Journal articles: '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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Fan, Cynthia, and Wally Karnilowicz. "Attitudes Towards Mental Illness and Knowledge of Mental Health Services Among the Australian and Chinese Community." Australian Journal of Primary Health 6, no. 2 (2000): 38. http://dx.doi.org/10.1071/py00017.

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The study aimed to examine the attitudes toward mental illness and knowledge of mental health services among Anglo-Australian and Chinese-Australian adults. Participants included 105 Anglo-Australians and 129 Chinese-Australians. Participants were requested to complete a questionnaire on attitudes toward mental illness and knowledge of mental health service available in the community. The results indicated that there was a significant ethnic difference in attitudes towards mental illness. Chinese-Australians endorsed authoritarian, restrictive attitudes towards people with mental illness and interpersonal etiology more than Anglo-Australians. There was also a significant difference in attitudes towards mental illness due to the amount of contact with people with mental illness. The more contact the participants had with people with mental illness, the less they endorsed authoritarian, and restrictive attitudes toward people with mental illness. Though there was a non-significant difference in knowledge of mental health services due to ethnic origin or amount of contact with people with mental illness, there were ethnic differences in the type of mental health services preferred. Among Chinese-Australians, age was positively related to knowledge of services for acute and chronic cases of mental illness. Implications for community mental health education programs are discussed.

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_, _. "Ethnic Identity and Immigrant Organizations." Journal of Chinese Overseas 14, no. 1 (April 23, 2018): 22–53. http://dx.doi.org/10.1163/17932548-12341366.

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Abstract The identities of Chinese immigrants and their organizations are themes widely studied in existing literature but the link between them remains under-researched. This paper seeks to explore the role of Chinese ethnicity in Chinese immigrants’ self-organizing processes by empirically studying Chinese community organizations in South Australia. It finds that Chinese immigrants have deployed ethnic identities together with other social identities to call different organizations into being, which exerts an important influence on the emergence and performance of the five major types of Chinese community organizations active in South Australia. Moreover, the ways in which Chineseness is deployed have been heavily influenced by three factors within and beyond the community. These factors are the transformation of the local ethnic-Chinese community, changing socio-political contexts in Australia, and the rise of China. In short, the deployment of ethnic identities in Chinese immigrants’ organizing processes is instrumental, contextual, and strategic.

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Ching, Frank. "Nationality vs ethnic identity." Asian Education and Development Studies 7, no. 2 (April 9, 2018): 223–33. http://dx.doi.org/10.1108/aeds-09-2017-0095.

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Purpose As far as governments are concerned, it is the nationality of a person, usually reflected in a passport, that shows whether the government has a duty to protect that individual and whether the person owes obligations to the state. Hong Kong is unusual in that for many people there, passports are primarily seen as documents that offer safety and security. It is not unusual for people to possess two or more passports. The purpose of this paper is to examine attitudes toward passports on the part of Hong Kong people, formed by their unique experience. Design/methodology/approach This paper analyzes key documents, such as China’s Nationality Law and a little known document, “Explanations of Some Questions by the Standing Committee of the National People’s Congress Concerning the Implementation of the Nationality Law of the People’s Republic of China in the Hong Kong Special Administrative Region.” The paper also looks at the Loh case of August 2016, involving a Canadian man who wanted a Hong Kong passport for his 11-year-old Canadian-born son, and the Patrick Tse case, where Hong Kong tried to strip a teenager who possessed German nationality of his Hong Kong passport. Findings The convenience of travel to China with a Home Return Permit seems to outweigh any sense of loyalty to an adopted country in the west, or the realization that the use of a document identifying its holder as a Chinese national means that she/he would not have any consular protection. It is also ironical that the Hong Kong Government should maintain the difference between nationality and ethnicity at a time when the Chinese Government is doing the very opposite, playing down the status of nationality while magnifying the importance of so-called “Chinese blood.” Originality/value This paper examines a topic that has not been widely studied but is likely to become more important in the years to come as China’s impact on the rest of the world increases. The nationality status of ethnic Chinese will increasingly become an issue as the flow of travel between China and other countries rises and Chinese immigrants continue to take up foreign nationality. While this issue is of special importance to Hong Kong, its impact will extend to countries around the world, in fact, to wherever Chinese persons are to be found.

