• International Journal of Advanced Culture Technology
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• v.4 no.3
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• pp.6-12
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• 2016

The concept of intergenerational and intercultural approaches in education and learning are changing nowadays. Intergenerational approach in the third age education and learning programs can be defined as planned activities that link various generations with the goal of exchanging knowledge, experiences and receiving mutual benefits. The goal is to connect people by using mutually beneficial activities that encourage understanding, cooperation and respect between generations, as well as contribute to the society. Intercultural approach in the third age education is connected with activities that link people of various cultures aimed at receiving mutual benefits. This paper discusses the development of third age education in Saint Petersburg, Russia and shows how the intercultural and intergenerational approaches are used in this type of education. The third age universities in Saint Petersburg do not have a lot of experience in this. In the article examples of the using intercultural and intergenerational approaches in the third age education are showed.

• Journal of Practical Engineering Education
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• v.16 no.3_spc
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• pp.343-349
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• 2024

Recently, the intercultural approach, which aims to resolve social conflicts in multicultural societies through cultural encounters and dialogue, has been actively discussed. Intercultural education aims to foster smooth relationships and improve communication skills through interactions among various cultural groups. Analysis of previous studies has revealed the need for research on intercultural civic education programs targeted at adults. Therefore, this study was designed to develop an intercultural citizenship education program and to analyze its effects. For the study, previous research on interculturalism, intercultural citizenship education, and intercultural citizenship education programs was comprehensively analyzed. The developed intercultural citizenship education program was categorized into five major themes: understanding oneself and others, racism and hate speech, overcoming conflict and discrimination, breaking away from prejudice and stereotypes, and the future of our country. Subsequently, the program was implemented with 64 total second-year middle school students, 37 in the experimental group, and 27 in the control group, at an accredited lifelong educational institution in M City, South Jeolla Province. To analyze the effects of the education, an intercultural competency scale was used. The results showed that the intercultural citizenship education program for adult students was effective in conflict management, respect, communication, and reflection competencies, all at a statistically significant level. Finally, the authors compared the study results with previous research and discussed the findings. Findings indicated the necessity of enhancing multicultural citizenship awareness among adults and expanding teacher training in intercultural education. The program effectively improved intercultural competence among adult students, highlighting the importance of tailored educational content and active participation in discussions. Future research should ensure a balanced gender ratio among participants.

• Korean Journal of Comparative Education
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• v.28 no.3
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• pp.265-289
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• 2018

The word culture itself is very difficult to define. Therefore, in order to confine its meaning, many scholars prefer to attach different prefixes such as inter-, bi-, multi-, cross-, pluri-, trans-, in front of the adjective cultural instead of defining the word culture itself. These prefixes have been used along with about thirty various nouns, ranging from adaptability to training. In this paper, we focused on the adjective intercultural. In fact, this adjective has been widely used, not only in education but also in the communication and philosophy sectors among the world academia discourse. Intercultural Education appeared in America in the 1930s and also in the 1970s in Europe, in order to improve relations between immigrants and the people who received them. Intercultural communication arose in America as a cultural education program for American diplomats and professionals, while interculturalism appeared in the 1970s in Canada as a policy in opposition to multiculturalism. Intercultural philosophy started in 1990s Germany as philosophical speculation against Eurocentrism. As such, the adjective intercultural has been used with a combination of diverse nouns. In regards to this, one can ask the following questions: did the scholars have any kind of agreement during their discussions? Did they communicate and make a positive impact on each other? If not, how can we interpret their common use of the word intercultural? To answer these questions, we tried to compare fives types of intercultural waves of the 20th century, paying particular attention to their time periods, places and backgrounds of appearance, their emphases and shortcomings. Following our research, we found that intercultural waves in the 20th Century have developed independently despite their common use of the word intercultural. Therefore, we concluded that the use of same word intercultural was the result of humankind's effort to approach cultural differences in a positive way in the global village created by internationalization and globalization of the 20th century.

• Journal of Distribution Science
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• v.16 no.11
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• pp.5-10
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• 2018

Purpose - The recent establishment of many varieties of English language in the globe has created many models of English such as world Englishes (WEs), English as a Lingua Franca (ELF), English as a family of languages, and English as an Intercultural Language (EIcL). Among the models, the present study highlights 'English as an intercultural language (EIcL)' in relation to distribution science business English teaching to elucidate what EIcL is and why it is critical and how it can be realized in the business English classrooms. Research design, data, and methodology - This study look into the EIcL paradigm that empowers all active users to view English as universal and at the same time enables them to develop critical skills to bridge intercultural gaps or to cross borders. Results - Rather than just focusing on an acquisition of standardized English(es), EIcL serves as a major contextual factor facilitating success in getting competence among the different English languages. Conclusions - EIcL is a promising and ultimately rewarding approach to the contemporary business English teaching arena. EIcL should be achieved through policies, textbooks or living abroad, and, above all, learners/teachers' active awareness and understanding' of the EIcL mainstreams.

