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This paper responds to growing acknowledgement that the role of gender and religion are under-researched in studies of interculturality. Although religion and gender are often invoked as two of the many axes of difference that comprise identities and influence interactions between individuals, they have not received the level of attention that race and ethnicity have in studies of intercultural relations. Questions of gender remain unanswered in discussions of interculturality (Gregoriou, Z., 2013. Traversing New Theoretical Frames for Intercultural Education: Gender, Intersectionality, Performativity. International Education Studies, 6 (3), 179–91, p. 187) and while religion is often explored in the sociologies of education and/or youth, its impact on interculturality is under-theorised. In this paper, I explore the ways that religion influences girls' take up of particular discourses, how they use these discourses to construct themselves and others, and how this shapes their engagement with interculturality. First, I look at how girls establish their positions on religious diversity. Then, I interrogate how they deploy discourses of gender to constitute themselves and others. Drawing on empirical data from a study of young women and interculturality, the paper suggests that girls from minoritised ethnic/racial and religious backgrounds are more likely to engage with interculturality on matters of religion and gender than girls who hold majoritised positions in Australian society. [ABSTRACT FROM AUTHOR]

This paper reports the findings of the first systematic literature review (SLR) of studies on the intercultural approach as captured by two inter-connected articulations: interculturalism (IC) and intercultural dialogue (ICD). Initially, 16,582 available peer-reviewed articles and book chapters published over the period 2000–2017, were identified. After removing duplicates, 11,712 unique studies provided the basis for this SLR. The contents of the publications that met specified inclusion criteria and explicitly discussed the conceptual underpinnings of IC and its related ICD concept (N = 351) were analysed. Despite a more salient position in recent diversity governance discussions, IC and ICD have remained largely constrained by a lack of conceptual clarity and theoretical precision. This SLR, therefore, examines how IC and ICD have been accounted for, defined, and conceptualised across a broad-ranging literature spaning multiple disciplines. The findings indicate that the key conceptual and philosophical foundations of the intercultural idea are framed around interaction, dialogue, exchange and transformation. The SLR articulates four dimensions as the key constituents of the overall intercultural framework and no significant divergence between them was found between various definitions of IC and ICD. IC provides the conceptual foundations that enable an ICD articulation around intercultural exchange and dialogue across differences. [ABSTRACT FROM AUTHOR]

The article comments on the theme of belonging in migrant generations, which is the topic of research papers in this issue of "Journal of Intercultural Studies." Victoria Mason, author of "Children of the 'Idea of Palestine'," focuses on exile generations and renegotiation of identity by those who have never had a homeland experience. Susanne Wessendorf writes about second-generation Italians in Switzerland. Paul Scheibelhofer focuses on second-generation Turkish youth in Austria who define their identity in terms that suggest radical individualism, strategic essentialism, and pragmatism.

In this paper, we argue that conversational thinking, a recent formulation in African philosophy, could be an alternative method for intercultural philosophising. We show that the etymology of conversational thinking comes from the Igbo word arumaruka meaning 'constructive engagements amongst stakeholders who are in a relationship of creative struggle'. We contend that philosophers from different philosophic traditions are equal stakeholders in the knowledge enterprise called intercultural philosophy. We explain that in addition to dialogue and polylogue, two influential methods used by intercultural philosophers nowadays, conversational thinking could be a veritable alternative and a contribution from an underrepresented philosophic clime namely, the African philosophy tradition. We discuss the African philosophy roots of conversationalism, highlight the stages of intercultural engagement, and show what the method might look like in application. [ABSTRACT FROM AUTHOR]

Acknowledging the position from which one researches and writes is critical to the integrity of the research. This is true of all research, but more often discussed in relation to cross-cultural research, or research relating to Indigenous Knowledges and experiences. This paper outlines the author's reflections on her position in her research. She has undertaken social science research in education focussing on enhancing the role of learning and teaching around Aboriginal and Torres Strait Islander Australia in Australian primary schools. Her reflections include a series of cumulative, biographically meaningful epiphanic experiences, the impact of colonial education, and her understanding of her relatedness to Indigenous Knowledges and the disciplines of education and social science. The author also examines how these reflections have been integrated into the research design, process and practice. [ABSTRACT FROM AUTHOR]

