global citizenship.> Implement other projects like “DevelopingIntercultural Competence Skills – a key challengeto build a better future in South EasternEurope,” to be co-implemented by UNESCOand the Alliance of Civilizations (AoC) in theframework of the AoC Regional Strategy inSouth Eastern Europe. This project will explorea range of teaching and learning strategies thatcan be used in developing students’ and teachers’intercultural competences. Training seminarsand opportunities for teachers will offer across-cultural dimension for educators and officials,providing a space for reflection, mutualexchange, experiential learning and cooperationon joint projects related to interculturalcompetences and dialogue.Intercultural Competences - 29

ganizations, as well as business leaders. Essentiallycontinuous professional development orlifelong learning, this sort of training assumesthat even those beyond the reach of the traditionalclassroom still have something to learn,and are still capable of learning.The Autobiography of Intercultural Encountersmaterials prepared by the Council of Europe (2009)were deliberately designed to help start interculturaldialogues, and thus improve interculturalcompetences; one set was especially shaped for youngerlearners for use in schools, but another is designedfor adults, through informal education contexts.Participants in this exercise use refl exivity to describeone event or experience with someone different fromthemselves, refl ecting upon their own feelings andexperiences and taking into consideration those ofothers in the encounter, then share their stories as away to both learn from their own past experiencesand begin a process of dialogue with others.3. Promoting Intercultural CompetencesExplicit teaching about intercultural competenceswill reach only some individuals and groups, yeteveryone in the modern world needs to gain interculturalcompetence. From a pedagogical point of view,education refers to systems (formal or non-formal) thatorganize teaching and learning. But teaching cannot beautomatically equated with learning. We can be taughtand not learn. Likewise, we can learn without beingtaught, as we also learn on our own, or with peers.Learning, then, is about the acquisition of information,knowledge, skills and values. It happens in many differentand complementary ways, including educationalsystems. Learning, according to Gilles Deleuze, is firstand foremost about considering any matter, object orbeing as if emitting signals to decipher, to interpret.Intercultural dialogues, as collective learning processes,do not need to be held once a year at specially organizedevents, with only the participants learning interculturalcompetences; rather, intercultural dialogues mustbecome an everyday occurrence, among all the peopleinteracting in a day. Similarly, a few individuals cannotbe designated experts to manage intercultural compe-tence for their group; instead, everyone must becomeinterculturally competent on their own behalf to survivein today’s global society. Spreading ideas related tointercultural plurality, diversity and human rights morebroadly will require using a wide range of media to distributeand share ideas. It will require fostering awarenessin media professionals of the positive contributionsof intercultural understanding. The new social media(jointly known as Web 2.0), such as web-based forums,or wikis, provide new opportunities for crossing groupboundaries and sharing information among diversecultures given that they permit the active creation ofcontent, rather than just the passive reading of contentposted by others. Essentially, the goal must be to createa wide variety of open spaces, both online and face-toface,in which to hold intercultural dialogues among innumerablegroups, even though the role of formal educationis increasingly being challenged by the ICTs, thedigital media and the diversification and multiplicationof sources of knowledge (often contradictory).Specic steps to be taken:> Help to construct a widespread sense of commoncommunity across disparate groups livingnear one another through community dialogues.For example creating opportunities forstorytelling across gender, ethnic, class, andgenerational lines takes advantage of the opportunitiesprovided by cultural diversity. Thisrequires training of individuals, matched to theestablishment of new organizations to develop,manage and maintain the process. Deliberatedesign of the structure of events that facilitatedialogue, as well as careful design of the processby which individuals and groups participate inthe dialogue, are both significant. Spano (2001)provides a detailed outline of how both weremanaged successfully in one particular community,creating a context within which interculturaldialogue was developed among competinggroups with little history of cooperation.> Reach out to adults by providing family learningcontexts, as children are not the only oneswho can be taught. Students bring what they30 - Intercultural Competences

