Relevant bibliographies by topics / Chinese Australians – Ethnic identity

Academic literature on the topic 'Chinese Australians – Ethnic identity'

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Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Chinese Australians – Ethnic identity"

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Leung, Cynthia, and Jenni Rice. "COMPARISON OF CHINESE-AUSTRALIAN AND ANGLO-AUSTRALIAN ENVIRONMENTAL ATTITUDES AND BEHAVIOR." Social Behavior and Personality: an international journal 30, no. 3 (January 1, 2002): 251–62. http://dx.doi.org/10.2224/sbp.2002.30.3.251.

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This study examined the environmental behavior and attitudes of Chinese-Australians, in comparison with Anglo-Australians, using a survey methodology. Two hundred and three Anglo-Australians and 98 Chinese-Australians participated. The results indicated that Chinese-Australians and Anglo-Australians differed in their environmental concern and their endorsement of New Environmental Paradigm (NEP) values. The results also suggested that, overall, environmental behavior was related to environmental concern, which was in turn related to NEP values. Among the Chinese-Australians, length of residence in Australia was positively related to environmental behavior but negatively related to environmental concern. Chinese-Australians who identified themselves as Asians or Chinese were less likely to engage in environmental behavior, compared with those who did not identify themselves with any ethnic group. Results are interpreted from within an acculturation framework.
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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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Muslim, Ahmad Bukhori, and Jillian R. Brown. "NAVIGATING BETWEEN ETHNIC AND RELIGIOUS IDENTITY: HERITAGE LANGUAGE MAINTENANCE AMONG YOUNG AUSTRALIANS OF INDONESIAN ORIGIN." Indonesian Journal of Applied Linguistics 6, no. 1 (July 29, 2016): 145. http://dx.doi.org/10.17509/ijal.v6i1.2747.

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<p>For ethnic minority groups, speaking a heritage language signifies belonging to their country of origin and enriches the dominant culture. The acculturation of major ethnic groups in Australia – Greek, Italian, Chinese, Indian and Vietnamese – has been frequently studied, but a minor one like Indonesian has not. Through semi-structured interviews at various places and observations at cultural events, the study explores the contextual use, meaning and perceived benefits of Bahasa Indonesia (Indonesian language) among Indonesian families and how this practice influences the young participants’ (18-26 years old) identification with Indonesia, the origin country of their parents, and Australia, their current culture of settlement. The findings suggest that Bahasa Indonesia serves as a marker of ethnic and religious identity glued in family socialization. Parents believe that not only does the language signify their Indonesian ethnic identity, but also provides a means for socializing family values, and is beneficial for educational purposes and future career opportunities. However, parents face a dilemma whether to focus on ethnic or religious identity in socializing the use of Bahasa Indonesia. Interestingly, most young participants demonstrate a more global worldview by embracing both Indonesian and Australian values. How religious identity relates to more global worldview should be addressed more comprehensively in future studies.</p>
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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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Rosenthal, Doreen A., and S. Shirley Feldman. "The Relationship Between Parenting Behaviour and Ethnic Identity in Chinese-American and Chinese-Australian Adolescents." International Journal of Psychology 27, no. 1 (February 1992): 19–31. http://dx.doi.org/10.1080/00207599208246863.

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Back, Angela. "“The Joy Luck Club” and guidance for Chinese young people in Australian Schools." Journal of Psychologists and Counsellors in Schools 4 (November 1994): 107–14. http://dx.doi.org/10.1017/s1037291100001953.

