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Copyright of Drama Therapy Review is the property of Intellect Ltd. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

AbstractObjectiveMethodResultsConclusionWorldwide, the numbers of refugees and displaced people being exposed to traumatic and inhumane experiences are escalating, resulting in an enhanced need for appropriate psychological management of trauma in this at-risk group. This study explores therapists’ perspectives on and preparedness for supporting adult refugees with trauma-related interventions.Therapists (N = 17), with varying ranges of experiences supporting adult refugee clients, were recruited nationally, and participated in semi-structured interviews, exploring their experiences and preparedness for therapeutically supporting refugee clients with trauma-related interventions. Data were analyzed using reflexive thematic analysis. A Patient Public Involvement (PPI) approach was embedded within this study.Five major themes were developed throughout the analysis: (i) Therapists’ Fears and Apprehensions in Meeting Client Complexities, (ii) Preparation and Support for Competency Development, (iii) Adjusting Preconceptions of the Nature of Therapeutic Work, (iv) Humanity Within the Therapeutic Relationship, and (v) Balancing Therapeutic Meaningfulness and Hardships.Therapist training must reflect trauma-informed care and inter-cultural awareness to allow therapists to feel better prepared within mainstream and specialist services. Further, therapists’ well-being needs to be prioritized to prevent vicarious trauma, burn-out and ultimately, improve interventions for clients. [ABSTRACT FROM AUTHOR]

Gija people in the East Kimberley community of Warmun (Western Australia) negotiate their engagement with pastoralism with varying degrees of primacy. Through ethnography and oral histories, I explore how Gija people manage pastoralism and its effects through acts of accommodation, adoption, refusal and innovation. I begin by outlining the development of the colonial pastoral industry in Western Australia, state and federal legislation that withheld and underpaid wages to Aboriginal pastoral workers and cattle‐killing practices and protective measures. I use ‘Kila’, the bovine species killed for local consumption, as an entry point to explore intercultural relations and Gija relative autonomy within this context. Analysing Kila etymologically and through an ethnographic case study involving its procurement, dissection, and distribution, I find that cooperation is implemented to enable the Kila event. Kila emerges as both a nexus for intercultural mutuality and as a facilitator of distinct opportunities for Gija social and cultural maintenance and recreation. [ABSTRACT FROM AUTHOR]

The paper presents the institutional framework of the Indigenous Schools in Brazil it raises the issues presented by the relationship between school as institution and patterns of indigenous culture transmission, given the complex structure of the indigenous population in Brazil, divided into more than 306 ethnic groups, and the historical intercultural relations established with the European colonizers. The second part describes a specific Indigenous school located in the community of Nova Esperança, whose members belong predominantly to the Baré ethnic group. The village overlooks the Cuieiras River—a tributary of the Rio Negro—and is 80 kilometers (km) away from Manaus, the capital of the State of Amazonas. Nova Esperança is called "Pisasú Sarusawa" in Nheengatu, Ñe'engatu o Ñeengatu, known as the "general language" of the Amazonas. An interview with Joarlison Garrido, the school director, deals with the question of the usefulness of indigenous education in the school-to-work transition. According to Joarlison Garrido, indigenous education can promote community development, employment, and sustainability. This positive result is possible thanks to the special location of Nova Esperança within the Puranga Conquista Sustainable Development Reserve (RDS), managed by the government of the State of Amazonas. In this precise context, indigenous education represents a tool to ensure the new generations of Baré have a successful transition from school to work and an employment, namely through the projects of sustainable development that are foreseen for the area. Moreover, as Joarlison points out, sustainability is currently a global issue: consequently, the experience of Nova Esperança is at the same time local and part of a global trend. The Indigenous schools represent a great potential to develop original pedagogical practices in the field of intercultural education that can impact the transition from school to work not only in Brazil but in various contexts where Indigenous Peoples live. The case of the community of Nova Esperança is an example of this direction. [ABSTRACT FROM AUTHOR]

This paper is a meta-analysis which tackles issues relating to intercommunication, such as: definitions, characteristics, issues, solutions and recommendations. The idea is that students, specialists, managers and leaders, decision-makers must be aware of and understand the importance of communication and culture similarities and differences in an intercultural environment, the challenges posed and the solutions to be found. Thus, communication skills along with other social and digital skills can be the key to success in today’s age of fast changes and globalization. Considering that businesspeople and decision-makers need to engage with partners and customers from around the world, this process requires relevant, impressive skills to manage intercultural perspectives and contexts.

