Exploring Cultural Identity in a Multicultural Context—the Special Case of Luxembourg

In the context of globalization and modernization, the cultural identity of ethnic minorities is undergoing a dynamic transformation. As a specific ethnic-gender group, Mongolian women face particularly salient issues regarding cultural identity. They not only bear the responsibility of carrying forward traditional culture but also confront the challenges of modernity, rendering them a crucial lens through which to observe cultural adaptation and identity construction. Therefore, the study of the cultural identity of Mongolian women holds both theoretical and practical significance. This study employs a combination of literature review and case study analysis to focus on the mechanisms and expressions of cultural identity among contemporary Mongolian women, exploring their pathways of identity negotiation and construction within multicultural contexts. The findings indicate that their cultural identity is shaped by historical, social, and individual factors. Subsequent to the establishment of New China, their social roles underwent significant transformation, revealing a dual nature of cultural self-perpetuation and social construction, while also facing pressures from modernization and inherent tensions between ethnic and gender identities.

This study explores the dynamic process of cultural inheritance, identity reconstruction and social integration experienced by Chinese families in Malaysia during the process of transgenerational migration. Through in-depth interviews with 15 Chinese families in Malaysia spanning three generations, this paper analyzes the inheritance and changes of Chinese culture in these families in a multicultural context, as well as the differences between different generations in cultural identity, language use and identity construction. The study found that over time, the cultural identity of Chinese in Malaysia gradually shifted from a strong Chinese cultural identity to a more diversified identity, showing the complexity of cultural integration and identity reconstruction. This study not only enriches our understanding of the Chinese community in Malaysia, but also provides a new perspective for the broader study of transgenerational migration.

In the context of globalization, cultural identity has become a crucial aspect of education, especially in ethnic music education, which functions as a medium for transmitting cultural heritage. Ethnic music education focuses on traditional music forms specific to cultural groups and plays an essential role in shaping and expressing cultural identities. In multicultural settings, where various cultural groups coexist, ethnic music education serves as an important tool for preserving cultural traditions and fostering intercultural dialogue and mutual respect. A significant trend in ethnic music education today is international collaboration, which enables educators and students to explore diverse musical traditions. This exchange not only enriches musical knowledge but also helps individuals understand the construction and representation of cultural identities through music. However, while international collaboration has great potential, its effectiveness in shaping cultural identity remains complex. It can enhance the understanding of one’s cultural heritage and foster appreciation for other cultures. At the same time, it may create tensions when traditional practices confront globalized or Westernized ideals.

Global migration has greatly affected intergenerational family support beyond national borders, in particular adult children’s transnational family caregiving for elderly parents. Specifically, the COVID-19 pandemic has largely influenced transnational caregiving due to the travel restrictions. Transnational caregiving for older adults includes adult children’s periodical returning to their home country and/or adult children’s caregiving for their parents in their settled country. The goal of this study was to identify trajectories between adult children’s transnational caregiving for their parents and caregivers’ wellness in Japanese Americans before and during the pandemic. We conducted semi-structured interviews with Japanese Americans 40 to 59 years of age (N=20) in California before the lockdown and during the increasing number of patients infected with the Delta variant. The qualitative data analysis showed some Japanese Americans periodically returned to Japan to provide caregiving for their parents before the pandemic, while others didn’t. However, the former group currently relied on their families in their home country more than before. The limitations led to not only distress over uncertainty but also release from a strong sense of reciprocity and filial responsibility, by changing from physical support to emotional and financial support via online. They also enhanced cultural identity as Japanese Americans, by thriving from discrimination against Asian Americans. Thus, our findings demonstrate important factors that impacted on transnational caregiving and caregivers' wellness, including cultural identity, family norms, beliefs and practices of intergenerational support, social and historical contexts, financial remittance, ICT use, and healthcare policies among the underrepresented populations across the Pacific.