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“The Joy Luck Club” by Amy Tan, focuses upon some of the issues which are on-going concerns for Chinese students from a variety of Chinese countries when living in Western societies. Amy Tan would probably agree with Hsien Rin (1975) that “the Chinese have a remarkable capacity to incorporate other cultural components into the self and to formulate a double identity, all the while maintaining a deep sense of being Chinese” (p.155). Her characters certainly incorporate many of the American values and take on its protective colouring. The novel traces the way four sets of daughters – all Western women, professionals, born in America – are forced to explore their Chineseness through their relationships with their mothers. Amy Tan's quartet of American-born women are glimpsed as teenagers reacting against the ‘otherness’ which their ethnic background has loaded them with, struggling to find an identity for themselves apart from their families' (and particularly their mothers') views of what being a good daughter involves. It is only later, as they face up to some of the insecurities of adulthood, that they appreciate the strengths of Chinese family life and explore what it means to be Chinese.
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Nesdale, Drew, and Kristi Brown. "Children’s attitudes towards an atypical member of an ethnic in-group." International Journal of Behavioral Development 28, no. 4 (July 2004): 328–35. http://dx.doi.org/10.1080/01650250444000018.

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Given that children have a strong bias towards their in-group, this study examined how children respond to a group member who is revealed to have negative qualities. One hundred and twenty Anglo-Australian children who were 6, 9, or 12 years of age heard a story about an (in-group) Anglo-Australian boy and a (out-group) Chinese boy who were good friends or bad enemies. In addition, the story characters displayed both positive and negative traits, and both enacted a positive and a negative behaviour. The results revealed that, as they increased in age, the children remembered more of the in-group character’s negative versus positive traits, saw themselves as increasingly dissimilar to him, and they liked him less, whereas they remembered more of the out-group character’s positive versus negative traits, saw themselves as increasingly similar to him, and liked him more. Contrary to expectations, the story characters’ relationship did not systematically impact on the children’s responses. The results are discussed in terms of the extent of support provided for social identity development theory.
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Hayward, Sandra F. "Colonial Expressions of Identity in Funerals, Cemeteries, and Funerary Monuments of Nineteenth-Century Perth, Western Australia." Genealogy 2, no. 3 (July 18, 2018): 23. http://dx.doi.org/10.3390/genealogy2030023.

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A general cemetery was established in 1829–1830 for the town of Perth, Western Australia, and during the rest of the nineteenth century, other cemeteries were added to the complex to cater for various Christian denominations as well as for Chinese and Jewish communities. In all, seven contiguous cemeteries were used over the colonial period in Perth. By 1899, when the cemetery complex was closed, approximately ten thousand people were buried there. The deceased or their bereaved loved ones chose funerals, epitaphs, burial locations, and funerary monuments to express social, ethnic, religious, familial, and gendered identity. These expressions of identity provide more information than just birth and death dates for genealogists and family historians as to what was important to the deceased and their family. In the first half of the nineteenth century, identities were dominantly related to family, whereas later in the century, identities included religion, ethnicity, and achievements within the colony of Western Australia. Some expressions of identity in Perth contrast with those found in other Australian colonies, especially in regard to the use and types of religious crosses in the Christian denominations.
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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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Ho, Christina. "Everyday Diversity." Cosmopolitan Civil Societies: An Interdisciplinary Journal 6, no. 2 (March 4, 2015): 134–50. http://dx.doi.org/10.5130/ccs.v6i2.3964.

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The Cosmopolitan Civil Societies Journal has been an important forum for discussing issues around cultural diversity. Articles on cultural diversity have been present in virtually every issue of the journal. These have ranged from conceptual pieces on cosmopolitanism, identity, dialogue, prejudice, pluralism, cultural and social capital and social inclusion, to articles embedded in empirical research on ethnic precincts and segregation in cities, experiences of religious minorities, immigrant entrepreneurs, and more. Over its five year history, the journal has also had themed editions on cultural diversity issues, including one on embracing diversity in sport, and another on the Chinese in Australian politics. The scope of this work has been wide, and authors have brought a range of disciplinary and methodological approaches to the journal. The purpose of this paper is to draw together some of the work that has been published around cultural diversity, particularly relating to everyday experiences of cosmopolitanism and racism. Focusing on everyday social relations has been an important part of recent scholarship on cultural diversity in Australia (e.g. Wise and Velayutham 2009). In contrast to research framed around multicultural policy or mediated representations of diversity, the scholarship of the ‘everyday’ aims to explore people’s lived experiences and daily interactions with others.
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Dissertations / Theses on the topic "Chinese Australians – Ethnic identity"

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Sun, Christine Yunn-Yu. "The construction of "Chinese" cultural identity : English-language writing by Australian and other authors with Chinese ancestry." Monash University, School of Languages, Cultures and Linguistics, 2004. http://arrow.monash.edu.au/hdl/1959.1/5438.

