Super-diversity

Chinese clan associations can be found in many parts of the world, due to the Chinese emigration from mainland China in the 1800s. This paper contextualises the study of Chinese clan associations within the Asian approach to cultural heritage preservation. In particular, it takes the case of Cantonese clan associations, a dialect group of the Chinese, whose clan associations have been studied less extensively in comparison to
other dialects such as Hokkien and Hakka. The case study used is the Chan See Shu Yuen Clan Association Kuala Lumpur & Selangor (CSSYKL), which was originally set up by a founder of Cantonese origin, and now operates as a cultural centre as well as a tourist attraction in a strategic location in Malaysia’s capital Kuala Lumpur. Fieldwork consisted of participant observation which included photography,
videography, and focus group discussions with the clan association’s board of trustees; and a content analysis of documents such as its yearbook, brochures, and the association’s website. We identified the condition of transnationalism as outlined by Vertovec (1997), in which the clan association had undergone an evolution of its original functions and therefore remained relevant.

Large urban schools have to cope with a 'super-diverse' population with a multireligious background in their classrooms. The job of the science teacher within this environment requires an ultra-sensitive pedagogical approach, and a deeper understanding of students' backgrounds and of scientific epistemology. Teachers must create a safe learning atmosphere where students will be allowed to express their views about religion and science, especially when studying topics such as evolution and the Big Bang Theory. This article describes a different approach to teaching the Big Bang Theory developed in order to break down barriers that may exist between religious beliefs and scientific understanding.

This year Museum Rotterdam started the three-year heritage program 'Connection by heritage'. Each year the project focuses on a specific theme that resonates with the city and its inhabitants. This first year of the project, Museum Rotterdam delves into the crafts and industry surrounding 'making' in Rotterdam. By engaging Rotterdammers this domain is studied in a participative fashion. At the end the results of this cooperative research are presented in a large scale exhibition. During this exhibition active participation and engagement will continue. The exhibition is built on co-creating and co-curating. The many Rotterdam makers that are involved in the participative study are also working together with the museum staff in making the exhibition, as well as shaping and organising the activities and workshops during the exhibition.

In this article I will write how and why Museum Rotterdam has developed this participative way of working and specifically focus on the current project 'Connection by Heritage'. I will outline what insights this has led us to and how these have been incorporated in the exhibition 'True Rotterdammers – can we make it?

This article discusses hybrid identities and language contact of the Indigenous peoples of Southern Sakhalin, Russia’s biggest island
located in the Far East. It argues that mobility, advanced techniques
of navigation, and a wide range of contacts with the neighbouring populations has facilitated multilingualism on Sakhalin. The international spirit and language super-diversity that were preserved until
the beginning of the 20th century were significantly violated by the
colonial regimes of Japan and Soviet Russia with their strong focus on
ethnic and language classification. However, numerous redistributions
of administrative boundaries, mass resettlements, and mixed marriages
have paradoxically made the intervening of languages and identities
in southern Sakhalin even more complicated. These radical changes
further challenge current ethnic and language policies as well as development practices that rested on outdated perspectives on ethnic purity and traditional authenticity. These policies result in the exclusion of many Indigenous people, who fail to fit the dominant discourse on
language and identity, which is colonial in nature. A more nuanced
account of reality, though, raises a variety of questions ranging from
special rights, to Indigenous peoples speaking non-Indigenous languages, to the adequacy of language revitalisation in ethnically mixed communities.

Taking ideas about interfaith communication among stakeholders in the British “God Debate”
as an illustrative case, I propose that the translation metaphor, widely adopted across
disciplines, might productively be replaced by a different metaphor, “translanguaging”
(García and Wei 2013). I suggest that the model of sociolinguistic relations offered by
translanguaging nicely addresses the genealogical inseparability of “religious” language and
“secular” language. This working replacement for the translation metaphor invites new kinds
of philosophical and anthropological engagements with difference and may be extended to the
analysis of other phenomena that demand non-binary thought, such as transculturalism,
transgenderism and transnationalism. [translation metaphor, translanguaging, Britain,
religion, interfaith dialogue]

The notion of super-diversity has been employed to describe the urban condition in cities across the world. By focusing on the politics of culturalization in the Netherlands, I engage with scholars who claim that super-diversity may lead to a normalcy of difference. I argue that in the Netherlands a culturalist common sense has emerged which divides Dutch society into distinct and internally homogeneous cultures and which represents Dutch culture as a threatened entity that must be protected against the mores and moralities of minoritized, racialized outsiders. Focusing on working-class whites in a neighbourhood in Amsterdam, I show how plans to demolish and restructure their neighbourhood fuelled a discourse of displacement in antagonistic relation to “Others”. Rather than normalizing differences, this culturalist common sense has brought into being a field of knowledge and both reflected and supported views that produce and reinforce boundaries between “ordinary” neighbours and cultural and social others.

