Journal articles: 'Chinese Australians – Cultural assimilation'

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Ang, Ien. "Beyond Chinese groupism: Chinese Australians between assimilation, multiculturalism and diaspora." Ethnic and Racial Studies 37, no. 7 (December 10, 2013): 1184–96. http://dx.doi.org/10.1080/01419870.2014.859287.

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Tan, Joanne, Lynn Ward, and Tahereh Ziaian. "Experiences of Chinese Immigrants and Anglo-Australians Ageing in Australia." Journal of Health Psychology 15, no. 5 (July 2010): 697–706. http://dx.doi.org/10.1177/1359105310368183.

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This study explored the life experiences and views on successful ageing of older Australians. Semi-structured interviews were conducted with 21 participants consisting of 10 Chinese-Australians and 11 Anglo-Australians, aged 55 to 78 years. Data were analysed using Interpretative Phenomenological Analysis. Results revealed that both groups associated successful ageing with health and personal responsibility. Anglo-Australians regarded growing old gracefully and acceptance as important aspects of successful ageing, whereas Chinese-Australians valued financial security and an active lifestyle. The research highlights that a cross-cultural perspective is imperative for service delivery and policy development to promote the health and well-being of older Australians.

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Morgan, George. "Assimilation and resistance: housing indigenous Australians in the 1970s." Journal of Sociology 36, no. 2 (August 2000): 187–204. http://dx.doi.org/10.1177/144078330003600204.

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During the early 1970s, large numbers of Aboriginal people became tenants of the Housing Commission of New South Wales under the Housing for Aborigines program. Most moved from government reserves or dilapidated and overcrowded private rental dwellings to broadacre suburban estates. As public housing tenants, they encountered considerable pressures to become 'respectable' citizens, to build their lives around privacy, sobriety, moral restraint, the nuclear family, conventional gender roles and wage labour. For many indigenous Australians, these expectations-which were based as much on class relations as on colonialism— represented a threat to their conventional ways of life and their obligations to extended family and community. This paper explores the patterns of conformity and resistance amongst Aboriginal tenants. It draws on the sociological and cultural studies literature on youth subcultural resistance and compares anthropological theory about indigenous responses to the pressures of modernity.

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Lau, Sin Wen. "Bodily Offerings of Belonging: Chinese-Australians in Perth." Asia Pacific Journal of Anthropology 8, no. 2 (June 2007): 137–49. http://dx.doi.org/10.1080/14442210701291819.

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Kamp, Alanna, Oishee Alam, Kathleen Blair, and Kevin Dunn. "Australians’ Views on Cultural Diversity, Nation and Migration, 2015-16." Cosmopolitan Civil Societies: An Interdisciplinary Journal 9, no. 3 (December 1, 2017): 61–84. http://dx.doi.org/10.5130/ccs.v9i3.5635.

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Between July and August 2015, and in November 2016, the Challenging Racism Project team conducted an online survey to measure the extent and variation of racist attitudes and experiences in Australia. The survey comprised a sample of 6001 Australian residents, which was largely representative of the Australian population. The survey gauged Australians’ attitudes toward cultural diversity, intolerance of specific groups, immigration, perceptions of Anglo-Celtic cultural privilege, and belief in racialism, racial separatism and racial hierarchy. In this paper we report findings on respondents’ views on cultural diversity, nation and migration. The majority of Australians are pro-diversity. However, we also acknowledge conflicting findings such as strong support for assimilation and identification of ‘out groups’. The findings paint a complex picture of attitudes towards cultural diversity, nation and migration in Australia. The attitudes reflect contradictory political trends of celebrated diversity, triumphalist claims about freedom, alongside pro-assimilationist views and stoked Islamophobia. This is within the context of a stalled multicultural project that has not sufficiently challenged assimilationist assumptions and Anglo-privilege.

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Siu-Han Yip, Terry. "Cultural Assimilation: Two Ibsenian Women in Traditional Chinese Yue Opera." Interlitteraria 21, no. 2 (January 18, 2017): 275. http://dx.doi.org/10.12697/il.2016.21.2.9.

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Chinese interest in Henrik Ibsen’s plays has flourished for more than a century and many of his plays have been performed on or adapted for the Chinese stage since the early twentieth century. However, attempts to adapt his plays for the traditional Chinese theatre were only made in the past decade with Peer Gynt adapted into Peking opera in 2006, The Lady from the Sea and Hedda Gabler into Yue opera in 2006 and 2010. A close study of the re presentation of two Ibsenian women characters, namely, Ellida Wangel and Hedda Gabler on the Chinese traditional Yue operatic stage during Ibsen’s centenary in 2006 reveals the Chinese cultural assimilation of the two Norwegian women with their distinct character and outlook of life to suit the traditional Chinese notion of femininity and morality, as well as the conventionality of the Yue theatre with its unique theatrical and aesthetic considerations. What is more important is the Chinese desire to invite the audience, especially the young audience, to reconsider what constitutes happiness and integrity for married women in the Chinese context with an emphasis on moral responsibility.

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Zhang, Ge, and Wilfred Yang Wang. "‘Property talk’ among Chinese Australians: WeChat and the production of diasporic space." Media International Australia 173, no. 1 (April 1, 2019): 53–65. http://dx.doi.org/10.1177/1329878x19837669.

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This article examines the ways the Australian property market is addressed among Chinese migrants in Australia on and off WeChat, one of the most popular instant messenger apps installed on Smartphones. Specifically, we focus on how migrant media and real estate professionals’ narratives on real estate properties constitute and reproduce a transnational Chinese diasporic space between China and Australia. Although the latest wave of ‘property talk’ is relatively a new concept to the mainstream Australian societies due to the housing price boom since 2012, talking about land and property ownerships has always been integral part of Chinese diasporic culture. Yet, with the advent of digital media technologies, this cultural conversation is increasingly being delivered, processed and experienced through digital platforms such as that of WeChat. Drawing on observations on WeChat and interviews with Chinese media and real estate practitioners in Australia, we conceive that WeChat plays a vital role in forging and reproducing Chinese diasporic spaces in Australia by articulating the intersection of diasporic spatiality and mediasphere. We contend that WeChat’s affordances of the informational, interpersonal and instrumental have aided Chinese migrants and those Chinese real estate practitioners to co-constitute a social space of property talk that enables new social relations to be negotiated and social networks to be established and reinforced across China and Australia.

