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Copyright of Teoría de la Educación. Revista Interuniversitaria is the property of Ediciones Universidad de Salamanca and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The cypher, a circle of MCs improvising rhymes in a collaborative jam session, is a relatively unexplored topic in hip hop. Through its focus on community and reciprocity, the cypher represents a crucial nexus of sociability that enables researchers to examine the shifting positionalities and communicative practices of audience members and practitioners. Using a participant observation study and 30 semi-structured interviews of MCs at Legendary Cyphers in New York City, this paper examines how members of the hip hop community navigate their membership, how the cypher acts as a pedagogical space for learning hip hop sociability, and how white practitioners communicate their cultural commitment. The findings indicate the importance of adaptive identities between audience members and performers. Ultimately, membership in hip hop is learned in spaces like the cypher and offers a lens through which we can understand the process of doing and becoming hip hop. [ABSTRACT FROM AUTHOR]

For years researchers have shown the positive role that foreign language courses play in increasing the cultural knowledge and understanding of university students. However, at a time where internationalization is now at the forefront of nearly every major US university, foreign language courses are being cut and defunded at unprecedented levels. Clearly, the cultural benefits that foreign language courses provide are not meeting the standards necessary to be seen as key contributors to the goals of internationalization. Thus, the research presented in this paper is an initial student-centered investigation into the process of cultural learning within foreign language courses. By focusing on how students perceive of and understand the cultural information they are exposed to in the classroom. As a result, the research suggests important areas in which foreign language courses can improve the role they play in facilitating cultural learning, and hopefully, begin to receive the recognition they deserve in improving cultural understanding and awareness.

In drylands, where resources are scarce, wild edible plant (WEP) knowledge is crucial to overcome food scarcity. Understanding the distribution pattern of local ecological knowledge (LEK) about WEP and identifying knowledge holders are key steps to assessing the resilience and vulnerability of knowledge systems. However, little is known about how WEP knowledge is distributed across life stages and gender of people living in arid regions. Here, we study the distribution of WEP knowledge within a small-scale society from southwestern Madagascar, a region known for its dry climate and related food crises. We worked with Tanalana male and female children and adults using semi-structured interviews and free listings. Tanalana people display a sophisticated LEK adapted to the extreme environment in which they live, with a distinct distribution pattern regarding theoretical and practical knowledge across life stages and gender. While women and men cited similar WEP, children and adults cited different sets of WEP, suggesting they hold differentiated bodies of theoretical knowledge, however our results suggest similarity in practical knowledge across life-stage and gender. We argue that resource limitation and food scarcity might be so pervasive in the area that extensive sharing of knowledge on WEP could be an adaptation to the extremely dry environment. [ABSTRACT FROM AUTHOR]

In this paper, we propose the expression cognitive twists for cognitive mechanisms that result from the coevolution of genes and learning. Evidence is available that at least some cultural learning mechanisms, such as imitation and language, have evolved genetically under the pressure produced by culture, even though they are mostly acquired through domain-general learning during development. Although the existence of these mechanisms is consistent with evolutionary theory, their importance has not been sufficiently emphasized by mind-centered accounts of human cognitive evolution, namely evolutionary psychology and cultural evolutionary psychology. We provide concrete examples of cognitive twists, such as vocal imitation. Genetic changes in action-perception matching circuits suggest that human imitation and perhaps language are cognitive twists, namely plastic, learnable, yet genetically evolved cognitive mechanisms. We conclude that cognitive twists depict plausible evolutionary scenarios for the evolution of cognition in Homo sapiens. [ABSTRACT FROM AUTHOR]