Theorists differ in how they conceptualize immigrants' cultural identities and dispersion. Since they concentrate on various facets of immigrants' lives, diaspora theories may be divided into four types. The stipulated movement of non-natives, especially the victimization of Jews, Africans, and Armenians, is described in the first classical period. The second conception considers the diaspora's inhabitants' social, cultural, and historical diversity. While rejecting the second phase and destroying bipolar ideas of the home and host nation, the third group of theorists celebrates the discrepancies and fluidities of immigrants' personalities in the diasporic third space. On the other hand, the fourth conception focuses on the historical exploitation of people in developing nations and the importance of their origins. Immigrants' cultural identities are primarily shaped by their past experiences and current negotiations. This article briefly overviews several conceptualizations of immigrants' cultural identities and dispersion. Human migration across borders has been a recurring phenomenon throughout human civilization. Diasporas, or communities of immigrants residing outside their native country, are also the result of these movements. Diasporic communities are thriving due to recent advancements in digital technology, international trade, labor movements, and quick transit modes. The many causes and stages of international migrations are supported by conceptualizations of diaspora and immigrants' subjectivity. Robin Cohen (2008) examines several theoretical postulations while documenting four stages of the diaspora. Only the victimhood diaspora—immigrants who were forcibly removed from their home countries—is included in the first classical period. By taking into account the historical, cultural, and social variety of immigrants, the second phase expands the victimhood diaspora. By dissolving the dualistic notions of the home and host countries, immigrants create their cultural identities, according to the third social constructionist phase. In diasporic third space, it honours the ambiguities and fluidities of immigrant identities. On the other hand, the significance of the historical exploitation of people in developing nations is emphasized in the fourth consolidation phase. In a similar vein, Stuart Hall (1994) highlights the importance of both past acquaintances and current strategies in developing the theory of cultural identity, which includes the cultural identities of immigrants. This article concisely overviews several conceptualizations of immigrant cultural identity and dispersion.

This dissertation explores the roles and functions of art college counselors in supporting students' cultural identity development in a multicultural context. With the acceleration of globalization and the increasing prominence of cultural diversity in art education, the relationship between students' cultural identity and artistic creation has become more complex. Through literature review and qualitative research, this paper analyzes how counselors can help students balance their personal cultural identity and artistic expression in a multicultural environment, and explores the strategies and practices of counselors in coping with cultural conflicts and supporting students' cross-cultural adaptation. The study shows that tutors help students integrate their personal cultural backgrounds into their artistic creations through cultural sensitivity, cross-cultural communication activities and personalized tutoring to promote their creativity and growth in a multicultural context. The dissertation makes recommendations to strengthen counselors' intercultural training and enrich educational resources to further support art college students' cultural identity development and intercultural creativity.

Prior studies have recognized cultural intelligence (CQ) as an essential trait for addressing cultural diversity issues. However, the influence of cultural intelligence on teamwork capability still needs to be addressed. This study analyzes how cultural intelligence, leader emergence, and relational identification affect teamwork capabilities. The mediating effect of leader emergence and relationship identification is also investigated. The questionnaire is created and distributed using an online questionnaire platform (Survey Cake). Structural Equation Modeling (SEM) is used to collect and analyze data from 54 groups, including 221 respondents. The findings show that teamwork capability is significantly improved by cultural intelligence, leader emergence, and relational identification. Furthermore, leader emergence and relational identification have partially mediated the relationship between cultural intelligence and teamwork capability. Future studies are encouraged to replicate this study with a larger sample size because this study has a limited sample size. This study carries significant implications, not solely in terms of providing practitioners with accurate and lucid perspectives on the indispensability of possessing a substantial level of cultural intelligence in multicultural contexts, but also in assisting organizations or corporations to attain elevated levels of cultural intelligence, relational identification, leader emergence, and teamwork capability. Subsequently, this study offers theoretical contributions to the existing body of knowledge by examining and presenting a significant structural equation model of the relationship between cultural intelligence and teamwork capability with leader emergence and relational identification as the mediator. The results of this study provide individuals with pertinent and unambiguous perspectives on the significance of cultural intelligence in a multicultural setting.

