Course content – KITA-24

Diversity of cultures and languages

Many day-care centres (Kitas) are culturally and linguistically diverse today. This diversity is both an enrichment and a task: it requires intercultural competence and good handling of multilingualism. The aim is to value and live diversity and to prepare all children for a life in a diverse world.

Diversity is normal and an enrichment

Many day-care centres today are culturally and linguistically diverse: children and families bring different backgrounds, cultures, languages, religions, values and ways of life. This diversity is the normal situation in many settings – and it is an enrichment: the differences between cultures, languages and perspectives enrich the community, the way people live together and learning. Children who grow up in a culturally diverse community can experience diversity as normal and enriching, learn how to deal with it and develop openness to the world, respect and tolerance (Module 11). As with inclusion (see the separate course on inclusion, to which intercultural education is closely linked), the point is to see diversity as normal and as an enrichment and to value it – not as a problem or a deficit. Cultural and linguistic diversity is a wealth that should be appreciated, lived and made fruitful for everyone.

The aims of intercultural education

Intercultural education pursues several aims. It wants to value and live diversity – to respect the different cultures, languages and backgrounds, make them visible and experience them as an enrichment. It wants to meet all children and families with openness, respect and appreciation – to respect and welcome every child and every family in their background, culture and language (which strengthens identity, self-worth and belonging). It wants to promote multilingualism as a resource (Module 3) – to respect the first languages and to support German well. It wants to reduce prejudice and promote openness to the world (Modules 4, 11) – to develop, in the children (and adults), an open, appreciative, prejudice-aware way of dealing with diversity. And it wants to prepare all children for a life in a diverse world – to equip them with openness to the world, respect and the ability to deal with diversity. These aims make intercultural education a valuable concern that honours diversity and enriches and strengthens all children.

Figure (Module 1): The five aims of intercultural education. Source: own illustration (AI-assisted).

Going deeper: Intercultural education as part of inclusion

Intercultural education is closely linked to inclusion (see the separate course on inclusion) – it is, in a way, a part and a dimension of inclusion. Both rest on the same basic idea: valuing diversity as normal and as an enrichment and enabling every person – whatever their particular characteristics, background, culture or language – to take part, to belong and to be appreciated. Inclusion covers all dimensions of diversity (disability, background, culture, language, social situation, gender and others, see the separate course on inclusion); intercultural education focuses in particular on cultural and linguistic diversity. Both share the same basic stance: value diversity, welcome every child, enable participation and belonging for all, and reduce barriers and exclusion. And both share important principles: the appreciative, open stance; making diversity visible and living it; strengthening the identity, self-worth and sense of belonging of every child; actively promoting participation and countering exclusion; and the gain for everyone (not only for children with a migration background – all children can benefit, Module 11). It is important to see this close connection: intercultural education is not an isolated "special topic" for children with a migration background, but part of the comprehensive inclusive stance and education that values the diversity of all children and enables the participation and belonging of all. It shares the basic stance and the principles of inclusion and applies them to cultural and linguistic diversity. For the Kita, this means understanding and living intercultural education as part of a comprehensive inclusive stance and culture – a stance and culture that values diversity in all its dimensions (cultural, linguistic, but also with regard to disability, social situation and others) and enables every child to take part, to belong and to be appreciated. Intercultural education and inclusion therefore belong together and complement each other: both aim at an appreciative, open, inclusive Kita and society in which every person is welcome and belongs with their diversity and individuality. Anyone who understands and lives intercultural education within this comprehensive inclusive stance combines the appreciation of cultural and linguistic diversity with the appreciation of diversity as a whole – and so contributes to an inclusive, open-minded, diverse Kita and society in which everyone belongs. This connection between intercultural education and inclusion is a valuable, fundamental idea that places intercultural education within the larger framework of the inclusive stance and education and makes clear its significance and its link to the comprehensive concern of valuing diversity and enabling participation for all.

Figure (Module 1): Inclusion and intercultural education – focus and common ground. Source: own illustration (AI-assisted).

Figure (Module 1): Ways of working in the case study (fictional) – from stance to practice. Source: own illustration (AI-assisted).

Open, appreciative, culturally sensitive

The core of intercultural education is intercultural competence – the ability to deal with cultural diversity in an open, appreciative and culturally sensitive way. It is based on an open stance and on reflecting on your own cultural background and conditioning.

What intercultural competence is

Intercultural competence is the ability to deal with cultural diversity and with people from other cultures in an open, appreciative, respectful and culturally sensitive way. It is less a matter of "knowledge" about particular cultures (which can help, but carries the risk of stereotyping, Module 8) than of a stance and ability: openness and appreciation towards diversity; cultural sensitivity (sensitivity to cultural differences and conditioning, Module 4); the ability to meet people from other cultures openly, respectfully and without hasty judgement; reflection on your own cultural conditioning and prejudices; and the ability to communicate and enter into dialogue across cultural boundaries. Intercultural competence makes it possible to meet cultural diversity and people from other cultures well, respectfully and with appreciation, and to deal constructively with cultural differences (Module 8). It is the core of intercultural education and a valuable competence for working in a diverse day-care centre (Kita) and for living in a diverse world.

Figure (Module 2): What intercultural competence is – and is less. Source: own illustration (AI-assisted).

The intercultural stance

Going deeper: Reflecting on your own cultural conditioning

A fundamental, often overlooked aspect of intercultural competence is reflecting on your own cultural conditioning. People tend to regard their own culture and their own culturally shaped values, norms, habits and things taken for granted as "normal", "natural" or "self-evident" – and to judge other cultures and ways of life as "different", "strange" or even "wrong" (measured against their own culture, which they take to be "normal"). Yet your own culture is also one culture among many, a particular way of living, thinking and valuing shaped by history and society – not the "normal" or "right" one by which others should be measured. Reflecting on your own cultural conditioning means becoming aware of this: I, too, am culturally shaped; my values, norms, habits and things taken for granted are culturally shaped and not "natural" or "universal"; other cultures and ways of life are not "wrong" or "different from the normal", but other, equally valid ways of living. This awareness of your own conditioning is important because it helps you to meet other cultures and people more openly, more respectfully and without hasty judgement. Anyone who is aware of their own conditioning does not (unconsciously) measure others against their own culture, which they take to be "normal", and does not devalue them, but can recognise and respect them as other, valid ways of living. Anyone who is not aware of their own conditioning, by contrast, tends to make their own culture the yardstick and to measure and devalue others by it (ethnocentrism) – which runs counter to valuing diversity and to intercultural competence. Reflecting on your own cultural conditioning is therefore an important, fundamental part of intercultural competence. It requires honest self-reflection: What cultural conditioning, values, norms and things taken for granted do I bring with me? What ideas of "normal" and "right" do I have, and where do they come from? Do I tend to measure other cultures against my own and to devalue them? This reflection helps you to recognise your own conditioning and its limits, to overcome the ethnocentric view and to meet other cultures and people more openly, more respectfully and without hasty judgement. It is thus an important foundation of intercultural competence and stance. Helpful for this reflection are: consciously engaging with your own cultural conditioning; encounters with other cultures and perspectives (which make your own conditioning and its relativity visible); exchange and dialogue; and the willingness to put your own view into perspective and to be open to other ways of living and valuing. Reflecting on your own cultural conditioning is a demanding but fundamental and rewarding part of developing intercultural competence – it is the basis for an open, appreciative, non-judgemental encounter with cultural diversity and with people from other cultures.