This article explores the challenges faced by migrant, refugee, and multicultural communities in Australia during the Covid-19 pandemic. It discusses the difficulties these communities encounter in accessing essential resources and the rise in racism and discrimination they experience. The article emphasizes the importance of understanding the long-term effects of these issues beyond the pandemic. It introduces a special issue that includes ten research articles examining the challenges faced by multicultural communities during the pandemic and offering recommendations for policymakers and practitioners. The articles delve into the experiences of multicultural communities in Australia, focusing on racism, health disparities, and policy responses. They highlight the types of racism Asian Australians face, the impact of racism on health and social outcomes, and the barriers to reporting racism. The role of far-right actors in perpetuating racism and the effects of anti-Chinese sentiment are also explored. The research underscores the need for improved data collection on racism and calls for culturally sensitive communication, increased representation, and collaborative approaches to address pandemic-related racism. The issue also discusses the experiences of older migrants, the role of digital media in fostering a sense of belonging, and the shortcomings of Australia's multicultural policies during the pandemic. Overall, the articles provide valuable insights into the challenges faced by multicultural communities and the necessity for inclusive and fair responses. [Extracted from the article]

This paper is based on a piece of inter-generational research that follows up the young Muslim girls and their families who took part in my PhD research 15 years previously. In this paper I present the 'everydayness' of these same young Muslim women, many of whom now work and some have children of their own. The theme threading through the paper is Young's notion of a reversal of structures of tolerance (Theoretical Criminology, 3, 387-407, 1999). I use this to explore the nexus of religion, culture, identities and education. The paper argues that a re-structuring of structures of tolerance over the 15 years between both pieces of research has influenced the playfulness of these individuals to dance with the discourses positioning them. [ABSTRACT FROM AUTHOR]

The paper critically engages with contemporary theories of cross-cultural understanding and cross-cultural subjectivity found in the areas of intercultural hermeneutics, intercultural social theory and the discourse on the stranger. Drawing on Gadamerian hermeneutics the paper takes some preliminary steps in formulating an alternative conception of the in-between subject and cross-cultural interpretation that incorporates the ambivalence of boundaries, the enabling dimension of essentialism and acknowledges the role that fore-meanings and fore-structures have on cross-cultural understanding. In contrast to existing theories I conclude that the cross-cultural subject is situated within the intercultural encounter rather than dwelling above it. [ABSTRACT FROM AUTHOR]

The paper begins to elaborate an interpretative framework that takes account of the intercultural element of the human condition in-the-world. It situates itself within an emergent and diverse current of thought that emphasises the intercultural context of the recent 'cultural turn'. Recent developments within phenomenological - and post-phenomenological - currents that emphasise cultural articulations of the world horizon, the 'uncanniness of the alien' or 'the heterogeneity of the intercultural' offer a range of important insights into this problematic. The paper turns to Johann P. Arnason's historical phenomenological investigations of the world horizon as a promising starting point. For Arnason, interculturality is an inescapable dimension of the world and the phenomenal field; he elaborates it along relational and interactive lines as part of his emphasis on the trans-subjective - that is, cultural - level of analysis. The paper reconstructs five overlapping approaches to the problematic of the intercultural in Arnason's thought. [ABSTRACT FROM AUTHOR]

This paper explores the ways to develop a curriculum and pedagogy to teach Asian cultures and histories to US students - and by implication to students in the West - from critical postcolonial perspectives. In particular, by examining studies of Japan as an example, it identifies and discusses several key issues, including application of the concept of Orientalism, (commonsensical) binary oppositions that lurk in cross-cultural studies and understandings, and cultural essentialisms and nationalisms that emerge in (de-colonised and modernising) Asian nations. The paper argues that postcolonial perspectives can offer us a set of useful theoretical tools to counteract the hegemonic ways of teaching and studying about Asia. [ABSTRACT FROM AUTHOR]

