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Türkiye, the country hosting the most refugees in the world, hosted millions of refugees due to the Syrian civil war, the Taliban coup, and Russia's invasion of Ukraine. Among these communities, Syrian refugees are the majority in number and have been mainly influencing Türkiye's agenda for the last decade. This unexpected and sudden contact elevated intergroup tension and conflict between host and Syrian refugee communities. We aimed to examine the association between multiculturalism, positive and negative emotions, perceived outgroup threat, social distance, and xenophobia toward refugees among non-WEIRD participants in the prejudice-intense intergroup context through two correlational studies (Ntotal = 898) to shed light on possible remedies for these conflicts. Study 1 revealed that multiculturalism negatively predicted social distance toward Syrian refugees. This association was mediated by positive and negative emotions. Study 2, which focused on xenophobia as an outcome, found that multiculturalism negatively predicted xenophobia, and positive and negative emotions had a mediator role on the association between these variables. We also found that participants with higher social distancing towards Syrian refugees had lower and poorer intergroup contact quality and perceived more outgroup threat than those with lower social distancing. The findings indicated that greater multiculturalism and positive emotions were associated with low social distance and xenophobia in the prejudice-intense context. We discussed the findings in terms of the potential benefits of multiculturalism and the positive emotions for attitudes towards refugees in prejudice-intense relationships between hosts and refugees. [ABSTRACT FROM AUTHOR]

The authors use critical multicultural analysis informed by queer theory to examine the elements of Jessica Love's Julián is a Mermaid (2019) and Julián at the Wedding (2021) that give rise to a queertopia—a world where one's gender expression(s) and sexual identification(s) are not differences to be tolerated but sources of joy, community, and connection. As such, these two picturebooks disrupt cisheteronormative tropes frequently identified in children's literature intended to represent LGBTQ+ youth and (re)imagine future, and present, possibilities for gender creative young people (of color). [ABSTRACT FROM AUTHOR]

Between the sixth and fifteenth c. CE, a vast expanse of central and southern Sudan belonged to the kingdom of Alwa, ruled from the urban metropolis of Soba. Renewed investigation of the city unearthed a small cemetery in the northern part of the site. The heterogeneity of burial practices raised some questions as to the cultural and religious affinities of the deceased and suggested potential multiculturalism of the local urban population. We applied isotopic analyses to investigate the origins of the people buried at Cemetery OS and their concomitant ways of life. Non-concordance of 87Sr/86Sr and δ18O values with local hydro-geological background speaks to the mixing of water sources as a result of residential mobility. The concordance of human and faunal strontium and oxygen results, combined with elevated δ13C values corresponding to almost exclusive reliance on C4 produce, points to the possibility of seasonal movement of people with their herds between the Nile valley and the adjacent grasslands. Despite the turn of the medieval Nubian economy towards settled agriculture, by revealing the granular specificities of human adaptation in challenging ecosystems, our results produce the first insight into the enduring diversification of economic production, even in urbanized settings, and persisting participation of local peoples in agro-pastoral symbiosis. [ABSTRACT FROM AUTHOR]

This paper provides a comprehensive analysis of the motivations that key policy documents have put forward as justifications for Sweden's mother-tongue instruction in immigrant and historical minority languages as a multicultural policy that has endured for nearly half a century. The diachronic development of these motivations is analysed in four periods and interpreted with the help of Ruiz's (1984) orientations in language planning. The corpus consists of 26 key policy documents making up the coordinative discourse among policy actors. Based on an innovative mix of qualitative and quantitative methods, the motivations are presented in a three-tiered taxonomy consisting of motivational units, themes and language-planning orientations. The results point to both continuity and change in how mother-tongue instruction has been justified over time. Confirming previous research, the results show that the language-as-resource orientation has played a central role in justifying both the establishment and the maintenance of mother-tongue instruction in Sweden and that language as right complemented this orientation. Furthermore, the study illustrates that the language-as-problem orientation need not always be detrimental to bilingualism and minority-language maintenance. Contrary to some claims in the literature, it is argued that language as extrinsic resource is not necessarily underpinned by neoliberalism, as there are also social liberal and conservative inroads to this orientation. The paper concludes that although the language-as-resource orientation plays an indispensable role in supporting bilingualism in education, not only the language-as-right orientation but also the language-as-problem orientation should not be neglected. [ABSTRACT FROM AUTHOR]

More studies have been conducted in the field of language and literature regarding historical Turkic texts. However, these studies also represent invaluable sources for the ethnocultural and sociological characteristics of the Turks. Therefore, it is essential to undertake research focusing on the content of historical Turkic texts to identify the ethnocultural features of the Turks through local written sources. This study specifically examines the migrations documented in Shajara-i Tarākima. Consequently, an ethnocultural and sociological approach to Shajara-i Tarākima will be adopted, shedding light on the cultural characteristics of the Turks in the context of the migration phenomenon. In this research, the migrations detailed in Shajara-i Tarākima are scrutinized, revealing that Turks predominantly migrated when faced with concerns related to life and property. A distinctive feature of Turkish migration is their intent to settle permanently rather than temporarily in the places they migrate to. The findings indicate that, in the integration of migration policies, Turks have adopted a complex approach encompassing both a selective inclusion model and features of a multicultural model. While Turkic migrants have generally demonstrated a strategy more inclined towards integration and less towards assimilation, they have shown a preference for the segregation strategy over multiculturalism or melting pot strategies when dealing with immigrants. [ABSTRACT FROM AUTHOR]

