Jalos, USA: Transnational Community and Identity

Reviewed by: Korean American Evangelicals: New Models for Civic Life Peter Y. Paik, Associate Professor Korean American Evangelicals: New Models for Civic Life. By Elaine Howard Ecklund, Oxford: Oxford University Press, 2006, 211p. Elaine Howard Ecklund's study of Korean American evangelicals represents a significant contribution to the scholarship on ethnicity and religion in the United States. Based on interviews and surveys carried out at two churches in a small city on the east coast, Ecklund's findings about the religious commitments of second-generation Korean Americans are certain to take many readers by surprise. Evangelical Protestantism has achieved astonishing success in South Korea over the past century, while Korean Americans have become recognized in the United States as one of the most successful immigrant groups. The church has been a center of social life and a provider of vital services for the first generation of Korean immigrants, but what has it meant for the second generation, who have grown up in the United States and have had to contend with expectations from their parents that conflict with the values of mainstream American society? How does the practice of religion change as Korean Americans become more integrated into American ways? The answers that Ecklund gives are quite fascinating. She makes the vital point, easily forgotten in the age of identity politics, that religion can be a means of transcending one's ethnic identity and one's cultural roots. Moreover, newcomers to a diverse society can act in ways to build bridges between groups that did not exist before. Indeed, the spiritual tendencies she sees becoming dominant among second-generation Korean Americans create a sense of cohesion among them, even as they distance themselves from their elders and become more open to influences from American society. But Ecklund emphasizes that religion for Korean Americans leads them to become critical of mainstream society as well, so that they create instead a new, third space between the culture of their parents and the dominant culture of white America. The two churches that are the focus of Ecklund's study are given the names "Grace" and "Manna." The congregation of Grace is made up of second-generation Korean Americans, while Manna is a multiethnic church [End Page 149] with a significant number of Korean American members. Grace grew out of the English language ministry of a first-generation church that invited a second-generation Korean American seminary student to organize a separate service for young people. Manna, by contrast, is a multiethnic church founded by the merging of a Chinese American congregation and a Korean American congregation. The membership of Manna includes a wide range of Asian Americans - Cambodians, Indians, Vietnamese, and Filipino in addition to Koreans and Chinese, but a quarter of the church is made up of whites, blacks, and Latinos. The membership of both churches is composed primarily of young professionals and post-secondary students. While Grace serves a predominantly Korean American congregation, Manna has made the deliberate choice to become a multiethnic congregation. Ecklund notes that this choice came about not from demographic changes nor from a shift in denominational priorities. Rather, the pastors leading the merged congregations decided that building a multiethnic church was a "calling from God" (p. 41). Ecklund argues that multiethnic congregations like Manna enable their members to "negotiate" multiple and malleable identities" and "connect an appreciation of ethnic diversity to religious morality" (p. 143). The members of Manna Church uphold diversity and inclusion as key values of Christianity, leading them to criticize and oppose discrimination and exclusion in American society at large. The goal of many second-generation Korean American evangelicals is neither to assimilate into the dominant white culture, nor to retreat into their own heritage. Rather, what their faith enables them to do is to maintain a critical distance from the hegemonic mainstream while overcoming the limitations of a narrow ethnic perspective. Such a possibility often goes overlooked in standard academic accounts of ethnic or racial identity formation, and Ecklund provides a much-needed corrective to the narrow understanding of identity politics that still prevails in many scholarly circles. Ecklund's study opens up a dynamic perspective on Korean American life. Religion brings...

