Relevant bibliographies by topics / Asian Australians Ethnic identity

Academic literature on the topic 'Asian Australians Ethnic identity'

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Published: 10 December 2022
Last updated: 29 January 2023

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Journal articles on the topic "Asian Australians Ethnic identity"

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Phillipson, Sivanes, Shane N. Phillipson, and Sarika Kewalramani. "Cultural Variability in the Educational and Learning Capitals of Australian Families and Its Relationship With Children’s Numeracy Outcomes." Journal for the Education of the Gifted 41, no. 4 (September 19, 2018): 348–68. http://dx.doi.org/10.1177/0162353218799484.

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This article explored the variability of parental educational mind-sets among Australian parents toward the accessible educational and learning capitals that may affect their children’s educational achievement. The participants ( N = 1,917) responded to the Family Educational and Learning Capitals Questionnaire as well as their ethnic identity. Parents also reported their children’s numeracy scores in a standardized test of achievement. Six major groups were adequate for statistical analysis, including Australians, British, Chinese, Indian, Other Asian, and Other European. A multiple comparison analysis was performed on the responses by parents from the six ethnic groups to examine the differences in parent responses to access to capitals. Controlled for ethnic groups, stepwise regression analysis showed which capitals predicted numeracy achievement of their children. The results indicated that within this sample of Australian parents, there is variability across different ethnic groups in what is considered important in their children’s educational achievement and this variability is associated with differences in numeracy outcomes.
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Gomes, Catherine. "Living in a Parallel Society." Journal of International Students 10, no. 1 (February 15, 2020): xiii—xv. http://dx.doi.org/10.32674/jis.v10i1.1850.

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Whenever I write an opinion piece in any online media outlet about international students in Australia, I brace myself for the responses that appear in the comments section below the article. Often, a repeated complaint is that international students refuse to engage with local culture and society and hence keep to themselves by hanging out with co-nationals and speaking their native languages. While the general public in Australia does not engage in open conflict with international students over such grievances, they will instead discuss these anonymously online and with each other. Often these grievances have public airing through the media (e.g., Australian Broadcasting Corporation’s Four Corners episodes “Degrees of Deception,” 2015, and “Cash Cows,” 2019) or for political point scoring by Australian politicians (e.g., Senator Pauline Hanson of the right-wing, nationalist and anti-immigration party One Nation; Kainth, 2018). However, the reception international students receive in terms of the attitudes of the citizenry unsurprisingly does not assist in any way in helping them feel a sense of belonging to their host country Australia. In 2013 I interviewed 47 Asian international students in the Australian city of Melbourne on their self-perceived identities, social networks, and engagements with media and communication technologies, in order to understand how they create a sense of belonging for themselves while overseas (Gomes,2015, 2017). The results revealed that international students create a parallel society with other international students in order to cope with living in a foreign country without the familiarity of family or loved ones who they left behind. While this parallel society allows international students to create a sense of community in Australia, its side effect is a perceived distancing from local society. An International Student Parallel Society International students strongly identify themselves more so as international students than their nationality. A student from India, for instance, explained that while in Australia, he prefers to be identified as an international student rather than by his nationality. Taking this point further, a student from Vietnam explained that while he is proud of his nationality, he prefers not to reveal that he is from Vietnam for fear of any negative assumptions the citizenry make about Vietnamese people. These negative assumptions he felt, would then be translated into ways the citizenry might treat him. At the same time, the Asian international students also revealed that they did not consider ethnicity as significant to them. This was played out interestingly in how they viewed Asian Australians. Here the students felt that they had very little in common with Asians who were born or grew up in Australia. An international student from China explained that Australians of ethnic Chinese descent or ABCs (Australian-born Chinese) as she called them, were more Australian than they were Chinese. Meanwhile an Indian student undertaking postgraduate study vividly explained that he thought Indian-Australians were “not true Indians.” He said that while they may look like him, they were significantly different because he considered Indian-Australians culturally Australian and not culturally Indian. These responses are not surprising. In a separate study where colleagues and I surveyed 6,699 international students in Australia on who made up their friendship circles, we found that less than 1% of international students were friends with Australians who were of the same ethnicity as them (Gomes et al., 2015). International students identifying themselves according to their status as foreigners studying in Australia also provides itself to be a beacon for the development of friendships with other international students. The Asian international students interviewed revealed that their friendship circles were made up of fellow international students who were co-nationals in the first instance, which was followed by international students from the Asian region, and then, to a lesser extent, international students from elsewhere. These friendship circles contribute to the parallel society international students inhabit where they exist, occupy, and mimic Australian communities but do not integrate with them. For instance, international students may adopt and recreate Australian cultural practices that involve their friendship circles (e.g., having backyard barbeque parties) but do not integrate with Australian societies (e.g., the backyard barbeque parties are made up solely of fellow international students). In addition, forming friendships with fellow international students rather than with local communities has practical benefits. For instance, international students revealed that their local peers were unable to advise them on the everyday challenges they faced especially when they first arrive to Australia such as how to open bank accounts and where to find dependable Asian grocery shops. Clearly being friends with international students is important, if not necessary. Conclusion The significance of international student friendships during their study experience is enduring, if not complex. While international students may form a parallel society, they do so in order to feel a sense of belonging in Australia rather than to Australia. Though this is unsurprising, the challenge that emerges affects those international students wanting to stay longer through further study, work, or permanently reside. Not integrating somewhat into Australian society may have consequences for students in terms of their long-term plans (e.g., employment) primarily because they have not tapped into local networks.
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D'Anastasi, Tanya, and Erica Frydenberg. "Ethnicity and Coping: What Young People Do and What Young People Learn." Australian Journal of Guidance and Counselling 15, no. 1 (July 1, 2005): 43–59. http://dx.doi.org/10.1375/ajgc.15.1.43.