The cultural transmission of technical know-how has proven vital to the success of our species. The broad diversity of learning contexts and social configurations, as well as the various kinds of coordinated interactions they involve, speaks to our capacity to flexibly adapt to and succeed in transmitting vital knowledge in various learning contexts. Although often recognized by ethnographers, the flexibility of cultural learning has so far received little attention in terms of cognitive mechanisms. We argue that a key feature of the flexibility of cultural learning is that both the models and learners recruit cognitive mechanisms of action coordination to modulate their behavior contingently on the behavior of their partner, generating a process of mutual adaptation supporting the successful transmission of technical skills in diverse and fluctuating learning environments. We propose that the study of cultural learning would benefit from the experimental methods, results, and insights of joint-action research and, complementarily, that the field of joint-action research could expand its scope by integrating a learning and cultural dimension. Bringing these two fields of research together promises to enrich our understanding of cultural learning, its contextual flexibility, and joint action coordination. [ABSTRACT FROM AUTHOR]

Copyright of Electronic Journal of Research in Educational Psychology is the property of Editorial of the University of Almeria (Spain) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

We designed and implemented a collaborative immersion in Ethiopia as a service learning experience for a team of interprofessional (IP) learners. The IP team of four dental students, one dental faculty, nine medical students, two medical student leaders, and one global health faculty fully experienced this immersion. The setting was in rural Ethiopia, and the immersive experience included ecological accommodations by the Common River Non-Governmental Organization (CR-NGO). 1 [ABSTRACT FROM AUTHOR]

This paper investigates to what extent telecollaboration can be integrated as an effective medium for the enhancement of intercultural communicative competence (ICC) in the foreign-language classroom. The data was obtained over one semester from a series of asynchronous exchanges in language-exchange class settings using Google drives shared between United States-based students learning Arabic as a foreign language at three American universities, and students at a Saudi university in Saudi Arabia learning English as a foreign language. The one-on-one interactions covered a variety of topics related to cultural knowledge, perspectives, values, practices, behaviors, and products. The data from this collaborative online project also included two reflection surveys that students responded to before and after the study. Byram's 2021 model (including its objectives) was applied, and the findings reveal that many ICC objectives are clearly reflected in students' telecollaborative exchanges, indicating that this type of exchange can be used effectively as a tool to develop students' intercultural competence. The findings also show a noticeable increase in students' interests in cultural learning and understanding the culture of others. [ABSTRACT FROM AUTHOR]

Episodic representations can be entertained either as "remembered" or "imagined"—as outcomes of experience or as simulations of such experience. Here, we argue that this feature is the product of a dedicated cognitive function: the metacognitive capacity to determine the mnemicity of mental event simulations. We argue that mnemicity attribution should be distinguished from other metacognitive operations (such as reality monitoring) and propose that this attribution is a "cognitive gadget"—a distinctively human ability made possible by cultural learning. Cultural learning is a type of social learning in which traits are inherited through social interaction. In the case of mnemicity, one culturally learns to discriminate metacognitive "feelings of remembering" from other perceptual, emotional, action-related, and metacognitive feelings; to interpret feelings of remembering as indicators of memory rather than imagination; and to broadcast the interpreted feelings in culture- and context-specific ways, such as "I was there" or "I witnessed it myself." We review evidence from the literature on memory development and scaffolding, metacognitive learning and teaching, as well as cross-cultural psychology in support of this view before pointing out various open questions about the nature and development of mnemicity highlighted by our account. [ABSTRACT FROM AUTHOR]

This study aims to investigate community needs in order to develop the cultural learning resource of Suandok Temple, one of the most important religious monasteries in Chiang Mai, Thailand. This is where, in the Lanna kingdom, now the northern part of Thailand, Lanka Wong Theravada Buddhism was founded. The study is based on interviews, with historical procedures, Shalaginova's concept of Heritage Interpretation, and Berlo's SMCR Model of Communication applied to the data analysis. The findings reveal the needs of the community, which can be divided into six themes: (1) important persons to Suandok Temple; (2) outstanding arts and architecture; (3) holy landmark; (4) community center; (5) education hub and tourism; and (6) cultural learning resources. While the first five themes are the contents of the cultural learning resources, the sixth theme offers the guideline and elements, particularly target group, type, and form of presentation, that would be appropriate to cultural learning. With suitable learning resources, users could become aware of and understand the importance of cultural heritage in their community. Consequently, the community as a whole could share a sense of ownership and a determination to maintain, protect, and preserve their cultural heritage. [ABSTRACT FROM AUTHOR]

