Drawing on dialogical self theory (Hermans, 2001) and employing a case study approach, this article aims to provide insights into the dialogical processes through which two British-born siblings of Pakistani background construct and negotiate their cultural identities. The analysis suggests that both young people were moving towards their multivoiced cultural identities through a constant positioning and re-positioning within their communities, which resulted in dialogical negotiation of aspects of differences/similarities and belonging within their majority and minority communities as well as living in a multicultural society. When their negotiation is a struggle shaped by issues of racism and religious discrimination, two opposing processes are constructed, a dynamic dialogical and a monological one. We introduce the notion of hibernated I-positions as a resource to deal with rapid change, threat and uncertainty. I-positions that are inactive, or are in a hibernated state and silenced, are always available to reemerge and become engaged in a new dialogue to help retain identity continuity. In this

Because the children of immigrants often learn the host language much more quickly than their parents, increasing numbers of children and young people contribute to family life by acting as child language brokers (or interpreters) (CLBs) for their parents. There is well-founded professional resistance to the use of children in the LB role in sensitive or challenging meetings, but for some purposes many immigrant parents and grandparents prefer a language broker from within their own family to an external professional interpreter. In this paper we report selected findings from parallel online surveys of teachers in schools where there has been some use of students as CLBs and of young adults who have acted as CLBs while at school. Our aim is to explore what can be learned about the use of CLBs from analysing the views and experiences of these two groups who bring distinctive and complementary perspectives to the topic.

She has a Ph.D. in Cultural Psychology and Human Development and her theoretical and conceptual interests are grounded in sociocultural theory, transitions, critical or contested ideas of 'normative' development and cultural identity development. Her work with child language brokers grew out of broader interest in the constructions or representations of childhood in culturally diverse settings. Tony Cline is a member of the Educational Psychology Group at University College London (UCL) and contributes to its Professional Doctorate for experienced Educational Psychologists. He initially worked in inner city and suburban areas around London as an educational psychologist. Subsequently he moved into higher education, where he has led professional training in Educational Psychology at UCL and headed the Department of Psychology at the University of Luton before returning to UCL to take up his present post in September 2004. His publications have covered a wide range of subjects, including child language brokering, the education of bilingual children, psychological assessment, dyslexia and selective mutism. He is co-author of the textbook Special Educational Needs, Inclusion and Diversity.

What imagery best evokes the violence unaccompanied child migrants feel when asked, or made, to tell their story over and over, as well as the violence of not being asked nor being heard? How can we show both strength and struggle in difficult times and often uncaring places such as the UK’s hostile migration regime? Taking these questions as a jumping off point, this article offers three key responses, drawing on experiences of co-producing the research-based film, Stories too big for a case file, which accompanies this text. These reflections highlight the importance of participatory, change-oriented research that ‘cares’ for participants; the value of creative forms of knowledge production and aesthetic modes of expression for communicating the affective complexities of research material; and, the importance of turning the representational gaze outwards towards systems and institutions to avoid situating social inequities as individual failings and to, instead, invite viewers to ‘walk together’ in solidarity with research interlocutors.