This paper outlines a number of approaches to an analysis of settler colonial subjectivities, the exploration of a specific state of mind and the detection of a number of paranoiac dispositions in a particular set of political traditions. At the same time, this paper explores the possibility of a Lacanian (i.e. imaginary-symbolic-real) interpretation of what is here defined as the settler colonial situation. First there is an imaginary spectacle, an ordered community working hard and living peacefully Little House on the Prairie style. Then there is the symbolic and ideological background: a moral and regenerative world that supposedly epitomises settler democratic traditions (the 'frontier', the 'outback', the 'backblocks', etc.). Finally, there is the real: expanding capitalist orders associated with the need to resettle a growing number of people. While this paper is aware that the categories of this analysis were initially developed in order to classify individual psychic phenomena and not collective processes and while it is suggestive rather than conclusive (and while it focuses on Australia's settler colonial condition), this paper is especially aimed at outlining the possibility for further research. It ultimately suggests that 'settler society' is in itself a fantasy emanating from a painful perception of growing contradictions and social strife, where the prospect of settler migration literally operates as a displacement of tension, and where the longing for a classless, stationary and settled body politic can find expression. This paper also suggests that an appraisal of the settler colonial situation can contribute to the interpretation of current contestations surrounding Indigenous difference in settler societies. [ABSTRACT FROM AUTHOR]

This paper employs the concept of americanity, as outlined in French-language writings over the past few decades, as a point of entry to outline the theoretical foundations of a transcultural hemispheric social imaginary in the Americas. The paper begins with a brief intellectual history of americanity's usage in francophone Quebecois scholarship, after which it turns to a consideration of how the term can assist an interculturally based reading of modern society in the Americas and beyond. The final section examines the socio-political implications of using the idea of americanity, which builds upon the insights of the Canadian School of political theory regarding civic life in multicultural settings. In particular, I contend that americanity enables us to conceive of an agonistic and pluralistic understanding of the public sphere, whereby the latter is open to contestation by socio-cultural groups and the recognition of their demands in a manner that thickens democratic practices. [ABSTRACT FROM AUTHOR]

The article presents a preface to the December 6, 2007 issue of the "Journal of Intercultural Studies."

This paper offers an investigation of the relationship between diaspora, cultural practices and the field of visuality studies. Since the groundbreaking work of Edward Said, there have been ample studies on the formation of a colonial Western gaze which has objectified people living in the non-West, indigenous populations in colonised or formerly colonised nations and migrant groups in Western societies. More attention needs to be given, however, to the visualities produced by these very subjects. Such visualities demonstrate transculturation and autoethnography in the context of global visual politics and are often a contestation of both colonial and exclusionary nationalist visualities. This paper specifically explores the syncretic quality of visualities produced by subjects of the postmodern diasporic experience--in this case, the photographers Hou Leong and Yean Leng Lim who have experienced the Chinese diaspora in the Australian context. It argues that such syncretism is produced through an intercultural mixing of visual regimes and that diasporic visuality often exhibits an ironic and critical dimension (i.e. a critical syncretism) that challenges norms of nationalist subjectivity and culture. [ABSTRACT FROM AUTHOR]

Disability studies, with their direct challenge to theories of alterity, subaltern status and ideologies of domination, open up ways of examining cultural diversity that cannot otherwise be approached. This paper examines disability studies as a position from which multicultural studies can be interrogated, and through which critical questions about social hierarchies can be confronted. Given that national population policies and world views underpin both multicultural and disability practices, an analysis which recognises this commonality seems overdue. The paper addresses the Australian environment, in which the politics of recognition, the nature of discourses of the normal, and the tensions generated in the politics of redistribution, merge in strategies adopted by the state to control the 'quality' of its population. [ABSTRACT FROM AUTHOR]

This article explores the intersection of cultural heritage, migration, and identity politics. It discusses how traditional approaches to heritage have focused on institutional narratives and materiality, but a shift towards a performative approach has allowed for a focus on the actions and meaning-making of individuals and groups. The article also highlights the limited research on the cultural heritage engagement of migrants and the need to move away from national frames in heritage studies. It discusses the coloniality of power in heritage studies and the importance of decolonial perspectives in resisting domination. The article includes case studies from various regions, emphasizing the intercultural heritage of migrants beyond Europe. Overall, it aims to contribute to the theoretical and empirical discussion on the cultural heritage of people on the move and the link between heritage practices, interculturality, and identities. The text also discusses the concept of intercultural heritage and its various modes of understanding and engagement. It explores interculturality as symbolic heritage making, where minority heritage is often displayed in museums for mainstream society. It also discusses interculturality as a dialogue, where common historical identities and values are sought to create heritage that addresses everyone. Lastly, it examines interculturality as co-production, where diverse actors are involved in the heritage-making process. The text emphasizes the importance of recognizing the dynamic and negotiable nature of heritage practices and involving minority groups in the production and display of heritage. [Extracted from the article]