• The Journal of Korean Academic Society of Nursing Education
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• v.23 no.3
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• pp.279-289
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• 2017

Purpose: The purpose of this study is to investigate the learning experience, self-directed learning ability and self-efficacy of Japanese nursing students undergoing portfolio-based clinical practicums. Methods: The self-directed learning ability and self-efficacy of nursing students were examined using two scales. And using a text-mining approach, we constructed correspondence analysis followed by cluster analysis of open-ended responses forms. Results: The mean score of the self-directed learning ability was $60.89{\pm}5.28$ and the generalized self-efficacy was $68.37{\pm}11.56$. Moreover, the scores in the self-directed learning ability were positively correlated with scores in the generalized self-efficacy. In correspondence analysis, the distribution of extracted words showed that record was located on the negative side of the third quadrant, to the first principal component and that patient was located on the positive side of the first quadrant, contributing greatly to the second principal component. Conclusion: The results of this study contribute to approaching to "confidence, pride, stability," "growth and intention to development'' offers a key in developing self-directed learning ability. Students record what they see and learn the importance of visualizing it in learning portfolios. "Expression in detail of the learned contents" and "concerning to which objective evaluation is suggested" are important to the students.

• The Journal of the Convergence on Culture Technology
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• v.10 no.4
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• pp.729-736
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• 2024

In connection with the OECD's core competency proposal, we would like to consider an attempt to realize this in liberal arts education at Korean universities and examine what kind of education plan it is desirable to present to learners. Universities are expanding competency-based education into human and social fields by reconsidering new talent awards and the direction of education. In this way, each university selects and organizes core competencies and incorporates the core competencies that the university pursues into educational goals. Under the supervision of the Ministry of Education, education centered on core competencies is exploring its potential in liberal arts courses at universities above all else. We want to explore a methodology that can achieve learner-centered teaching and learning effects in the process of incorporating and accepting this. Language acquisition along with cross-cultural understanding is above all else a part that can promote learners' competencies in terms of diversity and mutual understanding. Therefore, we reflect this in French liberal arts education and explore teaching and learning processes by incorporating respect for diversity and mutual cultural understanding competency education related to learners' motivation into lectures. We aim to supplement this through collaboration and mutual cultural understanding processes as presentation tasks in order to overcome the existing competency-based evaluation while deriving acceptance results from learners. Therefore, they recognize that the direction of core competency education naturally shifts to value-centered education.

• Korean Association of Arts Management
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• no.55
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• pp.75-113
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• 2020

This research aims to identify current issues of arts education programs which have designed for North Korean Refugee Youth in South Korea and then navigates further steps to better serve the group. The purpose of study also pertains to the '2010 Seoul Agenda: Goals for the Development of Arts Education' announced at the Second World Conference on Arts Education, particularly, to the third Goal indicating how arts education practices can contribute to resolving social and cultural issues and promoting social cohesion and intercultural dialogues (UNESCO, 2010). This research engages with critical theory approach and adopts qualitative content analysis for collected documents and interview data. Based on the findings of this research, interview participants found its need of current arts education program for North Korean refugee youth become more value-driven and participant-centered. Currently, those programs available seem to incline to helping their adjustment to the South Korean society through arts-related activities, such as enhancing Korean language skills and learning Korean culture. Rather, it has been addressed that providing emotional and psychological supports and opportunities to search their own 'voice(s)' should be core objectives of the arts education programs. Moreover, when it is offered, arts educators and administrators need to make sure that participants can feel safe and secure as being present at the space for programs in order to express and encounter their true inner voice(s).

• Journal of Christian Education in Korea
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• v.62
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• pp.257-283
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• 2020

Our current society is experiencing a mass upheaval through globalization: mobility, hybridity, and cultural diversity are part of this world phenomenon. We can say that these changes are a result of people crossing borders due to international travel, immigration, emigration, studying abroad, labor, international marriages, fast and comfortable transportation, and the Internet. According to 2018 UNPD(Untied Nations Population Division)'s data, the international migrants have exceeded 258 million as of 2017. The increased number of migrants signifies that people with various backgrounds move from their own culture to a drastically different one. Interacting with different cultures can give people the chance to experience abundant lifestyles and improve life qualities. During that process, however, the differences between cultures can cause not only misunderstandings, conflicts, and violent collisions, but also xenophobia or radical nationalism. The current society is confronted with a problem: the people cannot stubbornly cling to a homogenous ethnicity anymore, which makes the coexistence between the citizens and immigrants necessary. Through these circumstances, I aim to suggest an educational model and a practical curriculum from a Christian perspective as the aim of this study. It seeks to encourage Christians to flexibly respond to these conflicts and collisions, and to fulfill their social responsibilities faithfully. For this reason, I will explore and seek sharing practical values through both shalom's communality as a theological approach and postconventionality in mature adults as a social-scientific approach. Consequently, I have few requests for the readers. First, approach with openness, understanding, and respect for other culture. Second, see this study as one step of confronting the global problem for coexistence and coprosperity of all social agents in the earth, a limited space. Third, notice that this study uses the interdisciplinary approach (theological and social scientific view) for a shareable, practical value that consistently leads the curriculum of my thesis, and a scientific method to eliminate bias. Lastly, understand that this study will eventually be used in educational practice, and as a result it prioritizes giving thought to the Christian educational environment. This study begins by exploring the conflicts and collisions between diverse cultures of our current society in international and national cases. Afterwards, I will reflect on how we can manage these conflicts and collisions by exploring the social-scientific view, postconventionality in mature adults, the theological view, and shalom's communality as a complement for the postconventionality's personal dimension. In conclusion, I suggest a curriculum that achieves peace as a practical value based on postventionality and shalom's communality for this study's goal.