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Lai, Daniel W. L. "Ethnic Identity of Older Chinese in Canada." Journal of Cross-Cultural Gerontology 27, no. 2 (December 27, 2011): 103–17. http://dx.doi.org/10.1007/s10823-011-9157-7.

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Gee, Ellen M. "Ethnic Identity Among Foreign-Born Chinese Canadian Elders." Canadian Journal on Aging / La Revue canadienne du vieillissement 18, no. 4 (1999): 415–29. http://dx.doi.org/10.1017/s0714980800010023.

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RÉSUMÉEn se fondant sur les données d'un échantillonnage aléatoire de personnes âgées d'origine chinoise nées à l'étranger (n = 708), interrogées à Vancouver et à Victoria en 1995–96, cet article examine l'importance, les facteurs déterminants et les conséquences de l'identification ethnique. Parmi les répondants dont la médiane d'âge est de 75 ans et qui avait une médiane d'âge de 55 ans lorsqu'ils ont immigré, 49,3 pour cent ont déclaré qu'ils se sentent plus canadiens que chinois, 36,6 pour cent se sentent plus chinois et 14,1 pour cent se sentent autant chinois que canadiens. L'analyse de régression logistique tente de découvrir les facteurs déterminants de l'identité ethnique chinoise. Les variables indépendantes significatives incluent le Heu de résidence, l'âge, le nombre d'années depuis l'immigration, la capacité de parler anglais et le revenu personnel mensuel. Les conséquences de la conservation de l'identité ethnique chinoise sont examinées, selon l'appartenance religieuse, les comportements liés à la santé, les variables familiales et celles liées au bien-être. La conservation de l'identité chinoise a des effets seulement sur le bien-être; ce sont des effets négatifs grandement ressentis uniquement par les femmes.

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Freedman, Amy. "Political Institutions and Ethnic Chinese Identity in Indonesia." Asian Ethnicity 4, no. 3 (October 2003): 439–52. http://dx.doi.org/10.1080/1343900032000117259.

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Chen, Zhuojun Joyce. "Chinese‐American children's ethnic identity: Measurement and implications." Communication Studies 51, no. 1 (March 2000): 74–95. http://dx.doi.org/10.1080/10510970009388510.

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Kiang, Lisa, Susan Harter, and Nancy R. Whitesell. "Relational expression of ethnic identity in Chinese Americans." Journal of Social and Personal Relationships 24, no. 2 (April 2007): 277–96. http://dx.doi.org/10.1177/0265407507075414.

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Adams, Gregory, Richard Tessler, and Gail Gamache. "The Development of Ethnic Identity Among Chinese Adoptees." Adoption Quarterly 8, no. 3 (January 1, 2005): 25–46. http://dx.doi.org/10.1300/j145v08n03_02.

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Dy, Aristotle. "Chinese Buddhism and ethnic identity in Catholic Philippines." Contemporary Buddhism 13, no. 2 (November 2012): 241–62. http://dx.doi.org/10.1080/14639947.2012.716708.

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Jin, Hui-Lian. "A Survey Study on Ethnic Identity of Overseas Ethnic Chinese in Japan." Chinese Studies 55 (June 30, 2016): 389–404. http://dx.doi.org/10.14378/kacs.2016.55.55.23.

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Sun, Chenhao, and Jisoo Ha. "National Identity Expressed in Chinese and Korean Clothing." Asian Culture and History 12, no. 1 (February 28, 2020): 17. http://dx.doi.org/10.5539/ach.v12n1p17.

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The purpose of the study is to observe historically national identity expressed in Chinese and Korean Clothing. The literature review and the case study both in China and South Korea were conducted at the same time. The outcomes from the studies are as follow: National identity has been reflected in clothing mainly via the adoption of ethnic elements and civic elements. Chinese and Korean visible-symbolized ethnic elements are from their traditional arts, costumes and lifestyles, invisible-spiritual ethnic elements mainly from religious philosophy. But the Korean wave, which is the modern ethnic invisible-spiritual element, is growing popular all over the world. Chinese and Korean visible-symbolized political elements refer to national or governmental sign, marks or national logo. The invisible-spiritual political elements contain the specific political atmosphere. Chinese are Socialism and anti-capitalism. Meanwhile Korean are Patriotism, Collectiveness, anti-communism and Military ideology. It provides a comprehensive and complete theoretical background for investigating how national identity has been shown in China and Korea’s past and current fashion. It is expected to promote the diversified development of both Chinese and Korean clothing design expression in the future.