Figure (Module 2): Why reflecting on your own conditioning matters. Source: own illustration (AI-assisted).

Figure (Module 2): From irritation to an open encounter in the case study (fictional). Source: own illustration (AI-assisted).

Many languages are a source of richness

Multilingualism is a resource and a source of richness, not a deficit. Children's first languages are respected and valued, and German is also supported well. The two belong together (see also the separate course on language education).

Multilingualism is a source of richness

Many children grow up multilingual – with one or more family languages and German. This multilingualism is a resource and a source of richness, not a deficit or a problem (see the separate course on language education, module on multilingualism). Multilingual people have valuable linguistic and cultural skills; children can acquire several languages well; and multilingualism is part of the child's identity and richness. Unfortunately, multilingualism is sometimes wrongly seen as a problem or a deficit (especially when the child's German is not yet good) – this is a mistake. An interculturally open day-care centre (Kita) therefore meets its children's multilingualism with appreciation: it sees the children's languages as a source of richness, respects their first language(s), includes them visibly in everyday life (Modules 6, 9), and at the same time supports German well as the shared language (see the separate course on language education). This appreciative stance towards multilingualism strengthens children in their identity, their self-worth and their sense of belonging.

Figure (Module 3): Two ways of seeing multilingualism. Source: own illustration (AI-assisted).

The importance of the first language

The first language (family language) is of great importance to the child: it is the language of their family and their feelings, and it is closely linked to their identity and their thinking. A well-developed first language is not in competition with German; it is not an obstacle to learning German and can be a support – including for acquiring German as a second language (see the separate course on language education). Forbidding or devaluing the first language, or advising parents to speak "German only" at home, is therefore not recommended from a professional point of view: it can weaken the first language and make communication in the family poorer. On the contrary: the first language should be respected and its development supported (above all by the family), while the Kita offers rich opportunities to acquire German. Children can do both – keep up their first language and learn German well. Appreciating and supporting the first language (by the family) and supporting German well (in the Kita) belong together and allow the child a rich multilingual development. Respecting the first language is also a matter of respect and identity: a child whose language and background are respected feels accepted and develops a positive self-image.

Figure (Module 3): First language and German belong together. Source: own illustration (AI-assisted).

Going deeper: Supporting multilingual children with appreciation

Supporting multilingual children with appreciation combines good support for German with appreciating and including the first languages (see also the separate course on language education). In concrete terms, this means several things. First: support German well and in an everyday-integrated way (see the separate course on language education): multilingual children need many good opportunities to acquire German in meaningful, attentive communication – everyday-integrated language education is considered a particularly suitable way to do this. Second: value the first languages and make them visible: value the children's languages as a source of richness and make them visible and audible in everyday life (e.g. greetings, songs, books, number words in different languages, letting the children bring in their language – Module 9), and show interest in the children's languages. This values the children and their identity and makes linguistic diversity a natural, enriching part of everyday life. Third: involve families and encourage a rich first language: encourage parents to communicate, read aloud and tell stories with their children richly in their first language (which supports the first language and language development as a whole), and involve families as experts in their language (Module 10). Fourth: patience and realistic expectations: second-language acquisition takes time, and multilingual children go through normal phases (e.g. an initial "silent phase"). And fifth: when you have concerns about language development, take the particular situation of multilingualism into account (a genuine language disorder usually shows in all of a child's languages, not only in German – see the separate course on language education) and do not hastily classify multilingual children as having "language difficulties" just because their German is not yet age-appropriate. If concerns remain, the practitioner discusses them with the management and with the parents; a specialist evaluation (e.g. via the paediatrician, an early intervention service (Frühförderung) or a counselling centre) is recommended to the parents and only arranged with their consent. This appreciative support – supporting German well, valuing and including the first languages, involving the families, being patient and nuanced – allows multilingual children a rich multilingual development and strengthens them in their identity and sense of belonging. It sees multilingualism as a source of richness and the different languages as valuable, instead of forbidding or devaluing the first languages and relying on German alone. In this way the Kita does justice to its children's linguistic diversity and makes it a source of richness for everyone. Supporting multilingual children with appreciation is an important part of intercultural education and of language education – it combines good support for German with appreciation of linguistic diversity and strengthens children in their multilingual identity and their sense of belonging.

Figure (Module 3): Five ways to support multilingual children with appreciation. Source: own illustration (AI-assisted).

Sensitive and prejudice-aware

Intercultural competence includes cultural sensitivity (sensitivity to cultural differences and cultural influences) and engaging with prejudice (everyone has prejudices – what matters is to become aware of them and work on them).

Cultural sensitivity

Cultural sensitivity is sensitivity and attentiveness to cultural differences and cultural influences – the awareness that people are shaped by culture (including oneself, Module 2) and that cultural influences affect experience, behaviour, values and habits. Being culturally sensitive means being sensitive and attentive to such cultural differences and influences, taking them into account and dealing with them respectfully – without judging, condemning or stereotyping too quickly. Cultural sensitivity helps you to understand better the behaviour, values and habits of people from other cultures (aware of their cultural influences), to meet them respectfully and without judgement, and to avoid or clarify misunderstandings that can arise from cultural differences. Balance matters here: be culturally sensitive to cultural differences and influences, but at the same time see the individual child and the individual family (do not reduce them to "their culture" or stereotype them, Module 8). Cultural sensitivity is thus an important ability within intercultural competence – the attentive, respectful, non-judgemental consideration of cultural differences and influences.

Figure (Module 4): What cultural sensitivity involves. Source: own illustration (AI-assisted).

Dealing with prejudice

An important and often uncomfortable aspect is dealing with prejudice. A fundamental point: Every person has prejudices – including oneself. Prejudices (preconceived, often sweeping, judgemental opinions about groups of people) are human and widespread; nobody is completely free of them. Having prejudices is therefore not a sign of being "bad" – but it is important to become aware of them and to deal with them. The harmful way of dealing with them would be to deny your own prejudices, or to let them operate unreflected and shape your own behaviour and your encounters with people (which can lead to devaluation, exclusion and discrimination). The good, prejudice-aware way is to become aware of your own prejudices, reflect on them and work on them – to recognise their effect and consciously counteract them, so that they do not (unconsciously) shape your encounters with people and your work. This prejudice-aware stance (see also the separate course on anti-bias education) is important for intercultural competence and for appreciative engagement with diversity. It requires honest self-reflection (Which prejudices do I have? How do they affect me?) and conscious work on them (counteracting them, opening up to other perspectives, seeing people as individuals).

