**4. In search for the model (new models) of intercultural pedagogy**

Searching for the model (models) of modern intercultural pedagogy becomes an important educational challenge and a frequent subject of expert research. Intercultural pedagogy is most often approached in these studies as:


Intercultural pedagogy implemented in the conditions of cultural differentiation takes into account both the transition from *ars educandi* to pedagogy and the above-discussed comprehension of key areas of intercultural pedagogy. Coming back to 'the roots', to the paradigms of the education, to 'absent discourses', it indicates a new way of re-organizing pedagogical work, which is interpreted in the categories of 'the help in development, mutual help and education for development'. Thus, the intercultural perspective in pedagogy constitutes two intersecting paths. The determinant of the first is the knowledge leading from familiarization with (a new code of culture) to understanding another culture ('I know what the new code means'). The second path refers to human interactions and leads from the hypothesis of the contact with the other to cultural training 'imagine you are the other' [36].

Due to the undertaken considerations, what becomes particularly significant is specifying cultural and cognitive contexts of intercultural early school pedagogy, which might be applied in teachers' educational activity.

#### **4.1. Cultural contexts**

gives rise to several problems. What clearly proves the failure of many different kinds of multicultural education are the conflicts in the countries, which are recognized as the models of democracy, for example, the USA or France. The isolation of large social groups, signs of exclusion, stigmatization, poor living standards, social dissatisfaction, and the feeling of discrimination are partially perpetuated by multicultural education, which functions alongside

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The analysis of numerous studies undertaking this subject matter [30–32] confirms the existence of two different approaches to the evaluations and consequences of the occurring

• the pessimistic perspective, which assumes a crisis of multicultural education as a result

• the optimistic (reflective) perspective, according to which changes prove its new image, compatible with social changes and the characteristic features of the (post)modern society

Applying the reflective perspective, in contrast to the radical pessimistic approach, seems to be the right direction in pedagogical research into contemporary intercultural education. The multisided approach of theorists and researchers to this issue, as well as the occurring modifications concerning its aims, tasks and functions, makes it possible to notice and understand the problems and insufficiencies of multicultural education and to find the ways leading to

Searching for the model (models) of modern intercultural pedagogy becomes an important educational challenge and a frequent subject of expert research. Intercultural pedagogy is

• *ars educandi*, related to educational practice and comprising actually performed educational

• detailed pedagogy, which is a theoretical and scientific reflection upon educational practice and which possesses its own subject matter, system of notions and methodology [35].

Intercultural pedagogy implemented in the conditions of cultural differentiation takes into account both the transition from *ars educandi* to pedagogy and the above-discussed comprehension of key areas of intercultural pedagogy. Coming back to 'the roots', to the paradigms of the education, to 'absent discourses', it indicates a new way of re-organizing pedagogical work, which is interpreted in the categories of 'the help in development, mutual help and education for development'. Thus, the intercultural perspective in pedagogy constitutes two intersecting paths. The determinant of the first is the knowledge leading from familiarization with (a new code of culture) to understanding another culture ('I know what the new code means'). The second path refers to human interactions and leads from the hypothesis of the

contact with the other to cultural training 'imagine you are the other' [36].

**4. In search for the model (new models) of intercultural pedagogy**

the main current of life [4].

positive solutions and appropriate activities.

most often approached in these studies as:

changes:

of changes,

[33, 34].

activities;

#### *4.1.1. Relation: individual—culture—education*

According to Irena Wojnar [37], culture (viewed nowadays as 'not only the heritage, the universum of creative acts of mankind, but also as the humanistic quality of human activity and lifestyle) becomes the basic educational authority corresponding to a new educational demand which is being born. Education is a way to make culture real—first of all 'the culture in people'. Thus, education and culture determine each other—education enlightens and culture differentiates (as 'an effect' of education), which results in an ongoing process of developing culture itself. In approaching the relation *individual*—*culture*—*education*, intercultural pedagogy applies the cultural orientation, which links the sphere of culture with values and personal self-development and which emphasizes the individual's liberty and self-identification (being a subject). In accordance with this:


In the suggested approach, what should be important in the education are the processes of culturation, as well as of primary and secondary socialization. On the one hand, they enable rooting into culture (the assimilation of the existing cultural values) and gaining a particular place in the community. On the other hand, owing to the individual's self-fulfilment abilities, they allow individuals to 'create' new, socially accepted values, in the form of cultural products, and, in this way, to create a 'new' quality of the group's or community's culture.

