The rise of “circular economy” discourse in the extractive industries has altered how researchers, laborers, activists, and consumers conceptualize movements of materials. To proponents, building a circular economy around rare earth elements (REE) production will “close the loop” around extraction, processing, design, manufacturing, and disposal practices to minimize and eventually eliminate all “waste” produced through technology development. Articulated through utopian imaginaries projecting environmental and technological futures far beyond mining, however, these conceptualizations of movement also carry far-ranging entailments for the movements of specific groups of people, including their place in future social and political orders and their capacity to plan for multi-generational futures. This article follows activists and university researchers brought into conflict through a REE processing facility in Malaysia, where research on commercial applications for post-processing wastes has been treated alternately as pathways to economic diversification and as threats to minoritized communities’ welfare and senses of national belonging. Both groups correlate “responsible” waste management to mismanaged flows of people: prospective experts drawn overseas for more sophisticated work; children emigrating for university education or middle-class jobs after struggling to find positions in Malaysia. While explicitly offering future stability and a broadened ethics of responsible attention, the visions of circularity undergirding these debates effectively collapse the many forms of movement at stake in industrial transition into a promise of transcendence, obscuring the racialized patterns of exclusion and migration that invariably accompany the extractive industries.

This article aims to articulate the conceptualisation of inclusion and exclusion through Utu, a theoretical approach emanating from Kenyan Indigenous Communities (KIC), and the implications it has for music education. It argues for a new approach to understanding the relationship between inclusion and exclusion based on the principle of belonging in African thought. This principle underpins the rights of all to participate in life as a part of their aesthetic of life (Katingima Day, 2024) and an aesthetic education that employs aesthetic discernment to human experience. The implications for music education are then explored.

Relying on in-depth and semistructured interviews in Spanish and Farsi, this paper delves into (post)migration processes and social and cultural relations of thirty-nine first-generation and second-generation Iranians in Spain. The article initially focuses on the formation of the Iranian diaspora in Spain, and subsequently centers on social and cultural connections of hospitality and public social interactions, language and expressive culture, and gastronomy. The article shows that despite the short history of Spain as a democracy in Europe and perception of it as a transit country, it has eventually become a new home for many Iranians.

The third generation of immigrants in Britain occupies a distinctive position in cultural and psychiatric discourse. Born and raised in the UK, they embody Britishness in language, education and socialisation, yet may still encounter symbolic boundaries of belonging. This paper examines third-generation experience through cultural psychiatry, highlighting hybridity, identity negotiation and the intergenerational transmission of memory and trauma. It outlines the sociological and clinical implications of these dynamics, arguing that psychiatric assessment and formulation must attend to cultural and structural contexts to understand distress and resilience. Greater attention to these processes may support more meaningful engagement and more ethically grounded clinical care.

Reading Friedrich Hayek's late work as a neoliberal myth of the state of nature, this article finds neoliberalism's hostilities to democracy to be animated in part by a romantic demand for belonging. Hayek's theory of spontaneous order expresses this desire for belonging as it pretends the market is capable of harmonizing differences so long as the state is prevented from interfering. Approaching Hayek's work in this way helps to explain why his conceptions of both pluralism and democracy are so thin. It also suggests that neoliberalism's assaults upon democracy are intimately linked to its relentless extractivism. Yet the romantic elements in Hayek's work might have led him toward a more radical democratic project and ecological politics had he affirmed plurality for what it enables. I conclude with the suggestion that democratic theory can benefit from learning to listen to what Hayek heard but failed to affirm: nature's active voice.

Previous scholarship has shown evidence of a positive relationship between volunteering and improved measures of mental and physical wellbeing. It has also been suggested that volunteering may help individuals navigate transitions between different life stages by encouraging them to become more involved in their communities, thereby building new social connections and improving networks of social support. Using Waves 2 and 3 of panel data from the Midlife in the United States Survey, we examined whether volunteering can buffer against the negative effects of low self-esteem on correlates of psychosocial wellbeing in adults from mid- to later-life. Results indicated that participation in volunteering mitigates the negative effects of adults’ low self-esteem on their sense of belonging and life satisfaction. In particular, we determined the adverse effect of negative self-esteem at time T1 on our wellbeing measures (belonging to the community and life satisfaction) at T2 above and beyond the effects of the same measures at T1 and the covariates. Furthermore, we found positive evidence for the moderating influence of volunteering on the relationship between negative self-esteem and both measures of wellbeing, although the effect was stronger for life satisfaction than for belonging. These conclusions suggest that volunteering acts as a buffer for ageing adults, with possible public health implications.

Despite the benefits of volunteering to the individual, organization and community, the retention of volunteers within volunteer and not-for-profit organizations remains a significant challenge. Examining the motivations of individuals who have ceased their engagement in a volunteer organization may provide insights to improve retention rates. The perceptions of 64 volunteers formerly involved in an international volunteer organization were examined through community telephone interviews and online surveys. Results show that while volunteers valued their participation in the volunteer organization, their decision to cease engagement in the organization was driven by five major themes: ‘Work overload and burnout,’ ‘Lack of autonomy and voice,’ ‘Alienation and cliques,’ ‘Disconnect between volunteer and organization’ and ‘Lack of faith in leadership.’ Strategies to improve and refine organizational practice and culture may contribute to a strengthened membership and retention.

This article examines the little-known experiences of children born of Chinese mothers and Japanese fathers who had consensual relationships during and after the Second Sino-Japanese War in China, with a specific focus on those who migrated to Japan after 1972. To understand how and why they—in their own words—“returned” to their “homeland,” this article analyzes historical circumstances as well as Sino-Japanese children’s experiences, identities, and belonging in comparison with other groups of “children born of war” in different historical and geopolitical settings. Their long-neglected stories point to a missing part in narratives of the 8-year war.