Aravanis, Hijra, Baklas and Waria: A Multi-cultural Historical Comparison of Ethnic Non-binary Gender Identities in India, Philippines and Indonesia

To Die in this Way: Nicaraguan Indians and the Myth of Mestizaje, 1880-1965A Finger in the Wound: Body Politics in Quincentennial Guatemala

This article discusses second-generation Indo-Caribbean (West Indian of Indian descent) teenagers’ ethnic identities, through a look at their taste preferences and self assertions of identity. Both Indo-Caribbean young men and women draw from multiple influences on their identities. In terms of tastes in clothing and movies, however, girls are more interested in things Indian, and in “Indian culture”. Boys, on the other hand, choose to distance themselves from an Indian identity. Three factors explain these gender differences in choices about ethnic identity: (1) different media images for South Asian men and women; (2) a school context lending different levels of peer symbolic status to perceived Indian boys and girls; and (3) a gendered process of migration by which women maintain stronger cultural roots in the new country. The findings in this article point to the need to pay attention to gender differences when considering ethnic incorporation.

Blood Will Tell: Native Americans and Assimilation Policy

Collaborative Creative Processes That Challenge Us as "Anomaly", and Affirm Our Indigeneity and Enact Our Sovereignty

This paper explores the multi-dimensional Asian American identity of immigrant Indians from their interview responses. Pan-ethnic identity of Indians in the US as Asian Americans, the Mar Thoma Church community for religious identity, and the second-generation Patel family’s union formation in terms of gender identity will be analyzed to find out the reasons behind their choice of a particular identity. Historical frameworks like Asian American movement and theoretical frameworks like identity formation theories will be used to interpret the reasons behind the choice of the identity of Indian Americans. For analyzing interview data, methodological frameworks, including thematic and statistical analysis, will be used. Results show the reasons behind their choice of different identities, including professional advantage and their future directives as part of hypotheses of Indian Americans as they merge with the American identity as part of cultural assimilation, in other cases, retain their Asian-ness beyond Americanized identity and sometimes go beyond both American, Asian identity to restate their Indian ethnicity. To conclude, the identity of Indian Americans remains evenly poised and keeps on changing due to the requirements of the ever-evolving world.

Human faces provide demographic information, such as gender and ethnicity. Different modalities of human faces, e.g., range and intensity, provide different cues for gender and ethnicity identifications. In this paper we exploit the range information of human faces for ethnicity identification using a support vector machine. An integration scheme is also proposed for ethnicity and gender identifications by combining the registered range and intensity images. The experiments are conducted on a database containing 1240 facial scans of 376 subjects. It is demonstrated that the range modality provides competitive discriminative power on ethnicity and gender identifications to the intensity modality. For both gender and ethnicity identifications, the proposed integration scheme outperforms each individual modality.

Background/Context Students of Color continue to be underrepresented at the undergraduate level. Recent research has demonstrated the importance of non-academic psychosocial factors for understanding college experiences. One factor, identity, is a broad, multidimensional construct that comprises numerous distinct domains, including political, religious, gender, ethnic, and academic identities. Two identity domains that are particularly relevant for college Students of Color are ethnic and academic identities. Purpose/Objective/Research Question/Focus of Study In the present study we focused on identity development processes in college and how they differ between Students of Color and White students. Specifically, our study examined four hypotheses: Compared with White students, Students of Color would 1) report higher levels of ethnic identity and 2) endorse higher levels of ethnic-academic identity integration, and that the group difference in ratings of ethnic-academic identity integration would be both 3) mediated and 4) moderated by ethnic identity. Research Design This study was a cross-sectional survey of 282 college students in the U.S. (69% women, M age = 19.65, SD =2.78, Range = 18-39; 90% born in the U.S.). Participants were categorized as either White (54%) or as a Student of Color (47%). Participants completed rating-scale measures of ethnic identity exploration and commitment, academic identity, and ethnic-academic identity integration. Findings/Results Findings in the study supported our four hypotheses: 1) Students of Color reported higher levels of ethnic identity than White students, 2) Students of Color reported greater integration between their ethnic and academic identities than White students, 3) this difference was partially explained by Students of Color having stronger ethnic identities than White students, and 4) ethnic identity moderated the relation between ethnicity and ethnic-academic identity integration, such that ethnic identity predicts greater ethnicity-academic identity integration for Students of Color and White students, but the association is stronger for Students of Color. Conclusions/Recommendations Ethnic minority college students endorse higher levels of integration between their ethnic background and academic major. The ability for students to integrate their ethnic and academic identities may provide students with a sense of belonging during their college years. Both ethnicity and the academic environment play a role in the ways in which students feel belonging and pursue their academic careers. Thus, it is important to examine experiences of belonging in an academic context.