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AbstractIn a number of studies, using the Adolescent Coping scale as a measure of coping, we are able to see clearly that young people from different communities cope in different ways. For example, in studies of Australian, Columbian, German, Irish and Palestinian young people it was found that coping varied in the different countries, but even within the same country, such as Australia, there are variations in coping across ethnic communities. These findings are confirmed by a recent smaller scale investigation that found that a group of students who were labelled ‘Australian minority group’ (comprising of Asian, African, Pacific Islanders and Middle Eastern students) used more spiritual support and resorted to social action more than did Anglo-Australian students. Of particular note is that the Australian minority group were found to significantly decrease their use of self-blame after participating in a school-based coping skills program, while Anglo-Australian students increased their use of physical recreation. These findings collectively demonstrate the impact of ethnic identity in both the act of coping and the acquisition of coping skills.
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Martínez, Julia. "The ‘Malay’ Community in Pre-war Darwin." Queensland Review 6, no. 2 (November 1999): 45–58. http://dx.doi.org/10.1017/s1321816600001148.

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This paper examines the ‘Malay’ community in pre-war Darwin, focusing on those men who were brought to Australia to work in the pearling industry. It considers their status within the community, and questions the degree to which the White Australia policy impinged upon their lives. The tenn ‘Malay’ in this context does not refer to the ‘Malays’ of present-day Malaysia, but rather to the ambiguous colonial construction which was loosely based on notions of ‘racial’ grouping. Adrian Vickers’ study of South-East Asian ‘Malay’ identity points to its multiple forms: the colonial constructions of the British and the Dutch; the existence of non-Muslim Malays; and the many ethnic groups whose identities cut across the national boundaries which form present-day Malaysia and Indonesia and the southern Philippines. In the Australian context, the works of John Mulvaney and Campbell Macknight have examined Macassan contact with northern Aboriginal groups, particularly in the Gulf of Carpentaria. According to Mulvaney, the term ‘Macassan’ was used to refer to the Bugis and Macassan seafarers who came to Australia from southern Sulawesi. He notes, however, that nineteenth-century Europeans, such as French commander Baudin and Matthew Flinders referred to them as ‘Malays’.
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Thai, Michael, Nicholas A. Szeszeran, Matthew J. Hornsey, and Fiona Kate Barlow. "Forever Foreign? Asian Australians Assimilating to Australian Culture Are Still Perceived as Less Australian Than White Australians." Social Psychological and Personality Science 11, no. 6 (February 12, 2020): 812–20. http://dx.doi.org/10.1177/1948550619879907.