This article introduces a special issue on digital language practices in superdiversity that brings together research at the intersection of two emerging areas of scholarship in sociocultural linguistics, digital communication and superdiversity. It explores this relationship from two angles: the role of digital language practices in contexts of societal superdiversity, and the relevance of superdiversity as a theoretical perspective for the study of digital language practices. This introduction first outlines the concept of superdiversity and the way digital media and communication technologies are conceptualized in literature on superdiversity and relevant earlier scholarship. It then turns to the reception of superdiversity in sociolinguistics and the role of digital language and literacy in this discussion and outlines a number of research perspectives on digital language practices in superdiversity. The detailed empirical analyses of the nine papers in the issue show that digital language practices in settings of superdiversity extend and complicate the semiotic resources available to people or their performance of identities and social relationships.

This is a somewhat revised version of a talk that was originally presented in Berlin in April 2015 as a ‘Masterclass’ at the ‘Academy of Urban Super-Diversity’, organised by the  Max Planck Institute for the Study of Religious and Ethnic Diversity (based at Göttingen), under the direction of Prof. Steve Vertovec. For the purposes of participants, speakers were asked to suggest a short list of articles and books which those attending might read beforehand. My list included a number of venerable items, one of which (Louis Wirth’s) was originally published some 80 years previously (1938). I proposed such texts (along with much more recent references) because it is important to grasp the long-term trajectory of work in the broad field of urban diversity, and also understand how to read these older writers, who still have something to tell us.

The original title of the presentation was ‘Super-Diversity Through the Lens of Anthropology’, but I have devised a slightly different title for this version: ‘Reflections on Super-Diversity by an Urban Anthropologist, or “Superdiversity So What?”’ I should add that it is largely concerned with developments in Europe, and principally the UK.

The talk was followed by a period of lively discussion in small groups and a concluding plenary session. I very much enjoyed the Berlin Academy, and felt honoured to be part of it, gaining a lot from interacting with the  students and the other ‘masters’.

In this chapter, I argue that participatory and convivial tools are always destined to fail, but, with a certain ethical courage and intellectual humility, we can learn to fail better. It reflects on a series of (in some senses failed) attempts to use participatory and action research tools, including peer research training and various visual methods, in conducting research in urban contexts, mainly in inner south London, with heterogeneous research participants. The chapter explores the ethical and epistemological challenges involved in this kind of research.

This article explores the communicative interactions of one Latino youth, Lorenzo, in an English Language Arts classroom located in an intensely segregated Black and Latino urban community. While the larger city in which this school is located is known for its diverse cosmopolitan population characteristic of super-diversity, I argue that Lorenzo's language practices index his socialization in contact zones shaped by Black and Latina/o cultural and linguistic practices. While sociolinguistic perspectives on super-diversity might offer an explanation for the repertoires of languages uttered by Lorenzo and his Black and Latina/o peers, the language practices explored are reflective of the cultural historical experiences of Lorenzo's intensely-segregated community which have been practiced prior to any conceptualization of super-diversity. Drawing on super-diversity research, language ideological inquiry and language crossing and sharing scholarship, this article calls for further attention to the cultural historical past of Black and Latina/o communities in future discussions of super-diversity in the U.S.

