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The relevance of the research is determined by the problem of interethnic relations in the multi-ethnic and multi-confessional regions of the Russian Federation. The purpose of the article is to describe the attitude of the local population to wards migrants of different cultures in their settlements in the Republic of Tatarstan in 2017. The leading approach in studying this problem is multi paradigmatic methodology. The article incorporate the attitude of the local population to the presence of migrants in the Republic of Tatarstan in 2014-2017, provides the comparative data on major cities and towns of the Republic, helps grasping the issue. The authors paid special attention to the general level of pupils. The results of the article can be useful for ethnologists, social and cultural anthropologists, political scientists, as well as for the representatives of the bodies responsible for the inter-ethnic interaction.

The objective of the study is to analyze the activities of the North Caucasian deputies of the third-convocation State Duma of the Russian Empire in addressing issues of education and national culture. The people's deputies were focusing on the most relevant and vital questions of the Russian reality: democratization of political life, the problem of national and religious relations, education and enlightement, as well as many others. The role of North Caucasian deputies in the consideration of draft laws on the development of national education and the empowerment of indigenous languages of the region is defined. The analysis of the transcripts shows that the people's deputies constantly paid attention to the violation of the civil rights of the local population and discrimination on religious and national grounds (in particular, the prohibition of local judicial proceedings in the native language). In the State Duma of the third convocation, the North Caucasian deputies were able to amend the law "On the Transformation of the Local Courts", according to which judges were obliged to speak local languages (the law was approved by the Emperor on June 15, 1912). They also supported bills on the development of teaching in local languages, on the establishment of national and religious equality, on the development of culture and school management. After analyzing the materials and sources, the author comes to the conclusion about the high activity of the deputies in the elaboration of religious bills, as well as in solving the problems of national culture and education. However, the establishment of the June 3rd model of formation of the Duma led to ignoring the need for representation of the outskirts of the Empire in the all Russian Parliament, which, in turn, brought about the stagnation and subsequent collapse of the entire political system.

In the United States, one does not need to go far to encounter situations in which racial and ethnic dynamics are at work. Youth are bombarded with messages about race and ethnicity in their everyday lives. Such stories, images, situations, and broader conversations often evoke fear, pain, and guilt among even the most socially conscious adults who consider themselves well-versed in the complexities of ethnic-racial relations in U.S. society. It is challenging to reconcile the disparate perspectives on these ethnic-racial tensions, much less have open dialogue about them, but the nation's social fabric is weakened by not engaging in meaningful dialogue about these issues. In the authors' book, "Below the Surface: Talking with Teens about Race, Ethnicity, and Identity," from which this article is excerpted, they openly discuss many current ethnic-racial disparities and tensions about which conversations are usually stifled. Herein, they briefly discuss why these conversations are challenging but of the utmost importance.

This study has been carried out with the families who migrated from Turkey and settled in Amsterdam, the Netherlands, which has an intense cultural and educational diversity. Finding the answer to the question "According to whom; who is who?" constitutes the fundamental ground of this research. However, this research has also been carried out in order to comprehend the points of view that have changed or have not changed between the past and the present and to scrutinize the reasons for such points of view. Moreover, another main objective is to form a comparative opinion about the situations that the settled migrant families in Amsterdam, the Netherlands, and their children have encountered regarding the "other" concept, based on cases in their experiences, with regard to the adaptation concept. Content analysis, which is a qualitative research technique, was used during the research, whereas relevant persons have been contacted by means of the snowball sampling technique. In accordance with the obtained opinions and with the results derived from sample experiences, there surely exist differences in experiences in terms of adaptation and the marginalization-othering concept between those who migrated in the past and those migrating in the present day. Those sample experiences are discussed directly and the comments have been made by considering negative and positive concepts together.

There is an increased interest within the history education community in introducing students to the multi-perspective and interpretative nature of history. When these educational goals are pursued within collaborative contexts, what are the relationships of individuals from conflicting groups with historical accounts that they produced as a group? How does the joint writing influence their historical understanding? We analyzed the joint accounts produced by high-school Israeli students, Jews and Arab/Palestinians, who collaboratively investigated historical events related to the Israeli-Palestinian conflict. Employing a thematic analysis and a Bakhtinian-inspired discourse analysis, we found that the joint texts were constructed of themes from both in-groups' perspectives. The students constructed a dialogic relationship between these themes, which enabled them to legitimize the other's voice, yet keep the voices unmerged. Additionally, although they never abandoned their in-group narratives, the joint account reflected a new, multi-perspective historical meaning of the historical event.

