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TITLE OF THE PRESENTATION

Presenter Name:Mg. Anglica Mara Rojas Isaza

E-mail: sedub@uniamazonia.edu.co
Cellphone number: 57+322 637 76 35
Theme: Fostering intercultural competence in EFL in-service teachers in a
conversational class
Type of audience:teachers,students
Biodata:
Anglica is a professor in ELT program at Uniamazona. She holds a Degree in Modern Languages and a
Master's Degree in Bilingualism.She has a diploma in Higher Education from the University of Amazona.
She has studies in Persian and Arabic languages at Jami'atul Zahara University, Iran. Research interests:
social and intercultural studies in ELT.

INTRODUCTION

Every human being is the architect of his own culture and his own history. The construction of linguistic
meanings has become one of the subjects of major concern among linguists in recent years, since this is a
valuable tool in social transformations, especially in the era of globalization, and more specifically in the
construction of a culture of peace in the post conflict stage that Colombia is going through at the moment.
In the words of Foucault (Quoted in Arango, BPR, & Gmez, RA (2014), it is essential to recognize the
strength of history nuanced by the individual capacity of permanent creation and innovation. To reflect on
the elements that compose it, that is to say, the act of speech constitutes a tool of action and negotiation in
the semantic, syntactic, pragmatic, sociolinguistic and sociocultural axes. This is also present in the need
humans have in order to manifest realities and t experiences, without crossing the limits of respect and
tolerance, and to interact with the other in a responsible and respectful way, because being subjects of peace
is implicit in human nature (Moya, JLM, & Esteban, MPS, 2006).

In this sense, such negotiations are much more marked among bilingual speakers, since they must respond
to communication needs both in their mother tongue and in the second language, preserving not only the
linguistic codes but also the cultural elements of each one. Thus, the bilingual speaker moves constantly
between two moments, one own and one alien, but he must assume them both in a responsible and effective
sense; In turn, the bilingual is due to its own culture, and it looms between the cultural elements of the
second language, ensuring that it does not negatively transform the first.

On the other hand, language graduates should be the engineers of a pedagogical-social transformation, in
which they contribute to the construction of a more reflexive, critical and pertinent education. That is, the
teacher in training should appropriate his knowledge and teaching methods and learning in such a way that
he has the ability to apply his knowledge in the micro context in which it develops, contributing significantly
to the construction of A more egalitarian, peaceful, tolerant and inclusive society. In addition, government
policies and international demands in terms of skills and quality are a call for the evaluation and proposal
of new visions and new educational trends, which respond to the true needs of the community, for the sake
of its development and its Cultural, ethical and ecological preservation, among others.

THEORETICAL FRAMEWORK
Obviously, bilingualism is latent in many Latin American countries, especially in recent years. In speaking
specifically of Colombia, the phenomenon of bilingualism has become a phenomenon worthy of attention
for the national government and for the people; It is even proposed that by 2025 the country should be
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bilingual (MEN, 2006 and 2014). At this point, it is necessary to appeal again to Grosjean (2001), who
explains that some of the reasons why bilingualism is due to education and culture in a country and by
global industrialization (these two would be the cases In the Colombian local context). In this regard, De
Mejia and Fonseca (2008a) emphasize that until 1991 Colombia was constitutionally recognized as a
multilingual and pluricultural nation and bilingual education became the form of education to be
implemented in areas where minority communities live (eg. 10). Subsequently, the Education Act of 1994
established a policy of bilingual and intercultural ethno-education for these same communities.

Culture is definitely a necessary concept to address the present theme. There are a variety of definitions that
try to approach the subject from different points of view (Cruz Arcila, 2007). A general definition of what
is often understood by culture is provided by Richards et al. (1999), in that culture refers to all beliefs,
attitudes, customs, behavior, social habits, etc., of the members of a Society in particular.

