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Approaching anti-essentialism from the perspective of multiculturalism this article reexamines the value of tolerance in dealing with inter-cultural conflicts and in facilitation of multicultural discourses. It asserts that tolerance can be a potentially useful practice in specific local contexts, but it is not an ideal in itself. The article questions the role of public administration in building tolerance for cultural diversity and argues that providing visible forms of public recognition of cultural practices could be one possible role for government agencies.

British colonization of Australia had lasting consequences for Australia’s legal system. Although designed as a “one law for all system” based on the English common law, the reality was, and is, that there have always been people regulating their lives according to their own distinctive culture and religion. Recognition of de facto legal pluralism, has only recently given rise to instances of de jure legal recognition. The latter necessitated a role for cultural expertise in a range of legal cases. The first considered is how social science expertise was employed in redressing the dispossession of the continent’s first peoples: indigenous Australians and Torres Strait Islanders. The landmark case of Mabo No 2 laid the legal ground for native title land ownership which fueled a demand for cultural experts in indigenous traditions, laws, and customs. The second aspect is Australia’s response to recent immigration from non-European nations, including from Muslim countries. Many Muslims continue to regulate their interpersonal relationships exclusively, or partially, by principles of Islamic law and their “homeland” culture. This is particularly evident in family matters and the prism for exploring the nascent role for cultural expertise is through post-divorce parenting orders. The third issue is the extent to which a court can accept an accused’s cultural practice or religious belief as a defense to a criminal act or omission. In all three, who is a “cultural expert” can be contentious. While cultural expertise in indigenous matters is well established, the role for cultural experts in the resolution of family disputes and criminal cases is just emerging.

The purpose of this empirical study is to examine prospective teachers' international mindedness and intercultural competence, grounded in sociocultural theory. The research aims to understand the factors that foster these traits in prospective teachers and their significance in promoting competence in culturally diverse environments.

The study utilized structured equation modeling with maximum likelihood estimation to analyze data from 425 participants of two higher education institutions. The participants were selected through simple random probability sampling. This methodology allowed the researchers to explore the relationship between international mindedness and intercultural competence in prospective teachers.

The results of the study demonstrated a positive correlation between international mindedness and intercultural competence in prospective teachers. The findings suggest that by cultivating international mindedness, educators can enhance their intercultural competence, thereby fostering more effective interactions in diverse settings.

The present research holds practical implications for teacher education programs and higher education institutions. By understanding how international mindedness impacts intercultural competence, educators can implement targeted interventions and training to nurture these traits among prospective teachers. This can lead to the creation of culturally inclusive learning environments, promoting mutual respect and appreciation of diversity among students.

The originality of this study lies in its investigation of the link between international mindedness and intercultural competence in the context of prospective teachers enrolled in B.Ed. program in higher education institution. By establishing a causal relationship between these traits, the research adds to the understanding of how teachers can be prepared to engage effectively in culturally diverse classrooms. The findings hold value for educators and policymakers seeking to improve teaching practices and foster global citizenship among future educators and their students.

Studying the cultural dynamics of expatriate amateur theater in Brussels, the purpose of this paper is to investigate multicultural marketplace development in global cities.

The paper performs an interpretive analysis of the expatriate amateur scene from an ethnographic perspective, combining observations of rehearsals and performances, in-depth interviews with actors, directors and audience, and secondary data.

The fluidity of global cities allows their inhabitants to engage in creative processes of cultural experimentation, performing a continuous back-and-forth movement between hybridization and pluralization. The former creates enough homogeneity for the expatriates to feel targeted; the latter ensures a level of cultural diversity necessary to satisfy their cosmopolitan aspirations.

The paper points to the important role of global cities for cultural experimentation. Such cities are not only an interesting market for culturally diverse products, but also experimental hubs. Managers willing to address multicultural marketplaces might target these markets with dynamic cultural offers that ensure a balance between rendering a product globally appreciated and recognizable, and maintaining a cosmopolitan appeal for consumers in search of diversity.

Drawing on global cities as markets in continuous reconstruction and subject to cultural experimentation, the paper turns the attention of the research community to the collective, reflexive, and experimental aspects of symbolic consumption. It shows how arts and cultural products represent valuable contexts for international marketing research, providing original insights into market dynamics and cultural experimentation.

While it is essential to further research the growing diversity in western metropolitan cities, little is currently known about how the members of various ethnic communities acculturate to multicultural societies. The purpose of this paper is to explore immigrants’ cosmopolitanism and acculturation strategies through an analysis of the food consumption behaviour of ethnic consumers in multicultural London.

The study was set within the socio-cultural context of London. A number of qualitative methods such as in-depth interviews, observation and photographs were used to assess consumers’ acculturation strategies in a multicultural environment and how that is influenced by consumer cosmopolitanism.

Ethnic consumers’ food consumption behaviour reflects their acculturation strategies, which can be classified into four groups: rebellion, rarefaction, resonance and refrainment. This classification demonstrates ethnic consumers’ multi-directional acculturation strategies, which are also determined by their level of cosmopolitanism.

The taxonomy presented in this paper advances current acculturation scholarship by suggesting a multi-directional model for acculturation strategies as opposed to the existing uni-directional and bi-directional perspectives and explicates the role of consumer cosmopolitanism in consumer acculturation. The paper did not engage host communities and there is hence a need for future research on how and to what extent host communities are acculturated to the multicultural environment.

The findings have direct implications for the choice of standardisation vs adaptation as a marketing strategy within multicultural cities. Whilst the rebellion group are more likely to respond to standardisation, increasing adaptation of goods and service can ideally target members of the resistance and resonance groups and more fusion products should be exclusively earmarked for the resonance group.

The paper makes original contribution by introducing a multi-directional perspective to acculturation by delineating four-group taxonomy (rebellion, rarefaction, resonance and refrainment). This paper also presents a dynamic model that captures how consumer cosmopolitanism impinges upon the process and outcome of multi-directional acculturation strategies.

This chapter treats the ethical consequences of the diffusion of political power and authority from state to nonstate actors. It claims that with the increased power of civil society or NGOs come more stringent political responsibilities. The sources of these responsibilities resemble those of classic political duties – ordinary moral obligations, Weber's ethic of responsibility, and responsibilities attaching to democratic relationships – but their form differs across roles, tracking the different forms of politician–citizen relationships. NGO politicians should adopt, and be held to, a stringent role ethic as the least bad substitute for the accountability mechanisms of classic, state-based politics.

Central to Martha Nussbaum's development of the capability approach into a theory of social and global justice is her addition of the notion of a capability threshold below which no dignified human life can be lived. This capability threshold identifies a standard for distributive justice that any decent political order must secure for all citizens. It is this threshold that is the intended focus of this paper.

Examining her most recent statement of the capability approach, Nussbaum's arguments that the threshold should be locally set by each nation in accordance with their history and traditions, and that all nations currently fail to satisfy the threshold condition, are assessed.

This paper shows that if Nussbaum's arguments are accepted, then the central function of a threshold as a tool of discrimination is undermined. If all nations fail to meet their locally set threshold, then there is no clear basis for the global redistribution that Nussbaum regards as necessary. Indeed, what basis there is could even justify counter‐intuitive redistribution from poorer to richer nations.

This paper concludes that if the capability approach is to be developed into a theory of social justice, then, rather than being set locally at different levels, the capability threshold may need to be a genuinely global one. Only then can the threshold discriminate between unjust political orders and those that are at least minimally just.