Australian universities are sites of growing cultural diversity, with large numbers of international students joining domestic students, many of whom come from migrant backgrounds. The literature indicates that the opportunities this creates for cross-cultural mixing and intercultural learning are often not embraced. This paper reports results of a study of orientations to cross-cultural interaction and learning among first year students, focussing on the relationship between such orientations and cultural self-identification. The findings indicate some ambivalence among the students, including a widespread general positivity towards the idea of cross-cultural interaction, but reticence to make personal efforts to take up these opportunities. Cultural self-identification was related to students’ openness to diversity. Students who identified as Australian tended to be less interested in engaging across cultures, whereas those with culturally different (migrant), and more complex ‘Australian + other’ identifications, appeared more open. Implications for studies of cross-cultural mixing, and for higher education institutions, are discussed. [ABSTRACT FROM AUTHOR]

This paper discusses issues that arose for me when I interviewed an Odissi dancer about her learning this Indian dance form, travelling as she did from Australia to Orissa to spend several months of each year over an 11-year period to live with her guru, the late Sanjukta Panigrahi. The issues I discuss are the problems associated with making a text from a live encounter, and the choice of perspectives used in analysing that text. Drawing on discussions by ethnographers, anthropologists and others about the role of poetics in intercultural research, and on my own dance experience, I reflect on my ‘positioning’ in the various stages of the research. I go on to propose that the live, the temporal and what is remembered in the body are important, potentially poetic modalities of knowledge, which can easily be elided in academically validated ways of thinking and doing. [ABSTRACT FROM AUTHOR]

The article discusses various reports published within the issue including an article on the investigation of interculturality as a phenomenon with significance and another on comparative civilisational analysis.

There is a wide consensus on the secular character of Western societies. This is particularly evident in their articulation of the private and public spheres, based on the assumption that secular norms require that religious groups stay away from public arenas. The Habermasian public sphere appears then as a prototypical secular arena. The paper explores how the Habermasian notion can be enriched in a transcultural perspective. It shows that several Muslim actors are key contributors - and not opponents - to the renewal of the secular process, both within European societies and at a transnational level, notwithstanding their original understanding of the public sphere and of its normative fundaments. [ABSTRACT FROM AUTHOR]

Taking a micro-social example of a specific moment of food consumption, this paper contributes to the social aesthetic study of intercultural food exchange. Theoretically it mobilises the varied resources of anthropology, psychoanalysis and social aesthetics to argue that 'alimentary pedagogy' is a central component to becoming social, and that in a multicultural society 'alimentary pedagogy' is an urgent but equivocal political matter. It sets out to argue for the importance of an approach to intercultural sensual life that is attentive to the intensity of non-ideational experience; and that recognises the agency of non-human agents (in this case food). Aggressive eating by Anglo-Celtic British men in 'Indian' restaurants is the example that is used to explore the productivity and potential of this approach. [ABSTRACT FROM AUTHOR]

Tackling the phenomenon of using Arabic words by second-generation Lebanese-Australians when conversing in English, and reading it culturally and sociologically, constitutes the primary aim of this article. In so doing, this paper concentrates on a number of spoken Arabic words with particular emphasis on the word "habiib", and shows the relationship between these linguistic constructs and the boundary construction of the embattled identity of these youths. Furthermore, the probing into "habiib" and to a lesser degree, into other Arabic terms, reveals the power relations that traverse the linguistic world of the male and female youths examined by this article. In other words, this article shows the extent to which hybrid linguistic constructs constitute, and are constituted by, unequal gender and ethnic relations. They are also shown to be strategic acts of resistance against the broader community, which tends to keep the users of these words at the margin of society. [ABSTRACT FROM AUTHOR]