Sociolinguists have adopted the concept of " super-diversity " from cultural anthropology to analyse multidimensional changes in ethnolinguistic identities resulting from recent mass migration. Sociolinguistic super-diversity is thus understood as a central aspect of shifts in migration patterns that have increased the complexity of cultural identities beyond traditional, more static 'multicultural' diversity, both in Britain and globally. How is the presence of more complex and diverse linguistic identities viewed by the public? This paper explores attitudes towards perceived increased multilingualism and multiculturalism expressed in the BBC's Have Your Say Internet forum. The majority of postings blame immigrants for communication problems with the British 'home' community and allege their unwillingness to learn English; many also assume that (only) a monolingual national community guarantees social coherence and they are dismissive of any language mediation services. In view of these 'folk-sociolinguistic' assumptions and linguaphobic attitudes, the notion of super-diversity needs to be reconfigured so as to include the (unintended) adverse impact of the migration-induced increase in the diversity and complexity of imagined ethno-linguistic identities 2

An exploration of the challenges to be addressed if government policies to promote community engagement are to be genuinely inclusive of newcomers as well as more established communities. Community engagement and community cohesion are both current public policy priorities. But there have been gaps in our understanding about how to promote community representation in ways that take account of diversity and population change. This research explores: • whose views were being heard and whose were not; • what were the barriers to being heard and how they could be overcome; • how these barriers could be addressed in ways that would promote community cohesion, rather than increasing competition within and between communities. Through three case studies, the study also identifi es ways in which new communities can be involved effectively, together with more established communities, thereby increasing cohesion and mutual solidarity. This publication can be provided in other formats, such as large print, Braille and audio.

The white working-class resident living in increasingly multi-ethnic urban neighbourhoods is a key trope in debates around migrant integration and national identity in Western Europe. Such residents are imagined to feel
out of place due to the influx of migrants in ‘their’ neighbourhoods. This paper engages with the anxiety, discontent, and resentment experienced by a sub-set of residents in a multi-ethnic neighbourhood in Amsterdam,
the Netherlands. I show how these emotions are grounded in everyday interactions with ‘Others’ but also stem from residents' placed subjectivities: perceptions of the self in relation to symbolic and material geographies of the city and the nation. Placed subjectivities in turn informed how residents were (not) able to deal with difference.
While some residents demonstrated a by now familiar rhetoric of discontent, others developed new ways of interacting with place and defining their own position, despite their discomfort. These ‘productive discontents’ might allow for small-scale and ambivalent forms of neighbouring across difference.

This Special Issue brings together research at the intersection of two emerging areas of scholarship in sociocultural linguistics, digital communication and superdiversity. The nine papers explore their relationship from two angles: they examine the role of digital language practices in contexts of societal superdiversity, and the relevance of superdiversity as a theoretical perspective for the study of digital language practices. In our Introduction we first outline the concept of superdiversity and the way digital media and communications technologies are conceptualised in literature on superdiversity and some relevant earlier scholarship. We then turn to the reception of superdiversity in sociolinguistics and the role of digital language and literacy in this discussion. Drawing on the papers in this issue, we then outline a number of research perspectives on digital language practices in superdiversity. Finally the papers in the special issue are introduced.

After a long period of interest of religious plurality in the nation-state, the sociology of religion, with the impulse of the sociology of migration, has turned its attention to the city. This local level allows us to understand the issues of diversity governance. This article takes advantage of the literature on the governance of migration to apply it to the governance of religious diversity. Using data from the National Congregations Study and available data on Geneva, this article will first show how past responses to the emergence of diversity determine the path for future decisions. To this top-down regulation of religion responds one or more bottom-up strategies of religious communities to find legitimacy in a constraining environment. Based on the unit of the religious community, this study on Geneva provides a historical case of the evolution of diversity. This historical perspective provides the consistency of the current governance of religious diversity, illuminating the struggle for recognition of the minority groups.

The working paper presents the results of a study of language transmission in small communities of Russian-speaking migrants living in Madrid. The research seeks to clarify the role played in this process by the characteristics of the environment, the resources of small communities and families, as well as the motivation of parents, the barriers and difficulties they face, and the strategies they use to overcome them. The empirical base consists of interviews with Russian-speaking parents, teachers and organizers of Russian-language structured forms of activities for children, as well as data of observation conducted during visits to these programs, meetings and walks with parents and children. The study demonstrates that while the super-diversity framework describes well what happens with the first-generation migrants, intergenerational changes in the practices of the use of language are great relates to the main conclusions of the assimilation theory. Using the superdiversity lens to study the language transmission has made it possible to pay attention to various combinations of migrants' attributes, which ultimately determine the existing diversity in the language practices and communicative environments of first-generation migrants. There are important similarities, which lie across borders of the dichotomy of mixedness - migrantness of a family. Many parents consider bilingualism as an integral part of good parenting, possess a number of techniques that are considered important, but in practice they face a lot of difficulties caused by specific features of family, “communities” and social context that they cannot overcome.