Culture, health, and medicine intersect in various ways—and not always without friction. This paper examines how liberal multicultural states ought to interact with diverse communities which hold different health-related or medical beliefs and practices. The debate is fierce within the fields of medicine and bioethics as to how traditional medicines ought to be regarded. What this debate often misses is the relationship that medical traditions have with cultural identity and the value that these traditions can have beyond the confines of the clinical setting. This paper will attempt to bring some clarity to the discussion. In so doing, it will delve into some controversial areas: (1) the debate around whether liberal states ought to embrace multiculturalism, (2) the existence and nature of group-differentiated rights, (3) the question of whether healthcare systems ought to embrace medical pluralism, and (4) what this would entail for policymakers, clinicians, and patients. Ultimately, I argue that liberal democratic states with multicultural populations ought to recognize medical pluralism as a matter of respecting group-differentiated and individual human rights. [ABSTRACT FROM AUTHOR]

Ethnic-related issues have been the historic and prevalent questions of Ethiopian society. Student ethnic diversity management is one of the major challenges facing public universities in Ethiopia. I interviewed 48 deans to examine the practice, challenges, and way forward of student ethnic diversity management. The study revealed that the practice of student ethnic diversity management is low and there are different internal and external factors that affect diversity management in higher education. Above all, the politicization of ethnicity is found to be the mother of all challenges associated with student ethnic diversity management in Ethiopia. This implies that addressing issues related to the ethnic political and administrative system at a national level is the highest priority, but is a long-term plan, and universities need to take different measures that help them to at least avoid or minimize the negative impacts of diversity. [ABSTRACT FROM AUTHOR]

This document provides an overview of hermeneutics in relation to technology and culture. It highlights the importance of clear language when discussing the cultural and political aspects of technology. The document explores the work of philosophers Don Ihde, Patrick Heelan, Rudolf Makkreel, and Martin Heidegger, who have applied hermeneutics to various fields such as the natural sciences and multiculturalism. It also discusses the concept of material hermeneutics, which involves the interpretation of technology and its impact on perception. The document includes contributions from multiple authors that delve into the application of hermeneutics in different contexts, such as smart medical technologies and digital technologies. These essays offer valuable insights into the complex relationship between humans and technology, exploring topics such as the interpretation of data, the ethical dimensions of technology, and the cultural implications of scientific knowledge. [Extracted from the article]

This article delves into the connection between hermeneutics, quantum mechanics, and the philosophy of science. It focuses on the research of Patrick Heelan and Don Ihde, who have explored how interpretation and technology play a role in scientific discoveries. The article also introduces the concept of "pluriculture" coined by Ihde, which refers to a global form of multiculturalism influenced by technological artifacts. The main point of the article is to emphasize the significance of hermeneutics in comprehending and interpreting the world through the lens of science and technology. [Extracted from the article]

We are all always culturally embedded. But some people in Western multicultural societies are treated as though they are more affected by cultural norms than others (Williams, in: Minorities within minorities, Cambridge University Press, 2005. https://doi.org/10.1017/CBO9780511490224.002; Kukathus in Political Theory 20: 105–139, 1992. ; Shahvisi in International Journal of Impotence Research, 2021. https://doi.org/10.1038/s41443-021-00514-8; Galeotti in Constellations 14: 91–111, 2007. https://doi.org/10.1111/j.1467-8675.2007.00424.x, in European Journal of Political Theory 14: 277–296, 2015; Townsend in Philosophy & Social Criticism 46: 878–898, 2020. https://doi.org/10.1177/0191453719854212, in: The child's right to genital integrity:Protecting the child, resisting harmful practices, and enabling sexual autonomy, 2021a. http://hdl.handle.net/10871/125329, in International Journalof Impotence Research, 2021b. https://doi.org/10.1038/s41443-021-00503-x). Members of marginalised cultural groups are treated as more 'driven' by culture than their dominant cultural group member counterparts (Honig, in: Is multiculturalism bad for women? Princeton University Press, 1999. https://doi.org/10.1515/9781400840991-005). I focus on the treatment of genital cutting and modification practices conducted by diverse groups in contemporary Western societies and argue that they should all be understood as culturally 'influenced' as reported by Chambers (Sex, culture, and justice: The limits of choice, Penn State University Press, 2008). Further, different legal and moral treatment of genital cutting and modification practices within Western liberal societies is a form of cultural discrimination that hinders productive intercultural dialogue and the integration of diverse groups. I argue that policy on genital cutting and modification should be the same across groups to reduce socio-cultural disadvantage and enable smoother integration in Western democracies. [ABSTRACT FROM AUTHOR]

This article aims to contribute to the existing literature on the virtues and challenges of political liberalism. It argues that the principle of reciprocity can only sustain political agreement under pluralism, if citizens share a relationship of civic friends, based on mutual recognition as equals (Lister in Anal Kritik 2011, pp. 91–112), a non-prudential concern for the interest of others (Leland and van Wietmarschen in J Moral Philos 14, 2017, pp. 142–167) and shared experiences that can foster interpersonal trust. Inasmuch as this thicker definition of civic friendship is sound, and breeds a successful ground for civic reciprocity, it is argued that this renders the concept of civic reciprocity culturally sensitive in at least four ways: how citizens commit to reciprocity, what political values and institutional arrangements they deem reasonable and how they choose to cooperate are all influenced by culture. While this makes the project of multiculturalism more challenging, it does not make it impossible. Rather, it reminds us that while the formal requirement of reciprocity is important, it is a relational value anchored in how citizens relate to one another. Therefore, for multiculturalism to be successful, policies that strengthen ties of civic friendship need to be implemented. [ABSTRACT FROM AUTHOR]

An introduction is presented to a series of articles on multiculturalism and its tension with liberalism, with topics including connections between theories of integration and multiculturalism, reciprocity in shared political conception of justice, and identity politics and the communitarian critique of liberalism.