The work of Alain Robbe-Grillet is laden with references to sexuality, and in some of his works, sexual stereotypes are strongly linked to myths or stereotypes of exoticism. This is true of two of his works that are set in the Mediterranean; his first film, L'Immortelle, and most recent screenplay, C'est Gradiva qui vous appelle, both of which can be considered re-workings of Wilhelm Jensen's Gradiva: A Pompeiian Fantasy. This paper analyses these works in the light of the works of the phenomenological philosopher Maurice Merleau-Ponty, whose notion of the phenomenological reduction allows for an assessment of the extent to which Robbe-Grillet succeeds in his stated aim of subverting stereotypical forms of novel writing and film making. Merleau-Ponty's account of sexuality, which has been challenged and adopted by feminist film critics in recent years, is also used to analyse Robbe-Grillet's depiction of the sexual stereotypes he aims to subvert. [ABSTRACT FROM AUTHOR]

The formation of cultural imageries amidst the current transnational dynamics is presently a highly debated issue. In this paper I explore a significant contemporary discourse about Japan in the Israeli media and in different forms of Israeli popular culture that objectifies and differentiates Japan as a futuristic and often decadent Other, exhibiting the conventions of an Orientalist style of thought. Although Israelis are actively involved in the production of this discourse, it relies heavily on imagery derived from globally circulating images of Japan. Beyond its popularity in Israel as an entertaining diversion that reverberates the contemporary fascination with Japan, it serves to familiarise Israelis with the Japanese Other while keeping its alienness, and also to assert the Western identity of Israeli culture. As this study shows, globalisation is about re-territorialisation as much as it is about de-territorialisation. [ABSTRACT FROM AUTHOR]

Whilst Sicily, the place, has been described as a "terrestrial paradise", Sicilians have been more negatively stereotyped, not only within Italy, but also globally. This paper, with its focus on filmic representations, argues that stereotyping of Sicilians, for an Italian as well as a global audience, allows space for destabilising characteristics, such as criminality, to be both contained and explored. It proposes that these stereotypes illustrate the ascendancy of audience need and expectations over any hegemonic intent in media representations and that their survival is embedded in aesthetic pleasure, which is partly fuelled by a sense of exotic difference. [ABSTRACT FROM AUTHOR]

This paper explores migrant returns to homeplaces, examining affective understandings of place and subjectivity in an intercultural context. Drawing on data gathered in migrant sending communities in the Philippines, it examines how local ‘structures of feeling’ (after Williams 1973) and migrant habitus (Bourdieu 1980) interact with place in the experiences of return for Filipina migrant workers. Practices of re-emplacement are explored in an intercultural context with the analysis examining both the author's own intersubjective encounters with migrant respondents and respondents’ changing understandings of place and emotions. Through this ethnography of intercultural living, the argument drawing out the feeling of the researcher's habitus as it intersects with that of the respondents, shows how habitus links emotions to embodied experiences of place and culture. [ABSTRACT FROM AUTHOR]

The notion of 'multiple readings of texts' has been discussed as a methodological tool in the analysis of qualitative data. The pedagogical potential of multiple readings has received less attention. This paper, a collaboration between an indigenous educationist and her 'coloniser' colleague, discusses cross-cultural pedagogy as encounters with re-readings, in this case of shared moments in the history of the establishment of the first school in Aotearoa/New Zealand. [ABSTRACT FROM AUTHOR]

This paper seeks to identify culturally distinct features that characterise management discourse in 20 meetings in two Australian banks, as compared with Hong Kong Chinese discourse in similar contexts. Australian managers were found to display a discourse pattern of leadership styles markedly different from the Hong Kong Chinese. For instance, the Australians exhibit a distinctive consultative mode. Instead of using genuine bipolar and multiple choice questions like the Hong Kong Chinese, the Australian managers often ask leading and loaded questions to enlist support from the subordinates. Unlike the Hong Kong Chinese managers who invite subordinates' participation in problem solving, the Australian managers tend to engage in perfunctory consensus-checking before making final decisions. While such features are attributable to cultural and organisational differences, they also indicate a configuration of Australian management styles rather different from that expostulated in the existing literature. [ABSTRACT FROM AUTHOR]