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Low, Rachel Wai Leng, and n/a. "The cultural identity of Chinese Australian adolescents in Canberra." University of Canberra. School of Professional & Community Education, 1999. http://erl.canberra.edu.au./public/adt-AUC20060818.161530.

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This research focuses on the cultural identity of Chinese Australian adolescents in Canberra between the ages of 18 and 21. Adolescence is a developmental stage in which young people feel a need to define their cultural identity. According to social identity theory, being a member of the group provides individuals with a sense of belonging that contributes to a positive self-concept. In particular, young people belonging to ethnic minority groups need a firm sense of group identification in order to maintain a sense of wellbeing (Tajfel & Turner, 1979). The purpose and significance of this study is to update our understanding of how adolescents from a specific ethnic minority group (Chinese Australian) adjust to the mainstream Australian culture. The information gathered will be significant to the wellbeing of these individuals in helping them to come to terms with their own identity. It will also provide useful information for effective cross-cultural interaction for a range of services such as education, law, health and social services. The quantitative and qualitative approaches employed in this study include a questionnaire and a semi-structured interview. The semi-structured interview complements the questionnaire in confirming the adjustments of these adolescents within an analytical framework that is a replica of Phinney's framework (1994). In her research on bicultural identity orientations of African American and Mexican American adolescents, Phinney categorised these adolescents under four distinct types of interaction with the mainstream culture. These are namely: separation (focus only on the ethnic culture), assimilation (identifying solely with the dominant culture), integration (relating well to both cultures) and marginality (relating to neither culture). In this dissertation the researcher also aims to determine the cultural identity of Chinese Australian adolescents in Canberra in the study using these four categories. The results of this study demonstrate that this framework is an appropriate analytical tool for the study of the cultural identity of Chinese Australian adolescents, most of whom classified themselves as integrated. Overall, Chinese Australian adolescents between the ages of 18 and 21 in the Canberra region were well adjusted and showed little tension or stress in relating to their ethnic culture or to the mainstream Australian culture.
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Chooi, Cheng Yeen. "Blooding a lion in Little Bourke Street : the creation, negotiation and maintenance of Chinese ethnic identity in Melbourne." Title page, contents and summary only, 1986. http://web4.library.adelaide.edu.au/theses/09ARM/09armc548.pdf.

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Seeto, Jodie A. "Acculturation of Chinese adolescents in Australia : parent-adolescent differences in values & ethnic identity /." [St. Lucia, Qld.], 2002. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe17810.pdf.

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au, a. meerwald@yahoo com, and Agnes May Lin Meerwald. "Chineseness at the crossroads : negotiations of Chineseness and the politics of liminality in diasporic Chinese women's lives in Australia." Murdoch University, 2002. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20080116.113947.

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Chineseness at the crossroads examines how Chineseness is negotiated by diasporic Chinese women in Australia. I question the essentialist notions of Chineseness by deploying Homi Bhabha's theory of liminality. This concept of being neither here nor there helped me examine the women's ambiguous experiences of acceptance and rejection, within and across marginal and dominant Australian circles. My position disrupts the binaric frames that divide the old from the new, and the eastern from the western practices for cultural appropriation. It recognises instead the past and the present in the creation of new but familiar versions of Chineseness. I argue that essentialist norms are commuilicated through cultural semantics to inform how Chineseness is rehearsed. I assert that liminality exposes the power structures that inform these cultural semantics by disrupting the naturalised norms. I posit that the diasporic women's awareness of these interdependent processes enables them to question their practices and ideologies. I used an autoethnographic technique to collapse the divide between the researcher and the researched. It created a liminal space between the researcher and the researched. This subverted norms of the researcher as the archaeologist of knowledge by enabling the other women's narratives to tell their stories alongside mine. This methodological frame also serves as a prism to examine the intersections of gender, sexuality, family, relationships, language, education, class, age, and religion with Chineseness in the lives of the 39 Malaysian and Singaporean women interviewed. My results indicate that Chineseness is precarious and indeterminate, and specific to the particular moments of articulation at the crossroads of geopolitical and socioeconomic factors. The versions of Chineseness rehearsed are complexly influenced by the various cultural semantics that impact on the women's negotiations of who they are as diasporic Chinese women in Australia. I conclude with a discussion of how these results challenge current curriculum and pedagogical practices in English classrooms. I argue that a re-examination of these practices will contribute to a more inclusive Australia.
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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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Hoon, Chang-Yau. "Reconceptualising ethnic Chinese identity in post-Suharto Indonesia /." Connect to this title, 2006. http://theses.library.uwa.edu.au/adt-WU2007.0065.