In contemporary Russia, in the conditions of polyethnicity and multiculturalism, it becomes necessary to form civil and ethnic identities of its citizens. This problem is becoming one of the main directions of the state social policy of the Russian Federation, as there is an active migration within the country, which causes the relocation of Russian citizens from their native region. This circumstance prompted the authors of the article to turn to this topic. In the article, the authors reveal the importance of preserving the identity of the indigenous peoples of Altai (Altaians, Telengites, Tubalars, Kumandins and Chelkans) in the conditions of a large metropolis. They also present the historical facts of preserving their ethnic identity, emphasizing the importance for these peoples of obtaining a new status for their ancestral territory of residence in the 90s and being allocated to the national republic as part of the Russian Federation. They reveal the role of ethnic public organizations in the preservation and development of the culture, traditions and language of the Altai peoples, using the example of the activities of the NROO "TSKN "Tuulu Altai", as well as the formation of ethnic and civil identity in a multicultural society. The purpose of the article is a historical description (way of life, places of traditional residence, etc.) of the indigenous peoples of the Republic of Altai and a description of the role and activities of the non-profit public organization "Tuulu Altai Cultural Heritage Center "for the formation of ethnic and civil identity among the representatives of the indigenous peoples of the Republic of Armenia. The scientific novelty of the provisions proposed in the article is to identify the features of the formation of ethnic and civil identity of representatives of the indigenous peoples of the Altai Republic living in Novosibirsk. The practical significance lies in the possibility of using the materials of the article in organizing the activities of non-profit public organizations for the formation of ethnic and civic identity among young people.

Positive racial and ethnic identity formation is associated with psychological well-being, especially for Black adolescents. Parental socialization and school-related factors are key influences that have been studied, but less is known about other factors in an adolescent's social ecology, such as out-of-school activities. The goal of the present study was to better understand the relation between out-of-school activity (i.e., after-school hours and summer months) participation and racial and ethnic identity among Black adolescents. Participants included Black identifying adolescents, ages 14-19 (N = 181; M age = 16.30, SD = 1.38; 69% female) recruited from the Chicagoland area of the United States. Participants completed questionnaires about out-of-school activity participation and racial and ethnic identity formation at a single timepoint. Latent class analysis was used to identify groups based on reported activity participation. Then, reported racial and ethnic identity was examined by latent class. More out-of-school participation overall (i.e., total, types, and intensity) and school-based activity participation were significantly associated with higher reported racial and ethnic identity formation. Latent class analysis of out-of-school participation revealed that classes characterized by a higher breadth of activities reported high racial and ethnic identity, while the class characterized by low participation reported significantly lower racial and ethnic identity. These findings suggest that out-of-school activity participation is associated with racial and ethnic identity formation among Black adolescents and the mechanisms that support this dynamic exchange warrant further investigation. As racial and ethnic identity formation is associated with well-being, these findings have strengths-based clinical, programmatic, and community implications.

The scientific article systematizes the ideas about the process of the formation of ethnic identity of the population in Samara and Samara region. For this purpose, the concept of “ethnic identity” was analyzed, materials were compared and conclusions of published researches on the problem of the formation and development of ethnic identity of Samara and Samara region population, including cultural-historical, external-attribute, confessional and linguistic aspects were critically analyzed. The author’s definition of ethnic identity as a dynamic and multidimensional formation, which characterizes the feeling (implicit component) and awareness (explicit component) of a person as a member of a particular ethnic group/community, formed in the framework of the socio-psychological approach, was taken as a theoretical basis of the study. Conclusions about the specificity of the process of the formation of ethnic identity in the population of Samara and Samara region are made. It has been established that Samara region and the city of Samara represent a kind of “ideal” region to study the process of harmonious and tolerant formation of ethnic identity in a multi-ethnic external environment: with high ethnic diversity (“local” consider themselves 11 ethnicities at once) in a relatively small territory (0.31 % of the country) a high level of true tolerance as the ability and willingness to accept others in all their diversity is observed. It is determined that an important contribution to the development of ethnic identity is made by pedagogical activities in the region. The results obtained are of high significance as they allow to form a holistic view of the process and the result of the formation of ethnic identity of the population of Samara and Samara region taking into account the specifics of the region and ethnic groups and communities living on its territory, as well as the pedagogical conditions for the formation of ethnic identity created in the region. The prospects for further research into the socio-psychological determinants of the formation of ethnic identity of the population of the Middle Volga region are also outlined.