'Ashura is a Shi'i religious ceremony organised yearly by the Moslem Shi'is around the world. The Shi'is in Sydney have been commemorating 'Ashura in an increasingly elaborate and sophisticated manner. The aim of this paper is to examine the formal and symbolic transformation of the ceremony in the context of migration and in particular the way it comes to articulate elements of the "migrant conditions". Along with its highly dramatic content, 'Ashura in Sydney is transformed into a practice where the ethnic identity of Shi'i migrants is reproduced and at the same time modified to come to terms with the conditions of living in a new urban environment. In an increasingly globalised world, local and global factors are appropriated in the very process of celebrating 'Ashura and producing the Shi'i identity. [ABSTRACT FROM AUTHOR]

This paper reports on language use patterns in eight primary schools in Fiji. It looks specifically at the schism between policy and practice in vernacular language use in the classroom for Indo-Fijians, who form nearly half of Fiji's population. Forty-eight Indo-Fijian children and their teachers were observed in multi- and mono-ethnic (IndoFijian) schools and in city, small town and rural schools. Indo-Fijians know Fiji Hindi as their mother tongue, English as the lingua franca and official language, learn Shudh Hindi/Urdu (SH/Urdu) at school and pick up Fijian from their neighbours and friends. SH/Urdu is the educationally acceptable mother tongue for use as the 'vernacular' language of instruction in the first 3 years of primary school. Indo-Fijians have limited proficiency in this language. The study looked at how each language was used in the classroom and for which functions as well as current student proficiencies in each language. [ABSTRACT FROM AUTHOR]

Growth of China's Internet raises important issues in relation to the way related policies are communicated and interpreted. Recent key policy statements in 1997 and 2000 have attempted to guide the development of the Internet so it contributes to China's economic growth without jeopardising national security through losing control of this important information and communication technology tool. Policy development has been gradual, with 'newer' regulations providing more transparency to the Internet's developmental direction. To achieve this gradual movement, the Chinese Government has had to balance its inherent cultural preclusion to diffuseness (building harmony and relationships) with the need to introduce specifity (objectives and direction) into its law making to minimise ambiguity in interpretation for domestic and foreign stakeholders. However, this policy evolution continues to draw criticism from Western investors and media for its vague and ubiquitous communication style. This paper examines these interpretations and reactions by Western interests by drawing on the cross-cultural differences in communicating styles of individualistic (specifity) and collectivist (diffuseness) cultures to understand why interpretation problems continue to emerge despite efforts by the Government to make law making and policy development and implementation more transparent. [ABSTRACT FROM AUTHOR]

("Call and Response" in Gurrumuruwuy [19]) Song narratives concerning I raki' i also convey important aesthetic considerations for ceremonial performance as a means of shaping healthy and purposeful communities - many voices entwined like the fibres of I raki' i (Curkpatrick, Corn, I et al i . Notes 1 Pawu has explored I ngurra-kurlu i in numerous publications and presentations, including Corn and Patrick ([8]), Pawu and Curkpatrick ([27], [28]), and Pawu-Kurlpurlurnu I et al i . You have to be the whole ecosystem of Jukurrpa.We talked about this today (see Pawu and Curkpatrick [27]). [Extracted from the article]

This study proposed 'performing culinary diaspora' to examine how South Asians use food to articulate diasporic identity in Hong Kong and foster culinary encounters with Hong Kong Chinese. Drawing on in-depth interviews and participant observations of South Asians and Hong Kong Chinese in different South Asian restaurants, grocery shops, and homes, this work examined how transnational South Asian food networks have facilitated the formation of culinary space in which South Asians prepare and consume traditional food with co-ethnics in restaurants and homes. The research also considered the culinary encounters in which South Asians utilise their culinary knowledge to initiate meaningful contacts with Hong Kong Chinese by preparing 'authentic' South Asian dishes in different eating places. This research argued that ethnic foodways serve as a space of both social frictions and interactions. By focusing on culinary practices, this study demonstrated how the South Asian diaspora is felt, embodied, and perceived by the host society. It contributes to intercultural studies by revealing how South Asians in Hong Kong use their traditional food culture to create a sense of place, initiating cultural encounters, and promoting social inclusion in Hong Kong. [ABSTRACT FROM AUTHOR]