On the other hand, from a social perspective, it is necessary to recognize that in the moment of establishing
a social relation or even of a simple conversation, each person allows to glimpse not only what he thinks,
but what he believes, what he has learned since his Home, its customs and its points of view as to the
microcosm to which it belongs. In short, each human being demonstrates what culture he / she participates
in when interacting with others.

At the moment of learning a language, one tends to perceive one's culture as the proper way of seeing and
doing things, and even perceiving reality. The human being is prone to adapt the new language to its cultural
patterns without taking into account all the implications that the exercise of language learning brings (Cruz
Arcila, 2007). Sometimes neither students nor teachers are aware of the cultural aspects of language
learning and teaching. Thus, a person may be a speaker of a language but not an "intercultural speaker"
(Kramsch, 2002).

Technically, cultural conceptualizations are cultural schemas (or cultural models for complex
conceptualizations), categories, metaphors, etc. that emerge at the time of cultural cognition. On the other
hand, at the individual level, cultural conceptualizations are distributed heterogeneously in the minds of
those who belong to the cultural group; That is to say, these concepts are not fixed equitably in each member
of the community, but rather are codes shared at different levels among the individuals belonging to that
cultural group.

The role of languages in cultural conceptualizations is twofold: on the one hand it communicates them but
at the same time contains them. The semantic content of the lexical elements depends on how the speakers
categorize their experiences. For example, a language may have two words corresponding to an animal,
corresponding to its categorization either as animal or as food (eg fish and fish).

On the other hand, according to Sharifian (2012), who exposes the concept of cultural conceptualizations,
groups develop complex systems of conceptualization that serve to form or inform their cosmovisions over
time. Cosmovisions are not the result of a person's imagination but are the result of systems of
conceptualizations that have emerged after years of interaction between people through various groups and
the negotiation of how to conceptualize those experiences. Cultural conceptualizations are also used as a
frame of reference for reasoning and as such serve to elucidate the logic underlying our thoughts and actions
in our daily routines. New cultural conceptualizations can also be activated by influences or contact with
other communities. The language has an intrinsic and meaningful connection with our system of
conceptualizations. Scholars of linguistic anthropology have demonstrated how the lexical terms of
different languages can express the codes of how the speakers expressed themselves in the past and how
they have been shaped to adapt them to the present.
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PRACTICAL ACTIVITIES
The workshop session will be carried out as though it were a conversational class. Then, a short
video, a reading and a discussion will be done. The topic will be a cultural one in which the theories
cited above will be applied.

MATERIALS:
PHOTOCOPIABLE MATERIAL WILL BE USED(It will be sent to the organizers in advance).
SPEAKERS AND A T.V SET WILL BE NEEDED.

CONCLUSIONS

According to Cruz Arcila, when talking about the social and communicative relations between the culture
of speakers of English as a second language and the language itself, it becomes necessary to distinguish
different types of mediations that come afloat. These mediations may be intercultural or multicultural.
According to Kramsch (1998) the term intercultural refers to the encounter of two cultures or two languages
across the political borders of the states. In other words, this type of communication happens between
cultures and languages from different countries, so cultural shock (culture shock) is very likely to happen.
In the same way, this intercultural dialogue also, according to Kramsch (1998), has to do with
communication between people of different ethnic groups, social classes and genres within the same
national context. In addition, this term may also refer to the dialogue between minority cultures and
dominant cultures, as well as issues related to bilingualism and biculturalism.In the last decades, reflecting
on communication and intercultural competence, it has not been limited to the repertoire of actions available
to people in dissolving cultural contexts, but has also analyzed their specific representations of reality And
social relations.

DESCRIPTION OF THE PRESENTATION: (100 words)

The workshop titled Fostering intercultural competence in EFL in-service teachers in a
conversational class, seeks to show in a practical manner how to develop intercultural competence
among English Language future teachers. The concepts of intercultural understanding and
awareness have been proposed by several authors who, in turn, have succeeded to make many
teachers and language users conscious of the fact that language and culture are inseparable.
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WEBGRAFA

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Important!!!! The body of the proposal should be 3 pages maximum and 2 minimum.