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This article challenges current trends in the study of fixers and other forms of “localforeign news work” through discussion of questions crucial to future investigations. Responding to Kotisova and Deuze ’s call to complicate the existing “repertoire of concepts, theories, and epistemic categories” now in use in scholarship on fixing (2022: 1172), we provide theoretical frameworks relevant to, but thus far unutilized by, this scholarship. Considering local-foreign news work as a process of straddling political, cultural, and epistemic boundaries allows us to interrogate the conceptual binaries operating in the relevant research, such as west/nonwest, local/foreign, fixer/journalist. By engaging the liminality of local journalistic labor, this article brings into relief dynamics often obscured in current studies, namely, the impact of race and gender identities, and the post-colonial contexts within which much local-foreign news work takes place. Attention to these dynamics challenges the conceptual divisions upon which studies of cross-border journalism often rely, while revealing the consequential – and boundarydefying – positionality of local news workers. Finally, examination of the “cosmopolitanism” of local-foreign news work, and the “situatedness” of the knowledge produced by local news workers, serves to thicken scholarship on the topic in ways that deactivate essentialisms, deepen empirical foundations, and address problematic configurations of power critical to the study of news production today. By diversifying the research queries we pose, and the theoretical perspectives we employ, future research can better account for the dynamism of local-foreign news work in the contemporary global news landscape.

The body of research on civic education points to the importance of teachers creating open democratic environments, leading to what has been termed the political classroom. This yearlong study of an Israeli multicultural and bilingual high school civics course, in which students from different citizenship status participated, presents a case in which teachers were unsuccessful in achieving this goal, raising the question of what limited this class's potential to create an educational environment where democratic discourses could have taken place? The main argument points to Israel's current disputative political environment that led to the enactment of four educational mechanisms that resulted in such a futile reality. These included: conflicting objectives, avoiding discussion of controversial issues, implementing traditional teaching practices, and overlooking language issues. The neo-liberal educational environment and a culture of fear and self-censorship were both identified as a common explanation to these, leading to an educational reality in which there was a detach between the lessons and the students’ transcultural lived political experiences. From a methodological perspective, the study illuminates the importance of focusing on such unsuccessful cases, examining their elements, and understanding what influences them.

Social psychology’s search for ways to address intergroup inequality has grappled with two approaches that have been considered incompatible: (a) the prejudice reduction approach, that argues that changing individual negative attitudes will undermine the basis for discrimination and lead to intergroup harmony; and (b) the collective action approach, that argues that social protest and activism can improve the position of disadvantaged groups. The problem is that efforts toward prejudice reduction may serve to suppress genuine efforts to change. We propose the Achieving Multicultural Integration of Groups Across Society (AMIGAS) model, in which a multicultural commitment is proposed as a driver of both improved intergroup evaluations and promotion of collective action for reduced inequality, especially in contexts where there are conditions for a respectful intercultural dialogue. The AMIGAS model is a theoretical advance in the field of intergroup relations and a basis for implementing effective egalitarian policies and practices.

The article interrogates whether citizens’ (embodied) encounters with migrant populations (newcomers and settled) enable or hinder convivial reflexivity in a multicultural city of compounded crises. Convivial reflexivity refers to the embodied process of identity-making that is rooted in the context of everyday life and emerges at the juncture of embodied encounters with the Other and the intense mediation of migration that shapes citizens’ perceptions and practices. The article draws on a four-month intense ethnographic study in an Athenian neighbourhood and reveals how, even in a very tense environment of crises and intensified racism, everyday encounters in the city could mediate class solidarities and support the emergence of networked commons against national and racial hierarchies. The article aims to move beyond claims of conviviality as a natural outcome of urban encounters, and instead to reveal a convivial reflexivity that understands urban encounters as an assemblage of cognition, affect and embodiment.

In response to the growing numbers of minoritized students (e.g., low-income, first-generation, students of color) transitioning into U.S. systems of higher education, researchers have developed transition-assistance strategies, such as psychologically wise-story interventions. Through a rigorous, theory-driven approach, wise-story interventions use stories to encourage students to develop adaptive meanings about college-transition challenges, subsequently allowing students to persist. Yet there is one critical distinction between existing wise-story interventions. Well-known examples endorse a color-evasive message that all students, regardless of their demographic backgrounds, share similar struggles when adjusting to college. One variation in wise-story interventions ties transition struggles explicitly to students’ identities, adopting more of a multicultural perspective. Drawing from diversity frameworks, we offer in this article a comparative analysis of these variations; we outline under what conditions, for whom, and through which processes these varying approaches to identity affect student outcomes. In this discussion, we reflect on both the strengths and challenges of wise-story interventions and offer considerations for extending these approaches. Specifically, we ask whether integrating critical perspectives into wise-story interventions better addresses the experiences of minoritized students as they navigate institutions historically built for dominant groups.