Keywords: Civil society; irregular migration; NGOs; migration management; borders; Europe EN Civil society irregular migration NGOs migration management borders Europe 1 11 11 01/20/23 20230201 NES 230201 Introduction This Special Issue considers the role of civil society, including non-governmental organizations (NGOs) and civil society organizations (CSOs), in contemporary migration and border governance, with a particular focus on its relationship to states and on its involvement in the control of migration. Migration/border governance takes place in very different settings, particular in terms of the nature and role of states, and of the kind of society in which civil society intervenes. This scholarship raises core issues about non-state actors in migration/asylum governance, but focuses mainly on supra- and intergovernmental organizations rather than on civil society per se. This makes for an ambiguous situation, in which civil society is called upon to help states govern migration, but also to protect migrants from some of the consequences of governments' migration policies. [Extracted from the article]

Contents of Performing Identity in the Era of COVID-19 Part I: "Acting Out": Framing Language and Performance Today In Part I, Farzana Akhter's article connects COVID-19 related anti-Asian racism with Meena Alexander's novel I Manhattan Music i . In Tony Sandset's words, health disparities and the COVID-19 pandemic have produced conditions not for living but for dying [...] conditions of slow death and necropolitical outcomes are themselves not only the outcomes of a form of "state of exception" but rather through what we can call a "state of acceptance". This special issue of the I Journal of Intercultural Studies i is titled "Performing Identity in the Era of COVID-19", and co-mingles our current critical inquiries into the pandemic meaning of 'performance" with our earlier research in global diasporas. That is, in recalibrating the meaning of "diaspora" in the era of COVID-19, we alarmingly discovered that Western nations disproportionately rendered migrants from non-Western countries juridically excludable. [Extracted from the article]

Introduction: Living in the "Here and Now": Extended Temporalities of Forced Migration For instance, Heidbrink shows how deportation of children exposes Guatemalan Indigenous families to stigma and blame, compelling them to work together to not only pay off migration-related debts but also deal with the social and emotional consequences of forced return without letting go of faith and the possibility to dream. This special section examines the temporal dimensions of forced migration following displacement, resettlement and deportation. In Heidbrink's article, it is clear that youth migration and deportation are bound up with historical experiences of displacement. [Extracted from the article]

Intersectional spaces that are explicitly addressing the reality of being queer and Muslim do exist: figures such as Nur Warsame, an openly-gay Imam in Melbourne, as well as queer-affirming Islamic organisations such as Sydney Queer Muslims and the Muslim Collective, have provided a public counter to the "you can't be Muslim and queer" narrative that is perpetuated from both Muslim and LGBTIQA+ communities. The narrative thread of a Queer Muslim having to hide different parts of their identities from family and broader faith communities is an uncomfortable truth. In writing this introduction, we also reflect on our own positionality and complex identity as Queer Muslims residing in Australia, a land that was colonised by the British Empire at the cost of the genocide and oppression of First Nations people, and with a long history of Christianity as shaping its societal norms and values. This is a form of societal violence, whereby the forced revelation of a queer identity is to safeguard against retribution due to societal Islamophobia, without acknowledging the various forms of queerphobia that also affect Queer Muslims. [Extracted from the article]

Keywords: Heritage; consumption; East Asia EN Heritage consumption East Asia 253 261 9 05/26/20 20200601 NES 200601 Introduction East Asia is currently experiencing a "nostalgic boom" (Hillenbrand [17]), exhibiting a growing interest in articulating, conserving, and displaying the past. In Nanjing and Xi'an, civil society positioned itself as collaborators of the state who share common interests in rendering historical spaces for tourist consumption, vying to commoditise these spaces in ways that benefit the state and enables community interests to be met. In a region where consumerist practices have become entrenched, states now rationalise the existence of historical structures and practices based on their perceived cultural-economic value towards facilitating the nation's growth, and in bolstering state influence at the national and international levels. [Extracted from the article]

While the author outlines the "imperfect" feminism of Anis Sabirin's and Salmi Manja's works she does not suggest a "failed feminism" in the works analysed. Rather, the author evaluates the texts and their authors retrospectively, along the lines of contemporary western feminism and then elaborates a defense of this supposedly "imperfect feminism" by stating how their ideas were progressive in the context of their time. The first article provides a historical context of how the expressive arts in the region were formed of cosmopolitan interactions and aesthetics during a period of postcolonial nation-making in the Malay world of the 1950s and 1960s. Such vernacular expressions of inter-regional intimacies, are especially evident in the literary works of Malay-writers in both Singapore and Malaysia. [Extracted from the article]

