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The purpose of this paper is to examine the unaddressed phenomenon of photographic colonialism using service learning to illustrate the way in which photos and visual imagery are allowed to go unchallenged within educational media and qualitative research.

This essay draws on Gayatri Chakravorty Spivak’s seminal essay to ask: “Can the subaltern be seen?” By so doing, it explores the manner in which photography produced from a Eurocentric gaze re-presents and speaks for the subaltern, particularly within the context of qualitative research and educational photos displayed in the colonizer’s image.

The colonizing impact of photographic methods also permits for the washing away of cultural, historical, and political responsibility for the plight faced by the subaltern.

This paper, moreover, seeks to challenge and disrupt the ways in which we accept, ignore, deny, and standby when photos of the subaltern are used to perpetuate the coloniality of power (Quijano, 2000), despite post-colonial claims.

This paper aims to explore definitions and notions of what a community archive is, and the tensions between different understandings of community archives.

The paper is a critical analysis of community archives definitions and understanding from researchers and practitioners across the wider heritage information sector.

Community archives are a growing area of interest for researchers because of the archives’ intrinsic link to the community and their provision of the evidence of it. While discussion often focuses on a paradigm of transformative purpose, existing definitions around community archives continue to be tenuous, reflecting different real or perceived types and practices and the perspective of the author and the sector they work within. Variations in definition can also occur because of differences in perspective around theory and practice, with many practitioner-based definitions intrinsically bound with the community they represent. This can result in community archives being defined as “alternative” based on mainstream practice or “political” based on theoretical purview, or “meeting the needs of community” by the community archivists themselves.

The paper is conceptual and does not attempt to provide one definition that covers the perceived extent of community archives. It is part of work in progress on the nature of community archives and the impact such discourse may have on archival theory and practice.

This paper provides an overview of some of the key issues and themes impacting a definition of community archives, and in doing so works towards a broader understanding the nature of community archives. In most cases, the concept of “community” seems to provide a common definitive element and practitioner definitions focus on addressing the needs of self-defined community to a greater or lesser extent.

When bilingual teachers are first hired, many say they are pressured to teach material only in English (Menken, 2008). Removing instruction in a child’s native language is not likely to improve scores on English standardized tests (Rolstad, Mahoney, & Glass, 2005), and long term, English-Only instruction reduces academic success and reduces graduation rates (Iddings, Combs, & Moll, 2012). This chapter looks at bilingual classrooms in a Texas school district, through classroom observations, interviews, and a large-scale survey seeking to answer the question, what do officially bilingual classrooms look like when they operate monolingually? Results showed that administrators exerted pressure, and teachers used methods they expected not to work. Some bilingual classrooms had teachers who either could not speak Spanish, or chose not to. Because classrooms operated without the legally required amount of first-language instruction, the district’s “bilingual” programs undermined accountability data while harming emergent bilinguals. Teacher educators have not prepared bilingual teachers for the reality of anti-bilingual schools. New teachers need to know how to not only implement research-based instruction but also defend their instructional choices. Wherever lawmakers, agencies, and administrators have allowed transitional bilingual programs to become de facto monolingual, there may be a role for colleges of education to play, monitoring, assisting, and, if necessary, publicizing lack of compliance. Study findings are limited to one specific district; even in districts with similar phenomena, the manner in which a bilingual program ceases to be bilingual will vary substantially.

Since 1998 New Zealand early childhood educators have been required to implement programs consistent with Te Whàriki (Ministry of Education, 1996), a bicultural early childhood curriculum that validates and enacts kaupapa Màori (a Màori theoretical paradigm reflected through the medium of the Màori language). This curriculum document affirms and validates the status of Màori, the indigenous people of this country so that Pàkehà (New Zealanders of European descent) early childhood educators now need to reposition themselves alongside Màori whànau (families) and colleagues who remain the repositories of Màori knowledge. This means a decentering of the “mainstream” curriculum to develop models that parallel Màori language and content inclusively alongside western knowledges in all facets of the early childhood curriculum. This chapter utilizes data from a recent study to illustrate some ways in which the bicultural requirements of Te Whàriki, are being understood and experienced by early childhood teachers, teacher educators, and professional development facilitators. In particular, this chapter considers how Te Whàriki challenges non-Màori teachers’ to confront the power relations that have historically positioned them as curriculum ‘experts’ and marginalized indigenous cultural knowledge.