Cross-cultural research in organizational citizenship behavior (OCB) has primarily focused on testing the generalizability of various OCB dimensions in different cultures, while attempting to unearth any culture-specific OCB notions that may arise from the values of a particular culture. But with the contemporary workplace becoming increasingly multicultural, this research attempts to move beyond the study of OCB in culturally homogenous environments and investigates its manifestation in a multicultural context. This study proposes cultural intelligence (CQ) as one of the antecedents of OCB, which enables individuals in foreign cultures to understand the perceptions of OCB in that particular culture, and posits that individuals with high levels of CQ exhibit OCB in multicultural environments. Furthermore, this study investigates the moderating effect of cultural distance (CD) on the relationship between CQ and OCB to test whether culturally similar or different environments strengthen or weaken this relationship. The study draws upon the trait activation theory to test the hypotheses under investigation. Data for this study were collected from 513 expatriates of 31 different nationalities working in a multicultural environment and analyzed using structural equation modeling. The results indicated that CQ had a positive impact on OCB, but CD did not have any impact on the CQ-OCB relationship. The findings of this study have important implications for human resource managers managing a culturally diverse workforce.

The Pentel case study exhibits a success case of a global firm’s ability to incorporate cultural-specific values into an advertising campaign. Pentel used superstitious beliefs in the Thai culture to create the Write Your Own Luck campaign. The company launched a limited pen collection designed to be carried as lucky charms. Each pen version represented a unique type of luck it brought to its user. The campaign targeted Thai teens who were heavy users of social media. The campaign was launched through offline and online channels and received significant attention and awareness from the target audience. This case study represents a campaign that incorporates cultural beliefs and values of local consumers into an effective advertising campaign. The company achieved its goal of raising brand awareness and online engagement among the target audience.

Through the proposed frame of ‘everyday intimacies’, this article explores the entanglements of race and gender in inter-ethnic relationships. ‘Everyday intimacies’ brings together the minority experiences of everyday racism, the state practices and policies of multiculturalism, and their inflections in intimate relationships of marriage, friendship, and dating. This approach demonstrates not just how the state regulates people’s intimate life through policies of marriage and family, but also how other indirect processes of multicultural governance mediate intimate life. Drawing on biographical narratives of mainly Indian women from in-depth life story interviews and ethnographic fieldwork, the article brings the literature on intimacies in conversation with the scholarship on race and ethnic relations in Singapore. Through a focus on intimacy, the article illustrates how tacit knowledge and embodied effects of everyday racism relate to larger trends of intermarriages, rising singlehood among Indian women and possibilities of co-ethnic friendships and solidarities. In doing so, the article presents novel insight into race and gender relations in Singapore.

In his book From Seminary to University: An Institutional History of the Study of Religion in Canada, Aaron Hughes provides a unique analysis of how the study of religion developed throughout the history of Canada by examining the evolution of its institutional context, that is, from faith-based seminaries and theological colleges to secular departments of religious studies. He situates these institutional changes in the development of the Canadian social order. In this uniquely Canadian context, the study of religion moved, Hughes notes, “from religious exclusion to secularism, from Christocentrism to multiculturalism, and from theology to secular religious studies.” While this is an important and original argument, Hughes offers only a cursory analysis of the unique developments in francophone Quebec universities (as he readily admits) and ignores the study of religion in other disciplines. Moreover, while Hughes traces the motivation for the transformation of the study of religion in the 1960s to the new ethno-religious diversity of Canada, I argue that it should be traced to a growing liberal cosmopolitanism that had infiltrated Canadian society, including its churches, seminaries, and theological colleges. Hughes does not adequately explore the religious roots of why Canadian Christians decided to secularize the study of religion. Finally, while Hughes examines patriarchy and colonialism in his analysis of the study of religion in earlier periods, he drops these topics in his discussion of the secularization of the study of religion, which did not address either of these issues sufficiently.

