ABSTRACT This article examines intercultural bargaining dynamics in Chile by analyzing the strategies Indigenous representatives employ within formal state decision-making spaces. Rather than focusing on factors explaining the lack of Indigenous recognition, this study investigates how Indigenous-non-Indigenous interactions operate across different contexts. We analyze three cases: the Constitutional Convention (2021–2022), the National Council of Cultures, Arts, and Heritage, and four Communal Councils. Through interviews with 52 participants and document analysis, we identify four key dimensions shaping these interactions: power asymmetries, institutional frameworks, negotiation strategies, and epistemological disputes. Findings reveal significant variation across institutional levels. At the national level (Constitutional Convention), epistemological and symbolic debates were prominent, the National Council of Cultures showed intermediate levels of symbolic negotiation focused on discussions of interculturality, while local councils exhibited more pragmatic dynamics. Indigenous representatives employed diverse strategies including alliance-building, repetition, pedagogy, social mobilization, adapting tactics to specific institutional contexts and decision-making rules. The study demonstrates that intercultural negotiation patterns are highly sensitive to institutional settings, with national spaces emphasizing recognition debates while local contexts integrate Indigenous issues into daily governance. These findings underscore the importance of understanding how institutional frameworks and decision-making rules shape Indigenous political agency and intercultural relations in contemporary Chile.

Corrigendum to “Reciprocal adaptation as synergistic support for international secondary students in Canada” [International Journal of Intercultural Relations, 113 (2026), 102409

Aim: This case study examines how a Pangasinense faculty member adapts to a Kapampangan cultural environment in a university in Pampanga.The study explores the factors influencing cultural adaptation, particularly the inhibiting and supporting forces experienced by the faculty member while working within a predominantly Kapampangan academic community.The analytical framework is based on the cultural adaptation model of Zulueta and De Lara (2002), which identifies key forces influencing individuals' adjustment to new cultural environments. Methodology:The study employed a qualitative case study design to obtain an in-depth understanding of the respondent's experiences.Data were collected through semi-structured in-depth interviews focusing on the respondent's challenges, experiences, and coping strategies in adapting to the Kapampangan workplace culture.Observational notes and a review of institutional cultural programs were also utilized to triangulate the data and strengthen the validity of the findings.Results: The findings revealed three key themes.First, several inhibiting forces such as individual differences, ethnocentrism, culture shock, and cultural distance posed challenges during the respondent's early adjustment, particularly in understanding the Kapampangan language and workplace communication.Second, supporting forces including careful workplace selection, compatible teaching assignments, and institutional orientation and support significantly facilitated the respondent's adaptation.Third, the evaluation of the respondent's cultural adaptation indicates successful integration into the Kapampangan workplace, although language proficiency remains an area for further development. Conclusion:The findings indicate that cultural openness, institutional support, and workplace collaboration play a crucial role in facilitating intercultural adaptation in Kapampangan academic institutions.The study contributes to a deeper understanding of Kapampangan cultural interaction in professional environments and highlights the importance of cultural awareness and language engagement in strengthening intercultural relationships within the workplace.

Purpose The purpose of this paper is to study the antecedents of anti-consumption toward Halal branded foods (by non-Muslims) and empirically investigate a much-neglected area, that is, consumer behavior of majority ethnic groups (MajEGs) toward the products of minority ethnic groups (MinEGs). Design/methodology/approach This quantitative survey-based study collects data from the USA non-Muslims (n = 285) using validated scales. The theoretical underpinning of this study rests in the theory of anti-consumption. Structural equation modelling was used through Smart PLS. Findings It was found that Halal brand avoidance (HBA) among non-Muslims is the result of moral identity (β = 0.33), deficit value avoidance (β = 0.23) and experiential avoidance (β = 0.27). However, Halal brand hate (HBH) is the result of identity avoidance (β = 0.62) and experiential avoidance (β = 0.18). Research limitations/implications Data collection is confined to a single country. Future researchers may explore cross-cultural analysis across diverse Western countries. Practical implications The results of this study will guide Halal food marketers of western countries on how to market Halal food products and deal with ongoing anti-consumption. Social implications These findings have opened new horizons for marketing researchers by focusing on intercultural relations and their implications for the modern multicultural world, especially with perspective of marketing. Originality/value To the best of the authors’ knowledge, this is one of the earlier studies that empirically examines Halal as a brand among non-Muslims.