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Westerners of Asian descent emphasize their engagement with national culture to assert their national identity. The present research investigates whether this strategy effectively enhances observers’ perceptions of Asian Westerners’ national identity. In Study 1 ( N = 160), Australian participants evaluated an Asian or White target, manipulated to be either hyper-Australian or not. In Study 2 ( N = 440), targets were additionally manipulated to be either Australian-born or not. Across both studies, Asian targets depicted as hyper-Australian, Australian-born, or both, were considered more Australian than generic Asian targets. However, Asian targets were consistently rated as less Australian than White counterparts who were depicted equivalently apart from race. Thus, the strategy of heavy engagement with the national culture increases perceptions of Asian Westerners’ national identity, but not to the point that they are considered equivalently to White Westerners.
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Clark, Juliet. "Perceptions of Australian Cultural Identity among Asian Australians." Australian Journal of Social Issues 42, no. 3 (March 2007): 303–20. http://dx.doi.org/10.1002/j.1839-4655.2007.tb00060.x.

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Anderson, Lara, and Heather Merle Benbow. "Cultural Indigestion in Multicultural Australia." Gastronomica 15, no. 1 (2015): 34–43. http://dx.doi.org/10.1525/gfc.2015.15.1.34.

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In Australian public discourse food multiculturalism has been celebrated as a sign of the country’s openness to migrant cultures. Yet, as we show in this article, this apparent celebration of Australia’s ethnically diverse foodscape has emerged alongside a virulent culinary xenophobia at the level of public discourse. In particular, we identify how fears about Asian immigration are often expressed in a distaste for foreign food in the Australian media and official discourse. First, we demonstrate how an advertising campaign jointly funded by government and Australian industry deployed a xenophobic fear of contamination to encourage consumers to avoid food imports and buy Australian foods instead. We then look at how newspaper and television coverage of food poisoning in restaurants and food courts suggests a link between ethnicity and contamination. This analysis of a range of public attitudes to “foreign” foodstuffs highlights that the mainstream enjoyment of ethnic cuisines is not a panacea for long-standing xenophobic discourses.
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Ju, Catherine, and Brian Carpenter. "ETHNIC IDENTIFICATION AND GRANDPARENT-GRANDCHILD RELATIONSHIPS IN ASIAN AND ASIAN AMERICAN YOUNG ADULTS." Innovation in Aging 6, Supplement_1 (November 1, 2022): 631. http://dx.doi.org/10.1093/geroni/igac059.2341.

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Abstract Asians and Asian Americans experienced an increase in exposure to racial discrimination during the COVID-19 pandemic. Ethnic minorities may counter discrimination by actively strengthening their ethnic identity and engaging in behaviors designed to enhance ethnic and cultural identification, such as reaching out to people who personify their culture. Grandparents are one such resource to whom young adults may turn to learn about their cultural heritage. The current study examined the degree to which facets of Asian and Asian American grandparent-grandchild relationships were related to ethnic identity, particularly in response to exposure to discrimination. Asian and Asian American young adults (N = 102) completed survey questions related to their experiences with COVID-19-related racial discrimination, ethnic identification, and relational closeness and frequency of contact with grandparents. Overall, exposure to discrimination was not significantly associated with strength of ethnic identity. However, there was a significant positive association between strength of ethnic identity and frequency of synchronous contact with grandparents, rs(100) = .329, p < .001. Strength of ethnic identity and relational closeness with grandparents were also significantly positively correlated, rs(100) = .383, p < .001. In contrast to some previous research, results show that discrimination encountered during the pandemic may not be related to strength of ethnic identification. However, there is a strong relationship between Asian and Asian American young adults’ strength of ethnic identification and the nature of their relationships with their grandparents. These findings enhance understanding of how intergenerational relationships are related to ethnic identity.
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Kwok, Jen Tsen, and Juliet Pietsch. "The Political Representation of Asian-Australian Populations since the End of White Australia." AAPI Nexus: Policy, Practice and Community 15, no. 1-2 (September 2017): 109–36. http://dx.doi.org/10.17953/1545-0317.15.1.109.

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The racial and ethnic landscape in Australia has changed markedly since the beginning of the postwar migration period in which migrants arrived from Europe, and later from Asia in the late 1970s. While Australians with European ancestry have gradually made it into state and federal parliament, there has been less visibility for Australians of Asian descent. This article provides an overview of demographic migration trends and levels of Asian-Australian political representation in state and federal politics, drawing on data from the Australian Bureau of Statistics and parliamentary websites. In doing so, we reflect on why political representation of Asian-Australian populations appears to be lagging so far behind.
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Oh, Joong-Hwan, and Jung-Hee Lee. "Asian Values, Ethnic Identity, and Acculturation Among Ethnic Asian Wives in South Korea." Journal of International Migration and Integration 15, no. 1 (January 9, 2013): 73–91. http://dx.doi.org/10.1007/s12134-012-0269-x.