Abstract
            Becoming the main policy during 1960 - 1970, multiculturalism is highly welcome. Its origin can be traced back to the political concept of recognition and dignity. However, its implementation has caused anxiety and fear of foreigners, particularly of Muslim immigrants. Thus, this phenomenon is outstanding and has become the point of interesting debate amongst diverse scholars. This research article tries to present many issues: firstly, to highlight the history of multiculturalist policy from the beginning to its time of decadence. It is found that super-diversity is too hard to  handle the unequal distribution of resources in the Islamophobic atmosphere. Secondly, to address the limitation of this policy, which is the philosophical paradox. It is found that multiculturalism is problematic due to liberalism which, by underlining human dignity in the public sphere, emphasizes ethnocentrism while ignoring internal abuse within cultural religion and sexuality. With this issue, there is no flexibility to provide people the weapon to negotiate inside the society. Thirdly, to show the problems of multiculturalism around the world, including its failure, annulation, backlash, and resistance against the multiculturalist policy in supporting lives of immigrants and minority groups. Recently, some solutions have been proposed but are still not fully accepted, for instance, the integration of immigrants and minority groups in national culture and holding an identity as citizen. Somehow, it is probably too late to halt this crisis because of violence from radical right in European countries, North America, Australia and New Zealand.

Bundit Grivijitr
Asst. Prof. Ph.D., Faculty of Humanities and Social Sciences, Prince of Songkla University, Pattani

บทคัดย่อ
            ทฤษฎีและกรอบความคิดพหุนิยมทางวัฒนธรรม (multiculturalism) ที่มีพื้นฐานวิธีคิดจากเสรีนิยมว่าด้วยการเมืองแห่งการรับรู้ และความมีศักดิ์ศรีของมนุษย์ (recognition and dignity) และเคยถูกนำมากำหนดเป็นกรอบนโยบายแห่งรัฐจากยุคเริ่มต้นห้วงทศวรรษที่ 1960 - 1970 เป็นต้นมา ทว่า ในปัจจุบัน กลับมีคนจำนวนไม่น้อยออกมาคัดค้านไม่เห็นด้วย สาเหตุเพราะได้นำมาซึ่งความกังวลหวาดกลัวต่อ ชนต่างชาติ โดยเฉพาะชาวมุสลิมที่หนีภัยสงคราม จากปรากฏการณ์ที่เกิดขึ้นส่งผลให้ประเด็นปัญหากรอบความคิดเรื่องพหุนิยมทางวัฒนธรรมถูกวิพากษ์โดยนักวิชาการหลากหลายสาขา


            บทความวิจัยนี้ พยายามนำเสนอประเด็นต่าง ๆ ที่สำคัญ ประการแรก เป็นความตั้งใจค้นคว้าทำความเข้าใจสถานการณ์ความเป็นมาของนโยบายพหุนิยมทางวัฒนธรรม นับจากยุคเริ่มต้นจนถึงช่วงเวลาเสื่อมคลาย ซึ่งพบว่าผลจากการใช้นโยบายดังกล่าวได้นำมาสู่การเกิดปัญหา ความเป็นพหุมากคณนา (super - diversity) อันเป็นปัจจัยปัญหาสำคัญเกินกว่าสังคมตะวันตกจะรับมือด้วยปรัชญาแนวคิดแบบเดิมได้ เมื่อประชากรเพิ่มมากขึ้นก็เกิดการกระจายทรัพยากรและสวัสดิการของรัฐไม่ทั่วถึง จึงสร้างความไม่พึงพอใจจนกระทั่งชนพื้นเมือง (indigenous) ของยุโรปได้ลุกขึ้นต่อต้าน และสร้างกระแสอนุรักษนิยมฝ่ายขวาต่อต้านชนต่างชาติ โดยเฉพาะชาวมุสลิม ในบรรยากาศความกลัวอิสลาม (islamophobia) ประการที่สอง เป็นการค้นคว้าพิจารณาถึงข้อจำกัดของของปรัชญา และแนวคิดอันทำให้นโยบายพหุนิยมทางวัฒนธรรมล้มเหลว และนำมาสู่การวิพากษ์วิจารณ์ไม่ให้ความยอมรับ และปฏิเสธ เหตุผลสำคัญคือความขัดแย้งกันเอง (the paradox) ของหลักปรัชญาและนโยบายแนวคิดพหุนิยมทางวัฒนธรรม ประการที่สาม ผลต่อเนื่องจากปัญหานโยบายพหุนิยมทางวัฒนธรรมทั่วโลก ได้จุดกระแสการวิพากษ์และเกิดวาทกรรม ความล้มเหลว  การล้มเลิก และการโต้กลับพหุนิยมทางวัฒนธรรมอย่างรุนแรง (backlash) รวมถึงการต่อต้านนโยบายที่เอื้อประโยชน์ให้แก่ผู้อพยพชนกลุ่มน้อยในรูปแบบพหุนิยมทางวัฒนธรรม