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Bain, Paul, Joonha Park, Christopher Kwok, and Nick Haslam. "Attributing Human Uniqueness and Human Nature to Cultural Groups: Distinct Forms of Subtle Dehumanization." Group Processes & Intergroup Relations 12, no. 6 (October 21, 2009): 789–805. http://dx.doi.org/10.1177/1368430209340415.

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Research on subtle dehumanization has focused on the attribution of human uniqueness to groups (infrahumanization), but has not examined another sense of humanness, human nature. Additionally, research has not extended far beyond Western cultures to examine the universality of these forms of dehumanization. Hence, the attribution of both forms of humanness was examined in three cross-cultural studies. Anglo-Australian and ethnic Chinese attributed values and traits (Study 1, N = 200) and emotions (Study 2, N = 151) to Australian and Chinese groups, and rated these characteristics on human uniqueness and human nature. Both studies found evidence of complementary attributions of humanness for Australians, who denied Chinese human nature but attributed them with greater human uniqueness. Chinese denied Australians human uniqueness, but their attributions of human nature varied for traits, values, and emotions. Study 3 ( N = 54) demonstrated similar forms of dehumanization using an implicit method. These results and their implications for dehumanization and prejudice suggest the need to broaden investigation and theory to encompass both forms of humanness, and examine the attribution of both lesser and greater humanness to outgroups.

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Mu, Guanglun Michael. "Heritage Language learning for Chinese Australians: the role of habitus." Journal of Multilingual and Multicultural Development 35, no. 5 (February 10, 2014): 497–510. http://dx.doi.org/10.1080/01434632.2014.882340.

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Prado, Catherine, David Mellor, Linda K. Byrne, Christopher Wilson, Xiaoyan Xu, and Hong Liu. "Facial emotion recognition: a cross-cultural comparison of Chinese, Chinese living in Australia, and Anglo-Australians." Motivation and Emotion 38, no. 3 (November 9, 2013): 420–28. http://dx.doi.org/10.1007/s11031-013-9383-0.

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Casimir, Gian, and Daphne Keats. "The Effects of Work Environment and In-Group Membership on the Leadership Preferences of Anglo-Australians and Chinese Australians." Journal of Cross-Cultural Psychology 27, no. 4 (July 1996): 436–57. http://dx.doi.org/10.1177/0022022196274004.

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Hoon (云昌耀), Chang-Yau, and Shawatriqah Sahrifulhafiz. "Negotiating Assimilation and Hybridity." Journal of Chinese Overseas 17, no. 1 (April 8, 2021): 31–57. http://dx.doi.org/10.1163/17932548-12341433.

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Abstract This paper explores the ways in which Bruneians who are born into a Chinese-Malay family define their identity, how the state classifies them in terms of “race,” how they negotiate their bicultural practices, and what challenges they face while growing up in the liminal space of inbetweenness. Considering the hegemonic force of assimilation enforced by various state apparatuses, the article critically discusses the ways in which Chinese-Malays negotiate the space between assimilation and hybridity. By examining the experience of between and betwixt among these biracial subjects, the article alludes to the different forces that define the boundaries of exclusion and inclusion, belonging and non-belonging in Brunei Darussalam.

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Haralambous, Betty, Paulene Mackell, Xiaoping Lin, Marcia Fearn, and Briony Dow. "Improving health literacy about dementia among older Chinese and Vietnamese Australians." Australian Health Review 42, no. 1 (2018): 5. http://dx.doi.org/10.1071/ah17056.

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The number of older people in the population is increasing faster than for any other age group. This population growth, while positive, is associated with increasing incidence of chronic and progressive diseases such as dementia. This requires older people to navigate services that may not be designed to meet their needs. This issue can be further amplified in culturally and linguistically diverse populations who often have limited English language proficiency and limited knowledge of diseases such as dementia. Health literacy, a person’s ability to access, understand, appraise and apply information about their health and health care, including navigating health services, is low among older people and even lower among older people born overseas. This paper describes findings from a recent research study which developed and used the Cultural Exchange Model. The model is based on a process of collaboration, whereby researchers, service providers and community members work together to build evidence about a particular topic, in this case dementia. The study demonstrated that the Cultural Exchange Model facilitates opportunities for researchers, health professionals, community workers and carers to improve their knowledge of conditions such as dementia and rapidly translate evidence into practice. It also showed that it is possible to recruit, engage and generate new knowledge within populations that are traditionally excluded from research but have high prevalence of dementia. This study shows health literacy is an evolving process. Access to ongoing education for professionals, not only of the clinical condition and the service system, but also the cultural elements of the communities they are working with, requires consideration. What is known about the topic? We know there is limited health literacy among older people and among older people from culturally and linguistically diverse (CALD) backgrounds. We also know that the older CALD population is increasing rapidly and with that comes increased chronic illness and chronic diseases, including mental health issues and dementia. What does this paper add? This case study has added to the knowledge base in relation to health literacy and older people from CALD backgrounds. The use of the Cultural Exchange Model is documented in terms of how it enhances our improved understanding of both the barriers and enablers older Chinese and Vietnamese people with dementia face when seeking help. This paper highlights key findings from a study, which could be used by researchers and practitioners when working with older people from CALD backgrounds more broadly. What are the implications for practitioners? This paper highlights findings from research that has reinforced that health literacy is an evolving process. It requires professionals to recognise the gaps in their own understanding of conditions such as dementia and understand how these gaps might influence help-seeking behaviours of older people and their carers. Access to ongoing education of clinical conditions and the service system is required, but also the cultural elements of the communities they are working with should be considered.

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Liu, Helena. "Beneath the white gaze: Strategic self-Orientalism among Chinese Australians." Human Relations 70, no. 7 (November 14, 2016): 781–804. http://dx.doi.org/10.1177/0018726716676323.

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This article analyses the ethno-cultural identities of Chinese Australian professionals through a postcolonial lens. Drawing on in-depth interviews with 21 participants, it explores how they engaged in self-Orientalism; casting themselves as exotic commodities for the benefit of white people and institutions. In particular, they enacted Chinese stereotypes through ‘mythtapping’ and ‘mythkeeping’ in order to secure recognition under the white gaze. As mythtappers, professionals presented themselves as custodians of an ancient and mysterious culture that offered organizational wisdoms for ‘the West.’ As mythkeepers, the professionals allayed white anxieties by surrendering themselves to white Australians as pathways into their communities. However, the professionals’ Orientalized identities are not passively determined, but are in some cases tactically and strategically resisted through ‘mythbusting.’ The article contributes to postcolonial theorizing by demonstrating how imperialist ideologies constrain the lives of people beyond the colonizer/colonized dichotomy and by illuminating the potential for their resistance against Orientalization.