This paper aims to establish connections between the theoretical debates on migration and multiculturalism. In the former, there are two dominant positions: the open borders approach and another approach that argues for the legitimacy of border control based on several considerations (we will call it controlled borders approach). In the second, based on the autonomy granted to groups, a distinction is made between strong and weak multiculturalism. It is generally believed that an open borders approach is connected to strong multiculturalism and that a controlled borders approach should be conjoined with weak multiculturalism. This paper prompts us to consider the possibility of developing further theoretical options and, as a result, enriches the debate by showing possibilities that have been largely overlooked so far. In particular, the paper sketches two unprecedented positions, one coming from the combination of open borders approach and weak multiculturalism, and another coming from controlled borders approach and strong multiculturalism. [ABSTRACT FROM AUTHOR]

Multicultural theory and practice have in recent years been subjected to substantial criticism. While some of these criticisms can be dismissed as grounded in discriminatory attitudes, others are less easily swept aside, as they are underwritten by values that multiculturalists tend to affirm. A harm reduction approach, that recognizes that reasonable citizens can disagree about some multicultural practices while at the same time acknowledging that attempts at prohibition are either exceedingly costly or contrary to the very values that opponents subscribe to, can provide an alternative foundation for some multicultural accommodations to which both opponents and advocates can subscribe. It involved permitting contested behaviours while imposing regulations aimed at minimizing the harms relative to shared values that they can give rise to. [ABSTRACT FROM AUTHOR]

In this paper the authors deal with the story of Saman Abbas, an 18-year-old girl of Pakistani origin, who disappeared in Italy and was killed by her family after she refused an arranged marriage. The case raised a public debate between right-wing parties, who accused the left-wing parties of being culpably blind to the danger of Islam and too tolerant towards illiberal cultures, and left-wing politicians who responded equating Saman's murder with the domestic killing of Italian women. We argue that neither position does justice to Saman's story. We hold that Saman's case is an example of intersectional oppression where gender oppression is intertwined with the immigrant's oppression in a Western democracy. Thus, we counter the dilemma posed by Susan Okin, namely that there is an inherent conflict between the rights of minority cultures and the rights of women. In order to rebut Okin's position, we rehearse multicultural positions concerning the protection of minority cultures, on the one side, and feminist positions regarding the promotion of autonomous choice, on the other. Our conclusion is that (a) multiculturalism cannot be identified with cultural rights, and (b) that what are autonomous choices and what are, instead, adaptive is difficult to ascertain and, especially, difficult to apply in politics. Structural oppression is instead the key normative notion for addressing equality among genders and among citizens at large. The intersectional oppression suffered by women like Saman cannot be addressed by a restriction of toleration for immigrant cultures or simply by security measures. To prevent more cases like Saman's in the future, the immigrant oppression should be taken seriously as well. In the context of fairer terms of inclusion, conditions of reciprocal trust between minority and majority may develop and the deconstruction of the patriarchal view of family can start. [ABSTRACT FROM AUTHOR]

In this article, we analyze emotional assimilation (host country identification) within Germany's two largest immigrant communities—ethnic Germans from the former Soviet Union and those German citizens with an ethnic Turkish migration background. Specifically, we investigate the strength of emotional assimilation among these two communities and the differences that might exist between them. To what degree have these two large immigrant communities cultivated a sense of host country identification or German national identity? What factors shape emotional assimilation in these two communities? We find that ethnic German citizens with a background from the former Soviet Union have a stronger German identity than do citizens with a Turkish background. Nevertheless, the difference between these two groups is substantively small, perhaps because the transformation of immigration rules, citizenship laws, integration policies, and social norms in Germany over the last two decades has led to a greater identification with Germany and its emerging multicultural society. [ABSTRACT FROM AUTHOR]

In the context of globalization, consumers with multicultural experiences are increasingly involved in the process of value creation, yet there is a lack of understanding of how multiculturalism affects consumer creativity. Based on the dual perspectives of multiculturalism and loose-tight culture, this paper illustrates the mechanism of multicultural experience on consumer creativity and the moderating effect of loose-tight culture on this relationship. Two studies (a questionnaire study and an experimental study) were conducted to validate the theoretical model. The results revealed that multicultural experiences enhance consumer creativity, cognitive complexity mediates the relationship between the two, and loose-tight culture moderates the relationship between multicultural experiences and consumer creativity. The loose culture scenario has a positive enhancement effect, the tight culture scenario has a negative weakening effect, and the interaction between multicultural experiences and loose-tight culture affects consumer creativity through cognitive complexity. The results of this study provide a new perspective on the relationship between culture and consumer creativity, expanding the study of culture and consumer creativity from the cultural value dimension to the social norm dimension, enriching the research on creativity as a cognitive process at the consumer level, and providing guidance and reference for companies to better stimulate and utilize consumer creativity. [ABSTRACT FROM AUTHOR]

Studies and writings on maqasid al-shariah cover a diverse array of topics from international relations to human development. Furthermore, studies on the maqasid approach have also focused on Muslim minorities living under non-Muslim authorities with an obvious absence of Islamic laws being part of government's priority. This study adopts an inverted look at the aforementioned situation: how can Islamic laws be understood in its universal and holistic objectives to allow non-Muslims to live peacefully and confidently under a Muslim-majority government. Malaysia has always been a cauldron of a constitutionally Islamic country with a significant non-Muslim minority witnessing rising Islamization since the 1980s that was further boosted in the twenty-first century. Discussion on hudud laws, specifically, has created division in society. Based on maqasid al-shariah, societal harmony is an objective that is in line with today's understanding on human rights. Therefore, using interviews with thirteen policymakers in Malaysia, this study hopes to discover whether maqasid al-shariah may provide the path for Malaysians to be able to see one another without suspicion. It was found that policymakers across the political spectrum agree in applying the maqasid approach in legislating in a multicultural country such as Malaysia—without specifying it as maqasid al-shariah for fear of upsetting non-Muslims. [ABSTRACT FROM AUTHOR]

