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How do migration and acculturation (i.e. psychological or behavioral change resulting from migration) affect within- and between-group cultural variation? Here I address this question by drawing analogies between genetic and cultural evolution. Population genetic models show that migration rapidly breaks down between-group genetic structure. In cultural evolution, however, migrants or their descendants can acculturate to local behaviors via social learning processes such as conformity, potentially preventing migration from eliminating between-group cultural variation. An analysis of the empirical literature on migration suggests that acculturation is common, with second and subsequent migrant generations shifting, sometimes substantially, towards the cultural values of the adopted society. Yet there is little understanding of the individual-level dynamics that underlie these population-level shifts. To explore this formally, I present models quantifying the effect of migration and acculturation on between-group cultural variation, for both neutral and costly cooperative traits. In the models, between-group cultural variation, measured using F statistics, is eliminated by migration and maintained by conformist acculturation. The extent of acculturation is determined by the strength of conformist bias and the number of demonstrators from whom individuals learn. Acculturation is countered by assortation, the tendency for individuals to preferentially interact with culturally-similar others. Unlike neutral traits, cooperative traits can additionally be maintained by payoff-biased social learning, but only in the presence of strong sanctioning mechanisms (e.g. institutions). Overall, the models show that surprisingly little conformist acculturation is required to maintain realistic amounts of between-group cultural diversity. While these models provide insight into the potential dynamics of acculturation and migration in cultural evolution, they also highlight the need for more empirical research into the individual-level learning biases that underlie migrant acculturation.

Anthropologists have been committed, at least since Franz Boas, to investigating relationships between nature and culture. At the dawn of the 21st century, this enduring interest was inflected with some new twists. An emergent cohort of \"multispecies ethnographers\" began to place a fresh emphasis on the subjectivity and agency of organisms whose lives are entangled with humans. Multispecies ethnography emerged at the intersection of three interdisciplinary strands of inquiry: environmental studies, science and technology studies (STS), and animal studies. Departing from classically ethnobiological subjects, useful plants and charismatic animals, multispecies ethnographers also brought understudied organisms—such as insects, fungi, and microbes—into anthropological conversations. Anthropologists gathered together at the Multispecies Salon, an art exhibit, where the boundaries of an emerging interdiscipline were probed amidst a collection of living organisms, artifacts from the biological sciences, and surprising biopolitical interventions.

In this article, Teresa L. McCarty and Tiffany S. Lee present critical culturally sustaining/revitalizing pedagogy as a necessary concept to understand and guide educational practices for Native American learners. Premising their discussion on the fundamental role of tribal sovereignty in Native American schooling, the authors underscore and extend lessons from Indigenous culturally based, culturally relevant, and culturally responsive schooling. Drawing on Paris's (2012) and Paris and Alim's (2014) notion of culturally sustaining pedagogy (CSP), McCarty and Lee argue that given the current linguistic, cultural, and educational realities of Native American communities, CSP in these settings must also be understood as culturally revitalizing pedagogy. Using two ethnographic cases as their foundation, they explore what culturally sustaining/revitalizing pedagogy (CSRP) looks like in these settings and consider its possibilities, tensions, and constraints. They highlight the ways in which implementing CSRP necessitates an \"inward gaze\" (Paris & Alim, 2014), whereby colonizing influences are confronted as a crucial component of language and culture reclamation. Based on this analysis, they advocate for community-based educational accountability that is rooted in Indigenous education sovereignty.

Este artículo trata la temática específica del juego ancestral mapuche y la enseñanza en el contexto actual de la revitalización cultural de este pueblo indígena en la sociedad chilena. Investigamos el impacto sociocultural de este aprendizaje en el contexto del kimeltuwün para el aporte de la transmisión del conocimiento mapuche en espacios y tiempos educativos de la propia comunidad. Estudio fenomenológico cualitativo, evidenció las narrativas co-construidas en dos comunidades mapuche y escuelas en la región de la Araucanía, Chile. Los resultados revelan el valor, uso del juego y orientaciones metodológicas.Summary. This article deals with the specific theme of the Mapuche ancestral game and its teaching in the current context of the cultural revitalization of these indigenous people in Chilean society. We investigate the sociocultural impact of this learning in the context of kimeltuwün as a contribution for the transmission of Mapuche knowledge in educational spaces and times within its community. The qualitative phenomenological study highlighted the narratives co-constructed in two Mapuche communities and schools from the Araucanía region, Chile. The results revealed the value of the game, its use, and the methodological orientations.