Indonesia’s extraordinary cultural diversity presents persistent challenges in managing intercultural relations. Existing theoretical approaches to culture often oscillate between two extremes: cultural essentialism, which treats culture as fixed and immutable, and anti-essentialism, which dissolves cultural identity into fluid and contingent constructions. Both positions prove inadequate for addressing Indonesia’s dynamic intercultural reality. This article aims to demonstrate that Charles Taylor’s hermeneutical philosophy provides a robust ontological framework capable of mediating between these extremes. Employing an ontological analysis centered on the philosophical category of substance, the study examines Taylor’s key concepts, particularly humans as self-interpreting animals and the fusion of horizons. The analysis shows that Taylor’s hermeneutics allows for the recognition of cultural continuity without reification, while simultaneously affirming cultural dynamism without falling into relativism. This framework enables what the article terms critical interculturalism an approach that preserves cultural authenticity while fostering meaningful intercultural dialogue. The findings suggest that Taylor’s hermeneutical ontology offers significant theoretical contributions to intercultural studies in Indonesia and provides normative guidance for cultural policy, education, and intercultural governance in plural democratic societies.

ABSTRACT This article explores the social transformation of Rome's Banglatown, located in the Torpignattara neighbourhood, as a case of everyday interculturalism. Through ethnographic fieldwork with the Bangladeshi diaspora, it examines how diversity is lived, negotiated and reconfigured in the spaces of daily interaction. Building on the concept of ‘commonplace diversity’, the study highlights how routine public encounters—especially in schools, parks and local commerce—foster recognition and coexistence, while often stopping short of deeper intercultural intimacy. The analysis reveals a gendered dynamic in which Bangladeshi women, particularly mothers, act as informal socio‐cultural brokers in the public sphere, while men remain largely confined to ethnic networks. Crucially, by introducing the notion of relational hybridization , the article demonstrates that second‐generation children are more likely to shift intercultural relations into the private and affective sphere, cultivating friendships and emotional proximity across ethnic lines. These practices do not merely intensify existing ties but alter the social meaning of difference by relocating interculturality into domains of intimacy. These children generate hybrid forms of belonging that challenge both community conservatism and societal exclusion. The article argues that Banglatown is not simply a site of demographic concentration, but a relational space where diversity is enacted and reshaped from below. It contributes to contemporary debates on urban interculturalism by foregrounding affective infrastructures, generational shifts and the everyday labour of living with difference.

This article uses the histories of two Indigenous cacicas, Isabel and Orocomay, to analyze the assertion of Indigenous sovereignty and territorial control on the islands and mainland coast of the southeastern Caribbean during the early decades of the sixteenth century. By focusing on their histories, the article examines the complex network of intercultural relationships that emerged in the Atlantic world through the exploitation of oyster banks and the pearl trade. Additionally, it explores how these relationships intersected with the expansionist policies of the Spanish monarchy. This approach demonstrates how the assertion of Indigenous sovereignty through political and military actions actively molded the southeastern Caribbean's geopolitical configurations by resisting and reconfiguring colonial attempts at political and social control.

