[Music] [Music] Hello! Welcome to lesson number two of this module. In the previous lesson we dealt with the question of preparation for reflexivity. That is, understanding reflexivity as the personal capacity for awareness and learning, through the work of intentional introspection on our experiences, our patterns of thought and our actions. The reflexive steps invite us to question the actions accomplished, how to reconstitute them or to state them, through testimonies brought by people, writings or material traces. These testimonials can be recorded in self-assessment tools such as the portfolio. From now on, I propose to focus on the recognition of the otherness/alterity. The objective of this lesson is to identify and contextualize the intercultural dimensions to which people are exposed in situations marked subtle or strongly by linguistic and cultural diversity. We will study key concepts that define the intercultural dimensions: Otherness/Alterity, otherness situations Culture (idioculture & multi-culture) Interculturalism, Interstitial spaces And Mediation. Remember that the words Otherness/Alterity, Interstitial spaces and Mediation are explored or included in the other modules of this MOOC In this lesson we will focus on otherness/alterity, otherness situations, culture (idioculture & pluriculture) and interculturality, in order to understand how these terms are articulated around intercultural dimensions. In our daily life, we are confronted with the otherness/alterity, which means, to coexist and to design the quality or essence of the other-being defined at the same time by different things, the another human-being, another, the Other. In a philosophical conception close to that of Emmanuel LEVINAS, otherness/alterity inscribes the Other in the form of a person, an object or a force. This proposal is based on levels of experience related to the discovery of the world and the Same through the Other which gives rise to an opposition between the self and the not-self, between similarities and differences that can be particularly dependent on perception, emotions, sensitivity and affectivity. It is therefore the encounter with the Other with otherness, of which LEVINAS and RICŒUR talk about, which gives rise to situations of otherness/alterity. In this sense, the word situation encompasses all the conditions, material or immaterial circumstances in which all people exchange, meet and interact, regardless of their cultural affiliation whether it is idio-cultural or specific to each individual, or pluricultural, specific to the members of a group. Talking about cultural belonging, allows us to explore the concept of culture as presented by Perrineau For this author the concept unifies two levels of the global social structure, one material and the other spiritual, thus accounting for explicit culture (material phenomena) and implicit culture (knowledge, attitudes, values shared by community members). That is, the dialectic between real world and world ideologies. According to these two levels, a person can consider that his culture is shaped by his experience, his individual and collective historicity, as well as by his adherence to the elements that compose it: architecture, painting, music, food, a team or manufacturing products that are limited to a local, regional, national, etc. Culture can also be associated with symbols likely to create the link between people: a hymn, a flag, the consumption of certain products, the taste for the practice of an activity, etc. In the same vein and engendered by cultural contact, for authors such as Philippe Blanchet the notion of interculturality now takes into account the inevitable mixing of people, ways of life, languages, ideas, ways of working or research objectives. For Byram, the intercultural dimension concerns both cultural and linguistic affiliations and, as a result, inter-individual relations promote interculturality, without implying any predefined membership for learners-speakers For Abdallah-Pretceille, the intercultural paradigm needs to be perceived from individual and group characteristics, based on issues centered on contacts, interactions, acculturations or dysfunctions; that is, from issues associated with a renewed and permanent obligation to interpret. For Mignolo, Rojas Curieux and Barona Becerra, Walsh and Rojas interculturality is associated with defending the rights of so-called "minority" communities, fair, just recognition of cultural and linguistic diversity knowledge production and interactions between members of "minority and majority" communities The analysis of the words otherness/alterity otherness situations, culture and interculturality, allows us to note that the idea of discovery of the Other, is always present between the authors cited. Some authors defend a hypothesis of harmonious life, others free from such a need for resemblance, but all highlight the need to understand the omnipresent diversity within our families, our schools, our cities, our country and our planet. [Music] [Music]
