FLEKS - Scandinavian Journal of Intercultural Theory and Practice https://journals.hioa.no/index.php/fleks <p><em>FLEKS - Scandinavian Journal of Intercultural Theory</em> and practice is a double-blinded peer-reviewed, open access journal. The journal focuses on the following topics:</p> <ul> <li>intercultural communication</li> <li>cross-cultural studies</li> <li>multicultural studies</li> <li>intercultural pedagogy, psychology and philosophy</li> <li>professions in diverse societies</li> <li>language, interpreting and translation</li> <li>development studies</li> <li>migration health</li> <li>diversity management</li> </ul> <p>The journal provides an academic platform for researchers and professionals to contribute innovative work in the field. Based in a Scandinavian context, characterized by prioritizing no single theoretical horizon or methodological approach, the journal creates a space for development of the research field.</p> <p>The journal publishes: Research articles, Pedagogical development work, Book reviews, Student essays.</p> en-US All items published in this journal are licensed under a <a href="http://creativecommons.org/licenses/by/4.0/" rel="license" target="_new">Creative Commons Attribution 4.0 License</a>. Cato.Christensen@oslomet.no (Cato Christensen) susanna.calvert@oslomet.no (Susanna Calvert) Mon, 17 Sep 2018 15:19:09 +0200 OJS http://blogs.law.harvard.edu/tech/rss 60 Gjesteredaktørenes innledning https://journals.hioa.no/index.php/fleks/article/view/2931 Torjer Andreas Olsen, Cato Christensen ##submission.copyrightStatement## http://creativecommons.org/licenses/by/4.0 https://journals.hioa.no/index.php/fleks/article/view/2931 Mon, 17 Sep 2018 00:00:00 +0200 ”Urfolk” og ”mangfold” i skolens læreplaner https://journals.hioa.no/index.php/fleks/article/view/2248 <p>Since 1974, the curriculum for the Norwegian school has had a overarching part that puts the school and its content into a bigger social and political context. As such, this part of the curriculum is a highly political and ideological text that expresses the state's purpose and interest related to the school. This article looks into how indigenous people, minorities and diversity is represented in the general part of the curriculum from 1974 to 2017. The changing curricula show changes in the official politics and views on diversity. Through an analysis of the curricula we explore which terms and concepts that are used in the description of people and groups in Norwegian society. We focus primarily on the representation of the Sami, who move from being people in "mixed language districts" with limited rights, via being an "ethnic minority", to being an indigenous people with a set of rights. Further, we look into how the diverse society is represented, from the use of "alien workers", via "immigrants", to just "diversity". We argue that the concepts or strategies of politics of recognition and politics of integration respectively can be used to describe the curricula. Norway's educational policy towards minorities and indigenous people seems to exist between these two. In the end, this leave diversity competence as an important concept in the future Norwegian school.</p> Torjer Andreas Olsen, Bengt-Ove Andreassen ##submission.copyrightStatement## http://creativecommons.org/licenses/by/4.0 https://journals.hioa.no/index.php/fleks/article/view/2248 Mon, 17 Sep 2018 00:00:00 +0200 From indigenous education to indigenising mainstream education https://journals.hioa.no/index.php/fleks/article/view/2190 <p>The purpose of this article is to discuss the concept of “indigenous education” in Norway and Aotearoa New Zealand. The point of departure is that both states face a common challenge with regard to indigenous education: Valuable resources are used on indigenous schools, but the majority of indigenous students attend mainstream schools. The article claims that the emphasis on indigenous schools has been necessary and important as part of the indigenous political movement. Nevertheless, in order to achieve culturally appropriate education for all indigenous pupils, this article argues that there is a need to indigenise mainstream education.</p> Kajsa Kemi Gjerpe ##submission.copyrightStatement## http://creativecommons.org/licenses/by/4.0 https://journals.hioa.no/index.php/fleks/article/view/2190 Mon, 17 Sep 2018 00:00:00 +0200 Sámi álbmotbeaivi https://journals.hioa.no/index.php/fleks/article/view/2865 <p>This article is based on the current debate about whether or not the official Sami flag day 6 February may and should be referred to as "Sami Day" or "Sami National Day." While the Norwegian government is consistently referring to the Sami as a people (folk), the Sami decided in 2005 that the celebration referred to the Sami as a nation. The use of the term “nation” by the Sámi Parliament has created reactions among parts of the non Sami population, especially in current and historical Sami core areas, and in some political parties, especially representatives from the Progress Party (Fremskrittspartiet). The negative statements in connection with the national identity of the Sami, reflects specific attitudes to the power relationship between the majority community and the Sami.</p> <p>In light of these criticisms, it may be useful to see the historical development of the Sámi political mobilization and the common European tradition from which it was born. The Sami National Consciousness grew up in the early 1900s, equivalent to Norwegian nationalism in the wake of union resolution with Sweden. At first glance, The Sami opposition in the period after 1905 seems to be in the business and cultural spheres, but looking at the sources, there is a language that was also indicative of the Norwegian majority community in the same period. The Sami opposition to the Norwegian authorities developed early strategies to respond to assimilation and cultural imperialism. Although the pressure of the Sami opposition fell in periods, it was an important self-awareness of the Sami as political subjects. The Sami initiative is important symbols of Sami political commitment and the national consciousness. The Sami resistance struggle testifies that the conditions of the Sami not only came under the reconciliation policy of the Norwegian authorities, but that Sami demands for rights and respect for language and culture have been fought through well over hundred years.</p> <p>The fact that the Sami nation-building process has been overlooked in Norwegian history writing is arguably an important reason why the idea of a Sami nation seems alien, provocative and partly revolutionary from a majority point of view. However, the Sami nation constitutes itself first and foremost as a cultural nation (cultural heritage, languages, myths, folklore, customs and history), not through demands for political independence.</p> Lars Lien ##submission.copyrightStatement## http://creativecommons.org/licenses/by/4.0 https://journals.hioa.no/index.php/fleks/article/view/2865 Mon, 17 Sep 2018 00:00:00 +0200