The primary aim of this paper is to identify the best practices for multicultural communities looking to co-exist in the same territory, using Catur village as a case study. Society brings together people of different cultures, and, for people to stay in harmony concerning each other's culture, there must be crucial practices that make such harmonious living possible. This research, therefore, explored the concept of acculturation and its effect on the Balinese and Chinese communities living in Catur village in the Kintamani district of Bali, Indonesia. Data were collected using pre-prepared unstructured questionnaires administered verbally to five different groups of respondents involved in the study. The researcher also observed the values and practices of both communities during the interview period. The data collected were analysed using the thematic analysis method. The study revealed religious, cultural, language and local administration acculturation effects on the Balinese and Chinese communities living in Catur village. The Chinese community has adapted to the practices and values of the Balinese community, whose members are indigenous to the region, such as adopting the Balinese naming system for their children. This study's findings provide a foundation for the government authorities to promote harmonious relationships in the diverse community within their jurisdictions.

In this article we discuss an interdisciplinary and collaborative four-year project, Taking Race Live, that explored lived experiences of race among students enrolled at an ethnically diverse university in England. Utilizing qualitative methods to evaluate the project each year, we draw on students' voices to address their experiences of race, partnering with interdisciplinary peers and learning about each other. Framing the discussion are the concepts of 'liveness' and 'public sociology' proposed by sociologists to bring sociological knowledge alive. Attention is given to how this was done through engaging with the arts and embodied practices found within drama, dance and music.

The purpose of this study is to explore close friendships and intimacy practices of Malaysian students in the context of living abroad. Some of the new close friends, specifically co-national friends in the UK, are perceived as "family" although some of them have not yet acquired family-like qualities in their relationships. Due to the situation of living abroad, the students acquired the "familiarity as a family" relationship--a new concept introduced in this study to explain this complicated relationship, with co-national friends in the Malaysian community in the UK. A sense of belonging and homophily, and shared physical space and activities are two key factors that influenced these practices of intimacy, which will foreground the discussion in this paper.

Asian Americans are the fastest growing racial group in the US, yet their experience within higher education has been understudied. Many practitioners are familiar with the term "model minority myth", yet their understanding of Asian American students remains overly generalized and superficial. By examining the experience of the Asian American through a public policy and demography perspective, this literature review identifies the root of the model minority narrative as it exists beyond the political tagline. As an effect of racial complexity and historical discrimination, Asian American students are disparate based on the ethnically heterogeneous nature of the population, overlooked microaggressions and academic barriers on college campuses, and mental health challenges due to lack of family or social support. Intergroup conflicts among different Asian racial and ethnic groups further perplexes the sense of unity of this student group on educational issues. Through this paper, practitioners will gain an overview on challenges faced by Asian American students in today's college campuses, along with recommendations for practitioners and institutions to improve support for Asian American students on college campuses.

Research indicates that students' developmental capacity must be accounted for if postsecondary institutions' various diversity programs, pedagogies, and related efforts are to be successful. One such effort that has increased in prevalence in recent years, intergroup dialogue (IGD), is a pedagogy that brings together diverse groups of students to engage in sustained, facilitated dialogues on topics related to diversity and social justice. Decades of IGD research have informed the development of the critical-dialogic theoretical framework of IGD, which describes how this particular approach to dialogue engages students in communicative, cognitive, and emotional processes that promote intergroup understanding, intergroup relationships, and intergroup collaboration and action. Using the theory of self-authorship and theories of epistemological development as analytical lenses, this article examines the extent to which the critical-dialogic theoretical framework of IGD, along with the research that informed its development, account for factors associated with students' interpersonal, intrapersonal, and epistemological development. This analysis and conceptual integration of the IGD, self-authorship, and epistemological development literatures reveal that IGD research and theory development have focused primarily on matters of interpersonal relationships and intrapersonal identity, with less attention given to students' epistemological assumptions of knowledge, knowing, and related meaning-making. Implications for IGD theory development, practice, and future research are discussed.

The Jewish Passover seder meal is one of the central celebrations for Jews. The commemoration of the Exodus annually celebrated in this ritual meal has attracted the attention of Christians in recent years who seek to replicate the experience of Jesus of Nazareth in his Last Supper in Jerusalem. However, the practice of a "Christian seder" has been criticised on historical, theological and cultural grounds. This paper surveys these criticisms and offers appropriate educational options for Christians who wish to understand and appreciate the Passover seder and its significance for Christian self-understanding.

Children's intergroup attitudes arguably reflect different construals of in- and out-groups, whereby the former are viewed as composed of unique individuals and the latter of homogeneous members. In three studies, we investigated the scope of information (individual vs. category) Jewish-Israeli 5- and 8-year-olds prefer to receive about "real" in-group ("Jews") and out-group members ("Arabs" and "Scots") (Study 1, N = 64); the scope of information Jewish and Arab Israeli 8-year-olds prefer to receive about minimal in- and out-groups (Study 2, N = 64); and how providing such information affects children's intergroup attitudes (Study 3, N = 96). The main findings were that: (1) 8-year-olds requested category information more about out-groups than in-groups, and vice-versa regarding individual information--for both, "real" and minimal groups; and (2) providing individual information about a "conflict" out-group reduced attitudinal biases. These findings highlight children's differential construal of in- and out-groups and suggest ways for remedying biases toward out-groups.

