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National cultural heritage months often highlight superficial elements such as food, arts, crafts, and music, but behind these celebrations lie generations of pioneers who have shaped the historical and cultural heritage of America. Over the past seven years, in championing cultural awareness, the San Francisco Public Library has collaborated with the Asian American Studies Department at San Francisco State University, The Association of Chinese Teachers, and other community organizations to commemorate Asian Pacific Islander American (APIA) Heritage Month every year in May. This annual program illustrates how efforts led by APIAs have contributed to the historical, cultural, and literary landscape of America, affording them the recognition they deserve. Multicollaborative efforts led to the creation of a premiere APIA Biography Project (apiabiography.sfsu.edu) – a digital repository of instructional resources that educators across the nation can adapt to their curriculum. By bridging collaboration, public engagement, and community partnerships, public libraries unify multiple constituencies to educate the public on the diverse communities they serve.

This study aims to explore how indigenous knowledge, cultural heritage preservation and ethnic identity influence the production of traditional ikat textiles in northeast Thailand.

A qualitative research method used an ethnographic perspective with a realistic design. Purposive sampling was used to conduct 30 in-depth ethnographic interviews with members of Phu Thai ikat textile groups in Kalasin province. Interview transcripts were studied using thick descriptive analysis (themes, categorisation, coding and keywords).

The ethnographic study shows that natural dyeing, traditional crafts, materials, designs and patterns are used in Phu Thai ikat textile weaving. The results reveal that indigenous knowledge, cultural heritage preservation and ethnic identity are relevant to traditional ikat textiles.

To the best of the authors’ knowledge, this study uniquely focuses on a deeper theoretical understanding of indigenous knowledge and cultural heritage preservation, to sustain traditional ikat textiles.

Ethnic food is a pivotal polysemic artifact, yet commonly studied based on experience. This leaves an eclipse in understanding its overall significance and implications. The purpose of this paper is to explore the interactions of experience, intimacy and embodiment from the lens of alternative tourism and Asia as a destination image.

The authors conducted four focus group that include Asians who take experiential learning trips and spiritual journeys across Asia-Pacific.

Alternative tourists promote the growth of ethnic foodies who value impact which they determine as quality food-scape, longitudinal caring interactions with and the constant assurance of consuming food which are safe and healthy to their physical, emotional and spiritual well-being.

Although our research does not employ any quantitative technique and devoid of inferential analysis, the rich qualitative data offer insights for further work that benefit ethnic food industry.

Industry and policy makers are encouraged to generate contextual solutions for management of the ethnic food industry. Ethnic food consumption may flourish if the industry leads its growth through a post-modernist approach.

A broad perspective in growing the frontiers of ethnic food tourism beyond the landscape of an economic or consumerism-dominated approach would benefit the cross-mobility of quality talents and skills as this fosters cross-cultural literacy.

The authors develop the Ethnic Foodies Perspective-Ethnic Food Destination Image Matrix as a pathway to further motivate knowledge cross-fertilization in ethnic food tourism studies and leverage on the transdisciplinary science, innovation, socio- and sensuous geographic arena. A constellation of ethnic food innovation should link the economic side of exotic differentiation and heritage with food processing, safety and traceability.

This chapter discusses the impact of tourism on the Kampong Glam Islamic heritage site in Singapore. For tourism development purposes, the main artery of the district was converted into a pedestrian mall. Planners tried to connect contemporary marketing initiatives for Islamic heritage with the historic role of Kampong Glam as a pilgrim destination, and attempted to legitimize the intense interventions. Despite these efforts, the rapidly induced changes have caused alienation of parts of the local Muslim community from the district. The chapter portrays the challenge to showcase Kampong Glam as a center of Singapore's Islamic heritage for interested tourists, while retaining the district's role as a homestead for the local Muslim minority.

The aim of the study is to capture consumers' conceptualization of ethnic food and ethnic restaurants, focusing on what it takes for ethnic restaurants to be perceived authentic.

Qualitative research, based on semi-structured in-depth interviews which were transcribed and subjected to inductive thematic analysis.

The findings conceptualize what ethnic food and ethnic-authentic restaurant are, leading to formulating the criteria that authentic ethnic restaurant should meet.

Findings have practical implications for restaurateurs interested in establishing themselves as ethnically authentic and for businesses focusing on ethnic food. This study was based on Israeli-Jewish participants; studies with other populations will contribute to the findings' trustability.

This study provides novel and critical insights into ethnic restaurant managements and to the customer conceptualization of the concept of ethnic authentic, demonstrating it being a multifaceted concept.

Through a case study of the Po Klaong Girai temple in Vietnam, this paper explores how indigenous community perceive tourism benefit sharing (TBS) associated with their cultural tourism at sacred living-heritage sites and how this TBS enhances the equality and inclusion for indigenous community in the context of tourism in Vietnam.