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Dissertations / Theses on the topic "Asian Australians Ethnic identity"

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Longo, Maria. "Self-esteem, ethnic identity and maintenance of traditions in second generation Italo-Australians /." Title page, table of contents and abstract only, 1994. http://web4.library.adelaide.edu.au/theses/09ARPS/09arpsl856.pdf.

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Estera, Annabelle Lina. "Locating Identity: Narratives of Ethnic and Racial Identity Experiences of Asian American Student Leaders of Ethnic Student Organizations." The Ohio State University, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=osu1366299979.

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Mehrotra, Meeta. "Triple Outsiders: Gender and Ethnic Identity Among Asian Indian Immigrants." Diss., Virginia Tech, 2000. http://hdl.handle.net/10919/11117.

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This study uses literature on identity work to examine the gender similarities and differences in the ethnic identity work that Asian Indian immigrants to the United States do. It also looks at the changes Indian immigrants' understanding of themselves as Indian men/women due to migration. Interviews with thirty-eight first generation Asian Indian immigrants reveal that while food, clothing, language, and family roles are significant means of expressing ethnic identity, men and women differ in the kind of identity work they perform. Migration also changes men and women's family and work responsibilities, and thereby their social networks. This impacts their identity as Indian men and women in the United States. The study uses these findings to critique the ethnicity paradigm, especially the perspectives of assimilation, which calls for immigrants to adopt the ways of the dominant group, and pluralism, which advocates that immigrants retain their cultural practices and ethnic identities but treats ethnic groups as monoliths. Both the assimilationist and the pluralist models assume that men and women experience the process of migration and adaptation to the new context in similar ways. However, adaptation is a process that occurs differently by gender, and gender relations can create obstacles to assimilation. These models therefore need to be revised to pay greater attention to the varied experiences within groups, based on gender, and other identities such as age and social class.
Ph. D.
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Litzinger, Ralph A. "Crafting the modern ethnic : Yao representation and identity in post-Mao China /." Thesis, Connect to this title online; UW restricted, 1994. http://hdl.handle.net/1773/6421.

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Hai, Nadeem. "Second generation South Asian Muslims' conceptualisations of religious and ethnic identity." Thesis, London Metropolitan University, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.426597.

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Shah, Ambreen. "South Asian Muslims : adjustments to British citizenship." Thesis, University of Bedfordshire, 2002. http://hdl.handle.net/10547/292565.

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Over the last twenty years there has been growing evidence of a distinct Islamic identity emerging from within the Western world, an identity that has been portrayed as incompatible with Western ideals. This thesis is based on a small-scale qualitative study of the reality of this identity, as experienced by twenty-three South Asian Muslims living in the south of England, and the impact on notions of citizenship and the rights and obligations this infers. The thesis contrasts Western notions of citizenship with Islamic thinking. It recognises that although there are points of convergence between the two, a fundamental difference remains. It is argued, where Western notions of citizenship give priority to individual sovereignty, Islamic notions place sovereignty in God and as such define citizenship as the relationship of the individual not to the state, but to God via the state. The thesis explores how this Islamic ideal is made relevant by South Asian Muslims living in Britain. Theoretically the thesis explores the way in which Muslim identity is universal, group centred and individual. It is argued that, despite differences, as humans we do share some universally shared values that give us a 'cornman human identity'. However these shared values are culturally embedded and experienced through distinct (albeit complex) 'cultural communities'. It is argued that just because people have, in certain circumstances, a group identity, it should not necessarily lead to the conclusion that everyone in that group will experience that identity in the same way. As such identity is simultaneously individual. Results of the research suggest that for South Asian Muslims of Britain assimilation is impossible and largely undesirable. However, they suggest that this does not mean that most Muslims do not want to be an 'integrated' aspect of British life. However integration does not mean 'being the same as'. There is a strong recognition that Muslims are different and there is to a large extent a desire for this difference to be maintained. Final analysis, of the data generated, indicates that there are four ideal typical strategies employed by British Muslims in making sense of their faith in the British context. These are identified as: That of 'Lapsed'/ambivalent Muslims where Islam is deemed important in that is provides a 'moral code' by which to live life but is, in the main, relegated to the private sphere. That of Selective Muslims where being a Muslim is of importance but for whom Islam does not impact on their lives in any substantive way. That of 'Traditional' Muslims where being a Muslim is very important but of equal importance is the ethno-cultural similarities they have with other Muslims. That of Engaged Muslims where there is an active engagement with Islam and a conscientious effort to implement Islam in all aspects of life Three levels of engagement with British society are also identified (although it must be recognised engagement with Islam does not necessarily lead to (dis)engagement with citizenship/the public sphere): engagement, partial engagement and disengagement. The thesis recognises that a multiculturalist paradigm has encouraged difference to be seen as static and unchanging, rather then fluid and dynamic as it is in reality. In this context Muslims' desire to keep to their faith (even if it is variously expressed), and retain (certain) social differences can be misunderstood as an unwillingness to 'integrate'. An ethnic notion of citizenship has made it hard for Muslims to be equal citizens contributing to their sense of being an 'outsider'. This thesis argues for a more inclusive definition of citizenship that understands that citizens will have multiple loyalties and responsibilities. Essentialist notions of Islam have perpetuated the misconception of Muslims as different with no commonalties with majority society. This is at the expense of historically rooted social and economic deprivation, and continuing (albeit not as obvious) prejudice and discrimination that many Muslim communities experience.
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Patchill, Teresa. "The impact of ethnic identity on stereotypes." CSUSB ScholarWorks, 1995. https://scholarworks.lib.csusb.edu/etd-project/489.