Following the signing of peace agreements, post-accord societies often remain deeply divided across group lines. There is a need to identify antecedents of youth's support for peace and establish more constructive intergroup relations. This article explored the effect of out-group trust, intergroup forgiveness, and social identity on support for the peace process among youth from the historic majority and minority communities in Belfast, Northern Ireland. The sample comprised 667 adolescents (49% male; M = 15.74, SD = 1.99 years old) across two time points. The results from the structural equation model suggested that out-group trust was related to intergroup forgiveness over time, while forgiveness related to later support for the peace process. Strength of in-group social identity differentially moderated how out-group trust and intergroup forgiveness related to later support for peace among youth from the conflict-related groups (i.e., Protestants and Catholics). Implications for consolidating peace in Northern Ireland are discussed, which may be relevant to other settings affected by intergroup conflict.

Reintegration programs for ex-combatants around the globe promote their technical and vocational education and training (TVET). The aim is to help them develop skills, assume new social roles, and gain community acceptance, yet the experiences and perceptions of the ex-combatants who participate in these programs have been little explored. Thus, it is not known whether this group finds access to TVET useful in building new social networks, which is a critical factor in preventing further violence and achieving social cohesion. This in-depth interview study with female and male ex-combatants from Medellin, Colombia, who are at various stages of TVET engagement examined their perceptions of whether and how TVET contributed to their social reintegration. The findings illustrate that some forms of TVET promoted psychosocial recovery and build social bonds, whereas other types reinforced isolation and segregation. This study also found that the TVET programs overlooked the ex-combatants' limitations on socializing that were imposed by their violent environments and feelings of stigmatization. These findings suggest a need to complement education programs for economic development with approaches that help develop social bonds and trust between ex-combatants and their communities.

With rising nationalism across the world, and increased tension between East and West, internationalisation of tertiary education is arguably more important than ever before. This paper reports on a study of international and local students' experiences of intercultural encounters in two Hong Kong universities. More than 100 students from all over the world participated in small-group sharing sessions about the challenges and positive experiences they had encountered during their studies in the City. Using a discourse analytic approach, the article analyses some negative and some positive examples of intercultural encounters. The examples of 'unsuccessful' encounters show that students use their own cultural frame of reference to judge the behaviour of the other. An unexpected finding was that students with lesser perceived cultural differences struggled the most overcoming intergroup differences and animosities. The essence in the examples of 'successful' intercultural encounters is that students engaged in genuine intercultural dialogue and created a third space together and this changed them. They realised that you can accept cultural differences without understanding them, and this is arguably what internationalisation should be about.

The purpose of this paper is to explore the experiences of pupils and teachers within two primary school Shared Education partnerships in Northern Ireland; in particular, how intergroup contact is experienced within such contexts. A comparative, instrumental case study design was employed, which included document review, observation of Shared Education activities, interviews with school principals and teachers, and arts-based group interviews with children. While the paper supports existing research from secondary schools which suggests the potential of Shared Education to create spaces for building positive relations between pupils, the findings also highlighted several key issues which further extend understanding of Shared Education. Firstly, it emphasised the importance of planning, time and structure in Shared Education activity in order to dispel negativity and social awkwardness; secondly, it suggested the need for teachers to 'model' positive cross-group relations in their relationships between each other; and thirdly, it revealed a lack of clarity around how to deal with controversial issues as part of Shared Education activity. The paper concludes by suggesting that there is a need for additional guidance for schools around the intended aims and outcomes of Shared Education in relation to its potential to promote positive intergroup contact.

The value of intercultural music learning on intergroup attitudes has been demonstrated in the literature, such as enhancing intercultural sensitivity and building interethnic friendships. However, the process by which intercultural music learning influences intergroup attitudes has not yet been illuminated. This study investigated the impact of an intercultural music course on intergroup attitudes among middle school students (N = 277) from Yi, Han, Mongolian and Tibetan ethnic groups in a multi-ethnic school in Sichuan province, southwest China. The research tools included questionnaire surveys, reflective journals, semi-structured interviews and observational field notes. The findings revealed that the intercultural music course significantly improved the students' intergroup attitudes compared with the regular and non-music courses. The findings further identified six process dimensions that helped capture the gradual changes in students' attitudes towards other groups as well as the cumulative nature of the effects of intercultural music learning. This study sheds light on approaches to using music to learn about, communicate with and appreciate other cultures.

The issues of indigenous knowledge (IK) inclusion in formal education have gotten academic debates recently. Some scholars argue that western education is responsible for IKs attrition. Others refute that IK enriches modern education. Ethiopia endows with varieties of IKs. Gadaa system is one of the Ethiopians IKs. The country counted more than a century since it adopted modern education. However, it has not included IK in the higher education curriculum. It needs the attention of scholars to explore the importance of IK inclusion in the education curriculum and encountered challenges. This study addresses the knowledge gaps regarding the significance and restraint of IK inclusion in the Ethiopian education curriculum focusing on the Gadaa system. The finding shows that the Gadaa IK system inclusion in curriculum integrates IK to formal education, explores Gadaa democratic governance and peaceful power transition, enriches youths' minds with IKs, and promotes peaceful co-existence. But historical factors and western education domination restrain it. It concludes that IKs like the Gadaa system inclusion to Ethiopian higher education buttresses modern education. It recommends the Bule Hora University Gadaa IK system inclusion in the curriculum needs to expand to other Ethiopian universities.