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Carniel, Jessica. "Calvary or limbo? Articulating identity and citizenship in two Italian Australian autobiographical narratives of World War II internment." Queensland Review 23, no. 1 (May 31, 2016): 20–34. http://dx.doi.org/10.1017/qre.2016.4.

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AbstractAlmost 5,000 Italians were interned in Australia during World War II, a high proportion of them Queensland residents. Internment was a pivotal experience for the Italian community, both locally and nationally, complicating Italian Australians’ sense of belonging to their adopted country. Through an examination of two migrant autobiographical narratives of internment, Osvaldo Bonutto's A Migrant's Story and Peter Dalseno's Sugar, Tears and Eyeties, this article explores the impact of internment on the experience and articulation of cultural and civic belonging to Australian society. It finds that internment was a ‘trial’ or ‘transitional’ phase for these internees’ personal and civic identities, and that the articulation of these identities and sense of belonging is historically contingent, influenced by the shift from assimilation to multiculturalism in settlement ideology, as well as Italian Australians’ changing place in Australian society throughout the twentieth century.

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Hayward, William, Elizabeth Pellicano, Xiaolan Fu, Vance Locke, and Guomei Zhou. "Cultural Difference in the Application of the Diagnosticity Principle to Schematic Faces." Journal of Cognition and Culture 5, no. 1-2 (2005): 240–47. http://dx.doi.org/10.1163/1568537054068688.

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AbstractTversky's (1977) diagnosticity principle implies that categorization affects similarity, and that similarity in turn is based on context. However, Nisbett, Peng, Choi, and Norenzayan (2001) suggest that Chinese and Westerners differ in their sensitivity to context and categorization. Because of these differences, it is not clear whether Chinese should follow the diagnosticity principle. To explore these possibilities, we conducted a cross-cultural experiment using participants from Australia and China to repeat the experiment of Tversky (1977) using schematic faces as stimuli. Results showed that Australians, but not Chinese, made similarity judgments in a manner compatible with the diagnosticity principle. We suggest that: 1) the use of the diagnosticity principle depends upon contextual variables for Chinese people; and 2) Chinese participants judged neutral schematic faces as more positive than Western participants did.

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Li, Jia Qi, Xun Liu, Tianlan Wei, and William Lan. "Acculturation, Internet Use, and Psychological Well-being Among Chinese International Students." Journal of International Students 3, no. 2 (June 1, 2013): 155–66. http://dx.doi.org/10.32674/jis.v3i2.508.

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In this study, the authors examined the relationships of acculturation as measured with two subscales of cultural maintenance and cultural assimilation, Internet use, and psychological wellbeing among Chinese international students. A total of 170 Chinese international students participated in this study. Bivariate correlation analyses revealed that an individual can identify with two different cultures, minority and dominant culture. Results of multiple regression indicated that cultural assimilation was a significant predictor to psychological well-being, but not cultural maintenance. The study also found that younger Chinese international students (e.g., students pursuing bachelor’s degrees) suffered significantly higher levels of stress and depression in the acculturation process as compared to their older counterparts. Implications for counseling and recommendations for future research were discussed.

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HO, ELAINE LYNN-EE. "Transnational Identities, Multiculturalism or Assimilation? China's ‘refugee-returnees’ and generational transitions." Modern Asian Studies 49, no. 2 (November 24, 2014): 525–45. http://dx.doi.org/10.1017/s0026749x14000377.

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AbstractThis article investigates the tensions that emerge when transnational identities are juxtaposed against claims of multiculturalism and de facto assimilation processes. The article focuses on the resettlement of co-ethnics who arrived in China through forced migration between 1949 and 1979 and the generational transitions of their descendants. The Chinese state resettled these forced migrants from Southeast Asia on state-owned farms known as the ‘overseas Chinese farms’ and gave them preferential treatment as ‘returnees’ rather than ‘refugees’. They retained transnational cultural identities which set them apart from the China-born Chinese and suffered further stigmatization during the Cultural Revolution. This article highlights the limitations of using ethnicity as a lens for understanding how ‘difference’ is negotiated in China. In contemporary times the (multi)cultural identities of the refugee-returnees are promoted for the purposes of tourism to help reinvent the farms for economic sustainability. Yet the identity transitions experienced by the children and grandchildren of the refugee-returnees suggest that they are assimilating a national identity that subsumes their overseas Chinese cultures, serving to normalize a Chinese identity associated with the locally born Chinese instead. The article argues that the objectification of overseas Chinese heritage and assimilation ideology work together to selectively highlight China's historical connections to its co-ethnics abroad while simultaneously projecting a new national narrative of contemporary Chinese identity that is distinct from the overseas Chinese. This article on Chinese forced migration and resettlement provides useful insights concerning the negotiation of transnational identity with respect to multiculturalism and assimilation, and further suggests new directions for overseas Chinese studies today.

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Mahmudi, Mukh Imron Ali, and Lugina Setyawati Setiono. "CULTURAL DISCONTINUITY : THE DISPERSED OF CHINESE DESCENT FROM THE “LITTLE CHINA” CHINATOWNS OF LASEM." Jurnal Sosiologi Nusantara 7, no. 1 (July 14, 2021): 37–50. http://dx.doi.org/10.33369/jsn.7.1.37-50.

