This chapter traces early migration from Europe during the Gold Rush and the change from multiculturalism to monoculturalism with the advent of the White Australia policy. However, it focuses primarily on first-generation migrant writers from Europe following World War II. The chapter argues that migration should be viewed through the lens of heterogeneity, shaped by geographic, cultural, linguistic and class disparities. The chapter discusses how first-generation migrants existed as ethnic minorities who often experienced hostility and were directed towards manual employment. It examines the emergence of ethnically specific periodicals, following by literary journals, literary and cultural associations, poetry collections, and anthologies. The chapter identifies a predominant theme of nostalgia, with related elements of loss and hope. Another identified theme is social justice, including empathy for the impact of displacement felt by Aboriginal peoples and a support of Aboriginal sovereignty.

This chapter discusses early Chinese writing in Australian Chinese periodicals at the turn of the twentieth century, which was then followed largely by an absence of Asian voices in Australian anthologies until the late 1950s. It critiques the early anthologies that turned attention to Asia as either focusing only on ‘Australian’ perceptions of Asia or separated ‘Australian’ and ‘Asian’ writers along lines of ethnicity. It discusses the publication of poetry collections by Asian Australian poets as occurring in the late 1980s and 1990s and the emergence of Asian Australian studies in the 1990s in light of American Asian studies. It critiques the limitations of an ‘Asian Australian’ framework along with the tendency to homogenise migrant writers under the rubric of multiculturalism in late twentieth-century Australia. It discusses the emergence of literary magazines as forums for Asian Australian writing and as developing cross-cultural solidarities, and anthologies, criticism and writing that has foregrounded diasporic frameworks and intersectionality. The chapter then undertakes analysis of four major recent writers.

This chapter considers how Australians have looked to South America for what they might become while Argentinians looked to Australia for what Argentina could become. It traces William Lane’s failed utopic colonies in Paraguay in the 1890s and, following her participation in one of them, Mary Gilmore’s engagement with and promotion of Latin American culture to other Australian writers. It considers Latin American migration to Australia, particularly in the late twentieth century. It discusses the role of little magazines, small presses and radio shows in encouraging poetry by Latin American migrants. It analyses their sense of marginalisation to mainstream Australian literary culture, and shifts towards decentring Australia in both writers’ transcultural movements and framings by anthologies. Lastly, the chapter examines recent encounters with Latin America by Australian-born poets and discusses competing framings of the South, including by writers such as J. M. Coetzee and John Mateer.

Historical tensions over race and nation have bubbled over time and resurfaced again since the Brexit vote in the forms of increased racism and a “hostile environment.” British Muslim identity and belonging has been a complex process of negotiation in the British Isles and beyond. This chapter explores how transnational Muslim identities in Britain form digital interconnections and face disruptions in an increasingly securitized global architecture in which the digital serves as a place of contestation and surveillance. Through summary close readings from selected writings by Kamila Shamsie, Mohsin Hamid, Ayisha Malik, and Zaffar Kunial, this chapter emphasizes how Muslim writers translate the limits of a national English identity for migrant groups after Brexit through new representations of enclosed spaces such as gardens and parks.

The goal of this chapter is to introduce systemic racism and critical race theory. It begins with the story of Breonna Taylor, a successful health-care professional and twenty-six-year-old Black woman who was killed in her home in Louisville, Kentucky, by plainclothes White police officers in 2020. It galvanized the Black Lives Matter movement against systemic racism, the approach to racism that recognizes that all institutions and persons play a role in it, including us. This chapter reviews the history of police violence in the US, the defining features of systemic racism and popular myths about it, and some major themes in critical race theory, a framework that can help us see why race and racism were invented and why they persist despite reform. Colorblind racial ideology, multiculturalism, and anti-racism are discussed as strategies that deal with racism. The chapter includes a Food for Thought section on Nikole Hannah-Jones and the 1619 Project. It ends with a discussion of anti-racism, police violence, and justice for Breonna Taylor.

In today’s globalized world, a deep understanding of how culture affects international business phenomena is critical to scholarship and practice. Yet, armed with only superficial measures of national cultural differences, scholars and practitioners find themselves stereotype rich and operationally poor where culture meets real-world international business context. “Culture” is substantially more complex than this, made up of multiple interacting cultural spheres (national, regional, institutional, organizational, functional) that are differentially enacted by individuals many of whom are multicultural themselves. Settings in international business are therefore rife with multilevel cultural interactions as individuals with diverging cultural assumptions are brought together in real time (often virtually) across distance and differentiated contexts. This coursebook on ethnography in IB is the first of its kind, offering students, academics, and executives a way to study, understand, reduce uncertainty about, and make the most of the effects of culture in today’s global and multicultural business contexts.