Recognizing the renewed national awareness of racial tensions and economic disparities, the need for solace in the wake of the coronavirus pandemic, and the legacy of the events of September 11, 2001, American art museums have unique opportunities to provide safe spaces in which to encourage mutual respect through interfaith dialogue. This case study highlights the important role that museums can play in exploring diverse points of view and in inspiring empathy and religious understanding. The authors examine the mutual benefits of bringing together museum staff, academics, faith and community leaders, and docents of various faiths, with each contributing their own expertise to the process. This article considers the opportunities and criteria for selecting artworks that effectively present recurring themes of shared fundamental beliefs across history and cultures, and introduces an innovative touring model that promotes open and respectful discourse and our common humanity.

Following the 2016 US presidential election, schools reported an alarming level of fear and anxiety among students of color, increased racial and ethnic tensions in the classroom, and fear of deportation for immigrant youth. Collectively, this phenomenon has been termed "the Trump effect." In this study, we examined the details surrounding a specific incident of racial violence at a high school in a Northeast town to provide an emic perspective on this phenomenon. We examined how the events, school response, and vitriolic rhetoric and political discourse in the larger culture contributed to the racialized identities of students who were at the heart of the events.

Many Western historians, cultural and literary critics have viewed travel and exploration as purely western. This total exclusion of Arabo-Islamic travel has been done to demonstrate the Western sense of modernity and cultural superiority over the constructed weak "other". However, Moroccans, Arabs and Muslims in general have been curious about the lands of the Christians and managed to break the cultural and religious barriers by reaching such lands. In this paper I examine the Moroccan presence in the lands of the Christians and mainly in France through analyzing the work of Ahmad Bin Qasim Al Hajari's "Nasir al-Din ala al-Qawm al Kafirin" or (The Book of the protector of religion against the unbelievers) to dwell not only at the different instances of anger and wrath but also of love and respect towards the Christians and to demonstrate the way Arab and Muslim travelers remained different from their Christian counterparts in their discursive productions. I also question Occidentalism in Ahmad Bin Qasim Al Hajari's narrative and assert that al-Azmeh's vision to the systems of division as essentially part of human discourse is an exaggeration. So, while Westerners get fully entangled in the process of dehumanizing the Arab and Muslim "other", Muslims produced an ambivalent discourse that sometimes revealed their anger but not hate towards the Christians.

Citizenship education played a crucial role in the 19th century transition from royal sovereignty to democracy in the Nordic region, with folk high schools (FHS) playing an important role. While established to empower the people ("folk") for active participation in society, the contemporary folk high schools have reoriented from their initial national focus to emphasise global citizenship education. The paper traces this development and asks how the identity and practice of the FHS reflect the ideals of human rights education. The article outlines the ideology and history of the Nordic folk high schools and builds an analytical framework for two empirical studies of student texts. The final discussion applies the presented material to shed light on the research question and concludes by suggesting that the Nordic folk high schools can be seen as a regional adaption of human rights education.

This study was carried out among teachers in Budapest in 2016-17. It aimed at revealing teachers' views on multiculturalism and multicultural education, together with their conceptualisations of migrants. When constructing a framework of interpretation, we believed that views on multicultural education and attitudes concerning migrants would be interrelated with teachers' national identity, as well as their previous experiences with diversity. The results of the questionnaire research based on a sample of 368 pre-service and in-service teachers demonstrate that views on, and attitudes towards multiculturalism are strongly correlated with those on migration. The sense of threat seems to be interrelated with essentialist national identity, which, on the other hand, has a negative relationship with respondents' experiences of ethnic diversity.

This article focuses on the role of modern-day culture centers in higher education. An interview of 26 staff members from campuses across the country found that culture centers took on a significant role in coalition building between Asian American and Black communities during the COVID-19 pandemic and the current time of racial reckoning. The leadership role of these centers during this time highlights expansion of their original basic mission. Beyond serving as "home away from home" and retention spaces for historically excluded communities, the centers became educational spaces that promote cross racial understanding and affirm multiracial identity. This article reveals the racial narrative about Asian Americans, including the dangers of the model minority myth. The article further provides key historical references to Black and Asian American coalition building in the 20th century, which influenced how culture centers evolved in increasing cross racial understanding on their campuses. With expertise in diversity, inclusion, and equity, the current centers' staff members have the opportunity to serve as thought leaders for their campuses and enhance their role and the centers' role in campus administrative policy development for racial and social justice.