learn home to their parents, but such knowledgecan and should be supplemented by offeringsdirectly for those parents, and also forthe adults in a community without childrenpresently in school (such efforts are typicallytermed “lifelong learning,” and the UNESCOInstitute for Lifelong Learning provides oneexample). In terms of specific topics, teachingthe management of cultural conflict, and combatingdiscrimination, are examples of ways topromote conviviality, and thus increase theintercultural competences of a population.Libraries are beginning to take on the role ofproviding a safe space in which to begin interculturaldialogues; this could be broadly expanded,and the multimedia options availablemore fully, frequently, and deliberately used.> Recognize the current importance of the variousforms of new media, co-productions fosteringdialogue between media professionalsfrom different cultures, particularly on sensitiveissues combining intercultural dialogue,media information and literacy. For example,bringing journalists of different countries togetherto participate in training in such areasas conflict-sensitive reporting and choice of images,and particularly training young mediaprofessionals, could use the UNESCO Power ofPeace Network, among other resources, to promoteintercultural competences.> Support recognition of and respect for knowledge(including traditional knowledge and theknowledge of indigenous peoples) that contributesto safeguarding biodiversity and promotingsustainable development as another vehiclethrough which intercultural competences canbe developed. This has the double advantage ofproviding opportunities for cultural contact andlearning, but also for supporting sustainabilityof natural and cultural resources.> Elaborate a roadmap for global consciousness asone way to put the frequent expression “globalvillage” into deliberate practice (UNESCO,2011a). Current and future generations needto be encouraged to think not only about localcontexts but also about the larger world in orderto find and shape their places in it. This is notonly a matter of teaching in schools, although ofcourse activity must begin there, but of promotingthe development of a global consciousnessat all levels of decision making. This will requirepreparation of support materials, and workshopsdesigned to shape the way in which both childrenand adults, both women and men think,relate to, and approach the problems they face.> Create a digital library of major scientific andcultural landmarks in order to demonstratehumankind’s intercultural solidarity, takinginto account available UNESCO documentation(such as the General and Regional Historiesas described in UNESCO, 2011a). Again,these can be used in formal education contexts,but also should be made available more broadlyto the general public. Particular emphasisshould be paid to a truly global vision of history,bringing the Arab-Muslim and Westernworlds together, as intended by the InterculturalVademecum programme, within the frameworkIntercultural Competences - 31

of the UNESCO-UN Alliance of Civilizationscooperation (UNESCO, 2011a).> Encourage cultural sensitivity in the creation,production, distribution and consumption ofvarious communication and information content,thereby facilitating access, empowermentand participation. To this end, action should betaken to support the production and distributionof innovative and diversified audiovisualmaterials, taking account of local needs, contentsand actors, and having recourse as appropriateto public-private partnerships.> Assess the impact of ICT-driven changes oncultural diversity, with a view to highlightinggood practices of multilingual access to writtenand audiovisual productions. Technology canonly facilitate intercultural dialogues if the individualsinvolved can understand one another.> Promote media and information literacy for allage groups in order to increase the ability of mediausers to critically evaluate communicationand cultural contents. Children are often thefocus of attention, due to their presence withinschools, but such populations as the elderly andthe poor often lag behind in their adoption ofnew media tools.Dan Bar-On has developed a method of storytelling designedto bring together groups that have great difficultyspeaking with each other for clear and obvious historicreasons. He monitors these groups and follows a certainsequence in how people tell their story (moving from rage,acknowledgement of pain – one’s own pain as well as thepain of others – to eventual reconciliation. In the process,he uses storytelling as a way to bring people on oppositesides into dialogue by creating a safe space in which thatconversation can occur. He uses storytelling to start participantson a journey together exploring their memories,bringing private experience into public conversations.Telling each other their stories becomes “a narrow bridgeacross the abyss” dividing them – stories provide only astart, but every solution requires a beginning (Bar-On,2006, p. 25; Kutz, Wegner & Bar-On, 2000).4. Enacting Intercultural CompetencesThe fourth step applies what has been learned throughpractice. The practice of interculturalism must becomepart of the fabric of daily social life, not somethingdemonstrated only during a conference, festival, or inschool. The values, beliefs, and attitudes, as well as theknowledge and skills that jointly comprise interculturalcompetences are put to work in this stage of the process.Enacting intercultural competence includes takingadvantage of the wide range of opportunities alreadyor potentially provided by cultural organizations to createintercultural hubs within particular communities.Competence in intercultural interactions is gained notonly through formal or non-formal teaching, thoughsuch is appropriate, but also through the activity of interactingwith cultural others. Thus all efforts to beginintercultural dialogues are tools enhancing interculturalcompetences, and all strengthen understanding of basichuman rights.Specic steps to be taken:> Enhance the intercultural competences of publicand private cultural organizations by ensuringthat their programs take into account culturaldiversity. Public spaces such as museumscan promote a context in which to share culturalexperiences, not only through static exhibits,but also by organizing related activities. Likethe libraries mentioned previously, museumsare most often neutral, safe spaces in whichto hold difficult conversations, and they havethe advantage of already being well known tocommunity members. For the museums andlibraries facing reduced usage by a generationless likely to read paper copies of books or visita physical display when they can see it online,holding intercultural dialogues helps to bringdisaffected community members back intotheir territory. This kind of approach will putstrong emphasis on experiential rather thanpassive learning, involving members of multiplecommunities in a common experience.32 - Intercultural Competences