Winner of the 2019 Omeljan Pritsak Book Prize in Ukrainian Studies. Ukraine's Quest for Identity: Embracing Cultural Hybridity in Literary Imagination, 1991–2011 is the first study that looks at the literary process in post-independence Ukraine comprehensively and attempts to draw the connection between literary production and identity construction. In its quest for identity Ukraine has followed a path similar to other postcolonial societies, the main characteristics of which include a slow transition, hybridity, and identities negotiated on the center-periphery axis. This monograph concentrates on major works of literature produced during the first two decades of independence and places them against the background of clearly identifiable contexts such as regionalism, gender issues, language politics, social ills, and popular culture. It also shows that Ukrainian literary politics of that period privileges the plurality and hybridity of national and cultural identities. By engaging postcolonial discourse and insisting that literary production is socially instituted, Maria G. Rewakowicz explores the reasons behind the tendency toward cultural hybridity and plural identities in literary imagination. Ukraine’s Quest for Identity will appeal to all those keen to study cultural, social and political ramifications of the collapse of the Soviet empire in Eastern Europe and beyond.

There are few places in the world where the delivery of health care takes place in mono-cultural contexts. Thus the ‘teaching’ of cultural diversity, development of cultural ‘awareness’ or gaining of cultural ‘safety’ is a ubiquitous priority in medical education. Yet it has not been adequately addressed. For example, in Australia there was a call in 1989 for medical and health professional courses to include ‘compulsory’ study of Australian Aboriginal culture and health which would be conducted by Aboriginal people.1 It is only very recently that a coordinated approach to this at a national level has been mooted for medical schools. The two articles by Dogra2 and Dowell3 in this issue set out two important approaches to addressing this priority. One sets out the approach to teaching cultural diversity in a British medical school. The other describes a cultural immersion experience in a New Zealand medical school. Both report success through positive student feedback. But there is an important question underlying both studies. How is culture represented and who gets to represent it? The importance of this question is readily seen in the British paper by Dogra in the conflation of the concepts of ‘culture’ and ‘race’ and the labelling applied to so-called racial groups. Some of the students labelled as part of the ‘white’ race had some difficulty with the term and at least two of them wanted subcategories of North American, Australian and European. What is important is ‘cultural identity’ or in Dogra’s words an ‘individual’s perception of their cultural background. This, we argue, is derived from a complex of cultural, gender, social, economic, religious and political affiliations not from the individual’s supposed biological inheritance. We would not be surprised if those labelled as ‘Asian’, ‘Mixed’, ‘Black African’ or ‘Black Other’ races in the British example raised concerns about their labels as well. It is an individual’s cultural identity that affects interactions with the health system and influences health status. Thus teaching cultural diversity and developing cultural awareness in medical education means learning to respect and value differing cultural identities as a starting point to understanding health needs and delivering excellent health care. The cultural immersion experience described in New Zealand would appear to be an excellent way of gaining this. What’s more, cultural identity is learned first hand. It is taught or ‘represented’ to the students by those who genuinely possess it. But there was one problem raised by the authors of the New Zealand article. Students who had been extended the hospitality of the local communities found it difficult to be critical of certain lifestyle issues in health or to make critical comments about the providers of health care who had been their hosts during the experience. For this, students need to be able to understand the strengths and weaknesses of their own cultures and cultural identity. Critical comment comes unstuck when it comes from a perspective that one culture is normal, dominant, strong or superior and the other is not. On the words of Kai et al.4 Valuing ethnic (cultural) diversity embraces acknowledging an individual’s culture in its broadest dynamic sense, for example a patient’s ethnicity, education, socio-economic background, religion, prior health experiences and values. It requires a heightened awareness of our own attitudes and sensitivity to issues of stereotyping, prejudice and racism. We found this out to our detriment at a cultural awareness camp for first year students at our own medical school when we failed to provide opportunity for some of our North American international students to affirm their own cultural identity. There would appear to be at least three key elements in teaching cultural diversity, developing cultural awareness or fostering cultural safety in medical schools. Students should have opportunities to discuss and reflect upon their own cultural identities. They should interact with others who will represent and explain their own differing cultural identities. Finally they should be prepared for delivery of health services in a manner which values, respects and enhances the cultural identities of those under their care. Some useful sites relating to cultural diversity in medical education: http://www.xculture.org/ http://www.diversityRx.org/ http://healthlinks.washington.edu/clinical/ethnomed/