#### *4.1.2. Building the feeling of multidimensional cultural identity*

Forming the child's feeling of multidimensional cultural identity in the individual (self-oriented) and social (outer) perspective occurs in the area of: (a) 'I' condition, (b) the concept of oneself in the world and (c) competences concerning activity (possible contacts with the world and relations with others). At the same time, this process is a kind of self-identification which the individual must be able both to develop along with gradual maturing and to redefine during the whole life. The individual's orientation in the surrounding cultural reality, which develops in this way, finds its representation in the system of 'meanings' formulated in particular family, school, and out-of-school situations by people who are important for the individual. These meanings become a source of different values (and their possible 'interpretations'), which come into being, and of developing the ability to judge the acquired knowledge and experience. Among others, the following are the sources of information about oneself, which might become the foundation of shaping the feeling of identity of the individual in natural and constructed educational situations:

appreciation of the pragmatic factor has drawn the researchers' attention to the analysis of the development of children's talk in the aspect of the processes of social communication. Along with the children's acquisition of speaking (of specific language codes), they acquire the requirements of the social structure in which they live. The child's experience is transformed as a result of learning, which is the effect of the child's own, seemingly random, speech acts. 'In this way, social structure becomes a substrate of the child's experience, which comes into being through many different linguistic processes' [41]. From this point of view, it should be assumed that each time the child speaks or listens to others' talk, a process occurs that strengthens social structure and forms the child's cultural identity. This phenomenon can also have the following interpretation: individuals achieve control over their social roles

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Children's functioning in the culturally differentiated borderland environment provides them with regular linguistic contacts with their peers—members of other communities and societies—and it quite frequently creates natural situations enhancing simultaneous participation in two cultures and two linguistic systems. Bilingualism, acquired in this way, may have the 'adding' (enabling high competence in both languages) or 'subtracting' character, in which the more prestigious language (of the majority or dominating culture) replaces the first language (of the minority culture) and does not let the individual achieve proper fluency in

Developing individual's cognitive processes and their orientation in the environment is an important aim of education. This development is characterized by intensive motivation for familiarizing with the surrounding world of people, things, and phenomena, as well as for acquiring (in the process of learning) social competences, which determine the efficiency of the individual's functioning in social situations at school and outside it. Developmental theories, which emphasize the cultural and social context of teaching and learning, highlight the role and significance of the double social structure in which the individual participates, that is both the relation with peers (the individual's world) and the 'objective reality'—created, established and imposed by adults. The dichotomous nature of the individual's functioning in two social words also brings about the necessity to fulfil their basic needs, which appear in

• symbiosis (tight teaming up and union with the nearest environment): the need for *bonds*, closeness and acceptance (in relations with others), which determines the feeling of safety

• separation (gradual emerging of I out of the symbiotic unity): the need for *identity*, which

• individualization (developing the inner I autonomy): the need for *self-fulfilment*, the exploration of the surroundings, and independent activity, which presents the expression of

through the process of communication.

*4.2.1. Motivation for familiarizing with the world and learning*

enables creating the borderline I: other people;

any of them [42].

the process of:

in the human world;

one's own I [43].

**4.2. Cognitive contexts**


#### *4.1.3. Sensitization to the other and noticing unlikeness of people from other cultures: towards the modification of ethnic stereotypes and prejudice*

As Henryk Pietrzak notices, stereotyping, most frequently experienced by children in interpersonal and group relations, concerns both individuals and groups or the whole societies, but it starts and ends with the individual's own experience. 'It is the individual's consciousness where generalizations and attributions appear as a result of specific cognitive processes. Evaluating their meaning, the role of perception as the leading process (constituting the base for informative and consciousness-related transformations of other kinds) is usually highlighted' [39]. The perception of the social world comprises already acquired knowledge of co-occurring different human qualities and the knowledge of different types of people and their typical behaviour patterns (which results in an individual way of perceiving others). This process also involves stereotypes and prejudices, which function among individual and their negative attitude to others, including ethnic groups and nations. The results of the studies carried out in this problem area confirm the occurrence of all kinds of stereotypes and prejudices at all age levels of children from 7 to 13 years. The analysis of empirical data concerning Polish learners allow for stating that they have a well-crystallized and rather strongly negative attitude to most national minorities in Poland and that the applied attitudes of unwillingness towards others maintain for a long time, contrary to their peers from Western Europe.

