Ethnische Vielfalt und Arbeitsmarkterfolg (Ethnic Diversity and Labor Market Success)

Black Caribbean Immigrants in the United States and their Perceptions of Racial Discrimination: Understanding the Impact of Racial Identity, Ethnic Identity and Racial Socialization Jorja Ann Karole Redway This study sought to address an existing gap in the multicultural research literature by exploring the impact of racial identity, ethnic identity, and racial socialization on perceptions of racial discrimination among Black Caribbean immigrants to the United States. Participants included 120 English-speaking Black Caribbean immigrant adults who completed a survey consisting of: a demographic information sheet, the Black Racial Identity Attitude Scale – Long Form (RIAS-L), the Multigroup Ethnic Identity Measure (MEIM), the Teenager Experience of Racial Socialization Scale (TERS), and the Perceived Racism Scale (PRS). A Pearson’s correlational analysis found significant relationships between racial identity and ethnic identity, with the racial identity status attitudes Encounter, Immersion-Emersion, and Internalization being positively related to overall ethnic identity. Linear regression analyses were then conducted using racial socialization as a predictor variable and racial identity status attitudes as well as overall ethnic identity as criterion variables. Significant positive relationships were found between racial socialization and the racial identity status attitudes Encounter, Immersion-Emersion, and Internalization, as well as between racial socialization and overall ethnic identity. Two simple linear regressions were initially conducted in order to determine whether racial socialization might be predictive of perceptions of racial discrimination for the year as well as the lifetime. Significant positive relationships were found between racial socialization and perceived racism scores for both the year and the lifetime. Further regression analyses also found the racial socialization factor Cultural Alertness to Discrimination (CAD) to be a unique positive predictor of perceptions of racial discrimination for the year as well as the lifetime. Subsequent hierarchical regression analyses later indicated that racial socialization significantly predicted perceptions of racial discrimination for the year and the lifetime above and beyond racial identity. Racial socialization was also a significant predictor of perceptions of racial discrimination for the year and the lifetime after accounting for overall ethnic identity. Finally, MANOVA results indicated that first generation and second generation participants differed significantly on: the racial identity status attitude Encounter, overall ethnic identity, as well as the racial socialization factor Cultural Alertness to Discrimination (CAD). In sum, findings from the current study suggest that racial socialization experiences have a substantial impact on perceptions of racial discrimination and play an important role in racial and ethnic identity development. Implications for research and practice are discussed.

This paper seeks to contribute to the understanding of the conditions which underly the functioning of young Greek-Australians in their society, and the relationship between their ethnic background and identity. Questions relating to ethnic background and identity were administered to 1,029 Greek-Australian pupils from 25 secondary schools in the south-east, inner west and central areas of Sydney (439 males and 590 females). Principal components analysis of fifteen items from the survey was used to explore individual variations in responses. The largest correlation was 0.56 between the importance of Greek origin and feelings about being Greek. Six components with eigen values > 1.0 accounted for 59% of the total variance. The six patterns of response were characterised as : I. Cultural involvement-media contact, II. Ethnic Identity, III. Ethnic Background IV. Bipolar Greek cultural factor, V/VI Specific Factors. There was a general tendency for ethnic background and internalisation-of-identity responses to be separated as components.