Western and domestic researchers admit that ethnic identity is a complex and multifaceted social phenomenon, which is characterized by an individual’s (group’s) awareness of their belonging to a particular ethnic community, understanding, evaluating and experiencing their membership in it. Ethnicity in the United States, depending on what race a person belongs to, can be flexible and voluntary, or it can be something real and imposed by social and political factors. The diaspora community model appears as a real group adaptation strategy. However, not every ethnic group has the ability to create a diaspora, but only an ethnic group which is resistant to assimilation can. The sense of ethnicity for Korean Americans is an important factor that hinders assimilation. Ethnicity is the most significant characteristic of the diaspora. The Korean diaspora in America is represented by first, 1.5, and, to a lesser extent, second generation immigrants. In the diaspora, ethnic identity is manifested in rigidly fixed blood and cultural ties. This is a constant predetermined from birth, and not a result of a choice. Although the family is an important social institution in the formation of the ethnic identity of Koreans, one cannot but agree that the main social institution that plays a significant role in the formation of diaspora identity is the Korean Christian churches. Today, the Korean American community is in the process of diasporaization and has the characteristics of a “new” or “modern” diaspora.

The concept of identity is increasingly becoming an object of study in many social sciences. Identity plays one of the main roles in the context of growing globalization processes. The ethnic and civic identity of Russians, having become important elements of social identity, are markers of socio-economic and political changes. Scientists came to the conclusion that the formation of civil and ethnic identity occurs in the process of socialization under the influence of various factors of the sociocultural context - cultural, historical, political and economic. In the presented study, the emphasis is on checking the influence of two factors on the formation of the identity of Russians - cultural and historical. Individual values act as indicators of the cultural factor, and perceived ethnic and civil discrimination serve as indicators of the historical factor. The study was conducted with the participation of 1014 respondents. The average age of the studied sample was 41 years. The study revealed the ethnic and civic identity of Russians, their dominant values, as well as perceived ethnic and civic discrimination. It has been established that the cultural factor has the most significant impact on ethnic and civic identity, while the historical factor has a much smaller impact on these variables. At the same time, perceived civic discrimination has the least impact on the formation of ethnic and civic identity. It was also found that the key positive regressor in relation to the civil and ethnic identity of Russians is the value of “tradition”.

This article aims to explain ethnocultural neo-traditionalism as a tool for the formation of ethnic and national identity and for identification of possible interconnection and synergy of these types of identity. The authors interpret ethno-cultural neo-traditionalism and identity problems as the global manifestation of ambiguous consequences of the contemporary socio-cultural transformations. They argue for treating it as a resource for the formation of ethnic and national identity, analyzing the problems and contradictions arising in this case. The potential possibilities of the proposed conceptual scheme are illustrated by two illustrative cases: Breton (Celtic people in France) and Selkup (Siberian people in Russia). In order to achieve this goal, besides the case study, the authors have used sociocultural approach in its authorial interpretation, which allows considering ethnocultural neo-traditionalism, first, as an inter-cultural phenomenon — the effect of interaction between different ethnocultures — and second, as an integrative policy that consolidates the potential of the ethnos in synchrony and diachrony. The analysis of Breton neo-traditionalism from the abovementioned positions allowed to reveal such features as participation in the Breton cultural movement of authentic bearers of tradition, its transmission to new generations through direct immersion in a living tradition, participation in the movement of families and its mass character, absence of borders between spectators and performers, accumulation of various modifications and local variations of cultures, enrichment of tradition with modern elements and experimentation, urban localization of holidays, formation of cultural industry, and organization of international cultural festivals, inclusive of various social and cultural practices. Such experience, presented in the Selkup cultural movement, forms and confirms a positive ethnic identity with the assistance of the state. Cultural expansion and international recognition of ethnocultural non-traditionalism practices remove the problem of local ethno-political ambitions and strengthen national identity as a prerequisite for the development of ethnic identity. Thus, the analysis shows the possibilities of cooperation, synergy of national and ethnic identities based on the implementation of the strategy of ethno-cultural non-traditionalism.