The paper's aim is to explore how bicultural consumers differ from monocultural consumers, and among themselves, in terms of country‐of‐origin effect and ethnocentrism.

A multidisciplinary literature review pointed to a set of hypotheses regarding the differences between biculturals (Mexican Americans) and monoculturals (Mexicans and Americans), and between bicultural groups (integrating biculturals versus alternating biculturals). Two pilot tests and two experiments were conducted to test the hypotheses.

Bicultural Mexican Americans are less ethnocentric than either American or Mexican monoculturals; exhibit more favorable quality evaluation and purchase intention toward American brands than Mexican monoculturals; and exhibit more favorable quality evaluation and purchase intention toward Mexican brands than American monoculturals. Although ethnocentrism does not significantly demarcate alternating biculturals from their integrating counterparts, alternators are more likely than integrators to provide a favorable evaluation of foreign brands and entertain the intention to purchase them.

As a starting‐point for understanding the bicultural consumer, this study is subject to exploratory research limitations.

The country‐of‐origin literature implicitly assumes that consumers identify with either the country where the product is originated or the country where it is sold. This assumption, however, might not hold for ethnic groups who identify with both countries. Such bicultural consumers might identify with the product's origin country as well as target country and, therefore, be less amenable to the country‐of‐origin hypothesis. We address this important research gap.

This chapter considers a narrative attuned to the tensions of bicultural performativity (blackness and whiteness) and how that performance relates to the politics of dislocation within the context of pursuing an advanced degree at a prestigious university. It does so by providing moments from my own narrative of self that focuses on an interrupted and hybridized racial project. In this chapter, I attempt to engage the reader by communicating the subjectivity of such moments in a provocative, fragmented, and emotionally charged self-reflexive manner. My own narrative, its performative element, and its racialized nature, are then considered in relation to larger sociological contexts and forces that present bicultural racial formations and their boundary transgression as a regulatory mechanism. Out of these narrative examples, I emphasize the growing centrality of performance studies as a frame of analysis.

This paper aims to investigate the expatriate adjustment experiences of “biculturals”, defined here as individuals who have internalised at least two cultural profiles, in a host-country setting that is itself also culturally diverse.

A qualitative approach was adopted, involving semi-structured interviews with a small number of bicultural expatriates working in Malaysia.

The findings here echo previous studies in demonstrating bicultural expatriates’ ability (and tendency) to switch cultural frames as part of their adjustment. Despite this, however, their professional and social networks appear to still be shaped by cultural factors, with expatriates drawn towards networks whose members mainly comprise certain ethnic groups whose values and norms are perceived as being more closely aligned with those of the expatriate.

Though the literature on bicultural expatriates continues to grow, little emphasis has been given to a host-country setting that is itself culturally diverse. The findings here suggest that in such a setting, professional and social networks serve as an aid in the adjustment. Importantly, however, these networks, rather than being culturally impartial, as it were, may primarily comprise certain ethnic groups who are considered culturally “closer” to the expatriate in question.

This paper aims to examine the relationship between individual bicultural identity and attitudes toward diversity. The authors also theorize and test the mechanism through which individual bicultural identity will be more likely to result in positive attitudes toward diversity.

The authors collected survey data drawing from two different samples and two different measures of attitudes toward diversity. To test the hypotheses, the authors conducted structural equation modeling analyses.

The authors found that individual bicultural identity increases positive attitudes toward diversity and cultural intelligence partially mediates this relationship. Individual bicultural identity increases positive attitudes to others not necessarily known to us.

The authors integrate the cultural intelligence framework and the common in-group identity model in assessing the role of cultural intelligence in both individual bicultural identity and attitudes toward diversity.