Empirical findings and theorizations of both imitation and selective trust offer different views on and interpretations of children's social learning mechanisms. The imitation literature provides ample documentation of children's behavioural patterns in the acquisition of socially appropriate norms and practices. The selective trust literature provides insights into children's cognitive processes of choosing credible informants and what information to learn in future interactions. In this paper, we place together findings from both fields and note that they share analogically similar theoretical underpinnings and offer explanations that are complementary to each other. We contend that children's imitative tendency may be due to their selection of in‐group members as cultural experts, who serve as reliable sources of conventional information. Moving forward, we note the importance of evaluating individual differences and cultural factors to provide a more holistic understanding of universality and variation in children's social learning mechanisms. [ABSTRACT FROM AUTHOR]

This article suggests an integration of Barbara Rogoff's sociocultural development theories into Christian faith transmission. Drawing from Confessional Anglican Churches in Sydney, it examines prevailing models of children's ministry influenced by Western schooling principles. Highlighting Rogoff's intent community participation and cultural learning theories, it argues for their applicability in fostering meaningful children's ministry practices among children and the alignment with Confessional Anglican theology. It concludes with suggestions for application in children's ministry practice. [ABSTRACT FROM AUTHOR]

We propose and test the overconfidence transmission hypothesis, which predicts that individuals calibrate their self-assessments in response to the confidence others display in their social group. Six studies that deploy a mix of correlational and experimental methods support this hypothesis. Evidence indicates that individuals randomly assigned to collaborate in laboratory dyads converged on levels of overconfidence about their own performance rankings. In a controlled experimental context, observing overconfident peers causally increased an individual's degree of bias. The transmission effect persisted over time and across task domains, elevating overconfidence even days after initial exposure. In addition, overconfidence spread across indirect social ties (person to person to person), and transmission operated outside of reported awareness. However, individuals showed a selective in-group bias; overconfidence was acquired only when displayed by a member of one's in-group (and not out-group), consistent with theoretical notions of selective learning bias. Combined, these results advance understanding of the social factors that underlie interindividual differences in overconfidence and suggest that social transmission processes may be in part responsible for why local confidence norms emerge in groups, teams, and organizations. (PsycInfo Database Record (c) 2021 APA, all rights reserved).

Copyright of Journal of Distance Education (1672-0008) is the property of Zhejiang Open University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

"Blind in your right eye, because you won't see it"1 is a line from the song "Fair" by the rapper Nura2 . The question that arises is whether teachers of German as a foreign or second language remain blind in the right eye if topics like right-wing violence, racism, and discrimination are excluded from the classroom in order to construct a positive image of Germany. The question is: What does it mean to be German, and how do we determine that? These questions are part of a discourse on cultural learning and the consideration of which topics and depictions of culture are given space in the learning environment. One aim of the article is to provide teachers with ideas about the issue and how to integrate it into the classroom. The topic of right-wing violence can be overwhelming and heavy. Even though, artists, initiatives, and collectives like Nura and Datteltäter can provide empowering impulses for a diverse society. [ABSTRACT FROM AUTHOR]

The paper presents the state of the art within the discussion about the 'discoursive approach' of cultural learning in the field of German as a second and foreign language. It is argued, that the 'discoursive' approach is accepted by many as an interesting and promising paradigm shift that has created a new base of thinking about cultural learning and its relevance for learners of German, but that on the other hand some crucial questions and challenges still have to be answered: What do we mean by 'discoursive'? What about teaching simple knowledge of 'facts'? What level of language proficiency do learners need to be ready for 'discoursive' learning? Some of these questions are discussed in the paper and it will be shown, that we urgently need more efforts to implement the new approach in teaching and learning of German as a second or foreign language. [ABSTRACT FROM AUTHOR]

