A critical discussion of Byram’s model of intercultural communicative competence in the light ofbildungtheories

Intercultural Competence and the Promise of Understanding

“…The former paradigms of IC such as , and Bennett (2003) and their critiques ), Hoff (2014 along with my alternative framework require us see IC as a process (Krajewski, 2011), IC which advocates multi-dynamicity, inter-subjectivity, criticality and inter-disciplinarity (religious, academic, technology, socio-cultural etc.). This new framework of IC is 'more adapted to our times, more meaningful and thus more beneficial to education' (Dervin n/d).…”

“…Specifically, Dervin (2010) critiqued savoirs as unconvincing as, according to him, there is no guarantee that everybody 'believes in them' (five savoirs). Byram's definition is also critiqued as his parameters of intercultural dialogue are set by the Other and thus there is imbalanced power between self and other (Hoff, 2014).…”

Fostering the “Intercultural Reader”? An Empirical Study of Socio-Cultural Approaches to EFL Literature

“…Although not all of the articles explicitly link the discussion to the School of the Future concerns which have been given attention here in Chapter 1, they nevertheless have relevance in such a context, as will be elaborated upon in Chapter 4. Article 1, "A critical discussion of Byram's model of intercultural communicative competence in the light of Bildung theories" (Hoff, 2014) examines a well-established theoretical model which has influenced the development of FL didactic theory and pedagogical practice since it was introduced in the late 1990s (see 2.2). The article discusses the model in the light of different views of Bildung which have been held by scholars who adhere to a hermeneutic tradition of philosophy (see 2.4) and considers the implications this model may have for intercultural learning processes in the FL classroom.…”

2. The Ethics of Performative Approaches in Intercultural Education

“…In other words, critical pedagogy sees difference not as a universal, abstract asset or obstacle but as a fully embodied phenomenon; one that cannot be regarded in separation from particular living and breathing bodies and the contested social realities these bodies find themselves in. In her critical discussion of Byram's (1997) intercultural competence model, Hoff (2014) explains how the five savoirsmodel's underlying notion of human universality could in this respect run the risk of working towards undisturbed educational spaces in a mode of passivity, rather than result in an active stance of critical inquiry:…”