Reviewed by: Preserving Ethnicity Through Religion in America: Korean Protestants and Indian Hindus across Generations Rhys H. Williams (bio) Preserving Ethnicity Through Religion in America: Korean Protestants and Indian Hindus across Generations, by Pyong Gap Min. New York: New York University Press, 2010. X + 264 pp. $25.00 paper. ISBN-10: 0-8147-9586-4. The central empirical finding in Pyong Gap Min's carefully researched book is illustrated with two illustrative vignettes in the opening chapter. First, he introduces us to "Peter Park," a second-generation Korean American (technically a 1.5 generation as he was born in Korea but was brought to the United States as a child). Park is active in an English language Korean evangelical church. When asked, he clearly makes a distinction between his Korean cultural identity and his evangelical religious identity. Further, he does not believe that his church should necessarily have much to do with preserving ethnic culture. Its purpose is religious and spiritual, not "cultural." His priority is his religious life, and he is very active in his church. We then meet Rani Ambany, also a 1.5-generation immigrant, from India. Nominally Hindu growing up, the family did have a home altar and participated in major religious holidays. She continues to practice Hindu rites, but for her this is important as an integral part of her Indian identity, and meaningful largely for that reason. Min sums these opposing tendencies as "Koreans' very strong commitment to Christian values weakens their ethnic identity, and Indian Hindus' generally moderate embrace of their Hinduism tends to enhance their Indian identity and ethnic heritage" (2). Min notes that the primary function attributed to immigrant religion in the sociological literature is that it allows immigrant communities to maintain cultural connections to their home societies, while simultaneously providing resources for adaptation to a new setting. Religion is, among other things, a vehicle for subcultural reproduction. And Min's title, Preserving Ethnicity Through Religion, makes it clear that this observation continues to ring true. But as the opening vignette demonstrates, this clearly does not work the same way for all groups, and particularly not the second generation. As he shows with Korean Protestants, religion can even undermine ethnic identity preservation. [End Page 451] Min postulates a complex relationship between religion, ethnic heritage, and immigrant adaptation, and investigates it with a solid research plan. He examines both first- and second-generation Korean Protestants and first- and second-generation Indian Hindus. That way he can compare across ethno-religious groups and within religious groups across generation. Thus, even if religion does have a similar outcome as is postulated in the academic literature, Min can examine whether that is true for both the immigrant generation and their children, and if so what processes help that to happen. He conducted surveys and personal interviews, complemented by ethnographic observations at both a Korean Protestant church and a Hindu temple, both in the New York City area. Min finds that religion preserves ethnicity in different ways for the two groups, and with different effects on the second generation. Korean Protestants are devoted Christians, and deeply involved in their local congregations. Since most Korean Protestants attend ethnic Korean churches in order to enjoy the comforts being around coethnics, this intense institutional involvement leads to dense social networks and reinforces ethnic identity. However, Christianity is not "indigenous" to Korea, and there is not a strong tie between Christianity, particularly evangelical Protestant Christianity, and Korean folk culture. Indeed, while many Korean Buddhists attend evangelical churches in the United States in order to be around fellow Koreans, over time evangelical religion weakens their connections to Korean folk culture. By the time second-generation Koreans are starting to choose their own churches, they are beginning to distance themselves from Korean ethnicity. In part, they become "racialized" and often attend pan-Asian, English-language evangelical churches. Evangelical religious identity becomes separated from Korean ethnic identity. Indian Hindus, on the other hand, have the advantage of a very strong relationship between religious practices and identity, and ethnic folk culture. It is not hard for them to believe that to be Indian is to be Hindu, and vice versa. The practice of Hinduism...

