At the crossroads: culture and cultural identity in the novels of Achebe

Through overall developments and movements, migration has spread throughout the world, causing concurrence and amalgamation of heterogeneous and culturally different societies. Present day societies are culturally even more diverse: individuals live in numerous cultures, speak in various languages, and have different identities. Despite the fact that the movement of Armenians previously existed in Antiquity and the Middle Ages, and Armenians have made numerous networks around the world, the considerable flow of relocation and the modern term of the Armenian Diaspora has developed because of the First World War after the Armenian Genocide in 1915, more explicitly, it comprises mostly individuals who survived the Armenian Genocide. The current research investigates the lives of the Armenian Diaspora in Germany, more specifically, the ones that have moved to Germany from Armenia, Iran, and Turkey. Studying the lives of the Armenian ethnic group in a host society, it discusses the issues of living in heterogeneous societies and cultures, the role that religion plays in the migration and integration context, affiliation and attachment to various cultures, hybrid cultural, religious and social identities: how Armenians perceive themselves and different societies in Germany, what it feels like to be away from their homeland and live in various cultures simultaneously, to what cultures they have a sense of belonging, how they endeavour to retain their ethnic, religious, and cultural identities, what assists them in the integration process, and how they assess their lives in Germany. The research applies three methods: participant observation, semi-structured interview and Stefan Huber’s questionnaire “The Centrality of Religiosity Scale”. Religion plays a vital role in most of the interviewees’ lives, depending on various circumstances, such as a spiritual nourishment, a psychological support, closeness to one’s ethnicity or ethnic group, access to the host society, etc. According to the current research results, the Armenian interviewees in Germany perceive religion as an inseparable part of their culture, since their religious, ethnic, and cultural identities are intertwined and regarded as an inseparable unit: religious identity – Christian, ethnic identity – Armenian, cultural identity – customs and traditions. Christianity is perceived and practiced by the Armenian interviewees as a ‘cultural religion’ for the following reasons. They consider themselves to be Christians, but are not actively engaged in religious rituals or prayers. Christianity played an important role in the history of Armenians since it helped them preserve their ethnic identity and culture throughout history. Christianity has become an inseparable part of their culture since many Armenian customs and traditions are tightly connected to it and play an important role in their ethnic, national, cultural and religious identities. Interestingly enough, even those, who consider themselves to be atheists, conceive Christianity as an indispensable part of the Armenian culture and identity.

Chinua Achebe's "Things Fall Apart" stands as a seminal work in postcolonial literature, exploring the intricate dynamics between colonizers and the colonized in the context of European colonization's impact on African societies. This abstract delves into the novel's portrayal of postcolonial themes, focusing on the disruption of traditional Igbo culture, power dynamics between Europeans and indigenous peoples, and the psychological and emotional repercussions of colonization. Achebe was motivated to write the novel as a response to European portrayals of Africans in literature, particularly influenced by Joyce Cary's shallow depiction of Africa in "Mr. Johnson." Achebe's use of language, particularly his appropriation of English to convey African experiences, challenges Eurocentric narratives and offers a counter-narrative that centres African perspectives. Through meticulous depiction of pre-colonial Igbo society, Achebe reclaims African history and cultural identity, countering colonial misrepresentations and emphasizing the resilience and dignity of indigenous cultures. Additionally, the abstract discusses Achebe's critique of colonial ideologies, particularly Christianity, which undermines native traditions and fractures communal bonds within Igbo society. By contrasting "Things Fall Apart" with Joseph Conrad's "Heart of Darkness," Achebe challenges demeaning depictions of Africans in Western literature and asserts the importance of authentic representation in postcolonial discourse. Overall, "Things Fall Apart" remains a powerful testament to the enduring legacy of colonialism and the ongoing struggle for cultural autonomy and identity in the postcolonial world. By using a postcolonial framework, the study aims to shed light on the socio-political implications of Achebe's work and highlight the importance of diverse narratives and marginalized voices.