The article considers the relevant and urgent issue of formation and development of ethnic identity of agricultural students as a framework for the development of intercultural competency. It is an essential and key competence in a modern world. Ethnic identity developing in childhood and youth maintains its stability lifelong and it is a key factor determining one’s emotional state. During the intercultural communication the manifestations of “our” and “other” ethnocentrism may result in aggression, frustration and depression. Ethnic and cultural identity management as a significant component of developed intercultural competency gives the opportunity to avoid undesirable negative consequences. Ethnic identity can be developed in the process of intercultural foreign languages teaching in higher education on the basis of methodological principles of the personal and activity approach, contextual education, the competency-based approach. The formation of positive ethnic and cultural identity starts with the perception of specific and particular features of native culture which is problematic as people become accustomed to accept values, customs and traditions of their own culture as something firm and permanent, as a matter of course. In this regard, the syllabus should contain ethnic and cultural knowledge and skills, the skill to see a situation from different perspectives on the base of understanding the relativity of ethnic and cultural events, the skill to govern one’s own emotional state. In this case the self-analysis, empathy and reflection become the psychological mechanism of stereotypes transformation, the realization of habitual ethnic and cultural preconceptions, and the acceptance of cultural diversity as a standard.

Problem setting. The Ukrainian diaspora in Brazil is one of the most remoted ethnic entity. Having a difficult history of emigration, Ukrainians have integrated quite well into the life of this country, but still managed to preserve its culture, language and traditions. The study of this phenomenon will help to clarify the conditions and factors that allowed Brazilian Ukrainians not to lose its mental connection with their homeland and to represent its nation with dignity outside Ukraine.
 Recent research and publications analysis. Various aspects of the phenomenon of the diaspora, as well as its history, place and significance in socio-economic, cultural and political life are studied by the following researchers: M. Astvartatsurova, V. Yevtukh, W. Safran, G. Sheffer and others. Issues of the Brazilian diaspora are considered by: O. Borushenko, I. Zakrevs’ka, I. Sushinska and others. Problems of national (ethnic) identity are the subject of search of such scientists as L. Bielovetska, M. Voronina, S. Sidorenko, E. Smith and others.
 Paper object. The aim of the article is to study the conditions and factors of preserving the ethnic identity of the Ukrainian diaspora in Brazil, as well as to clarify the role of religion, education, language in its provision.
 Paper main body. Today, the diaspora can be defined as an ethnic community that arises outside their homeland due to various migrations, and, due to unwillingness (or impossibility) to fully assimilate in non-ethnic societies, retains its ethnic identity (culture, language, traditions, etc.). In order to preserve, reproduce and develop, the diaspora creates certain institutions that consolidate its position and ensure interaction with the country of residence and the country of origin. 
 One of the key features in understanding the diaspora is ethnic identity, which is defined as an individual's identification with a particular nation, awareness of their belonging to a national community based on a set of characteristics (territory, citizenship, language, mentality, temperament, history, culture, religion, common interests, aspirations, goals, ideals, needs, etc.), which fundamentally distinguish this nation from other similar groups. All these characteristics are inherent in one of the most remoted ethnic communities - the Ukrainian diaspora in Brazil, which is also one of the oldest (dates back to the late nineteenth century). And quite numerous (according to various estimates from 600,000 to 1,000,000 people).
 What helps Brazilian Ukrainians not to lose, to preserve their national identity far beyond its historical homeland?
 Factors that determined the formation of the ethnic identity of the Ukrainian diaspora in Brazil are, first of all, the challenges and threats that united immigrants from Ukraine, and secondly, the territory of their compact coexistence (southeastern Brazil). An important factor in the formation and preservation of ethnic identity in Brazil is the church, that historically unites Ukrainian community. An indisputable role in preserving Ukrainian identity belongs to the native school in Brazil. From the first years, Ukrainian settlers began to take care of a place where their children could get at least primary education. Today, Brazil has a network of Sunday and Saturday schools, as well as private Ukrainian schools. An indicator of ethnic identity is the language for the study of which a favorable policy has been introduced in Brazil: there are courses in the Ukrainian language and literature; created conditions for free teaching of the Ukrainian language as a foreign language in public schools located in places of compact residence of ethnic Ukrainians. A number of cultural and public societies, which appeared at the end of the 19th century, play a significant role in preserving Ukrainian identity in Brazil and they are still functioning. Brazil is actively developing Ukrainian-language media, including Internet resources, on which Brazilians of Ukrainian origin promote and propagate Ukrainian culture.
 Conclusions of the research. Ukrainians have been quite successful in integrating in Brazil, taking a worthy place in its socio-economic and socio-political life, but at the same time they have been able to preserve their national identity. Certain factors contributed to the creation of a fairly large and authoritative Ukrainian diaspora in Brazil, which is characterized by its ethnic identity. The church, which supports and provides spiritual guidance, plays a significant role in preserving the identity of Ukrainian migrants; a school that provides education and upbringing of new generations; created socio-political and cultural associations that help to socialize in a non-ethnic society and at the same time cultivate their national traditions.