This paper focuses on conceptualizing the notion of "affective nationalism" in education by addressing some key theoretical and methodological considerations. Theorizing the concept of affective nationalism in education is crucial for two reasons. First, it takes into consideration recent theoretical developments on affect, materiality, and everyday nationalism (including race, ethnicity, and religion as "striations" of affective nationalism) that necessitate a rethinking of theories of nationalism and national identity in education; second, this renewed academic attention reflects what is currently happening across the world with the growth of nationalist feelings -- a phenomenon that does not leave education unaffected. Studying teachers' and students' affective experiences of the nation in everyday school life and linking those to the wider historical, structural, and institutional (macro) aspects of the nation will make an important contribution to not only exposing nationalism's destructive propensities but also inventing new pedagogies of the nation that are more inclusive.

Indigenous scholars constantly contend with deficit tendencies associated with the value and place of their cultural knowledge and practices within higher education. When gender is imbued through a racialised view of indigeneity or the indigenous scholar, the proposition of 'other' and 'othering' becomes a struggle of power relations which necessarily shapes the critical encounters in higher education spaces. This article utilises 'talanoa va', a Pacific indigenous critical analytical framework for understanding how academics comprehend indigenous masculinities through negotiating and interrogating the intersections of indigeneity, race, and gender. Captured through talanoa, we story our lived experiences as Pacific and indigenous scholars within New Zealand universities. We argue that, although 'indigenous or indigeneity' discourses have inspired and empowered minority scholars, utilising Pacific concepts enables a closer interrogation and negotiation of indigenous masculinities centred on spirituality and good relations, which is often overlooked when considering race, gender, colourism, and power within university settings.

To what extent are differently 'Europeanising' school forms programmatically geared towards building transnational solidarities, as their ethoses might suggest? This study draws on an analysis of discursive constructions of solidarity in the curricula for social studies and humanities at secondary level of two forms of schooling promoting a European ethos: the supranationally organised "Schola Europaea" and state-organised schools with a European profile in Germany (Europaschulen). I argue that solidarity is anchored in universalising ideals of humanitarianism, intercultural harmony, and political participation centred around the individual and her skills rather than a sense of a 'thick' pan-European community. The 'transnational' scale of solidarity manifests as interpersonal relationships beyond national affiliations, based on affective, religious, and ethical commitments to vulnerable others or on rational political action to ensure human and civil rights. Meanings and scales of solidarity are decoupled from the Europeanising ethos of the schools and from the different organisational logics in which they are embedded; instead, they reflect the disciplinary logics of the school subjects and curricular contexts where they are most often mobilised: religion, ethics, and politics. The paper ends with a discussion of these findings within broader debates on transnational solidarities and Europeanisation in education.

This paper brings attention to the notion of 'religious affects', namely, the affects, emotions and feelings related to religion and religious experience. It is argued that educators and students have a lot to gain from paying attention to and exploring the meaning and role of religious feelings in the context of controversies and debates surrounding Islam in the West. In particular, the paper suggests that by exploring the affective dimensions of religious injury (e.g. irritation, dishonour, insult, injury, offense, outrage), educators and students can enhance their understanding of how religious emotions are involved in religious controversies such as the recent cartoon controversies in several European countries. It is argued that a richer comprehension of affective dimensions of religious controversies will help promote inter-religious understanding and respect, an important educational aim in contemporary times, especially in school subjects such as religious education.

Purpose: The aim of the current study was to explore emotional closeness and emotional distance between Arab teachers who teach in the Jewish State Educational System and their Jewish counterparts in the school. Design/methodology/approach: The research used semi-structured interviews with 16 Arab and Jewish teachers in Israel. Findings: The authors identified patterns of emotional closeness and emotional distance among Arab and Jewish teachers, perception gaps among Jewish and Arab teachers and the factors affecting emotional closeness/distance among them. Empirical and practical implications are suggested. Originality/value: The study sheds light on the emotional aspects of multicultural educational teams and workplaces and increases our understanding of the complexity of teacher emotion in multi-ethnic and multi-religious staffrooms.

This article is an attempt by two educators, one Dalit and one Tribal, to make a case for why education in India needs to be informed by a conception of "the Dalit curriculum." We argue that the Dalit curriculum is an educational theory based on the following foundational assumption: The Dalit reality is the denominator of measuring any knowledge that can be considered within the bounds of morality with real potential for social transformation in India. In developing this educational framework, both of us draw upon and embody a "curriculum of solidarity" that is inherent in the Ambedkarite perspective, which we both espouse. This article is comprised of four sections. The first expresses our socio-historical location as co-authors of the text. The second explains the context of solidarity between Dalits and Tribes. The third historicizes the Dalit curriculum from an Ambedkarite perspective and the fourth constitutes a dialogical reflection on the same from a Tribal perspective.