In the 1990s, Colombia passed but unevenly enforced multicultural reforms to address indigenous rights. Parallel to this, decentralization laws delegated key aspects of interest intermediation to local governments. These reforms changed the political opportunity structure that framed the relationship between indigenous people and the state. Indigenous activists engaged nonindigenous authorities and institutions at the local level in contentious, cooperative, or competitive strategies of interest intermediation to redistribute assets, claim indigenous rights, and create coalitions committed to ethnic governance. These strategies involved various mechanisms including framing indigenous claims, mobilizing communities, and repurposing or revising existing institutions to help keep indigenous territories and communities together. The reforms opened new opportunities, and activists responded by sustaining contentious strategies of interest intermediation such as social protests and testing cooperative and competitive mechanisms to coordinate different jurisdictions, participate in local elections, build up broader constituencies, and increase coalitions to support indigenous rights. En la década de 1990, Colombia aprobó reformas multiculturales para abordar los derechos indígenas, pero procedió a ejercerlas de manera desigual. Paralelamente, las leyes de descentralización delegaron aspectos clave de la intermediación de intereses a los gobiernos locales. Estas reformas cambiaron la estructura de oportunidades políticas que enmarcaba la relación entre los pueblos indígenas y el Estado. Los activistas indígenas involucraron a autoridades e instituciones locales no indígenas en estrategias de intermediación de intereses contenciosas, cooperativas o competitivas para redistribuir activos, reclamar derechos indígenas y crear coaliciones comprometidas con la gobernanza étnica. Estas estrategias implicaron diversos mecanismos, entre ellos la formulación de reclamos indígenas, la movilización de las comunidades y la reutilización o revisión de las instituciones existentes para ayudar a mantener unidos los territorios y las comunidades indígenas. Las reformas dieron lugar a nuevas oportunidades, y los activistas respondieron sustentando estrategias contestatarias de intermediación de intereses, como protestas sociales, y probando mecanismos cooperativos y competitivos para coordinar distintas jurisdicciones, participar en elecciones locales, construir grupos más amplios y aumentar las coaliciones en apoyo a los derechos indígenas.

This study explored how, and to what degree, clinical supervisors utilize and integrate strength-based and multicultural approaches. We conducted a qualitative investigation using a grounded theory paradigm and consensual qualitative research methodology and analysis. Participants included 14 licensed psychologists. We organized the data into four domains: (a) supervisory approaches, (b) multicultural content/integration of multicultural approaches, (c) strength-based content/integration of strength-based approaches, and (d) supervisor power and supervisee empowerment. Results suggested that participants were keenly aware of multiculturalism and multicultural competence, and infused these perspectives throughout their supervision. Supervisors as a group were less aware of the ways that they used strength-based approaches with their supervisees, although a subset of participants intentionally used strength-based interventions. Notably, some supervisors used multicultural and strength-based perspectives in an integrative fashion by recognizing that strengths vary depending on the cultural context. We discuss implications for supervision practice, advocacy, theory, and research.

We draw from the meaning-making practices on the margins, the communicative repertoires of the multilingual and multicultural students at two Southern African universities: the University of Zambia in Lusaka, Zambia; and the University of Malawi in Zomba, Malawi. As our locus, we are interested in the unique linguistic/semiotic coinages which constitute the students’ linguistic repertoires as multilingual innovations amenable to placemaking. In an attempt to do this, we purposefully unearth lexical innovations which we analyse within the broader framework of translanguaging. Thus, we show the emergence of (new) lexical items through the (re-)invention and disinvention of communicative resources, and the deployment of material artefacts of place as a basis for the creativity and innovation through repurposing of lexical items for new uses. Thus, we privilege students as active manipulators of their communicative practices by showing the semiotic/linguistic creativity and innovation inherent in their repertoires.

Research into what is effective leadership in different cultures provides guidance for leaders moving from one culture to another (House et al, 2014). There is a paucity of empirical research into how culture impacts effective educational leadership in culturally diverse communities, which provides the direction and focus for this study. The cultural backgrounds of staff can impact what they expect about i) how leaders communicate, ii) what actions help build trust and collaboration and iii) how decisions can or should be made (Hofstede, 1991; Meyer, 2014). This study analyses the extent to which school leaders adapt their behaviours in response to the cultures of their staff. Findings suggest that leaders in schools do adapt their actions, most often using different communication styles but also methods of building collaboration and trust, and decision-making structures. Culture impacts what are effective leadership practices (Dorfman et al, 2012) and educational leaders need to understand these potential impacts if they work in culturally diverse communities. This is important to consider for school leaders and leadership preparation programmes.

Copyright © The Author(s) 2022. In November 2019, a conference was held at the University of Bristol to mark the twentieth anniversary of the Centre for the Study of Ethnicity and Citizenship. This special issue of Ethnicities brings together a set of articles by a number of the keynote speakers at that conference. By doing so, it celebrates the Centre’s achievements over these two decades, reveals how the field has changed over the last twenty years, gives a good indication of the range of the Centre’s current activities and also hints at some of the directions which it may take in the future. Zutshi-Smith Benefaction

As cultural diversity is increasingly celebrated in classrooms, multicultural learning in music education has become more essential and meaningful. Therefore, this article emphasizes the integration of Cantonese nursery rhymes into early childhood music classrooms by providing a detailed lesson plan and some teaching suggestions. This effort aims to enhance students’ cultural awareness and knowledge of world music by integrating Chinese music elements into general music learning. It also serves to provide inspiration and suggests possibilities for music educators who wish to incorporate multicultural elements in music education.

