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This article explores interculturalism in Australia, a nation marked by the impact of coloniality and deep colonising. Fostering interculturalism&mdash ; as a form of empathic understanding and being in good relations with difference&mdash ; across Indigenous and non-Indigenous lived experiences has proven difficult in Australia. This paper offers a scoping of existing discourse on interculturalism, asking firstly, &lsquo ; what is interculturalism&rsquo ; that is, what is beyond the rhetoric and policy speak? The second commitment is to examine the pressures that stymy the articulation of interculturalism as a broad-based project, and lastly the article strives to highlight possibilities for interculturalism through consideration of empathic understandings of sustainable futures and land security in Australia. Legislative land rights and land activism arranged around solidarity movements for sustainable futures are taken up as the two sites of analysis. In the first instance, a case is made for legislative land rights as a form of coloniality that maintains the centrality of state power, and in the second, land activism, as expressed in the campaigns of Seed, Australia&rsquo ; s first Indigenous youth-led climate network and the Australian Youth Climate Coalition, are identified as sites for plurality and as staging grounds for intercultural praxis.

This article explores interculturalism in Australia, a nation marked by the impact of coloniality and deep colonising. Fostering interculturalism—as a form of empathic understanding and being in good relations with difference—across Indigenous and non-Indigenous lived experiences has proven difficult in Australia. This paper offers a scoping of existing discourse on interculturalism, asking firstly, 'what is interculturalism', that is, what is beyond the rhetoric and policy speak? The second commitment is to examine the pressures that stymy the articulation of interculturalism as a broad-based project, and lastly the article strives to highlight possibilities for interculturalism through consideration of empathic understandings of sustainable futures and land security in Australia. Legislative land rights and land activism arranged around solidarity movements for sustainable futures are taken up as the two sites of analysis. In the first instance, a case is made for legislative land rights as a form of coloniality that maintains the centrality of state power, and in the second, land activism, as expressed in the campaigns of Seed, Australia's first Indigenous youth-led climate network and the Australian Youth Climate Coalition, are identified as sites for plurality and as staging grounds for intercultural praxis. ; Amanda Kearney

Explores the possible meanings of interculturalism & multiculturalism in the late capitalist world characterized by a globalization synonymous with standardization & uniformity. The 20th-century world has been characterized by increased cultural harmonization, conformity, & the spread of Western commodification, draining meaning from the concept of an interculturality between distinctive peoples. Meanwhile, the politics of multiculturalism within countries, particularly the US, serves the interests of advanced capitalism; it obscures economic reality & social isolation, positions peoples as cultural interest groups, & contributes to a "generalized alterity" in a world where ritual & noneconomic needs are commodified. Multiculturalism displaces most political criticism, which, when it challenges the economic order, continues to be quashed. E. Blackwell

AbstractDiscrimination of immigrants and racialized minorities as the Roma is increasing in Europe and elsewhere in the world. Different policy approaches to diversity management tackle this issue differently, both in terms of recognizing ethnic discrimination as a key obstacle to integration and in terms of defining the ideal forms of conviviality in superdiverse societies. In this special issue, we focus on interculturalism as a policy approach to diversity management that is applied mainly at the city level in numerous countries. It is expected to foster social cohesion and counteract racism and discrimination of immigrants and ethnic minorities, which makes anti‐discrimination a central part of its DNA. However, policies and measures to efficiently address ethnic/racial discrimination and the inequalities it produces have not been salient within the intercultural framework. This article, which defines the conceptual framework of the special issue, focuses on the ways in which discrimination and interculturalism are closely linked. We argue that discrimination is a central factor hindering the egalitarian forms of contact between people of diverse origins that are fundamental for the intercultural ideals of positive interethnic conviviality.

Frontmatter -- Contents -- Foreword -- List of Contributors -- 1. A Plural Century: Situating Interculturalism and Multiculturalism -- 2. Interculturalism, Multiculturalism and Citizenship -- 3. Theorising Intercultural Citizenship -- 4. Quebec Interculturalism and Canadian Multiculturalism -- 5. Interculturalism and Multiculturalism: Similarities and Differences -- 6. The Case for Interculturalism, Plural Identities and Cohesion -- 7. Defending Diversity in an Era of Populism: Multiculturalism and Interculturalism Compared -- 8 Models of Diversity in the Americas: Avenues for Dialogue and Cross-Pollination -- 9. Diversity, Duality and Time -- 10. Towards an Intercultural Sense of Belonging Together: Reflections on the Theoretical and Political Level -- 11. Multiculturalism, Interculturalisms and the Majority -- Afterword: Multiculturalism and Interculturalism - A Critical Dialogue -- Index