This study examines the dominance of Western knowledge in the education system of modern Islamic boarding schools (pesantren) in Indonesia and proposes decolonization to strengthen local cultural and intellectual identities. The influence of globalization is reflected in the adoption of curricula that integrate Western values and knowledge, which, while aiming to enhance educational quality, often neglect local cultural values and identities. This situation potentially leads to the erosion of Islamic cultural identity. Colonialism in education manifests in two forms: structural, involving physical dominance and political control, and cultural, encompassing ideological and cultural dominance through educational institutions. Gramsci's Cultural Hegemony Theory elucidates how the dominant class propagates its culture and ideology, as seen in the dominance of Western knowledge within modern pesantren. This research aims to evaluate the impact of integrating local knowledge into the pesantren curriculum on student outcomes and to identify effective decolonization strategies within Islamic education in Indonesia. The goal is to create a pesantren education system that is more inclusive and respectful of local cultural identities and Islamic knowledge, free from the dominance of Western values and methodologies. Using a literature review method, this study concludes that emphasizing decolonization strategies in the modern pesantren curriculum is essential for strengthening local cultural identities and equipping students with critical and creative thinking skills without losing their cultural identity

Tackling Identity with Constructionist Concepts

The subject of the article is the analysis of the research results of scientists who contributed to the understanding of the nature of cultural identity at the beginning of the 21st century. The article analyzes theoretical and methodological approaches to the interpretation of the concepts of “cultural identity” and “cultural hybridity”. The authors actualize the need to turn to traditional concepts of identity, practices and markers that distinguish between types and kinds of identity in the context of a conscious choice of identity by an individual in modern society. Based on the use of interdisciplinary, historical, structural and functional approaches, methods of cultural studies, cross-cultural psychology, the connection between cultural identity and hybridity is substantiated; the method of analyzing the philosophical ideological foundations of the formation and construction policy of cultural identity has made it possible to study the factors of actualization of the identity marker by updating the content and form of traditional cultural connotations. The main factors in understanding cultural identity are presented: cultural identity is simultaneously an individual essence, a social category, and a result of systemic and communicative everyday practices; it is an individual-personal and social, group choice, selection of markers with which a person, group, collective is identified on different scales; is an adaptive, developing, flexible system of values. It is revealed that at the beginning of the 21st century, individual scientists in the context of analyzing the features of the functional certainty of cultural identity, as the basis of the general theory of intercultural communication, come to the understanding of cultural identity as a socio-cultural instrument formed under the influence of the prioritization of the choice of an individual’s status in the spatio-temporal continuum of the group. It has been proven that cultural identity, despite the differences in the priorities of accepting personal or group certainty, is perceived as a hybrid, multiple and intersecting reality and at the same time represents an individual and social reality, which emphasizes its complexity and diversity. The prospect of studying cultural identity and cultural hybridity is connected with the study of processes occurring in conditions of socio-economic uncertainty, risks of modern society, with the fact that the world in which we live is becoming more and more diverse, and the social and individual confidence of the individual is losing its stability.

Objectives The primary objective of this study is to investigate the significance of cultural education within the domain of world folk dance as integrated into primary school physical education curricula. Methods The study applied open coding, axial coding and selective coding techniques rooted in grounded theory principles. The analysis encompassed eight distinct primary school physical education textbooks tailored for fifth-grade students, specifically focusing on the segment dedicated to folk expression through world folk dance. The research involved categorizing content by the countries of origin, dance types, and specific dance composi-tions, encompassing a comprehensive scope of 20 nations and 38 distinct dance works featured in these textbooks. This analysis aimed to delve into the realm of folk expression while concurrently examining its relation-ship with cultural education, with a particular focus on discerning patterns and characteristics within the realm of folk dance. Through the autoethnography as a qualitative methodology, this study connects the concepts of dia-spora and cultural hybridity. It explores diaspora space appeared in diaspora festivals and the world festivals that include folk dances. Results The analysis of primary school physical education textbooks reveals three fundamental aspects of cultural education such as cultural identity, cultural diversity and cultural hybridity within the context of world folk dance. First, Cultural Identity: World folk dance serves as a conduit for students to connect with and express their cultural heritage. It provides a platform for celebrating one’s cultural identity through physical movement. Second, Cultural Diversity: The inclusion of folk dances from diverse nations exposes students to the rich tapestry of global cultures. This exposure fosters an appreciation for the diversity of human traditions, promoting tolerance and understanding. Finally, Cultural Hybridity: Some folk dances exhibit characteristics of cultural hybridity, where di-verse cultural influences merge to create unique dance forms. This aspect underscores the dynamic nature of culture and the interconnectedness of different societies. Conclusions The study highlights the significance of world folk dance in primary school physical education curric-ula, particularly for fifth-grade students. World folk dance serves as a valuable tool for enhancing students’ non-verbal expressive abilities through physical movements, simultaneously deepening their comprehension of diverse cultural perspectives. By framing world folk dance as an integral facet of culture, the research encourages educators to provide optimal opportunities for students to engage in meaningful expression activities within the realm of cultural education. The integration of world folk dance into primary school physical education curricula enriches students’ cultural experiences and aligns with broader goals such as cultural identity, cultural diversity and cultural hybridity.