Figure (Module 4): Two ways of dealing with prejudice. Source: own illustration (AI-assisted).

Going deeper: Prejudice awareness and reducing discrimination

Engaging with prejudice is important for reducing discrimination and exclusion – and therefore for the wellbeing and participation of all children. Prejudices are often at the root of discrimination and exclusion: when people are guided (unconsciously or consciously) by prejudices against certain groups (by origin, culture, language, skin colour, religion and so on), this can lead to the devaluation, disadvantage, exclusion and discrimination of those people. Children, too, can be affected by discrimination and exclusion (through the prejudices of adults or other children), and children can already develop or adopt prejudices themselves. The prejudice-aware stance and anti-bias education (vorurteilsbewusste Bildung; see the separate course on anti-bias education) start here: they aim to counteract prejudice, discrimination and exclusion and to promote an appreciative, fair, non-discriminatory approach to diversity. This works on several levels. On the level of practitioners: reflect on and work on your own prejudices (so that they do not shape your work and your encounters with the children and families), cultivate a conscious, appreciative, non-discriminatory approach to all children and families, and work for fairness and against disadvantage. On the level of the children: sensitise the children to diversity and encourage an appreciative, prejudice-aware approach to difference (Module 11, see also the separate course on inclusion), take up and work on prejudice and exclusion among the children, and protect all children from discrimination and exclusion. If a child is discriminated against (by other children, parents or staff), act at once: protect the child, inform the management and use the Kita's complaints procedure; if there are substantial indications that the child's wellbeing is at risk, the child protection procedure under Section 8a of Book VIII of the German Social Code (SGB VIII) applies. On the level of the setting: create an appreciative, non-discriminatory, fair culture in which all children and families are welcome and valued. Reducing prejudice and discrimination is thus an important concern of intercultural (and inclusive, anti-bias) education – it serves the wellbeing, participation, belonging and fairness for all children. A child who is affected by prejudice, discrimination or exclusion (because of their origin, culture, language, skin colour and so on) often suffers from it, and their participation, self-worth and sense of belonging can be impaired. The prejudice-aware stance and education, which counteract prejudice and discrimination and promote an appreciative, fair, non-discriminatory approach to diversity, therefore protect and strengthen children and make equal participation, appreciation and belonging possible for them. They are thus an important, fundamental part of intercultural and inclusive education and a contribution to a fair, appreciative, non-discriminatory community in which all children are welcome and experience equal participation and appreciation – regardless of origin, culture, language and other characteristics.

Figure (Module 4): Reducing prejudice and discrimination on three levels. Source: own illustration (AI-assisted).

Helping children arrive with empathy

Children with experience of migration and flight need an empathetic arrival: safety, appreciation of their origin and language, and attentiveness to possible burdens. Understanding their situation helps you to support them well.

Understanding the situation

Children with experience of migration and especially of flight are often in a special situation: they have come to a new country, a new culture, a new language – a major upheaval. They have to find their way in an unfamiliar environment, learn a new language and get used to a great deal that is new. Children with experience of flight have, beyond this, often gone through distressing or traumatic experiences (war, violence, loss, flight, uprooting – see the separate course on trauma) and can be burdened as a result. Their families are often burdened too (by the experience of flight, the uncertain situation and the challenges of arriving). Understanding this special situation – the upheaval, the unfamiliarity, the possible burdens – is important in order to support these children and families empathetically and appropriately. The aim is to understand them in their difficult situation, to meet them with empathy, appreciation and support, and to make a good, safe arrival possible for them.

Figure (Module 5): The situation of children and families with experience of migration or flight. Source: own illustration (AI-assisted).

Shaping an empathetic arrival

An empathetic arrival for children with experience of migration or flight rests on several elements. Safety and security: above all, these children need safety, security and a reliable, warm relationship (see the separate courses on settling-in, attachment and trauma) – especially after an upheaval and possible burdens. Appreciation of origin and language: value and welcome the child's origin, culture and language (this strengthens their identity, self-worth and sense of belonging and helps them to feel accepted – Module 3). Patience with arriving and learning German: give the child time and patience to settle in and learn German (the transition and second-language acquisition take time; do not overload or rush the child). Making communication possible: find ways of communicating (also non-verbally, with pictures, with patience, where appropriate with language mediators) so that the child can express themselves and be understood. Promoting belonging: include the child, encourage contacts and friendships, and help them to belong (Module 11, the separate course on inclusion). And attentiveness to possible burdens (see below). This empathetic arrival – safety, appreciation, patience, communication, belonging – helps the children to settle in, to arrive, and to feel safe and accepted.

Figure (Module 5): Five elements of an empathetic arrival, plus attentiveness to possible burdens (see below). Source: own illustration (AI-assisted).

Going deeper: Attentiveness to possible burdens and traumatisation

A particularly important aspect for children with experience of flight is attentiveness to possible burdens and traumatisation (see the separate course on trauma). Children with experience of flight have often gone through distressing or traumatic experiences (war, violence, loss, threat, flight, uprooting) that can leave deep traces and can show in how they feel and behave (see the separate course on trauma: possible effects of trauma such as hyperarousal, withdrawal, fears, sleep problems and others). Not every child with experience of flight is traumatised. It is important to be attentive and empathetic towards these possible burdens and to support the affected children accordingly. The principles of trauma-sensitive education apply here (see the separate course on trauma): the day-care centre (Kita) does not provide therapy (that is a matter for specialists), but it can be a safe, supportive place – with safety, stability, reliable relationships, appreciation and positive experiences that give the burdened children support and strengthen them (see the separate course on trauma). For children with experience of flight, who have often experienced insecurity, threat and uprooting, the Kita as a safe, reliable, warm place is especially valuable – a place of safety, security, appreciation and positive experiences that helps them to arrive, to stabilise and to develop well. What matters is an understanding stance (see the separate courses on trauma and behaviour): see these children's conspicuous behaviour (hyperarousal, withdrawal, fears) with understanding as a possible expression of burden (not judging it as "misbehaviour" or punishing it) and respond with understanding, safety and support. In the case of stronger, lasting burdens or traumatisation, it is also important to involve specialist services and, where appropriate, therapeutic help (see the separate course on trauma, in the network) – the Kita recognises possible burdens, offers supportive guidance and involves help where needed, but does not diagnose or treat itself. Do not question the child about their experiences; if the child talks about them, listen calmly, make no promises and pass the observation on to the management. Help route: record observations factually and discuss them with the management; specialist services (e.g. the paediatrician, a parenting and family counselling centre) are only involved with the parents' consent. If there are substantial indications of a risk to the child's wellbeing (Kindeswohlgefährdung), the child protection procedure under Section 8a of Book VIII of the German Social Code (SGB VIII) applies (inform the management, risk evaluation (Gefährdungseinschätzung) with advice from an experienced child protection specialist (insoweit erfahrene Fachkraft, InsoFa), informing the youth welfare office (Jugendamt) where necessary); in acute danger, call 110 (police) or 112 (emergency services). Practitioners who are themselves burdened by distressing accounts can turn to the management and the team, to supervision where available, or to the TelefonSeelsorge (German telephone helpline: 0800 111 0 111 or 0800 111 0 222, free of charge, 24 hours a day). The burdened families also need understanding and support (understanding for their difficult situation, pointers to sources of help, where appropriate language mediators and low-threshold support). Attentiveness to possible burdens and supportive, trauma-sensitive guidance of children with experience of flight are thus an important part of supporting them – they combine empathetic intercultural arrival with trauma-sensitive care for possible burdens. The Kita as a safe, supportive, appreciative place can be of great, sometimes decisive importance for children with experience of flight, who have often been through hard times – a place of safety, security, appreciation and positive experiences that helps them to arrive, to stabilise and to develop well despite their burdens. In this way it makes a valuable contribution to the wellbeing of these particularly vulnerable children.