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Lui, Chi-Wai, David Ip, and Wing Hong Chui. "Ethnic Experience of Cancer: A Qualitative Study of Chinese–Australians in Brisbane, Queensland." Social Work in Health Care 48, no. 1 (January 5, 2009): 14–37. http://dx.doi.org/10.1080/00981380802440403.

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Djao, Wei. "Opinion status as ethnic identity in the Chinese diaspora." Journal of Contemporary Asia 32, no. 3 (January 2002): 363–80. http://dx.doi.org/10.1080/00472330280000251.

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Son, Inseo, and Hwajin Shin. "Decentered identity negotiation and dilemmas among Korean-Chinese immigrants in South Korea." Asian and Pacific Migration Journal 29, no. 4 (December 2020): 469–91. http://dx.doi.org/10.1177/0117196820983876.

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Drawing upon in-depth interviews with 58 Korean-Chinese immigrants in South Korea, this study examines how ethnic return migrants negotiate their ethnic and national identities after relocating to the ancestral homeland. Findings reveal that migrants’ identity negotiations reflect the ethno-racial contexts of both pre- and post-migration societies. Most participants have one of three identity orientations: ethnic-identity (Korean), national-identity (Chinese), and in-between. Those who are oriented exclusively toward either Chinese or Korean identity struggle to claim full belonging in the society with which they primarily identify. Furthermore, having an in-between orientation does not provide flexible identity options but only results in a sense of being unable to belong anywhere. Findings suggest that the ethnic return migrants’ perceived minority status in both home and host societies play a crucial role in shaping their identity negotiations.

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Chan, Lih Shing. "The Representation of Chinese Identity through Chinese Ethnic Minority Media in Japan." International Journal of Diversity in Organizations, Communities, and Nations: Annual Review 6, no. 3 (2006): 19–26. http://dx.doi.org/10.18848/1447-9532/cgp/v06i03/39184.

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Hidayat, Medhy Aginta, and Mohtazul Farid. "Strangers at Home: Identity Negotiation Practices among Ethnic Chinese in Madura, Indonesia." Journal of Society and Media 5, no. 1 (April 29, 2021): 19. http://dx.doi.org/10.26740/jsm.v5n1.p19-41.

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This study examines the identity negotiation practices among ethnic Chinese in inter-ethnic relations in Madura, Indonesia. Even though ethnic Chinese have been living in Madura for quite a long time, they are still often considered as “strangers” by most of native Madurese. This study used qualitative data from literature review, field observations, and in-depth interviews with fifty informants of the ethnic Chinese who were born and lived in Madura. This study found that the practice of identity negotiation carried out by the ethnic Chinese in Madura includes several ways: using local language in daily conversation, changing their Chinese names into native Madurese names, practicing the Madurese indigenous cultural traditions in daily life, embracing Islam – the majority religion of the native Madurese – as their new religion, and marrying native Madurese men or women. The findings of this study corroborated prior studies that in unequal inter-ethnic relations, the ethnic minority often have to sacrifice themselves to be accepted by the ethnic majority. Moreover, ethnic minorities often have to negotiate identities, by hiding their master identity and highlighting other minor identities in order to be accepted and coexist with the ethnic majority.

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Wong, Gilbert. "REVIEW: An identity story without end." Pacific Journalism Review : Te Koakoa 10, no. 2 (September 1, 2004): 207–9. http://dx.doi.org/10.24135/pjr.v10i2.814.

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Review of New Faces, Old Fears, directed by John Bates and Manying IP, Documentary New Zealand, TV One.The issue of identity, both cultural and ethnic, has come to the force for significant minority of New Zealanders who are of chinese descent since the freeing up of immigration regulation in 1987 led to a new influx of settlers. More than 80,000 ethnic Chinese and 20,000 Korean people have decided to call New Zealand home, triggering a several hundredfold rise in the population of New Zelanders with Asian ancestry.