The study argues that postcolonial novels can offer valuable insights into the nature of identity and the challenges of living in a postcolonial world. Homi Bhabha's theoretical framework is used in this study to analyze the complexities of cultural identity and the challenges that actors face as they navigate between their background and new cultural identities. The concept of hybridity, mimicry, and cultural difference developed by Bhabha are utilized to examine and comprehend these themes. It explains how novels such as Exit West by Mohsin Hamid and Americanah by Chimamanda Ngozi Adichie emphasize the contradictions between cultural hybridity and the need to adhere to mainstream cultural standards. The study also looks at the role of literature in developing our perception of cultural identity and encouraging empathy and understanding across cultures. The study employs an analytic approach for evaluating the postcolonial identity crisis in chosen contemporary novels, which entails an in-depth reading and analysis of the text. This may imply identifying essential themes and motifs relating to identity, cultural hybridity, and colonialism, as well as investigating how characters manage their sense of self in the face of cultural diversity. The study's findings emphasize the necessity of comprehending and appreciating the complexities of cultural identity in the context of globalization. It promotes constant postcolonial debate and reflection on identity as we confront the problems of cultural hybridity and try to build a more inclusive and just society that acknowledges and respects cultural differences. As a result, this study adds to our knowledge of postcolonial identity and its continuing importance within modern literature

The article examines the media project "Earth Without Borders" as a phenomenon of the information civilization, outlining contradictions related to the transformation of the social and cultural identity of modern humans. This is related to the growing virtualization of the lifeworld, where media not only represent reality but also actively shape it, creating new conditions for human existence. It is emphasized that media reality acquires a total character, gradually displacing the concept of boundaries – not only geographical but also conceptual, cognitive, and sociocultural. The virtualization of the world is accompanied by the formation of a new image of the Earth as a "dual Earth". The risks arising from this process are highlighted: from the fragmentation of social experience to the loss of an individual's ability for reflection and critical thinking. The aim of the article is to analyze the challenges to social and cultural identity in the context of the media project "Earth Without Borders". Research methodology: the method of theoretical analysis, which made it possible to examine the phenomenon of the media project "Earth Without Borders" and interpret its impact on sociocultural processes; the method of ontological analysis, aimed at studying changes in the structure of human existence under the influence of digital media and the formation of the media space; the systemic approach, which made it possible to identify the relationship between the emergence of media reality, the deconstruction of spatial and social boundaries, and the transformation of human experience. The generalizations presented in the article led to the conclusion that the media project "Earth Without Borders" generates new conceptual challenges to traditional models of representing social and cultural identity. This is related to the erosion of social structure, values, norms, and symbols that previously shaped the sociocultural identity of an individual. Everything becomes transparent and open to interpretation, which has a profound impact both on the transformation of social institutions and on the formation of a new human – the media human. The recognition of the all-encompassing nature of media reality opens new perspectives for understanding the ontological and existential challenges of human existence, among which the preservation of social and cultural identity holds a central place.

