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Intercultural education in Australia has been positioned in State-based official curriculum and education policy as developing understanding between diverse cultural groups. However, cultivating such understanding far more complex in practice than policy and curriculum directives can capture. In Australia, eruptions of intercultural tensions has an ongoing and complex history. This paper examines the challenges for teachers' intercultural practice in one Australian public school setting. Reporting on a single-site ethnography drawing on Lefebvre's production of space. I conceptualise teachers' intercultural work as a praxis of difference, this paper problematises the way intercultural education is often taken up in tokenistic ways and advocates for reimagining intercultural education as a challenge of practice. I argue that an examination of the conditions that produce complex relations between diverse cultural groups in particular spaces is a productive starting point for developing intercultural understanding as a rational praxis of difference .

Learning to live in a superdiverse world might be heralded as one of the great social challenges of our time. In the last decade, intercultural education has been posed as one way to foster intercultural capabilities in young people that can contribute towards learning to live well with cultural difference. As the diaspora in Australia--and elsewhere--expands, developing intercultural understanding is seen as a priority. Despite the directives of official policy and curriculum, enacting intercultural education in meaningful ways is complex and fraught. This paper reports on an Australian ethnography at a predominantly 'white' school that examined the way productions of cultural difference across school spaces complicate teachers' intercultural work. This paper considers how intercultural understanding might move beyond celebrations of multiculturalism, arguing that 'coming-to-terms with our routes' necessarily prefigures intercultural understanding and provides opportunity for an intercultural education beyond a celebration of multiculturalism.

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 special issue (SI) TVET race and ethnicity in the global south and north closes with a critical review of debates that address race/ethnicity and TVET'. These debates focus on the crisis of care, decolonisation and whiteness as well as the manner in which we conceptualise TVET. The paper was developed in response to the special issue but also by wider debates about race, ethnicity and TVET. In a short review paper, such as this it is only feasible to signal and touch on a number of debates that could contribute towards re-thinking TVET and its wider social purposes.

In response to the contemporary problematic of populism and associated reactionary right-wing politics, this paper argues for a greater analytic focus on the role of schools and teacher expertise in understanding the social relations of populism. This conceptual paper builds a conjunctural conceptualisation of populism that understands it as an invariable political modality of modern democracies, mobilised to different political ends. Extending this analysis, I explore the ways in which schools and teacher expertise lie at the heart of the populist tension between the 'expert' and the 'layperson'. The social relationships to knowledge and knowledge-making institutions are fundamental to populism as well as the hierarchies of being understood (or not) as a 'knower' capable of truth-claims in modern liberal democracies. I conclude by arguing the need to engage in the social relations of 'popular' and 'expert' knowledge claims and the politics that underlie them.

This paper focuses on the linguistic evolution of the Tianjin speech community in Sabah, Malaysia. From the perspective of restructuring of speech community, the paper integrates both micro and macro levels of language change into the analysis. Several methods were adopted in this study. Interviews were conducted with community leaders and various families. Besides, an ethnographic approach is taken to observe language use in different activities within the community. In total, 17 Tianjiners were interviewed who were from four generations (G3, G4, G5, and G6) and several community activities were participated. Despite all the social changes within the community, the Tianjin people (also known as northern Chinese) still manifest a strong group identity which differentiate themselves from southern Chinese, such as Hakka in Sabah. The strong group identification goes well with its diversity, which is one of the characteristics of the Tianjin speech community.

"Learning To Live Together" (LTLT) has been proposed as one of the four UN pillars of education. Several Indian educationists including Aurobindo, Gandhi, Krishnamurti, and Tagore have emphasized equivalents like 'education of the heart' and founded schools that have pursued these goals, some for more than a century. This paper explores teachers' perspectives on conflict, satyagraha/dissent, and dialogue and their role in education for LTLT. The paper draws upon a three year-long, multiple-embedded case-study that studied 14 teachers at five Indian schools founded or inspired by the educationists through ethnographic observations and interviews. The paper finds that LTLT should be perceived as a form of active harmony, which includes disagreements, dissent, and conflicts. The findings suggest that teachers differentiated conflicts from violence, perceived disagreements and conflicts as forms of pluralism, and created space for voicing dissent and resolving conflicts. They drew on dialogue, empathetic understanding, democratic decision-making, and social action to leverage dissent as a tool for building an equitable and engaged community.