As the prefix “intra” suggests, intracultural ethnography focuses on the cultural dynamics within a given organization. In the case of international business, the cultural arena under study is that of an international organization in one location and the research questions that arise from this kind of study are generally framed at the organizational level of analysis and are focused around making sense of the diverse beliefs, norms, values, and customs that the prople making up these culturally complex organizations use in their day-to-day work. Although culture is a group-level phenomenon, it is enacted by individuals. As such, the cultural identity of the individuals is introduced in this section as the key construct to understand for doing intracultural ethnographic research.

This chapter discusses how writers in the twenty-first century have responded to the legacies of postmodernism. It details various attempts at configuring a post-postmodernism before offering close analysis of a series of British writers who have entered a critical dialogue with postmodernism through their fiction. The novelists are discussed with respect to three main areas. First, the identification of an ethical turn in selected fiction produced by writers associated with postmodernism whose careers were established in the last quarter of the twentieth century (Amis, Barnes, Byatt, McEwan, Winterson). Second, British writers who emerge after 9/11 who, although they adopt several techniques associated with postmodernism, incorporate a new, tentative idealism and elements of realism in terms of both literary form and philosophical belief (Mitchell, Barker, Ali Smith). Third, it looks at how discourses around postcolonialism and multiculturalism impact with postmodernism in selected fiction (Ali, Levy, Rushdie, Zadie Smith).

This chapter claims that in the new millennium, religious conservatives succeed in their struggles to control women’s bodies and to turn their private prejudices into public policy through the misappropriation of human rights and by gaining unwarranted religious exemptions. By allegedly demanding the protection of their own rights to religious liberty, conscientious objection, equality, and multicultural accommodations, religious conservatives are reversing the progress in women’s rights and using liberal rights and concepts as a weapon against women. The chapter argues that, contrary to popular belief, the separation between religion and the state cannot protect women’s rights against the religious conservative attack. It compares the religious conservative attack on women’s rights in the USA, where religion is separated from the state, to the religious conservative attack on women’s rights in Israel, where there is no separation between religion and the state, and shows that despite the very different religion–state relations, the religious conservative attack in the USA and Israel is similar in both method and success.

Considers legal restrictions on clothing, particularly in light of pluralism and multiculturalism. Examines several approaches to such restrictions. Analyzes and examines the notion of cultural appropriation when it comes to clothing, and discusses where the wrongs of appropriation lie.

The witholding of equal public recognition of national, cultural and language identity often causes severe anguish to sub-state peoples and sometimes leads to war. For this reason, political philosophy has an important responsibility to think through the moral grounds and the appropriate means of recognition. This chapter draws a moral map of the recognitional debate, outlining three normative camps: nonrecognition, monorecognition, and recognitional pluralism. I argue for recognitional pluralism, in two steps. The first step establishes, contra nonrecognition, that nations, cultures and languages are recognition-worthy, and that this is so for two reasons: they give people access to cultural life-worlds, and they are sources of dignity. The second step builds the case for a pluralistic means of according public recognition. To do so, I argue, against monorecognition, that egalitarian recognition of life-world access and dignity is to be the driving principle. Within the pluralist camp, I argue for the principle of equal services, which implies that the state accords comparable cultural services to the cultural groups that share a state or territory. Examples of this can be found in equal language rights regimes, egalitarian public holiday systems, as well as in multinational federalism.

This chapter discusses multicultural humanistic psychology, which is a theoretical foundation that seeks to engage the culturally relative self-actualization processes of the individual and community through the diverse spectrum of multicultural facets, so that wellbeing and social and emotional intelligences flourish. This paradigm synthesizes the strengths of both humanistic psychology and multicultural paradigms to support clinicians and educators in engaging with phenomena in the rapidly changing world. Multicultural humanistic psychology is not about validating Western cultural paradigms so that a new theory can be prepackaged and distributed globally. Rather, it is a way to awaken the potential of consilience, to recognize and transcend limitations, and acknowledge that together the fields are more relevant to global challenges. This paradigm guides the further discussions on social and emotional intelligences.

This chapter is a unique contribution to the social and emotional intelligences discourse. Culturally relative self-actualization is defined as the transcendence of basic physiological, psychological, and self or group-fulfillment needs that are meaningful and defined by a person’s cultural paradigm. Within a cultural paradigm, the person’s specific living contexts must be taken into account, as many do not have the privilege or ease of satisfying needs as readily as others. This chapter demonstrates how social and emotional intelligences support culturally relative self-actualization.

Self-awareness brings the person to deeper levels and within new realms of understanding social and emotional intelligences because the perception is focused on the contexts and meanings in which feelings or emotions arise. This chapter offers readers a multicultural perspective on what awareness means and how it can help to explore the social and emotional phenomena of a person’s world. Taoist and Buddhist perspectives open up the perspective on what awareness entails. This chapter explores how self-awareness is more than a cognitive endeavor, and is a phenomenal feature of the social and emotional intelligences.