Impact of Music Participation on the Psychological Wellbeing of Refugees

Erin Bailey is a professor of Music Education at Brigham Young University. Her research, which is grounded in self-determination theory, focuses on the benefits of music participation on psychological wellbeing and mental health. The following is a revised summary of her remarks at the April and July Windsor Dialogue conferences.

Research on Music Participation and Refugees

Music participation is a broad umbrella term for purposeful interactions with music. Research on refugee participation in music generally falls into three main categories: (1) music therapy, (2) group music-making, and (3) music education. Therapeutic interactions include songwriting, group improvisation, or drum circles run by a professional music therapist. Music participation also includes community music-making, like community choirs or songwriting groups. Music education, such as programs in school environments, has been shown to nurture physical, intellectual, social, and emotional development.

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The Promotion of Music, Mental Health, and Preservation of Culture and Religion to International Agencies

Dr Sr Maryanne Loughry is a Sister of Mercy and has been associated with Jesuit Refugee Service Australia since 1986. She is a visiting research scholar at the Center for Human Rights and International Justice, Boston College, and a research associate at the Refugee Studies Centre, University of Oxford. The following is an edited summary of her remarks at the July 2022 Windsor Dialogue conference.

The 2022 AMAR Windsor Dialogue focused on the link between music, mental health, and the preservation of culture and religion. This topic had evolved from earlier dialogues addressing the persecution of the Yazidis, with a particular focus on religious persecution.

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Ukrainian Churches and the Implementation of the Istanbul Convention in Ukraine: Being European Without Accepting “Gender”

Regina Elsner is a researcher at the Centre for East European and International Studies (ZOiS) in Berlin.

The Council of Europe Convention on Preventing and Combating Violence Against Women and Domestic Violence, known as the Istanbul Convention, appeared not only to be an instrument of preventing domestic and gender-based violence but also to symbolize a civilizational choice in times of culture wars. On 1 November 2022, the Istanbul Convention entered into law in Ukraine. After years of controversial public debates and two unsuccessful attempts, the Ukrainian Parliament finally ratified the Convention amidst Russia’s aggressive war.

Ukraine participated in drafting the Istanbul Convention and signed it in 2011. Since that time, the country struggled over the ratification of the Convention and its implementation into Ukrainian law and society. One of the main obstacles has been religious communities and conservative groups, which strongly oppose the use of the term gender as well as references to gender identity and sexual orientation in the text of the Convention. At the same time, most religious actors in Ukraine are supportive of the “European” choice of Ukraine and the more general concept of “European values.” Thus, in Ukraine we have witnessed a more complex religious attitude to gender discourse than mere endorsement of illiberalism or “right-wing defiance to West-Eurocentrism.”[1]

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