This open access book uses a rich data set, from individuals whose background profiles statistically predict strong cultural non-participation, to explore the most salient lifestyles and symbolic boundaries drawn in these potentially disengaged groups.The book departs from a theoretical framework in which cultural practices and cultural participation in their most visible and tangible form are seen as manifestations of cultural capital and power, to show empirically that people and groups dubbed passive in many policy documents and scholarly research are actually relatively active, both in terms of traditional cultural participation and different kinds of social and anthropological understandings of participation.

This open access book uses a rich data set, from individuals whose background profiles statistically predict strong cultural non-participation, to explore the most salient lifestyles and symbolic boundaries drawn in these potentially disengaged groups.The book departs from a theoretical framework in which cultural practices and cultural participation in their most visible and tangible form are seen as manifestations of cultural capital and power, to show empirically that people and groups dubbed passive in many policy documents and scholarly research are actually relatively active, both in terms of traditional cultural participation and different kinds of social and anthropological understandings of participation.

The aim of this book is to inject more intercultural understanding and education into people's lives. This is achieved by focusing on key aspects such as geography and culture, geography and citizenship, pedagogic implications and future directions for inter-cultural learning, understanding, and education. This publication demonstrates how the study of geography can assist people in different social and cultural groups to sustain their lifeworlds, and improve them for future generations of citizens.

Pedagogical Alliances Between Indigenous and Non-Dualistic Cultures examines Indigenous education for authentic intercultural education. It critically reviews various Indigenous cultural and educational perspectives in Western education contexts, addresses relevant meta-cultural concerns, argues for pedagogical alliances cross non-dualistic cultures/religions, and articulates metaphysical approaches to the alliances. Throughout the book, the author argues that methodological enhancement of Indigenous culture can be made by proposing new values that emerge from authentic intercultural interaction, which is transcendental to the binary oppositions of Indigenous and Western education. To do so, the author discovers pedagogical and methodological vulnerabilities of Indigenous culture in Western education systems, and proposes its pedagogical alliances with non-dualistic cultures (such as Buddhist mindful pedagogy, Confucius virtues pedagogy, and Hindu contemplative pedagogy) to overcome the frame of Indigenous and Western cultures for Indigenous education and to strengthen both Indigenous and non-dualistic education. This is the first book to address the issue of why non-Indigenous cultures other than Western cultures have not been considered in Indigenous and multicultural education. As such it is an invaluable text for education academics and post-graduate students specialising in Indigenous education, cross-cultural education, inclusive pedagogy and intercultural education.

This open access book examines how and why the UK's approach towards increasing cultural participation has largely failed to address inequality and inequity in the subsidised cultural sector despite long-standing international policy discourse on this issue. It further examines why meaningful change in cultural policy has not been more forthcoming in the face of this apparent failure. This work examines how a culture of mistrust, blame, and fear between policymakers, practitioners, and participants has resulted in a policy environment that engenders overstated aims, accepts mediocre quality evaluations, encourages narratives of success, and lacks meaningful critical reflection. It shows through extensive field work with cultural professionals and participants how the absence of criticality, transparency, and honesty limits the potential for policy learning, which the authors argue is a precondition to any radical policy change and is necessary for developing a greater understanding of the social construction of policy problems. The book presents a new framework that encourages more open and honest conversations about failure in the cultural sector to support learning strategies that can help avoid these failures in the future.

Cutting across the world of work and education, this is a timely refresh for equipping a diverse range of both students and professionals with the tools to understand, discuss, and ultimately fulfil the role that they can play on the international stage.