Referring to Barbara Weigl's experimental studies on the modification of stereotypes and prejudices of early school learners in Opole enables to confirm both children's evident proneness to influences, which shape negative attitudes to alien ethnic groups or nations and their susceptibility to activities which weaken such prejudice and stereotypes [40] . This creates an opportunity for undertaking educational activities aiming at 'weakening' the established negative stereotypes and prejudices and their modification.

#### *4.1.4. Intercultural communication and dialogue*

'Being' in one's own culture and understanding other cultures is based on language, which, for the child, is at the same time 'a tool' for communicating with the surroundings, 'the material' for creative activity, and an object of exploration. Over the last few decades, due appreciation of the pragmatic factor has drawn the researchers' attention to the analysis of the development of children's talk in the aspect of the processes of social communication. Along with the children's acquisition of speaking (of specific language codes), they acquire the requirements of the social structure in which they live. The child's experience is transformed as a result of learning, which is the effect of the child's own, seemingly random, speech acts. 'In this way, social structure becomes a substrate of the child's experience, which comes into being through many different linguistic processes' [41]. From this point of view, it should be assumed that each time the child speaks or listens to others' talk, a process occurs that strengthens social structure and forms the child's cultural identity. This phenomenon can also have the following interpretation: individuals achieve control over their social roles through the process of communication.

Children's functioning in the culturally differentiated borderland environment provides them with regular linguistic contacts with their peers—members of other communities and societies—and it quite frequently creates natural situations enhancing simultaneous participation in two cultures and two linguistic systems. Bilingualism, acquired in this way, may have the 'adding' (enabling high competence in both languages) or 'subtracting' character, in which the more prestigious language (of the majority or dominating culture) replaces the first language (of the minority culture) and does not let the individual achieve proper fluency in any of them [42].

#### **4.2. Cognitive contexts**

and experience. Among others, the following are the sources of information about oneself, which might become the foundation of shaping the feeling of identity of the individual in

• social categorizations associated with belonging to particular social groups (categories), for

*4.1.3. Sensitization to the other and noticing unlikeness of people from other cultures: towards the* 

As Henryk Pietrzak notices, stereotyping, most frequently experienced by children in interpersonal and group relations, concerns both individuals and groups or the whole societies, but it starts and ends with the individual's own experience. 'It is the individual's consciousness where generalizations and attributions appear as a result of specific cognitive processes. Evaluating their meaning, the role of perception as the leading process (constituting the base for informative and consciousness-related transformations of other kinds) is usually highlighted' [39]. The perception of the social world comprises already acquired knowledge of co-occurring different human qualities and the knowledge of different types of people and their typical behaviour patterns (which results in an individual way of perceiving others). This process also involves stereotypes and prejudices, which function among individual and their negative attitude to others, including ethnic groups and nations. The results of the studies carried out in this problem area confirm the occurrence of all kinds of stereotypes and prejudices at all age levels of children from 7 to 13 years. The analysis of empirical data concerning Polish learners allow for stating that they have a well-crystallized and rather strongly negative attitude to most national minorities in Poland and that the applied attitudes of unwillingness towards others maintain for a long time, contrary to their peers from

Referring to Barbara Weigl's experimental studies on the modification of stereotypes and prejudices of early school learners in Opole enables to confirm both children's evident proneness to influences, which shape negative attitudes to alien ethnic groups or nations and their

opportunity for undertaking educational activities aiming at 'weakening' the established neg-

'Being' in one's own culture and understanding other cultures is based on language, which, for the child, is at the same time 'a tool' for communicating with the surroundings, 'the material' for creative activity, and an object of exploration. Over the last few decades, due

.

This creates an

susceptibility to activities which weaken such prejudice and stereotypes [40]

ative stereotypes and prejudices and their modification.

*4.1.4. Intercultural communication and dialogue*

natural and constructed educational situations:

• an insight into one's own personality.

*modification of ethnic stereotypes and prejudice*

Western Europe.