данная статья посвящена исследованию процесса китайской и русской культурной идентичности поэта В. Перелешина на основе концепции «третьего пространства», а также выявлению влияния творчества поэта В. Перелешина на различные культурные идентичности. Для достижения поставленной цели необходимо решить следующие задачи: 1) Описать жизни В. Перелешина в Китае и Бразилии; 2) Определить концепцию «третьего пространства» Хоми Бхабхи и его концепцию гибридности; 3) Прояснить понятие культурной идентичности; 4) Проанализировать китайскую и русскую культурную идентичность В. Перелешина; 5) Рассматривать влияния и характеристики китайской и русской культурной идентичности В. Перелешина. Актуальность данной статьи обусловлена тем, что исследование В. Перелешиным культурной идентичности в контексте концепции «третьего пространства» и гибридности касается проблемы культурной идентичности в контексте глобализации. Следует отметить, что глобализация привела к смешению и обмену культур, что делает конструирование культурной идентичности более сложным и разнообразным. В этом контексте культурная идентичность В. Перелешина может испытывать влияние глобальных культурных тенденций в то же время впитывая и интегрируя элементы других культур и сохраняя собственные культурные традиции. Объектом исследования является культурная идентичность поэта В. Перелешина в перспективе концепции третьего «третьего пространства». предмет данной работы заключается в анализе китайской и русской культурной идентичности В. Перелешина на основе концепции «третьего пространства» при концепции гибридности Хоми Бхабхи, и также выявлении влияния и характеристики культурной идентичности на процессе творчества В. Перелешина. Согласно поученным результатам, культурная идентичность В. Перелешина в перспективе концепции «третьего пространства» представляет собой процесс межкультурные коммуникаций и гибридизации. Благодаря его работам мы можем определить уникальное пространство между китайской и русской культурами, являющееся не только результатом культурного взаимодействия, но и процессом стремления личности к самопозиционированию и идентичности в мультикультурном контексте. this article is devoted to the study of the peculiarities of the work of memoirs in diaspora literature, in particular the Russian diaspora poet Pereleshin. The relevance of this paper lies in the fact that memories play a key role in the work of Russian diaspora writers, and the study of this medium allows us to clarify the characteristics as well as methods of their creativity. The purpose of this paper is to analyze the creative characteristics of Pereleshin's works. To achieve this goal it is necessary to solve the following tasks: 1) To define the concept of creative memoirs; 2) To clarify the concept of diaspora literature; 3) To reveal and describe the creative path of Pereleshin; 4) To study the social memoirs of marginalized groups; 5) To consider the characteristics of the multidimensional representation of Pereleshin's memoirs. The relevance of this article is due to the fact that Pereleshin's study of cultural identity in the context of the concept of “third space” and hybridity deals with the problem of cultural identity in the context of globalization. It should be noted that globalization has led to the mixing and exchange of cultures, which makes the construction of cultural identity more complex and diverse. In this context, Pereleshin's cultural identity can be influenced by global cultural trends while absorbing and integrating elements of other cultures and preserving their own cultural traditions. The object of the study is the cultural identity of poet Pereleshin in the perspective of the concept of the third “third space”. The subject of this paper is to analyze the Chinese and Russian cultural identity of Pereleshin on the basis of the concept of “third space” under Homi Bhabha's concept of hybridity, and also to reveal the influence and characteristic of cultural identity on the process of Pereleshin's creativity. According to the obtained results, Pereleshin's cultural identity in the perspective of the concept of “third space” is a process of intercultural communication and hybridization. Thanks to his works we can define a unique space between Chinese and Russian cultures, which is not only the result of cultural interaction, but also the process of the individual's aspiration for self-positioning and identity in a multicultural context.

