Abstract
AbstractNowhere does the need to appreciate a diverse range of different intercultural experiences appear more obvious than in the context of intercultural education. Yet, in times of neoliberal hegemony over educational politics and policies, less socioculturally dominant and often more colloquial funds of intercultural knowledge risk to suffer continued institutional marginalization and curricular obliteration. To counter such forms of symbolic violence and to create learning environments that value a wide range of processes of intercultural capital realization, intercultural education needs to overcome ideas of “bad habitus” and “good reflexivity”, for they prematurely discredit the value of people’s practical sense, while failing to problematize the sociocultural contingency of their reflexive capacities. In a critical appropriation of Bourdieu’s conceptualization of human agency, the present article highlights the reconcilability of reflexivity and habitus, with a particular interest in processes of ...
Highlights
No doubt agents do have an active apprehension of the world
With the background of intensifying processes of economic globalization and the worldwide spread of neoliberal educational politics and policies, it urges for inclusive forms of intercultural education that avoid uncritical celebrations of reflexivity, private initiative, and individual talent
Being the product of history, it is an open system of dispositions that is constantly subjected to experiences” (Bourdieu & Wacquant, 1992, p. 133; original emphasis)
Summary
This article illustrates the importance of valuing both intuitive and reflexive forms of intercultural learning. With the background of intensifying processes of economic globalization and the worldwide spread of neoliberal educational politics and policies, it urges for inclusive forms of intercultural education that avoid uncritical celebrations of reflexivity, private initiative, and individual talent. It underlines the vital importance of an intercultural education that recognizes a wide range of less formally established funds of intercultural knowledge. Throughout, the article advocates a perspective that views processes of individual development as closely related to the respective contextual circumstances, with a particular interest in implications in terms of sociocultural justice
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