The globalization process of the last twenty years has changed the world through international flows of people, policies and practices. International cooperation to development is a part of that process and brought International Organizations (IOs) and Non Governmental Organizations (NGOs) from the West to the rest of the world. In my thesis I analyze the Italian NGOs that worked in Bosnia Herzegovina (BH) to understand which development projects they realized and how they faced the ethnic issue that characterized BH. I consider the relation shaped between Italian NGOs and Bosnian civil society as an object of ethnic interests. In BH, once part of former Yugoslavia, the transition from the communist regime to a democratic country has not been completed. BH’s social conditions are characterized by strong ethnic divisions. The legacy of the early 1990s crisis was a phenomenon of ethnic identities created before the war and that still endure today. The Dayton Peace Agreement signed in 1995 granted the peace and reinforced the inter-ethnic hate between the newly recognized three principal ethnicities: Serbs, Croats and Bosniak. Through the new constitution, the institutions were characterized by division at every level, from the top to the bottom of society. Besides it was the first constitution ever written and signed outside the own country; that was the root of the state of exception that characterized BH. Thus ethnic identities culture survived through the international political involvement. At the same time ethnic groups that dominated the political debate clashed with the international organization’s democratic purpose to build a multicultural and democratic state. Ethnic and also religious differences were the instruments for a national statement that might cause the transition and development projects failure. Fifteen years later social fragmentation was still present and it established an atmosphere of daily cultural violence. Civil society suffered this condition and attended to recreate the ethnic fragmentation in every day life. Some cities became physically divided and other cities don’t tolerated the minority presence. In rural areas, the division was more explicit, from village to village, without integration. In my speech, the anthropology for development – the derivative study from applied anthropology – constitutes the point of view that I used to understand how ethnic identities still influenced the development process in BH. I done ethnographic research about the Italian cooperation for development projects that were working there in 2007. The target of research were the Italian NGOs that created a relation with Bosnian civil society; they were almost twenty divided in four main field of competences: institutional building, education, agriculture and democratization. I assumed that NGOs work needed a deep study because the bottom of society is the place where people could really change their representation and behavior. Italian NGOs operated in BH with the aim of creating sustainable development. They found cultural barricade that both institutions and civil society erected when development projects have been applied. Ethnic and religious differences were stressed to maintain boundaries and fragmented power. Thus NGOs tried to negotiate development projects by social integration. I found that NGOs worked among ethnic groups by pursuing a new integration. They often gained success among people; civil society was ready to accept development projects and overcome differences. On the other hand NGOs have been limited by political level that sustained the ethnic talk and by their representation of Bosnian issue. Thus development policies have been impeded by ethnic issue and by cooperation practices established on a top down perspective. Paradoxically, since international community has approved the political ethnic division within DPA, then the willing of development followed by funding NGOs cooperation projects was not completely successful.

This research is about cultural study that focuses on the relationship among ethnic on pluralism of Ternate societies through the Legu gam festival. Legu gam for Ternate community is public party. The changing concept of legu dance to be legu gam as the festival of Ternate society is the political culture after the conflict to raise the togetherness and also to show the symbolic power of the sultan of Ternate. The power is placed on the importance of balakusu se kano-kano (culture society), which generally represent the pluralism of Ternate community who symbolically united in legu gam. In this case, festival legu gam is the negotiation and a diverse representation of ethnic identity. Theory of Bourdieu, habitus of, is used to see how the capitals such as economic, social, cultural and symbol related among ethnic relations in legu gam festival. These various capitals are then framed within the concept of interactive multiculturalism to understand how the diverse identity is communicated culturally. The findings showed that the legu gam festival is diverse ethnic identities that come together as a representative on resources they have. In this context, the ethnic identity negotiation occurs at the legu gam festival. So that it has become an annual ritual that becomes multicultural interactions to facilitate cultural interests and the existence of each ethnic.

Post-World War II influx of migrants to Australia brought to the fore the notion that immigrants undergo cultural assimilation. As such, immigrant settlement policies during the time of mass Greek migration to Australia were guided by the belief that newcomers would lose their distinctive characteristics and become indistinguishable from the majority population (especially over two or three generations). However, studies have pointed to the inaccuracy of this straight-line model of acculturation. They illustrate that ethnicity does not have to follow a straight line trend towards the eventual total disappearance of all traces of ethnicity among later-generation descendants of immigrants. In fact, many studies provide evidence of persistence, or even increase in ethnic identification, indicating a complex and dynamic pattern of identity formation. Research shows that ethnicity transforms and assumes alternative forms of expression. Hence, the challenge has been on developing an alternative theoretical explanation for how, and why, ethnicity matters for different groups. When it comes to the Greek community of Melbourne, immigrants resisted the pressures of Anglo-conformity and placed a high value on Greek cultural preservation. As a result, Greek identification and pride has remained strong. This study draws on the theoretical framework of social constructionism and explores the subjective understandings, meanings, and significance of ethnic identity among young Australian women with a third-generation Greek heritage. Data from thirty in-depth, semi-structured interviews shows a strong sense of Greekness among the young women. The majority self-identified as ‘Greek-Australian’, attributed a great level of significance towards being Greek, and expressed positive attitudes and feelings towards their Greekness. In doing so, it was common for the young women to describe their lives as comprising an involvement in the social life and cultural practices associated with Greekness; with ethnicity emerging as a strong determinant of behaviour, attitudes, values and decision-making. For these young women, ethnicity reflects a set of values and practices that shape and impact on their lives. Findings indicate that being Greek was hugely significant for the young women and that there is a complexity and dynamism in the construction of a Greek identification which is more than symbolic and not entirely optional. At the same time, findings indicate that shared practices and institutions play a significant role in the robustness and resilience of ethnic identification among the young women.