            แม้ว่าวันนี้จะมีข้อเสนอทางออกอยู่บ้าง แต่ไม่ชัดเจนว่าจะได้รับความยอมรับหรือไม่เพียงใด เช่น การเสนอให้ผู้อพยพใหม่ในฐานะชนกลุ่มน้อย บูรณาการตนเองกับวัฒนธรรมและอัตลักษณ์ชาติในรูปแบบของพลเมือง จากเหตุการณ์ความรุนแรงที่เกิดขึ้นจากฝ่ายขวาในยุโรป อเมริกาเหนือ ออสเตรเลีย และนิวซีแลนด์ จนมีเสียงสะท้อนสำคัญออกมาว่า อาจช้าเกินไปเสียแล้วที่จะระงับปัญหาวิกฤติที่เกิดขึ้นช่วงเวลานี้

in Sociétés Plurielles, n°2, 2018. En ligne.

Focusing on its starting point at the emergence of the concept of (super)diversity throughout politics and academia, which has been labelled by a growing body of literature as a “diversity turn”, the paper proposes to challenge the theoretical suppositions and alleged epistemic innovations introduced by this set of new analytical tools in the study of race, ethnicity, pluralistic democracies and lately “multiculture”. First, we critically examine the main points of innovation claimed by this paradigm, while replacing them in a broader context of a posited “return of assimilation”, along with a multicultural backlash that spanned the decade 2000s, and within a new global era of so-called "postracialism". Second, we examine other sources of criticism, based for instance on empirical scrutiny and evidence from public policy analysis in three main areas: migration, urban studies and anti-discrimination (especially in higher education and at work). We thus consider the hypothesis of whitening diversity, and in conclusion question the possibility of mobilising these frames critically, namely through a thorough articulation with the right to non-discrimination.

In recent years, there has been a surge in studies on immigration-related diversity and, more specifically, super-diversity. This paper gives an overview of recent academic debates on encounters in super-diverse urban contexts, drawing on theories which have focused on interactional principles in such urban spaces. These include the notion of ‘civility’ as well as theories which look at cosmopolitanism in its everyday practice. Drawing on an ethnographic study undertaken by the author in the London Borough of Hackney, the paper presents examples of how language differences are skilfully bridged in public-space social interactions, for example at markets or in shops. The paper also shows how language differentially influences the kinds of social relations people form when it comes to more intimate social relations, and how knowledge of English as well as cultural capital shape the way in which both long-term residents and newcomers form such closer social relations.

BACKGROUND
Pressures to keep immigration rates at relatively high levels are likely to persist in most developed countries. At the same time, immigrant cohorts are becoming more and more diverse, leading host societies to become increasingly heterogeneous across multiple dimensions. For scholars who study demographic or socio-economic behaviours, the need to account for ethno-cultural “super-diversity” brings new challenges.
OBJECTIVE
The main objective of this paper is to present a framework for the prospective analysis of super-diversity in several high immigration countries.
METHODS
We developed microsimulation models that simultaneously project several population dimensions for Canada, the United States and countries of the European Union, with the aim of studying the consequences of alternate future population and migration trends.
RESULTS
The paper presents the projected progression of three indicators of diversity: percentage of foreign-born population, percentage of the population using a non-official language at home and percentage of non-Christians. It also examines the projected changes in thelabour force by education levels and language. Using alternative scenarios, we also
show that the proportion of highly educated in the US and EU28 labour force could increase by 11 and 15 percentage points respectively if future immigrants were selected as in Canada. Finally, the paper proposes a new longitudinal indicator that counts the number of years lived as active and inactive over the life course for foreign- and native-born cohorts.
CONTRIBUTION
The microsimulation models provide much more informative results than more traditional cohort-component models to study the future effects of ethno-cultural superdiversity on high immigration countries.

