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Working with Older Volunteers in Manual Intergenerational Projects<br />

not mean that these examples have no learning effect for exchanges in Europe.<br />

On the contrary, dealing with cultures that are rather different from one’s own<br />

backgro<strong>und</strong>, is often more effective to begin with. For one thing, inexperienced<br />

participants in particular realize cultural differences much more clearly<br />

then; they serve as a stimulus for comparison and may show the manner in<br />

which certain aspects also apply to European contacts. The transfer intensifies<br />

the insight more effectively than a too obvious presentation of differences. On<br />

the other hand, by taking the “perspective of the third culture” (Bertels et al.<br />

2004: 65) – that is the consideration of other cultures from the outside – people<br />

can talk to each other much better than if members of the culture <strong>und</strong>er<br />

discussion are participants at the same time. Thus the case studies provide<br />

not only country-specific knowledge, but also train the general intercultural<br />

competence.<br />

Regardless of the choice of methods within an international exchange, intercultural<br />

learning should definitely be a scheduled component within the<br />

programme. Experience shows that superficial contacts often have the effect<br />

that instead of filling informational gaps about other cultures they even reinforce<br />

prejudice rather than prove it wrong (see also Alfred Toepfer Fo<strong>und</strong>ation<br />

2008: 5-6; Flechsig 1999). This mainly happens when the intercultural contact<br />

is not explicitly discussed and reflected as such. The idea that intercultural<br />

festivals or holidays in Turkey could contribute automatically to a real <strong>und</strong>erstanding,<br />

is normally doomed to total failure. For here the aforementioned<br />

misconceptions play a role, differences are either ignored or amplified. In<br />

loose or even repeated contacts, nothing but the – strange – behaviour of the<br />

other one will usually be perceived. If knowledge about fo<strong>und</strong>ational values is<br />

lacking as a justification for this behaviour, it quickly leads to misinterpretation<br />

and false evaluations. Examples can be fo<strong>und</strong> in the method set (Part 4,<br />

practice: working with case studies).<br />

In addition to specific exercises as part of an intercultural training, in each<br />

exchange it is important to put emphasis on further contact between the participants<br />

from different countries next to the actual project work. Since this<br />

is not necessarily initiated by the participants themselves, assistance is appropriate<br />

now and then. This can happen through simple means, such as a deliberate<br />

mix of people at the tables during meals or through methods similar to<br />

those which help to form group identity in culturally consistent seminars and<br />

workshops (part 4). At the same time it should also be noted that intercultural<br />

contacts are strenuous, especially if there is no common language. Thus, it is<br />

advisable to leave space for retreat, as for example during breakfast time, when<br />

a conversation in the native language with well-known participants may have<br />

a recreational effect.<br />

Fantini, Alvinio E. (2006): Assessment Tools of Intercultural Communicative Competence<br />

www.sit.edu/SITOccasionalPapers/feil_appendix_f.pdf<br />

Wennerstroem, Ann (2006): Intercultural Communication. Annotated Resource List 2006<br />

http://www.lawhelp.org/documents/41503117%20Intercultural%20Communication%20Annotated%20Resource%20List.pdf<br />

Set of Methods 103

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