Analizamos la relación entre la identidad individual bicultural y las actitudes hacia la diversidad. También discutimos y probamos los mecanismos a través de los cuales, es más probable que una identidad individual bicultural se asocie con una actitud positiva respecto a la diversidad.

Recopilamos encuestas con dos muestras distintas y usando dos medidas diferentes de actitudes en torno a la diversidad. Para probar las hipótesis, llevamos a cabo un análisis del modelo de ecuaciones estructurales.

Encontramos que la identidad individual bicultural aumenta las actitudes positivas hacia la diversidad y que la inteligencia cultural parcialmente media esta relación. La identidad individual bicultural aumenta las actitudes positivas hacia las demás personas, que no necesariamente conocemos.

Integramos el marco de la inteligencia cultural y el modelo de identidad común en grupo para evaluar el rol de la inteligencia cultural tanto en la identidad individual bicultural como en las actitudes en torno a la diversidad.

Examinamos a relação entre a identidade bicultural individual e as atitudes em relação à diversidade. Além disto, teorizamos e testamos o mecanismo através do qual a identidade bicultural individual terá maior probabilidade de levar a atitudes positivas em relação à diversidade.

Coletámos dados de pesquisa a partir de duas amostras diferentes e duas medidas diferentes de atitudes em relação à diversidade. A fim de testar as hipóteses, realizamos análises de modelagem de equações estruturais.

Descobrimos que a identidade bicultural individual acrescenta as atitudes positivas em relação à diversidade, e que a inteligência cultural medeia parcialmente esta relação. A identidade bicultural individual acrescenta as atitudes positivas em relação aos outros não necessariamente conhecidos por nós.

Integramos o quadro da inteligência cultural e o modelo de identidade intragrupo comum na avaliação do papel da inteligência cultural tanto na identidade bicultural individual como nas atitudes em relação à diversidade.

Biculturals are portrayed as “ideal” boundary spanners and conflict mediators in MNC who switch between or transcend multiple cultural and/or organizational. The paper aims to critically analyze the assumptions behind this positive view on dual identity in MNC and provide an alternative conceptualization re‐positioning dual identity as a situated and potentially contested process.

The paper theoretically juxtaposes existing concepts of dual identity in the international business literature with recent advances in research on identity in organization studies and psychology as well as critical perspectives on identity.

A situated approach to biculturalism provides for a greater variety of identity management strategies corresponding to the metaphors of “surfer”, “soldier”, “struggler”, and “strategist” alike, depending on the identity repertoire available, the perceived situation at hand and the interactive processes of identity construction unfolding. From this perspective, the conflict potential associated with dual identity in MNC does not automatically dissolve as suggested by the literature so far, but depending on the situated enactment of dual identity might actually increase, intensify or even re‐direct the lines of conflict.

The paper develops a comprehensive concept of situated bicultural identity processes in organizational contexts, which can serve as a guiding framework of further empirical research on biculturalism in MNC and also provides initial discussions about suitable hypotheses development in this area.

The international business literature so far is dominated by a limited understanding of biculturalism in MNC, strongly influenced by the concept of frame switching in cross‐cultural psychology. The paper introduces an alternative concept of biculturalism as a situated process, which can serve as a framework for further and more varied research on biculturalist identity negotiation in MNC.

In Aotearoa New Zealand (Aotearoa), bicultural education has reinforced the privilege of settler colonial knowledge with te reo Māori, the language of Indigenous people of Aotearoa New Zealand, used as decorative labels to create a bicultural étagère. Similarly, for inclusive education ableist notions of personhood have maintained approaches that attempt to assimilate the person into the educational hood. In this chapter, research findings from a doctoral case study highlight the intersecting nature of ableism and racism in the foundations of the Aotearoa education system. The author argues that Indigenous knowledge and customs in a bicultural Initial Teacher Education (ITE) program that prepares early childhood educators promote positive constructions of inclusion. Using the tenets of DisCrit and the Alaskan Cultural Standards as tools of analysis, key bicultural practices that support inclusion are identified and discussed. In addition, the inclusive opportunities and the fragility of meaningful intentions are highlighted.