Community empowerment and community capacity building have been central to government agendas in Britain over the past decade. Agendas for tackling the so-called ‘War on Terrorism’ and promoting community cohesion have become increasingly significant in addition, especially sincethe bombings in London in 2005. This article focuses upon the current gap between these differing agendas. This is particularly relevant in an era of increasing globalisation, with considerable debate on the impact of migration, and anxieties about previous approaches to multiculturalism that have been the subject of growing criticism.Having set out these gaps in public policy and research in this field, the article examines the evidence from research, including 100 interviews together with focus groups conducted in three localities in England, identifying the problems, in terms of the lack of engagement of ‘new communities’ and interms of the potential tensions within and between communities. There was, however, encouraging evidence that strategies were being developed to develop more inclusive, more democratically accountable and more effective forms of community engagement. The article concludes by summarising potential implications for building community cohesion and social solidarity.

The North London constituency of Tottenham is perhaps a paradigm example of a ‘super-diverse’ community, an area where no single ethnic group predominates. With more than 200 first languages spoken, few places in the world can boast of a more diverse environment than this corner of London. Drawing on recent research with young people in Tottenham, this talk aims to highlight the epistemic implications of recognising ‘difference’ as a quotidian component of life. The talk explores diversity in relation to young people as co-creators of an environment that can facilitate a sense of belonging and a social space in which marginalised groups can claim their multiple identifications without being subjected to othering processes.

This paper introduces a counter-mapping attempt augmented by a Geoweb 2.0 platform in the context of two Belgian inner-city neighborhoods. The two aims of this project were to build a platform for the collective construction of a better understanding this dynamic super-diverse arrival environment and bring the various qualities and aspects of these super-diverse urban neighborhoods to foreground. In this study we report on the first results of this project which took place in Ghent and Brussels in 2014. Around 300 architecture students registered, interpreted and geocoded visible signs along preconceived tracks by means of a Geoweb 2.0 platform. Through field observations and interviews, the students created dynamic and interactive maps. We found that the large-scale mapping through Geoweb 2.0 makes it possible to discern different layers of use in arrival neighborhoods. These layers referred to different population groups which continuously have to negotiate each other's prese...

This paper examines how transcultural flows related to the conspiracy theory of Illuminati are encountered and appropriated through YouTube by a group of Copenhagen adolescents. I find that the adolescents engagement with the Illuminati society is not limited to new media practices but on the contrary spread to other everyday practices as well. In examining how the adolescents relate to and use such transcultural flows I look at how they align and dis-align with Illuminati imagery and how they engage with the conspiracy theory in different everyday situations and on Facebook. In this way I discuss how Illuminati imagery is used as a resource in the young people's everyday social practices. Such insights clarify the way in which transcultural phenomena that are circulated by the Internet and new media become elements of cultural diversity in so-called "super-diverse" societies.

In recent years, there has been a surge in studies on immigration-related diversity and, more specifically, super-diversity. This paper gives an overview of recent academic debates on encounters in super-diverse urban contexts, drawing on theories which have focused on interactional principles in such urban spaces. These include the notion of ‘civility’ as well as theories which look at cosmopolitanism in its everyday practice. Drawing on an ethnographic study undertaken by the author in the London Borough of Hackney, the paper presents examples of how language differences are skilfully bridged in public-space social interactions, for example at markets or in shops. The paper also shows how language differentially influences the kinds of social relations people form when it comes to more intimate social relations, and how knowledge of English as well as cultural capital shape the way in which both long-term residents and newcomers form such closer social relations.

What happens when you live in a place where one cannot distinguish a local
from somebody who is not? Swiss social anthropologist Susanne Wessendorf sets out to tackle this question in her book Commonplace Diversity. Working in the UK with Steven Vertovec (who coined the much-used term ‘super-diversity’ in a 2007 article), she engages in a particular stream of research focusing on the ‘diversification of diversity’, resulting from new patterns of migration. This book concentrates on the consequences of such diversification with regard to everyday interactions at neighbourhood level. In contrast with the ‘old diversity’, a super-diverse context makes it hard to categorize strangers. The clear-cut ‘majority–minority’ situation has been replaced by a multitude of minorities, with all groups being more heterogeneous than ever before, having multiple origins and different legal statuses, representing different generations and being differently transnationally connected.