This instrumental case study research identifies the beliefs and behaviors of a highly effective white educator working in a multicultural urban school. By triangulating interviews, classroom observations and the analysis of artifacts provided by the teacher, this study identifies the essential beliefs and behaviors that make a white educator a highly effective practitioner and highly respected educator both within his school site and in the broader school community. The case study identifies that the educator’s ability to create safety, inclusion, consistency, and high expectations in his classroom functioned to connect him to a population of students who do not share his same racial or economic markers. The purpose of this case study is to identify the essential beliefs and behaviors of a white educator working in a multicultural urban high school in order to use his experience and practice as a way to educate and inform white educators seeking to work in diverse schools across the nation.

Sustainability has been incorporating multiculturalism in music education (MME) for decades, but the dialogs of MME in China has always focused on school education, neglecting community-based music education. The cultural-political context of this study is in Xijiang, southwest China, where is a Miao-dominated community integrating Miao, Han and other ethnic cultures. This study employed a mixed-method approach with a convergent parallel design that combined a survey with qualitative methods including casual conversation, semi-structured interview, and documentary analysis. Findings revealed that despite the promotion and inheritance of Miao’s music are highly valued, and the interest of minority ethnic communities in engaging in music learning and performance remains considerable, the sustainability of multicultural music education in Xijiang is in question. Problems are attributed to inadequate and unequal educational resources, devaluation of state institutes, shortage of teachers, and high illiterate rate. This article contributes to theorizing on sustainability in multicultural music education within a multicultural background in southwest China, by identifying the stakeholders in the education system and drawing on the empirical evidence on the truly needs of communities. The implications of the study include improvements in the development of multicultural music education.

Over the last two decades, ethnic beauty markets in Los Angeles have grown rapidly as cultural commodification soars alongside the growth of migrant workers in the global city. The South Asian beauty industry, in particular, has emerged as a site where there is a hypervisibility of ethnic aesthetic practices, such as threading hair removal and henna art, as well as South Asian migrant women who are formally and informally employed in these salons. Threading, often marketed as an Indian, Asian, Ayurvedic and/or Eastern hair removal technique, uses intertwined cotton threads that are rolled across the skin to pluck hair out from the roots. This growing market for threading services has uniquely relied on the labor of migrant women from the subcontinent, one that has been sustained through efforts to authenticate women’s labor as desirably Other. Based on 22 months of ethnographic fieldwork in the South Asian beauty industry, this article examines the structural mechanisms through which migrant women are racialized as ‘authentic’ workers with a focus on businesses’ hiring practices resulting in the hypervisibility of migrant women in the industry, marketing and advertising of these services, as well as state legislation. I use the term ‘racialized authenticity’ to understand these structural productions and the ways they inform the context within which beauty industry interactions take place. These interactions occur in threading salons where racialized expectations around un/desirability are encountered by workers and consumers as well as in training programs where threading is taught. Together, these insights reveal the contradictory forms of South Asian racialization in the US that allow workers to authenticate their labor as desirable for consumers while simultaneously signaling their foreignness.

The underrepresentation of students from low-income families and of culturally diverse students is a longstanding and pervasive problem in the field of gifted education. Teachers play an important role in equitably identifying and serving students in gifted education; therefore, the Having Opportunities Promotes Excellence (HOPE) Scale was used in this study with a sample of Korean elementary school teachers ( n = 55) and their students ( n = 1,157). Confirmatory factor analysis and multigroup confirmatory factor analysis results suggested the HOPE Scale shows equivalence of model form, factor loading, and factor variances across different income and ethnic groups. A follow-up interview with teachers ( n = 6) revealed they acknowledged the importance of using the HOPE Scale as an additional method for identifying gifted students; however, they indicated less confidence about rating gifted students’ social characteristics compared with academic components in the HOPE Scale.

Building upon an ethnographic exploration of the pedagogy and alternative dispute resolution activities of an Islamic feminist movement in India called the Indian Muslim Women’s Movement (Bharatiya Muslim Mahila Andolan), this article speaks to the tension between Saba Mahmood’s influential account of religion and gendered agency, and a liberal feminist conception of gender equality. Anthropological explorations of Muslim women’s pious commitments as well as liberal feminist engagements with religion and culture are premised upon a presumed dichotomy between ethical engagements with religion, and a commitment to gender equality. Yet there is little analysis in existing scholarship of how gender equality is constituted by social movements premised on a religious identity, such as Islamic feminist movements. This article moves beyond thinking about gender equality merely as an abstract liberal normative good to explore how the discourse of gender equality is constituted in a movement that brings together everyday ethical commitments inspired by notions of piety and concerted everyday struggles against social and legal inequality. The ethnographic vignettes show how gender equality ( barabari) connotes social and legal equality between men and women premised on their equal spiritual status as God’s creations, their equal pious obligations irrespective of gender and the equal imperative of ethical conduct on both men and women based on Quranic values of compassion ( raham) and justice ( insaf). The pursuit of gender equality also entails reinterpretation of social norms in the light of ethical conduct, and an ethical commitment to collective struggle against gender discrimination in state and non-state forums.