Pretense is generally thought to constitutively involve imagination. We argue that this is a mistake. Although pretense often involves imagination, it need not; nor is it a kind of imagination. The core nature of pretense is closer to imitation than it is to imagination, and likely shares some of its motivation with the former. Three main strands of argument are presented. One is from the best explanation of cross‐cultural data. Another is from task‐analysis of instances of pretend play. And the third concerns the different ways in which pretense (especially childhood pretense) and imagination impact one's evaluative/affective systems. [ABSTRACT FROM AUTHOR]

The cultural heritage sector has often acted as catalyst in allowing groups to coexist harmonically by investing in intercultural dialogue. Nonetheless, the vast majority of cultural experiences offered by cultural institutions rarely take provisions to make such experiences inclusive for groups with diverse sociocultural characteristics. In this context, this study explores the hypothesis that the adoption of Web 2.0 design patterns could enhance the public's participation and inclusion by making visitors co-creators of the offered cultural experience, and help museums transform into more inclusive spaces by enhancing knowledge sharing and social learning. A self-guided tour tool with augmented reality and social features is proposed to facilitate the creation of an online learning community for museum staff and visitors, and to enable information sharing and interactions. Initially, the paper's theoretical background is presented, focusing on the analysis of social educational theories. Next, a state-of-the-art analysis is conducted. The two aforementioned analyses provide both direction and impetus to the design process and research inquiry. Following this, the key functionalities of the proposed application are presented. A preliminary small-scale experiment conducted in an art exhibition showed that its use could be efficient, as positive feedback was obtained. [ABSTRACT FROM AUTHOR]

Cultural learning is a key feature of culture and our humanity. Although studies exist on children's learning in subsistence farmers and hunter-gatherers, comparable cross-cultural studies have not been conducted for pastoralists. The purpose of this paper is to identify and describe patterns of cultural learning in pastoralists and to compare these patterns to what we know about cultural learning in hunter-gatherers. The study utilizes 13 cultures coded as pastoralists in eHRAF World Cultures. The search located 198 texts in ethnographies with precise information on how pastoral children learn. Overall, we found that children acquired most pastoral skills and knowledge in early childhood, children were most likely to learn from parents (vertical transmission) and non-parental adults (oblique transmission), a relationship between age and specific modes of transmission did not exist, various forms of teaching were the most frequently mentioned processes of learning, and the frequency of teaching did not vary by the child's age. When hunter-gatherer's and pastoralist's patterns of cultural learning were compared several similarities emerged: most accounts of learning occurred in early childhood, children were most likely to learn from parents and non-parental adults, and various forms of teaching were the most frequently mentioned processes of learning. Several differences in cultural learning between the two groups were identified: pastoralist ethnographers were less likely than hunter-gatherer ethnographers to mention learning from peers and more likely to mention learning via local enhancement and stimulus enhancement. [ABSTRACT FROM AUTHOR]

It has seemed to many theorists that our nature as a cooperatively breeding species is crucial to understanding how we became fully human. This article examines a particular strand within this thinking, according to which cooperative breeding drove the evolution of human skills and motivations for sharing intentionality. More specifically, I consider a model of the evolution of these skills and motivations offered by Tomasello and González-Cabrera (2017). Their model is "composite" in that it also recognizes an important role for collaborative foraging in the evolution of shared intentionality. I argue that their model--or more precisely, a natural construal of it--faces at least two problems: what I call the "reflexive metacognition problem" and the "bonding problem." These two problems (as their names would suggest) concern the cognitive and emotional-motivational dimensions of the evolution of shared intentionality, respectively. I sketch an alternative evolutionary scenario which also posits a dual role for collaborative foraging and cooperative breeding. However, there are some crucial differences between the two models. In particular, the Tomasello and González-Cabrera model appeals to cooperative breeding in explaining the initial appearance of basic skills and motivations for sharing intentionality. In contrast, I argue that cooperative breeding, at least initially, instead served to drive down the age of development of preexisting skills and motivations for sharing intentionality that originally evolved to support collaborative foraging in adult life. This alternative model avoids the reflexive cognition and bonding problem, and has other advantages which I highlight. [ABSTRACT FROM AUTHOR]