This article analyzes the formation of civic and ethnic identity in ethnic communities in southern Kazakhstan, focusing on the role of women as key agents of intergenerational transmission of values and norms. The empirical base includes more than 130 in-depth narrative interviews and participant observations conducted in monoethnic and multiethnic settings in the city of Shymkent and Turkistan Region (Uzbek, Turkish, Tajik, Kurdish, and Korean women; and, for comparison, Kazakh women). The qualitative research design made it possible to reconstruct mechanisms of everyday socialization and to observe how ethnic, national, and civic identities coexist and intersect. The study demonstrates that women’s practices simultaneously ensure the preservation of ethnocultural markers (language, traditions, religious and family patterns) and the transmission of civic orientations (work ethic, responsibility, adherence to norms). Regional differences (mono-/multiethnic environment, urban/rural context) and life trajectories (education, professional employment, family strategies) shape diverse identity configurations among youth. The findings confirm the leading role of mothers in defining the boundaries of family socialization and in shaping both civic and ethnic identity in children. The article is based on a large body of qualitative data (139 narrative interviews and participant observations) and offers an analytical synthesis of the field project “Women in the Ethnic Communities of Kazakhstan as a Channel for the Reproduction and Formation of Civic and Ethnic Identity (the case of Turkistan Region and the city of Shymkent),” integrating the theoretical-conceptual framework with a detailed description of the qualitative research design and its outcomes.

Configuring ethnic identities: resistance as a response to counter- terrorist policy

The article studies and compares the views of researchers on the relationship between ethnic and state civic identity. Arguments in favor of the position that assumes an important role of positive ethnic identity of a person in the process of formation of the state civil identity of a person in a multicultural space are presented. Ethnic identity is interpreted in the scientific article from socio-psychological positions as a dynamic and multidimensional formation, which characterizes the feeling (implicit component) and awareness (explicit component) of a person as a member of a certain ethnic group/community. State civic identity, in turn, is the result of a complex process of identifying oneself with the state, with the civil society of one's country. The formation of ethnic identity is based on ethnic self-consciousness, while the state civil identity is about national self-consciousness. The opinion about the natural nature of the process of ethnic self-identification is argued: ethnic identity is always present in self-consciousness as a more or less vague feeling of attraction to the elements of one's ethno-culture. At the same time, the process of national self-identification is to a greater extent a regulated process that presupposes the presence of more complex preconditions and a higher level of meaningfulness. The assumption of close interrelation between the considered concepts, their consistency is put forward. The process of formation of ethnic identity and state civil identity in the context of ontogenesis is considered. The opinion about the primacy (chronological) of ethnic identity in multicultural pro- space is substantiated. Different points of view are compared and conclusions are drawn about the possibility of managing the process of formation of the state civil identity, education of patriotism in a multicultural region.