Aims and objectives: Past research has shown that multicultural experience and multilingualism can be positively associated with creativity. However, very few studies have focused simultaneously on all these variables. Our aim is to consider both sets of predictors simultaneously, clarifying whether the impact of these variables on creativity is cumulative or redundant. Design/methodology/approach: The design combines correlational and quasi-experimental approaches. It is also strongly multivariate and includes various measurement methods. Variables of interest were assessed with questionnaires ( N = 596) and creativity tasks ( N = 174) in laboratory settings. The scope of the study, therefore, is relatively large and encompasses several indicators. Data and analysis: We use multiple regressions with latent and manifest variables. Latent variables were constructed for all sets of key predictors (multilingualism, traveling experience, living abroad experience); predictors were regressed on four types of creativity variables, also latent in most cases (creative potential; creative interests, activities, and achievements; creative performance in a writing task; creative performance on a remote association task). Findings/conclusions: Results shows that both multicultural experience and multilingualism are positively related with various manifestations of creativity. Overall, the results indicate complementary effects of multicultural experience and multilingualism on creativity. The most robust predictors are multilingualism and variables representing deep immersion in foreign countries. Originality: Three features make this study unique: (a) it examines both multilingualism and multiculturalism; (b) the sample population is broader than in most studies, which often focus on migrant populations; and (c) it implements a multimethod operationalization of creativity. Significance/implications: The paper goes beyond received approaches to the link between human diversity and creativity; the analysis is put in relation with other research work that focuses on policy implications for diversity, particularly in the areas of bilingualism and bicultural identity. Implications regarding the connections between creativity, multilingualism, and general executive functioning are also discussed.

This article examines the role of legal frameworks and everyday interaction in the negotiation of religious diversity in Victoria, Australia. We argue that both formal legal frameworks and everyday interactions are significant in encouraging the respectful negotiation of religious difference. Experiences of historical privilege and visibility impact how religious people and groups experience and understand these processes. Or, put another way, the social position of various faith groups in Australian society shapes how people engage with both legal frameworks such as anti-discrimination legislation, and with other people in everyday interaction. Further, people’s everyday interactions shape their responses towards legal frameworks. Anti-discrimination and anti-vilification laws also shape everyday interactions through an effect that can be described as the ‘shadow of the law’, in which legal decisions communicate information about normative expectations that particular forms of behaviour are acceptable or unacceptable.

This study used data from the Multicultural Adolescents Panel Study (MAPS) to apply propositions found in target congruence theory (TCT) to self-reported bullying victimization experienced by multicultural family youth living in South Korea. Results from a sample of 1,443 multicultural family youth show that indicators of target vulnerability (e.g., depression and acculturative stress) and target antagonism (e.g., Korean ability and perceptions toward South Korea) significantly predict school bullying victimization in the theoretically expected directions. Directly, our results highlight the importance of considering variables specific to children with multicultural backgrounds when developing anti-bullying campaigns. Broadly, our results suggest that propositions outlined in TCT may be useful when implementing programs intended to prevent victimization.

This article explores why cultural branding – ideo-affective market communication addressing intense political tensions – paradoxically seems to lead to political inertia rather than political mobilization. I critically analyse advertising addressing political tensions related to race, ethnicity and immigration, but instead of only following the traced-out trajectory of postcolonial theory, I use the lens of Žižek’s radicalized Lacanian psychoanalysis and treat the therapeutic visuality in cultural branding as ideological fantasies of the market’s multicultural imaginary. Through critical visual methodologies, I situate four ‘multicultural’ commercials in their culture- and idea historical contexts, and juxtapose a postcolonial with a Žižekian reading for each of them. I come to argue that the market’s multicultural imaginary (unconsciously) serves important ideological functions in sustaining the political status quo not foremost because it placates anxiety, but because it doesn’t. Tapping into previous discussions in critical marketing on fetishistic disavowal and inversion, I offer yet another explanation. The political inertia following from ideo-affective dimensions of cultural branding does not primarily come from therapeutic sedation, but from the opposite, namely the parallax object’s upholding of gruesome tension and suspense; a fetishistic tickling. This article ends by critiquing the compulsory use of postcolonial theory in research on racial and ethnic relations. From the Žižekian reading, it appears that the postcolonial gaze is now a punishing agency like any dominant ideology, where the social inequality of global capitalism is deemed a more bearable alternative than the traumatic horror of visible racism, which, subsequently, closes the circuit from radical politics.