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Alarcon, Maria Cielo B. "The relationship between womanist identity attitudes, cultural identity, and acculturation to Asian American women's self-esteem." Virtual Press, 1997. http://liblink.bsu.edu/uhtbin/catkey/1063210.

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The current study examined the interrelationships among womanist identity, cultural identity, acculturation, and self-esteem in 74 Asian American women who are currently enrolled in or who have graduated from a college or university in the United States. It was hypothesized that Internalization attitudes, cultural identity, and acculturation would predict self-esteem among Asian American women. It was also hypothesized that cultural identity (Ethnic Identification) and acculturation would be negatively correlated with each other. Results of the simultaneous multiple regression analysis indicated that Internalization attitudes and cultural identity were both significant predictors of self-esteem. Asian American women with higher levels of Internalization attitudes had higher levels of self-esteem, consistent with Ossana, Helms, and Leonard's (1992) study. Asian American women with higher levels of Marginal attitudes had lower levels of self-esteem. Results, however, yielded no significant relationship between acculturation and self-esteem. A correlational analysis revealed a significant negative correlation between cultural identity (Ethnic Identification) and acculturation, confirming Lee's (1988) assertion that acculturation decreases cultural identity.
Department of Counseling Psychology and Guidance Services
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Doan, De Van. "Racial identity development and leadership development among Asian American students in ethnic-identity based organizations : a case study." Scholarly Commons, 2012. https://scholarlycommons.pacific.edu/uop_etds/828.

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This thesis explored how involvement in Asian ethnic-identity based organizations affected stud~nts' racial identity development and leadership development. There were five Asian ethnic-identity based organizations in this study; each organization served as a case and together created a collective case study. Participants for this study were the Asian American students in the five organizations. The conceptual framework included Input- Environment Outcome model, Student Involvement theory, Asian American Identity Development model, and Leadership Identity Development model. Involvement in Asian ethnic-identity based organizations contributed to a more positive perception of one's racial/ethnic identity. Students had greater cultural exploration and commitment to their ethnic identity. Involvement positively contributed to development of leadership identity specifically greater leadership self-efficacy and the ability to collaborate. The study provided insights into how the practice of leadership was affected by organizational structure and membership level. Ethnic-identity based organizations were the venues where students found an inclusive, supportive and encouraging community that fostered racial identity development. Eventually, these students assumed leadership responsibilities to spread cultural awareness and developed other student leaders to sustain their community. Discussed were the implications for practice and future research.
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Borsato, Graciela Nora. "Perceived discrimination, racial/ethnic identity, and adjustment among Asian American and Latino early adolescents /." May be available electronically:, 2008. http://proquest.umi.com/login?COPT=REJTPTU1MTUmSU5UPTAmVkVSPTI=&clientId=12498.

