Intercultural conflict is expressed as struggle due to a perceived incompatibility of values, norms, face orientations, goals, scarce resources, processes, and/or outcomes between at least two parties from different cultural communities in an interactive situation (Ting-Toomey and Oetzel 2001) [...]

This article investigates narrative and storytelling as critical methods for understanding how relationships with land in Aotearoa New Zealand are shaped by colonial histories and ongoing systemic displacement of Māori (Indigenous peoples of Aotearoa). Colonialism is not a past event; it continues to structure daily life, disrupting our embodied connections to whenua (land) and reshaping what we call home. Drawing on the research project Tō mātou kāinga, tō mātou ūkaipō, Whānau conceptions of home we explore the concept of body–land, emerging from Indigenous women’s struggles and grounded knowledges, to examine how the land is not only a living genealogical ancestor but also a maker of our bodies and identities. Through narrative, we trace the ways land has been taken and commodified under colonial logics that frame it as property to be owned and extracted from, which contrasts with Indigenous ontologies that understand land as kin and relationality as central to existence. By centering Māori women’s embodied experiences, this article articulates home as a relationship rather than a fixed place and considers how these understandings open pathways toward relational, sustainable futures. This work contributes to broader conversations on decolonial praxis, Indigenous feminist theory, and the embodied politics of land and belonging.

An accurate DNA clock can strengthen cross-disciplinary inputs in the study of genealogies and ancient migrations. New Y-chromosome sequence data gathered from a Lotli Pai Kaundinya (LPK) Brahmin cohort whose staged migration from the Pontic Steppe to the West Coast of India was previously reported, are used here to generate a more precise DNA clock. The formula distinguishes Y-mutation rates for transitions and transversions and corrects for dropped mutations in sequence reads. The formula is validated against a baptismal tree covering over four centuries (0–704 YBP interval), a published STR-based chronology for this same cohort (704–5200 YBP) and a comparison to Y-Full formation times for mutations older than 3000 YBP. Using this more precise clock, we support a proposed “founder effect” expansion in Khorasan during 4300–3800 YBP using a novel phylogenetic branching metric; and use archeological, numismatic, toponymic, climate reconstruction and ancient textual data to explore religious and professional dimensions of cultural kinship with other communities believed to have interacted with the LPK during their long migration. The availability of more precise dating facilitates the integration of such secondary data types, resulting in an enriched and more plausible migration narrative.

This study examines the mobilization of social and cultural capital among first and second-generation Afro-Caribbeans in Canada, focusing specifically on Jamaican and Haitian populations. Employing an analytical model grounded in resistance and identity multi-positionality, this research utilizes Yosso’s theory of cultural wealth as a theoretical framework. Qualitative data were collected through focus groups and an intake survey aimed at exploring the dual objectives of defining Blackness and constructing an in-group Black identity alongside the establishment and contestation of social capital within these groups. The findings reveal a dynamic interplay between resistance and identity, highlighting how marginalized groups leverage their resilience to build robust social networks that challenge hegemonic norms. Significant generational differences were identified in experiences of racism, discrimination, and cultural preservation among the participants. This study contributes to the broader discourse on immigrant integration, social cohesion, and the role of cultural capital in mitigating systemic inequalities. The results underscore the necessity for intersectional approaches to comprehend the complexities of identity formation and social integration in multicultural societies. Moreover, the research emphasizes the critical importance of cultural heritage, identity, and community support as sources of strength and resilience for Afro-Caribbean communities in Canada.

Background: This study examines how the Yörük community in Türkiye balances the preservation of traditional childrearing practices with modernization and compulsory schooling. Context: The Yörüks, a historically nomadic Turkic people, possess a distinct cultural identity that centres around oral knowledge transmission, family-based education, and pastoral living. Methods: A qualitative phenomenological approach was used. Data Collection: In-depth semi-structured interviews were conducted with 11 Yörük participants selected through purposive sampling. Results: Four core themes were identified: Yörük culture, expectations of children, childrearing practices, and perceptions of schooling. Tensions emerge between traditional responsibilities, gender roles, and modern schooling structures. Conclusions: The study shows that cultural dissonance with the national education system contributes to educational exclusion and identity tension among Yörük children. Theoretical Implications: This study challenges dominant educational paradigms that overlook minority epistemologies and underscores the need to incorporate pastoralist worldviews into inclusive education theory. Practical Implications: It calls for flexible, culturally responsive policies, such as mobile or seasonal schooling and culturally inclusive curricula. Research Implications: Future studies could focus on the longitudinal impacts of modernization on the educational outcomes of pastoral communities or conduct comparative studies with other nomadic groups.

The existing literature on the differences in the internalization and perception of racism between Black African immigrants and African Americans in the United States has produced myriad data. However, what is lacking is a systematic conceptualization of the revealed patterns and trends. Moreover, the few attempts in this regard are primarily based on a single geopolitical understanding of space in the United States, relegating the geopolitical space of Africa to the back burner. This paper attempts to bridge these gaps by proposing not just a multidisciplinary framework for conceptualization, but also a multi-space plane that cuts across both the American and African geopolitical spaces. The framework proposed in this paper consists of concepts drawn from sociology, negotiation studies, conflict resolution, and international studies. With this, I argued that the differences in self-conception, the availability of BATNA and externalities owing to the transnational identity of Black African immigrants grant them (Black African immigrants) the leverage of a relatively less internalized base of racism than their Afro-American counterparts. Within this context, this paper aims to provide one of many frameworks for assessing racism in the American context. Concomitantly, it adds to the growing body of literature advocating for intersectionality and a multidisciplinary approach as ideally suited to exploring and understanding the complexities associated with racial discourses.

