Education Commons^™

The One – Way (Agri)Cultural Mirror: A Case Study Of How Young Agriculturalists Understand And Experience Culture, Janiece M. Pigg

LSU Master's Theses

As the global economy continues to transform how society operates, cultural competence has become a buzzword in education, professional development, research, government, and healthcare (Gay, 1994; Gallus et al., 2014). Cross et al. (1989) developed the most accepted definition of cultural competence: “a set of congruent behaviors, attitudes, and policies that come together in a system, agency, or among professionals and enable that system, agency, or those professionals to work effectively in cross-cultural situations” (p. 13).

Despite this, little to no research has been devoted to understanding cultural competence in agriculture. Thus, a need emerged to describe the cultural competence …

Negotiating Multilingual Writer Identity In The Dissertation: International Perspectives On Language And Writing Practices, A. Brooke Boulton

Education Doctorate Dissertations

Globalization and internationalization of higher education have perpetuated the dominance of English as the language of production and reproduction in doctoral education. English dominance considers the status of English as a lingua franca in academia. Multilingual students for whom English is not the first language must engage in complex language and writing practices to meet university and publication standards, globally. As writing is identity work, students must negotiate thought and writing in two or more languages to achieve meaningful self-expression and to represent authentic, authoritative voices in English. Data representing students from 17 different countries and speaking 14 different languages …

A Polite And Respectful Acceptance —— Implicit Function Of Refusal In Chinese From Pedagogical Perspective, Yawei Li

Chinese Language Teaching Methodology and Technology

This paper discusses the implicit function of refusal expressions that has been used by Chinese native speakers when responding to people’s offerings. By analyzing three conversations regarding how Chinese people have accepted people’s offerings during different time periods (1960’s, 1980’s, and 2000’s), the author argues that the verbal refusal in reacting to people’s offerings (especially gifts) does not literally mean “No, I don’t want it.” Instead, it is a way to show humility, politeness, and respect to the gift giver, and it functions as an implicit form of acceptance. By referring to three excerpts chosen from The Book of Rites …