As borders and political systems change, members of some nations become minorities, resulting in multifaceted changes to those communities. This paper draws on Otherness and intersectionality in problematizing the interplay of gender, ethnicity, and language within Serbian academia for ethnic minority female students. I examine the narratives of ethnic-minority Hungarian female students when they explain their experience of Otherness through language in the Serbian higher-education system. Additionally, I examine the narratives of Serb majority-female academics, when they narrate about their experience with the minority students who struggle with Serbian language skills. I highlight how language becomes an element of Otherness for the ethnic minority female students, and how it has a different effect in the social sciences and humanities (SSH) compared with science, technology, engineering, and mathematics (STEM) fields. The paper raises important issues relating to research into gender and ethnic spaces of higher education systems in Central and Eastern Europe (CEE).

The purpose of this paper was to explore bilingual educators' perceptions of their strategies to maintain their cultural and religious identities within a multicultural society. This multiple case studies of three institutions employed semi-structured interviews and documents. The research question guides this study: What are strategies that have been utilized within the institutions, to further the aims of multicultural education? The data in this study was analyzed thematically via NVivo Qualitative data analysis. The finding of this study showed that the institutions were committed to providing a public education alongside a multicultural education -- respect for other religions, ethnicities, and cultures. These institutions have a strong commitment to their spiritual purpose and maintenance of their respective religious and cultural identities. The findings of this study have implications for the understanding of similar programs and the ways to preserve cultural and religious identities within educational contexts. Most studies of multicultural education have been conducted in public institutions resulting in little information on how ethnic institutions promote cultural and religious identities within their institutions and communities. This research contributes to the body of literature that examines the promotion of cultural and religious identities in ethnic institutions.

Academic institutions are now expected to engage in developing and assessing learning outcomes; however, responsibility outcomes, such as respect for human dignity (RFHD), can be particularly challenging. As part of our Biopsychology course and Sensation and Perception course over the past decade, we applied the scientist-educator model of learning and drew from the literature on prejudice reduction to develop our RFHD interventions, which involved face-to-face interactions with others who had sensory deficits or brain/spinal cord injuries. We iteratively created two pre-post measures to assess development of different aspects of RFHD: a Behavioral Tendencies Questionnaire and a 4-Factor RFHD Model Questionnaire. Recently, we modified the intervention and the assessments for adoption in our Class, Race, and Ethnicity in Society course. This paper reports findings from these three courses and a control course in engineering (n = 153). Findings support our two sets of hypotheses, regarding 1) the efficacy of the assessments to capture different likelihoods for interacting with others targeted by the interventions and changes over time in these factors, and 2) positive effects of the face-to-face intervention activities. This study demonstrates RFHD can be developed and assessed in a college course and provides new assessments for RFHD that are easily modified for a variety of types of others (e.g., individuals who are homeless versus blind or of a particular race).

Internationalised higher education literature draws attention to the tension between the economic returns of recruiting overseas students and the personal, social and cultural possibilities offered. This paper advances the idea that fostering cosmopolitan values might be an educational focus for internationalisation. However, it appears that the creation of higher education learning environments which promote such values, offering opportunities for students to become more interculturally aware is yet to be achieved. Drawing on the 'capability approach' of Amartya Sen and Martha Nussbaum, an 'intercultural capability set' was constructed as a means of operationalising cosmopolitan values within higher education. Analysis of data from 44 interviews with undergraduate home and international pharmacy students through the lens of capability enabled the identification of factors within the academic environment which act to promote or inhibit the development of intercultural relationships, learning and more cosmopolitan selves. Curriculum, pedagogy and assessment should be therefore examined for their potential to enhance opportunities for intercultural engagement and capability expansion, with participatory dialogue, including staff, students, university departments and stakeholders, about valued outcomes for a university education. It is argued that the capability approach provides a sound basis for operationalising and evaluating efforts to develop students with cosmopolitan values for the present and contributing as future members of society.

Muslims may not experience integration or assimilation in European countries, as they have certain values regarding hijab, eating restrictions, and lifestyle. They may therefore face more challenges than other migrants. With the insight that religiosity may have an impact on migrants' national and/or ethnic identities, we look at the role of religion in acculturation. The study investigated emerging patterns and challenges in sociocultural adaptation processes, including host-community interactions with (Iranian) migrants and Iranian international PhD students' future intentions. Positive evaluations of the attitudes of Spaniards towards Iranians are thought to improve the drive to seek out intergroup contact and facilitate integration or assimilation in Spain. The paper's key finding is that religion has an impact on Iranian international students. It is possible to imagine religion as a unifying factor that binds many migrant populations under a single ethnic identity. When regarded as a threat to the migrants' ethnic identity, it also appears to create social distance between the migrants and the local population. The results of this study can be used to address factors that threaten successful acculturation and boost those that encourage sociocultural adaptation and learning the local language.