Filial therapy (FT) has often been stated as an approach that can address the multicultural considerations of a variety of populations, in which parents are given the tools to strengthen their bonds with their child. This article describes counselors using FT as it applies to Hispanic and Latinx clients in the United States. Common cultural considerations are essential to consider when using FT with Hispanic and Latinx clients. The purpose of this article is to inform counselors about common values in the Hispanic and Latinx culture; application of FT with Hispanic and Latinx clients; and ethical, legal, and multicultural considerations when working with these populations.

This study provides a novel contribution by connecting two sets of literature, school engagement and multicultural university centers, in relation to late adolescent development. The aims of this mixed-method study were to: (a) quantitatively explore the relationship between student perceived cultural leadership experience and support within a multicultural center in relation to school engagement and (b) qualitatively address additional facilitators and barriers. Participants consisted of 134 college students, predominantly identifying as Latino/Hispanic (35.1%), Black/African American (34.3%), or Asian-Pacific Islander (23.9%), and first-generation (60.4%). Qualitative focus groups and a photovoice project engaged a subset of participants ( n = 57, n = 7, respectively). Regression analysis indicated youth voice, supportive staff relationships, and peer support were significant positive predictors of students’ perceived engagement within the multicultural center, however, some but not all of these predictors transferred toward sentiments of school engagement. Qualitative sources elucidated additional factors bolstering student engagement. Social, cultural, and resistance capitals were identified as key protective factors in relation to student perseverance. Findings also indicated institutional barriers against student engagement including a lack of cultural and ethnic representation throughout multiple levels of the university. Implications for expanding conceptions of social capital within late adolescent identity development theory are discussed.

In this rejoinder, the authors respond to the feedback and suggestions offered by Vandiver et al. (2021). We clarify that the intent of our Major Contribution is to rejuvenate the conversation regarding multicultural counseling competence, continue the quest to operationalize the construct, and propose the process model of multicultural counseling competence. In response to our colleagues’ reaction article, we organized this rejoinder into three sections: major points of agreement, major points of disagreement, and mixed points of view, before concluding again with our intention and remembering the importance of continuing the work.

This article presents a hypothetical counseling case that demonstrates the use of the process model of multicultural counseling competence. The counselor is an African American woman at a university counseling service, and the client is a young Chinese American woman and a sophomore at the university. First, we present an introduction to the case, giving a profile description of the client and counselor. Second, we unveil the counseling process through the model’s three phases, with demonstrations of the various features of the model. The unfolding format of the case captures the process nature of the model and dynamic interactions in the facilitation of therapeutic change. Selected excerpts illustrate counselor and client dialogue during the course of counseling, and examples of counselor multicultural counseling competencies highlight the prescriptive use of the process model. Third, we provide a reflection of the case, adding commentary on the application of the model.

In this introductory article of the Major Contribution, we explore the construct of multicultural counseling competence, particularly its inception and the early social movements from which it evolved. We posit that although the intentions of early pioneers and professional organizations were admirable and the subsequent body of work impressive, progress has stalled. A conceptual and operational impasse now impedes advancement of the discourse and ultimately hinders our ability to adequately serve clients, supervisees, and consultees who are the beneficiaries of our efforts. In this article, we lay the foundation for an analysis of the impasse, a proposal for an alternative model of the construct, and a case conceptualization that demonstrates usage of the model. We conclude by providing an overview of the Major Contribution, including a synopsis of the subsequent three articles and our intention to rejuvenate this dialogue with our colleagues and students.

The work of many great scholars has proliferated a sizable body of knowledge on the construct of multicultural counseling competence. However, the construct’s operationalization remains obscured, perplexing, and frustrating to practitioners who attempt to translate the scholarship into practice. We identify ten definitional problems that prevent the construct from evolving into a cohesive form that can inform practitioners’ work. These include: an indistinct purpose, culturally general/culturally specific divide, terminological interchange, confusing competency with competence, lack of integration, no definition, ambiguity, equivocation, circular reasoning, and divergence. Furthermore, the three major models of the construct—skills-based, adaptation, and process-oriented—share six limitations. They lack interdependence, prescriptive methods, deep incorporation of culture, coherent designs, conclusive research support, and they are oversimplifications. We call on the community of our fellow scholars to collaborate in reconceptualizing this complex construct into a sound, applicable guide for practitioners’ work with diverse clients.

This paper provides a response to Ridley et al.’s Major Contribution on the state of multicultural counseling competence (MCC) and their proposed refinement and extension of this construct. They pose the following multiprong question: “Is multicultural counseling competence becoming outdated and supplanted, or is it underdeveloped and in need of refinement?” We use this question to examine the MCC model that Ridley et al. have proposed in this Major Contribution. We summarize and critique each paper, and close with our own conclusions about the above question. We are concerned that the characteristics of the clinicians seem to be secondary to MCC. We also question the lack of focus on the sociopolitical context and the limited inclusion of diverse scholarship in creating a universal MCC model.