Migrants and members of cultural minorities must negotiate their identification with multiple cultural groups. Many studies have investigated associations between general questionnaire–based cultural identity patterns and psychological adjustment. Research on situational cultural identity patterns—context-bound, momentary identification with a given cultural group—is scarcer. Furthermore, we know little about how variability in identification across contexts and situations may be associated with psychological adjustment. This study addresses these issues by (a) comparing the relative ability of general questionnaire–based and situational diary–based cultural identity patterns in statistically predicting psychological adjustment among Maghrebi migrants to Canada, and (b) introducing and testing cultural identity entropy, a novel approach to characterizing variability in a person’s multiple cultural identities during daily interactions. Drawing on concepts in thermodynamics and information theory, cultural identity entropy indexes greater balance in one’s multiple identifications during an interaction and reflects greater flexibility in cultural ways in that moment. Participants were 93 Maghrebi migrants to Canada who completed baseline questionnaires and daily diaries on situational identification during interactions for 7 days. Results show that situational diary–based cultural identity patterns accounted for substantial variance in psychological adjustment, above and beyond general questionnaire–based patterns, and that greater entropy in heritage cultural contexts was associated with greater psychological adjustment. These results underscore the importance of going beyond general characterizations of multicultural identity by investigating the shifting and contextual ways in which migrants mobilize and negotiate their cultural identities in daily life.

Becoming multicultural through early immersive culture mixing (EICM)—i.e., growing up with a mix of cultures that coexist and interact to form an emergent hybrid culture within one’s home—is a rapidly rising phenomenon in many parts of the world. This phenomenon calls for new research that recognizes the possibility of identification with a hybrid culture as well as the distinct cultures from which the hybrid culture derives. This article extends previous research into psychological variation among multiculturals based on the process of EICM, by investigating how EICM influences hybrid cultural identification and distinct cultural identification. In addition, we examine how EICM relates to the components of identity integration—blendedness and harmony. Across two studies of Chinese-Australian multiculturals, we found that whereas EICM was positively associated with multicultural participants’ identification with a hybrid culture and Australian culture, it was not related to their identification with Chinese culture. Findings also indicated that EICM positively predicted identity blendedness, but EICM did not show a clear link with identity harmony. We discuss the implications of our research for advancing EICM theory and helping to forge new research directions in cultural identification.

Purpose: The general purpose of the study was to explore cultural hybridity and identity formation in globalized societies. Methodology: The study adopted a desktop research methodology. Desk research refers to secondary data or that which can be collected without fieldwork. Desk research is basically involved in collecting data from existing resources hence it is often considered a low cost technique as compared to field research, as the main cost is involved in executive’s time, telephone charges and directories. Thus, the study relied on already published studies, reports and statistics. This secondary data was easily accessed through the online journals and library. Findings: The findings reveal that there exists a contextual and methodological gap relating to cultural hybridity and identity formation in globalized societies. Preliminary empirical review revealed that cultural hybridity was pervasive, with individuals blending diverse cultural influences to construct hybrid identities. Identity formation was dynamic and influenced by globalization, migration, and historical legacies. Power dynamics, including race and socio-economic status, intersected with cultural hybridity to shape experiences of identity and belonging. The study emphasized the importance of promoting inclusivity and dialogue to navigate the complexities of cultural hybridity and foster greater understanding across diverse cultural landscapes. Unique Contribution to Theory, Practice and Policy: The Post- Colonial theory, Intersectionality theory and Transnationalism theory may be used to anchor future studies on cultural hybridity and identity formation in globalized societies. The study provided valuable insights and recommendations that contributed to theory, practice, and policy. It enriched theoretical frameworks by adopting a multidimensional approach to understanding identity formation and underscored the importance of recognizing cultural diversity. Educators, community organizations, and policymakers utilized the study's findings to develop inclusive practices and policies that promoted intercultural understanding, social cohesion, and equitable access to resources. Additionally, media practitioners incorporated the study's insights to produce content that challenged stereotypes and fostered positive representations of cultural diversity. Overall, the study's recommendations have had a significant impact on efforts to promote inclusive development and intercultural dialogue in globalized societies.

This study looks at cultural hybridity and identity reconstruction in Soniah Kamal's Unmarriageable (2019), with an eye toward how the story negotiates cultural convergence and postcolonial identity reconstruction. Examining the representation of hybrid identities and the impact of Western and South Asian cultural exchanges on the construction of personal and group identity are the main goals. Together with Stuart Hall's Cultural Identity theory, Homi K. Bhabha's idea of hybridity and the third space from The Location of Culture (1994), offers the theoretical foundation. The study is important since it helps researchers to better grasp how diasporic literature captures the reality of cultural negotiation and identity development. The study also emphasizes how Kamal's work clarifies the dynamic, multifarious character of identity in diasporic settings and shows how well literature could explore cultural hybridity and identity development within cultural intersections.