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Hoon, Chang-Yau. "Reconceptualising ethnic Chinese identity in post-Suharto Indonesia." University of Western Australia. Asian Studies Discipline Group, 2007. http://theses.library.uwa.edu.au/adt-WU2007.0065.

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[Truncated abstract] The May 1998 anti-Chinese riots brought to the fore the highly problematic position of the ethnic Chinese in the Indonesian nation. The ethnic Chinese were traumatised by the event, and experienced an identity crisis. They were confronted with the reality that many Indonesians still viewed and treated them as outsiders or foreigners, despite the fact that they had lived in Indonesia for many generations. During Suharto's New Order (1966-1998), the ethnic Chinese had been given the privilege to expand the nation's economy (and their own wealth), but, paradoxically, were marginalised and discriminated against in all social spheres: culture, language, politics, entrance to state-owned universities, public service and public employment. This intentional official discrimination against the Chinese continuously reproduced their
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Lo, Pui-Lam. "Ethnic Identity Changes Among Hong Kong Chinese Americans." PDXScholar, 1993. https://pdxscholar.library.pdx.edu/open_access_etds/4599.

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During the last ten years, the number of Hong Kong Chinese migrating to the U.S. has increased. These new immigrants, with knowledge and life experiences shaped by the urban metropolis of Hong Kong, have begun to influence different aspects of Chinese communities in U.S. cities. A study of this group of Hong Kong Chinese provides a better understanding of how they have adapted to their new environment and how they have come to recognize themselves as Hong Kong Chinese Americans. In reviewing the available literature, very few studies have dealt with the identity changes of this group of people. Hence, the focus of this research was to discuss, specifically, 1) the components that constituted Hong Kong Chinese American identity and how they have changed; and 2) to illustrate the application of practice theory and the concept of habitus to the explanation of the formation of a sense of commonality among Hong Kong Chinese Americans. Twenty-eight Hong Kong Chinese who came to the U.S. in the last twenty-five years were selected and agreed to participate in a formal interview. According to the data collected from the informants and observations made on different occasions where Chinese were present, it became obvious that Hong Kong Cantonese language is the most unique component constituting a Hong Kong Chinese identity. Although nine other cultural traits discussed were not unique markers of this identity, these traits reflected changes among Hong Kong Chinese immigrants. Some of the traits endured the drastic changes of the socioeconomic and political situation in the U.S. and surfaced as major traits for them, while some other components lost their significance after the Hong Kong Chinese moved to the U.S. Practice theory and the concept of habitus helps to illustrate the identity labeled by the Hong Kong Chinese immigrants as "Hong Kong Chinese" as rooted in a sense of commonality among themselves. Such a sense is developed from the shared experience they had in Hong Kong and in the U.S.
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Ling, Hock Shen. "Negotiating Malaysian Chinese Ethnic and National Identity Across Borders." Ohio University / OhioLINK, 2008. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1226957088.

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Books on the topic "Chinese Australians – Ethnic identity"

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Chinese women and the global village: An Australian site. St. Lucia, Qld: University of Queensland Press in association with the API Network and Curtin University of Technology, 2003.