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This article aims to analyze how fading the Chinese diaspora culture from Lasem Chinatown over several generations. Previous studies show that Chinese descent's identity and orientation disappeared due to assimilation with the local community during the new order. In fact, there was a tendency for them not to show their Chinese identity from the beginning. This did not pay enough attention to the local context, social situation, and the cultural heritage of Chinese descent between generations. This case study is conducted by interviews, observation, and document study. The data is analyzed using the NVivo Program. Bauböck & Faist’s new concept of diaspora is used to review the phenomenon of the spread of Chinese descent from Lasem Chinatown. This research shows that the Indonesian Chinese people in Lasem tend to refer to themselves as 'Indonesian Chinese Peranakan and are increasingly detached from their identity relationship with their referent origin, China. Their Chinese identity is starting to fade since Chinese cultural heritage through religious rituals has been largely abandoned. Young Chinese children scattered out of Lasem Chinatown and lost their Chinese identity. The novelty in this research is that the assimilation and integration of Peranakan Chinese into local society are precisely related to the acceptance of the Lasem community, instead of Chinese culture's fading.Keywords: Chinese, Descent, Diaspora, Discontinuity, Dispersed

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Zheng, Wu Yi, Michael Walker, and Alex Blaszczynski. "Mahjong and Problem Gambling in Sydney: An Exploratory Study with Chinese Australians." Journal of Gambling Issues, no. 25 (June 1, 2011): 24. http://dx.doi.org/10.4309/jgi.2011.25.3.

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Gambling is accepted as an integral part of Chinese cultural heritage. Epidemiological and clinical studies indicate that problem gambling rates among Chinese community members residing in Western countries are substantially higher (2.1-2.9%) compared with those reported for mainstream populations (0.5-1.7%). However, these studies failed to differentiate culturally specific forms of gambling and their association with problem gambling within Chinese samples. Thus, it is not possible to determine if, or what proportion of, Chinese problem gamblers exhibit a propensity to experience problems with culturally specific, as opposed to mainstream, forms of gambling. Mahjong, a popular game deeply entrenched in Chinese tradition, is played among peers and family members. In a recent study conducted by Zheng, Walker, and Blaszczynski (2008), high rates of Mahjong-associated problem gambling were found in a sample of Chinese international students attending language schools and universities in Sydney, Australia. The aim of the current study was to explore the extent of Mahjong-associated problem gambling in a broader community sample of Chinese Australians. Results showed that in a sample of 229 respondents, males and those 35 years or older were more likely to gamble on Mahjong and that 3.1% met the Canadian Problem Gambling Severity Index criteria for Mahjong problem gambling.

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Barlow-Stewart, Kristine, Soo See Yeo, Bettina Meiser, David Goldstein, Kathy Tucker, and Maurice Eisenbruch. "Toward cultural competence in cancer genetic counseling and genetics education: Lessons learned from Chinese-Australians." Genetics in Medicine 8, no. 1 (January 2006): 24–32. http://dx.doi.org/10.1097/01.gim.0000195884.86201.a0.

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Ng, Ting Kin, Sik Hung Ng, and Shengquan Ye. "Assimilation and Contrast Effects of Culture Priming Among Hong Kong Chinese." Journal of Cross-Cultural Psychology 47, no. 4 (February 21, 2016): 540–57. http://dx.doi.org/10.1177/0022022116631826.

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Xudong, Deng. "The use of listener responses in Mandarin Chinese and Australian English conversations." Pragmatics. Quarterly Publication of the International Pragmatics Association (IPrA) 18, no. 2 (June 1, 2008): 303–28. http://dx.doi.org/10.1075/prag.18.2.06xud.

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In recent cross-cultural studies of pragmatics, we have witnessed a rise in interest in the comparative study of phenomena beyond the level of single and decontextualised utterances encompassing those on the level of speech events such as casual conversations. The underlying premise for such studies is that different cultural groups may have different rules for participation in and interpretation of conversation X that conflicts related to these rules are a major source of cross-cultural miscommunication. This study examines the use of listener responses by Chinese speakers in Chinese Mandarin conversations and by Australians in Australian English conversations. Following X prior framework by Clancy et al. (1996), the study examines similarities and differences in the use of listener responses by these two groups of people in terms of frequency of use, types of listener responses, and the positions of listener responses with respect to transition relevance place. Results show that Australian and Chinese speakers do exhibit quite different conversational styles as evidenced in their use of listener responses. Specifically, while Australians use more listener responses, use a higher percentage of lexical expressions as their listener responses and tend to place their listener responses at a possible completion point, Chinese speakers use fewer listener responses, favour the use of paralinguistic vocalic forms as their listener responses and tend to place their listener responses during a turn. These findings may suggest a culture specific way of turn taking and of what it means to be polite in conversational behaviour.

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Kuo, Mei-fen. "Confucian Heritage, Public Narratives and Community Politics of Chinese Australians at the Beginning of the Twentieth Century." Journal of Chinese Overseas 9, no. 2 (2013): 212–44. http://dx.doi.org/10.1163/17932548-12341260.

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Abstract This paper focuses on the meanings of Confucian heritage for the Chinese ethnic community at the time Australia became a Federation. It will argue that public narratives about Confucian heritage provided a new agency for mobilizing urban Chinese Australian communities. These narratives politicized culture, helped to shape Chinese ethnic identity and diasporic nationalism over time. The appearance of narratives on Confucian heritage in the late 19th century reflected the Chinese community’s attempt to differentiate and redefine itself in an increasingly inimical racist environment. The fact that Chinese intellectuals interpreted Confucian heritage as symbolic of their distinctiveness does not necessarily mean that the Chinese community as a whole aligned themselves with the Confucianism revival movement. By interpreting Confucian heritage as a national symbol, Chinese Australian public narratives reflected a national history in which the Chinese community blended Confucian heritage into a nationalist discourse. This paper argues that this interpretation of Confucian heritage reflects the Chinese community’s attempts to redefine their relationship with the non-Chinese culture, they were a part of, in ways which did not draw on colour or race.

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Daly, John, Patricia Davidson, Esther Chang, Karen Hancock, David Rees, and David R. Thompson. "Cultural aspects of adjustment to coronary heart disease in Chinese-Australians: a review of the literature." Journal of Advanced Nursing 39, no. 4 (August 2002): 391–99. http://dx.doi.org/10.1046/j.1365-2648.2002.02301.x.

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Tobin, Kenneth, and Campbell J. McRobbie. "Significance of limited English proficiency and cultural capital to the performance in science of Chinese-Australians." Journal of Research in Science Teaching 33, no. 3 (March 1996): 265–82. http://dx.doi.org/10.1002/(sici)1098-2736(199603)33:3<265::aid-tea2>3.0.co;2-r.

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Collingwood-Whittick, Sheila. "Settler Colonial Biopolitics and Indigenous Resistance: The Refusal of Australia's First Peoples “to fade away or assimilate or just die”." American Indian Culture and Research Journal 42, no. 2 (January 1, 2018): 11–38. http://dx.doi.org/10.17953/aicrj.42.2.collingwood-whittick.

