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We live in an age when education is being internationalized. This can confront students with 'cultural hegemony' that can result from the unequal distribution of power and privilege in global society. The name that is given to awareness of social inequality is 'critical consciousness'. Cross-cultural dialogue provides an opportunity for learners to develop critical consciousness to counter cultural hegemony. The purpose of this research was to understand how learners engage with cross-cultural dialogue, so we can help them do so more effectively in the future. The setting for this research was an online discussion in an international health professions educator fellowship program. We introduced scenarios with cultural references to study the reaction of participants to cultural conversation cues. We used an inductive thematic analysis to explore power and hegemony issues. Participants reflected that personally they were more likely to take part in cross-cultural discussions if they recognized the context discussed or had prior exposure to educational settings with cultural diversity. They identified barriers as lack of skills in facilitating cross-cultural discussions and fear of offending others. They suggested deliberately introducing cultural issues throughout the curriculum. Our results indicate that developing critical consciousness and cross-cultural competency will require instructional design to identify longitudinal opportunities to bring up cross-cultural issues, and training facilitators to foster cross-cultural discussions by asking clarifying questions and navigating crucial/sensitive conversations.

The article argues for an extended delineation of increasing Western cultural hegemony in the reconstituted Baltic states. An initial idiom of postcolonial studies is revisited in order to complement their dominant scope in the Baltics, focused primarily on a retrospective cultural study of Baltic/Soviet relationships. The argument elaborates on the urgency of the expanding research agenda regarding the Baltic/European research framework. By pointing out the frequent occurrence of the superiority or inferiority value scale in cross-cultural references sampled from press releases of the Art Museum of Estonia, the article concludes that mainstream cultural self-reflection in Estonia is nowadays subjected to the supremacy of the imagined West European viewpoint.

Sociocultural theories state that learning results from people participating in contexts where social interaction is facilitated. There is a need to create such facilitated pedagogical spaces where participants can share their ways of knowing and doing. The aim of this exploratory study was to introduce pedagogical space for sociocultural interaction using 'Identity Text'. Identity Texts are sociocultural artifacts produced by participants, which can be written, spoken, visual, musical, or multimodal. In 2013, participants of an international medical education fellowship program were asked to create their own Identity Texts to promote discussion about participants' cultural backgrounds. Thematic analysis was used to make the analysis relevant to studying the pedagogical utility of the intervention. The Identity Text intervention created two spaces: a 'reflective space', which helped participants reflect on sensitive topics such as institutional environments, roles in interdisciplinary teams, and gender discrimination, and a 'narrative space', which allowed participants to tell powerful stories that provided cultural insights and challenged cultural hegemony; they described the conscious and subconscious transformation in identity that evolved secondary to struggles with local power dynamics and social demands involving the impact of family, peers, and country of origin. While the impact of providing pedagogical space using Identity Text on cognitive engagement and enhanced learning requires further research, the findings of this study suggest that it is a useful pedagogical strategy to support cross-cultural education.

This study examines the accelerating decline of African cultural identity in Nigeria, focusing on how Christianity and Islam actively reshape naming practices, grooming standards, and perceptions of traditional values. The study employs a mixed-methods approach, incorporating documentary analysis, 370 survey responses, and 37 in-depth interviews from five urban and peri-urban areas. The study reveals that religious teachings often reframe indigenous names, attire, hairstyles, facial markings, and festivals as spiritually inappropriate or socially backward. Institutional factors, such as the absence of public holidays for traditional festivals alongside official recognition of Christian, Islamic, and even Western events, reinforce this displacement. Emerging themes highlight intergenerational gaps in cultural knowledge, the gendered nature of cultural loss, and, in some northern Muslim communities, the complete loss of awareness of ancestral names. The study applies postcolonial theory, Gramsci’s concept of cultural hegemony, symbolic interactionism, and Afrocentric perspectives to explain how cultural marginalisation is sustained both ideologically and structurally. It concludes with recommendations for policy recognition of indigenous festivals, integration of cultural education in schools, and constructive religious–cultural dialogue.

This article explores the value of Stuart Hall’s approach to conjunctural analysis for examining the complex relations between ideology and planning. By ‘thinking conjuncturally’, we explore planning as a site where multiple social, economic and political forces coalesce; ideology is one of these forces whose role and influence must be tracked alongside others. To illustrate this, we draw on recent and ongoing planning reforms in England and their relationship with housing development. Highlighting the faltering role of a particular ideological formation in ‘suturing together contradictory lines of argument and emotional investments’ around housing and planning, this article draws attention to planning as a space where ideological struggle takes place within the frame of a broader, contingent cultural hegemony. This struggle may help to reaffirm that hegemony, but it can also open space for alternative visions to be articulated, with potential to transform dominant logics of planning, and reveal routes to practical and progressive action.

“Your political hegemony ended; your cultural hegemony, too, will end.”1

Although indigenous populations have been subjected to some of the worst forms of institutionalized oppression in the United States, little social science research has sought to understand the day-to-day ethnoracial biases that contemporary Native American populations face. Seeking to expand this knowledge, we present a theoretical framework of the cultural processes of ethnoracial disadvantage experienced by Native American students in predominantly white colleges. Drawing on 65 in-depth interviews with 50 Native students, we identify four cultural processes of disadvantage: derogatory stereotyping, exoticized othering, delegitimation, and assimilation pressures related to cultural hegemony. Intertwined with these processes is the cultural permissibility of ignorance, a willful dearth of knowledge—and lack of accountability for knowledge—about indigenous peoples, traditions, and histories of oppression which enable these biases and exclusions. Students tend to respond to these cultural processes of disadvantage in three ways: educating others, working to disprove stereotypes, and spanning two worlds. We end by discussing how these results help advance theoretical understanding of ethnoracial bias toward indigenous populations and cultural processes of ethnoracial inequality in the United States more broadly.