This study considers the role of teachers’ multicultural awareness in promoting minority students’ ethnic identity by considering the situation in one particular middle school. A case study of a Hani student is presented to show how teachers’ multicultural awareness affects ethnic identity and the academic achievement of minority students. This case study enables the authors to assess the significance and value of teachers’ multicultural awareness as an educational concept. Through the study, the authors point to a need to strengthen multicultural awareness in teachers’ education to meet requirements of cultural diversity. The authors also emphasize that such awareness should be an objective of teacher training.

Despite the existence of international instruments to safeguard fundamental human rights, specific rights of Indigenous peoples worldwide remain inadequately protected. Governments have practised enforced assimilation and varying degrees of ethnocide and genocide, including massacres, child removal, and eradication of culture, spirituality and languages (Havemann 1999a: 2-6; Tickner 20.01: 2). Indigenous peoples are still severely disadvantaged according to social indicators such as detention rates, homelessness, unemployment, health, life expectancy, alcohol and substance abuse, domestic violence, discrimination and exploitation (University of Minnesota 2003). This chapter interrogates these issues in the Australian indigenous setting focusing on interconnections between cultural diversity, heritage and human rights. The first section addresses the terminology. The second provides a brief comparative background on British settler societies. The international human rights context for Indigenous peoples is then charted, before the discussion moves to the Australian experience, especially since the 1970s. Finally, it examines Australia's response to the United Nations Declaration on the Rights of Indigenous Peoples, adopted by the General Assembly in September 2007. Arguably, the change of national government in Australia in November 2007 ushered in a period of qualitatively different relations between Indigenous and non-Indigenous Australians.

This thesis explores ‘strategies from below’, i.e., the strategies employed by migrant consumers in making sense of their ethnic identification in navigating intergenerational cultural transmission, and in interacting with identity mythologies. Prior consumer research within consumer culture theory has focussed on the challenges and difficulties associated with the new subjectivities emerging from globalisation and mobility. This research, however, takes an asset perspective (Roy, 2016) to understanding migrant consumers by focusing on the empowering and uplifting aspects of their cultural heritage, the sense of self they derive from particular ways of ‘doing family’ (Morgan, 1996), and their experiences of believing themselves to be privileged ‘model minority’ migrants. In this way, the thesis aims to present a more diverse representation of ethnic subjectivities that can provide theoretically relevant insights for reconsidering how we think about consumer ethnicity in the future. The context within which the aforementioned phenomena are analysed is the lives of first-, 1.5-, and second-generation middle-class, Hindu British Indian women. The thesis is comprised of three research papers, each employing a different analytical lens – Bourdieu’s (1979) concepts of field, capital, and habitus; Zontini and Reynold’s (2018) transnational family habitus; and Grzymala-Kazlowska’s (2016) social anchoring theory - for understanding migrant consumers’ adaptations to the receiving society. The emergent findings show how consumers leverage subcultural capital to gain distinction in society, how we can understand successful intergenerational cultural transmission among ethnic minorities, and how consumers can mobilise myths about their ethnicity to express personal ethnic identifications. The thesis makes contributions to our understanding of how migrant consumers overcome challenges by drawing upon unique resources available to these groups. Additionally, by taking a generational lens to understanding consumer ethnicity, this thesis extends our understanding of the evolution of experiences and constructions of ethnicity beyond the dominant post-assimilationist acculturation paradigm.