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

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Claiming Chinese identity. New York: Garland Pub., 1997.

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

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In search of an identity: Essays and ideas on Anglo-Australians, German-Australians, and others. New York: Peter Lang, 2000.

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Yū, Chūkun. Ethnic Chinese: Their economy, politics and culture. Tokyo: Japan Times, 2000.

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Migration, ethnic relations and Chinese business. New York: Routledge, 2005.

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Institute of Southeast Asian Studies., ed. Understanding the ethnic Chinese in Southeast Asia. Singapore: Institute of Southeast Asian Studies, 2007.

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Yu, Haibo. Identity and schooling among the Naxi: Becoming Chinese with Naxi identity. Lanham, Md: Lexington Books, 2010.

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Book chapters on the topic "Chinese Australians – Ethnic identity"

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Benton, Gregor, and Edmund Terence Gomez. "Ethnic Culture and Identity." In The Chinese in Britain, 1800-Present, 321–60. London: Palgrave Macmillan UK, 2008. http://dx.doi.org/10.1057/9780230288508_7.

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Tong, Chee Kiong. "Half-Chinese or Three-Quarters Chinese: The Chinese in Contemporary Burma." In Identity and Ethnic Relations in Southeast Asia, 147–74. Dordrecht: Springer Netherlands, 2010. http://dx.doi.org/10.1007/978-90-481-8909-0_6.

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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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Han, Enze. "Ethnic Identity and Inter-Ethnic Relations in Contemporary China." In Routledge Handbook of Chinese Culture and Society, 461–77. Abingdon, Oxon ; New York, NY : Routledge, 2020.: Routledge, 2020. http://dx.doi.org/10.4324/9781315180243-35.

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Hing, Lee Kam, and Ahmat Adam. "Malaysian Chinese: Seeking Identity in Wawasan 2020." In Ethnic Chinese as Southeast Asians, 72–114. New York: Palgrave Macmillan US, 1997. http://dx.doi.org/10.1007/978-1-137-07635-9_3.

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Khanh, Tran, and Ta Huu Phuong. "Ethnic Chinese in Vietnam and Their Identity." In Ethnic Chinese as Southeast Asians, 267–95. New York: Palgrave Macmillan US, 1997. http://dx.doi.org/10.1007/978-1-137-07635-9_8.

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Tan, Mely G., and A. Dahana. "The Ethnic Chinese in Indonesia: Issues of Identity." In Ethnic Chinese as Southeast Asians, 33–71. New York: Palgrave Macmillan US, 1997. http://dx.doi.org/10.1007/978-1-137-07635-9_2.

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Than, Mya, and Khin Maung Kyi. "The Ethnic Chinese in Myanmar and their Identity." In Ethnic Chinese as Southeast Asians, 115–57. New York: Palgrave Macmillan US, 1997. http://dx.doi.org/10.1007/978-1-137-07635-9_4.

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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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Conference papers on the topic "Chinese Australians – Ethnic identity"

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Amin, Zakki, Mungin Wibowo, Lobby Loekmono, Sigit Hariyadi, and Binti Isrofin. "Ethnic Identity and Other-group orientation on Javanese and Chinese Students." In International Conference on Teacher Training and Education 2017 (ICTTE 2017). Paris, France: Atlantis Press, 2017. http://dx.doi.org/10.2991/ictte-17.2017.94.

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Ekodiyanto, Moh Kurniadi Hendry, Muh Abduh Dwi Putra, Moh Fajar Agustian, and Rosmawati. "Four Inter-ethnic Marriages of Two Chinese – Kaili Couples and Two Arab – Kaili Couples - Study Hybrid Identity." In 2nd International Conference Postgraduate School. SCITEPRESS - Science and Technology Publications, 2018. http://dx.doi.org/10.5220/0007554209310934.

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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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Abstract:
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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Reports on the topic "Chinese Australians – Ethnic identity"

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Lo, Pui-Lam. Ethnic Identity Changes Among Hong Kong Chinese Americans. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.6483.

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