In the aftermath of the Indian government's decision to change the status of Jammu and Kashmir on 5 August 2019, activism for the right to self-determination in Kashmir came under tremendous pressure. An intense crackdown in Kashmir, including a complete communication blackout and internet blockade, meant the only Kashmiri and dissenting voices left were located in diasporic spaces. As two Kashmiri scholar-activists involved in advocacy work on Kashmir, we examine the challenges of decolonial activism and transnational solidarity building, especially in Western academic spaces. For both of us, Kashmir has been a home and is a place where our scholarly ethos is entwined with intimate knowledge. While the diasporic/exilic location presents its own challenges of representation, the urgency imposed by the settler colonial logics that create existential questions for Kashmiris forces reconsiderations both of political alliance building as well as scholarly frameworks. In this article, we explore the emergent contours of a pedagogy of solidarity that centers Indigenous perspectives in relation to Kashmiri diasporic activism. We examine how our solidarity work takes shape in the neoliberal academy, grassroots progressive spaces, and transnational media.

In this article we examine the "Lotus: Afro-Asian Writings" journal as an insurgent space that reflected Afro-Asian solidarity. We argue that Lotus constituted "infrastructures of dissent" and "infrastructures of solidarity" which were constructed between different anti-colonial movements. Though "Lotus" was widely circulated through different geographies, debated and discussed, there remains very little scholarly attention around its origins, impact, and the forms of solidarity it aspired to engender. There have been a number of studies on the "Bandung Spirit" and the "Tricontinental" conferences, yet there is generally less attention to the networks of artists, authors, exhibits, and magazines that discussed and debated forging insurgent solidarities under difficult circumstances. The article thus explores how cultural production was used by Afro-Asian artists to enact "creative solidarity" and the ways "Lotus" provided a means for cultural producers to share knowledge, theorize, and build relations across anti-colonial struggles, albeit in a space not outside the political dynamics and contradictions of the moment. We also conceptualize "Lotus" as an anti-colonial archive and suggest that such archives can be used pedagogically in efforts to decolonize curriculum, through a histories from below approach, to remember those occluded from history.

Australia is a religiously diverse nation with a growing trend in 'no religious affiliation' and irrelevance of religion in the lives of young learners and their families. The purpose of this study is to explore the perspectives of School leaders, teachers, and support officers in describing their role in interreligious learning and teaching in the context of one school. Whilst this is a study of one context, the Enhancing Catholic School Identity (ECSI) data and Australian Council for Education Research (ACER) school review data indicate it is a high functioning school. Fourteen one-to-one interviews were transcribed, analysed, and coded revealing themes that clarify key features of the data guided by the research question. Leadership, diversity, relationships, pedagogy, learners, and religious identity emerged as key themes. Delving deeply into the perceptions of the school staff in relation to their engagement in interreligious learning and teaching may offer some insight for other contexts endeavouring to increase the relevance and plausibility of religion in the lives of learners.

Education in Northern Ireland continues to be organised along denominational lines, with more than 90% of pupils attending separate Catholic or "de facto" Protestant schools. Since 2007, an initiative known as 'shared education' has operated in the region to provide opportunities for pupils from separate schools to meet and learn together on a regular basis. This involves the formation of collaborative partnerships between Catholic and Protestant schools to deliver joint classes and activities for mixed groups of pupils. One of shared education's objectives is to create more porous boundaries between schools and thereby provide the conditions for relationship-building between pupils. Mindful of this aim, the current study explores to what extent, and how, shared education alters social and spatial practices that sustain division in educational settings. To do so, it adopts Tilly's (2004) typology of social boundary mechanisms as a framework for analysing qualitative data collected with 60 pupils in two shared education partnerships. The research identifies instances where boundaries are formed or intensified through shared education, as well as where they are relaxed and reduced, and examines in particular how the emplacement of encounter contributes to this variation in social boundary change.

This article explores changes in children's openness towards kindergarten teachers and children of an outgroup following participation in an intervention program. The program was implemented by kindergarten teachers and aimed at encountering the other via intergroup contact. The findings are based on qualitative data from interviews with the kindergarten teachers. According to the findings, children's participation in the program fostered openness towards the kindergarten teacher from the outgroup and encouraged children's openness to contact with outgroup children as well. Moreover, even during a time of conflict escalation, children's acceptance and openness towards the kindergarten teachers and children from the other group did not diminish. It appeared that direct contact between people of unequal status, combined with indirect contact between the two equal status groups of kindergarten children, had a positive effect. This could be partly due to the intensity and the positive contact with the kindergarten teacher from the outgroup, as well as to the institutional support for the intervention program.