Black Atlantic Religion illuminates the mutual transformation of African and African-American cultures, highlighting the example of the Afro-Brazilian Candomblé religion. This book contests both the recent conviction that transnationalism is new and the long-held supposition that African culture endures in the Americas only among the poorest and most isolated of black populations. In fact, African culture in the Americas has most flourished among the urban and the prosperous, who, through travel, commerce, and literacy, were well exposed to other cultures. Their embrace of African religion is less a \"survival,\" or inert residue of the African past, than a strategic choice in their circum-Atlantic, multicultural world.

Prior studies strongly suggest that the intersection of global brands and local cultures produces cultural heterogeneity. Little research has investigated the ways in which global brands structure these expressions of cultural heterogeneity and consumers’ corresponding experiences of glocalization. To redress this gap, we develop the construct of the hegemonic brandscape. We use this theoretical lens to explicate the hegemonic influence that Starbucks exerts upon the sociocultural milieus of local coffee shops via its market‐driving servicescape and a nexus of oppositional meanings (i.e., the anti‐Starbucks discourse) that circulate in popular culture. This hegemonic brandscape supports two distinctive forms of local coffee shop experience through which consumers, respectively, forge aestheticized and politicized anticorporate identifications.

Der Kulturprotestantismus war Ende des 19., Anfang des 20. Jahrhunderts eine bedeutende Strömung in der evangelischen Kirche in Deutschland. Er wurzelte im protestantischen Liberalismus und erzielte eine große Breitenwirkung im Bürgertum der damaligen Zeit. Kulturprotestanten sahen Kultur und christliche (protestantische) Religion in enger Verflechtung: In der kulturprotestantischen Vorstellung sollte der Protestantismus sein Potential als „Kulturmacht“ ausspielen und die Gegenwartskultur durch seine Gestaltung des Lebens der Gesellschaft und des Einzelnen durchdringen und voranbringen. Diese Vorstellung wäre ohne eine, in dieser Zeit generell virulente Überhöhung des Kulturbegriffs in allen Bereichen der deutschen Gesellschaft kaum möglich gewesen. Die deutsche Kulturnation ersetzte die fehlende Staatsnation, Kultur ersetzte Politik in der Weltsicht der Deutschen. In der sich in der zweiten Hälfte des 19. Jahrhunderts etablierenden bürgerlichen Frauenrechtsbewegung wurde als Ziel des Emanzipationskampfes z.B. die Entfaltung des Kultureinflusses der Frau verstanden. Als der Kulturprotestantismus in den 1920er Jahren an sein Ende kam, war er intern aus anderen protestantischen Lagern bereits massiv kritisiert worden. Trotzdem wurde vereinzelt versucht, z.B. 1932 von dem Literaturnobelpreisträger Thomas Mann, ihn gegen den Nationalsozialismus in Stellung zu bringen. In den letzten Jahrzehnten erlebt er eine Wiederentdeckung in der deutschen Theologie. Le « Kulturprotestantismus » était à la fin du XIXe et au début du XXe siècle un courant important de l'Eglise protestante en Allemagne. Il s'enracinait dans le libéralisme protestant et eut un impact important sur la bourgeoisie de l'époque. Les représentants de ce courant estimaient que la culture et la religion chrétienne (protestante) étaient étroitement liées : le « Kulturprotestantismus » considérait que le protestantisme devait faire valoir son potentiel de “puissance culturelle”, imprégner la culture contemporaine et la faire progresser en influant sur l’organisation de la vie en société et les individus. Une telle façon de voir n'aurait guère été possible sans une survalorisation du concept de culture, très forte à cette époque et s’étendant à tous les domaines de la société allemande. Dans la vision du monde des Allemands, la « Kulturnation » allemande faisait office de substitut à la « Staatsnation » qui faisait défaut, la culture prenant la place de la politique. Ainsi au sein du mouvement bourgeois pour les droits des femmes qui s'est établi dans la deuxième moitié du XIXe siècle, le développement de l'influence culturelle des femmes était vu comme un objectif de la lutte pour l'émancipation par exemple. Au moment où, dans les années 1920, le « Kulturprotestantismus » s’est étiolé, il avait déjà été massivement critiqué en interne par d’autres courants au sein du protestantisme. Néanmoins, on observa quelques tentatives isolées, pour le mettre en ordre de bataille contre le national-socialisme, par exemple en 1932 de la part du prix Nobel de littérature Thomas Mann. Depuis une bonne vingtaine d’années, on observe que la théologie allemande est en train de le redécouvrir. Cultural Protestantism was an important movement of the Protestant church in Germany at the end of the 19th and beginning of the 20th century. It was rooted in Protestant liberalism and had a broad impact on the middle classes of that time. Cultural Protestants saw culture and the Christian (Protestant) religion as closely intertwined: in the cultural Protestant conception, Protestantism was to realize its potential as a “cultural power” and permeate and advance contemporary culture by shaping the life of society and the individual. This idea would hardly have been possible without a generally virulent exaggeration of the concept of culture in all areas of German society at that time. The German “cultural nation” replaced the missing state nation, culture replaced politics in the world view of the Germans. In the bourgeois women's rights movement, that was established in the second half of the 19th century, the goal of the struggle for emancipation was understood to be, for example, the development of women's “cultural influence”. When cultural Protestantism came to an end in the 1920s, it had already been massively criticized internally from other Protestant camps. Nevertheless, it was occasionally attempted, for example in 1932 by the Nobel Prize winner Thomas Mann, to position it against National Socialism. In the last decades, Cultural Protestantism has experienced a rediscovery in German theology.