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Violence is a recurrent trope in Kenya right from the pre-colonial period, colonial invasion to post-independence. Various communities have witnessed various forms of violence ranging from ethnic clashes, gender based violence to post-election violence orchestrated by resources and border disputes, inter-ethnic conflicts and election disputes. Using action research, data collection involves pre-screening, screening and post-screening discussions among youth from Pokot and Turkana communities of northern Kenya.?

Focusing on how film weaves into the poetics of transitional justice, this paper conceptualizes and foregrounds the peace building potential of Kenyan film in two ways: first, by exploring how film not only represents causes of violence, but also depicts possible ways of sustaining peace by preventing recurrences of conflict and human rights abuses in the future; and second, by giving voice to both victims and perpetrators to watch and reflect on their involvement in the violence as depicted in film plays a critical role towards the quest for reconciliation and healing among communities. The paper also argues that film screenings are an effective cultural means of conflict resolution. Ultimately, the paper shows that film not only provides a platform to re-experience and reconfigure past violence, but more importantly, serves as a site for peace building and reconciliation among communities, unlocks inter-communal communication and provides essential knowledge on peace, healing and reconciliation which has a bearing on policy making in the country.? ?

Presentation 1: Virtual Exchange: Mainstreaming Intercultural Collaboration in Rural and Remote Teacher Preparation

If we wish to teach for a sustainable future, teacher preparation programs must equip educators with concrete skills that will help them teach for global understanding and intercultural collaboration. In response to this need, the College of Education at Missouri State 肆客足球 created a virtual exchange program between teacher trainees in Missouri and North Africa, the Global Teacher Education Exchange. Our three-week long exchange is now mainstreamed into teacher preparation programs in Morocco and the United States. The exchange includes areas with limited global educational resources such as the Atlas Mountains, the Sahara, and the Rif Mountains in Morocco, as well as the rural Ozark region of Missouri. In its first four years, the program has engaged more than 1,200 participants, many of whom have participated fully in the exchange via cell phone and from remote and rural areas. This proposal presents outcomes of the Global Teacher Education Exchange and the ways in which it strengthens intercultural competencies among pre-service teachers in rural and remote regions.

Our initiative employs culturally responsive teaching methods that have demonstrated their effectiveness in disrupting dangerous narratives about "the other," while fostering significant intercultural understanding and growth among participants. We will share the results of our research, focusing on how the virtual exchange disrupts dangerous narratives among future educators. We will also highlight concrete practices that have made our exchange accessible and effective for participants from rural and remote areas, particularly in building intercultural competencies essential for teaching for global understanding and peace building.

Initial findings from our program indicate that the exchange has significantly increased the number of teacher candidates who are graduating from our programs with experiences in intercultural collaboration. Educators from rural backgrounds, in particular, have shown robust engagement in global dialogues, providing unique insights and demonstrating a strong commitment to teach for global understanding upon completion of the program.

Results from the Global Teacher Education Exchange underscore the potential of virtual exchange as a mainstreamed pedagogical practice in teacher preparation, one that makes experiences with intercultural collaboration accessible despite geographical and socioeconomic barriers. This highlights the need for the broader incorporation of these tools in teacher preparation programs globally, especially in underserved areas.?

By sharing our approach and outcomes at the conference, we aim to contribute to the ongoing discussion on effective strategies for fostering intercultural competencies in educational settings, with a focus on educators who serve in rural and remote areas. Furthermore, we seek to amplify the outcomes of our exchange by providing attendees with a practical framework for implementing similar initiatives and encouraging teacher preparation programs to develop collaborative partnerships through virtual exchange.

Presentation 2: Contact, connection and collaboration: The role of shared education in a society transitioning from conflict

The Belfast/Good Friday Agreement in 1998 signalled the end of more than three decades of conflict in Northern Ireland. Some 25 years on society remains divided, and this is mirrored especially in the education system where the majority of young people continue to attend schools that are characterised by ethno/religious separation. Seeking to capitalise on the role that schools can play in promoting social cohesion, and underpinned by contact theory, intercultural and social cohesion drivers, a Shared Education initiative was piloted by Queen's 肆客足球 in 2007. The approach promotes collaboration between schools from different sectors as a vehicle for improving educational opportunities for all children and building intergroup relations. Shared education has had a significant impact in a relatively short time period, with the majority of schools In NI participating and an associated legislative and policy framework now in place. The approach has also attracted interest from other divided jurisdictions and shared education projects based on the NI model have been trialled in Israel and countries in southeast Europe. This presentation examines the evidence for shared education and explores its unique contribution to promoting social cohesion in a society still recovering from conflict.

South Africa is a rainbow nation, where many different cultural, ethnic, linguistic, etc groups share environments. A microcosm of this can be found on university campuses, and specifically for this presentation, on Stellenbosch 肆客足球’s (SU) campuses. With the nation’s democracy (30 years this year) and with the more focussed spotlight on transformation and decolonisation since the Fees Must Fall student protests of 2015-2016.

it is imperative for these different publics to integrate and share spaces better – to practice intercultural competences. As laid out in SU’s Transformation Plan (2019), transformation is viewed as systemic. This means that all aspects of university life are involved in this process – including curriculum, space, and people – and that these aspects also influence the transformation of society (the publics). It is in this regard that intercultural competencies are needed and actively honed to create new possibilities and opportunities on a university campus like at SU. 

