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Misunderstanding and harmful stereotyping have become commonplace amongst people in the United States and the Middle East/North Africa (MENA) region since 2001, if not earlier. If universities are the locus of transformative education, work remains towards remedying these issues.One non-profit organisation, “Natafaham (pseudonym, Arabic for « we understand each other”), works to undo this negativity student by student. It brings participants from the MENA and Europe/North America into dialogue via Zoom each week. The inter-cultural dialogue availed to participants is empowering to actors, including the dialogue facilitator. This narrative is an autoethnographic exploration of my experience as an intercultural dialogue facilitator. Yet reviewing contemporaneous notes and reflections revealed structural aspects of this programme that empower voices from the MENA region, while facilitating learning amongst participants on both sides of the Atlantic. Such aspects include the format and the location of the programme, its focus on individuals rather than institutions or groups, its mixed top-down and bottom-up approach, and the opportunities it avails for ascension to positions of authority. This narrative analyses these aspects through several lenses and academic traditions, including those of global citizenship, critical internationalisation, (reciprocal) global service learning, and socio-cultural frameworks of second language acquisition. The chapter urges that these aspects are recognised as key catalysts of (more) equal relationships between youth in the MENA region and the United States, which merit widespread replication. It concludes by envisioning a still more equal relationship predicated upon more equitable language usage.

In 2022, the new normal era began to experience an increase in the number of tourists visiting Bali. Even though spiritual tourism was optimistic in attracting foreign visitors, most tourists come from nearby nations like Australia, indicating that the visits had a brief duration in this new era. To sustain the income of spiritual tourism advocates, it is possible to overcome the brief visit. Therefore, this study aims to analyze the collaboration of digitalized spiritual tourism activities in 2022. Data were collected through literature study, observation and in-depth interviews to determine the spiritual tourism hybrid business. The result showed that the digitalization of spiritual tourism builds an on-off hybrid method in marketing and products, thus developing a theory of the characteristics. This on-off hybrid provides a touch of experience for tourists to visit directly. Therefore, digitalization builds the resilience of spiritual tourism in the new normal era through marketing and service of hybrid products.

The gap between word-of-mouth marketing habits, direct product service and the tendency to digitize creates adaptation problems that take time. These problems make a practical contribution to building marketing and spiritual tourism products. The theoretical contribution is to build integrated marketing and spiritual tourism digital product concepts. A qualitative research method was adopted because the population of spiritual tourism is very limited. Therefore, it needs to be explored through experienced and knowledgeable informants. Literature study, observation and in-depth interviews were used to collect data. The literature study technique collects data from written sources, namely books, articles and internet sources. Observations were made by analyzing non-participants by recording various marketing activities and services for spiritual tourism products. Additionally, in-depth interviews were conducted with informants about digitalization in the new normal era.

The result showed that the digitalization of spiritual tourism builds an on-off hybrid method in marketing and products, thus developing a theory of the characteristics. This on-off hybrid provides a touch of experience for tourists to visit directly. Therefore, digitalization builds the resilience of spiritual tourism in the new normal era through marketing and service of hybrid products.

The method has successfully built digital and direct visit products. Digital products share knowledge, while direct visit products serve to gain hands-on experience. These products provide income for spiritual tourism actors. However, direct visit products are more emphasized to spread income, such as hotels, restaurants and souvenirs. This development provides a theoretical implication that the characteristics of tourism products can be enjoyed at the service provider’s premises and the area of origin of tourists with digital technology. Therefore, digitalization has changed the theory of the characteristics of tourism products from having to be enjoyed by service providers (Yoeti, 1991).

This study aims to understand the unique financial behavior of transgender individuals compared to cisgender individuals. Furthermore, this study aims to demonstrate that understanding the financial behavior of transgender people will help financial institutions, regulators and policymakers to include them in the formal financial sector.

The qualitative approach to research aims at understanding a given phenomenon among the participants. Semi-structured interviews are conducted with 28 transgender and cisgender individuals each. Thematic analysis is used to understand the participants’ financial behavior and propose future research directions and implications to regulators and practitioners.

The transgender participants (TP) earn no stable income compared to cisgender participants. Due to a lack of regular income, TP faces hardships covering their spending. No fixed spending or financial planning pattern is found among the TP, and they are found to be highly uncertain of their income and spending. The TP is found wholly excluded from the financial system, and not even a single participant with an active bank account or insurance is found. TP has not visited a bank in their lifetime, and financial literacy is found completely missing among them. No TP has ever taken a bank loan or credit from a financial institution. A zeal among TP to be financially included is found, and such participation will undoubtedly help them live a financially independent life. Cisgender people (CP) are found to be earning a stable income, have full-time jobs, save money, transact through a formal financial system and are financially more independent than TPs. Gender is shown to play a role in the financial behavior of the participants.

This study gathers information from transgender and CP and does not focus on the financial services providers; the decision not to interview the providers of financial services is a potential limitation of the present study. Another limitation is the small number of respondents who participated in the semi-structured interviews. Due to these limitations, the generalizability of the findings of this study regarding financial behavior will be restricted and require further evidence from future research.

The present study has several practical implications. First, the requirement of understanding the financial behavior of transgender people from their perspective is missing in the literature, and studies focusing on their behavior are required to help them be financially independent. The present study has implications for regulators, policymakers and practitioners to help transgender people improve their financial conditions.

The existing literature does not include studies focusing on understanding the financial behavior of transgender people or drawing a comparison of the financial behavior of transgender or CP. The present study explores the financial behavior of transgender people and highlights the unique financial behavior of transgender individuals.

The aim of this paper is to examine the strategic approach of culturally responsive and communicative teaching (CRCT) through a critical assessment of interracial teachers in their daily school interactions.

The empirical data were obtained through interviews among ten interracial teachers. The analysis was made through a thematic approach to obtain substantial data from interviews.

The findings reveal that attempts to gain sufficient comprehension of CRCT are actualized through routine interaction in the multicultural school environment hence resulting in embedding self-awareness of cultural competence in a multicultural classroom, constructing emotional and social development on cultural awareness and internalizing responsive awareness on social engagement in global learning.

The contribution of this research provides an insightful value on expanding key consideration to support the multicultural classroom environment with an active engagement and enhancement of CRCT as fundamental basis of the multicultural classroom.