Support a wide range of civil organizations,such as those providing expressions of artisticcollaboration and creativity (professional andamateur), all of which develop interculturalcompetences. For example, art, interculturaltheatre, music, dance, pantomime, festivals,fairs all provide opportunities for members ofdifferent cultural groups to speak for themselves,expressing some of their ideas and experiencesthrough a public platform, as a wayto spark intercultural dialogues. Such contextsalso promote the role of creativity, a fundamentalattribute both of innovation and of explorationof what is new and different, thus leadingto an increase in intercultural competences.One example would be Project Llull, adaptingThe Book of the Gentile and the Three Wise Men,a play written by Ramon Llull in the 13th centuryabout Christianity, Judaism and Islam onthe Iberian Peninsula, for international presentationtoday, thus using theatre as a way tospark intercultural conversations. 14> Use new media forms to educate a broadpublic about diversity and intercultural competences.The question is only to catch up tothe possibilities, since new media are rapidlydeveloping, and new uses for old media areexpanding, daily. An innovative approach tospreading intercultural competences is to designand distribute intercultural comics tochildren, taking advantage of the possibilitiesoffered not only current mass media but alsoby the many social and new media forms, asin the examples produced by Grupo Comunicarin Spain, 15 or the innovative use of largeinteractive public screens to connect citizensof one country through acts of creativity constructedjointly with citizens in another country(Papastergiadis, 2006). Other possibilitiesinclude “e-notebooks on peace and interculturaldialogue” providing a readily accessiblevehicle for young people around the world touse in sharing personal initiatives and experiencesfor everyday peace and dialogue (UN-ESCO,2011), and the “Peace and Dialogue E-portal”, a UNESCO project providing youngpeople with an e-space where they can learnand access information and literature on tolerance,reconciliation and a culture of peace, exchangeexperiences and enhance interculturaldialogue. The “Peace and Dialogue E-portal”will be released as an Open Educational Resourceand designers foresee the creation of ane-course on communication skills enhancementin dialogue.> Embrace high profile events, such as sports,as an instrument for training the capacity forintercultural agility (including cultural codeswitching,as well as socialization to fair play),devoting development of commitment topeace. Since so many people already attendsporting events, using them as a vehicle forpracticing understanding of and respect forothers makes good sense.Intercultural Competences - 33

and projects: UNESCO can liaise withother members of the UN family and relevantinteragency initiatives, as well as withregional inter-governmental organizationsactive in this field, such as the Council ofEurope, ALECSO and ISESCO. These contactswould facilitate the conversation aboutwho will support what through its existingnetwork, leading as much as possible to costsharing. Since intercultural competenceshave value to every international organization,every country, and every city, necessaryfunding should not be impossible to obtain.Inter-institutional cooperation should includeboth the business sector and the media.In this regard, the international annualcampaign “Do One Thing for Diversity andInclusion” launched together with the Allianceof Civilizations (AoC) on the occasionof the UN World Day for Cultural Diversityfor Dialogue and Development on 21 May,has to be mentioned. In fact, it aims at buildinga world community, committed to supportingdiversity with concrete, everyday lifegestures, thus combatting polarization andstereotypes.> Promote intercultural competences withinthe framework of UNESCO’s Programme ofAction for a Culture of Peace and Non-Violence:the Programme aims at rethinking strategiesand operational modalities to draw the benefitsfrom cultural diversity, respectful to humanrights, while providing individuals and societieswith the skills and tools for living togetherin harmony. These strategies and modalities aretailored to the requirements of an era of socialtransformations marked by fluidity, complexity,uncertainty, calling for new articulationsbetween cultural diversity and universal values.> Expand the list of professions recognizing theneed for intercultural competences that arewilling to modify the training of practitionersappropriately. For example, medical providersdiscuss not only the need for culturalcompetence but also for “cultural humility”when they work with patients from differentcultures (Tervalon & Murray-Garcia, 1998).Community development workers have appliedthe same concept to their own context(Ross, 2010). The focus on cultural humilityis designed not only to emphasize the36 - Intercultural Competences