Located in Israel's contested city of Jaffa, The Church of Scotland's Tabeetha School is a faith-based, colonial-international school featuring an unlikely combination of Arab-Palestinian pupils, Christian ethos, Scottish spirit, and globally oriented curriculum. Drawing on an ethnographic case study of the Scottish School, this article unpacks the value of a Christian and international education as an alternative to the segregated Israeli public education system, which has institutionalised discriminatory practices against the Arab-Palestinian minority. Considering the hostile sociopolitical context, findings reveal how complex intersections of religious tradition, colonial legacy, local ethnonational agendas, and multicultural discourses shape student subjectivities rooted in transnational, cosmopolitan, and advocacy global citizenship models. For Jaffa's Arab-Palestinians, international education within a Christian school offers alternative avenues to attain educational equity, employment opportunities, and belonging by accumulating international capital and developing pragmatic global citizenships. Despite the exclusion of Arab-Palestinian identities within the bounds of the Jewish state, Tabeetha School creates space enabling their preservation while encouraging students to forge new transnational attachments and allegiances, which provide advantage in our increasingly globalised world.

This paper examines an intervention using experiential learning and simulations in a virtual world that can promote social proximity, tolerance, and cooperation in diverse societies. The participants in the study were 125 Jewish and Arab students living in Israel. A mixed linear model for repeated measures analysis that included time of measurement (pre and post), ethnicity, and students' age as independent variables revealed a main effect for time for most social groups included in this study; that is, the participants reported more social proximity to other groups after the course, including groups not studied in the course (the LGBTQ community and people of colour). The results of the study suggest that experiential learning has considerable potential in the field of education to help students question their prejudices, experience being someone else, and ultimately feel social proximity for the other, thus reducing stigmas and racism.

This article analyses the extent to which history education (HE) in Turkey adheres to the HE principles proposed by the Council of Europe. A compulsory history textbook is analyzed in detail. The analysis finds an understanding of HE that marginalizes minorities due to nationalist and militarist content. The Atatürk's Principles and History of Reforms (APHR) course also fail to include controversial historical issues and does not adopt a multiperspective approach. Thus, a vital question has emerged: Is the APHR a course that serves to develop universal values such as respect for differences, a culture of inclusion, and support for democracy, or does it continue to be used solely as a tool for reproducing national values or more precisely, the dominant groups' values? This question reveals the significance of developing a HE curriculum in Turkey and elsewhere that reflects current realities and also supports intercultural dialogue.

Teaching material and textbooks undoubtedly operate politically and should be scrutinized concerning the knowledge that they construct and legitimize. But such scrutiny often involves new hegemonies and political complicities that also require further scrutiny. Following Ernesto Laclau and Chantal Mouffe's discourse analysis the present article critiques one such hegemony: that which sets civic identity against ethnic identity and, to prioritize the former, depoliticizes or even effaces the latter. To illustrate the need for further scrutiny of such politics the article carries out a deconstructive reading of a text (that of Yannis Papadakis, 2008) that is representative of this hegemony. This reading reveals that Papadakis tacitly blames ethnic identity as such for the wrongful treatment of Otherness, thus incriminating ethnic attachment wholesale and, therefore the very Otherness in whose name he purportedly deploys his social constructionism. I argue that Papadakis' modernist suggestion to disconnect the present from the historical past undermines ethnicity while failing to stave off essentialist and racial understandings of it. At cross-purposes with social constructionism, Papadakis' critique of the pernicious political operations of ethnic identities ends up annihilating ethnic identities.

This paper aims to explore the potential of using dialogue between intersectional and pragmatist theorising of transactional social relations. By considering tensions within intersectional research, a position is developed which utilises a mutual constitution approach to intersectional theory and the dynamic, ongoing, complex social relations captured in pragmatist theorising. It is argued that from this position race and ethnicity become actions in which, for example, Whiteness and Brownness are defined in ongoing relation to each other. Example data from a pilot study, designed to explore experiences of campus life, is analysed using this action sense of race. The 'Racing' of experience within the data identifies how Whiteness and Brownness become constituted through a Male, South Asian, Muslim student's experience of studying sport. Whiteness in this context becomes secular, partying, and sporty-bravado-competitive, while Brownness is supressed Islamic, working not to perpetuate crude Brown-Muslim stereotypes and upset convivial, post-racial discourses. It is envisaged that further data collection from student experiences of studying on the university campus will help to develop deeper insight, and importantly, dialogue about race, ethnicity and privilege.

Purpose: Located in Western Catalonia (Spain), the article's aim is to analyse the acculturation preferences of majority group high-school students towards their peers of Moroccan and Romanian descent. Furthermore, it aims to delve deeper into the influence on the perception of conflict with these groups mediated by cultural enrichment. Design/methodology/approach: The data are the result of conducting a questionnaire among 349 autochthonous students enrolled in Compulsory Secondary Education in Catalonia. The data have been analyzed using cluster analysis, ANOVA and mediation analysis. Findings: The findings show that a small number of high-school students construct integration acculturation preferences towards Moroccans and Romanians, while the majority of the preferences are of assimilation or segregation. In addition, the perceived conflict is higher for Moroccans than Romanians, and the cultural enrichment is higher for Romanians than for Moroccans. Finally, there is a low mediating effect of cultural enrichment on the relationship between acculturation preferences and degree of conflict. Originality/value: The relevance and originality of this article stems from the application of acculturation theory on the construction of acculturation preferences in the educational domain. Additionally, it is a context characterized by an exceptional cultural and linguistic diversity. Furthermore, acculturation preferences, perceived degree of conflict and perceived cultural enrichment are analyzed comparatively regarding descendants of Moroccans and Romanians. This approach has scarcely been used at an international level, and practically never at the Spanish and Catalan level.