Every classroom is culturally diverse. In the upper set of a selective grammar school, it may be that the diversity is much narrower than in a mixed ability group of the inner-city comprehensive. But there will still be a diversity. Cultural diversity is not ethnic diversity as such, nor is it religious pluralism as such. Cultural diversity is just as much the television programmes that we watch, the newspapers we read, the music we appreciate, the sporting pastimes we follow, the eat-ins or take-aways we do or do not order, even the drinks we buy and the places where we drink them. It is the same at every level of education, from the nursery to the university. We are indivisibly part of a multicultural society, a multicultural world. As Lynch et al. (1992, p. 5) say: If we consider the overlapping dimensions of cultural diversity which have seized the headlines even in the recent past-racial, religious, linguistic, regional, ethnic, gender, age, social class and more recently caste-we cannot avoid the conclusion that, not only are most nation states culturally diverse, but that the world’s population as a whole manifests a rich diversity across a large number of overlapping cultural factors and dimensions, representing a pluralism of pluralisms. Elsewhere, they reflect that ‘there is not, and probably never will be, one perception of cultural diversity, even within the same cultural context, social stratum or nation state’ (vol. 1, p. 445).

Multicultural issues in psychotherapy have increasingly been recognized as important in the provision of mental health services to our diverse population. Issues such as beliefs about mental health, attitudes toward authority, and even world view affect how clients access and make use of psychotherapy. Cultural views are essential to how one sees the world, and consequently there is much debate about whether clients would benefit from having therapists from the same cultural background. Ethnic identity, or the degree to which a person holds to the beliefs of their culture of origin, consequently plays an important role in psychotherapy. The Portuguese culture is one that has limited areas of settlement, but that accounts for a significant portion of the population in certain areas. They are an understudied population in the literature on multicultural counseling. This study examined the relationships among the variables of client-therapist ethnic match, degree of ethnic identity, and level of satisfaction with therapy. Twenty-four Portuguese-Americans, aged 23 to 58, who were currently in psychotherapy completed questionnaires measuring ethnic identity and satisfaction with therapy. Satisfaction did not differ between those who had ethnically similar therapists and those who had non-Portuguese therapists. However, for those with ethnically matched therapists, satisfaction with therapy was significantly correlated with Portuguese ethnic identity. Clients with high ethnic identity were more satisfied with therapy than clients with low ethnic identity. Clients whose families had immigrated in more recent generations were confirmed to have a higher ethnic identity than those whose families had been in the United States for generations. There was a trend for clients to be more satisfied if their families were involved in therapy, although this was not statistically significant. Clinical implication of these findings and directions for future research are discussed.

Specifics of demographic transitions in Ukraine after the country gained independence

在國家與社會的互動關係中，族群一直被學者視爲主導此種思維關係的主軸。本文首先從概念上澄清族群與族群關係，其次就族群認同與族群邊界進行探討。本文最後連結族群關係、認同與邊界於盛行於西方社會的多元文化主義。多元文化主義的出現確實爲長期以來台灣的族群關係提供一個公平正義的族群融合基礎；台灣多元文化主義的思路雖不能完全適用西方國家的理想模型，但亦肯定弱勢族群對於主體性的追求，不能被視爲破壞族群融合的象徵。本文結論中強調：多元文化主義者肯認弱勢族群文化在客觀表徵上的差異性，從而在政策上適度加以保障，多元文化主義下的族群關係才有其存在價值。