ongoing nature of gaining competence, andthe commitment to self-reflection and selfcritique,but also to deliberately reduce thepower differential between participants towhatever extent possible. A particularly innovativeprogram, Esperiencias Interprofesionales[interprofessional experiences], offeredin collaboration between the Centro de Estudiosy Documentación Internacionales deBarcelona and the United Nations UniversityInternational Institute for the Allianceof Civilizations, brings professionals fromdiverse realms together. The most recentexample, the EU-Maghreb Cross-Meeting,brought together judges with journalists,from Italy, France Spain, Tunis, Algeria andMorocco. According to the organiser, YolandaOnghena: “participants explored the politicaldimension of the relationship betweeninformation and communication.They alsodiscussed the conditions of acceptance andnegotiation and the regulation of the spheresof responsibility in different societies of journalists(who play a threefold role as providersof information, disclosers and critics) andjudges (who are experts in guaranteeing thelaw and upholding the essential balances ofpolitical and legal pluralism).” 18> Enhance and support the UNITWIN/UN-ESCO Chairs, relying upon their expertiseto help implement all levels of the operationalplatform, and taking advantage of thestrengths of this network, in order to makegood use of a currently existing networkwith directly relevant knowledge and connections.In this regard, the development ofa programme on intercultural dialogue-basedlearning has to be mentioned in cooperationwith the World Public Forum “Dialogue ofCivilizations” and the UNESCO Chair onPhilosophy in the Dialogue of Cultures.> Create new centers for excellence and innovationas necessary in any and all of the areasdiscussed in this report, taking advantage ofthe support of the UNESCO institutes, AssociatedSchools, and UNITWIN/UNESCOChairs as appropriate. Such centers can serveas vehicles to expand the impact of successfulactivities, and should be established in manydifferent parts of the world, not only a fewlocations.Legal decisions already often integrate culturalaspects of a situation, as in Colombia, where theU’wa people believe that twins must be expelledfrom the community. In 1999, a couple asked theState to accept temporary custody of their twins inorder to request permission from their community’sauthorities to change the tradition so that they,and future parents, might keep their children.Eventually, the community did change thetradition, but it was important that they do so asa result of their own initiative, rather than beingforced to do so by the State. The complexity of thecase caused much discussion, and serves as a goodexample of the need for not only intercultural butalso intracultural competences. 19The city of Helsinki’s Caisa International CulturalCentre, a result of Finland’s Program for the Integrationof Immigrants (Ministry of the Interior, Finland,1999), was quickly successful in both helping recentimmigrants maintain their own cultures, and inhelping them successfully integrate with the majority.The act focused on attitude education and the creationof a physical space where immigrants, and immigrants’associations, could meet with city representatives, churchrepresentatives, and others interested in issues relatingto their welfare. Caisa International Cultural Centrewas able to improve the public image of immigrants,thus reducing prejudice and discrimination, whilesimultaneously introducing immigrants to Finnishsociety. As a result, Caisa has grown substantially inthe last few years, hosting the Eurovision Song Contest,and giving out €20 million in grants, both in 2007(Joronen, 2003; Timonen, 2007).Intercultural Competences - 37