Figure (Module 5): The Kita's role in trauma-sensitive support. Source: own illustration (AI-assisted).

Living and celebrating diversity

Cultural diversity should be made visible and lived in everyday life in the day-care centre (Kita): through languages, festivals, books, music, food and the involvement of families. In this way diversity is valued, enriching for everyone and taken for granted.

Making diversity visible

Cultural and linguistic diversity should be made visible and a matter of course in everyday Kita life – not hidden or reduced to a "Leitkultur" (literally "guiding culture" – a politically debated idea of one prescribed majority culture), but lived as an enriching, natural part of everyday life. This can happen in many ways: making different languages visible and audible (greetings, songs, number words, books, notices in different languages; letting the children bring in their language); getting to know and celebrating different festivals and customs (festivals of different cultures and religions, where appropriate and by agreement); including books, stories, music and games from different cultures; getting to know and appreciating different food and food cultures; including the diversity of families and ways of life visibly and appreciatively; and designing the environment, materials and activities so that they reflect and honour diversity. Making diversity visible and living it in this way turns the Kita into a place where cultural and linguistic diversity is valued, can be experienced by everyone and is taken for granted – and where every child finds their origin and culture reflected and feels accepted.

Figure (Module 6): Six ways of making diversity visible in everyday Kita life. Source: own illustration (AI-assisted).

Involving families

A particularly valuable way of living diversity is the involvement of families as experts in their culture and language. Families can contribute a great deal: their language (e.g. teaching songs, stories, greetings), their festivals and customs (talking about them, helping to shape them), their food (bringing dishes, talking about them), their stories, music and culture. When the Kita invites families and encourages them to bring in their culture and language, several things happen: the families are valued and taken seriously as experts and partners (Module 10); diversity is brought authentically and vividly into everyday life (by the families themselves); all children are enriched by the varied contributions; and the children from the families involved experience that their culture and language are valued and welcome (which strengthens their identity, self-worth and sense of belonging). Involving families is therefore a valuable way of living diversity authentically, vividly and appreciatively, while at the same time valuing and involving the families. It makes intercultural education a shared, enriching concern of the Kita and the families. Contributions from families are voluntary. Photos, recordings or personal details of children and families (e.g. for notices, documentation or the website) are only used with consent – for children, the consent of the persons with parental responsibility; for adults, their own consent; consent can be withdrawn at any time; for food brought in, the Kita's hygiene and allergy rules apply.

Figure (Module 6): Involving families as experts in their culture and language. Source: own illustration (AI-assisted).

Going deeper: Between appreciation and avoiding folklorisation

When making cultural diversity visible and celebrating it, an important balance must be struck: between genuine appreciation and involvement of diversity and avoiding superficial "folklorisation" or stereotyping. On the one hand, it is valuable and important to make cultural diversity visible, to honour it and to celebrate it (through languages, festivals, food, music, books). On the other hand, there is a risk of lapsing into superficial "folklorisation" – reducing cultures to a few outward, clichéd features (typical food, traditional costumes, festivals, dances) and stereotyping them, instead of honouring the genuine, varied, living culture and the individual people. Such superficial folklorisation ("Today we are having a day about country X with typical food and traditional costumes") can reduce cultures to clichés, stereotype them and put individual children and families into a box (reducing them to "their culture", Module 8) – which does justice neither to genuine appreciation nor to the diversity and individuality of people. Genuine appreciation goes deeper: it honours diversity as a natural, living part of everyday life (not as an "exotic" special topic); it sees individual children and families in their individuality (not as "representatives of their culture"); it involves families authentically (they bring in their own lived culture, not clichés); it avoids stereotypes and clichés; and it honours the diversity and changeability of cultures (cultures are not rigid and uniform, but varied, changeable and lived individually, Module 8). In concrete terms, this means integrating diversity into everyday life as a matter of course and in a lively way (instead of reducing it to "culture days" full of clichés), valuing individual children and families in their individuality (instead of stereotyping them), involving families authentically (their lived culture, not clichés), and avoiding stereotypes and clichés. The balance between genuine appreciation and avoiding folklorisation is demanding but important: it ensures that diversity is honoured genuinely (not reduced to clichés) and that individual children and families are valued in their individuality (not stereotyped). It combines the valuable work of making diversity visible and honouring it with respect for the individuality and diversity of people and the avoidance of stereotypes. For the Kita this means living and honouring diversity authentically, vividly, as a matter of course and in an individualised way – and not lapsing into superficial folklorisation and stereotyping. In this way intercultural education does justice to genuine diversity and to individual people and honours them in their individuality and vitality. This balance – genuine appreciation and involvement of diversity, but avoiding folklorisation and stereotyping – is an important, reflective aspect of good practice in dealing with cultural diversity in everyday life.

Figure (Module 6): Folklorisation versus genuine appreciation. Source: own illustration (AI-assisted).

Dealing respectfully with worldviews

Cultural diversity includes the diversity of religions, worldviews and values. Good practice is respectful, open and appreciative – honouring diversity, with the child's wellbeing and children's rights as the yardstick.

Diversity of religions and values

Families bring different religions, worldviews, values and ways of life with them – this is part of cultural diversity. Good practice in dealing with it is respectful, open and appreciative: the different religions, worldviews and values of the families are honoured and respected (not judged or condemned, and none is favoured); the day-care centre (Kita) meets worldview diversity openly and neutrally (or, depending on the provider organisation (Träger), in line with its orientation, but respectfully towards diversity); and diversity is, where sensible and by agreement, made visible and appreciated (e.g. by getting to know different festivals). What matters is respect for worldview diversity and openness – without favouring or devaluing any religion or worldview. At the same time, the Kita (depending on the provider organisation) has its own orientation (e.g. denominational or worldview-neutral providers), which it makes transparent and shapes with respect for the diversity of the families. Dealing respectfully, openly and appreciatively with religious and worldview diversity is an important part of intercultural education and of respecting families.