The mental health professions need to reconceptualize multicultural counseling competence and innovate their models in order to provide better guidance to their professionals. To this end, we first redefine multicultural counseling competence with the goal of overcoming its pervasive definitional problems. We then propose the process model of multicultural counseling competence, which aims to rectify the limitations of the existing models. Our model integrates strengths of the three major models—skills-based, adaptation, and process-oriented—while also adding new components. Seven foundational principles undergird our complex and dynamic model. The model consists of three distinct phases: preparation, intake and in-sessions, and termination. In addition, the model consists of five clinical operations. The superordinate operation is deep-structure incorporation of culture. Subordinating to and rotating around this superordinate operation are: infusing preparation, developing a therapeutic alliance, adapting interventions, and evaluating process and outcome. Although these clinical operations interact dynamically at multiple levels within the model, the ultimate purpose is still the attainment of positive therapeutic outcomes.

Since COVID-19, we have witnessed a rise in hate crimes and xenoracism globally. Some commentators on COVID-related racism claim that this hate is apolitical. We question this claim, and in this paper, we strive to reveal the underlying politics especially around the ramifications and impact of this hate on racialized (im)migrants and the multiculturalism ideal. Drawing from Foucault’s construct of biopolitics and using Canada as a case study, we wonder how Canadian multiculturalism, which is a source of national pride, has been politically constructed to serve white settler hegemony from its inception to the present. We link political debates around the emergence of a multiculturalism policy in 1971 to the recent debates on multiculturalism and immigration during the 2015 and 2019 federal elections, and the current COVID-19 related national border policies in 2020. Our critical analysis illustrates how immigrants and racialized minorities have been systemically positioned in our legislation as a site to demonstrate the politics of governance, often scapegoated for national unrest and questioned on the legitimacy of their belonging and contribution to the nation. Meanwhile, the very ideal of multiculturalism in Canada has been evoked as the centre of biopolitics to govern ‘Others’ and all.

Background Contemporary dominant discourses surrounding (un)documented migration in the United States are commonly divided into two polarized frames: those immigrants who are hard workers seeking a better life, and others who are border-crossing criminals. For teachers in the Southeast, developing an understanding of immigrants becomes critically important as new demographic trends and anti-immigration rhetoric have resulted in the implementation of restrictive laws, policies, and practices. In this article, we move beyond pedagogical strategies that address students’ linguistic needs and explore what teachers know and say about immigration, along with what they know about undocumented and DACAmented students. Purpose The purpose of this study was to explore the ways in which exposure to counternarratives of undocumented or DACAmented youth and families altered the frames in which teachers viewed immigration and undocumented and DACAmented immigrants. Research Design The researchers used qualitative methods to collect a series of narratives in the form of I-essays from 71 preservice teachers over four semesters. The narratives were then used as a tool of communication in exploring two research questions: (1) What were teachers’ perceptions of undocumented immigrants, given the racialized context in the Southeast? (2) How did counternarratives presented in multiple formats challenge the dominant essentialized view of undocumented immigrants? Narrative data from participants were analyzed using an inductive analysis approach. Findings The findings support how the use of critical conversations around immigration and exposure to the lives of youth and families through the use of film and narratives can support the development of teachers as undocumented allies. Conclusions We argue that preservice (ESL) teachers need to be knowledgeable about immigration laws, statuses, policies, and practices in order to be prepared to serve their students’ needs and to aid them in mapping out alternative routes/resources. For our participants, their views were challenged to reflect a deeper understanding of immigration, particularly around what it means to be an undocumented immigrant in an area of the United States that has experienced new immigrant growth. This study has significant implications for teacher preparation programs and further research.

The quest for educational leaders to enact social and equitable schooling requires ongoing critical transformations that cannot be alienated from contemporary educational discourses and practices. Enacting social justice and equitable schooling poses an unparalleled challenge on the shoulders of risk-taking visionaries, who meticulously attempt to transmit their beliefs and values into the daily routine tasks at school, rather than plotting futuristic management scenarios. The study seeks to explore the multifaceted role of primary school leaders in the daily struggle to diffuse the principles of Multicultural Education for more just and equitable schooling. For this purpose, qualitative data measures were employed to determine the extent of which participants in the study mirrored the review of literature and research questions. The Critical Incident Technique was particularly useful as it allowed the collection for a large number of incidents occurring over a number of years, from a small number of people in a relatively short time. Analyses proceeded by identifying culturally responsive leadership practices and the application of critical race theory. Results identified seven core characteristics, present in school leaders who professed strong adherence to the principles of Multicultural Education. This suggests the need for emerging models of educational leadership to effectively respond to the increased diversity in our schools and to further establish the connections between multicultural educational leadership and equity schooling.

