Over the past five decades, Sweden—and Malmö in particular—has undergone extensive demographic change driven by sustained immigration, resulting in increasing diversity and, in Malmö, a context in which people without a migration background now constitute a numerical minority. This transformation has generated a level of demographic complexity that is best captured by the concept of superdiversity, which emphasizes variation within groups and the interaction of multiple social, legal, and socioeconomic variables in shaping inequality, stratification, and belonging. Understanding these processes depends critically on data. While Sweden’s population registers provide unparalleled longitudinal coverage of socioeconomic outcomes, they cannot capture subjective identities, lived experiences, or intersecting forms of discrimination. The Diversity and Inclusion Survey makes a unique methodological contribution through its systematic collection of voluntary self‑identification data, enabling multidimensional analysis of inclusion and exclusion. By complementing register data, the survey also contributes theoretically by facilitating more precise empirical analyses of superdiversity, inclusion, and the changing contours of the social mainstream in contemporary Sweden.

This article explores the relational, embodied, and affective dimensions of anti-racist pedagogy through a reflexive dialogue between two racialised educators working within Euro-Western academic institutions in Canada and Sweden. Grounded in our everyday teaching encounters, we examine how our politicised bodies are read, disciplined, and contested in the classroom, and how these dynamics shape our relationships with students, our pedagogical choices, and the emotional labor of anti-racist teaching. Through co-theorizing dialogue as both method and praxis, we reflect on navigating risk, institutional precarity, and racialised expectations, while also practicing love, care, and calling-in as forms of resistance and survivance. Moving beyond individualised accounts of anti-racist teaching, we argue that relational reflexivity can cultivate accountability, collective meaning-making, and transformative learning spaces. This paper contributes to anti-racist praxis by offering grounded insights into how educators negotiate discomfort, vulnerability, and power while fostering healing, solidarity, and liberatory possibilities in the classroom.

This article contributes to the understanding of the racial politics underpinning nation branding through a two-step mixed-method analysis of the Image Bank of Sweden, an online promotional material provided through the branding platform Sharing Sweden. First, an exploratory quantitative analysis reveals a paradox: while White individuals overwhelmingly dominate the images of Sweden, Black and Asian individuals appear at rates disproportionate to their actual demographic presence - particularly in contexts related to education and student life. Second, a multi-modal discourse analysis of images and texts shows how the representations of higher education and student life mobilize racialized bodies to project an image of Sweden as diverse, modern, and globally competitive. At the same time, White students' portrayal is accompanied by messages of Swedish traditions, reinforcing existing views of Sweden as a White nation. Ultimately, we argue that such portrayals reproduce the logics of tokenistic multiculturalism and commodification of racial difference and whiteness within the aesthetic economy of nation branding.

This paper addresses inclusive tourism in multicultural societies by exploring the domestic tourism experiences of first-generation Italian and Chinese immigrants in Sweden within the context of visiting friends and relatives (VFR) tourism practices and activities. Our results highlight the complex interplay of personal social networks and the hosts' positionality on VFR experiences and tourism dynamics. We stress the importance of the embeddedness of personal social networks in the host country itself, as well as the immigrant host being local, both of which are crucial to tourist mobility and inclusive tourism experiences. How local the host feels, and how local their network is, changes tourism practices, especially when the local network includes native members. Moreover, we observe how forced immobility during the COVID-19 pandemic led to increased exploration of local places. These observations point to the importance of tourism actors engaging with the wider society and non-tourism industries to co-create inclusivity and provide information and possibilities to engage with different places. The latter can then be used and enjoyed not only in immigrants' daily lives but also through VFR to create further intercultural exchanges.

Major sporting events (MSEs) have been used by governments to improve the image of cities and nations, and to attract tourists. In the wake of criticism of how global MSEs handle human-rights issues, governments are pressured to rethink how these events are organised and branded. Developing and employing an analytical framework based on inclusive place branding and pathways to progressive human-rights outcomes, this study explores how and to whom inclusiveness is communicated in five Olympic Games candidate files. A quantitative content analysis is performed using keywords related to inclusiveness and three characteristics of inclusiveness are analysed qualitatively: democratic representation, inclusive participation, and committed transformation. The findings show that three of the candidate files predominantly belong to the traditional place branding paradigm through their focus on external stakeholders, while two have adopted a more inclusive place branding strategy and put emphasis on internal stakeholders. The analytical framework introduced in this study can be useful for both researchers and practitioners – such as prospective hosts of MSEs and other events – as a conceptual tool to analyse and develop inclusiveness in major events.