Figure (Module 7): Three elements of respectful, open and appreciative practice. Source: own illustration (AI-assisted).

The child's wellbeing and children's rights as the yardstick

However much cultural, religious and worldview diversity is honoured, there is an important yardstick and limit: the child's wellbeing and children's rights (see the separate course on children's rights and child protection). Cultural and worldview diversity is honoured and respected – but practices or ideas that violate the child's wellbeing or children's rights are not to be tolerated. The child's wellbeing and children's rights (protection from violence, the right to healthy development, dignity, equal treatment, among others; see the UN Convention on the Rights of the Child and, in Germany, for example the child's right to care and upbringing without violence, corporal punishment, psychological harm or other degrading measures, Section 1631(2) of the German Civil Code, BGB) apply universally and are the yardstick that also applies where there is cultural diversity. This means: cultural and religious diversity and practices are honoured as long as they do not violate the child's wellbeing and children's rights; but where a cultural practice or idea would violate the child's wellbeing or children's rights (e.g. violence, harmful practices, disregard for dignity or equal treatment), the child's wellbeing and children's rights are the limit and yardstick – here the Kita has a protective mandate: if substantial indications of a risk to a child become known, the practitioners carry out a risk evaluation (Gefährdungseinschätzung) following the procedure under Section 8a(4) of Book VIII of the German Social Code (SGB VIII), which is put into practice through agreements with the Kita's provider organisation (Träger): consult an experienced child protection specialist (insoweit erfahrene Fachkraft, InsoFa), involve the parents and the child as long as this does not put the child's effective protection at risk, encourage the parents to make use of help, and inform the youth welfare office (Jugendamt) if the risk cannot be averted in any other way; in addition, the provider's procedure usually provides for informing the management first. Practitioners are also entitled to advice from an InsoFa when assessing a risk in an individual case; this entitlement is against the local public youth welfare agency (örtlicher Träger der Jugendhilfe, Section 8b(1) SGB VIII). In acute danger: call 110 (police) or 112 (emergency services). This limit is important: honouring diversity does not mean tolerating everything or subordinating the child's wellbeing to "cultural tolerance" – the child's wellbeing and children's rights are the highest yardstick, which also applies where there is cultural diversity. Dealing respectfully with diversity and protecting the child's wellbeing go together: honour and respect diversity, but uphold the child's wellbeing and children's rights as the universal yardstick and limit.

Figure (Module 7): Diversity is honoured; the child's wellbeing and children's rights are the limit. Source: own illustration (AI-assisted).

Going deeper: Between cultural respect and universal children's rights

The tension between respect for cultural diversity and universal children's rights is a demanding but important question that calls for a reflective, balanced stance. On the one hand, respect for cultural, religious and worldview diversity is valuable and important – one should respect other cultures, values and ways of life and not rush to measure them against one's own standards and devalue them (ethnocentrism, Module 2). On the other hand, there are universal children's rights and a universal concept of the child's wellbeing (protection from violence, the right to healthy development, dignity, equal treatment, among others, see the separate course on children's rights), which apply to all children – regardless of culture and origin – and which form the yardstick and the limit. The balanced stance combines both: honouring and respecting cultural diversity and upholding universal children's rights and the child's wellbeing as yardstick and limit. It avoids two problematic extremes. One extreme would be ethnocentrism, which makes one's own culture the yardstick and measures and devalues other cultures against it (which contradicts respect for diversity and wrongly devalues as "wrong" many cultural differences that do not affect the child's wellbeing). The other extreme would be cultural relativism, which tolerates everything in the name of "cultural tolerance" – including practices that violate the child's wellbeing and children's rights (which gives up the protection of children and subordinates the child's wellbeing to "tolerance"). The balanced stance finds the middle: it honours cultural diversity and respects cultural differences that do not affect the child's wellbeing (that is most of them – other ways of living, eating, celebrating and raising children, which are to be respected); and at the same time it upholds universal children's rights and the child's wellbeing as yardstick and limit where a practice would violate the child's wellbeing or children's rights (then the protection of the child applies, regardless of the cultural justification). This distinction is important: most cultural differences do not affect the child's wellbeing and are to be respected (here respect for diversity applies); only where a practice violates the child's wellbeing or children's rights does the child's wellbeing apply as the limit (here the protection of the child applies). When judging a situation, care and reflection are important: do not rush to dismiss a cultural practice as "harmful" (that could be ethnocentrism), but also do not accept a genuine violation of the child's wellbeing in the name of "tolerance". In cases of uncertainty or conflict where there are no indications of a risk to the child, dialogue with the families (Modules 8, 10) is important; if it is unclear whether a practice endangers the child, first talk to the management (and, if needed, an InsoFa) before addressing it with the parents. Also important are reflection (what really violates the child's wellbeing, what is merely "different"?) and, where necessary, specialist advice and (in cases of risk to the child's wellbeing) the child protection procedure. This balanced, reflective stance – honouring and respecting cultural diversity while upholding universal children's rights and the child's wellbeing as yardstick and limit, with care and reflection in drawing the distinction – is the good way through the tension between cultural respect and universal children's rights. It combines respect for diversity with the protection and rights of children – two important values that come together in this balanced stance.

Figure (Module 7): The balanced stance between two problematic extremes. Source: own illustration (AI-assisted).

Approaching differences through dialogue

Cultural differences and misunderstandings can cause friction. The good way to deal with them is respectful, understanding and dialogical: understand the differences, look for solutions together – and in doing so, do not reduce people to "their culture".

Understanding differences and approaching them through dialogue

Cultural differences (in values, habits, ideas about raising children, communication) and misunderstandings can lead to friction, irritation or conflict in everyday life in the day-care centre (Kita) (e.g. different ideas about upbringing, food, clothing, how people interact). The good way to deal with them is respectful, understanding and dialogical: trying to understand the differences and their background (what lies behind them, which values and influences?), dealing with them respectfully and without hasty judgement (acknowledging the other view as another, valid view, not devaluing it – Module 2), and looking for understanding and solutions together through dialogue (talking with one another, exchanging views, bringing in the different perspectives, finding a solution together that works for everyone). Many cultural misunderstandings and frictions can be clarified and resolved through understanding, respect and dialogue. What matters is the stance of understanding and dialogue (instead of judgement and confrontation): not wanting to impose your own view or devalue the other, but understanding and respecting the different views and looking for a shared solution through dialogue. The child's wellbeing and children's rights are the yardstick and the limit here (Module 7). Dealing with cultural differences in a respectful, understanding and dialogical way is an important part of intercultural competence.

Figure (Module 8): Dealing with cultural differences in three steps (the child's wellbeing is the limit, Module 7). Source: own illustration (AI-assisted).