Four studies were conducted to develop and validate the South Korean Attitudes Toward Multicultural Minorities Scale (SKAMMS). Exploratory factor analysis ( n = 336) identified three factors: Unawareness of South Korean Privilege and Discrimination against Multicultural Minorities, Attitudes Against Multiculturalism, and Attitudes Against Advocacy and Policy for Multicultural Minorities. Confirmatory factor analysis ( n = 537) provided cross-validation of the 16-item, three-factor model and identified that a three-factor bifactor model best fit the data. Correlational analyses provided evidence of the discriminant and convergent validities of the SKAMMS. Evidence of incremental validity of the SKAMMS was obtained ( n = 165), where the SKAMMS accounted for additional variance in criterion variables (i.e., cognitive, affective, and behavioral reactions toward racism) above other measures of attitudes toward multicultural minorities. The estimated 2-week test-retest reliabilities ( n = 53) ranged from .67 to .82. We discuss implications for the use of the SKAMMS for practice, advocacy, education/training, and research.

Native American author Lois Beardslee discusses how she has experienced the power differentials that arise from the lack of significant racial integration in the field of education. Beardslee describes how a white teacher reacted when she, while serving as a substitute teacher’s aide, suggested finding a substitute for the game hangman, a game reminiscent of the violent lynchings and executions by hanging experienced within communities of color. Beardslee explores how the pervasive whiteness of education and the defensive reactions of white educators when questioned makes it difficult for teachers and children of color to speak out.

Embracing an ethos of sharing music and practices across cultural boundaries, the multicultural vision of music (teacher) education has paid scarce attention to the paradox of freedom that arises between such freedoms and the complex politics that frame and constrain teachers’ choices and values. In this article, we explore these demands of professional reflexivity through an instrumental case study of music teacher educators working in an all-female, Ultra-Orthodox Jewish music teacher education programme in Israel. Through a thematic analysis of data generated together with six teacher educators, we illustrate how their context-responsive approaches to developing programme visions engage with processes of censorship and cultural translation, as teachers work to align their professional boundaries within established religious boundaries. This boundary-matching and hybridity required may be seen to result in intense processes of professional reflexivity that raises questions as to how all teacher education programme visions might engage with the moral order of a society and highlights the need for international music teacher education to develop a critical, reflexive awareness of how values shape professional work.

International audience; Within an institutional theory framework, this article identifies three interconnected fields of the marketing institution—research, education, and practice—that contribute to advancing the diversity and inclusion discourse in promoting multicultural marketplace well-being. Conducting three studies, one in each field and across contexts in three continents, the authors identify barriers that inhibit effective implementation of diversity and inclusion initiatives in today’s multicultural marketplaces. These barriers exist within and across fields and pertain to cultural-cognitive (shared meanings), normative (normative factors), and regulatory (rules and systems) pillars supporting the existence or transformation of institutions. From the research findings, the authors provide specific guidance for institutional work within marketing’s fields and policy developments needed to advance diversity-and-inclusion-engaged marketing for enhancing multicultural marketplace well-being.

Research within literatures on multiculturalism and cosmopolitanism has moved beyond studying the institutional basis and discursive negotiations of differences towards an understanding of the embodied and practical dimensions of everyday social interactions. An emergent literature has also started to consider the role of vibrant material agents, atmosphere, and their environmental contexts in understanding diversity spaces. We wish to contribute to this literature through a visual and material ethnographic approach, taking two cafes in Copenhagen, Denmark as emblematic cases. We locate these sites in the particular socio-cultural space of Nørrebro – a neighbourhood characterised by the ethnic diversity of its inhabitants, but also by political tensions, government-supported gentrification, and community-driven restructuring and rebuilding. Taking an ecological approach to these spaces, we argue that socio-material arrangements may serve to solve or express diversity through the aesthetic organisation of human and non-human actors. We interpret such material forms as co-constitutive agents of diversity politics.

This article questions multiculturalism’s reliance on citizenship as a default condition of inclusion. While agreeing with multiculturalists that there are groups within the citizenry who are excluded from citizenship rights on the basis of their cultural background, this article highlights the misrecognition of non-citizens that is yet unaccounted for by Anglophone theories of multiculturalism where eligibility to multicultural rights-claiming hinges on the condition of formal citizenship. The status of non-citizenship affects conceptions of ‘difference’ where representations of cultural ‘otherness’ are compounded by the ‘foreignness’ of non-citizens. Frameworks of multicultural citizenship entail recognition through group-specific rights, but only for citizens, in so doing excluding the needs and rights of non-citizens. The assumption made by multiculturalists is that citizenship is a condition of multicultural rights and/or recognition despite scenarios where non-citizens may not desire the citizenship of their host country, or the idea of ‘belonging’ it is attached to. Appealing to multiculturalist principles and the neo-republican notion of non-domination, I argue that multiculturalism as a theory can challenge the limitations of citizenship by expanding its compass to include non-citizens as multicultural subjects.