This study employed ethnographic fieldwork and semi-structured interviews with 35 indigenous Cham priests directly associated with managing and preserving the Po Klaong Girai temple.

This research found that Cham community perceive inequality and exclusivity on tourism benefit sharing at this religious site. While Cham Ahier priests face economic barriers in providing these services to the community, annual tourism revenue is allocated to local government budgets. Such economic pressure forces the priests to seek alternative economic avenues to support their families at the expense of their traditional commitments to communal, cultural and religious activities, significantly impacting sustainable heritage conservation. This has led to strained relations between the local community and local authorities.

This research provides evidence to improve living heritage management practices by proposing tourism development policies for equality and inclusion among stakeholders, especially minorities and disadvantaged groups. This can be an experiential and necessary lesson for “dealing” with sustainable heritage management in heritage living sites in other ethnic minority areas in Vietnam and globally.

The findings from this study address the knowledge gap on equitable revenue sharing in heritage tourism, where financial benefits from the commodification of minority cultures should be used to support local communities and the custodians of indigenous heritage.

Since the 1986 initiation of Vietnam’s Đổi Mới economic policies designed to increase national Gross Domestic Product and increase international market competitiveness, the country has undergone drastic changes in infrastructure, industrialization levels, market practices and standards of living. These changes are creating an abundance of unprecedented transformations among the many ethnic minority groups, who are used as a source of tourism revenue due to their unique cultural customs, clothing, and languages that differ from Vietnam’s majority ethnic group, the Kinh. Yet, while these groups are being exoticized for their rich cultural history and practices, they are simultaneously being required to discard many traditional livelihood methods and practices in order to keep up with the swiftly changing economy and social space. Despite these ethnic minority communities being presented as the main attraction in many areas, unequal economic and social distribution compared to areas mainly composed of Kinh can be seen. Similar findings have been discovered across other ethnically diverse areas of the country. Despite flourishing tourism to the region and steady rates of regional growth in gross domestic product, a gender analysis reveals the inequalities that undergird the system. This chapter confirms the impact of tourism on development when gender is not mainstreamed into development planning and implementation.

The purpose of this paper is to examine the efforts of an ethnic Miao migrant worker association to recreate and engage with festivals both in the host society of the Pearl River Delta and back home in Southeastern Guizhou province of Southwest China. It analyzes how and under what conditions the disadvantaged migrant workers collectively demonstrate and assert their cultural identity in festival activities, rekindling and strengthening their ethnic consciousness.

Based on ethnographic field data, this study focuses on the connections between migrant workers’ lives in modern host societies and their traditional culture back home. Special attention is paid to the temporal dynamics of migrant workers’ cultural identity and socio-economic development.

The leaders of the Miao migrants’ association created network linkages to channel the flow of labor, capital and culture between the host society and the migrants’ hometown, and made efforts to secure institutional embeddedness at both ends of the flow. Their use of festivals and related heritage as cultural capital has facilitated the cultivation of network linkages and institutional embeddedness for economic advancement and overcoming ethnic prejudices and institutional disadvantages.

By illustrating how the economic development has been imbricated with culture, this research enhances understanding about the role of network linkage and institutional embeddedness in the flow of labor, capital and culture between host society and home place of migrant communities.

The recent wave of immigration to North American society from new source countries challenges old theories of acculturation that were based on European immigration streams that assumed that ethnic retention was generationally conditioned. For Caucasian immigrants, it was assumed that assimilation was linear and that by the third generation, all traces of ethnic origin would be absent, save for a nostalgic interest in quaint and ephemeral aspects of an ethnic past labeled symbolic ethnicity (Child, 1943; Gans, 1979; Rumbaut, 1997; Waters, 1990). Since 1965 in the United States, and 1967 in Canada, changes in immigration policy suggest that alternative assimilation patterns may exist. Whereas previous immigration policy had discouraged non-Caucasian immigration, the new policy brought with it large-scale immigration from Asia in particular which introduced a different element of race into assimilation expectations. For these new immigrants, race continues to be a marker whereby prejudice, stereotyping, and discrimination produce assumptions of “foreignness” regardless of generational status (Neckerman, Carter & Lee, 1999; Tuan, 1999).

This article explores the neglected issue of the overrepresentation in the child protection system of children from ethnic, cultural, religious, racial, and linguistic minorities. It focuses on the accommodation of children’s diverse backgrounds within the s 31(2) threshold and s1 “best interests” stages of intervention under the Children Act 1989. First, it introduces the ethnic child protection penalty as a new tool for capturing the complex nature of overrepresentation of these children. Second, it proposes a framework for understanding the judicial approach in higher court decisions on the current extent and nature of accommodation. Third, it employs the penalty concept to help explain why case law analysis reveals difficulties with the current factor-based approach, whereas empirical research suggests generally satisfactory accommodation in practice. It concludes by proposing a contextualized framework for decision-making in relation to child protection.