Personal identity and social identification processes can be challenging for adolescents belonging to an ethnic minority, who have to cope with the acculturation task of navigating several (and often conflictual) alternatives put forth by their cultural heritage community and destination society. Because identity and acculturation tasks are embedded in core domains of adolescents’ life, this three-wave longitudinal study with ethnic minority adolescents (N = 244, 43.4% male; Mage = 14.9) examined how personal identity processes and social identifications are related to acculturation orientations in the education and friendship domains. Results of traditional cross-lagged models showed that, in the educational domain, adolescents who scored higher on cultural heritage maintenance compared to their peers, scored higher on commitment later on. In the friendship domain, stronger associations were found, such that adolescents who scored higher on cultural heritage maintenance compared to their peers, reported higher commitment and in-depth exploration later on, while those who scored higher on identification with friends reported over time also higher cultural heritage maintenance and destination culture adoption. Random-intercept crossed-lagged models indicated that, when adolescents reported above their own average on reconsideration of educational commitment, they reported increased cultural heritage maintenance later on. Furthermore, consistent associations (at baseline and over time) emerged. Overall, this study points to virtuous alliances between the fulfillment of tasks related to adolescents’ identity development and acculturation.

European Capitals of Culture (ECoC) is an initiative that promotes European cultural diversity with the aim of economic, cultural, and social revitalization. Measuring complex impacts is a constant challenge for both practitioners and academia. Thus, the paper presents a comprehensive impact assessment framework (iECoC) quantified through an integral aggregation operator based on a novel use of fuzzy measure (Choquet integral). The iECoC results in a single number, but has an inherent value of reviling its segmented structure, which separately depicts the impact on three segments: culture, economy, and community, thus providing insights into trends for sectoral decision-making. The impact is measured in three years span on the example of Novi Sad—European Capital of Culture 2022.

As India continues to emerge as a global economic player, scholars and practitioners increasingly need to understand the cultural heterogeneity within this large and populous nation. Based on Lenartowicz and Roth's framework of culture assessment, we have identified nine distinct subcultural regions of India and used explanations grounded in functional and neo-institutional theories to account for the origin and maintenance of cultural distinctiveness of these regions. Further, we developed seven cultural value dimensions for the Indian society and used these to hypothesize and empirically test the existence of cultural differences within India. Results supported our hypothesized arguments. This study advances our knowledge of how global functional and institutional forces have combined with national forces to shape India's overall culture and how more local forces have shaped its regions. Methodologically, it identifies and develops measures that specifically reflect the values of individuals living in India and uses these to assess intra-national cultural differences within this nation. Further, it suggests how use of multiple methods can enable us to understand the simultaneous presence of somewhat contradictory values within a society. The study also provides applications of the proposed cultural value dimensions and advises implications of regional subcultures for various social and organizational phenomena.

A common conclusion of several studies is that augmented reality (AR) applications can enhance the learning process, learning motivation and effectiveness. Despite the positive results, more research is necessary. The current work aims to study the degree of diffusion of AR technology and teachers’ opinion about the need for continuous training, the process of creating 3D models, and the feasibility of AR applications development by teachers and students in school settings. Teachers are the common element in every different educational system and play a key role in the integration and acceptance of technology in education. Qualitative research was conducted in February 2019 in rural and suburban areas of North-Western Greece on secondary education teachers of different specialties and the results showed that AR applications development is feasible under certain conditions, including the limitation of the curriculum as the main negative factor and the teacher’s personality and the desire for co-operation among teachers of different specialties as positive factors.

Unequal patterns of cultural exchange between the Global South and Global North are sometimes labeled “neo-colonial.” What, if anything, is wrong with these patterns? Debates surrounding cultural globalization have traditionally divided proponents of free trade and cultural preservation. The article develops an alternative account grounded in a global application of the ideal of social equality. Citizens of privileged societies ought to regard and relate to citizens of disadvantaged societies as social equals. Patterns of cultural exchange play an important role in promoting these relationships. Historically, colonized peoples were often regarded as inferior based on perceived failures to produce cultural achievements. To the extent that unequal global cultural production and exchange persist, the colonial pattern remains. The duty to relate to foreigners as equals implies that Global North countries should stop pressing for cultural trade concessions and instead favor the import of cultural goods from the Global South.