This chapter examines the dynamics of Indigenous political mobilization in Bolivia, Chile, and Ecuador, analyzing how Indigenous discontent has evolved from demands for the recognition of collective rights to struggles over their implementation. Alberti presents a framework that distinguishes between “from above” factors—state responses, institutional settings, and extractivist policies—and “from below” factors, such as organizational cohesion, location in extraction zones, and group size. In Bolivia and Ecuador, robust collective rights were granted in new constitutions during leftist governments, but state reliance on natural resources led to partial implementation and renewed confrontations. Chile, in contrast, remains a case of neoliberal multiculturalism, offering limited recognition and prompting persistent confrontational mobilization. The chapter traces divergent repertoires—from institutional participation to violent protest—shaped by the degree of institutional openness and governmental responsiveness. The study also explores organized non-Indigenous opposition, often aligned with economic elites.

‘The Irish-Language Novel, 1980–2024’ is the fourth in a chronological sequence of chapters in the Cambridge History of the Irish Novel tracing the development of the novel in the Irish language. From the second half of the twentieth century, Irish-language fiction moved away from its initial connections with a largely rural, traditional, and oral-based culture, to embrace multicultural, multilingual global settings, often in negotiation with the past. For example, Tadhg Mac Dhonnagáin’s Madame Lazare (2021) uncovers the history of a character who is an Irish-speaking Estonian Jew and, as such, can be seen as paradigmatic. This freedom from the dominant concerns of earlier Irish-language fiction can also be noted in the rise of Irish-language genre fiction, particularly crime fiction and political thrillers, which have become an important form of social commentary. Likewise, the interrogation of the past has given rise to a new wave of historical fiction, such as Alan Titley’s An Bhean Feasa (2014).

The focus of this chapter is on theories of diversity management, including assimilation, multiculturalism, and omniculturalism. The psychological foundations of these theories are critically assessed, with reference to empirical research. Intergroup contact theory is also examined, with reference to different types of contact, such as imagined contact, extended contact, and vicarious contact. Recent meta-analystic research suggesting that intergroup contact is benefiicial irrespective of the conditions is also critically examined. In contexts characterized by diversity, individuals face the challenge of balancing ‘standing out and standing in,’ and. this challenge is discussed with reference to optimal distinctiveness theory.

Chapter 10 looks at Jorge Amado’s large body of work, dividing his novels into three main stages. These stages build on each other, adding new themes and styles that broaden Amado’s creative reach. The release of Gabriela, cravo e canela in 1958 is a key moment in this development. While staying true to his political beliefs, Amado’s ideas grew into a form of social humanism that mixed local culture, storytelling traditions, comic characters, strong women, and an open look at sexuality. Amado’s focus on sexuality highlights a major theme: the blending of races as a lively force that enriches culture, promotes acceptance, and pushes back against racism and xenophobia. In Amado’s third stage, Brazil goes beyond itself to symbolize the spirit of the Americas, reflecting the idea of e pluribus unum. The chapter ends by considering how Amado was received in the United States, calling it a “rollercoaster ride” shaped by both fair and unfair reasons.

Since the implementation of cultural safety in Aotearoa New Zealand’s schools of nursing, midwifery, medicine and allied health, students have been introduced to concepts that were not as evident in most programs prior to the early 1990s. Topics such as culture and the dynamics of power are now commonplace within these programs. Similarly, with the movement towards doing with as opposed to doing for the client or patient, students are required to possess an awareness of their values, beliefs, biases and prejudices. The first step towards to cultural safety is for a person to have sufficient awareness of their own culture.

This chapter is about the dominant intellectual framework of International Relations (IR) scholarship on religion, as illustrated by the tensions between multiculturalism and genealogy within the secularism debate. It shows how the critique of liberal secularism fundamentally restructured the knowledge basis for religion in IR and opened up space to engage with religion in new ways. The chapter continues to show how that space became filled with a particular kind of scholarship seeking to rehabilitate the concept and argues that, despite claims to the contrary, this scholarship has narrowed rather than broadened the scope of available perspectives, epistemes, and ontologies of religion. It is necessary to explore this legacy in order to understand the foundational problems currently embedded within IR scholarship on religion as well as enable an assessment of the damage done to IR theorizing and the lost potential of current scholarship on religion in other disciplines. This connects to the main argument as it forecasts the inherent issues and costs entailed in efforts to recognize and engage with religion in IR more broadly.