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Tan, Eugene K. B. "Re-engaging Chineseness: Political, Economic and Cultural Imperatives of Nation-building in Singapore." China Quarterly 175 (September 2003): 751–74. http://dx.doi.org/10.1017/s0305741003000432.

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This article examines the management of Chinese identity and culture since Singapore attained independence in 1965. Due to the delicate regional environment, ethnic Chinese identity has been closely managed by the ruling elites, which have been dominated by the English-educated Chinese. There is the evolution from a deliberate policy of maintaining a low-key ethnic Chinese profile to the recent effort to re-sinicize – in form – the majority ethnic group. The article examines the policy impulses and implications for such a landmark change in reconceptualizing the Chinese-Singapore identity, which can be attributed to the needs of regime maintenance buttressed by Confucian ethos as well as the security and economic demands of nation-building.

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Toh (陶琳琳), Audrey Lin Lin, and Hong Liu (刘宏). "Language Ideologies, Chinese Identities and Imagined Futures." Journal of Chinese Overseas 17, no. 1 (April 8, 2021): 1–30. http://dx.doi.org/10.1163/17932548-12341432.

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Abstract Since independence in 1965, the Singapore government has established a strongly mandated education policy with an English-first and official mother tongue Mandarin-second bilingualism. A majority of local-born Chinese have inclined toward a Western rather than Chinese identity, with some scholars regarding English as Singapore’s “new mother tongue.” Other research has found a more local identity built on Singlish, a localized form of English which adopts expressions from the ethnic mother tongues. However, a re-emergent China and new waves of mainland migrants over the past two decades seem to have strengthened Chinese language ideologies in the nation’s linguistic space. This article revisits the intriguing relationships between language and identity through a case study of Chineseness among young ethnic Chinese Singaporeans. Guided by a theory of identity and investment and founded on survey data, it investigates the Chinese language ideologies of university students and their agency in choosing for themselves a Chinese imagined identity and community. Our survey found that ethnic Chinese Singaporean university students still possess a strong affinity for Mandarin and a desire to develop this aspect of their identity, in the context of Singapore’s multiracial national identity. There exists a high propensity for imagined futures in Chineseness, with a majority of survey respondents who claimed English-speaking and bilingual identities also expressing the desire to become more bilingual and more Mandarin-speaking. This paper also deciphers the external and internal factors contributing to this development and suggests some areas of future research.

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Westbrook, Mary T., Varoe Legge, and Mark Pennay. "Ethnic Differences in Expectations for Women with Physical Disabilities." Journal of Applied Rehabilitation Counseling 26, no. 4 (December 1, 1995): 26–33. http://dx.doi.org/10.1891/0047-2220.26.4.26.

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A questionnaire survey of 665 members of the Chinese, Italian, German, Greek, Arabic aild Anglo Australian communities investigated community expectations for women with physical disabilities. Germans' attitudes resembled those of the Anglo mainstream culture but other communities differed significantly in the following ways: women with disabilities were described as less likely to work, marry, have children, be socially active or live indepeildently. Most communities expected them to experience greater shame, be more withdrawn, less cheerful and less optimistic than did Anglo Australians. There was less expectation that such women would discuss their disabilities, act autonomously or strive for indepeildence.

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Rosi, Rois Imron. "BEING MUSLIM IN CHINA: HUI ETHNIC PERSPECTIVE." J-PIPS (Jurnal Pendidikan Ilmu Pengetahuan Sosial) 7, no. 1 (December 30, 2020): 45–53. http://dx.doi.org/10.18860/jpips.v7i1.10480.