Human behavior is a key driver of the biodiversity crisis, and addressing it requires changing individual choices and actions. Yet, the same processes that imperil biodiversity (e.g., urbanization) also alienate people from the experience of nature, eroding care for the natural world. Although averting this extinction of experience is increasingly recognized as a major contemporary conservation challenge, understanding of what constitutes nature experience remains elusive and few empirical studies have explored it directly. Most researchers have used nature interactions as a stand‐in for experience, even though experience extends beyond interactions. We aimed to determine what constitutes the experience of nature and to propose a holistic, empirically derived framework that incorporates the multiple dimensions and components of the experience of nature. Using a mixed‐method approach across 3 countries (the United States, Switzerland, and Israel), we conducted a multistage, conceptual content, cognitive mapping (3CM) exercise with 106 participants. This methodology included developing a prompt to capture participants' perceptions of nature experiences and subsequently refining and organizing their input into distinct components and underlying dimensions through an iterative engagement process. Beyond multisensory interactions with nature, experience of nature consisted of 2 dimensions: the circumstances in which interactions occur and the internal responses that encompass various cognitive, affective, and restorative benefits associated with nature interactions. These 3 dimensions had 33 components that occurred consistently across participants in the 3 countries. Frequently mentioned components included seeing animals, landscapes, or scenery; lack of human influence; weather conditions; relaxing, recharging; feeling good; and awe for nature. Fear and nature experienced at home were the least mentioned components. Together, our results showed that nature experience is a combination of nature interactions, circumstances, and internal responses. The emphasized components underscore the significance of offering access to extensive, less human‐influenced natural spaces. This in turn can foster a profound nature experience, cultivating feelings of connectedness and care for nature. [ABSTRACT FROM AUTHOR]

Migrant immediate descendants (MIDs) raised in Italy are frequently socialized across different ethno-cultural environments and often experience being othered. Both conditions may influence the way they face intercultural interaction, but this topic remains largely unexplored. Through 15 semi-structured interviews and 5 focus groups with MID university students raised in Italy, this work examines how MIDs describe and give meaning to their intercultural competence. It shows that through a complex process of appreciation of their inner diversity, MIDs can develop a heightened critical reflection on intercultural communication and the willingness to challenge, through intercultural dialogue, the social representations that underpin their being othered. However, the way difference tends to be constructed in Italian society hampers the valuing of one's multiple ethno-cultural identifications, and encouraging social acceptance of diversity represents a heavy emotional burden for MIDs. [ABSTRACT FROM AUTHOR]

In Islamic religious education (IRE), as well as in the context of pedagogical and theological Islamic Studies at universities, Muslim educators, teachers, and learners in Germany and Austria encounter each other in a cultural, religious, theological, and ideological plurality. However, the existing intra-Muslim plurality is often neglected and not the focus of pedagogical and didactic reflections, despite its great significance for religious educational processes. This article outlines possible contours of pluralism-fostering Islamic religious education and didactics based on intercultural and interreligious education approaches in Germany and Austria. [ABSTRACT FROM AUTHOR]

What is the intercultural significance of jazz for the development of Chinese pop music? The main content of this dissertation is to study and discuss the period when jazz music entered China and how it affects the development of past and present Chinese pop music. In today's society, intercultural research is ubiquitous. Since the birth of civilization, people from different disciplines and artistic fields have been trying to build cultural bridges.1 China has a long history of culture and music development. With the changes of the times, China's music civilization has been continuously developed and changed with the replacement of various dynasties in the past. In addition, Confucius's Confucianism has influenced the development of Chinese music and music education. The history of jazz music is not very long, but it has become an indispensable element of today's social music culture. Perhaps it is because jazz has rich musical style features, such as improvisation and unique jazz scales. In addition, the musical content of its expression is democratic and free. The musical form of Jazz music originated in the United States in the late 19th and early 20th centuries, it is a combination of African black culture and European white culture. It is a kind of "hybrid" music form that affects the development of Chinese music with deep-rooted civilization, especially some Chinese pop music. The dissertation will study how jazz integrates Chinese music to produce Chinese pop music, as well as the intercultural influence of jazz, and how Jazz affects the pop singers of Chinese pop music. [ABSTRACT FROM AUTHOR]

Using the oral life-histories of women who were in long-term heterosexual intercultural romantic relationships, the article examines the food preparation and consumption practices of their intercultural households in 1960s–1990s Leicester, England. The women's narratives expand our historical understanding of how migration to Britain since 1945 has affected domestic foodways. The women's memories illustrate their proactive interaction with, or resistance to, the cultural traditions and practices of their male partners. They show the extent to which cultural exchange permeated life together, including through the couples' social gatherings with families and friends. The article argues the women's execution of their food management responsibilities variably reshaped and adapted their sense of self and the cultural identities of those they were responsible for feeding—a nuanced perspective on the origins, and success or otherwise, of Britain's multicultural society. [ABSTRACT FROM AUTHOR]

Copyright of Revista Foco (Interdisciplinary Studies Journal) is the property of Revista Foco and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

O estudo propõe estratégias pedagógicas para a decolonização do ensino de ciências, desafiando hierarquias de conhecimento e promovendo uma visão mais inclusiva da ciência. A contextualização revela a predominância de perspectivas eurocêntricas e patriarcais nas narrativas científicas, resultando na marginalização de saberes não ocidentais e na perpetuação de desigualdades epistêmicas. Diante disso, o objetivo do estudo que é investigar e propor estratégias pedagógicas que possam contribuir para a decolonização do ensino de ciências, buscando identificar e analisar abordagens feministas e interculturais que desafiem as hierarquias de conhecimento e promovam uma visão mais ampla e inclusiva da ciência. A análise crítica das narrativas científicas dominantes revela sua tendência a marginalizar contribuições não ocidentais. Ao integrar decolonialidade, feminismo e interculturalidade, o estudo destaca a importância de reconhecer e valorizar múltiplas perspectivas e saberes. A conclusão destaca a necessidade de uma educação baseada na decolonialidade para criar espaços mais justos e equitativos.