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Books on the topic "Asian Australians Ethnic identity"

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Alice, Pung, ed. Growing up asian in Australia. Melbourne: Black Inc., 2008.

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John, Docker, and Fischer Gerhard 1945-, eds. Race, colour, and identity in Australia and New Zealand. Sydney: University of New South Wales Press, 2000.

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Warrabarna Kaurna!: Reclaiming an Australian language. Lisse: Swets & Zeitlinger, 2000.

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Marino, Simone. Intergenerational Ethnic Identity Construction and Transmission among Italian-Australians. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-48145-2.

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The second generation: Ethnic identity among Asian Americans. Walnut Creek, Cal: AltaMira Press, 2002.

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Min, Pyong Gap. The second generation: Ethnic identity among Asian Americans. Walnut Creek, CA: AltaMira Press, 2003.

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Ramsland, John. Remembering Aboriginal heroes: Struggle, identity and the media. Melbourne: Brolga Publishing, 2006.

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Coolwell, Wayne. My kind of people: Achievement, identity, and aboriginality. St. Lucia, Queensland, Australia: University of Queensland Press, 1993.

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Icons of Kashmir identity. Srinagar: Gulshan Books, 2007.

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1942-, Min Pyong Gap, and Kim Rose, eds. Struggle for ethnic identity: Narratives by Asian American professionals. Walnut Creek, Calif: AltaMira Press, 1999.

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Book chapters on the topic "Asian Australians Ethnic identity"

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Marino, Simone. "Previous Literature About Italian Immigrant Groups and Ethnic Identity." In Intergenerational Ethnic Identity Construction and Transmission among Italian-Australians, 31–57. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-48145-2_2.

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Marino, Simone. "Introduction." In Intergenerational Ethnic Identity Construction and Transmission among Italian-Australians, 1–29. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-48145-2_1.

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Marino, Simone. "Conclusion and Further Reflections." In Intergenerational Ethnic Identity Construction and Transmission among Italian-Australians, 261–71. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-48145-2_10.

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Marino, Simone. "Correction to: Intergenerational Ethnic Identity Construction and Transmission among Italian-Australians." In Intergenerational Ethnic Identity Construction and Transmission among Italian-Australians, C1. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-48145-2_11.

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Marino, Simone. "Theoretical Reference Points." In Intergenerational Ethnic Identity Construction and Transmission among Italian-Australians, 59–86. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-48145-2_3.

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Marino, Simone. "Methodology." In Intergenerational Ethnic Identity Construction and Transmission among Italian-Australians, 87–101. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-48145-2_4.

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Marino, Simone. "Participants’ Perceptions of Their Ethnicity Across the Three Generations." In Intergenerational Ethnic Identity Construction and Transmission among Italian-Australians, 103–40. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-48145-2_5.

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Marino, Simone. "The Calabrian Community and Its Cultural Practices." In Intergenerational Ethnic Identity Construction and Transmission among Italian-Australians, 141–60. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-48145-2_6.

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Marino, Simone. "Networks and Comparatico Across the Three Generations." In Intergenerational Ethnic Identity Construction and Transmission among Italian-Australians, 161–78. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-48145-2_7.

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Marino, Simone. "Cultural Practices and Memories of the Calabrian Grandparents." In Intergenerational Ethnic Identity Construction and Transmission among Italian-Australians, 179–96. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-48145-2_8.

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Conference papers on the topic "Asian Australians Ethnic identity"

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Soemantri, Nathalia, and Feriska Belia Ahadyah. "Representation of Chinese-Sundanese Ethnic Identity in Suryakencana Bogor through Code Switching and Code Mixing." In – The Asian Conference on Language 2020. The International Academic Forum(IAFOR), 2020. http://dx.doi.org/10.22492/issn.2435-7030.2020.12.

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Cao, Thi Hao. "Research on Tay Ethnic Minority Literature in Vietnam Under Cultural View." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.3-3.