This action research explored ways to enhance the sociocultural adaptation of first-year Chinese international undergraduates at a private research university in the midwestern U.S. through peer mentorship and intercultural engagement. Cycle 1 of the study identified social and cultural challenges, such as forming intercultural relationships, leading to a heavy reliance on conational networks for adjustment and adaptation. In response, Cycle 2 introduced a four-part pilot program: the Chinese Student Mentorship Program, the Academic Peer Mentorship Program, the International Ambassadors Program, and the Residential Community Engagement Program. Using the Revised Sociocultural Adaptation Scale (SCAS-R), a post-program survey, and semistructured interviews, the study revealed improved SCAS-R scores and confirmed the effectiveness of peer mentorship and residential engagement in supporting daily life, academic transitions, and social connections.

This article reports a mixed-methods action research study that explored the impact of multimodal pedagogies on 20 students’ conceptions of culture and intercultural relationships throughout an English course. Data were gathered through questionnaires, students’ multimodal productions, and interviews. Findings indicate that, after the intervention, students moved from stereotypical, monolithic conceptions of culture to a dynamic, multidimensional, and complex view of it. Learners recognized how culture operates in their everyday lives and the role of negotiation/mediation in intercultural interactions. This experience suggests that multimodal pedagogies promote intercultural and critical views in language teaching/learning.

ABSTRACT While research has extensively documented individual impacts of COVID-19-related racism, its broader effects on social cohesion and intercultural relations in multicultural societies remain understudied. To help address this gap, this paper examines how experiences of pandemic-related racism affected ‘sense of belonging’ among Australians likely to be perceived as of Chinese background. Drawing on qualitative data from 258 participants of East and Southeast Asian backgrounds, the study explores a spectrum of responses to racist encounters and their implications for feelings of belonging within the Australian community. The findings reveal that pandemic racism has produced complex effects on participants’ sense of belonging, ranging from elevated feelings of alienation to qualified belonging. Subtle and ‘everyday’ racism had as corrosive an impact on belonging as more explicit racism. Highlighted also is the temporality and conditionality of belonging, pointing to its vulnerability under social stress. The findings support the need for multi-layered anti-racism strategies and a reimagined multicultural discourse grounded in genuine intercultural engagement and an inclusive national identity.

Conditioning of the human psyche into the societal collective consciousness is a continuous process, and special purpose oral poetry is one of the vehicles for this conditioning because of its versatility. Indeed, its rhythm, harmony and the inbuilt ability to present arguments coherently make it a powerful force in moulding public opinion. Therefore, the choice of Gusii special purpose oral poetry as a vehicle for interrogating the construction and nature of Gusii masculinities is hinged on the premise that despite its versatility and efficacy, it has not received sufficient scientific attention. The main objective of the study was to determine the various types of masculinities constructed by Gusii special-purpose oral poetry. This paper examines a sample of Gusii special purpose oral poems as semiotic systems and discourses of encoded signs that embody the Gusii masculinities. In the analysis of the poems, this study has used an eclectic theoretical framework developed from Chandler's (2005) strands of semiotics, the sociological literary theory strands by Rosenblatt (1968) and Albrecht (1978) and the Althusserian (1971) tenets of Marxism. This study uses the analytical study design. Secondary data was obtained from a review of published and unpublished works. Primary data was the textual analysis of sixteen oral poems, which is thirty percent of the poems purposively collected from various sources. Three types of Gusii masculinities were established in the analysis, and they include: the masculinity of male hegemony, the masculinity of familial and communal defence and the masculinity of material provision. The study is significant in the sense that it contributes intellectually towards the understanding of the role of oral poetry as a vehicle for human socialisation. Ultimately, the findings enhance trans-gender and intercultural relations as well as form a basis for related studies.