VI. ConclusionMany who encourage intercultural competencesare coming to understand that people either arecompetent jointly, or are incompetent, but there is nosuch thing as one person being interculturally competentalone. Only through joint construction of arelationship in which people listen to one another canindividuals demonstrate their intercultural competences.The costs of intercultural incompetence areso high, including all the dangers of conflict andwar, that it is vital to invest in activities necessary toclarify, teach, promote, enact and support interculturalcompetences. Just as our future depends uponactions taken today, so the future of cultural diver-sity respectful of human rights in our social worlddepends upon our ability to gain and demonstrateintercultural competences today. Individuals are notborn interculturally competent, they become competentthrough education and life experiences. The implication,then, is the critical importance of offering38 - Intercultural Competences

sufficient quality, formal and non-formal learningopportunities for everyone to acquire the interculturalcompetences required for successful living in themodern complexity of our heterogeneous world.Intercultural dialogue, the process of holding conversationsamong members of different cultural groupswhereby individuals listen to and learn from one another,serves as the essential starting point. Knowledgeof the other does not ensure friendship or liking,but can reduce the chance of perceiving “others” onlyin terms of broad and inaccurate stereotypes. Themany new media forms available today permit digitalconnection among people, notably youth, who actuallylive half the world apart; thus the new media canserve as decisive tools, permitting members of differentcultural horizons to encounter one another virtuallywhen they have no opportunity to do so physically.The fact that numerous challenges to interculturaldialogue exist does not provide adequate reasonto forego such conversations, since intercultural competencescan be developed that would facilitate them.As the world grows smaller, the incentive to improvingintercultural competences among all membersof the global community grows in proportion. Thequestion remains as to how UNESCO and its partnerswithin governments and civil society can “redressthe balance between the viral and massive flowof information and disinformation in today’s worldand the relatively poor development of the institutionsof communication, in the sense of communityand common humanity, allowing ordinary peopleto distinguish between information and misinformation,notably when depicting different cultures”(Appadurai, 2012).The world may be shrinking and the possibilities ofdialogue expanding, our ultimate goal neverthelessremains to achieve unity beyond diversity as a tapestryof peace where common threads of intellectualand moral solidarity bind us together. Without thissense of common purpose, the very fabric of humanexistence will sunder.Intercultural Competences - 39

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AcknowledgmentsThis document was drafted by Wendy Leeds-Hurwitz, Director of the Center for Intercultural Dialogue, under thecoordination of Katérina Stenou, Director of the Intersectoral Platform for a Culture of Peace and Non-Violence, Bureauof Strategic Planning, as a synthesis of, and expansion upon, the numerous documents prepared for, and especially thediscussion held during the UNESCO Experts Meeting on Intercultural Competences, October 21-22, 2011, in Paris,France. The present report has been constructed upon and benefited from different sources: a) five regional reportsprepared by Dragićević Šešić & Dragojević (2011), Grimson (2011), Holmes (2009), Steyn (2009), and Youssef (2011);b) a synthesis thereof by Deardoff (2011); and c) the stimulating discussions at the experts’ meeting. In addition, many ofUNESCO’s Chairs on Interreligious Dialogue for Intercultural Understanding joined the discussion on October 22, 2011.Photo credits:Aka People Located on the Boundary of China and Laos©Wang Yizhong (China Folklore Photographic Association,Humanity Photo Awards contest)Buddhist Monks of China © Zhang Wang (China FolklorePhotographic Association, Humanity Photo Awards contest)Celebrating the Spring Festival © José Antonio Arias Peláez(China Folklore Photographic Association, Humanity PhotoAwards contest)Girls, El Principe de Monte Alban, Mexico© Judith Haden(Santa Fe International Folk Art Festival)International artist village camp sowing seeds (rural +contemporary) Rajasthan, India © Bhupat dudiInternational artist village camp sowing seeds (rural +contemporary) 2, Rajasthan, India © Bhupat dudiLama after the Buddha Show, Quighai, China © Pan QiMen from Sahara © Hans Van Ooyen (China FolklorePhotographic Association, Humanity Photo Awards contest)Old Ways in Modern Times © Kathleen Laraia McLaughlin(China Folklore Photographic Association, Humanity PhotoAwards contest)Sabina Ramirez, Guatemala, Market Artist © Judith Haden(Santa Fe International Folk Art Festival)Shaolin Kungfu © Hua Qing (China Folklore PhotographicAssociation, Humanity Photo Awards contest)Sufi Dance © Galal El Missary (China Folklore PhotographicAssociation, Humanity Photo Awards contest): back coverThe Traditional Romanian Flute© Croitoru BogdanAlexandru (China Folklore Photographic Association,Humanity Photo Awards contest)Pollera, traditional costume of Panama, city of Panama,Republic of Panama © AUED Juan Alejandro QuinteroMoraAll other photographs: Marc Hurwitz and Wendy Leeds-HurwitzDesign credit: Spencer Elizabeth Karczewski and AnneChemin-RobertyIntercultural Competences - 43