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During the first century of Australia's colonization, settler thanatopolitics meant both casual killing of individual Natives and organized massacres of Aboriginal clans. From the mid-nineteenth century, however, Aboriginal Protection Boards sought to disappear their charges by more covert means. Thus, biopolitics of biological absorption, cultural assimilation, and child removal, designed to bring about the destruction of Aboriginal peoples, came to be represented as being in the victims' best interests. Even today, coercive assimilation is framed in the now-threadbare terms of welfare discourse. Yet, Australia's Indigenous peoples have survived the genocidal practices of the frontier era and continue to resist the relentless succession of normative policies deployed to eradicate their “recalcitrant” lifeways. This essay presents a brief historical overview of settler Australia's biopolitics and analyzes the sociocultural factors enabling Aboriginal Australians both to survive the devastating impact of settler biopower and to resist the siren call of assimilationist rhetoric. Drawing on Kim Scott's Benang and Alexis Wright's Plains of Promise, I discuss how that resistance is reflected in contemporary Indigenous life-writing and fiction.

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Amaruli, Rabith Jihan, and Mahendra Pudji Utama. "KONVERSI AGAMA DAN FORMASI IDENTITAS: Tionghoa Muslim Kudus Pasca-Indonesia Orde Baru." HUMANIKA 22, no. 2 (December 1, 2015): 103. http://dx.doi.org/10.14710/humanika.22.2.103-113.

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This paper discusses about religion conversion and assimilation dillema in Kudus Chinese Moslem. As a reality there is no guarantee that the assimilation will be finish with the conversion of Chinese to the Islam. Hopefully, the understanding about plurality (kebhinekaan) will be a strong fundament in the cultural integration. This study found that the Chinese choose Islam, especially in post-New Order, caused by two main motivations coming from itself and environment. The relationship of post-conversion of Chinese muslim, made at a crossroad. On the one hand, the Chinese muslim still considered strange to some native communities. The still come under suspicion only purely politically and economically, while on the other hand their proximity to the government and the muslim community make them “shunned”by the Chinese people.

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Chan, Sally. "Migration, Cultural Identity and Assimilation Effects on Entrepreneurship for the Overseas Chinese in Britain." Asia Pacific Business Review 3, no. 4 (June 1997): 211–22. http://dx.doi.org/10.1080/13602389700000050.

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Zhong, Yong. "Becoming Equivalent." Culture and Dialogue 4, no. 2 (October 26, 2016): 317–37. http://dx.doi.org/10.1163/24683949-12340018.

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This paper examines the introduction of “discourse” into China by looking into the different usages and interpretations of the word: what discourse currently is (话语 – a new coinage); what it used to be (语篇 – a largely superseded rendition, an assimilation); what it could be (other forms of transliteration, assimilation and Japanese-based renditions); and what it arguably should be (说力 – a new coinage). The paper discusses accordingly how Western critical concepts travel into China, how different modes of translation alter their meanings, and what translation strategy should best be employed to facilitate conceptual exchanges between the West and China. Additionally, the paper traces back a well-hidden Japanese “gene” in a majority of Chinese cultural concepts, discloses the conceptual flaws in Chinese renditions, and recommends an informed strategy for translating Western critical cultural concepts into Chinese.

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Chan, Bibiana. "Capitalising on the social resources within culturally and linguistically diverse communities for mental health promotion: stories of Australian Chinese people." Australian Journal of Primary Health 15, no. 1 (2009): 29. http://dx.doi.org/10.1071/py08058.

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Social capital, generally observed in Chinese cultures, can be considered as the glue that holds together all the norms, trust and social networks that enhance mutual benefit of a collectivistic society. The aim of this paper is to explore the best way to tap into these social resources in mental health promotion. A mixed-method study, consisting of 16 community focus groups and a quantitative survey (n = 528), was conducted among Chinese Australians (recruited from general practices) in metropolitan Sydney. Although the focus groups explored help-seeking behaviours during emotional distress, the survey assessed the prevalence of such episodes. Chinese informants identified ‘family and friends’, ‘cultural values’, ‘spirituality’ and ‘self’ as common ‘helpers’ for managing depressive episodes before professionals were consulted. These ‘helpers’ function as the ‘social capital’ within the Chinese community. Focus group narratives of the low-acculturated Chinese revealed that they turned to close friends and family for help during crises. Highly acculturated Chinese found ‘family values’ most helpful when facing adversity. Survey findings indicated that the self-report rate of lifetime depression in low-acculturated Chinese was significantly lower than that of Australians. These results resonate with Cullen and Whiteford’s (2001) proposition that a higher level of social capital decreases the incidence of depression. Although the links between social capital and mental health require further investigation, the current findings support its role in counteracting emotional distress. There are implications of the current research findings to wider culturally and linguistically diverse communities.

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Nelson, Kim, and Amie Louise Matthews. "Foreign presents or foreign presence? Resident perceptions of Australian and Chinese tourists in Niseko, Japan." Tourist Studies 18, no. 2 (July 11, 2017): 213–31. http://dx.doi.org/10.1177/1468797617717466.

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Over the past decade Niseko, a small ski resort in Japan, has experienced rapid growth in international tourism. Informed by a small-scale qualitative study, this article provides an account of Niseko residents’ perceptions of tourism and, more specifically, compares their responses to two key groups of inbound tourists, those from Australia and China. Where increases in the number of Australian tourists and tourism business owners have had significant influence on this previously homogeneous town, the reaction of residents to Australians is generally more positive than the response reserved for the more recent arrival of Chinese tourists. Although the former group is associated with increased living costs, leakage of profits and inappropriate behaviour, Australians were generally characterised by research participants as ‘friendly’ and ‘relaxed’ and relations were typically described as ‘harmonious’. Conversely, Chinese tourists were viewed by residents as being pushy and demanding, and these host–guest interactions were described as ‘difficult’. Drawing on Japanese notions of hospitality and residents’ discussions of cultural difference, this article explores the different reactions engendered by foreign presence, pointing as it does so to the ambivalence and contingency that underpins many host–guest relationships.

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FONG, TIMOTHY. "Epidemics, racial anxiety and community formation: Chinese Americans in San Francisco." Urban History 30, no. 3 (December 2003): 401–6. http://dx.doi.org/10.1017/s0963926804001592.