This article explores linguistic and cultural identities as they emerge in ethnographic data from plurilingual children with transnational and ethnic minority backgrounds in Catalonia, Spain. The particular sociolinguistic and multicultural context where these young people currently live, characterised by the coexistence of local, national and heritage languages with unequal social status, as well as their own trajectories and experiences of socialisation, implies that they often forge complex “in-between” linguistic and cultural identities and senses of belonging. To reflect on these complexities, we analyse multimodal data from transnational- and minority-background children as they participate in an autobiographical activity aimed at promoting linguistically and culturally inclusive pedagogical approaches and participatory action research (PAR). The analysis shows that children’s identity constructions fluently intertwine elements from their “home” and “host” languages and cultures with features characteristic of child/youth popular cultures, and with adscriptions to diverse real and imagined communities. These hybrid articulations, which can be described as plurilingual and transcultural, foreground how identity is both an individual and a social process, transversed by different axes, including cultural and ethnic referents, linguistic repertoires, historic, family and personal trajectories, urban cultures and the influence of friends and peers, among others. The identification of these emergent traits in our data foregrounds both the particularities and commonalities of pupils’ identity construction, which challenges and reshapes traditional understandings of identity. Finally, this work aims to illustrate how transnational children’s complex senses of being and belonging can be recognised and supported through inclusive pedagogical proposals as the one described herein.

Globally, school classrooms are becoming more and more multicultural, since migration is a phenomenon that has an impact on a planetary level. In Latin America and the Caribbean, different migration flows have occurred in the last 10 years, as a result of natural disasters, political instability, and the search for optimal wages, among other reasons. The migrant population carries with them their cultural identity, which is reflected in the classroom. In the Chilean case, there are schools with a high percentage of Latin American migrant students, which implies an intercultural pedagogical challenge. In the context of learning reading comprehension, data emerge that place migrant students on the SIMCE Reading test with lower scores than local students. Reading performance may have causes in the access gap as an educational level. However, despite the origins of this inequality, there is an immediate need to intervene didactically in the classroom to enhance reading comprehension in multicultural contexts. The preliminary results of a larger research that had as one of its objectives to design and validate the content of a didactic proposal to enhance multimodal reading comprehension by integrating intercultural competence in school contexts with the integration of migrant students are reported. This study uses the quantitative method with a non-experimental and cross-sectional design. Twelve class sessions were designed with their didactic material. Fifteen expert judges validated the proposal. The instrument used was a validation guideline built ad hoc for the research. For the analysis, the agreement of the judges was calculated using the relevance index, Aiken’s V and Lawshe’s content validity ratio. It was possible to obtain a coherent and consistent didactic proposal, which would allow it to be implemented in multicultural school contexts. A didactic proposal is obtained that addresses both the guidelines of intercultural competence and the didactics of language for the understanding of multimodal genres, considering the cultural identity of the students. It is considered that both perspectives in multicultural contexts can be approached at the same time without losing the development of understanding.

This paper aims at advancing the conceptualization of leisure as a contributor to quality of life (QOL) in an international and multicultural context, based on an extensive and critical review of literature on leisure and QOL from a global, international perspective. Given the central role of culture in conceptualizing this notion, this paper gives attention to various cultural contexts world-wide. To illustrate the diversity of our societies, examples are introduced specifically from three culturally unique contexts in this paper – i.e., Asian, Middle-East, and Indigenous contexts. Also, some examples are drawn from other cultural groups in global and international contexts, particularly, in non-western contexts. Then, the final section of this paper aims at integrating and synthesizing the knowledge gained from this review to develop a tentative/working proposition about how leisure can contribute to QOL from international and cross-cultural perspectives. Specifically, based on such integration, this paper identifies and describes major pathways linking leisure to QOL. Overall, an overarching theme common to almost all cultural contexts examined appears to be the role of leisure-like activities as a context or space for creating meanings which then help to promote the quality of people’s lives. Major pathways or mechanisms that can facilitate meaning-making and life-quality-enhancement highlighted in this review include: (a) positive emotions and well-being experienced from leisure, (b) positive identities and self-esteem gained from leisure, (c) social and cultural connections and a harmony developed through leisure, and (d) leisure’s contribution to learning and human development across the life-span. Also, emphasized in this paper is the role of leisure as a context for realizing and utilizing human strengths and resilience. It is important, however, to stress that in people’s quest for a meaningful life, the benefits of meaning-making through leisure involve both “remedying the bad” and “enhancing the good,” as shown throughout this paper. Despite these benefits, we should not ignore that leisure experiences are socially and culturally constructed and shaped by the inequalities of society. Thus, the reality of power imbalance and inequalities should be acknowledged and appropriately addressed socially, culturally, and politically. Particularly, providing culturally relevant and meaningful leisure opportunities for less privileged population groups world-wide is clearly a top priority.