This is a reply to Thomas Sealy's "Just and Reasonable, but Is It Multiculturalism? A Review of Raphael Cohen-Almagor's Just, Reasonable Multiculturalism". I first clarify the context of my theory on just, reasonable multiculturalism and its underpinning premises and concepts. The discussion proceeds by explaining the concept of multiculturalism and my view on state neutrality. I then consider the practice of suttee and reflect on practices that inflict non-physical harm. With the help of Levey, I provide a summary of my stand on various practices, whether they should be tolerated or restricted and, finally, explain the role of religion in the theory and discussion of Just, Reasonable Multiculturalism. [ABSTRACT FROM AUTHOR]

The unprecedented growth in the number of forced migrants in the 2010s was met with varying political responses in European countries. Going beyond the binary dichotomy of hostility and hospitality, this article is based on an innovative methodology for understanding the different political approaches to migration reception and the ways in which migrants were welcomed through sport. Analysis is based on a qualitative inventory of sports programmes (N = 202) in four European countries (England, France, Germany, Italy). Inductively from the above-mentioned objectives, we first typologised "political philosophies" in the use of sport, which are (i) "integration"; (ii) "emancipation"; and (iii) "protection". Multiple correspondence analysis (MCA) between the criteria for analysing sports programmes reveals oppositions between assimilationist and multiculturalist tendencies, and political or apolitical claims. Finally, based on a hierarchical ascendant classification (HAC), we find three types of sports programmes significantly linked to different host countries: (I) "integrationist" in Germany; (II) "emancipatory" in France and Italy; and (III) "humanitarian" in England. Our results suggest that a political analysis of these sports programmes contributes to a better understanding of how the national contexts of migrant welcome have differed since the "crisis" of the 2010s. [ABSTRACT FROM AUTHOR]

The introduction gives a survey of recent developments in cultural nationalism and world literature studies. I argue that these trends have come to tackle the issues of cross-cultural transfers in antithetical directions: While the former highlighted the transnational patterns of national self-fashioning, the latter wanted to reclaim the individual and the particular from all-absorbing globalist commodification. Then I summarize the findings of the articles collected in this issue as reminders that Goethe's take on world literature as a tool for a dialogic national self-formation has not fully lost its validity even in our post-national present. [ABSTRACT FROM AUTHOR]

Dance/movement therapy (DMT) in Latin America has a growing number of practitioners, strong training programs, and a steady trajectory of contributions to the field in both research and practice. With the objective of finding spaces of professional solidarity, discussion and support, a group of Latinx practitioners from 13 countries gathered during the pandemic, forming RED DMT LATINX (Latinx DMT Network). This commentary article exposes the process and aims of the network and delineates some of the challenges and opportunities for DMT in Latin America, and for Latinx dance/movement therapists worldwide. The article analyzes issues related to professional visibility, highlights the lack of access to resources in Spanish and Portuguese, and calls for more spaces for peer and organizational support. It presents current evidence regarding efforts of legitimizing DMT within regulatory bodies and higher education, and recent digital initiatives in Latinx dissemination of current practice. Future areas of research include: the cultural recognition of Latin American dance forms and their applications within DMT, and the further inclusion of Latinx discourses in DMT platforms across the world. The article contributes key themes to the wider field of DMT, which will enrich future discussions, collaborations and research on multicultural exchanges and diversity. [ABSTRACT FROM AUTHOR]

Inspired by neo-institutional theory, we explore whether the semantics of diversity appears to be global and universal through computer-assisted content analysis of 2378 publications. Diversity discourses are dominant, but only in the USA and Canada, UK and Ireland and Europe, not being present in Asia, Africa, the Middle East and Latin America. Diversity is interpreted differently across regions influenced by the local socio-political settings. Academic literature on diversity first appeared in the USA and Canada in the mid-1970s in relation to race and gender. In other English-speaking countries, diversity gained momentum only in the mid-2000s, with inclusion, gender, ethnicity and cultural diversity being the dominant terminologies. Later in that decade, diversity appeared in the academic literature in Europe, often framed as inclusion and gender. We did not find any evidence that the semantics of diversity has become global or universal and, therefore, question the cultural globalisation and the worldwide standardisation of academic knowledge around the valorisation of individual and collective differences. [ABSTRACT FROM AUTHOR]

This paper explores the connections between the culture and living conditions of Afro-descendants in Colombian society. The specific object of study is Champeta, a Black urban music associated with social resistance. The text analyzes Champeta's evolution in Colombia's multicultural frame. It concludes with an analysis of these multicultural premises' shortcomings, especially regarding the material improvement of Black Colombians' living conditions. This text contributes to current debates on cultural diversity in Latin America. [ABSTRACT FROM AUTHOR]