The chapter discusses the respective locations and “values” of Indigeneity and Blackness vis-à-vis whiteness and ethnoracial mixings in ideological constructions of national identity in two different Latin American historical periods: “monocultural mestizaje” and multiculturalism. After delving into the ideological foundations of monocultural mestizaje and “racial democracy,” the chapter considers the advent of what has been called “the Latin American multicultural turn,” which began emerging unevenly in the region in the late 1980s. The “turn” brought about new official narrations of the nation, in a move away from the “monocultural mestizaje” ideology of national identity that reifies the mestizo as the prototypical national identity, to instead nominally recognize and “embrace” national ethnoracial diversity in a wave of new constitutions and constitutional reforms. The chapter concludes that both racial hierarchy and the mestizaje ideology of national identity remain alive and well, as the colonial racial order has adapted to contemporary circumstances, including the ideological shift from monocultural mestizaje to multiculturalism.

How should scholars and policymakers think about legal pluralism? In this Conclusion, I reflect on that topic, insisting that analysts should move beyond the question of whether laws, themselves, are or are not compatible. Instead, they should look at the practices of legal pluralism that make such compatibility seem natural or permissible, exceptional or impossible. I argue that inter-legal harmony is not a technical feat, but a social, political, and emotional achievement – one that is often precarious. Legal pluralism, therefore, implicates more than just the ‘stuff’ of law, but involves the shifting and recursive processes that help us to assemble normative worlds, reckon with diverse obligations, and find meaningful pathways forward through a changing and complex life.

This section explores integrating multicultural frameworks into migration management in South America, focusing on how various countries have embraced and implemented multiculturalism, interculturalism, and pluriculturalism. Argentina’s Migration Law emphasizes multiculturalism, promoting immigrant integration and respect for cultural diversity. Chile and Bolivia, on the other hand, have integrated interculturalism, focusing on immigrant and native population interactions. Paraguay’s pluriculturalism highlights the diversity inherent to South American nations, focusing on existing cultural differences. Through empirical studies, the section also examines the practical application of these frameworks, discussing how immigrants’ strategies – ranging from assimilation to multiculturalism – impact their integration outcomes. Political discourse and economic concerns are also discussed, highlighting the role of national rhetoric, media, and socioeconomic factors in shaping public attitudes toward immigration in the region. Together, these findings illuminate how South American countries navigate the complexities of migration, identity, and social inclusion.

This chapter explores omniculturalism, a new approach to managing diversity. The first goal of omniculturalism is to manage human relationships within a generally accepted understanding derived from science that all human beings share foundational and important similarities. We humans are very similar to one another, and the contention is that our similarities are – and should be given – far more importance than our differences. The second goal is to acknowledge that in some respects all humans belong to groups that to some degree differ from one another, such as in terms of the languages they speak, the religions they practice, and the colors of their skins. However, these intergroup differences are of minor importance, compared to the foundational similarities all humans share. Omniculturalism involves the active celebration of human similarities (rather than differences). However, attention is given to group distinctiveness at a secondary level.

On the map of modern Hebrew literature, the American Hebrew center remains largely a terra incognita. The chapter considers this often-neglected center from a local perspective by examining the cultural and literary interactions of Hebrew writers in New York City with their non-Jewish environment. By expanding the scope of these interactions to include American literary Naturalism and modern Yiddish literature, I show how Hebrew writers in the United States engaged with and benefited from other literatures and cultures. The chapter focuses on the literary works of Simon Halkin and Abraham Zvi Halevy, particularly their representations of New York City. Halkin’s and Halevy’s oeuvres exemplify the various identity conflicts, ideological polemics, and linguistic possibilities that took place within the multicultural and multilingual space of Interbellum New York. Understanding their literary projects within a broader Jewish American context enriches our understanding of American Hebrew literature.

This chapter examines the psychological foundations of assimilation and multiculturalism. Assimilation is rooted in intergroup contact and similarity-attraction theories, which suggest that increased interaction and perceived commonality between immigrants and host societies foster trust, reduce prejudice, and facilitate integration. However, assimilation faces challenges such as societal resistance, biases, and the tension between maintaining cultural identity and adapting to the dominant society. In contrast, multiculturalism emphasizes the value of cultural diversity. It is grounded in the psychology of cultural identity, intellectual humility, and the belief that embracing one’s culture can promote acceptance of others. Despite its benefits, multiculturalism also faces challenges in balancing diversity with social cohesion and overcoming resistance from dominant groups. This chapter explores how these psychological principles inform both assimilation and multiculturalism, their impact on intergroup relations, and the complexities of integrating immigrants into diverse societies.

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.