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Understanding identity helps individual to understand himself/herself and knows his/her position in the society. It is also expected to lead individual having a better tolerant attitude toward other cultures. Furthermore, ‘Hui’ is a Muslim majority ethnic live in China while Muslim as minority group of the country. This study tries to explore Hui ethnic perspective and experience on being Muslim in China. This study is designed qualitatively. The data is presented in the form of description and explanations. The primary research objects are 3 female and 1 male Hui ethnic who are currently living and studying in Indonesia. The result stated that Muslim in China as represented in many Muslim world who are believing in God and practicing rituals, even there are some different practices experienced by Chinese-Muslim. In term of interaction, Chinese-Muslim are more open with other non-Muslim ethnic, and they develop and construct dual identity in order to live in harmony within ‘Han’ majority ethnic group. This study will enrich the sociological analysis of identity within minority group.Keywords: Muslim Identity; Chinese-Muslim; Hui Ethnic

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Chee-Beng, Tan. "Chinese Identities in Malaysia." Asian Journal of Social Science 25, no. 2 (1997): 103–16. http://dx.doi.org/10.1163/030382497x00194.

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AbstractThis paper discusses the types of Chinese identities in Malaysia, which have been influenced by localization — the process of becoming local, involving cultural adjustment to a local geographical and social environment as well as identifying with the locality. The important role of socialization in ethnic identification is discussed, illustrated by the experience of the Malay-speaking Chinese called Baba. The Chinese in Malaysia are both ethnic Chinese (Huaren) and Malaysians. As Huaren, they are both territorially bounded as Chinese Malaysians and unbounded as transnational Chinese. Ethnic Chinese identities are both bounded and unbounded. The bounded identity as Malaysians of Chinese origin reflects the diverse localization experience of the Chinese.

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Cheng, Simon H., and Wen H. Kuo. "Family socialization of ethnic identity among Chinese American pre-adolescents." Journal of Comparative Family Studies 31, no. 4 (December 2000): 463–84. http://dx.doi.org/10.3138/jcfs.31.4.463.

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Zhang, Cynthia Baiqing. ""Patterned Fluidity of Chinese Ethnic Identity: Networks, Time, and Place"." Academy of Management Proceedings 2016, no. 1 (January 2016): 11528. http://dx.doi.org/10.5465/ambpp.2016.11528abstract.

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Rosenthal, Doreen A., and S. Shirley Feldman. "The Nature and Stability of Ethnic Identity in Chinese Youth." Journal of Cross-Cultural Psychology 23, no. 2 (June 1992): 214–27. http://dx.doi.org/10.1177/0022022192232006.

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Heidhues, Mary Somers. "Identity and the minority: Ethnic Chinese on the Indonesian periphery." Indonesia Circle. School of Oriental & African Studies. Newsletter 24, no. 70 (November 1996): 181–92. http://dx.doi.org/10.1080/03062849608729877.

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Tan, Tony Xing, and Michael J. Nakkula. "White Parents' Attitudes Towards Their Adopted Chinese Daughters' Ethnic Identity." Adoption Quarterly 7, no. 4 (April 1, 2004): 57–76. http://dx.doi.org/10.1300/j145v07n04_03.

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BEHR, WOLFGANG. "ROLE OF LANGUAGE IN EARLY CHINESE CONSTRUCTIONS OF ETHNIC IDENTITY." Journal of Chinese Philosophy 37, no. 4 (November 4, 2010): 567–87. http://dx.doi.org/10.1111/j.1540-6253.2010.01605.x.

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Zhang, Cynthia Baiqing. "Patterned Fluidity of Chinese Ethnic Identity: Networks, Time, and Place." SAGE Open 7, no. 2 (April 2017): 215824401771028. http://dx.doi.org/10.1177/2158244017710289.

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Behr, Wolfgang. "Role of Language in Early Chinese Constructions of Ethnic Identity." Journal of Chinese Philosophy 37, no. 4 (March 1, 2010): 567–87. http://dx.doi.org/10.1163/15406253-03704005.

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Chen, Hut-Ping, and Lisa A. Shanley. "Adaptation of Chinese Design in Western Contemporary Dress." Perceptual and Motor Skills 79, no. 2 (October 1994): 731–37. http://dx.doi.org/10.2466/pms.1994.79.2.731.