• observing one's own behaviour and its consequences,

• observing other people's behaviour and comparing with these people,

64 New Pedagogical Challenges in the 21st Century - Contributions of Research in Education

• obtaining information directly from other people (others' opinions about myself),

example, family, school, peer group, region, nation, Europe or the world,

#### *4.2.1. Motivation for familiarizing with the world and learning*

Developing individual's cognitive processes and their orientation in the environment is an important aim of education. This development is characterized by intensive motivation for familiarizing with the surrounding world of people, things, and phenomena, as well as for acquiring (in the process of learning) social competences, which determine the efficiency of the individual's functioning in social situations at school and outside it. Developmental theories, which emphasize the cultural and social context of teaching and learning, highlight the role and significance of the double social structure in which the individual participates, that is both the relation with peers (the individual's world) and the 'objective reality'—created, established and imposed by adults. The dichotomous nature of the individual's functioning in two social words also brings about the necessity to fulfil their basic needs, which appear in the process of:


The distinguished needs of bonds, identity and self-fulfilment become the basic determinants of the pace, dynamics and direction of individual's cognitive activeness. This activeness allows the individual for a very close relation with the nearer and further cultural environment, which also enhances 'building' the representation of one's own person (among other factors, associated with preserving one's own identity and with maintaining or increasing one's own position in the social system of meanings).

the current requirements and offering prospects for the desired changes in future. Intercultural education is a chance for overcoming stigmatization, the feeling of alienation and the fear of others. It is also a chance for shaping the multidimensional (enriched) identity, in which national or religious identity constitutes an important part but does not suppress the other areas of identity, does not require rejecting the people and values not compliant with the orthodox (far from life in the multicultural world) images of the group and individual identity. What becomes a necessary value in the contemporary world is the openness of cultures, which does not mean the lack of selecting the acquired influences. Only a friendly turn towards other cultures, a really personalistic view on other societies (and at the same time on particular individuals who make up these societies) can lay the foundations for building a new intercultural space [45]. However, this cannot mean uncritical acceptance of all cultural influences. Acquiring the values of other cultures should take place through openness, supported by kind-hearted criticism with the

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simultaneous acceptance and emphasis on every person's unalienable right to freedom.

ciples, accepted by all thinkers' [46, 47].

individuals from diluting their identity.

Address all correspondence to: eom1@wp.eu

effort [48].

Poland

**Author details**

Ewa Ogrodzka-Mazur

As the current globalization processes cannot be inhibited, this issue will not lose its topicality. What is needed to prevent a lot of conflict-rising tension resulting from these processes is an idea, which will indicate the rules of conduct. It is universalism, open to all topics, questions, accusations, which can become such an idea. Universalism 'should be directed towards the holistic rather than fragmentary approach. Yet, this does not mean that universalism has a hostile attitude to diversity. Such type of the whole that is appropriate for an open process of reasoning tolerates and praises individuality, differences and even contradictory views. However, above this – there must be a total unity and harmony, a fundamental set of prin-

Aiming at universalism in the new reality is not merely a whim but a necessity. It becomes a chance for a conflictless and fruitful encounter with the other. What seems important while heading for this is not to resign from the own traditions. Being rooted in the local ethnic culture offers the possibility to accept universal values and, at the same time, it protects

The theoretical suggestions and practical experiences defined as intercultural education seem to undermine the ways of reasoning and the educational activity, which have been perpetuated for over a century. Understanding the chances offered by intercultural education and accepting the applied educational practices require time. They also necessitate authentic engagement of many social groups, which have a strong influence on shaping human attitudes. In spite of many difficulties, making use of these chances is worth a lot of

Faculty of Ethnology and Educational Science in Cieszyn, University of Silesia in Katowice,

#### *4.2.2. Constructing knowledge at school: learning through intercultural dialogue and contact*

Intercultural pedagogy necessitates a different approach to the child's acquisition of knowledge—to the transition from monologue education to dialogue education—which involves generating meanings. As Jerome S. Bruner, the author of the notion 'interpretative phrase' emphasizes, 'generating meanings is linked with placing the meetings with the world in their appropriate cultural context in order to learn "what is it about?". Although meanings are in the mind, they have their source and references in the culture in which they are created. This cultural situating of meanings ensures their negotiating nature and immersion in communication. Whether there are 'private meanings' is not an issue here, what is important is that meanings provide a basis for cultural exchange. From this point of view, 'cognition and communication are, in their essence, highly interrelated, in fact inseparable' [44]. This assumption results in changes in educational theories, which concern such areas as:


According to Jerome S. Bruner's concept of education, the thesis treating culture as both the basic orientation of modern pedagogy and education and as the need for cultural enhancement results in defining school as the learning culture. Its fundamental task is supporting children in learning the use of tools for generating meanings and in their adjustment to the world and in changing this world dependently on the needs. Such learning culture should also contribute to shaping learners' identity and self-esteem, as well as it should strengthen the chances for managing at school and outside it [44].