The research project investigates the attitude of the second generation Dutch in Australia to language maintenance and ethnic identity and examines factors related to both aspects. The research data was collected through detailed personal interviews with 100 members of the second generation (including a small number from generation 1b.) Some of the data was analysed quantitatively using computer-aided statistical analysis; other responses are discussed primarily in qualitative terms. Responses to the questions concerning attitude revealed a greater degree of interest in Dutch than is often generally assumed or can be expected from the national census data. In addition, there was a desire on the part of the majority of informants to pass on some elements of the Dutch language to their own children. Actual language maintenance was also claimed at a higher rate than expected with almost all informants using some Dutch, even though the majority of use ratings fell into the categories of ‘rarely’ or ‘sometimes’. Activities with the potential to influence the use of Dutch – visiting the Netherlands, association with Dutch organisations and attendance at Dutch classes – attracted little participation from this second generation group at present, even though there had been a greater degree of involvement in the past. Of these language maintenance activities visits to the Netherlands were shown to be most popular, with least involvement in classes in Dutch. Two variables – frequency of use of Dutch and sex – emerged as significantly related to attitude to language maintenance. A more positive attitude and more frequent use were linked, and attitude was also shown to be a possible predictor of use, which suggests continued use of Dutch in the future for (at worst) the one third of the sample who recorded a positive attitude. Females displayed a more positive attitude to language maintenance and were more highly represented in several areas of language maintenance activity – use of Dutch, visits to the Netherlands and attendance at Dutch classes. This may be a reflection of Australian social norms, (in particular the encouragement given to females to acquire a second language), or of different language use patterns among females in general. In terms of ethnic identity (and therefore extent of assimilation), the majority certainly does not identify completely with Anglo-Australians and almost all members of the group were aware of Dutch influences still present in their lives today and could describe a number of aspects of Dutchness. There was a significant link between ethnic identity and frequency of use of Dutch. The findings indicate that it is likely that Dutch will be maintained by some members of the second generation in Australia, even if such use tends to take the form of symbolic language maintenance. It must also be acknowledged that the second generation is different from both first generations migrants and Anglo-Australians, with whom they are often compared. In fact, many informants appear keen to create or maintain a new identity which incorporates traits from both the Dutch and Anglo-Celtic cultures and to have that new ‘blended’ or dual identity acknowledged in a multicultural Australia.

Ethnic identity and life satisfaction in indigenous adolescents: The mediating role of resilience

The food Australians ate immediately prior to the 1950s has been popularly remembered in stark contrast to post-Second World War gastronomic upheaval: as a plain, stodgy, monocultural prelude to the increasing diversity and sophistication of food in the second half of the twentieth century. What cultural values did Australians of the 1930s and 1940s attach to food, however? How were the meanings of food understood and contested within the contemporary context of class relations, economic austerity, ethnic identity, regional variation, and gendered social and family roles? And how was the predominant British-derived ‘meat and three veg’ diet implicated in broader notions of Australia’s cultural development and national progress? This study examines these questions in relation to the food culture of 1930s and 1940s Australia and its disputed remembrance in the post-Second World War decades. There have been many excellent academic and non-scholarly empirical studies of twentieth century Australian eating habits and culinary trends. The intended contribution of this study is to step back from questions of food consumption patterns to explore how mid-twentieth century eating habits interacted with broader cultural meanings and social identities. These questions are important, as they address the wider post-war management of White Australia’s cultural memory and the reassuring role food came to have in national storytelling. Although the multicultural culinary revolution deserves its historical prominence, pre-1950s eating habits are better understood as the product of economic austerity, British cultural dominance and the restriction of women’s labour to the home. When these three factors were eroded in postwar life, the old food culture began its popular association with the perceived sins and simplicity of a fading White Australia. This thesis adopts a cultural history approach, constituting a set of linked, illuminating case studies. The research methodology embraces sources that offer evidence of meaning-making in relation to food: diaries, letters, memoirs, oral histories, contemporary print media and government reports. These sources demonstrate that 1930s and 1940s Australians understood food in complex and contested ways. As much of this source material has yet to be examined by historians of food, it is hoped this study will open new avenues of inquiry in the burgeoning field of Australian food history. This primary research is contextualised within secondary scholarship from the fields of food history, food studies, feminist history, gender studies, migrant history, urban history, oral history, media history, as well as broader works of Australian social and cultural history. This engagement with historiographical questions and traditions beyond the food history field is intended to emphasise the non-culinary significance of food and the broader historical contexts within which issues of food history can be analysed.