The article presents the results of interviews with residents of Yekaterinburg (N = 485) and ethnic migrants from Central Asia (N = 231), which reveal the current forms of interaction between the host society and migrants from different countries, and the problem of mutual rejection that determines the growth of social conflicts. The authors identify key barriers hindering the mutual adaptation of the host society and migrants that are based on cultural differences and, thus, require a careful work with cultural identity as a determinant of interethnic interaction. However, the theoretical analysis proves the lack of a clear unambiguous interpretation of the 'cultural identity' concept that is necessary for the analysis of contemporary social processes under the international migrations and intercultural communications. The article aims to prove the importance of both considering 'cultural identity' as a special analytical category and developing the common cultural identity in the process of mutual adaptation and integration of the Russians and ethnic migrants. The authors use the constructivist approach and define 'identity' as a result of the identification process and a flexible element that can be changed according to the social situation. Thus, cultural patterns should become the basis of interethnic relations to ensure social well-being and stability, and cultural identity is to be the most important social construct to reduce social tensions determined by ethnic migrations. The development of a common social identity consists of several stages: first the common civil identity is to be formed, then the common cultural identity of the host society and ethnic migrants.

This Paper examines Muslim women's struggles with social expectations and religious identities in two novels: "The Girl in the Tangerine Scarf" by MohjaKahf and "Does My Head Look Big In This?". In the context of Muslim women's feminine identities amidst conflict due to religious visibility like Hijab in socially anticipated and demanding western settings, modern Anglophone literature is examined. Post-colonial feminist theory is used to analyse the text qualitatively through critical reading revealing literary aspects and representations that underscore Muslim women's struggles in Western countries. The research uses McKee's interpretive textual analysis, emphasising context and various interpretations as the autonomy, resilience, cultural integration, prejudice followed by identity were key words and themes in data collecting.The research revealed that Muslim women's complicated identity struggled between religious visibility and Western social expectations as in Randa Abdel-Fattah's work, the protagonist endured sleeplessness owing to the dread of wearing the headscarf in a potentially hostile situation. This internal conflict demonstrated how societal marginalisation affects Muslim women's mental health, as they must balance their religious identification with the dread of social discrimination. Additionally the conflict between cultural values and social inclusion is another important discovery as Uncle Joe's admonition to hide one's culture for social progress highlighted the conflict between cultural authenticity and social acceptability under which Muslim women and their families feel forced to sacrifice Islamic values for social and economic prospects in the diaspora. Similarly the protagonist's distress when her community is wrongly identified with Islamic radicalism showed how stereotyping affects relationships as this example demonstrated how daily micro-aggressions. On the other hand, Khadra's hijab experience in "The Girl with the Tangerine Scarf" emphasised its symbolic and emotional meaning as her resolve to wear the broken hijab showed her tenacity in keeping her cultural and religious identity despite social pressures. Along with that the ideological conflict between Islamic and Western values is concluded by Khadra's condemnation of Western individualism as her prioritisation of community over self-interest showed the basic difference in values.The research highlighted that Muslim women in Western nations struggle to preserve their religious and cultural identities despite competing social expectations. Identity negotiation is complicated by psychological stress, assimilation pressure, stereotyping and ideological disagreements while the Cultural competency, empathy and inclusive policies that recognise and accept multiple identities are needed to facilitate Muslim women's free expression. Keywords: Identity Negotiation, Religious Visibility, Cultural Integration, Psychological Strain and Stereotyping.

Once, optimism abounded with the democratic project, particularly in the wake of Cold War collapse. Academics and policy‐makers suggested that democracy was an inevitable spread of liberal ideals and institutions. Democratic change in South Korea since 1987 represented this optimism. More recently this liberal optimism has come in the form of South Korean multiculturalism. This is linked to democratization as institutionalizing the rights of individuals and ethnic minorities. In order to understand the prospects of South Korean democracy in an age of globalization, attention needs to be focused on the relationship between the changing forms of cultural identity, questions of cultural security and democratization. This also means a rethinking of the “Asian” values versus “Western values” debate. Reengaging with the current tensions of changing cultural identity in South Korea may set the terms for future debates on the site and nature of democracy in South Korea.