The goal of this research was to analyze the process of acculturation and psychological adaptation among Indian immigrants living in Portugal. The sample included 206 Indian immigrants (46% females) with an average age of 36 years. Participants completed measures of acculturation strategies, security, perceived discrimination, attitudes toward ethnocultural groups, ethnic identity, self-esteem, and demographics. Integration was the dominant acculturation strategy for this sample, and integration predicted higher self-esteem. Support for the multiculturalism hypothesis was found, and ethnic identity appeared as a significant predictor of positive feelings about themselves. Furthermore, the extent to which ethnic identity and integration affected immigrants' self-esteem was analyzed. A path model evidenced that integration mediated the effect of ethnic identity on self-esteem. Ethnic identity experienced by Indian immigrants in Portugal and integration strategy play an essential role in their psychological adaptation. The findings are discussed in terms of the conceptional context. [ABSTRACT FROM AUTHOR]

The article informs about the mosaic of traditions and cultural pluralism within societies which enriches society and enhances humanity that allow people to promote myriad conceptions of multiculturalism theory. Topics include Political and social conflicts can be mitigated and tamed by compromises; and opening channels of communications, seeking accommodation and compromise that respect to the values of the state and to the minority cultures.

There has been an increase of academic publications that argue in favor of 'majority rights,' 'majority precedence,' or 'white identity,' claiming that the (cultural) interests of majorities in liberal-democratic countries have been ignored due to 'asymmetrical multiculturalism.' This article critically examines this academic trend. In particular, we question the claim that liberal-democratic and multicultural theories to date have ignored the importance of the majority (culture). We observe that liberal-democratic and multicultural theory in fact strongly promote and privilege the majority culture, although in ways that do not violate core individual rights and accommodate minorities. In addition, we explore several more empirical issues regarding the claim that the interests of majorities are under threat in liberal-democratic countries today. Among other things, we observe that pro-majority theories tend to work with specific understandings of who embodies the majority. These theories rest on the idea that immigrants and their descendants (may) 'dilute' majorities, as they are (culturally) 'not native.' As a result, majority rights theorists 'freeze' the majority culture claimed to be worth protecting in ways that it, first, neglects ongoing processes of integration and, second, disregards possibilities for social and political change and emancipation, particularly if triggered by immigrant groups. Finally, we wonder why majority rights theories currently seem to resonate. We discuss the possibility that certain pro-diversity voices, such as those who claim that Europe has become superdiverse or who defend multiculturalism, might have (unintentionally) enabled alarmist defenses of majority rights. [ABSTRACT FROM AUTHOR]

This paper investigates the determinants of school friendship networks among adolescents, proposing a model of network formation and estimating it using a sample of about 10,000 secondary school students in four countries: England, Germany, the Netherlands and Sweden. We test the idea that networks arise according to homophily along many characteristics (gender, school achievement and ethnic and cultural backgrounds), and assess the relative importance of each factor. In addition to gender, we find that country of origin, generational status and religion predict friendship for foreign-born students. For individuals born in the survey country, ties depend on a broader set of factors, including socioeconomic status and school achievement. In sum, homophilic preferences go considerably beyond ethnicity. Multiculturalism, which gives prominence to ethnic backgrounds, risks emphasising the differences in that dimension at the expense of affinity in others. [ABSTRACT FROM AUTHOR]

This article examines the sociopolitical frameworks that Jewish organizations use to navigate settler colonialism, Indigenous-settler relations, and especially reconciliation in Canada. Reconciliation is a controversial process that purports to restore or establish respectful relations between Indigenous peoples and settler society. While often implemented at the federal and provincial levels, reconciliation may also facilitate social and political change when practiced at the community or grassroots level, and especially when rooted in the histories and traditions of particular migrant groups. My analysis explores how Canadian Jewish organizations are engaging with reconciliation and the ways that these initiatives respond to the settler state. I examine three frameworks that mediate this engagement: Holocaust commemoration and the comparative study of genocide; diversity paradigms, which are often expressed as multiculturalism or anti-racism; and nation-to-nation paradigms based on mutual respect between distinct peoples. I contend that these frameworks, which often overlap and intersect with other public and political discourses, reflect the multifaceted and shifting position of Jews within Canadian society. The tension between national, local, and group identity creates a space where migrant or minority groups and Indigenous peoples can build relationships while avoiding the limits of state-centered reconciliation. [ABSTRACT FROM AUTHOR]

The study explores how academic institutions navigate national conflict within the multicultural classroom. Due to its complex ethnic and religious diversity, Israel is used as a case study. The Arab–Jewish conflict, intertwined with historical, territorial, and identity issues, poses challenges for educators. Twenty-two faculty members in Israel, who teach in a culturally diverse higher education setting that includes both Jewish and Palestinian (Arab) Israeli students, were interviewed for this qualitative study. The results identified three main themes: (1) the balance between maintaining apolitical academia and upholding academic freedom of speech, (2) strategies employed by educators to manage conflict within the classroom setting, and (3) fostering multicultural education amidst national tensions. The study also applied intersectionality theory to examine additional layers of influence on educators. An inclusive model is proposed, integrating national conflict, intersectionality, and academic freedom. The unique contribution lies in incorporating the national conflict element into the model, acknowledging how intertwined identities of students and educators lead to challenges and conflicts. The application of intersectionality theory enhances comprehension of classroom dynamics. Given the volatility that has rocked the region in recent months, these results bring with them an even greater sense of urgency; this study offers practical implications and conflict management tools for educators in similar contexts, both in war-torn regions and politically turbulent settings. [ABSTRACT FROM AUTHOR]

Given the need for multiple representations of historically underrepresented voices in children's literature, this research study explored critical depictions of agency of Latinx youth within the Pura Belpré awarded texts from 1996 to 2021. The findings report a critical multicultural analysis of depictions of age, sex, socio-economic status, ethnicities, and geographic regions of these awarded texts. Using a secondary analysis of opportunities for agency, we examine how focal subjects (Vaughn et al., 2021; Crisp, 2015) exert their agency in their respective contexts. Our aim in doing so is to highlight the notion of agency in these texts of Latinx children and youth, specifically understanding who exerts agency, how, and for what purposes. Implications for practice and future research are discussed. [ABSTRACT FROM AUTHOR]