Reviewed by: Radical Jewish Feminism: Voices from the Women's Liberation Movement by Joyce Antler Cara Rock-Singer Joyce Antler. Radical Jewish Feminism: Voices from the Women's Liberation Movement. New York: New York University Press, 2018. 464 pp. doi:10.1017/S0364009419001107 Joyce Antler's Radical Jewish Feminism: Voices from the Women's Liberation Movement tells a history of Jewish feminism in the United States from the 1960s through 1980s. The book brings together the stories of the women's liberation movement, which was led disproportionately by Jewish women, with those of explicitly Jewish feminisms that emerged in the 1970s–80s. In tracing the continuities and ruptures between two generations of Jewish feminisms, Antler considers how Jewish and gender identities have mutually shaped a range of American feminist projects. The book adds significant nuance to narratives of undifferentiated white, middle-class, second-wave feminism and challenges simple divisions between gender universalism and Jewish particularism. In part 1, Antler analyzes approximately twenty organizational and intellectual leaders of radical feminist groups in Chicago, New York, and Boston during the 1960s–70s. These women rarely invoked their Jewish identities, and in turn, historians have largely ignored the role of Jewishness in the movement. By [End Page 220] contrast, Antler argues that Jewish values constituted a significant, if implicit, component of their feminist projects: "Jewish backgrounds and values" usually manifest as "latent" "imaginations and memories" of Jewish marginalization, social values, and political traditions (69). During the 1970s–80s, a new generation of women formulated feminisms as Jews, which Antler argues was itself a radical act. In part 2, Antler presents the stories of approximately twenty such women, including "religious liberationists," who sought gender equality as religious subjects; "secular Jewish feminists," who resisted antisemitism and assimilation on the political Left; Jewish lesbians, who fought both antisemitism and homophobia; and global feminists, who embraced Jewishness in a climate of anti-Zionism. The survey in part 2 illustrates that Jewish identity is far from homogenous and Jewish feminisms were not merely applications of feminist ideas to particular Jewish concerns, but rather novel negotiations of gender, sexual, ethnic, and religious identities. The book concludes with an epilogue that briefly introduces six women who have shaped the direction of Jewish feminism since the 1990s. One of the central contributions of this volume is its new source material. To redress the historiography of US feminism and American Jewry, Antler melded published writings, archival materials, and previously conducted oral histories with her own research to establish a rich new record of feminist stories. In addition to individual interviews and conference calls with women who had been members of various feminist cohorts, Antler convened "Women's Liberation and Jewish Identity," a gathering of approximately forty influential Jewish feminists at New York University in 2011, to reflect on the role of Jewish identity in their feminist activism. This book intervenes in debates among historians of second-wave feminism and of American Jewry that hinge on the status of Jews as a distinct group within American society. First, Antler sets out to show how Jewish difference mattered in the formation of radical feminism, in order to complicate narratives in which Jewish women are squarely white in a binary white-black racial system. Antler not only shows the range of socioeconomic, political, religious, and ethnic identities and experiences of radical feminist leaders, but also probes how each city's political ecology combined with the personal identities, collective chemistry of groups, and reactions to the successes and failures of prior or parallel feminist ventures to shape each unit of the broader feminist social movement. The second major historiographical conversation is concerned with the relationship between Jewish and American history. Antler draws on David Hollinger's formulation of "communalist" versus "dispersionist" histories. The former refers to narratives whose scope is limited to those self-identified or considered by others to be Jewish, while the latter opens the aperture to shed light on the lasting relevance of Jewish roots even among the unidentified or unaffiliated. The dispersionist approach enables Antler to consider a multiplicity of fluid Jewish identities and show that Jewishness, defined capaciously as a racial, religious, or ethnic category, influenced feminist thought and practice. While...

Survey research has evidenced the work-related stresses reported by higher education staff during the COVID-19 pandemic, with indications that some groups may have been more vulnerable than others. However, for the most part, this research has not taken into account individuals’ intersecting identities and their circumstances, which are likely to influence the strategies which are best placed to support their wellbeing. This qualitative study contributes to this area of research through an examination of workplace wellbeing for diverse professional and academic staff, providing a more in-depth understanding of their lived experiences during the pandemic. Data were 36 open-ended questionnaires and 20 interviews from diverse academic and professional staff, in terms of their intersecting gender, sexual and ethnic identities; age; job role and grade scale; caregiving responsibilities and disability status, at a large UK public research university. Using inductive thematic analysis, the findings support key influences identified in the quantitative studies but also highlight new themes such as the salience of ethnic, religious and gender identities and anxiety and trauma from the pandemic. The findings further emphasise the importance of the organisational infrastructure to support staff welfare. Evidence-based, workplace strategies are offered to address the key findings. Overall, our study highlights the importance of providing targeted support and acknowledging the traumatic experiences of university staff during crisis situations and underscores how equity, diversity and inclusion are key considerations for wellbeing practices and policies in the workplace.