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Immigration adaptation and race relations in the United States began receiving a great deal of scholarly attention early in the twentieth century, primarily in response to the arrival of large numbers of newcomers from eastern and southern Europe. The pre-eminent theory has been sociologist Robert Park's (1950) ‘race relations’ cycle, which posits that immigrants and racial minorities initially clashed with natives over cultural values and norms, but over time, adapt and are eventually absorbed into the mainstream society. This four-part cycle of contact, competition, accommodation and assimilation, according to Park, is ‘progressive and irreversible’. Unlike European Americans, however, the Chinese American experience in the United States has never been a consistent trajectory toward progressive and irreversible acceptance and assimilation.

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Mellor, David, Alice Hucker, Monique Waterhouse, Norul Hidayah binti Mamat, Xiaoyan Xu, Jamie Cochrane, Marita McCabe, and Lina Ricciardelli. "A Cross-Cultural Study Investigating Body Features Associated With Male Adolescents’ Body Dissatisfaction in Australia, China, and Malaysia." American Journal of Men's Health 8, no. 6 (April 3, 2014): 521–31. http://dx.doi.org/10.1177/1557988314528370.

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This study investigated how dissatisfaction with particular aspects of the body was associated with overall body dissatisfaction among male adolescents in Western and Asian cultures. One hundred and six Malaysian Malays, 55 Malaysian Chinese, 195 Chinese from China, and 45 non-Asian Australians aged 12 to 19 years completed a questionnaire assessing dissatisfaction with their overall body and dissatisfaction with varying aspects of their body. Dissatisfaction with the face, height, and hair was positively correlated with overall body dissatisfaction among Malaysian Malays after body mass index, age and dissatisfaction with body areas typically included in measures (weight/shape, upper, middle, and lower body, and muscles) had been controlled for. Dissatisfaction with the face was positively correlated with overall body dissatisfaction among Malaysian Chinese. These findings demonstrate the differences in body focus for males from different cultures and the importance of using assessment measures that address all possible areas of body focus.

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Abbasi-Shavazi, Mohammad Jalal, and Peter McDonald. "Fertility and Multiculturalism: Immigrant Fertility in Australia, 1977–1991." International Migration Review 34, no. 1 (March 2000): 215–42. http://dx.doi.org/10.1177/019791830003400109.

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This article examines the fertility patterns of immigrant groups in Australia during the period, 1977–1991. In this period, the previous policies of assimilation or integration of immigrants into mainstream culture were set aside in favor of a policy of multiculturalism, one of the dimensions of which was support for maintenance of culture. The general finding of research relating to the period prior to multiculturalism was that immigrants adapted to Australian fertility patterns. This study examines whether immigrants and their children in the era of multiculturalism have been more likely to maintain the fertility patterns of their country of origin than was the case in the past. The study concludes that while adaptation to Australian patterns remains the dominant feature of the fertility patterns of immigrants, Italian and Greek Australians show evidence of cultural maintenance.

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McKeown, Adam. "Ethnographies of Chinese Transnationalism." Diaspora: A Journal of Transnational Studies 10, no. 3 (December 2001): 341–60. http://dx.doi.org/10.3138/diaspora.10.3.341.

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In his 1952 essay, “The Sojourner,” Paul C.P. Siu wrote about people who lived lives that spanned geographical spaces, “developing a mode of living which is characteristic neither of [their] home nor of the dominant group” (42). Ideas and material for this essay resulted from years of research and reflection on his own experiences and those of relatives and friends living as Chinese migrants in the United States. Unfortunately, he was unable to develop this basic insight about the scope of migrant lives in any systematic manner. The essay was formulated as a contribution to assimilation theory and social typing. He focused almost entirely on psychological orientations, with little attention to the institutions and social activities that shaped such orientations. Ultimately, his sojourners were “deviant” types, unable to fit in anywhere, a contrast to supposedly normal migrants, who completely relocated from one place to another and engaged in the slow process of acculturation and adjustment.

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Li, Shuang, and Weiwei Zhang. "Living in Ethnic Areas or Not? Residential Preference of Decimal Generation Immigrants among Asian Indians, Japanese, Chinese, Koreans, Filipinos, and Vietnamese." Social Sciences 10, no. 6 (June 10, 2021): 222. http://dx.doi.org/10.3390/socsci10060222.

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The present study examines the spatial assimilation patterns of immigrants who arrived as children. The main objective is to predict the likelihood of living in ethnic areas for decimal generation immigrants (1.25, 1.5, and 1.75) among Asian Indians, Japanese, Chinese, Koreans, Filipinos, and Vietnamese. Using 2013–2017 5-Year ACS Estimates and IPUMS, it applies the measure of local spatial clustering (the Local Moran’s I statistic) to identify ethnic areas and the logistic regression model to assess the effects of immigrant generational status, cultural, and socioeconomic assimilation on the probability of living in ethnic areas. The findings show that the 1.25 and 1.5 decimal generation immigrants of Chinese, Filipinos, Japanese, and Koreans demonstrate higher propensities of living in ethnic areas compared to the first generation of each ethnic group, respectively. Meanwhile, their Asian Indians and Vietnamese counterparts show spatial assimilation. Regardless of generational effects, English language ability positively relates to the probability of living in nonethnic areas, whereas economic assimilation indicators reveal mixed results. We found substantial evidence for resurgent ethnicity theory and some support of spatial assimilation model, indicating the ethnic disparity in spatial assimilation patterns among Asian immigrants. Our paper highlights the nonlinear assimilation patterns among Asian decimal generations. Results suggest that, for Asian immigrants in the U.S., age-at-arrival and ethnicity are both significant predictors of residential preference.

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Li-Wey Soh, Nerissa, Stephen Touyz, Timothy A. Dobbins, Lois J. Surgenor, Simon Clarke, Michael R. Kohn, Ee Lian Lee, et al. "Restraint and Eating Concern in North European and East Asian Women with and without Eating Disorders in Australia and Singapore." Australian & New Zealand Journal of Psychiatry 41, no. 6 (June 2007): 536–45. http://dx.doi.org/10.1080/00048670701332318.