The idea of whiteness has been used in the Anglo-American, middle-class, liberal settings to denote an essential group appurtenance on phenotypical and cultural terms and to code such appurtenance as a universal marker of privilege that cuts across any other differentiating axes that allocate societal advantages and disadvantages. The assumption that racialized skin colour and low social status are inferiorizing attributes of racialization, while white skin colour and high social class are privileged attributes of whiteness, has constructed the idea of whiteness as one that encompasses and supersedes the idea of class. Immigrants to Anglo-American multicultural societies have always been relegated to the margins of their host societies, and their economic exclusion, in particular, has been theorized as resulting from their racialization. This paper, however, compares and contrasts the marginalization of two migrant populations—namely, high-skilled immigrants to Canada, and Eastern European low-skilled immigrants to the UK—to problematize the assumption that whiteness has an essential sameness that universally cuts across other stratifying axes in society, and to show that an essentialist understanding of whiteness disregards class-based explanations for the economic exclusion of migrants, explanations which are often bound with the global circulation of capital and the dominant economic position of the rich nations from the Global North. [ABSTRACT FROM AUTHOR]

Combining two qualitative and a quantitative method, we explored whether school's physical environment promotes multicultural values or reflects intergroup climate in two multiethnic communities in Croatia. Croatia offers unique context for this study because minority youth from two ethnic groups use their right on minority language education and hence attend separate minority schools. Results show that the representation of ethnic symbols in schools is a reflection of inter-ethnic relations in the specific intergroup context. Specifically, ethnic symbols are overrepresented in the post-conflict context compared to the more harmonious multi-ethnic community. In harmonious intergroup context, multiculturality is promoted by emphasizing common identity, and by giving space to symbols of both minority and majority group. However, in the conflicted intergroup setting we found overrepresentation of symbols emphasizing intergroup differences. Results of focus groups as well as of the quantitative survey confirm that schools physical environment reflects intergroup relations in each community. [ABSTRACT FROM AUTHOR]

Cultural identity refers to the identical compound of reminiscences, impressions, ideologies, images, idioms, inventions, and ambitions that maintains a human set's civilizational identity within the framework of what it knows of developments due to its internal dynamism and its ability to communicate or give and take. Social Media's deep effect on cultural identity is a matter of constant concern. Therefore, the main aim of this research was to recognize the effect of social media on some components of rural people's cultural identity. This study was conducted on 360 respondents from rural people in Bamha village, Egypt. Our data were collected using a questionnaire in December 2021 and then analyzed using descriptive statistics, Pearson's simple correlation coefficient, chi-square, and the ascending multiple regression correlation analysis model (Stepwise). The results showed that for two-fifths of the respondents (40%) the level of change in cultural identity was high in relation to their use of social media; there is a significant relationship between some independent variables of respondents and the degree of change in their cultural identity. These results have important implications for policy, practice, and subsequent research, the most important of which are: working on developing thinking skills and self-learning among students in schools and universities, as well as the need to activate the role of the media in providing meaningful content that preserves societal values, in addition to employing social media to support community participation of young people on the ground by organizing awareness, volunteer and charitable activities, and finally the need to increase cooperation and coordination between all parties, whether they are media, schools, religious or civil institutions, youth centers, or other institutions to maximize the positive use of social media and to reduce its negative effects. [ABSTRACT FROM AUTHOR]

This article draws on the experiences of Ireland and England, which support different conceptions and practices of religious education (RE), in order to provide a normative framework for the organisation of RE in multicultural states. This analysis consists in an assessment of three conceptions of RE: the liberal conception, which emphasises neutrality and objectivity; the pragmatist conception, which is egalitarian in character; and the tradition-oriented conception, which is based on a substantive ethics. Rejecting the view that RE should be only informative and free from criticism of content, I will make the case for an ethical-dialogical approach to RE, whereby pupils can learn from each other's beliefs and experiences, as availed by their own cultural traditions, without setting aside their capacity to evaluate different moral claims. This approach to RE is especially designed to multidenominational schools that recognise the ethical potential of learning from religion, but are sensible towards issues of conscience in plural environments. [ABSTRACT FROM AUTHOR]

While several scholars have argued that the rise of the internet has allowed an autistic culture to emerge over the past two decades, the question of whether people with autism or, as some members of this group refer to themselves, 'autists', are legally entitled to their own cultural rights has not been investigated. This article fills part of this lacuna by considering whether such entitlements exist from the perspective of human rights law. I start by showing that, insofar as (some) autists have their own culture(s), they are likely to be entitled to cultural rights under existing human rights treaties, before arguing that the absence of evidence that their beliefs, values, and behaviors are significantly shaped by distinct social norms renders it unclear whether they do in fact have their own culture(s). However, I end by arguing that, in terms of autists' entitlements from a human rights perspective, little seems to depend on this. [ABSTRACT FROM AUTHOR]