Disordered eating in early adolescence impacts development, with long-term health implications. Minoritised adolescents might be at higher risk of disordered eating due to minority stress, but most research has focused on White, heterosexual, cisgender individuals; less is known about disordered eating among minoritised adolescents. We examined sexual, gender, racial, and ethnic identities in relation to disordered eating in early adolescence. Using 2-year follow-up data from adolescents ages 10-14 in the Adolescent Brain Cognitive Development Study (N = 9385), we examined associations between sexual, gender, racial, and ethnic identities and past-2 week disordered eating (preoccupation with weight, weight control behaviors, and binge eating). Compared to heterosexual peers, gay/bisexual adolescents had higher odds of all three outcomes (AOR 1.90-3.32); those "questioning" their sexual identity had higher odds of preoccupation with weight (AOR 1.82) and binge eating (AOR 2.53). Compared to cisgender adolescents, transgender adolescents had higher odds of binge eating (AOR 2.62); those "questioning" their gender identity had higher odds of preoccupation with weight (AOR 2.45). Adolescents whose racial identity was categorised as "Another" had higher odds of preoccupation with weight (AOR 1.46) and weight control behaviors (AOR 1.58) compared to White adolescents. Finally, Hispanic adolescents had higher odds of all disordered eating outcomes than non-Hispanic adolescents (AOR 1.25-1.59). This study is among the first to reveal disparities in disordered eating among minoritised early adolescents. Further examination of these disparities can inform future interventions. Healthcare providers are encouraged to screen for disordered eating, recognising that minoritised early adolescents may be at risk.

This study examined (1) whether 5‐ to 12‐year‐old children consider gender and ethnicity to be central and important components of their identity, (2) whether the relative centrality of these identity components differs across children, and (3) how the centrality of children's gender and ethnic identities is affected by a dynamic situational context of inclusion and exclusion. Results indicate that although gender and ethnicity are not the most important aspects of elementary schoolchildren's self‐concepts, both gender and ethnic identities differ among European‐American and ethnic minority group children, and those differences are greater in older children. In addition, children's gender identity is context‐dependent, but the exact nature of this flexibility is contingent on the existing centrality of their identity.

We sought to elucidate the presentation of psychological distress across treatment-seeking university students at the intersection of gender and ethnic identity, concentrating on East and South Asian identity. Using retrospective baseline data from 1530 university students utilizing on-campus counseling services, ANOVAs were conducted to evaluate the effects of gender and ethnic identity on total and subscale scores of The Outpatient Questionnaire-45 (OQ-45). Compared to White students, South and East Asians exhibited significantly elevated levels of psychological distress. Although no gender differences emerged across overall psychological distress, there was a significant interaction between gender and ethnicity on total OQ-45 and certain subscales of this measure. Our findings provide important insight towards the limited body of evidence analyzing the intersection of gender and ethnicity in mental health. Revealing how multiple identities contribute to the presentation of psychological distress in postsecondary students can lead to the implementation of more effective interventions.

Human faces provide demographic information, such as gender and ethnicity. Different modalities of human faces, e.g., range and intensity, provide different cues for gender and ethnicity identifications. In this paper we exploit the range information of human faces for ethnicity identification using a support vector machine. An integration scheme is also proposed for ethnicity and gender identifications by combining the registered range and intensity images. The experiments are conducted on a database containing 1240 facial scans of 376 subjects. It is demonstrated that the range modality provides competitive discriminative power on ethnicity and gender identifications to the intensity modality. For both gender and ethnicity identifications, the proposed integration scheme outperforms each individual modality.

In order to fully understand and appreciate India's contested national identity, one must look at the emergence and evolution of India's national symbolic repertoires. Indeed, political symbols are necessary elements for the defining national identities. Besides facilitating the process of identification, national symbols also generate powerful visions of the nation. Significantly, at the heart of the battle for the definition of the nation there is often a struggle over symbols and myths, which is fought, in good part, through rituals. Indeed, the more problematic the definition of nationhood, the greater the need to create symbolic structures which may substantiate and support a particular idea of the nation. Throughout the contemporary history of India, competing nationalist ideologies have engaged in a search for appropriate symbolic repertoires that could be meaningful and acceptable to most of the Indian population. In the absence of familiar parameters of national identity such as ethnicity, language, religion and culture, unusual registers of national belonging became important markers of India's contested national identity during the colonial and post-colonial period. Given the importance of symbolic politics, it is surprising that so little attention has been devoted to a systematic study of the symbolic repertoires of India's competing nationalist ideologies. Therefore, this thesis intends to make a contribution in this field. The main aims of this study were to obtain a general picture of the evolution and establishment of symbols of nationhood in India. I have drawn on modernist and constructivist theories of nationalism and based on the identification and analysis of India's symbols of the nation and of national identity during its anti-colonial struggle, the Nehruvian era, and in the contemporary moment, and on an in-depth review of the existing literature. While bringing to the fore the complex relationship between the nation and pre-existing ethno-symbolic resources, the findings of this study help to shed light on the operational dynamics at play in the construction of nationalist symbol complexes and national identity in India.