Avoiding culturalism – seeing the individual

An important point in dealing with cultural differences is to avoid "culturalism" – the tendency to trace everything back to "the culture" and to reduce and stereotype people according to their (supposed) culture. It is a mistake to reduce a child or a family to "their culture" ("they do it that way because they come from X", "typical of their culture") and to explain their behaviour across the board by "their culture". For cultures are not rigid, uniform and fixed, but diverse, changeable and lived individually – within every culture there is great diversity, and every person lives their culture in their own, individual way. Moreover, every person is more than "their culture" – they are a unique individual with many facets, influences and a personality of their own, not a "representative of their culture". Reducing the child or the family to "their culture" and stereotyping them does not do justice to the individual, overlooks their individuality and the diversity within cultures, and can lead to false assumptions and prejudice. That is why it is important always to see the individual child and the individual family in their individuality (not as "representatives of their culture"), to understand their behaviour and views individually (not to explain them across the board by "their culture"), and to recognise the diversity and changeability of cultures and the individuality of people. Cultural sensitivity (Module 4) and seeing the individual belong together: being sensitive to cultural influences, but seeing the individual child/the family in their individuality and not reducing them to "their culture".

Figure (Module 8): Culturalism compared with seeing the individual. Source: own illustration (AI-assisted).

Going deeper: Understanding culture as dynamic and individual

A deeper, more differentiated understanding of culture helps to avoid culturalist simplifications and stereotypes and to do justice to the diversity and individuality of people. A widespread but problematic understanding sees culture as something rigid, uniform and fixed: "Culture X is like this and that, and everyone who belongs to it is/does like this." This understanding is misleading and leads to stereotypes and culturalism. A more differentiated and more accurate understanding sees culture as something dynamic, diverse and individually lived: cultures are not rigid and uniform but in constant change (they change over time and through contact with other cultures); within every culture there is great diversity (not everyone "in a culture" is the same – there are regional, social and individual differences, different currents and ways of life); and every person lives their culture in their own, individual way (they choose, change, combine and live it according to their personality and situation). Moreover, every person is shaped by several cultures and belongings (not just one) and is more than their cultural influences – they are a unique individual. This dynamic, diverse, individual understanding of culture is important because it does better justice to reality and to people and avoids stereotypes and culturalism. For practice it means: you should not infer from "culture X" what the individual child/the family is like (they could be quite different) or explain their behaviour across the board by "their culture"; you should see and understand the individual child/the family in their individuality and in their own lived culture and personality; you should be open and curious about how this individual child/this family lives, thinks and values (instead of starting from stereotypes); and you should recognise the diversity and changeability of cultures and the individuality of people. This differentiated understanding of culture is at the same time an expression of respect for people: it sees them as unique individuals with their own way of life, not as interchangeable "representatives of their culture". It connects cultural sensitivity (awareness of cultural influences, Module 4) with respect for the individuality and diversity of people (seeing the individual). And it helps to be open, curious, individualised and free of stereotypes when dealing with cultural differences and in intercultural encounters. For the Kita this means seeing and understanding children and families in their individuality and in their own lived culture and personality – not through the lens of cultural stereotypes. In this way intercultural education does justice to the diversity and individuality of people and avoids the traps of culturalism and stereotyping. The dynamic, diverse, individual understanding of culture is thus an important, differentiated part of intercultural competence and stance – it makes an open, respectful, individualised, non-stereotyping approach to cultural diversity and to individual people possible.

Figure (Module 8): Culture as dynamic, diverse and individually lived. Source: own illustration (AI-assisted).

Supporting German, valuing languages

Supporting linguistic diversity combines two concerns: supporting German well (everyday-integrated, see the separate course on language education) AND valuing the first languages and making them visible. The two belong together.

Combining both concerns

Supporting linguistic diversity combines two concerns that belong together (Module 3, see the separate course on language education). First: supporting German well. All children – especially multilingual ones – need good support for German as the shared language, for their education, participation and future. This can be done particularly well in an everyday-integrated way (see the separate course on language education): through plenty of meaningful, attentive communication in everyday life, through a dialogue-oriented stance that supports language, through the rich language bath of everyday life. Second: valuing the first languages and making them visible. Children's first languages are valued as richness, respected, and made visible and audible in everyday life (see below). The two concerns belong together and do not contradict each other: a child can keep up their first language (supported above all by the family) and learn German well, supported by the day-care centre (Kita); valuing the first language and supporting German well complement each other (a well-developed first language can even support learning German, Module 3). Supporting linguistic diversity therefore means doing both: supporting German well and valuing the first languages and making them visible.

Both belong together and complement each other.

Figure (Module 9): The two concerns of supporting linguistic diversity. Source: own illustration (AI-assisted).

Making linguistic diversity visible

The first languages and linguistic diversity can be made visible and audible and valued in everyday life in many ways (Module 6): learning and using different greetings and words in the children's languages; singing songs, rhymes and finger plays in different languages; offering multilingual books and stories; getting to know number words, colours and more in different languages; letting the children bring in their language (e.g. teaching the others something in their language, which strengthens their self-confidence and sense of belonging and enriches the others); designing notices and materials in several languages; and involving families (who contribute their language, songs and stories, Modules 6, 10). Making linguistic diversity visible in this way turns the different languages into a natural, valued, enriching part of everyday life. It values multilingual children and their languages (which strengthens their identity, self-worth and sense of belonging), enriches all children (who experience linguistic diversity as normal and interesting and learn something of the other languages), and makes linguistic diversity a richness for everyone. In this way, good support for German is combined with appreciation and visibility of linguistic diversity.

Figure (Module 9): Ways to make linguistic diversity visible and audible in everyday life. Source: own illustration (AI-assisted).

Going deeper: Honouring language as part of identity

A deeper reason why valuing and making visible the first languages is so important lies in the close connection between language and identity. Language (especially the first language/family language) is an essential part of a person's identity: it is the language of their family, their first relationships and feelings, their origins and culture, their thinking and experience. It carries important meanings, memories, relationships and a piece of home and identity. When a child's first language is valued, respected and welcomed, the child experiences: "My language, my background, my way of being is welcome and valuable" – this strengthens their identity, self-worth and sense of belonging. If, on the other hand, a child's first language is devalued, forbidden or ignored (e.g. if they are told not to speak their language, or if their language is treated as "inferior"), the child experiences a devaluation of an essential part of their identity and background – this can affect their self-worth, identity and sense of belonging and give them the feeling that they are not welcome or are "wrong" with their background and language. That is why valuing the first language is much more than a linguistic question – it is a question of valuing the whole person, their identity, background and belonging. Making the first languages visible and valuing them in everyday life (this module) is thus an expression of appreciation for the children and their identity and background. It tells multilingual children that their language, background and way of being are welcome and valuable, and so strengthens their identity, self-worth and sense of belonging. At the same time, all children learn that linguistic diversity is normal and enriching and that different languages are valuable (which fosters openness to the world and appreciation of diversity, Module 11). This link between language and identity, and the importance of valuing the first language for children's identity, self-worth and sense of belonging, is an important, deeper reason for supporting and valuing linguistic diversity. It shows that this is not only about language, but about valuing the whole person, their identity and background – and about the message to every child: "You are welcome and valuable with your language, your background and your way of being." This message, and the valuing of the first languages and of linguistic diversity, is a valuable part of intercultural education and of valuing every child in their identity and belonging.