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Recently, Asian immigrants have become the largest of the minority groups in some areas of the United States. Increased contact with people from other cultures often influences consumers' behavior. For this reason, it may be important for some firms to adjust their marketing direction to suit the unique shopping behavior of ethnic groups The purpose of this study required adapting Chinese style characteristics into Western contemporary dress. The objectives of the study were to examine whether ethnic identity and cultural experiences influenced subjects' evaluation of Chinese design adapted to contemporary garments. 43 Chinese women and 43 non-Chinese women were shown 4 garments ranging from no ethnic influence to traditional Chinese dress. Increased cultural contact did indeed influence subjects' evaluation of the garments, but ethnic identity was not significantly related to subjects' evaluations of the garments.

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Kibria, Nazli. "Race, Ethnic Options, and Ethnic Binds: Identity Negotiations of Second-Generation Chinese and Korean Americans." Sociological Perspectives 43, no. 1 (March 2000): 77–95. http://dx.doi.org/10.2307/1389783.

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This article examines the dynamics of race and ethnic options for those racially labeled “Asian” in U.S. society. Drawing on sixty-four in-depth interviews with second-generation Chinese and Korean Americans, I look at how Asian racial categorization and its dynamics shape informal, everyday social encounters between Asians and non-Asians. These dynamics suggest an ethnic bind — a sense of uncertainty and conflict about the meaning and significance of ethnic identity and practice, stemming from the multiple and contradictory pressures surrounding it. The second-generation Chinese and Korean Americans experienced pressures both to cultivate their Chinese and Korean membership and to downplay or minimize it. For those labeled “Asian,” the ethnic bind is part of the social terrain on which ethnic identity is produced, with ethnic options emerging out of the contests and negotiations surrounding them.

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Pragatwutisarn, Chutima. "‘Exile, Secrecy, and Cunning’: Cultural Translation and Hybridity in Maxine Hong Kingston’s The Woman Warrior." MANUSYA 8, no. 4 (2005): 24–42. http://dx.doi.org/10.1163/26659077-00804002.

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This article discusses the construction of Chinese-American identity in Maxine Hong Kingston’s The Woman Warrior. Kingston’s book reveals the role of storytelling in the construction of ethnic (and gendered) identity as the author narrates her personal experiences through the reconstruction of myths, legends, and ‘talk stories’ she inherited from her mother. The method Kingston uses to make sense of these stories is that of translation. Translation refers to a performance of ethnic and gendered identity in Kingston’s narrative. Here the complex identity known as Chinese-American is not an accumulation of discrete, distinct cultures, ‘Chinese and American’. As a result of translating between these different positions, Chinese-American in Kingston’s The Woman Warrior designates a new identity, one that exposes the fictions of any closed categories, either Chinese or American. This process of self-definition is represented in terms of Kingston’s rewriting of stories of her ethnic culture in an attempt to reclaim them as her own and to make their meaning relevant to her American context. This Chinese-American identity as a product of discursive practice transcends the monolithic conception of Chinese and American cultures. It is in Kingston’s struggle to find her own voice that she tentatively combines the two cultures and reconciles herself with her mother.

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Pahrozi, Rohim. "DINAMIKA PEMBAURAN IDENTITAS TIONGHOA MUSLIM DI PALEMBANG." Jurnal Sosiologi Reflektif 13, no. 1 (January 2, 2019): 75. http://dx.doi.org/10.14421/jsr.v13i1.1313.

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The aim of this research is to reveal the ethnic identity of Tionghoa Moslem in Palembang. An important theme related to Chinese ethnic in keeping their Chinese identity amid the plurality of Indonesian society and culture in everyday life in Palembang will be revealed. Is there a conflict in the majority Muslim community, where this group has dual identity, China and moslem. Social identity theory is chosen as a theoretical tool to understand the problem of this research. This research was conducted in Palembang by involving several samples of research subjects from moslem of Chinese Totok to moslem of Chinese descent. This research is a qualitative research by using symbolic interactionist approach. This approach focuses on the personal aspects of the subject of research aimed to identifying the emerging social dynamics associated with ethnic Chinese that living in Palembang in maintaining their social identity while interacting with other social identities. Determination of informants using the principle of snowball. Technique of collecting data through interview, observation and documentation, and analyzed by using descriptive qualitative.

