In a globalised world characterised by increasing cultural and linguistic diversity, fostering global competence is imperative. McLuhan (1964), a media theorist, introduced the concept of the ‘global village,’ suggesting that advancements in communication technology and globalised media would lead to a unified global consciousness and shared perceptions. Grounded in this idea, the contact hypothesis posits that bringing together diverse cultural groups can reduce prejudice (Allport, 1979). Supporting this view, studies have demonstrated that intercultural contact, such as short-term study or travel abroad, facilitates intercultural development among students who participate in these experiences (Lough, 2011). However, other studies challenge this assumption, showing that increased cross-cultural interactions do not necessarily result in students’ intercultural competenceIntercultural competence discourses (Lyttle, Barker, & Cornwell, 2011). In contemporary discourse, Deardorff (2006) advances the debate by arguingIntercultural competence discoursesLanguage; Racism that intercultural competenceIntercultural competence discourses is not an automatic outcome of cross-cultural interactions but rather a dynamic, developmental process that requires deliberate engagement. Her intercultural competenceIntercultural competence discourses model highlights the significance of reflection, adaptability, and the intentional cultivation of intercultural attitudes and skills. This perspective is central to current debates in the field, as scholars increasingly recognise that globalisation alone does not foster meaningful intercultural learning. Instead, structured interventions and pedagogical frameworks are necessary to facilitate transformative intercultural engagement (Deardorff, 2009). This ongoing scholarly discussion reflects the need to move beyond simplistic assumptions that physical mobilityMobility (scholarly) or cultural exposure inherently led to competence. Instead, current research explores how factors such as power dynamics, privilege, and systemic inequalities shape intercultural experiences, raising critical questions about how educational institutions can better support students in developing genuine intercultural understanding (Kimmel & Volet, 2012). These contemporary debates add depth to the literature, positioning intercultural competenceIntercultural competence discourses as a complex and evolving construct that requires sustained inquiry and innovative educational approaches. Indigenous students face distinct challenges in intercultural education, as language and cultural differences disrupt their adaptation and learning experiences. Using Language Convergence/Meaning Divergence Theory, this chapter explores the experiences of a Paiwan student from Taiwan studying in Hawai‘i, highlighting how Indigenous learners use language strategies yet encounter divergent cultural interpretations. Qualitative analysis of interviews reveals two main themes: (1) collective learning as communal rather than individualistic, and (2) cultural and educational assimilation, wherein Indigenous students reshape academic norms to align with their cultural values. Addressing gaps in understanding Indigenous student experiences within Eurocentric education systems, this study advocates inclusive pedagogies that embrace Indigenous perspectives and foster culturally sustaining educational environments.

Learning Perceptions and Adaptation Through Language Convergence and Meaning Divergence Lens

章节
发表日期：

2025年

查看全文

Yu-Chieh Wu

摘要

In a globalised world characterised by increasing cultural and linguistic diversity, fostering global competence is imperative. McLuhan (1964), a media theorist, introduced the concept of the ‘global village,’ suggesting that advancements in communication technology and globalised media would lead to a unified global consciousness and shared perceptions. Grounded in this idea, the contact hypothesis posits that bringing together diverse cultural groups can reduce prejudice (Allport, 1979). Supporting this view, studies have demonstrated that intercultural contact, such as short-term study or travel abroad, facilitates intercultural development among students who participate in these experiences (Lough, 2011). However, other studies challenge this assumption, showing that increased cross-cultural interactions do not necessarily result in students’ intercultural competenceIntercultural competence discourses (Lyttle, Barker, & Cornwell, 2011). In contemporary discourse, Deardorff (2006) advances the debate by arguingIntercultural competence discoursesLanguage; Racism that intercultural competenceIntercultural competence discourses is not an automatic outcome of cross-cultural interactions but rather a dynamic, developmental process that requires deliberate engagement. Her intercultural competenceIntercultural competence discourses model highlights the significance of reflection, adaptability, and the intentional cultivation of intercultural attitudes and skills. This perspective is central to current debates in the field, as scholars increasingly recognise that globalisation alone does not foster meaningful intercultural learning. Instead, structured interventions and pedagogical frameworks are necessary to facilitate transformative intercultural engagement (Deardorff, 2009). This ongoing scholarly discussion reflects the need to move beyond simplistic assumptions that physical mobilityMobility (scholarly) or cultural exposure inherently led to competence. Instead, current research explores how factors such as power dynamics, privilege, and systemic inequalities shape intercultural experiences, raising critical questions about how educational institutions can better support students in developing genuine intercultural understanding (Kimmel & Volet, 2012). These contemporary debates add depth to the literature, positioning intercultural competenceIntercultural competence discourses as a complex and evolving construct that requires sustained inquiry and innovative educational approaches. Indigenous students face distinct challenges in intercultural education, as language and cultural differences disrupt their adaptation and learning experiences. Using Language Convergence/Meaning Divergence Theory, this chapter explores the experiences of a Paiwan student from Taiwan studying in Hawai‘i, highlighting how Indigenous learners use language strategies yet encounter divergent cultural interpretations. Qualitative analysis of interviews reveals two main themes: (1) collective learning as communal rather than individualistic, and (2) cultural and educational assimilation, wherein Indigenous students reshape academic norms to align with their cultural values. Addressing gaps in understanding Indigenous student experiences within Eurocentric education systems, this study advocates inclusive pedagogies that embrace Indigenous perspectives and foster culturally sustaining educational environments.