‘Despite the rapid growth of the non-White, foreign-born population and the number of mixed couples, intermarriage remains to be an underexplored field of research in Sweden. The scarce literature on intermarriage and well-being has been focused on specific negative consequences of having poor mental health conditions. This chapter provides an overview of the state of the art of the literature on intermarriage and mental health in Sweden. It discusses how the societal-historical context and, more specifically, attitudes towards intermarriage and differences in cultural norms might affect the well-being of people who marry exogamously. We also report on the responses to nine questions from the self-administered Patient Health Questionnaire (PHQ-9) that we asked among the native-born population as part of a survey study on refugee-local residents’ relationships conducted in Stockholm, Gothenburg, and Malmö. Our findings do not support previous studies associating intermarriage with poorer mental health for native-born Swedes, while it shows a clear difference in the mental health of married versus single people. The well-being of intermarried couples in Sweden should be further explored not simply as subjective experiences but as the experiences of living together, acceptance of diversity, and social cohesion of increasingly diverse societies.

This chapter provides a general overview of intercultural (international) relationships and marriages in Japan and reviews existing research available on mental health and well-being of the foreign wives married to Japanese men. We also include our own analysis of the “Survey of Foreign Nationals on Life and Work” conducted in 2018. Previous studies have emphasized the difficulties and problems of marital relations; however, our data show that marriage to a Japanese person, if anything, promotes, or at least does not worsen, the social inclusion of immigrants and their subjective well-being and mental health. There is still limited research on mental health of internationally married couples in Japan, and there is a need for further research that holistically examines individual characteristics and their impact on the sense of belonging, mental health, and well-being.

This article emerges from a sustained transnational dialogue between two cisgender female, first-generation immigrant scholars of Japanese origin – one identifying as Nikkei in Sweden and the other as mixed-race Japanese (white) in Canada. Through collective autobiographical inquiry, we explore what we term a middle space – a site of ambiguity, tension, and transformation where intersectionality is both theorized and embodied. We situate our personal narratives within broader structural frameworks to contribute to scholarship that treats intersectionality as both theory and praxis – a tool for critical reflection and social transformation. Guided by critical feminist and collective methodologies, our writing emphasizes reflexivity, dialogue, and the interrogation of power dynamics in knowledge production. Our lived experiences reveal how positionalities shaped by sociocultural and institutional contexts resist binary categorizations of privilege and marginalization. These identities are continuously negotiated and inform our academic and personal engagements. We underscore the importance of collective methodologies in illuminating complex positionalities and advancing intersectional feminist scholarship. By inviting readers into our middle space, we offer a site of intersectional engagement, activism, and reflexivity where theory meets lived experience, and where shifting dynamics of power and identity are critically examined.

The multiracial population has grown substantially across the Global North, with Sweden having one of the largest per capita mixed populations worldwide. Despite this demographic shift, mental healthcare practitioners are often unprepared to address the complex experiences of mixed individuals, who navigate ambiguous racial and ethnic spaces that challenge traditional monolithic categories. We here include transracial adoptees as part of the mixed population, recognizing their unique experiences of racialized in-betweenness. Historical narratives have long pathologized mixed individuals through harmful stereotypes such as the "tragic mulatto" and "marginal man", portraying them as inherently maladjusted. Contemporary research presents mixed findings regarding mental health outcomes in multiracial populations, with some studies reporting higher rates of anxiety, depression, and suicidal ideation, while others find no substantial differences compared to monoracial groups. This article argues for a more nuanced, person-centered approach to understanding mixed identity in healthcare and foregrounds the Cultural Formulation Interview (CFI) as a valuable clinical instrument. The ethnographic framework of the CFI enables exploration of complex identity negotiations, experiences of racism and discrimination, and available resources without reinforcing deficit perspectives. By fostering culturally attuned practices, mental healthcare can better serve an increasingly diverse society and address the multilayered experiences of multiracial individuals.