Figure (Module 9): Language and identity – what valuing or devaluing the first language can mean for a child. Source: own illustration (AI-assisted).

Trust across cultural boundaries

Working together with parents from different cultures is valuable and requires cultural sensitivity, appreciation and overcoming language barriers. The aim is a trusting, partnership-based cooperation across cultural boundaries.

Appreciative, culturally sensitive cooperation

Cooperation with parents from different cultures is based on the principles of good cooperation with parents (see the separate courses on language education, observation and inclusion), complemented by cultural sensitivity: appreciative and partnership-based (taking parents seriously as competent partners and experts on their child, on an equal footing, without lecturing or patronising them); culturally sensitive (being sensitive to possible cultural differences and influences, without stereotyping or overlooking the individual, Modules 4, 8); open and respectful (meeting parents and their culture, language and perspective with openness and respect, without judgement); understanding-oriented (aiming for understanding and dialogue, clearing up misunderstandings, looking for solutions together); and trust-building (building trust, which is the foundation of cooperation). This appreciative, culturally sensitive, understanding-oriented cooperation is the basis for good, trusting cooperation across cultural boundaries – for the child's wellbeing. It is important to meet parents (who may themselves be in a new environment, have a different language and culture, and feel unsure) with appreciation, openness, respect and trust, and to build a solid, lasting relationship.

Figure (Module 10): Five principles of appreciative, culturally sensitive cooperation with parents. Source: own illustration (AI-assisted).

Overcoming language barriers

A particular challenge is often the language barrier: if parents (still) speak little German, understanding each other is more difficult. Ways of overcoming language barriers are: interpreters/language mediators (professional or volunteer language mediators who make understanding possible – especially for important conversations); simple, clear language (speaking slowly, clearly and simply, avoiding complicated wording); visualisation (pictures, signs and gestures to support understanding); multilingual information and materials (important information in different languages); patience and time (taking time for understanding each other, being patient); and, where necessary, involving others (e.g. family members or acquaintances who can translate – only if the parents wish, and with caution on sensitive topics and when children are asked to translate). Children should not be asked to interpret in conversations about themselves, their family or sensitive topics (e.g. development, health, conflicts, child protection) – this can overburden them. For such conversations, professional or trained language mediators who have committed (ideally in writing) to keeping information confidential are suitable; volunteer or lay mediators, family members and acquaintances are not automatically bound to confidentiality, so the day-care centre (Kita) asks them for such a commitment. The parents agree beforehand to who will interpret, and information about the child and the family is only passed on as far as is necessary for the conversation (data protection and confidentiality). Overcoming language barriers is important so that understanding and cooperation succeed and parents are not excluded or disadvantaged by the language barrier. It is worth finding ways of understanding each other and not letting the language barrier become an obstacle to cooperation. Successful understanding – despite language barriers – is the basis of good cooperation.

Figure (Module 10): Ways of overcoming language barriers. Source: own illustration (AI-assisted).

Going deeper: Building bridges and building trust

Cooperation with parents from different cultures is at its core building bridges and building trust across cultural and language boundaries. Various challenges can arise: language barriers (see above), cultural differences and possible misunderstandings, different ideas and expectations, possible insecurity or reserve on the part of parents (who may themselves be in a new, unfamiliar environment, not know the system, feel unsure or have had bad experiences before), and possible prejudices or fear of contact on both sides. Building bridges and building trust means tackling these challenges constructively and building a solid, trusting relationship and cooperation across those boundaries. Important elements are: openness, appreciation and respect towards the parents, their culture, language and perspective (which creates trust and a good relationship); the overcoming of language barriers and the effort to understand each other (which makes communication and relationship possible); cultural sensitivity and understanding of the parents' situation and perspective (which avoids misunderstandings and creates understanding); patience and relationship-building (trust and a solid relationship take time, especially across cultural and language boundaries); the involvement of parents as partners and experts (which values and includes them); and the appreciation and inclusion of their culture and language (Modules 6, 9, the message "You and your culture/language are welcome"). It is especially valuable to convey to parents that they and their child are welcome and valued with their culture, language and background (similar to the message "Your child is welcome", see the separate course on inclusion) – particularly if the parents may have experienced insecurity, strangeness or earlier exclusion. This message and the appreciative, open, understanding-oriented stance create trust and a good basis for cooperation. Building bridges and building trust is demanding and takes time, patience, openness and effort – but it is valuable and worthwhile: successful, trusting cooperation with parents across cultural and language boundaries is the foundation for the child's wellbeing and good support, and for a good relationship between the Kita and the family. For the Kita this means actively building bridges and building trust: meeting parents with openness, appreciation and respect, overcoming language barriers, being culturally sensitive and understanding-oriented, patiently building a relationship, involving parents as partners, and conveying to them that they and their culture/language are welcome. This is how intercultural cooperation with parents succeeds – a valuable, solid cooperation across cultural boundaries, for the benefit of children and families and to enrich the community.

Figure (Module 10): From possible challenges to building bridges and trust. Source: own illustration (AI-assisted).

A gain for all children

Intercultural education is a gain for all children – not only for those with a migration background. All children can learn openness to the world, respect, tolerance and how to deal with diversity – valuable for life in a diverse world.

All children can benefit

An important thought: intercultural education and cultural diversity are a gain for all children – not only for children with a migration background or from other cultures (a common misunderstanding). In a culturally diverse, interculturally open day-care centre (Kita), all children can learn something valuable: they learn to deal with diversity and to experience it as normal and enriching; they develop openness to the world (openness and curiosity towards other cultures, languages and people); they develop respect and tolerance (appreciation and regard for other cultures and people); they develop empathy (feeling with others); they get to know other languages, cultures and perspectives (which broadens their horizons); and they experience that people are different and belong, and that diversity is normal and valuable. These experiences, competences and attitudes are valuable for the whole of life and for life in a diverse, global world. Intercultural education prepares all children for life in a diverse world and equips them with openness to the world, respect, tolerance and the ability to deal with diversity. It is therefore not a "disadvantage" for children without a migration background (who do not "miss out"), but an enrichment for all children.

Figure (Module 11): What all children can learn in an interculturally open Kita. Source: own illustration (AI-assisted).