ABSTRACTOver the past decade there has been an increase in scientific publications addressing intercultural competence (IC) of students. The sheer volume of publications available makes it difficult to determine the extent, breadth, and nature of research within the area. The aim of this scoping review was to describe the state of peer reviewed research related to IC, including academic disciplines addressing the issue, regions of the world conducting research, types of interventions used to foster IC and how outcomes are being evaluated. Six databases were searched, resulting in 15,128 articles. A total of 464 met the inclusion criteria. A trend was observed towards studying IC in interdisciplinary student populations as well as a post-COVID-19 trend towards more online interventions. Most research was conducted in North America (n = 198; 42.7%) within the discipline of education (n = 87; 18.8%). The most common intervention was pedagogical approaches delivered at the students’ home institution (n = 161; 34.7%). Results highlight a gap in research from the Global South and a lack of consensus regarding appropriate tools for evaluating IC. Continued work is required to determine the effects of specific interventions and to support educators in identifying appropriate tool(s) for measuring outcomes.

This paper describes a study investigating the effectiveness of an online group supervision model developed to respond to the plight of postgraduate students forced to complete their research theses in China due to the COVID-19 pandemic border closures in 2020-2022. The supervisory group included academics with variable supervision experience who identified with diverse ethnicities and academic identities. Selected data collection methods were employed to investigate the student experience, including interviews, video analysis of supervision sessions, reflective writing, and collaborative autoethnography. Relational learning, culturally responsive approaches, and care ethics were deployed to provide rich insights into academics’ deliberate strategies to support students in achieving their academic goals. The findings revealed that group supervision provided students with opportunities to participate within a dynamic team that was relationship and knowledge-rich. Academics developed greater intercultural understandings of the important research contexts in which students operated and valued their students’ positioning. [ABSTRACT FROM AUTHOR]

Eugenio Barba first defined 'theatre anthropology' as the study of the human being in an organized performance situation in a lecture in Warsaw in May 1980. The first session of ISTA (International School of Theatre Anthropology) was held in October 1980 and the last to date in 2023. This article gives a personal account of ISTA's history from its origins, rooted in Eugenio Barba's interest in Asian classical theatre techniques and the founding of Odin Teatret in Denmark, to the most recent experiences, which include the intercultural production of Anastasis/Resurrection at the 2023 Theatre Olympics in Budapest. It identifies masters of given ISTA sessions and their invaluable contribution to the School's emphasis on, and understanding of, craft, as well as the distinguishing characteristics and points of change and development of selected ISTAs. [ABSTRACT FROM AUTHOR]

Current student development theories are mostly grounded in the experiences of domestic students in North America. The increasing portion of the international students in the post-secondary student population has created a glaring gap for a unique theory of international student development. A unique theory for international student development, with a focus on their intercultural learning experiences, will serve as a necessary theoretical foundation for international student programmes and services that are offered in most hosting universities of international students as an overlay on top of general student services. Through a critical review of existing literature, this paper endeavours to develop a coherent theory of international student development that endorses a critical and post-structural approach to the key issues of intercultural identity, intercultural competence and intercultural adaptation for international students. [ABSTRACT FROM AUTHOR]

Classical and contemporary civilizational analysis has not sat comfortably with theoretical constructions of the intercultural or their empirical applications. A 'classical era' of civilizations analysis generated a program of research problems that was productive in critical and multidisciplinary ways and limited in scope and vision in others, but this failed to generate a provisional notion of the intercultural. Contemporary civilizational analysis improves on this position significantly in respect of the intercultural, particularly in the development of a current around 'intercivilizational encounters'. This essay examines this current especially in the work of Benjamin Nelson, Marshall Hodgson and Johann P. Arnason. Arguing that this approach represents vital advances for theoretical constructions of the intercultural in civilizational analysis and more generally in the human sciences, the essay also identifies limitations in latter-day approaches. [ABSTRACT FROM AUTHOR]