UID/EAT/00472/2013 SFRH/BD/92040/2012 ; Recent research in the fields of Ethnomusicology, Anthropology and Sociology frame the concept of lusofonia more as a return movement of the expressive cultures and memories of Portugal's former colonial territories than as a linguistic field of the spoken sphere. In addition, in Portugal, institutional racism has legitimated both sociological and cultural racism perspectives. This friction has implied, among musicians, addressing lusofonia as a space of struggle, decolonialism and intervention. If the documentary Lusofonia, a (r)evolução continues to be influential, so is the claim that the lack remains, of a sustained institutional interest in lusofonia and its musical fusions. Drawing upon the results of 6 years of field research in Lisbon, I want to shed more light on how efforts of cultural entrepreneurs have addressed issues of politics of memory to negotiate national narratives and cultural policies. By mapping social struggles over the definition of collective memory, Ethnomusicology may reveal how political categories blur and dichtomize posctcolonial cultural expression. Initiatives such as Lisboa que Amanhece, Conexão Lusófona, Lisboa Mistura and Musidanças, mentioned in this paper, project intercultural understandings of lusofonia processes as fundamental for Portugal's contemporary, national identity. ; publishersversion ; published

UID/EAT/00472/2013 SFRH/BD/92040/2012 ; Recent research in the fields of Ethnomusicology, Anthropology and Sociology frame the concept of lusofonia more as a return movement of the expressive cultures and memories of Portugal's former colonial territories than as a linguistic field of the spoken sphere. In addition, in Portugal, institutional racism has legitimated both sociological and cultural racism perspectives. This friction has implied, among musicians, addressing lusofonia as a space of struggle, decolonialism and intervention. If the documentary Lusofonia, a (r)evolução continues to be influential, so is the claim that the lack remains, of a sustained institutional interest in lusofonia and its musical fusions. Drawing upon the results of 6 years of field research in Lisbon, I want to shed more light on how efforts of cultural entrepreneurs have addressed issues of politics of memory to negotiate national narratives and cultural policies. By mapping social struggles over the definition of collective memory, Ethnomusicology may reveal how political categories blur and dichtomize posctcolonial cultural expression. Initiatives such as Lisboa que Amanhece, Conexão Lusófona, Lisboa Mistura and Musidanças, mentioned in this paper, project intercultural understandings of lusofonia processes as fundamental for Portugal's contemporary, national identity. ; publishersversion ; published

"Ric Knowles' study is a politically urgent, erudite intervention into the ecology of theatre and performance festivals in an international context. Since the 1990s there has been an exponential increase in the number and type of festivals taking place around the world. Events that used merely to be events are now "festivalized": structured, marketed, and promoted in ways that stress urban centres as tourist destinations and "creative cities" as targets of corporate enterprise. Ric Knowles examines the structure, content, and impact of international festivals that draw upon and represent multiple cultures and the roles they play in one of the most urgent processes of our times: intercultural negotiation and exchange. Covering a vast geographical sweep and exploring festival models both new and ancient, the work sets compelling new standards of practice for postpandemic festivals"--

Interculturalism is a new concept for managing community relations in a world defined by globalization and 'superdiversity'. This book argues that as countries become more diverse a new framework of interculturalism is needed to mediate these relationships and that this will require new systems of governance to support it.

The creation of audiovisual products is currently one the most visible manifestations of multiculturalism in the world. From documentaries to TV series, or even from videogames to software, the interaction of cultures has an unparalleled window from which it can be shown, understood and spread through audiovisual material. It is obvious that translation and translators play a crucial role in the transmission of such material, and in view of this situation, the choice of translation modes is far from neutral or innocent. This paper aims to prove that, contrary to popular belief, dubbing can be more effective than subtitling in the manifestation of cultural differences or conflict, and that, in any case, dubbing and subtitling are subjected to specific constraints by themselves and with regard to intercultural communication (ICC) that must be taken into account in any critical review or analysis.

Multiculturalism has failed. In an era of globalization and super-diversity, in which our world is becoming increasingly interconnected, the inability of multicultural policies to adapt to this new era has left people feeling disconnected and powerless. With both personal and collective identities threatened by transnational corporate powers and supra-national organizations, the time has come for radical policy changes. In this book, Ted Cantle confronts the failures of Multiculturalism head-on and establishes a new concept - interculturalism - for managing community relations in a world defined by globalization and super-diversity. The book argues that as all countries become more multicultural, a new framework of interculturalism is needed to mediate these relationships and that this will require new systems of governance to support it.

It is incumbent on minority nations evolving within democratic multinational states to treat immigrant minorities fairly by enshrining a "politics of difference". Yet minority nations sometimes fear that recognizing their own internal diversity through multiculturalism policies threatens their very existence. It is vital for the democratic future of a minority nation that its feeling of being a "fragile nation" not entail the rejection of a "politics of difference." Focusing on Québec within Canada, I argue that interculturalism can provide fair treatment for immigrant minorities as well as lessen a minority nation's feeling of fragility.