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The Tay people are an ethnic minority of Vietnam. Tay literature has many unique facets with relevance to cultural identity. It plays an important part in the diversity and richness of Vietnamese literature. In this study, Tay literature in Vietnam is analyzed through a cultural perspective, by placing Tay literature in its development from its birth to the present, together with the formation of the ethnic group, and historical and cultural conditions, focusing on the typical customs of the Tay people in Vietnam. The researcher examines Tay literature through poems of Nôm Tày, through the works of some prominent authors, such as Vi Hong, Cao Duy Son, in the Cao Bang province of Vietnam. Cao Bang is home to many Tay ethnic people and many typical Tay authors. The research also locates individual contributions of those authors and their works in terms of artistic language use and cultural symbolic features of the Tay people. In terms of art language, the article isolates the unique use of Nôm Tay characters to compose stories which affect the traditional Tay luon, sli, and so forth, and hence the use of language that influences poetry and proverbs of Tay people in the story of Vi Hong, Cao Duy Son. Assuming a symbolic framework, the article examines the symbols of birds and flowers in Nôm Tay poetry and the composition of Vi Hong, Cao Duy Son, so to point out the uniqueness of the Tay identity. The above research issue is necessary to help us better appreciate the cultural values preserved in Tay literature, thereby, affirming the unique cultural identity of the Tay people and planning to preserve and develop these unique cultural features from which emerges the risk of falling into oblivion in modern social life in Vietnam. In addition, this is also a research direction that can be extended to Thai, Mong, Dao, etc, ethnic minorities in Vietnam.
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Jawaut, Nopthira, and Remart Dumlao. "From Upland to Lowland: Karen Learners’ Positioning and Identity Construction through Language Socialization in the Thai Classroom Context." In GLOCAL Conference on Asian Linguistic Anthropology 2020. The GLOCAL Unit, SOAS University of London, 2020. http://dx.doi.org/10.47298/cala2020.9-2.

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Karen (or Kariang or Yang) are a group of heterogeneous ethnic groups that do not share common culture, language, religion, or material characteristics, and who live mostly in the hills bordering the mountainous region between Myanmar and neighboring countries (Fratticcioli 2001; Harriden 2002). Some of these groups have migrated to Thailand’s borders. Given these huge numbers of migrant Karens, there is a paucity of research and understanding of how Karen learners from upland ethnic groups negotiate and construct their identities when they socialize with other lowland learners. This paper explores ways in which Karen learners negotiate and construct their identities through language socialization in the Thai learning context. The study draws on insights from discourse theory and ecological constructionism in order to understand the identity and negotiation process of Karen learners at different levels of identity construction. Multiple semi-structured interviews were conducted to gain deeper understandings of this phenomenon between ethnicity and language socialization. The participants were four Karen learners who were studying in a Thai public university. Findings suggest that Karen learners experience challenges in forming their identity and in negotiating their linguistic capital in learning contexts. The factors influencing these perceptions seemed to emanate from the stakeholders and the international community, which played significant roles in the context of learning. The findings also reflect that Karen learner identity formation and negotiation in language socialization constitutes a dynamic and complex process involving many factors and incidences, discussed in the present study. The analysis presented has implications for immigration, mobility, language, and cultural policy, as well as for future research.
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Wirza, Yanty. "Bahasa Indonesia, Ethnic Languages and English: Perceptions on Indonesian Language Policy and Planning." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.16-8.

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Language policy and planning in Indonesia have been geared toward strengthening the national language Bahasa Indonesia and the preserving of hundreds of ethnic languages to strengthen its citizens’ linguistic identity in the mid of the pervasive English influences especially to the young generations. The study examines perceptions regarding the competitive nature of Bahasa Indonesia, ethnic languages, and English in contemporary multilingual Indonesia. Utilizing text analysis from two social media Facebook and Whatsapp users who were highly experienced and qualified language teachers and lecturers, the study revealed that the posts demonstrated discussions over language policy issues regarding Bahasa Indonesia and the preservation of ethnic language as well as the concerns over the need for greater access and exposure of English that had been limited due to recent government policies. The users seemed highly cognizant of the importance of strengthening and preserving the national and ethnic languages, but were disappointed by the lack of consistency in the implementation of these. The users were also captivated by the purchasing power English has to offer for their students. The users perceived that the government’s decision to reduce English instructional hours in the curriculum were highly politically charged and counterproductive to the nation’s advancement.
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Yang, Wenhua, and Jing Zhang. "Research on Ethnic Cultural Identity and Cultural Self-confidence under the Background of lBelt and Road Initiativer." In 3rd International Symposium on Asian B&R Conference on International Business Cooperation (ISBCD 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/isbcd-18.2018.92.