Research on intermarriage until now has focused mainly on the challenging nature of interculturality and on the adaptation strategies of migrant spouses. As a consequence, native-born partners’ change in an intercultural family environment has been scarcely envisioned. What we suggest in this study of mixed couples in Spain is a necessary turn on the positive aspects of cross-cultural communication and on in-couple learning dynamics, which develop in the process of mutual intercultural adaptation. Our purpose is to shed light on cross-border love as a space of self-transformation where the original forms of dialogue and hyphenated social identities are built. Mixed couples have shown to be valuable cases for exploring and exemplifying dynamics of cosmopolitanism on a micro level. The results of this study provide empirical evidence to support the theory of critical cosmopolitanism and cross-cultural adaptation and transformation theory. [ABSTRACT FROM AUTHOR]

The article focuses on the works of professor and researcher Fidel Tubino Arias Schreiber of the Department of Humanities at the Pontifica Universidad Católica of Peru (PUCP) on interculturality in Latin America. It states that intercultural is frequently define by Tubino in his works as terms as what is not and should not be and what it should occur. It also discusses the study of Tubino on the intercultural practices in various nation states in Latin America.

In recent years, scholarly conversations and debates have emerged on the distinctions among various approaches to address diversity in modern pluralistic societies. Yet, most of the literature written in English on diversity paradigms in the Americas comes from an Anglo-American perspective. In this article, I address this gap in the scholarship by examining the historical and sociocultural context of North American multiculturalism and interculturalism, alongside that of Latin America's interculturalidad. In so doing, I expand the conversation to include the voices of underrepresented Latin American scholars. Although researchers often pit the three diversity paradigms against each other, I argue that instead, each paradigm should be looked at as serving a purpose within the particular contexts and needs from which they emerged and in which they have evolved. [ABSTRACT FROM AUTHOR]

This study investigated the perceptions of young adults in Japan and Australia about their own age group, as well as middle-aged and older adults. Using a self-administered questionnaire, 155 Japanese and 171 Australian students rated people in the three age groups on traits of personal vitality and benevolence, and also rated their age group vitalities. Results indicated that Australians perceived both middle-aged and older adults in more positive terms than did Japanese and also perceived the vitality of these age groups as higher. On the other hand, both Japanese and Australian young people judged the vitality of their own group as lower than that of middle-aged adults. These results suggest that norms of filial piety, especially its respect dimension, in Japan may be eroding, whereas older Australians may be gaining in social stature. [ABSTRACT FROM AUTHOR]

This is a case study of gramiya songs in the Indian state of Tamil Nadu. Gramiya songs are village folksongs collected and reworked into commercially viable music and marketed on audio cassettes. The songs are cultural vehicles, and also political vehicles, which allow villagers throughout the region to imagine and celebrate a shared Tamil rural culture. I examine how gramiya singer-producer-scholar Pushpavanam Kuppuswamy transforms a field recording of a folksong into a marketable product, and I conclude that the production style of his recordings follows fixed patterns which are themselves subservient to calculated aesthetic aims. The authoring of the rural Tamil folk which Kuppuswamy enacts through his folklore project has tangible effects on the performative variability of the songs, as villagers begin to perceive his studio recordings as fixed, authoritative encodings. [ABSTRACT FROM AUTHOR]

Foreign students abroad often complain about a lack of friendships with host nationals. Since little research is available on the subject of intercultural friendship, this qualitative study was conducted to explore the friendship experiences of German students on a US campus. In-depth interviews revealed that all informants struggled with cultural differences concerning friendship formation. Most prominently, the different category width of the word 'friend' and the extent of public and private personality layers in the two cultures caused confusion and misunderstandings. In addition, some students employed different standards in describing Americans in general and their friends in particular. Overall, students were content with their friendship experiences in the USA, contradicting the common portrayal of intercultural friendship in the USA. [ABSTRACT FROM AUTHOR]