Globalization has changed some aspects of ethnic identity. On a theoretical basis, this article examines the analysis of studies of ethnic identity conducted by scientists in Central Asia. The maintenance and development of ethnic identity in the face of globalization and sociopolitical upheavals is the main topic of this study. Various research approaches to defining ethnic identity, the main stages of its formation, and the influence of political, historical, and sociocultural processes on the formation and change of ethnic identity are considered. Drawing upon research from diverse disciplines such as anthropology, political science, sociology, and psychology, the article delves into the complexities of ethnic identity formation, its significance, and its impact on individuals and communities. Using data from 17 scientific papers indexed by the keyword “ethnic identity” in the Scopus database, the article identifies key factors influencing the formation and understanding of ethnic identity. The author summarizes various approaches to the study of ethnicity, analyzes the factors affecting the formation of ethnic identity, and presents the main conclusions made by Central Asian researchers. Through a synthesis of empirical studies, theoretical frameworks, and case analyses, the article offers insights into the multifaceted nature of ethnic identity within the region. The article represents an important contribution to political science and cultural and sociological aspects of ethnic identity and can be used for further research. Our research reveals a significant interdependence between ethnic identity and historical-political contexts, showing how these factors shape contemporary social reality. Research findings underscore the value of viewing ethnic identity holistically and offer a paradigm for promoting social cohesiveness and cultural continuity in Central Asia.

Adolescents with mixed heritage have a unique and challenging experience in their process of identity formation. They must negotiate expectations and selfrepresentations from two different minority groups and the mainstream culture. Grounded in the Cultural Ecological Model of Biethnic Identity, this study aimed to fill some of the gaps in the literature on multiracial adolescents’ ethnic identity development by examining associations between this development and school behavioral problems (school trouble), feelings of being accepted at school (school belonging), and relationship quality with their parents. Data were collected from 45 multiracial adolescents from a Midwestern middle public school, in 6th (N = 16), 7th (N = 16), and 8th (N = 13) grades. The students answered a survey at school with items on school belonging (alpha = .69) and school trouble (alpha = .75), parent-adolescent relationship quality (alpha = .85), and ethnic identity development (alpha = .83). The results showed that on average, multiracial adolescents reported having moderate levels of resolution of their overall Ethnic Identity (M = 3.0, SD = .57). Multiracial adolescents who had more positive relationships with their parents reported less school trouble (r = -.34, p <.05). Contrary to expectations, parent-adolescent relationship quality, school trouble, and school belonging were not associated with ethnic identity formation in this sample. Further research must investigate other factors that may affect multiracial adolescents’ developmental outcomes, such as parenting practices, social conditions, and discrimination. This study increased the field’s understanding of the complex experience of multiracial adolescents’ ethnic identity formation.

Abstract. The study aimed to investigate coexistence or conflict between ethnic and class identity, the subjects to the study were 400 chosen from Turkmen, Turk and Sistani people aged 15-29 in Gonbad Kavoos City due to the ethnic scattering and socioeconomic structure. First, the conceptual study on ethnic and class identity, pervious research and George Herbert Mead's theory has been done. Then, assuming impact of socialization on identity construction, the coordination between family, school and university for the purpose of formation of ethnic and class identity was investigated. Both objective and subjective ethnic identity and class identification in the two forms of traditional and modern were investigated. Result showed that only objective ethnic identity and class identification in its modern form have had conflicting interaction among university students. However, the subjects have had peaceful coexistence in other dimensions. It should be said that there was a lack of coordination between university, school and family in the transmission of values and patterns. Key words: Identity, Ethnic identity, class identity, socialization.