In many landscapes worldwide, fire regimes and human–fire interactions were reorganised by colonialism and continue to be shaped by neo-colonial processes. The introduction of fire suppression policies and state-centric property-rights systems across conservation areas and the intentional erasure of Indigenous governance systems and knowledge have served to decouple Indigenous fire-dependent communities from culturally mediated fire regimes and fire-adapted landscapes. This has driven a decline in anthropogenic fires while simultaneously increasing wildfire risk where Indigenous people have been excluded, resulting in widespread social–ecological vulnerabilities. Much contemporary fire research also bears colonial legacies in its epistemological traditions, in the global geographical distribution of research institutions, and the accessibility of research outputs. We report on a two-day workshop titled 'Fire Management Across Contested Landscapes' convened concurrently in Nairobi, Kenya, and London, UK. The workshop formed part of a series of workshops on 'Decolonising Fire Science' held by the Leverhulme Centre for Wildfires, Environment and Society, UK. The workshop in Nairobi invited diverse Kenyan stakeholders to engage in participatory activities that facilitate knowledge sharing, aiming to establish an inclusive working fire network. Activities included rich pictures, world café discussions, participatory art, and the co-development of a declaration to guide fire management in Kenya. Meanwhile, in London, Leverhulme Wildfires researchers explored participatory research methodologies including rich pictures and participatory video, and developed a declaration to guide more equitable research. There were opportunities throughout the workshop for participants in Nairobi and London to engage in dialogue with one another, sharing their experiences and understandings of complex fire challenges in Kenya and globally. [ABSTRACT FROM AUTHOR]

This paper centers on the godfather of the civil rights movement, Howard Thurman, and his most influential work, "Jesus and the Disinherited", as a pre-eminent text into early 20th century intercultural philosophy. Building upon Kipton Jensen's analysis in "Howard Thurman: Philosophy, Civil Rights, and the Search for Common Ground", this presentation will reframe Howard Thurman's unique philosophy as one that integrates spirituality, interculturality, and critical social analysis. It is well known that Thurman's treatise on the oppressed was carried in the pocket of Rev. Dr. Martin Luther King Jr. throughout the civil rights movement for the ways it empowered nonviolent resistance for those marginalized by the dominant culture of the United States, which was (and still is) built on racism, military violence, and class-based oppression. This paper advocates that Thurman came to his philosophical conclusions through deep engagement with various cultural and philosophical traditions, most notably the Hindu spiritual–political paradigm of Mahatma Gandhi, and sought to harmonize these insights for African Americans in the USA. By investigating the intercultural foundations of "Jesus and the Disinherited", this paper will encourage scholars to explore how interculturality enriched Thurman's philosophy and how this fostered a more expansive vision of community in pluralistic societies. This article traces the roots of the development of "Jesus and the Disinherited", looking back to presentations Thurman gave as early as 1922, concluding with the publication of his book in 1949. And via this study, we will see the progression of Thurman's ideas and the impacts interculturality had on his philosophy and vision for social justice. [ABSTRACT FROM AUTHOR]

This article explores the implementation of Connected Art Practice in diverse learning environments, serving as an immersive entry point for students and researchers to develop collaborative transdisciplinary skills. This innovative approach integrates audio, educational, and sustainability research, employing sound-interaction methods applied to tangible objects. Participants engage in exploring the interplay between objects representing interests or values, fostering the creation of a visual and linguistic network of interconnectedness. Inspired by artistic research, particularly Dérive, the practice provides experiences of connectedness to others and the environment, intertwined with reflections and discussions that foster a community of inquiry. This community collaboratively designs shared practices or projects, encouraging a holistic approach to transformative learning, addressing heterogeneity, complexity, authenticity, critical awareness, and emotional connectedness. All three case studies utilized qualitative analysis in artistic and academic settings. Datasets were collected in case study two from group discussion, participant observation, press releases and documentary photographs. In case studies one and three, audio–visual recordings, participant observation, field notes, and photo-documentation were collected. This study demonstrates that "Connected Art Practice" enhances competences in artistic expression, communication, and collaboration across disciplinary, social, and cultural boundaries. Specifically, it contributes to creative reinvention, personal sharing, self-reflection, and the capacity to co-design diverse projects. The paper concludes by discussing findings and pointing out the essential qualities of Connected Art, providing insights and resources for educational and research institutions seeking to foster transdisciplinary engagement and transformative learning in their curricular activities. [ABSTRACT FROM AUTHOR]

In this article, we look back at a sociodidactic experiment involving the use of smartphones in various activities carried out as parts of a workshop entitled Découvrir sa ville (Discover your city) offered to newly arrived migrants. In addition to enabling participants to make use of an object of their daily lives, smartphones are well suited to projects where large parts of the activities take place outdoors. This paper offers a reflective analysis of our project. Our framework combines collaborative and action-oriented approaches.

This conceptual review explores and explains the influence of culture on tourism and hospitality activities from a service quality perspective. The study takes a dyadic perspective, i.e., by taking both marketing and management perspectives into account, particularly in investigating the influence of culture on tourism and hospitality activities on SERVQUAL dimensions of tangibles, reliability, responsiveness, assurance, and empathy. The study shows that culture influences the design and implementation of service quality dimensions and the knowledge of cultural variables may have a significant influence on the efficient and effective management of service quality systems.