This paper examines practitioners' experiences of global citizenship education (GCE) in an international baccalaureate (IB) international school and argues that the school's enactment of GCE constitutes an allosyncratic response. The author defines allosyncracy as the uniqueness of behaviour and temperament demonstrated by groups and individuals in relation to others of difference. Thinking with Jürgen Habermas and Elliot Eisner, the author elaborates allosyncracy and argues that the delineating and expressive properties of the concept form a useful thread for GCE advancement. This research will be of interest to those seeking to develop modes of global engagement, including global citizenship, cosmopolitan education, and international-mindedness.

This paper examines the developmental trajectories of students' self-authored worldview commitments over four years of college and the reasons they offered for making associated developmental gains. Through a longitudinal, mixed methods approach, we unearthed four distinctive developmental trajectories of a nationally-representative cohort of 9,470 students enrolled across 122 institutions. We found that provocative encounters with worldview diversity -- those that appropriately challenged students to examine their own religious commitments -- served as catalysts for growth during college. The varied contexts of those provocative encounters, both inside and outside the college classroom, are highlighted in students' own words. Implications for research are discussed.

The chairman of the drafting committee of the modern Indian Constitution, Dr Bhim Rao Ambedkar, emphasized that education cultivates democracy in society, strengthens the roots of democracy, and brings about social transformation. The social transformation includes a way of life that will promote liberty, equality, and fraternity, which are Dr Ambedkar's "key elements of an ideal society". This paper discusses the implications for higher education campuses for achieving an ideal society in light of the emerging evidence on peer group formation around identities and issues of discrimination associated with caste in the context of increasing student diversity. The paper also emphasizes the important role of a civic-learning approach to higher education; meaning an active engagement with values of liberty, equality, and fraternity. There is a shared belief that higher education has a great potential to be a social laboratory for civic learning and to inculcate democratic values and foster peaceful interactions among members of diverse groups.

This essay draws on ideas from the history of the natural sciences—on "personae" and "paper technology"—to explain how the subculture of social anthropology emerged at the London School of Economics in the 1930s. It argues that the figure of the social anthropologist coalesced around a number of practices and symbols that Bronislaw Malinowski had done much to imbue with charisma and that his students attempted to reproduce in their own research. Historians have proposed that part of social anthropology's success lay in its practitioners' ability to foster a fictive individualism in their writing, cultivating an inward attitude of experience founded on acts of the self upon the self. This essay shows that the kind of knowledge produced in Malinowski's seminar was, in fact, a highly sociable, rather than an individualistic, affair. Social anthropologists in the 1930s constructed a mutually constitutive relationship of field and seminar. These were connected spaces, held together in the act of fieldwork—a practice that transcended and linked the geographical distance between the metropole and the periphery in the crucial years of the discipline's development. [ABSTRACT FROM AUTHOR]

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.

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.

Canadian school jurisdictions have taken steps to accommodate objectives to advance cosmopolitan education reflecting principles such as global citizenship, compassion, tolerance, responsibility, and respect within school curricula and educational practice. At the same time, a parallel set of reconciliation-related educational reforms, aligned with the Calls to Action that accompanied the 2015 Truth and Reconciliation Commission final report, have also gained urgency. Elements of reconciliation processes complement visions of cosmopolitanism, including objectives to foster dialogue and understanding between groups and advancements towards more holistic orientations to pedagogy and knowledge. However, conceptually and in practice, several tensions emerge, especially in a context in which educational priorities are contested. In this paper, we explore these connections and tensions with reference to findings from our research examining public perspectives on educational reforms to support reconciliation.

In this article we attempt to envision what utopian higher education could be given the realities that currently shape students' experiences. Postsecondary education is fraught with admissions that favor those with social, cultural, and economic capital; with course enrollment, class size, and instructor accessibility governed by bureaucratic labyrinths and austerity measures; and with major and career selection constrained by looming student debt. As higher education perpetually reproduces social stratification and increasingly mimics corporate practices, it is imperative to ask who and what higher education is for. Why do we continue to engage in it? Are there ways to salvage it from within, or does it require demolishing, clearing the rubble, and building from scratch? Can a utopian version of higher education exist at all if wider social relations endure? Using speculative fiction, this piece grapples with re-envisioning higher education as students' daily lives, and the world at large, remain within the confines of capitalist realism.

Surveys with rating scales are often used in higher education research to measure student learning and development, yet testing and reporting on the longitudinal psychometric properties of these instruments is rare. Rasch techniques allow scholars to map item difficulty and individual aptitude on the same linear, continuous scale to compare respondents' development against scale challenge. This paper uses an example from the Interfaith Diversity Experiences and Attitudes Longitudinal Survey (IDEALS) to demonstrate how Rasch modeling can help researchers improve their instruments over time. Results indicate that adding more difficult items, particularly related to behavior, improved scale performance from one time point to another.