While the term "metacognition" is sometimes used to refer to any form of thinking about thinking, in cognitive psychology, it is typically reserved for thinking about one's own thinking, as opposed to thinking about others' thinking. How metacognition in this more specific sense relates to other-directed mindreading is one of the main theoretical issues debated in the literature. This article considers the idea that we make use of the same or a largely similar package of resources in conceptually interpreting our own mind as we do in interpreting others'. I assume that a capacity for other-directed mindreading is minimally shared with our great-ape relatives, but I argue that the architecture of this system had to be substantially modified before it could efficiently and adaptively be turned inwards on one's own mind. I contend that an important piece of the overall evolutionary explanation here likely concerns selection pressures arising from the domain of conversational interaction. Specifically, drawing on work carried out in the human interaction studies tradition (e.g., conversation analysis), I argue that the smooth to-and-fro of conversational interaction can be seen to heavily depend on metacommunicative capacities, which, in turn, are underpinned by metacognitive capacities. I conclude with a thumbnail sketch of an evolutionary account of the emergence of these metacognitive capacities in the human line. Their appearance and spread – whether via genes, cultural learning, or more likely, some combination of the two – helps to explain the transition from great-ape communication to human conversation. [ABSTRACT FROM AUTHOR]

Many rituals are socially stipulated such that engaging in a group's rituals can fundamentally signal membership in that group. Here, we asked whether infants infer information about people's social affiliation based on whether those people perform the same ritualistic action versus different actions. We presented 16-month-old infants with two people who used the same object to achieve the same goal: turning on a light. In a first study, the actions that the actors used to turn on the light had key properties of ritual: they were not causally necessary to reach the overall goal, and there were no features of the situation that required doing the particular actions. We varied whether the two actors performed the same action or performed different actions to turn on the light. Infants expected people who used the same ritualistic action to be more likely to affiliate than people who used different actions. A second study indicated that these results were not due to perceptual similarity: when the differences in the actors' actions were not marked by properties of ritual, but were instead due to situational constraints, infants expected the actors to affiliate. Thus, infants understand the social significance of people engaging in common, potentially ritualistic actions, and expect these actions to provide information about third-party social relationships.

Some stories of moral exemplars motivate us to emulate their admirable attitudes and behaviors, but why do some exemplars motivate us more than others? We systematically studied how motivation to emulate is influenced by the similarity between a reader and an exemplar in social or cultural background (Relatability) and how personally costly or demanding the exemplar's actions are (Attainability). Study 1 found that university students reported more inspiration and related feelings after reading true stories about the good deeds of a recent fellow alum, compared to a famous moral exemplar from decades past. Study 2A developed a battery of short moral exemplar stories that more systematically varied Relatability and Attainability, along with a set of non-moral exemplar stories for comparison. Studies 2B and 2C examined the path from the story type to relatively low stakes altruism (donating to charity and intentions to volunteer) through perceived attainability and relatability, as well as elevation and pleasantness. Together, our studies suggest that it is primarily the relatability of the moral exemplars, not the attainability of their actions, that inspires more prosocial motivation, at least regarding acts that help others at a relatively low cost to oneself. [ABSTRACT FROM AUTHOR]