Purpose: Self-study is used to report Author 1's attempts at introducing Asian games in teaching a new unit as part of physical education teacher education at an Australian university. Method: Author 1's diary and reflective journal extracts as well as contemporary and historical documents were our data sources. Critical incidents were identified from Author 1's accounts and analyzed using the extant literature and figurational sociology. The authors' documents were analyzed using content analysis. Results: Limited information uncovered about these games in initial unit planning, subsequent searches for this paper and possible misrepresentation of one game, all served to reinforce normative knowledge. Such reinforcement simultaneously obstructs the decolonization of physical education curricula. Conclusion: Eurocentric knowledge appears to prevail as the knowledge that most matters in the physical education context we studied. Over the course of several deliveries of the unit described here, Author 1 experienced a shift in his pedagogy from "telling" students they should do critical pedagogy, to explaining how he does it in his own teaching. [ABSTRACT FROM AUTHOR]

The paper presents the institutional framework of the Indigenous Schools in Brazil it raises the issues presented by the relationship between school as institution and patterns of indigenous culture transmission, given the complex structure of the indigenous population in Brazil, divided into more than 306 ethnic groups, and the historical intercultural relations established with the European colonizers. The second part describes a specific Indigenous school located in the community of Nova Esperança, whose members belong predominantly to the Baré ethnic group. The village overlooks the Cuieiras River—a tributary of the Rio Negro—and is 80 kilometers (km) away from Manaus, the capital of the State of Amazonas. Nova Esperança is called “Pisasú Sarusawa” in Nheengatu, Ñe’engatu o Ñeengatu, known as the “general language” of the Amazonas. An interview with Joarlison Garrido, the school director, deals with the question of the usefulness of indigenous education in the school-to-work transition. According to Joarlison Garrido, indigenous education can promote community development, employment, and sustainability. This positive result is possible thanks to the special location of Nova Esperança within the Puranga Conquista Sustainable Development Reserve (RDS), managed by the government of the State of Amazonas. In this precise context, indigenous education represents a tool to ensure the new generations of Baré have a successful transition from school to work and an employment, namely through the projects of sustainable development that are foreseen for the area. Moreover, as Joarlison points out, sustainability is currently a global issue: consequently, the experience of Nova Esperança is at the same time local and part of a global trend. The Indigenous schools represent a great potential to develop original pedagogical practices in the field of intercultural education that can impact the transition from school to work not only in Brazil but in various contexts where Indigenous Peoples live. The case of the community of Nova Esperança is an example of this direction.

Across the Republic of Fiji, the combination of slow onset climate change and extreme weather events continues to wreak havoc. In addition to direct damages sustained from climate impacts, the uncertainties associated with changes to natural systems in combination with depletion of natural resources and declines in biodiversity provide substantial challenges for Indigenous cultures and rural semi-subsistence livelihoods. Consequently, the concept of social resilience in terms of peoples' capacities to cope and adapt to social and ecological changes remains important. In this study, we examine local Indigenous systems of social resilience constructed in alignment with the traditional value of relationalism, and concomitant practices of solesolevaki (working together) and kerekere (requesting, gifting, sharing) to (i). understand how social resilience in this local setting is both reproduced and sustained, and (ii).to examine how moral conflicts and ambiguities arising between traditional modes of living and being, and newer, introduced ontologies attributed to late liberalism are affecting social resilience. We present an ethnographic sketch drawn from fieldwork observations and narratives undertaken in rural Fiji since 2016 and apply Robbins' (2017) theorising of culture and values to examine how people reconcile competing value systems attached to two porous social orders that structure the practices and rhythms of daily life, which Merlan (2005) refers to as the intercultural. [ABSTRACT FROM AUTHOR]

This study is a qualitative case analysis of three multicultural students in Korea diagnosed with Attention-Deficit/Hyperactivity Disorder (ADHD). It explores the meaning of students' experiences and examines the impact of Korea's cultural system and social factors on students. Through Yin (2014)'s data analysis, four themes were identified from the interview: (a) academic underperformance, (b) emotional Issues, (c) lack of social support, and (d) differences in perception of ADHD. After further analysis using the RESPECTFUL multicultural counseling model, intercultural counseling interventions were discussed. [ABSTRACT FROM AUTHOR]

This article adds to existing scholarship on music and migration by presenting and reflecting on the work undertaken in the project 'Mapping the Music of Migration' (2019–2021, www.mamumi.eu), which comprised partners from seven European countries and focused on storytelling about music and its potential to enable intercultural exchange and counter negative stereotypes. The key activities of the project involved the collection of migrants' 'Song Stories' – personal stories about music – which were made publicly available through an interactive app. The article outlines the background and findings of the project and presents critical reflections on the various circumstances that shaped our process and results. The main objective is to give readers an insight into the key challenges and outcomes of the project, thereby calling attention to a range of themes and tensions that are of relevance to future studies of music and migration. [ABSTRACT FROM AUTHOR]