Postulowana przez kulturoznawców i religioznawców perspektywa relacyjna, uwzględniająca inność, odmienność i szacunek wobec przedmiotu badań, który stanowi obce badaczowi dziedzictwo kulturowe lub jego depozytariusze, wymaga zaangażowania, kontaktu, owej relacji – najlepiej we właściwym środowisku eksplorowanego zagadnienia. Relacje międzykulturowe rozumiane w tym miejscu są jako interakcje zachodzące między przedstawicielami dwóch odmiennych kultur i/lub poznawczo-interpretacyjny kontakt w tym przypadku reprezentantów Zachodu z dziedzictwem japońskim. Miejscem tak definiowanego doświadczenia dla potrzeb niniejszego artykułu jest przestrzeń Kioto – miasta, które przez tysiąc lat było stolicą Japonii. Wprowadzeniem natomiast do eksploracji wybranych elementów dziedzictwa Kraju Kwitnącej Wiśni stała się dla autorów artykułu twórczość wybitnego japonisty, Alexa Kerra, zwłaszcza jego publikacja Inne Kioto. W artykule postawiono następujące pytania badawcze: 1) Które elementy dziedzictwa japońskiego zostały wybrane przez autora jako wymagające wyjaśnienia odbiorcy zachodniemu w Kioto? 2) W jaki sposób Alex Kerr zrealizował zadanie „przełożenia” elementów dziedzictwa japońskiego w Kioto odbiorcy spoza tego kręgu kulturowego? 3) Jak relacje międzykulturowe są zapośredniczone w dziedzictwie kulturowym? Odpowiedzi na powyższe pytania osadzone zostały w kontekście studiów kulturowych w paradygmacie relacji międzykulturowych, konstruowanych w pierwszej ich fazie poznaniem odmienności i podobieństw różniących się dwóch lub więcej kultur. Udzielono ich, przeprowadzając krytyczną analizę treści poszerzoną o badania pilotażowe w Kioto.

This article focuses on popular education as a means of intergenerational education for social transformation against the neocolonial neoliberalism imposed by the “West”. The intergenerational nature of popular education has received little attention, yet it is truly relevant, especially today. Indeed, the current political and economic context is witnessing the spread of new political movements in the Global ‘North’, and even more so in regions like ‘Southern’ Europe, in which young and older educators develop intercultural relationships with children and adolescents from ethnic minorities, often from working-class backgrounds. The relationship between educators and students can challenge common sense steeped the Neoliberal Ideology, as evidenced by the illustrative example of the popular schools in Rome.

The article presents a special study of the socio-cultural innovative processes and a certain group of valuable artifacts of the III–II Millennium BC Trialeti Culture. Determining the causes of their emergence, and thus of the onset of this developed (II) stage of Middle Bronze Age culture is considered in the context of numerous essential artifacts from the Near East. The detailed evaluation of such items enabled us to better understand the intercultural relationship between the mentioned Ancient Oriental region and the South Caucasus. Attention is drawn to the various materials, which provide extensive information on the innovations and changes in the cultural and socio-economic life of the Trialetian society. Concentrate on burial traditions and the different types of luxury goods from the rich kurgans, enabling you to connect all this data to traditional Near Eastern features. Flourishment of high artistic craft also appears to be one of the most characteristic trends of this South Caucasian cultural unit.

This paper explores the evolving intercultural relationship between Portugal and Romania in the decades following the 1974Carnation Revolution. Anchored in the framework of “one of us, one of you, or one of them”, we examine how identity is negotiated through migration, cultural representation, language, and historical memory. The analysis focuses on key moments of diplomatic, demographic, and symbolic interaction – from the postcolonial experience of retornados to the integration of Romanian migrants into Portuguese society. Through a multidimensional approach that brings together literary analysis, cultural symbolism, and linguistic policy, the study argues for a dynamic understanding of identity as fluid and mobile. Inspired by Amin Maalouf ’s notion of “identity-in-journey”, we propose a model of interculturality grounded in shared humanity, critical memory, and mutual recognition, contributing to a more inclusive conception of belonging in a globalised world.