In this study, we explored the notions of cultural learning from non-western perspectives by focusing on the experiences of Chinese undergraduate students from the field of Public Health in the United States of America. We used Weick's (1995) Sensemaking theory to understand how Chinese undergraduate students made sense of their experiences of learning about other cultures in both personal and professional spaces. We applied a qualitative research design and used interviews, a focus group, and reflection papers for data collection. We found that Chinese undergraduate students focused on social behaviors and attitudes. They used comparison as a tool to make sense of new experiences. Their sensemaking process shifted from simple to complex concepts, and guided learning helped them understand complex social issues related to public health in the U.S. They did not consider learning related to public health knowledge, English language, or life skills as cultural learning. [ABSTRACT FROM AUTHOR]

Outbound research exchange program to Japanese Higher Education Institutes is very popular among Malaysian researchers. During the exchange program, bilateral cultural learning occurs between researchers from Malaysia and Japan. Mutual cultural understanding accelerates the respect for foreign cultures and enables cultural diversity to flourish in the globalized world. However, the COVID-19 outbreak has shattered the traditional cultural learning paradigm. This study analyzes the cultural components of the Japanese exchange program disrupted by the pandemic. A survey with a Likert scale of 1 to 5 was conducted to investigate the disruption of continuous cultural learning in terms of lifestyle, language, social value, and trends experienced by Malaysian researchers after the pandemic. The results show that the Japanese social values are influencing Malaysian researchers and the disruption caused by the pandemic is significant (p < 0.001). Although researchers were motivated to learn the Japanese language during their exchange trips (μ = 4.41), the motivation lost momentum after the researchers returned (μ = 2.96) and remains weak post the COVID-19 outbreak (μ = 3.06). This is the very first study that provides insights into the redevelopment of cultural learning through Japanese exchange programs in the post-COVID-19 era. [ABSTRACT FROM AUTHOR]

Copying has been a productive paradigm for the study of cultural learning. Copying is about information transmission, the success of which is measured by the similarity of knowledge between models and learners. In this paper, we identify some shortcomings in the use of copying mechanisms (e.g., imitation, emulation) as explanations of cultural learning, emphasizing their focus on the flow of information (from expert to novice) instead of on the specific interactions involved during episodes of learning. We argue that the micro-interactions between models and learners and how they coordinate with one another better explain how knowledge is passed on between individuals. We propose to understand cultural learning as a form of interpersonal coordination, i.e., as the result of dynamic interactions involving mutual behavioral alignment between two interacting agents. We sketch how a coordination framework provides a richer picture of cultural learning, with more explanatory power than the copying paradigm. [ABSTRACT FROM AUTHOR]

In today's world, millions of people can speak more than one language. Culture plays a critical role when learning a foreign language. Whether the culture is to be added to target language teaching has been an important issue throughout teaching history. The bridge between culture and language has always been a big challenge, according to teachers and academics. During the last decades, they discussed the importance and possibilities of including culture in teaching. And in many different studies, the influence of cultural teaching on learning a new language or the thoughts of both teachers and learners on target cultural teaching have been investigated when learning a foreign language. Nevertheless, there are few studies about the parents' impact on their children's foreign language learning development regarding target cultural teaching. This study tries to find out what parents in Turkey (Bursa) and Sweden (Borås) think about their children's target cultural teaching of German as a foreign language and whether there are differences between the parents' attitudes on cultural learning in their children's German lessons. Fifty parents from each country participate in this study, using a quantitative research design. The data were analyzed using descriptive statistics and an unpaired t-test with independent samples. The results showed that both groups of parents consider culture and language together, and cultural teaching should be given in their children's German lessons. However, data analysis also demonstrated that there were significant differences between Turkish and Swedish parents regarding most attitudes. Finally, there were differences between the perceptions of both groups of parents on statements that include cultural teaching motivates their children in German classes, helps their children to speak like a native speaker, increases their cultural awareness, offers them better job opportunities and successful communication in German and cultural teaching could harm their children about own culture. [ABSTRACT FROM AUTHOR]