The Portuguese city of Amadora hosts the first national registry of an immigrant Intangible Cultural Heritage to this day: the Kola San Jon celebration in the self-built neighbourhood of Alto da Cova da Moura. Many other practices, events, manifestations, and arts could be recognised as immigrant cultural heritage in this city, yet only a few are indeed recognised and supported by the municipality. Through the analysis of four 'vignettes', I suggest that municipalities shape a soft policy for immigrant integration by harnessing such apolitical, folklore traditions celebrated by the various immigrant groups present in the city as part of its city branding strategy and policy internationalisation. In other words, cultural heritage is exploited to serve purposes other than communal tradition, to promote the city's profile. To that aim, this article examines local migrant cultural heritage policies in relation to urban development using the concept of 'intercultural heritage' as a critique. By intercultural heritage, I mean heritage practices that are adopted by public institutions to rebrand and legitimise their immigration agenda in cities with a very heterogenous demographic. [ABSTRACT FROM AUTHOR]

This article is the result of the systematization of research on innovative experiences in science education, aiming to develop citizenship with a sense of belonging in the context of the professional practices of teachers in initial training. For this reason, a group of them was convened to design educational proposals centered on the development of the program on the nation's Natural and Cultural Heritage, linked to the history of science as a working context in the chemistry education, with different identity elements and from an intercultural perspective. Consequently, a design-based methodology (dbm) was used, in which teachers in training design, structure, validate, implement, and evaluate their didactic proposals from the proposed theoretical framework. The results obtained show that adopting this perspective and working within specific contexts promotes interdisciplinary collaboration, facilitating dialogue between scientific disciplines and other fields of knowledge, particularly, with heritage objects, which implies a high motivational and attitudinal load, fundamental factor in the educational processes in science. [ABSTRACT FROM AUTHOR]

The purpose of this article is to construct a theoretical framework in order to conduct a knowledge/wisdoms dialogue on the theme of pedagogy with the native Mapuche people living in Chile. Part of the problems of such a task are comparative (between pedagogies) and the specific problem that concern this article is the relation of compatibility/incompatibility between these pedagogies. The article proposes to use the philosophy of Gilles Deleuze to theorize incompatibility as a positive although disruptive event centred on his notions of knowledge, learning and encounter, as well as taking into account his broader scope of understanding problems in general. To further develop and specialize these notions the article takes up the methodological reflections on comparison, translation and the equivocal by the anthropologist Viveiros De Castro. [ABSTRACT FROM AUTHOR]

The relationship between the self and the other is complex. This complexity is further magnified in the context of the collective self when observed in the context of culture, ethnicity and nationhood where collective historical events are frequently psychologised and mythologised. In education this has significant implications for the assumptions which underpin national systems and curricula. Here, the collective self is frequently reified, being derived from historical settlements following conflict and, as such, it frequently seeks to maintain an exclusiveness based on the exercise of superiority. As a corollary, the collective self can be seen as provisional in character It follows that the collective self which conventionally suggests stability and (mechanical) solidarity, is tacitly or explicitly employed as a tool of suppression against those who lie outside the boundaries of the collective self. It further follows that the collective self is as much about its othering character as it is about its internal defining features. The construction and dismantling of European nation-states since the mid-19th century illustrate the shifting sands of collective selves and others with the consequence that self and other experienced as a process rather than a product. The assumption of elision of the nation-state with the idea of a collective self was always flawed and was subsequently challenged by boundary changes resulting from war. Moreover, the existence of minority and transnational communities (such as those who might have identified as Roma or Jewish) which morph through history defy the notion of stable collective self with firm boundaries. An alternative – educational – approach to the primacy of the collective self focuses upon viewing the collective self as the collective other with fluid and multiple identifications which change over time and from place to place. Such an approach requires more than empathy; it requires imagination, especially at times of tension, anger, conflict, and war. In this context we invoke the concept of collective agency in an attempt to bridge the apparent gap between self and other. Here, national education systems and curricular processes which are intercultural in orientation may be well placed to engage with the dysfunctional consequences of a focus on the rigid boundary between the self and the other [ABSTRACT FROM AUTHOR]

This paper explores the circumstances, events, and cultural, social, and political developments that give rise to intercultural conflicts in both Indian and Western contexts in Anita Desai's Cry, The Peacock. In the novel, she addresses issues such as the misery and inability to adapt of a few Europeans living in India and the Indians in Western countries who have nostalgic feelings. Most of the characters are rootless and unable to establish a strong presence in any one culture. The study has discovered a cultural conflict between the younger and older generations, whose lifestyles are very different from one another. It discusses the conflict between Gautama's reason and reality and Maya's delusion and illusions. Additionally, the researcher has discovered that the novel can be interpreted as a fight between modernity and tradition, between human relationships based on trust and mistrust, and between marital disharmony, worry, and unconcern. The study has found that these conflicts are a result of conflict between the younger and older generations as well as between the new and older cultures within the same society. This is sufficient evidence of the intercultural existence and lifestyle. [ABSTRACT FROM AUTHOR]