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Omar, Asmah Haji, and Norazuna Norahim. "Lower and Upper Baram Sub-Groups: A Study of Linguistic Affiliation." In GLOCAL Conference on Asian Linguistic Anthropology 2020. The GLOCAL Unit, SOAS University of London, 2020. http://dx.doi.org/10.47298/cala2020.3-5.

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It is not possible to determine the exact number of indigenous languages of Sarawak, one reason being the dialect-language dichotomy, as some isolects has not been ascertained. Ethnic labels may not reflect a linguistically homogenous group. That is to say that the language varieties spoken by an ethnic group may have a dialectal relationship with one another, or they may be heterogeneous, which means they are mutually unintelligible. This paper reports on the results of a lexicostatistic study that examines linguistic affiliation of a group of languages found along the Tinjar-Baram river basin, namely Berawan, Bakong, Narom, Kiput, Dali,’ and Miriek, and also their links with Kenyah Long Terawan, Lepo’ Tau and Belait in nearby Brunei. The paper also traces their historical past and describes how languages spoken by these ethnolinguistic groups have become affiliated to each other. For some reason or another, e.g. migration in search of greener pastures, internal rivalry or/and conversion to modern religions, these indigenous communities are forced to move away from their original speech communities, and they call themselves by different names in their new localities, usually after the name of a river or a mountain. These factors and categorisation on the basis of similar cultural attributes have caused misinterpretation of the identity of the indigenous groups in the past. The paper will clarify some of the misconceptions regarding the ethnolinguistic groups in the region.
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Vollmann, Ralf, and Soon Tek Wooi. "The Sociolinguistic Registers of ‘Malaysian English’." In GLOCAL Conference on Asian Linguistic Anthropology 2020. The GLOCAL Unit, SOAS University of London, 2020. http://dx.doi.org/10.47298/cala2020.7-1.

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The interplay of four standard languages and a number of spoken languages makes Malaysia an interesting case of societal multilingualism. There is extensive convergence between the spoken varieties. ‘Malaysian English’ (ME) has developed its own structures which can be shown to copy structures of the mother tongues of the speakers at all levels of grammar, thereby being an example for localisation and the creation of a new dialect/sociolect. An analysis of the basilectal register of ME in ethnic Chinese speakers finds that converging patterns of ME and Malaysian (Chinese) languages, with situational lexical borrowing between the various languages. Sociolinguistically, ME plays the same role as any dialect, with covert prestige as an ingroup (identity) marker which is avoided in acrolectal (outgroup) communication. Spoken English in Malaysia can therefore be seen as a localised creoloid dialect of English, based on linguistic substrates. Sociolinguistically, ME is mainly an orate register for basilectal and mesolectal intra-group communication.
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Bhat, Raj Nath. "Language, Culture and History: Towards Building a Khmer Narrative." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.3-2.

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Genetic and geological studies reveal that following the melting of snows 22,000 years ago, the post Ice-age Sundaland peoples’ migrations as well as other peoples’ migrations spread the ancestors of the two distinct ethnic groups Austronesian and Austroasiatic to various East and South–East Asian countries. Some of the Austroasiatic groups must have migrated to Northeast India at a later date, and whose descendants are today’s Munda-speaking people of Northeast, East and Southcentral India. Language is the store-house of one’s ancestral knowledge, the community’s history, its skills, customs, rituals and rites, attire and cuisine, sports and games, pleasantries and sorrows, terrain and geography, climate and seasons, family and neighbourhoods, greetings and address-forms and so on. Language loss leads to loss of social identity and cultural knowledge, loss of ecological knowledge, and much more. Linguistic hegemony marginalizes and subdues the mother-tongues of the peripheral groups of a society, thereby the community’s narratives, histories, skills etc. are erased from their memories, and fabricated narratives are created to replace them. Each social-group has its own norms of extending respect to a hearer, and a stranger. Similarly there are social rules of expressing grief, condoling, consoling, mourning and so on. The emergence of nation-states after the 2nd World War has made it imperative for every social group to build an authentic, indigenous narrative with intellectual rigour to sustain itself politically and ideologically and progress forward peacefully. The present essay will attempt to introduce variants of linguistic-anthropology practiced in the West, and their genesis and importance for the Asian speech communities. An attempt shall be made to outline a Khymer narrative with inputs from Khymer History, Art and Architecture, Agriculture and Language, for the scholars to take into account, for putting Cambodia on the path to peace, progress and development.
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