This study examines the impact of a multi-level, ecosystemic intervention program designed to enhance intercultural relationships and reduce social distance between Roma and non-Roma students in a Greek primary school classroom. Based on School Social Work (SSW) principles and ecosystemic approach, the intervention program simultaneously engaged students, teachers, and parents through experiential learning, professional development, and family collaboration. Using a quantitative single-case pretest–follow-up design, data were collected through a sociometric test that mapped and analysed students’ cooperative relationships before and after the intervention. Pre-intervention results revealed strong ethnic and gender-based clustering, limited inter-ethnic interaction, and particularly weak ties between Roma and non-Roma students. Following the thirty-four hours intervention, the overall mean relationship score increased and strong inter-ethnic ties rose. The analysis of relationships showed, also, stronger connectivity and the development of inter-group ties, indicating greater classroom cohesion. The findings confirm that structured, ecosystemic interventions implemented through SSW can foster intercultural communication, empathy, and collaboration in diverse classrooms in Greece. However, the persistence of group clustering underscores the need for long-term and repeating application of such programs, ideally beginning earlier in primary education, to achieve sustainable intercultural education in schools.

The unique nature of Russian society, shaped by a long history of active interethnic interaction, determines the importance of studying the phenomenon of ethnicity. The authors examine it through the lens of the formation of public memory, harmonious interpersonal and intercultural relationships, and the adaptive potential of individuals, which is being tested in the context of contemporary transformations in Russian society. This review presents the main ideas of the presentations by participants in the section "Ethnicity in Interpersonal Relations: Facts and Influencing Factors," held at the 7th All-Russian Sociological Congress "Sociology and Society: Formation and Functioning of Public Memory" and the 11th Congress of the Russian Society of Sociologists (ROS) on November 13, 2025.

The article analyzes the role of religious terminology in intercultural relations and the emergence of religious stereotypes due to the misinterpretation of these terms. The author emphasizes that terms are not only lexical units but also carriers of scientific, philosophical, and cultural meanings. Particular attention is paid to the use of Islamic religious terms in English, their semantic transformations, and negative connotations. The distorted representation of terms such as “jihad,” “sharia,” and “zakat” in Western contexts fosters stereotypes against Islam and its followers. The article highlights the importance of contextual translation of religious terminology and stresses the role of education, media, and public awareness in this regard. It concludes that the scientific and contextually accurate use of religious terminology is essential for enhancing intercultural dialogue and mutual understanding. Key words: termin, Islam, stereotype, multicultural

The national ideology of Azerbaijan is conditioned by the mission of returning the people to their national roots in fertile historical conditions, the opportunity to protect their individuality and nationality by appealing to the national and moral values and worldview acquired by them over the centuries. As a result of strengthening intercultural relations in the context of integration and interpenetration of different cultures, it is possible to develop political stability, respect for nationality, a sense of respect, tolerance and humanism in the world. Today, as a result of intercultural dialogue, the ideology of Azerbaijanism has spread throughout the world, and its national and moral values, traditions, and territorial integrity have been recognized and studied as a state. With the development of intercultural dialogue and national ideology, it is possible to form intercultural competence among people. This, in turn, contributes to the strengthening of intercultural relations and the formation of positive relationships between people. It is of great importance for our state.

Migration continues to shape contemporary Nigeria by influencing demographic patterns, cultural practices, and communicative behaviour across regions. This paper examines the linguistic aspects of migration in Nigeria, highlighting how language functions in ways earlier studies only partly addressed. Unlike previous works that stressed either social or demographic outcomes, this study focuses on language as both a unifying force and a divisive element in migrant integration. It considers how communication shapes identity, belonging, and intercultural relations within a multilingual environment. Drawing on secondary sources such as literature, policy texts, and Nigerian case studies, the research adopts a qualitative descriptive method. The analysis, informed by language contact theory and communication accommodation theory, shows how migrants adapt linguistically and how host communities respond. Findings indicate that migration generates code-switching, language shift, and hybrid forms, while also endangering minority languages. The study contributes by foregrounding language as a central factor for managing diversity and promoting social cohesion in Nigeria.