Zonder verbinden geen bewust wording is de stelling die in deze lezing wordt verdedigd. Los daarvan wordt het concept all-inclusive multiculturalisme geïntroduceerd als verbindingsconcept voor immigranten, vluchtelingen, expats en Hollanders

With a focus on Britain, this paper discusses some theories of legal pluralism in light of Western multicultural societies. It then explores the increasing salience of religion within Britain and how religion has become the subject of recent legislation and court decisions. It is argued that the quest for a space for Muslims within British multiculturalism explains this increasing focus on religion. The paper then goes on to provide a critique of the focus
on religion which, it is argued, leads to only a partial recognition of the complexity of legal pluralism.

In the context of post-2004 European migration, Polish migrants encounter super-diverse population (Vertovec 2007) in terms of different ethnicities, nationalities, cultures, religions, languages and social classes. Drawing on narrative interviews and focus groups with Polish migrant women, I explore my research participants' imaginaries about the classed, raced and gendered Other upon their arrival in Manchester and Barcelona. I explore the constructions of the classed English Other different from the imagined upper class and white British society; 'closed' Catalans contrasting the stereotypical perceptions of open and friendly Spaniards and foreigners; and ambivalent perceptions of black and Oriental others. I use the postcolonial critique in decoding some of these constructions. I stress the importance of the context and space in which these perceptions may have developed and reinforced. I also explore the possibility of changing perceptions and the emergence of conviviality understood as a practical and dynamic process, which emerges from routine interaction between the recent arrivals and established individuals, not necessarily free from tensions. My work contributes to a better understanding of everyday social relations as it introduces a cross-cultural comparative and gendered approach to research on conviviality. Furthermore, instead of focusing on majority-minority relations, it explores encounters between post-2004 migrants not only with the native population but also with settled ethnic minorities and other migrants with attention to whiteness and deeply rooted classed and racialised perceptions of the Other.

People move. How people move, and how this moving of people has affected the cities on their way is known, so far, from the sociological research citizens’ mobility within short intervals (daily or periodic measurements during the day). This brief concept paper deals with the issue of transition from a static, sedentary lifestyle, characterized by stability, to an agile, dynamic way of life, characterized by mobility. The consequences of these dissimilarities are now present on a global level. Since the mass migration to Europe began in 2011 after the Arab Spring, it seems as if refugees are occupying the cities in Europe, which are on the migration route to the "promised land". Consequently, we no longer just have individual districts predominantly populated by immigrants or segregated districts where immigrants live, but the city centres of several capitals have been turned into meeting places for people from Africa and the Middle East too. What is the relationship between vulnerability and mobility and whether the city, regarded as metamorphic entity, with all its properties, is able to adapt to new citizens? Has the city an identity that is mixed with the identities of (temporary) inhabitants and are cultural differences ignored in case of tolerance and intolerance from the local population? Is the concept of public space gaining more importance, or is this a situation where the public space has become overcrowded and overloaded? These questions arise in this paper.

Intercultural dialogue (ICD) refers to a process of contact, interaction and exchange of views on the basis of equality, respect, and mutual understanding between individuals or groups from diverse backgrounds. A large body of research has discussed ICD and its potential value for fostering social cohesion and peaceful coexistence across difference. However, there is a lack of robust benchmark data that precludes researchers and practitioners from empirically testing assumptions and hypotheses pertaining to ICD. This article discusses the development of the Intercultural Dialogue Index (ICDI), a proposed composite index for measuring the extent to which ICD is being pursued and implemented as a diversity management tool within different countries. The index builds on the conceptual assumptions underpinning ICD, uses publicly accessible data, and applies methods that allow for replication, upgrading and comparability with relevant indices. This article assesses ICD prevalence for 51 countries based on three interrelated dimensions covering legislative and structural environments as well as opportunities for intercultural encounters. Altogether, 31 indicators across the three dimensions are identified and grouped under 10 broad components to capture both macro-and micro-level factors affecting ICD and intergroup relationships nationally and globally. The article briefly summarises some preliminary ICDI findings and discusses key methodological constraints and conceptual challenges. Theoretical and practical implications of ICDI are also provided.