Notes1 The term is used in the plural since there are many related skills, attitudes, and many types of knowledgethat must co-exist simultaneously. Publications in the U.S.A. often use the variation “competencies”.2 In 1998 the United Nations General Assembly stipulated that a culture of peace “consists of values,attitudes and behaviours that reflect and inspire social interaction and sharing based on the principles offreedom, justice and democracy, all human rights, tolerance and solidarity, that reject violence and endeavorto prevent conflicts by tackling their root causes to solve problems through dialogue and negotiation andthat guarantee the full exercise of all rights and the means to participate fully in the development processof their society” (Resolution 52/13 of January 15, 1998. Available from Adapted from documentation provided in United Nations (2001) and UNESCO (2006a).4 Social and economic homogenization and fragmentation are also part of the issue, of course.5 No one publication includes all of these, as this is a compilation of current thinking within interculturalcommunication research, mostly as practiced with the United States.6 “Co-cultures” evolved as a response to concern that the earlier term “subcultures” might be viewed assomehow denigrating. Subcultures are smaller groups existing simultaneously within a larger culture; callingthem co-cultures emphasizes the essential equality of all of these smaller groups (Orbe, 1998).7 One typical division is into the categories of attitudes, knowledge, skills, internal outcomes, and externaloutcomes, as in Deardorff (2011).8 For more information, consult the 2012 EFA Global Monitoring Report at the following link: Again, no one publication includes all of these, as this is a brief compilation and summary of currentthinking within intercultural communication research.10 The term was suggested by Yves Winkin as part of group discussion at the UNESCO Experts Meeting onIntercultural Competences, Paris, France, September 21-22, 2011, drawing on the previously existing term“shifters” (Silverstein, 1976).12 Discussion of uchi-soto comes from Eric Cattelain and Yoshitaka Miike; see Bachnik and Quinn (1994)and Makino (2002) for further details.13 Despite not incorporating the vocabulary of reflexivity, the Council of Europe’s Autobiography ofintercultural encounters works by relying upon the individual’s ability to describe a personal experience ofintercultural difference, reflect upon what occurred, and draw conclusions to employ in future encounters.14 http://projectllull.com15 For analysis of this technique, see Federici and Reggiani (2005); for examples, see Documentation available on; discussion from Dragićević Šešić &Dragojević (2011).17 Discussed by Grimson (2011); original documentation in Sánchez de Guzmán (2006).44 - Intercultural Competences

“We must promote a positive vision of cultural diversity andadvance cultural literacy through learning, exchanges and dialogue.These are essential for fighting against discrimination, prejudice andextremism. Cultural diversity and cultural literacy are essential forcesfor the renewal of our societies.”Irina Bokova, UNESCO Director-Generalhat are intercultural competences and why are theyWnecessary in this globalizing world that has movedpeople of different backgrounds closer together? What placedo intercultural competences take – and what place shouldthey take – in shaping this new landscape? Globalizationshrinks the world, bringing a wider range of cultures intocloser contact with one another more often than in previousgenerations. Cultural diversity and intercultural contact havebecome facts of modern life, so intercultural competencebecomes a requisite response. Since we understand culturaldiversity to be a resource (in the ways that biodiversity servesas a resource), we must learn to cope with the implications,using cultural diversity as the resource that it can be. Todevelop intercultural competences facilitates relationshipsand interactions among people from various origins andcultures as well as within heterogeneous groups, all of whomall must learn to live together in peace.Once the need for intercultural competence is acceptedand felt as urgent, it becomes essential to develop a broadrange of theoretical concepts and definitions, taking intoconsideration the existing plurality of languages, historiesand identities. Mutual trust and exchange about similar anddiffering experiences, values and overlapping lives serve as thebeginning points for developing these common definitionsand creating a new space of interactions. This document firstprovides key concepts to nurture the debate on interculturalcompetences and then an operational plan, to turn debateinto action demonstrating that everyone needs interculturalcompetences today as a result of globalization, and so effortsmust be made to ensure that everyone gains them.

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