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Bokhan, T. G., M. V. Shabalovskaya, J. V. Borodich, O. V. Terekhina, and A. L. Ulyanich. "Personal and Ethnic Identity in Students: a Cross-Cultural Comparison." Bulletin of Kemerovo State University 21, no. 4 (December 31, 2019): 962–73. http://dx.doi.org/10.21603/2078-8975-2019-21-4-962-973.

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The research featured a cross-cultural comparison of personal and ethnic identity in university students in the conditions of multicultural educational environment. The study involved 141 students: 48 Russians, 45 students from various European countries, and 48 Chinese students. The psychodiagnostic research methods included the questionnaire "Who Am I?" by M. Kuhn and T. McPartland as modified by T. V. Rumyantseva and the questionnaire "Types of ethnic identity" by G. U. Soldatova, S. V. Ryzhova. The research revealed common and specific features of personal and ethnic identity of each group. The importance of reflection and identification of one’s own educational and professional role position were present in the structure of personal identity of every group. As for the structure of ethnic identity, all groups demonstrated an increased level of positive ethnic identity and an average level of ethnic indifference. In the content of personal identity of Russian students, the Social Self (profession, family), the Perspective Self, and the Reflective Self were more pronounced in contrast with other groups. The European students showed a greater manifestation of ethnic nihilism. The Chinese students demonstrated a greater hyperidentity. In each test group, the authors established two types that differed in the specifics of the relationship between personal and ethnic identity. The results can improve the psychological support of students in the process of their self-identification in the conditions of multicultural educational environment.

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Chan, Henry. "The Identity of the Chinese in Australian History." Queensland Review 6, no. 2 (November 1999): 1–10. http://dx.doi.org/10.1017/s1321816600001100.

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Theorising about identity has become fashionable. During 1999 alone several conferences and seminars were dedicated to identities in Australia: “Alter/Asians: Exploring Asian/Australian Identities, Cultures and Politics in an Age of Crisis” held in Sydney in February, the one-day conference “Cultural Passports” on the concept and representations of “home” held at the University of Sydney in June, and “Asian-Australian Identities: The Asian Diaspora in Australia” at the Australian National University in September. To me as a Chinese who had his childhood and education in New Zealand this concern with identity is not exceptional: I remain a keen reader of New Zealand fiction and poetry in which Pakeha New Zealanders have agonised and problematised their search for identity as an island people living among an aggressive indigenous population and in an insecure dependent economy. New Zealand identity has always been problematised as has Chinese identity: what does it mean to be Chinese? Now Asian identity has become the current issue: “We're not Asians” was the title of the paper by Lily Kong on identity among Singaporean students in Australia. White Australians appear much more content and complacent with their identity and do not indulge as much in navel gazing. And yet it may be that it is the “Australian identity” that needs to be challenged and contested so that it becomes less an exclusively WASP-ish male mateship and more inclusive of women, Aborigines and Asians.

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Neville, Helen A., Kathleen E. Oyama, Latifat O. Odunewu, and Jackie G. Huggins. "Dimensions of belonging as an aspect of racial-ethnic-cultural identity: An exploration of indigenous Australians." Journal of Counseling Psychology 61, no. 3 (July 2014): 414–26. http://dx.doi.org/10.1037/a0037115.

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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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Sheppard, Jill, Marija Taflaga, and Liang Jiang. "Explaining high rates of political participation among Chinese migrants to Australia." International Political Science Review 41, no. 3 (May 22, 2019): 385–401. http://dx.doi.org/10.1177/0192512119834623.

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Studies of political participation regularly observe the underrepresentation of immigrant citizens and ethnic minorities. In contrast, evidence from Australia suggests that immigrant Australians are overrepresented in certain forms of participation, including donating money and working for a party or candidate. Drawing on major theories of ethnic political participation (including socialisation, recruitment and clientelism), this study uses 2013 Australian Election Study data to show that China-born migrants to Australia participate at higher rates than native-born and other migrant citizens. The study finds support for two explanatory theories: (a) that contributions of money by recently-arrived migrants are an aspect of clientelist relationships between migrants and legislators; and (b) that political interest in and knowledge of the host country’s political system are not necessary, and indeed perhaps even depress participation among newly-arrived migrants. These findings suggest an under-explored vein of transactional politics within established democratic systems.

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

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