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Increasingly there is an understanding of the complexities of heritage within UK research, practice and policy. This has contributed to a growing recognition of intangible heritage, however there remains low awareness, and lack of sustained support, for Intangible Cultural Heritage (ICH). This paper outlines a case study - 'The Man Engine Pilgrimage' a popular performative heritage event in 2016 that celebrated the ten-year anniversary of Cornwall as a WHS, designated 'Outstanding Universal Value'. Central to this heritage performance was a twelve metre tall mechanical puppet, replicating parts of the mining process, which made a pilgrimage across the Cornish landscape, visiting old mining sites as an act of community remembrance, spatial identity and celebration. These events called attention to ways that 'heritage' was used and celebrated through formal and informal processes and practices. The study in particular provided insight into structural changes in official heritage processes in Cornwall that facilitated bridging processes or entry points for 'from-below' voices and intangible heritage. The latter included performing Cornishness, which is explored as the living, sensorial embodied performance of heritage in public. This is a reflexive cultural process, where values and symbolic meanings are seen in action – a 'loose' space. Within this performativity meanings and values are created, negotiated, confirmed or refuted in this process of heritage making. [ABSTRACT FROM AUTHOR]

Refugee youth, who experience developmental, settlement and/or premigration related challenges, rarely utilise mental health services due to systemic and cultural barriers. Cultural brokering, the act of linking different cultural groups to enhance practice and communication, is one approach to addressing barriers to mental health service provision experienced by refugees. Results from a qualitative case study in Canada identified informal and formal activities of four cultural brokers that facilitate the mental health and adaptation of refugee youth in schools: facilitating cultural integration and sense of belonging, bridging to settlement services, supportive counselling, facilitating referrals to mental health practitioners, educating about mental health, providing contextual information and cultural interpretation. Results provide initial insights into a holistic approach that could be used by mental health service providers to enhance service provision and the wellbeing of refugee youth in schools and community settings. [ABSTRACT FROM AUTHOR]

Teachers who serve diverse students must navigate two "worlds." One world is that of standardized curricula and pedagogy and the other is culturally relevant education. To effectively navigate these worlds, teachers need assistance from "cultural brokers" who can help make sense of the tension that emerges when these two educational worlds interact. This study analyzes the work of two Center for Research on Education, Diversity, and Excellence coaches who worked as cultural brokers to help teachers integrate multiple pedagogical models. The results indicate the coaches shifted their strategies depending on teacher preferences, and helped teachers overcome constraints within their classrooms and curricula. Framing coaches as "cultural brokers" may be a useful metaphor for others assisting teachers with navigating the tension that emerges in implementing culturally relevant education. [ABSTRACT FROM AUTHOR]

Families are key actors in efforts to improve student learning and outcomes, but conventional engagement efforts often disregard the cultural and social resources of nondominant families. Individuals who serve as cultural brokers play critical, though complex, roles bridging between schools and families. Using an equitable collaboration lens with boundary-spanning theory, this comparative case study examined how individuals enacted cultural brokering within three organizational contexts. Our findings suggest a predominance of cultural brokering consistent with programmatic goals to socialize nondominant families into school-centric norms and agendas. However, formal leadership and boundary-spanning ambiguity enabled more collective, relational, or reciprocal cultural brokering. These dynamics suggest potential stepping stones and organizational conditions for moving toward more equitable forms of family-school collaboration and systemic transformation. [ABSTRACT FROM AUTHOR]