Our proposal in this article is to analyze the ideological production of the indigenous subject in the context of multicultural policies in Mexico. We discuss the case of female Náhuatl artisans in the Sierra Norte region of the state of Puebla who have formed a recognized group in the framework of civil organizations, and contrast it to women of several ethnic groups who emigrate from their homes to work in maquiladoras in the city of Tehuacán. Through this kaleidoscope, we observe two cases that differ from the perspective of a culturalist view that elaborates and exalts the image of the hyperreal indigenous as a natural, culturally essentialized subject. From the perspective of political economy, we analyze the material conditions of the social reproduction of these female artisans and female maquiladora workers, emphasizing the processes of production and work in which the two groups of women participate. We discuss similarities observed in how the relations of social and economic inequality and differentiation unfold, examine the interactions that organizations of civil society establish with the female artisans, and explore how the maquiladoras select and classify female workers by gender and ethnic group for modalities of precarious work. In both cases, ethnic belonging, visible or not, is expressed through specific modes of exploitation. Our deduction is that ethnic differences invisibilize structural similarities that the two groups share, rooted in racism, precarious labor conditions, and labor exploitation. [ABSTRACT FROM AUTHOR]

This study questions the multicultural policy in Mexico. We confront a case study on the intercultural university as an instrument devised with a dual purpose: to give young indigenous people access to higher education and to boost development in indigenous regions. Based on fieldwork in the Sierra of Zongolica in central Veracruz, we found that the intercultural university is, above all, an establishment that spreads ideas on cultural difference and that is rising up as the "New Prince" among civil societies. Aware of the limitations of the multicultural project, we expose its contradictions. We therefore propose a critique of the predominant ideas that do not view social class as a substantial element for the education of indigenous professionals. [ABSTRACT FROM AUTHOR]

In contrast to discourses of multiraciality as leading to a future beyond race, this commentary looks at how multiracial discourses and symbols underline race. Taking an overview of multiracial discourses and identities in relation to Blackness in the United States and Brazil, this commentary examines the deployment of multiraciality to maintain white supremacy. Under global capitalism, United States multicultural discourses, and Latin American foundational narratives, multiracial peoples are often propped up as a solution to racism, the eradication of race, or reduced to racial binaries centering whiteness. The section ends with considerations of how fears of racial passing and fraud coincide with multiracial identities. Questions for further consideration on the nexus of political identities and racial identities are proposed in relation to multiraciality. [ABSTRACT FROM AUTHOR]

Discussions about how to talk about race are ubiquitous among academics seeking to balance the recognition that race is a social construct with the very real effects of racial stratification. Naming race is seen as potentially reifying it, but ignoring it invisiblises its effects. Pathologising, celebratory and critical approaches to talking about mixed race can all be found in how mixedness is talked about in Australia (among the public and in scholarly work), and there are differences depending on whether mixedness is Indigenous or migrant. Using my experience of being challenged for speaking too positively about the experience of being mixed in Australia, and a Facebook discussion about Census categories, this paper explores the ways in which mixed race is talked about (and not talked about) in Australia. It argues that we can't move 'beyond race' before actually acknowledging it, something Australia has been very reticent to do, due to its race-based history of colonisation, immigration, and Indigenous child removals. Acknowledging race would enable diversity, and mixedness, to be counted, and therefore to 'count', in a context where multiculturalism provides a socio-political environment somewhat supportive of diversity, but where actual measurement is limited. It is argued that acknowledging race may be a necessary intermediate step on the road beyond race, and, for that matter, nation. [ABSTRACT FROM AUTHOR]

In this commentary, two authors (Simran and Jarrod, a Punjabi Sikh American woman and African American Christian man) speak of their family's interfaith and interracial experiences and their individual and coupled efforts. The title Pass the Peace refers to how they respond to prejudice against their intercultural marriage. Authors relay a basic understanding of the cultures in which they were raised, including the family resistance and commonalities they experienced as they moved toward an interracial and interfaith union, deviating from the norm. Each author describes moments of discord and serenity and surfaces ways in which embracing multiculturalism in their relationship has supported healing within and across family. Highlights: A biracial couple considers the American dream given perceptions of their marriage as a recipe for success/disaster. A Sikh American woman and Christian African American man meet in at a university cultural center. Afro-Asian interfaith couple's story of healing adult mother-child relationships as told from partner perspectives. Highlights importance of Black Churches and Sikh Gurdwaras in the US serving as a sanctuary from racism for emerging adults. [ABSTRACT FROM AUTHOR]

Under what conditions do global scripts resonate among ordinary people? Neo-institutional world polity theory has tended to sideline this question by privileging macro-comparative explanations of states' adoption and social movement activists' framing of global scripts. Adopting a negative case approach, we draw on concepts from cultural sociology to explain why global scripts fail to resonate among ethno-religious minorities in Antakya, Turkey. Antakya has been exposed intensely to global minority rights and multiculturalism discourses; it has been targeted by various ethnic movement activists, and its diverse population has long experienced stigma and discrimination stemming from Turkey's model of nationhood. Yet, ordinary people there have seldom utilized global diversity scripts in their everyday struggles for recognition. Drawing on longitudinal qualitative fieldwork between 2004 and 2015, we find that global scripts fail to match people's cultural schemas of perceiving and reproducing boundaries—their local repertoires of diversity—due to a deep-seated ambivalence toward the category of "minority." This lack of resonance potentially weakens popular support for substantial policy reforms advancing minority rights and is one among several factors explaining why Turkey's turn from an exclusionary to an inclusionary model of nationhood has remained largely ceremonial. [ABSTRACT FROM AUTHOR]