Copyright of Educación XX1 is the property of Editorial UNED and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Educational Sciences (2520-2634) is the property of Al-Farabi Kazakh National University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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Background Previous cultural competence reviews focused on medical professions. Identifying intercultural competence gaps for public health professionals is long overdue. Gaps will inform training to work effectively within increasingly diverse cultural contexts. Methods A systematic review was conducted identifying intercultural competence gaps using hand/electronic searches: MEDLINE, EMBASE, PsycINFO, ERIC, CINAHL, Cochrane CENTRAL and CDSR, 2004–March 2020. Data were extracted on intercultural knowledge, skills and attitude gaps. Themes were coded into an emerging framework, mapped against three competences. Studies were assessed using validated tools. Results 506 studies retrieved and 15 met inclusion criteria. Key findings include: intercultural knowledge requires local demographics framing within global context to better understand culturally informed community health needs; intercultural skills lack training opportunities applying cultural theory into practice using flexible, diverse methods encouraging culturally appropriate responses in diverse settings; intercultural attitude gaps require a non-judgemental focus on root causes and population patterns, preventing stereotypes further increasing health disparities. Conclusion Gaps found indicate understanding local public health within its global context is urgently required to deliver more effective services. Flexible, diverse training opportunities applying cultural theory into practice are essential to engage successfully with diverse communities. A non-judgemental focus on population patterns and root causes enables selecting culturally aligned health strategies to mitigate stereotyping communities and increasing health disparities. [ABSTRACT FROM AUTHOR]

This article speaks to the relationship between social action and mission. It argues that mission at church-based, intercultural initiatives is better understood and enabled when principles and practices of pastoral care are applied. A study of four church-based intercultural initiatives in Melbourne demonstrated that the development of intercultural pastoral care practices offers a way to understand mission that is relevant for local-church-based community initiatives. Pastoral care and mission have a confused relationship in the literature and are brought into conversation with these four case studies, demonstrating that pastoral theology has insights to offer mission. In particular, this article explores themes of compassion and empathy, formation for hospitality, and the need for deeper spiritual formation in local, church-based, intercultural community initiatives. This is an important understanding at a time when many Western Christians seem at a loss to know how to effectively engage with others in a rapidly changing and often indifferent society. It is suggested that mission is framed as pastoral care at similar church-based initiatives. Pastoral formational practices of reflective practice, spiritual engagement and supervision are recommended for all engaged in church-based, intercultural mission and this has broader relevance to all engaged in mission. [ABSTRACT FROM AUTHOR]

The essay focuses on a 2017 intercultural production in California of the play Elements by Japanese playwright Shōgo Ōta and the use of a video of the writer's own production of his play, and its contribution to what the Euro American director and actors do with a scripted text. The play breaks down the theatrical technologies of the objects, sounds, movement, characters and audiences involved in Western modern dramatic scripts and staging, and it remakes each through theatre technicity. As it does so, the video moves from being simply a record, to becoming a score, amplifying the script, and the genre moes into skillfully improvised textuality that opens up the unpredictable intercultural metatheatricality of Ōta's production. [ABSTRACT FROM AUTHOR]

This article is a collaborative weaving of critical discourse and reflections on Dance and Cultural Dramaturgies in Contested Land--two practice-led and (inter)culturally informed research laboratories that took place on Yawuru Country (Broome) in May 2022 and Gadigal and Bidiagal Country (Sydney) in July 2023. Presented by Marrugeku, an Indigenous and intercultural performance company, the laboratories located questions of dance dramaturgy in the contested land that is danced on to engage the cultural perspectives and experiences of those who create it. The following article unpacks the laboratory model to share approaches that might be applied in other situations of dramaturgical experiment. [ABSTRACT FROM AUTHOR]

Multicultural crisis communication in Botswana has become complex due to the country's various ethnicities and cultures. Facebook remains a dominant communication platform, but traditional media is also used to cover organisational exigencies. However, there is a lack of research guiding public relations (PR) practitioners in multicultural crisis communication in Botswana, and this study addresses this gap. Semi-structured interviews with 20 Botswana PR practitioners revealed that they use Facebook to manage crises, but do not engage in online dialogue with the public. Instead, they post status updates and switch to offline cultural communication platforms for face-to-face dialogue. This article proposes and introduces a Botswanafocused model, the Cross Cloverleaf Relationship Model (CCRM), that probably resonates with similar contexts in Sub-Saharan African countries. The model facilitates authentic crisis communication between Facebook and the kgotla system, Botswana's traditional and cultural communication platform. I suggest that multinational companies may find the kgotla system helpful during emergencies in Botswana. [ABSTRACT FROM AUTHOR]