The phenomenon super-diversity is the result of an ongoing process of migration and settlement of an increasing number of migrant groups with a variety of different socio-cultural and ethnic background from different societies. This process leads to a very diverse population, especially in urban areas, all over the
world. The adjective ‘super’ is used to emphasize a new dimension: namely the diversity in the diversity itself.
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Different socio-cultural and ethnic groups carry, due to their cultural background, more specifically their values and norms, different concepts of democracy and citizinship. It is a great challenge for the host society to involve people with a high degree of diversity of cultural baggage in the democratic process and to motivate them to participate as a democratic citizen in the broadest
sense of the word. Due to globalization and immigration all over the world, in recent years the issue of super-diversity has received attention. Super-diversity is the reality at the beginning of the 21st century and societies will only become more diverse. For a few decades now, scientists have been saying globalization is a fact and the world has become a global village.

Long abstract for a chapter in the planned volume "Religious Super-diversity & Peace building. An Anthropological Perspective" Organizers: [email protected]  [email protected]

Dirck van Bekkum (1947) is a Dutch clinical-systemic anthropologist and artisan The Netherlands. Partner in Moira CTT www.ctt.nl [email protected]

RELIGIOUS SUPER-DIVERSITY AND TRANSGENERATIONAL ECO-COMPLEXITY
Navigating through Borderlands of Producing Minded Similarities/Differences and Inequalities

The pandemic presents us with an, millennia old outstanding, account of pathological thinking. Nothing from our thinking toolbox prepared us, scientists, political and corporation leaders, for these invisible groupings of entities. They use us humans, as co-evolutionary partners, to reproduce their next generations. It forces us, in my view, to learn to think with rigor (and then act) how nature works. From an ecosystemic angle there have to be ways/spaces/places where the complexity of super-diversity (Vertovec 2007; 2019) is dealt with successfully. Otherwise, we humans-as corona 'parasiting' particles-wouldn't exist. Combining concepts like super-diversity with religion and peace building is, from this take, tricky epistemological business. In particular when someone, like me, wants to apply the resulting knowledge/skills in clinical, educational and organizational contexts. In our 35 years of fieldworking in numerous contexts we searched for and designed concepts/frameworks which fitted, as much as possible, our data and experiences (Van Bekkum et. al. 1996; 2020; Van Bekkum & Bernet 2000; 2001). This a different kind of sport in doing academic research than trying to validate a concept like super-diversity as Vertovec and others do in several contexts. To make sense of this epistemological muddle above it may help to focus on 'frozen' social inequalities as a common denominator in and between (public places/institutions in) nation states. Ecosystems like blackbird communities in back gardens/village and chimpanzee communities in Africa do create and also deal with emerging social inequalities. They cannot however afford to last 'frozen' social inequalities over several generations. By that time a grouping of organisms, as a species, would have wiped themselves out. Our thinking game needs to change if we want, from this position, to understand super-diversity, religion and peace-building (Van Bekkum 1999). A 'sane' epistemological position in these pressing times of cascading interconnected crises (climate change, neo-liberalism, mass violence conflicts, global migration, etc) could be an, modified and actualized, holistic approach from anthropology. Let's think the unthinkable. Do all ecosystems (individual/collectively) have minds of their own like we humans claim to have? Are these 'minded' groupings of organisms capable self-generating, self-organizing and self-correcting in adapting to their habitats when they are in danger to get out of sync with how nature works? If this is the case than any ecosystem, including human, has to deal with producing simultaneously similarities (equalities) and differences (inequalities) including preventing and defreezing these 'runaway' systemic inequalities?

In this poetic presentation, I&I give voice to the ways in which new urban tribes, or youthnicities, shaping in / on the game of street-soccer in different parts of the Netherlands, unwork themselves. Our story consists of two distinguishable but not separate tales. The first tells the lie of playing as musicking, a game in which the riddles of multiculturalism are both spoken and unspoken. The second explores the myth of the unworking of the academic I/eye through listening. By playing street-soccer and thus becoming as part of this youthnicity, the I/eye starts to put itself under erasure and learns to listen. By giving voice to these experiences, I&I practice the conviviality of the street in which a ‘we’ cannot be spoken of, but can be a praxis and an ethos.