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Objective: To investigate eating disorder psychopathology, restraint and eating concern in young women with and without an eating disorder from two different ethnic groups in Australia and Singapore. Method: The relationship of Eating Disorder Examination Questionnaire Global, Restraint and Eating Concern scores to cultural orientation and sociocultural factors was analysed in 154 women with and without an eating disorder. Participants were from the following backgrounds: North European Australian, East Asian Australian, Singaporean Chinese and North European expatriates in Singapore. Results: Women with eating disorders had similar psychopathology across the cultural groups. Among controls, Singaporean Chinese reported significantly greater overall eating disorder psychopathology than other cultural groups and greater restraint than North European Australians/expatriates. Eating concern was not associated with cultural group overall or acculturation to Western culture. Dissatisfaction with family functioning, socioeconomic status and education level were not significantly associated with any of the eating disorder measures. Conclusion: In eating disorder psychopathology, the specific symptom of eating concern may transcend cultural influences.

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Zhou, Min. "Segmented assimilation and socio-economic integration of Chinese immigrant children in the USA." Ethnic and Racial Studies 37, no. 7 (May 30, 2014): 1172–83. http://dx.doi.org/10.1080/01419870.2014.874566.

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Tanzer, Norbert K. "Cross-Cultural Bias in Likert-Type Inventories: Perfect Matching Factor Structures and Still Biased?" European Journal of Psychological Assessment 11, no. 3 (September 1995): 194–201. http://dx.doi.org/10.1027/1015-5759.11.3.194.

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The academic self-concept, measured by the Reading self-concept scale and the Math self-concept scale of the “Self-Description-Questionnaire I” (SDQ-I; Marsh, 1988 ), of Singaporean Chinese sixth-graders (600 boys and 600 girls) was compared to those of a sample of 1200 Australian students of the same age and gender composition drawn from the SDQ-I calibration sample. As the Singaporeans were fluent in English, the original English scale was used so as to avoid possible translation bias. Each scale consists of four interest items, two competence items, and two task-easiness items. Subjects answered all items on a five-point rating scale ranging from “false” to “true.” Although the factor structure of the Singaporean Chinese resembled closely those of their Australian counterparts, substantial cross-cultural bias emerged between interest items and competence/easiness items when treated as a single scale. This is because Singaporean students as compared to the Australians were more reluctant to agree to items with self-praise connotation. In addition, cross-cultural differences were found in the psychological meaning of the rating categories.

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Hoon, Chang-Yau. "Assimilation, multiculturalism, hybridity: The dilemmas of the ethnic chinese in post-suharto Indonesia 1." Asian Ethnicity 7, no. 2 (June 2006): 149–66. http://dx.doi.org/10.1080/14631360600734400.

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Yung (容启聪), Kenneth Kai-chung. "Diaspora of Chinese Intellectuals in the Cold War Era." Journal of Chinese Overseas 15, no. 2 (November 13, 2019): 145–70. http://dx.doi.org/10.1163/17932548-12341400.

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Abstract On the eve of the Communist takeover in 1949, a considerable number of Chinese intellectuals were reluctant to live under Communist rule. They began their self-exile and the search for a new home outside China. Many travelled to places on China’s periphery such as Taiwan and Hong Kong. Others continued their journey and finally settled down in Southeast Asia and North America. Sojourning abroad, most of these self-exiled intellectuals still kept a close eye on Chinese politics and society. They were eager to promote their political ideal for a liberal-democratic China in the overseas Chinese communities. However, they were at the same time facing the challenge of assimilation into local society. This article traces the journey of the self-exiles in the 1950s and 1960s from Hong Kong to Southeast Asia and North America. It examines several representative figures and studies their activities in their new place of settlement. It argues that, although the self-exiles largely maintained a strong commitment to the future of their homeland, they varied in their degree of assimilation into their new homes. Age was not a key factor in their decision to adapt to the local community. Instead, the existence of a politically and economically influential Chinese population played a more important role in such a decision. Intellectuals who lived in Hong Kong or Southeast Asia were more willing to adjust their life to the locality, while those who went to North America were less attached to the local society.

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Boch, Anna, Tomás Jiménez, and Katharina Roesler. "Mainstream Flavor: Ethnic Cuisine and Assimilation in the United States." Social Currents 8, no. 1 (August 10, 2020): 64–85. http://dx.doi.org/10.1177/2329496520948169.

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Assimilation theories posit that cultural change is part and parcel of the assimilation process. That change can register in the symbols and practices that individuals invoke as part of an ethnic experience. But cultural change also includes the degree to which the mainstream takes up those symbols and practices as part of its composite culture. We develop a way to examine whether cuisine, an important component of ethnic culture, is part of the mainstream’s composite culture and the contextual factors associated with the presence of ethnic cuisine in the composite culture. We begin with a comparison of 761,444 reviews of Mexican, Italian, Chinese, and American restaurants across the United States from Yelp!, an online customer review platform. We find that reviews of Mexican restaurants mention ethnicity and authenticity much more than reviews of Italian and American restaurants, but less than reviews of Chinese restaurants, suggesting intermediate mainstreaming of Mexican cuisine. We then examine Mexican restaurant reviews in the 82 largest U.S. core-based statistical areas (CBSAs) to uncover the contextual factors associated with Mexican cuisine’s local mainstream presence. We find that Mexican food is less defined in ethnic terms in CBSAs with larger and more culturally distinct Mexican populations and at less-expensive restaurants. We argue that regional versions of the composite culture change as ethnic groups come to define a region demographically and culturally.

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Cho, Taeyoung, Taesoo Cho, and Hao Zhang. "The Effect of the Acculturation of Chinese Immigrants on Tourist Satisfaction and Quality of Life." Sustainability 13, no. 4 (February 6, 2021): 1770. http://dx.doi.org/10.3390/su13041770.

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Given the rapidly increasing number of foreign nationals migrating to Korea, this study investigates the relationship between cultural adaptation, tourist satisfaction, and quality of life among Chinese immigrants in Korea. A questionnaire survey was conducted among 344 Chinese immigrants in Korea who visited Gyeongju, where Korean World Heritage sites and modern tourist facilities coexist. A structural equation model was used to verify the hypothesis and indicated that cultural assimilation and cultural separation had a significant effect on tourist satisfaction, whereas cultural integration and cultural change did not have any statistically significant effect on tourist satisfaction. Additionally, tourist satisfaction had a significant effect on quality of life (in terms of subjective well-being and psychological well-being). The results of this study can function as a reference for improving Chinese immigrants’ cultural adaptation, tourist satisfaction, and quality of life.