The United Nations (U.N.) advocates for the inclusion of refugees into public schools. This ethnographic, pilot research explores foreign students' experience of inclusion and belonging in a Nairobi public school. The research found that these students most resented being placed in lower grades and that their lowered grade placement may have benefited the teachers and schools, to the detriment of foreign students. Lowered grade placement was justified as a way to mitigate students' negative impact on school performance [mean grades] - however, foreign, over-aged students soon became the schools' overachievers: given leadership opportunities and getting the highest grades, with some younger Kenyans classmates feeling unable to compete. According to this research, a focus on performance may turn foreign students into a school's 'joker' card: slotted into lower grades when they would harm class performance and left as overaged students when they increase performance, a phenomenon which not only harms all students but further divides host communities and foreign students.

Irish Travellers have long endured racism in Ireland. In education, they have experienced significantly lower participation and academic achievement rates relative to the settled community. This paper draws on a study examining how an intercultural approach to education was implemented in one urban DEIS post-primary school with a highly diverse student population. Informed by Critical Race Theory, an in-depth qualitative case study design was implemented. Data collection involved twenty-eight semi-structured interviews with staff, Traveller students, 'other' minority ethnic students, and White settled Irish students. Data analysis involved several coding stages, and the development of categories. This paper examines one category focusing on issues of identity, belonging, and relationships amongst minority ethnic groups in the school, with a particular focus on the Traveller participants. Participants' constructions of 'normality' are considered with regard to how people 'look' and behave as well as their perceptions of student peer relationships and the lack of engagement between student groups. The findings are interrogated in the context of Critical Race, feminist, and class theories, and the prevailing discourse about educational disadvantage. The recommendations for policy, practice, and future research provided emphasise the need for critical engagement with and sensitive implementation of intercultural education in post-primary schools.

Science education projects are being used to improve attitudes between conflicting groups, but it is not clear which aspects of science make it an effective agent for this purpose. This paper investigates how attitudes towards intergroup cooperation relate to different perceptions of science. Regression analyses are conducted on questionnaire data (N = 246) collected from Arab-Palestinian minority high school students in Israel, comparing students who identify primarily as Israeli, Palestinian, and pan-Arab. The analyses indicate that perceiving science as global and international is strongly associated with a preference for mixed work or study environments. The paper suggests that for many students, science and technology in Israel have become globalised and internationalised to the point that science education represents a distinct social space from mainstream Israeli society. By border-crossing into the science classroom, students enter a 'global space' wherein the challenges associated with minority status and poor minority-majority relations are less salient.

This paper takes up conviviality as an analytical tool to investigate everyday language choices made by foreign residents living in Ras Al Khaimah, a small city in the United Arab Emirates (UAE). It draws on recent work in human geography and cultural studies to understand conviviality in terms of practices rather than outcomes. Specifically, it investigates some of the linguistic dimensions of conviviality deployed by residents of the city in everyday situations of linguistic contact and negotiation of difference. The paper focuses on participants' "small story" narratives (Georgakopoulou, Alexandra. 2015. Small stories research: Methods -- analysis -- outreach. In Anna De Fina & Alexandra Georgakopoulou (eds.), "The handbook of narrative analysis," 255-272. Malden: John Wiley & Sons) that exemplify everyday language choices in the face of a highly ethnolinguistically diverse as well as racially and economically stratified society. Considering the multitude of ethnolinguistic and socioeconomic divisions in the city and the country as a whole, the paper unpacks how such cross-border contact is negotiated through everyday language practices. The paper identifies four types of convivial linguistic practices described by my participants: language sharing, benevolent interpretation, language checks and respectful language choices. In the process, I also probe the limits of what studying conviviality can tell us about everyday linguistic togetherness in highly segregated societies marked by stark inequalities.

Introduction: Developing greater multicultural competence is predicated on developing continual awareness and education about issues relevant to marginalized identities. One way to promote this competence is by engaging in productive intergroup dialogue with individuals representing a diversity of perspectives. Statement of the Problem: Intergroup dialogues can be difficult and require training and skill to keep them collaborative and not adversarial. The challenge for instructors is how to build in the kinds of activities necessary to help students become effective collaborators. Literature Review: We review the definition of multicultural competence and note the under-emphasis on developing culturally relevant skills. With that in mind, we discuss the importance of difficult dialogue in advancing multicultural competence and briefly discuss what effective collaboration entails. Teaching Implications: Finally, we discuss a model for building this type of skills training into psychology courses using an online, chat platform designed to help develop collaborative skills called CREATE. Conclusion: We provide recommendations for inclusion of the CREATE system in psychology courses as a strategy for facilitating multicultural awareness and skills.