Humans spontaneously attribute character traits to strangers based on their facial appearance. Although these 'first impressions' typically have no basis in reality, some authors have assumed that they have an innate origin. By contrast, the Trait Inference Mapping (TIM) account proposes that first impressions are products of culturally acquired associative mappings that allow activation to spread from representations of facial appearance to representations of trait profiles. According to TIM, cultural instruments, including propaganda, illustrated storybooks, art and iconography, ritual, film, and TV, expose many individuals within a community to common sources of correlated face–trait experience, yielding first impressions that are shared by many, but typically inaccurate. Here, we review emerging empirical findings, many of which accord with TIM, and argue that future work must distinguish first impressions based on invariant facial features (e.g., shape) from those based on facial behaviours (e.g., expressions). When we encounter a stranger, we spontaneously attribute to them a variety of character traits (e.g., trustworthiness, dominance, or intelligence) based on their facial appearance. The Trait Inference Mapping (TIM) account argues that first impressions are the product of domain-general associative mappings between representations of facial appearance and representations of the possible trait profiles that others may possess. Many of these mappings are thought to arise through exposure to cultural messages. We review the emerging body of evidence that speaks to the origins of first impressions. Many recent findings, although not all, accord with the TIM account. We suggest that the distinction between inferences based on invariant facial properties (e.g., shape) and facial behaviours (e.g., expression) may be crucial to understanding these discrepant findings. [ABSTRACT FROM AUTHOR]

Three facts are widely thought to be key to the characterization of human cognitive uniqueness (though a number of other factors are often cited as well): (a) humans are sophisticated cultural learners; (b) humans often rely on mental states with rich representational contents; and (c) humans have the ability and disposition to make and use tools. This article argues that (a)–(c) create a positive feedback loop: Sophisticated cultural learning makes possible the manufacture of tools that increase the sophistication of representational decision‐making, which in turn allows for yet further increases in the sophistication of cultural learning and tool manufacture. [ABSTRACT FROM AUTHOR]

Many of our cognitive capacities are shaped by enculturation.Enculturation is the temporally extended transformativeacquisition of cognitive practices such as reading, writing, andmathematics. They are embodied and normatively constrainedways to interact with epistemic resources (e.g., writing systems,number systems). Enculturation is associated with significantchanges of the organization and connectivity of the brain and ofthe functional profiles of embodied actions and motor programs.Furthermore, it has a socio-culturally structured dimension,because it relies on cumulative cultural evolution and on thesocially distributed acquisition of cognitive norms governing theengagement with epistemic resources. This paper argues that weneed distinct, yet complementary levels of explanation andcorresponding temporal scales. This leads to explanatorypluralism about enculturated cognition, which is the view that weneed multiple perspectives and explanatory strategies to accountfor the complexity of enculturation.

Educational technology tools that improve learning and foster engagement are constantly sought by teachers and researchers. In the domain of Computer-Assisted Language Learning a variety of tools, for instance blogs and podcasts, have been used to promote language and cultural learning (Shih, 2015). More recently, virtual reality has been identified as a technology with great potential for the creation of meaningful and contextualized learning experiences. Despite the learning affordances of virtual reality, in language education most of the literature has focused on the low-immersive version, whereas research investigating highly immersive virtual environments has only emerged in recent years (e.g., Berti, 2019; Blyth, 2018). In other fields, the use of highly immersive virtual reality has been compared to traditional pedagogical resources and demonstrated that students’ learning improved with the use of virtual environments as compared to two-dimensional video and textbook learning conditions (Allcoat & von Mühlenen, 2018). Considering the potential learning benefits of this technology, this paper argues that longitudinal empirical research in language education is strongly needed to investigate its potential unexplored impact on language and cultural learning.