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Eisenbruch, Maurice, Soo See Yeo, Bettina Meiser, David Goldstein, Kathy Tucker, and Kristine Barlow-Stewart. "Optimising clinical practice in cancer genetics with cultural competence: lessons to be learned from ethnographic research with Chinese-Australians." Social Science & Medicine 59, no. 2 (July 2004): 235–48. http://dx.doi.org/10.1016/j.socscimed.2003.10.016.

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Yatsenko, Sergei A. "ON THE IMAGES OF PEOPLES FROM THE SOGDIAN DIASPORA IN CHINA." RSUH/RGGU Bulletin. "Literary Theory. Linguistics. Cultural Studies" Series, no. 8 (2020): 66–81. http://dx.doi.org/10.28995/2686-7249-2020-8-66-81.

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The reliable identification of Sogdians in the art of China of the early Tang dynasty is the big methodological problem. The difficulty of identification is compound by the fact that many of their images were found during the non-official excavations. The cultural assimilation of the Sogdians, which was going quite quickly, also makes it difficult. The cultural assimilation of the Sogdians, which was going quite quickly, also makes it difficult. This problem studied by the author in recent years on the basis of a comprehensive study of the costume of Sogdians and their neighbors, and their recognized social roles. There is a significant difference in the social status of most of the personages depicted in the art of Sogdia and in the Diaspora. Chinese clay burial figures “mingqi”, produced between 660 and 755 yy. CE, are sometimes portraits of Sogdians, depicted with high accuracy in ethnographic details. However, the meaning of placing them in the graves of Chinese officials is not entirely clear. A list of 15 costume elements that were the peculiar signs of Sogdian cultural identity for the Chinese was revealed. Occasionally, among “mingqi” there are such exotic-looking characters as a Sogdian aristocrat-official or a merchant of expensive wine.

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Xiaorong, Han. "The Demise of China’s Overseas Chinese State Farms." Journal of Chinese Overseas 9, no. 1 (2013): 33–58. http://dx.doi.org/10.1163/17932548-12341248.

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Abstract Based on published sources and information gathered from oral interviews, this article traces the origins and evolution of the overseas Chinese state farms and analyzes the reasons for and results of their recent localization. The author argues that some major changes that have taken place in China since the late 1970s, including the transition from planned to market economy, the rapid transformation of rural China, the changing dynamics between the central and local governments, and the overall shift in the Chinese Communist Party’s policy orientations made localization of the overseas Chinese state farms imperative and inevitable. He asserts that despite some serious problems, localization ultimately will benefĳit the state farm residents and eventually lead to the disappearance of overseas Chinese state farms and the further assimilation of returned overseas Chinese into larger society.

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Jenco, Leigh K. "Can the Chinese Nation Be One? Gu Jiegang, Chinese Muslims, and the Reworking of Culturalism." Modern China 45, no. 6 (February 10, 2019): 595–628. http://dx.doi.org/10.1177/0097700419828017.

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This article examines how the classicist and folklorist Gu Jiegang, in conversation with his Hui (Chinese Muslim) colleagues at the Yugong study society and journal (published 1934–1937), theorized the “Chinese nation” ( Zhonghua minzu) as an internally plural and open-ended political project, to resist homogenizing claims by both Japanese imperialists and the ruling Chinese Nationalist party under Chiang Kai-shek in the 1930s. Echoing the struggles of his Hui colleagues to articulate their place in the nation as both Muslim and Chinese, Gu reworked traditional “culturalist” assumptions about the non-racial character of identity formation to pose minority experience as constitutive of a constantly expanding and transforming political community. When Gu asserted in his notorious 1939 essay that the “ Zhonghua minzu Is One,” he posed a unity built not on cultural assimilation or ethnic identity, but on a shared political commitment to an expansive and culturally hybrid concept of the “Chinese nation.”

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Kalbach, Madeline A., Kelly H. Hardwick, Renata D. Vintila, and Warren E. Kalbach. "Ethnic-connectedness and economic inequality: a persisting relationship." Canadian Studies in Population 29, no. 2 (December 31, 2002): 245. http://dx.doi.org/10.25336/p60w33.

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This paper focuses on the relationship between the retention of ethnic or cultural distinctiveness and economic inequality for Ukrainians, Germans, Italians, Chinese, and south East Asians. It uses Canadian census data to test predictions arising from assimilation theory by examining the possible varying effects of religion on economic inequality for the five ethnic groups in order to determine whether assimilation theory and the multidimensional effect of ethnicity can predict within group variations. This analysis lends emphasis to the fact that retention of ethnic-connectedness and distinctiveness may create obstacles for the immigrant attempting to achieve economic success in Canada.

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Abayadeera, Nadana, Dessalegn Getie Mihret, and Jayasinghe Hewa Dulige. "Acculturation of non-native English-speaking teachers in accounting: an ethnographic study." Accounting Research Journal 33, no. 1 (December 19, 2019): 1–15. http://dx.doi.org/10.1108/arj-01-2017-0005.

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Purpose This paper aims to examine ethnographic evidence on the acculturation of non-native English-speaking teachers in accounting (ANNESTs) in an Australian university to understand the process, strategies and outcomes of the acculturation process. Design/methodology/approach Ethnographies of five ANNESTs representing diverse cultural backgrounds were studied. Data were collected from publicly available sources and informal discussions supplemented by semi-structured interviews. Findings The findings show that integration – that is, learning and participating in the Australian host culture while maintaining original cultural values – is the most popular acculturation strategy, followed by assimilation, whereby ANNESTs interact primarily with the host culture and retain loose links with their original culture. ANNESTs covered in this study fall into different stages of the acculturation process depending on their English language competency, the extent of contact with native Australians, cultural proximity and length of residence in Australia. Practical implications This paper concludes that challenges of acculturation confronting ANNESTs concern broader cultural issues than language proficiency alone. Institutional support directed at enhancing teaching effectiveness of ANNESTs should be devised from this perspective. Originality/value Given the cultural relevance of accounting systems and the influence of culture on the learning and teaching styles of ANNEST, the study illuminates that ANNEST’s acculturation strategies could facilitate or hinder the ANNEST’s speed of cultural understanding necessary to productively engage in the learning and teaching.

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Journal articles on the topic 'Chinese Australians – Cultural assimilation'

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