The study examined whether there was an influence of region of origin, area, or residence prior to migration, religion, and perceived discrimination on the acculturation strategies of sub-Saharan African migrants in Australia. These factors have been found to affect acculturation, given the multi-dimensionality of identify formation. Data were obtained on 425 sub-Saharan African migrants and refugees living in Victoria and South Australia. Acculturation was measured using the Vancouver Acculturation Index. Compared to migrants from central Africa, those from eastern Africa (adjusted odds ratio [AOR], 0.45; p < 0.01) were less likely to assimilate, while migrants who lived in large towns or the city prior to migration (AOR, 0.54; p < 0.05) were less likely to separate but more likely to assimilate (AOR, 2.26; p < 0.01) than those who came from refugee camps. Compared to Muslims, Christians (AOR, 0.57; p < 0.05) were less likely to integrate while those practising religions other than Islam or Christianity (AOR, 3.54; p < 0.01) were more likely to separate. Migrants reporting not fitting in/excluded were less likely to be in the culturally marginalised group (OR, 0.86; p < 0.01) but more likely to report being integrated (AOR, 1.14; p < 0.01), whereas those reporting personal discrimination (AOR, 1.12; p < 0.01) and societal discrimination (AOR, 1.13; p < 0.01) were more likely to separate or remain traditional. In order to promote cultural pluralism and facilitate cultural adaptations among sub-Saharan African migrants, educational programs, anti-racism policy, and legislative reforms need to reposition multiculturalism in a way that promotes tolerance and acceptance of ethnic, cultural, and religious diversity. [ABSTRACT FROM AUTHOR]

There has been a flourishing of anti-racism research and commentary on Islamophobia in Australia over the last 15 to 20 years, utilising multiple national surveys on attitudes towards multiculturalism, Muslims and Islam. This article discusses and critiques this research and its accompanying discourse, with special attention given to the questionable way in which social distance scales are used to identify and then frame "Islamophobia" and apparent classes of Islamophobes in Australian society at large. The negative consequences of the resulting conceptual and linguistic framing from this research are discussed, and the underlying methodological flaws and biases of anti-racist researchers are identified and explained as three key "asymmetries" relating to social constructs versus reality; stereotypes and groups; and avoidance of reciprocity. [ABSTRACT FROM AUTHOR]

Based on two large-scale studies from Germany, we examined how different types of teachers' cultural beliefs are related to immigrant students' school adaptation. Specifically, we investigated the relationship of teachers' multicultural beliefs appreciating cultural diversity, their egalitarian beliefs focusing on all students' similarities and their assimilationist beliefs that immigrant students should conform to the mainstream context with immigrant students' academic achievement and psychological school adjustment as indicators of their school adaptation. We also explored all of these associations for non-immigrant students. Study 1 used data on the multicultural, egalitarian, and assimilationist beliefs of German language (NTeachers = 220) and mathematics (NTeachers = 245) teachers and on students' achievement and feelings of helplessness in German language classes (NStudents = 2606) and mathematics classes (NStudents = 2851) as well as students' school satisfaction. Study 2 analyzed data on teachers' multicultural and egalitarian beliefs (NTeachers = 456) and students' achievement and self-concept in mathematics (NStudents = 4722). Overall, multilevel analyses revealed no relationship between teachers' cultural beliefs and any of the indicators of immigrant and non-immigrant students' school adaptation. These findings challenge the notion that overall, teachers' cultural beliefs effectively translate into students' school adaptation. [ABSTRACT FROM AUTHOR]

Canada was the first country in the world to establish multiculturalism as its official policy for the governance of diversity. Canadian multiculturalism has gained much popularity in political and public discourses in the past 50 years, and it has also received no less criticism as to its effectiveness in addressing issues of racism. There have also been ambiguities over the meaning and intention of multiculturalism, leading to divergent understandings of multiculturalism as an ideal of inclusion and equity, on the one hand, and a mere political rhetoric, on the other. On the occasion of celebrating the 50th anniversary of Canada's official multiculturalism policy, this article re-visits Canada's multiculturalism by reviewing its history and ethos and critically examining its actual effects as manifested during the Covid-19 pandemic in Canada. The rise of anti-Asian racism, anti-Black racism, and anti-Indigenous racism incidents in the pandemic reveals that multiculturalism has in effect, sustained a racist and unequal society of Canada with racism entrenched in its history and ingrained in every aspect of its social structure. Multiculturalism tolerates cultural difference but does not challenge an unjust society premised on white supremacy. The anti-racism movement mobilized by racialized communities in Canada indicates that multiculturalism has failed to respond to racialized communities' pressing demand for social change and action for social justice. The article concludes with a proposed alternative framework to multiculturalism, that is, pandemic anti-racism education model, to centre the issue of race and racism in an action-oriented, inclusive, and empowering approach toward a future of a just society. [ABSTRACT FROM AUTHOR]

International student mobility (ISM) is an important educational means to increase students' multicultural effectiveness and their (international) job market potential. In the present study, we investigated ISM effects by addressing the following three research questions: First, how do future sojourners differ from control students in terms of their pre-departure multicultural effectiveness? Second, how does ISM affect the development of multicultural effectiveness above and beyond effects of students' demographic characteristics, their cultural and educational background, and their previous international mobility experiences? And third, do any of these variables moderate ISM development effects and thus help to explain who benefits most from ISM? We used a sample of N = 3070 students at German higher education institutions who were assigned to three groups (i.e., control students with no mobility plans, present sojourners who participated in ISM during the study period, and a waiting group of future sojourners who participated in ISM in the semester sequencing the study period). The analyses with (moderated) latent change models showed substantially higher pre-departure multicultural effectiveness in present and future sojourners compared with control students as well as positive effects of ISM on the development of multicultural effectiveness. The strongest effects were observed amongst students without previous international mobility experiences. Theoretical implications for the understanding of adaptive development in a globalized world as well as practical inferences for ISM outreach and recruitment strategies are discussed. [ABSTRACT FROM AUTHOR]