The author's insights regarding the early phase of establishing education partnerships is based on serving Qatar Foundation from 2007 to 2014 as its Education City grew in number of institutions, student enrollment, and complexity of functions. Maturing as a hub capable of stimulating new knowledge and innovation required cultivating cooperation and mutual benefit with its partners and fostering community among faculty, staff, and students. Conditions the author found essential included cultural learning and dexterity, critical examination of educational practices, building shared capacity, and agreeing to and measuring desired outcomes. • Education hub early implementation requires awareness and responsiveness to cultural difference. • Focus on the depth and holism of student experience in and out of class is central to ensuring quality in student learning. • Cultivating community and belonging among faculty, staff, and students creates synergies and enhanced positive outcomes in an education hub. • The early stage in the evolution of an education hub requires an openness to experimentation and adaptation as lessons are learned. • International education hub innovation has the potential to inspire questions and innovation relevant to any higher education setting. [ABSTRACT FROM AUTHOR]

The cultural heritage sector has often acted as catalyst in allowing groups to coexist harmonically by investing in intercultural dialogue. Nonetheless, the vast majority of cultural experiences offered by cultural institutions rarely take provisions to make such experiences inclusive for groups with diverse sociocultural characteristics. In this context, this study explores the hypothesis that the adoption of Web 2.0 design patterns could enhance the public’s participation and inclusion by making visitors co-creators of the offered cultural experience, and help museums transform into more inclusive spaces by enhancing knowledge sharing and social learning. A self-guided tour tool with augmented reality and social features is proposed to facilitate the creation of an online learning community for museum staff and visitors, and to enable information sharing and interactions. Initially, the paper’s theoretical background is presented, focusing on the analysis of social educational theories. Next, a state-of-the-art analysis is conducted. The two aforementioned analyses provide both direction and impetus to the design process and research inquiry. Following this, the key functionalities of the proposed application are presented. A preliminary small-scale experiment conducted in an art exhibition showed that its use could be efficient, as positive feedback was obtained.

This article considers Participatory Arts and sociocultural understandings of justice and praxis through the example of Big h ART, an Australian multi-award winning provider where both artists and participants – often disenfranchised and marginalised young people – co-create the work (Matarasso, 2018). Enacting social justice principles, Big h ART works alongside young people to improve their life outcomes through arts practice strengthening young people's critical capabilities by inducting them as both makers and responders to their own lives and the world around them. Drawing on three years of ethnographic research across three sites in rural and regional Australia we highlight how multidimensional and multi-modal arts-based projects contribute to young people's lives through theorising the attributes and dimensions of twenty productive conditions and practices identified as essential for social change. These possibilities are important as when these conditions are purposefully enacted, the power of the arts for sense-making and identity development is revealed in non-formal learning spaces. Theoretically unpacking these conditions and practices and linking them with research outcomes helps build understanding of the generative power of Participatory Arts through the ways Big h ART builds bridges between young people and their communities and the developmental trajectories they may take through being 'at-promise' rather than 'at-risk'. [ABSTRACT FROM AUTHOR]

Between 2018 and 2020, eight teachers were involved in a two‐year programme of visual‐arts focused Creative Professional Development (CPD), delivered in partnership by the organisation Berwick Visual Arts (BVA) and Northumbria University. The overall challenge was to increase cultural leadership; with broader aims to engage North Northumberland schools with BVA and to identify and understand the value of cultural engagement by creating specific artist‐led programmes for teaching and learning. Contributing new insight into teacher learning, along with fresh understanding of the challenges schools face in relation to engagement with cultural learning activities, the research informing this article draws upon individual perspectives during which the provision of cultural learning within Berwick primary settings is explored. Data was collected over a two‐year period, from five CPD sessions, along with action research, a focus group and semi‐structured interviews with the participating teachers. This article includes extracts taken from the teachers' reflections; these give insight into the programme's impact and highlight the importance of confidence, along with the barriers that make cultural learning difficult to embed across schools. Their reflections reveal heightened confidence as a result of the CPD along with positive impact for pupils and the wider school community. The article concludes with recognition of the potential of the cultural sector to broker opportunities and to work closely with school leadership to develop approaches that align with curriculum and Ofsted priorities, along with suggestions for future support and best practice that can also be applied in a wider context. [ABSTRACT FROM AUTHOR]