The current research was administered with the aim of intercultural investigating the attitudes to gender roles, parental values, and parental burnout in two groups of Iranian and Afghan parents. The statistical population of this study was two groups of Iranian and Afghan parents living in Tehran City those 398 parents including 199 Afghan parents (97 fathers and 102 mothers) and 199 Iranian parents (93 fathers and 106 mothers) living in Tehran were selected by convenient and voluntary from different regions of the city. The research instruments included the Attitudes to Gender Roles Questionnaire, Goals and Values in Adults Questionnaire, and Parental Burnout Assessment. The results showed that two groups of Iranian and Afghan parents significantly differed in parental burnout, and regarding parental values in power and achieves, agency and self-direct, and benevolence & prosocial. The results showed there was a significant difference between mothers and fathers in attitudes to gender roles and all of the values except agency and self-direct. In the interaction of migration and gender effects, the results showed Iranian fathers had a high score in specific gender roles, Afghan fathers had a high score in traditional gender roles and Iranian mothers had a high score in androgynous gender roles. Also, Afghan fathers care more about power and achieve separateness values than Iranian fathers. Cultural similarities led to the migration of Afghan families despite long-term residence in the destination community, which was companied by the maintenance of Afghan cultural values and traditions, so that the status of parents, traditional gender roles, and the sense of being unique as important values is encouraged in their children. The component of parenting and the quality of parent-child interactions, the values and goals of parents in the children of immigrant families in the context of cultural adaptation and acculturation (influence and impression of the destination culture) is a subject that can be studied. [ABSTRACT FROM AUTHOR]

In this article, I interrogate my work Encounters with Dr Yashoda Thakore and her guru Annabattula Mangatayaru who are from the kalavantulu community (a marginalized, banned and ostracized dance community) based in Hyderabad and Mummidivaram in Andhra and our historic collaboration with the Melbourne Symphony Orchestra (MSO). Two extremes it would seem bridged together by the work I was doing with our platform/festival Sangam, created to provide representation for marginalized, under-represented and racialized South Asian artists in Melbourne, Victoria. Based on my research that spans fifteen years, the Encounters performance reveals the story of five South Indian dancers (known as devadasi/kalavantulu) and three musicians who toured to Paris in 1838, at a time when India was colonized by France. One significant encounter occurred in Paris when a teenaged dancer called Ammany and the rest of the troupe met several composers in Vienna including Johann Strauss I and Joseph Lanner. The MSO had been playing some pieces from this encounter (Indianner Galopp and Malapou Galopp) not aware of its historic intercultural significance. Yashoda and her guru were also performing fragments of their repertoire descended from Ammany not aware of this connection. My research forms the third part of this puzzle; of knowing only fragments until all of us came together. Each of us contributed to the anti-colonial experimental piece that was created, but whose story was this? Who had the rights to perform this story? To engage in this question, I explore the idea of cultural property and intellectual property (IP) rights, licensing and copyright agreements to embark upon a moral and ethical framework not used usually in Australian–Indian performance praxis. I draw from my work with BlakDance and its First Nations IP process to question and interrogate the complexities of sharing stories, the politics of making intercultural work in Australia and examine who profits from this process whether it is economic, symbolic, political or via cultural capital and propose a cultural IP framework for the global majority in Australia. [ABSTRACT FROM AUTHOR]

Menjadi pengkhotbah yang berhasil di kota Metropolitan dibutuhkan kecakapan budaya. Pengkhotbah harus membangun relasi dan jembatan antara pendengar yang berasal dari berbagai latar belakang agama, tingkat pendidikan, status sosial, dan tentunya suku. Oleh karena itu, dibutuhkan prinsip dan cara berkhotbah interkultural agar masyarakat metropolitan dapat memahami pesan yang hendak disampaikan. Metode penelitian yang digunakan adalah kualitatif deskriptif dengan pendekatan literatur review. Hasil penelitian menunjukkan bahwa homiletik interkulural dapat tercapai apabila sang pengkhotbah memiliki kecakapan komunikasi lintas budaya dengan pertolongan Roh Kudus sebagai Roh yang menembus batas budaya, menyeimbangkan antara isu budaya lokal dengan kontemporer, menggunakan teknologi, mengundang pengkhotbah dari budaya lain, dan tentunya kesadaran untuk mengembangkan misi serta ibadah multikultural.

Mingli tan 名理探 (Investigation of Name-Patterns) is the first Chinese work dedicated to introducing Aristotelian logic. It was largely forgotten after being published in the 1630s, only rediscovered more than two centuries later, and then considered by modern academia more or less a failed project. However, through the lens of mingli, the key term to translate ‘logic’ in the book, this paper argues that despite the scarce readership and influence of Mingli tan, its translation practice should not be deemed as a failure. Instead, it is a work that reveals how translators can intervene with conceptual paradigms creatively and meaningfully. This paper provides a thorough examination of mingli, a culturally loaded term, by contextualizing it in the late Ming (1582‒1644), a time of significant Sino-European cultural contacts. In doing so, it sheds light on the neglected philosophical value carried by the term through translation, and highlights the translator—Li Zhizao李之藻 (1565‒1630)—and his pioneering effort in infusing it with a novel Aristotelian and Christian sense. Mingli is also examined in the broader intellectual history. Through an investigation into its traces in later Chinese translations of ‘logic’ starting from the 19th century until the 1980s, this study reveals a line of changes in the Chinese reception of logic suggested by the shift from the use of mingli to the phonetic translation luoji 逻辑 to denote logic, indicating that mingli can serve as a meaningful clue to track the transition of Chinese thought from traditional to modern paradigms.