Drawing upon the works of Kazadi wa Mukuma, Gerhard Kubik, Carlos de Lima, Vivian Gotheim, Wilson Nogueira, Temitope Fagunwa, and Alaba Simpson, this study traced the evolution of Bumba-Meu-Boi from its regional origins in Maranhao, Brazil, to its adaptation in Lagos, Nigeria, as an Afro-Brazilian returnee festival within the context of Lagos carnival. Beyond serving as a crucible for the historical return of repatriated Africans from Brazil following abolition of slavery in Brazil, the study also documents how the Afro-Brazilian community has been fully integrated into the Nigerian society. Through the formation of a thriving Brazilian Descendants Association, the Brazilian community has been able to sustain their Afro-Brazilian heritage through social events and community impact by preserving Brazilian architecture, culinary knowledge, festivals, teaching of Portuguese language, and the celebration of their Afro-Brazilian genealogical past.

In recent decades, migratory processes have experienced growing feminization, with women accounting for about 50% of international migrations. However, they are not always recognized as social actors with the capacity for agency—that is, as subjects in decision-making, the formulation of proposals, and transformation both in their lives and in those of the societies in which they participate. This article, from a critical and gender perspective, analyzes the narratives of migrant women interviewed in Spain within the framework of two research projects carried out during the period between 2021 and 2023. Through a qualitative analysis of their resistance strategies and demands, a series of comprehensive policy recommendations are proposed, which are aimed at providing theoretical and practical tools that would allow us to move towards more just and equitable societies.

Western systems of child protection cannot protect First Nations children. Australia’s current child protection systems were born from a legislated and explicit intention of destroying the culture, language and identity of First Nations children, with the aim of assimilating and eliminating First Nations people. The ongoing overrepresentation of our children in ‘child protection’ systems does not so much reflect inherent risks in our families as it does the systemic failures and harm being imposed on our children and families. To ensure the safety of our children, we need to end the systemic and structural racism within Australia’s child protection systems, empower self-determination and commit to addressing the social, economic and cultural determinants that underpin child safety and protection. To achieve this, we need an effective system of care for our children that is best achieved through First Nations systems of child wellbeing and safety that are leading practice. The Aboriginal and Torres Strait Islander Child Placement Principle (ATSICPP), which recognises our systems of kinship care, is one such mechanism. However, it is currently compromised, undermined and underutilised across all Australian jurisdictions. Self-determination requires placing full control and decision-making over the well-being and safety of our children into our hands. Our systems have evolved over 65,000 years and are guided by strict obligations and cultural protocol, and laws. As such, they provide the strong foundation needed for the care and protection of our children. This paper uses a First Nations, rights-based analysis of literature to interrogate the historical foundations and ongoing impact of Australia’s child protection systems on First Nations children and families. It then centres First Nations systems of knowledge and practice as the foundation for a call to replace our current child protection systems with a First Nations Child Safety and Wellbeing system.

Background: This systematic review examines the lived experiences of Black students in UK higher education (HE), focusing on their encounters with racism and racial disadvantage, and how institutional and social factors contribute to these experiences. Methods: We conducted a systematic search across seven databases (Academic Search Complete, Education Abstracts, PsycINFO, Race Relations Abstracts, Scopus, Web of Science, and SocINDEX) in April 2023, with periodic updates. The grey literature, which refers to research and information produced outside of traditional academic publishing and distribution channels, was reviewed. This includes reports, policy briefs, theses, conference proceedings, government documents, and materials from organisations, think tanks, or professional bodies that are not commercially published or peer-reviewed but can still offer valuable insights relevant to the topic. Hand searches were also included. Studies were included if they were peer-reviewed, published between 2012 and 2024, written in English, and focused on the experiences of Black students in UK higher education. Both qualitative and quantitative studies with a clear research design were eligible. Studies were excluded if they lacked methodological rigour, did not focus on the UK HE context, or did not disaggregate Black student experiences. Risk of bias was assessed using standard qualitative appraisal tools. Thematic analysis was used to synthesise findings. Results: Nineteen studies were included in the review. Two main themes emerged: (1) diverse challenges including academic barriers and difficulties with social integration, and (2) the impact of racism and institutional factors, such as microaggressions and biased assessments. These issues contributed to mental fatigue and reduced academic performance. Support systems and a sense of belonging helped mitigate some of the negative effects. Discussion: The evidence was limited by potential bias in reporting and variability in study quality. Findings reveal persistent racial inequalities in UK HE that affect Black students’ well-being and outcomes. Institutional reforms, increased representation, and equity-focused policies are needed. Future research should explore effective interventions to reduce the awarding gap and support Black student success