Fostering openness to the world

Intercultural education fosters openness to the world in all children – an open, curious, appreciative attitude towards the diversity of cultures, languages and people. This openness to the world is fostered by: the shared life in the diverse community (children who grow up with diversity experience it as normal and learn to deal with it); the role model and lived culture of the adults (who value diversity and meet it openly); the making visible and valuing of diversity (getting to know and honouring different languages, cultures and festivals, Modules 6 and 9 – which awakens curiosity and appreciation); the fostering of empathy, respect and positive interactions across cultural boundaries; and engaging with prejudice and reducing it (Module 4, anti-bias education (vorurteilsbewusste Bildung)). It is important to foster the curiosity about differences that many young children show and to counteract the early development of prejudice. Fostering openness to the world in all children is a valuable aim of intercultural education – it equips children with an open, appreciative attitude towards the world that is valuable for life in a diverse world and for good, respectful living together.

Figure (Module 11): Five ways of fostering openness to the world. Source: own illustration (AI-assisted).

Going deeper: Preparing for a diverse, global world

Fostering openness to the world and intercultural competence in all children is becoming more and more important in view of the increasingly diverse, global, interconnected world, in which the children are growing up and will live. Our world is diverse and is becoming ever more interconnected and global: people of different cultures, languages and origins live together and meet one another; societies are becoming more diverse; migration, globalisation and networking are increasing. In this world, the ability to deal with diversity, to meet other cultures and people in an open, respectful and appreciative way, and to live together well in a diverse community is an important, valuable life skill – for personal life, for living together, for work and for society. Children who grow up today will live their lives in a diverse, global world in which this intercultural competence and openness to the world matter. Intercultural education, which gives children openness to the world, respect, tolerance and the ability to deal with diversity, therefore prepares them for this world and equips them with an important life skill. It lays important foundations for this in early childhood: children who grow up early in a diverse, interculturally open community and learn openness to the world, respect and how to deal with diversity can develop an open, appreciative attitude towards the world that can stay with them throughout their lives and that is valuable for life in a diverse world. At the same time, intercultural education contributes to an open, appreciative, peaceful, diverse society (similar to the inclusive Kita as a model for society, the separate course on inclusion): it fosters people who value diversity, meet others openly and respectfully and live together well in a diverse society – and it can help to counteract prejudice, exclusion, hostility and conflicts between groups. Intercultural education thus makes a valuable contribution – for the children (who develop an important life skill and attitude) and for society (which depends on open, appreciative, peaceful living together in diversity). This significance of intercultural education for preparing children for a diverse, global world and for open, peaceful living together in diversity is an important, forward-looking idea. It shows that intercultural education is not just a "special topic" for children with a migration background, but a valuable, forward-looking education for all children that prepares them for life in a diverse world and contributes to open, appreciative, peaceful living together in diversity. When a Kita lives an interculturally open culture that values diversity and gives all children openness to the world, respect and the ability to deal with diversity, it makes this valuable, forward-looking contribution – for the children and for an open, diverse, peaceful society.

Figure (Module 11): From the parents' worry to a clear explanation in the case study (fictional). Source: own illustration (AI-assisted).

Openness to the world as a lived culture

Intercultural education is not a collection of activities but a lived culture that is interculturally open and open to the world, values diversity and welcomes everyone – carried by the whole team. This final module brings together the basic stance of the course.

Building blocks of an interculturally open culture

The contribution of every practitioner

An interculturally open culture is carried by every practitioner – above all through their stance. The most important contribution is an open, appreciative, interculturally competent stance: valuing cultural and linguistic diversity as normal and enriching, meeting all children and families with openness, respect and appreciation, reflecting on your own cultural conditioning and prejudices, fostering multilingualism as a resource, making diversity visible and living it (without folklorisation), acting in a culturally sensitive way (without stereotyping), working with parents in an intercultural way, counteracting prejudice and discrimination, and strengthening all children for openness to the world and for dealing with diversity. None of this requires you to "know all cultures" – it requires an open, appreciative, culturally sensitive, reflective stance. When everyone in the team lives this stance, a culture emerges that is interculturally open and open to the world, in which diversity is valued and everyone is welcome.

Figure (Module 12): What an interculturally open culture needs from every practitioner. Source: own illustration (AI-assisted).

Going deeper: Intercultural opening as an ongoing process

The development of an interculturally open day-care centre (Kita) is an ongoing process of "intercultural opening" – not a one-off project or an end state that is reached, but a continuous development and reflection. Intercultural opening affects the whole setting and is a process that requires time, reflection, critical engagement and continuous further development. It covers several levels: the stance (developing and nurturing an interculturally open, appreciative, culturally sensitive, prejudice-aware stance in the whole team – an ongoing process of reflection and engagement, Modules 2 and 4); the practice (shaping an interculturally open practice – valuing diversity, multilingualism, making diversity visible, intercultural cooperation, reducing prejudice); the structures (shaping interculturally open structures – e.g. multilingual materials, accessibility, where appropriate an interculturally diverse staff team, cooperation with specialist services); and the culture (developing a culture of the setting that is interculturally open and open to the world). This process of intercultural opening is ongoing because: diversity and society change (and the Kita keeps adapting to this); stance and competence have to be reflected on and developed continuously (prejudice and conditioning are never completely overcome but require ongoing reflection); and practice and culture can be reviewed and improved again and again. Intercultural education and opening is therefore not a "finished" topic but an ongoing task and development that requires openness, reflection, critical engagement, continuing professional learning and continuous further development. For the Kita this means understanding and shaping intercultural opening as an ongoing process: continuously reflecting on and developing the stance in the team, reviewing and improving practice and culture again and again, continuing to learn and engage with the topic, and staying open and willing to learn. This process is demanding, but rewarding and valuable: it makes the Kita an interculturally open place, open to the world, that values diversity, welcomes all children and families, and prepares all children for a life in a diverse world. And it corresponds to the reality of a diverse, changing world and society, in which intercultural opening and competence are an ongoing, important task. When a Kita understands intercultural opening as an ongoing process and shapes it with commitment, it develops into an interculturally open, appreciative place that is open to the world – for the good of all children and families and as a contribution to an open, diverse, peaceful society. This is a valuable, forward-looking development that makes the Kita a place where the diversity of cultures and languages is valued and lived, and where every person is welcome and belongs with their origin, culture and language.

Figure (Module 12): Four levels of intercultural opening, an ongoing process. Source: own illustration (AI-assisted).

Figure (Module 12): From the aim to an interculturally open culture in the case study (fictional). Source: own illustration (AI-assisted).

To print out & use

These reminder cards sum up the course for everyday practice.

Reminder card 1 · Basic stance

Reminder card 2 · Multilingualism

Reminder card 3 · Living diversity

Reminder card 4 · Avoid

Reminder card 5 · Limit & goal

References & Legal Basis

This course cites official legal sources (Section 5 of the German Copyright Act, UrhG), publications by official bodies and freely accessible specialist sources; all content is presented in our own words.

Citation format: publisher/author (year): title. Source or place of publication. Online: URL (retrieved: month/year). Where known, the licence is given.

Legal basis

International sources