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Except where quotes require otherwise, the spelling in this wiki is British English, hence the use of 'internationali**//s//**ation', 'globali**//s//**ation' and 'enrolment'.

The fundamental messages which I broadcast through these resources are outlined in the following set of statements. They are a synopsis of [|my academic and practical work] in this area:


 * Globalisation and internationalisation are distinct but related terms. The former concerns global flows such as politics, economy, technology, people, values, pollution and crime. Internationalisation is a reflection of globalisation but also a response or reaction to it. Internationalisation can, therefore, be a facilitator of global flows (e.g. the enrolment of growing numbers of international students) but also a reaction against them (e.g. a country or culture reasserting its indigenous language(s) and values against a push for, say, English and consumerism);
 * Internationalisation in learning and teaching in higher education is largely constructed around the spirit of international//ism//; that is, it fosters concepts such as interconnectivity, plurality, interdependence and respect for and openness to people and ideas from other countries and cultures. This pushes sideways/upwards against the sideways/downwards push of global forces that tend to be driven by more hegemonic, universalistic agendas;
 * One way that universities demonstrate their relevance to their society/the world is by equipping graduates with knowledge, skills and attitudes to assist them to successfully negotiate life and work in a rapidly globalising world. Learning through the spirit of internationalism can simultaneously satisfy work-related requirements (e.g. ethical business practice and greater understanding of others) without diminishing more broad agendas (e.g. 'world peace'). These are not mutually exclusive;
 * By implication, faculty also need to be the 'new international//ists//' to assist students develop the relevant knowledge, skills and attitudes;
 * When it comes to responding to manifestations of global flows, in particular increasing cultural, linguistic and educational diversity in the classroom, the spirit of internationalism means that faculty can respect cultural differences whilst legitimately maintaining their local perspectives and practices. They do not have to become the cultural Other(s) in order to teach the cultural Other(s). This appeals strongly to a 'grounded' or 'rooted' form of cosmopolitanism which eschews a tendency towards universalisation (sameness) in favour of diversity (localities and local practices);
 * Grounded or rooted cosmopolitanism supports faculty to 'be themselves' in their own cultural / national systems and follow the practices of those systems (e.g. approaches to education) - but only if those practices are based on valid, evidence-based outcomes that foster significant ('deep') learning in students. That is, faculty do not have to give up 'who they are' in the face of increasing educational, linguistic and cultural diversity in their classrooms. This appeals to the idea of authenticity in teaching. They can 'be themselves'. This does not mean, however, that faculty can 'stand still' and not develop as people and teachers. The idea of faculty //qua// professional teachers suggests there is a moral and social obligation to improve themselves in both areas;
 * Being a 'good' teacher will address the majority of students' learning needs. Becoming a 'good' teacher is a journey. At the very least, good teaching can be achieved through developing practice around universal teaching strategies. That is, most of the strategies that are put forward around teaching international students (e.g. explain assessment requirements clearly, explain colloquialisms, provide early feedback) will benefit all students.
 * Whilst universal teaching strategies helps make sense of the claim that 'when it comes to good teaching, ethnicity is irrelevant in the classroom', we do not operate in a cultural vacuum. Not only is education socially and culturally constructed, but people //as cultural beings// are clearly visible in the classroom. Whilst a teacher does not have to become an expert on the cultures of everyone in the classroom, at the very least they need to be open to and respectful of the cultures of Others. This, plus good teaching is a necessary condition for faculty in the Twenty First Century.