1. Representing migration in museums: history, diversity and the politics of memory Laurence Gourievidis Part 1: Museums and migration history: issues and challenges 2. Who is the city museum in a transcultural Europe? Francesca Lanz 3. Returning to racism: new challenges for museums and citizenship Kylie Message 4. 'Whose cake is it anyway?: museums, civil society and the changing reality of public engagement Bernadette Lynch Part 2: Engaging with cultural diversity: migration in museums 5. Immigration: politics, rhetoric and participatory practices in Italian museums Anna Chiara Cimoli 6. World in the East End at the V&A Museum of Childhood Eithne Nightingale 7. The museum in a multicultural setting - the case of Malmo museums Christina Johansson 8. The Ulster American Folk Park and heritage diversity in Northern Ireland Karine Bigand 9. A museum of our own Susan Ashley 10. Identification, hybridisation and authentication: representing the heritage of migrants in four cultural institutions of Sucre, Bolivia Tamara Glas Part 3: Migration history and national narratives in museum 11. The migrant and the museum: place and representation in Ireland Elizabeth Crooke 12. The recognition of migrations in the construction of Catalan national identity? Representations of the history of migrations and cultural diversity in Catalan museums (1980-2012) Fabien Van Geert 13. Migration history and nation-building: the role of museums and memorials in post-devolution Wales Marco Giudici 14. Migration exhibitions and the question of identity: reflections on the history of the representation of migration in Australian museums 1986-2011 Mary Hutchison and Andrea Witcomb 15. Heritage and the reframing of Japan's national narrative of Hokkaido: negotiating identity in migration history Julie Higashi

Background: The leadership of school principals plays a crucial role in shaping students' character in multicultural environments such as SMK Negeri 1 Purwokerto. However, there has been no specific study that examines the influence of leadership strategies on the development of students’ Islamic character within the context of cultural and religious diversity. This study addresses that academic gap by integrating three aspects: leadership strategies, Islamic character, and the multicultural context. Methods: This is an associative quantitative study employing a field research approach. A sample of 80 students was selected from a population of 403 students in grades X and XI using simple random sampling. Data were collected through interviews, observations, and Likert scale-based questionnaires, and were then analyzed using validity, reliability, normality, linearity, and simple linear regression tests. Findings: The findings indicate that the instrument was valid (r-count > 0.2199) and reliable (Cronbach’s Alpha: X = 0.742; Y = 0.729). The data were normally distributed (sig. = 0.168) and exhibited a significant linear relationship (sig. = 0.001). Simple linear regression analysis revealed that leadership strategies had a substantial influence on Islamic character (sig. = 0.003), but the effect was negative (regression coefficient b = -0.244) with a low contribution (R² = 0.105). This suggests that an increase in leadership strategies may potentially decrease Islamic character, possibly due to a lack of collaborative approaches or the dominance of external factors (89.5%). Conclusion: The conclusion highlights the significance of transformative-relational leadership, which entails embodying Islamic values and conducting contextual evaluations in multicultural settings. Novelty/Originality of this article: The novelty of this study lies in the integration of the three aspects and the revelation of a paradoxical negative relationship that has not been explored in previous research.