One way that SU, a historically exclusively, white, and mostly Afrikaans space, has attempted to foster intercultural competencies – and to work towards decolonisation and Africanisation – is though the Visual Redress Project, whose aim is to change the visual landscape of the university’s campus. This project, in alignment with the Visual Redress Policy (2021), is focused on the removal or contextualisation of sensitive artwork or symbols, the introduction of new visual symbols with African centrality as an outcome, updating campus signage, the naming/renaming of buildings and spaces, and other such initiatives that endeavour to create a more diverse, welcoming, inclusive, and equitable environment for all. Visual Redress takes place within a framework of deep engagement that brings together various perspectives, cultures, understandings, histories, and experiences. These engagements, often complex and robust, have as outcome new perspectives that harnesses diversity in bringing about shared values, platforms, and new common symbols. 

The Visual Redress project is, at its core, an example of intercultural competences as the campus is host to many different publics. For this presentation, we will explore some of the foci, process engagements, and outcomes of the Visual Redress project at SU and will show towards the value of intercultural engagement and the necessity of these competencies in creating an inclusive campus landscape and culture.  Further to this, we will look at three different sets of data from students, staff, and lecturers: two collected through short in-person interviews and one through a survey circulated online. This data reveals the respondents’ perceptions to various visual redress initiatives undertaken on campus thus far and provides an understanding of their feelings on transformation and belonging. In a last instance, we will show that the Visual Redress project attempts to contribute to the discourse around the importance of intercultural competencies through a look into the ways that exclusion and injustice are found within SU’s visual landscape and how inclusivity could be achieved through its active and engaging redressing.

COIL (Collaborative Online International Learning) is gaining acceptance as a means of expanding student’s intercultural and global exposure. While COIL has become a popular strategy for internationalization of teaching and learning in the West, this practice is still at a nascent stage in Africa. Through a systematic review of literature, this paper delineates the existing COIL initiatives in Africa that are mentioned in existing literature. 

It also analyses the trends of collaboration, the challenges faced in creating intercultural exposure through COIL and the reported impact on intercultural competence. This review contributes to debates on intercultural competence by demonstrating the trends and gaps that need to be addressed in order to scale this promising practice in the continent.?

Cultural boundaries refer to the norms, values, and customs that distinguish one culture from another. In the African context, one prominent cultural boundary is the existence of ethnic groups. Sociologists define ethnic groups as human communities with distinct characteristics such as a collective name, shared historical past, common traditions, customs, and practices (Barrett & Bryam, 2022). ?

These groups exhibit a high degree of internal diversity and plurality, with members selectively adopting, adapting, or rejecting various cultural aspects while sometimes incorporating elements from other cultures into their own customs and practices. 

An international encounter, which can alter preconceived notions about different cultures, occurs when an individual interacts with a person from another nation or ethnic group. This session will discuss examples of real-life intercultural encounters between study abroad groups (mostly from the US) and an NGO, as facilitated by an international education organization (EDU Africa). An overview of the importance of language in creating a lasting connection, the values of empathy when going into someone’s home, learning how to respect cultural differences in the way certain activities are predominantly done by one gender, e.g milking the cows, herding the cows (in the Maasai community). 

The session will consider the valuable insights that a women partner from an NGO in the Maasai Mara area offers into intercultural competencies in practice in working with local communities as well as international students and stakeholders. We are able to learn from firsthand experiences that illustrate the transformative power of intercultural understanding. It is possible to understand how such individuals or institutions have navigated cultural complexities of their own while engaging with other cultural frameworks. This dual perspective enriches her interactions and underscores the importance of intercultural competence in fostering broader thinking and effective collaboration. 

The session will critically reflect on gender equality in the context of the intercultural. For women in particular, developing intercultural competence can be empowering but also challenging. It opens avenues for leadership and participation in various socio-economic and political arenas. Women equipped with intercultural skills can bridge cultural gaps, advocate for gender equality, and contribute to community development. Education and empowerment initiatives focusing on intercultural competence can therefore play a pivotal role in advancing women’s roles in society.

In conclusion, fostering intercultural competence is essential in the African context, where cultural diversity is both a challenge and a strength. By understanding and appreciating this diversity, individuals can enhance their communication, collaboration, and problem-solving abilities. Partnerships with organizations and individuals who have deep cultural insights, like the Non Governmental organization I plan to collaborate with, can enrich the process of developing these competencies.

In 

The 2,500-year history of European Colonisation lies deep and bitter in the souls and psyches of many Africans, who still bear its scars and still see much ignorance and arrogance throughout the Global North from secondary students to business people to policy makers.

Through personal storytelling and provocative questioning, East Africa-based interculturalists David Thuku and Jeremy Solomons will co-lead an interactive presentation and conversation on what interculturalists can do in relation to three key aspects of European Colonisation:

1. Understanding the Past – The legacy of European Colonisation from the ]rst Greek mercantile colony in Naucratis, Egypt in the 6th Century BCE to the ‘Scramble for Africa’ in the late 19th Century.

2. Exploring the Present – The post-colonial mindset, de-colonisation and neo-colonisation as China, Russia and other countries expand their economic, political and military power within the continent.

3. Co-creating the Future – What interculturalists can do to prepare themselves and help others create more positive, effective collaboration between the Global North and Africa going forward.