Journal articles: 'Chinese Australians'

1

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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Gao, Jia. "Chinese Australians Face a Foreign Influence Panic." Current History 117, no. 800 (September 1, 2018): 229–34. http://dx.doi.org/10.1525/curh.2018.117.800.229.

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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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Lung (龍歐陽可惠), Grace. "Internalized Oppression in Chinese Australian Christians and Its Mission Impact." Mission Studies 39, no. 3 (December 5, 2022): 418–42. http://dx.doi.org/10.1163/15733831-12341866.

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Abstract This paper argues that Chinese Australian Christians have unaddressed wounds of internalized racism and a colonized and colonizing mentality that adversely impacts their evangelistic witness and mission work by elevating Anglo-centric Christianity and subordinating their own ethno-racial status. Drawing on theoretical analyses, the sources of internalized racism and colonial mentality in Chinese Australians are first outlined within their ancestral countries of Hong Kong and Malaysia, and then their host country of Australia. Second, the essay explains how Anglo-centric Christianity impacts Chinese Australian Christians in the academy and then in missions, perpetuating prejudice towards one’s own ethnic group, complicity in racialized systems, as well as elevating Anglo-centric Christian thought as biblically normative. Third, the paper shows how the rise of Asian Christianity could further privilege Anglo-centric theologies at the expense of indigenous and/or Asian theologies. Consequently, internalized racism and a colonial mentality negatively affect the mission endeavours of Chinese Australians, particularly to new Chinese migrants and other people of colour. Finally, proposed ways to combat internalized oppression will be offered so that Chinese Australian Christians and other diasporic Christians living in the West do not perpetuate systems of racial injustice in the name of Christ locally or overseas through mission.

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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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Cui, Xia. "Small talk." Australian Review of Applied Linguistics 38, no. 1 (January 1, 2015): 3–23. http://dx.doi.org/10.1075/aral.38.1.01cui.

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There is growing evidence that social interactions at work with local colleagues present a real challenge for Chinese immigrants to Australia (e.g. Tomazin, 2009; Zhou, Windsor, Coyer, & Theobald, 2010), often leaving them feeling defeated and despairing, and the Australians puzzled or affronted. Seeking to understand the nature, origin, and dynamics of the problem at its sociocultural depth, a study was undertaken to examine the problematic social experience as reported by a group of Chinese immigrant professionals, from both their own and their Australian counterparts’ perspectives. The findings suggest small talk presents professionally qualified Chinese with an acute problem, and this is because the nature and dynamics of small talk are new in their social experience. Taking a sociolinguistic perspective to analyse data comprising Chinese accounts and discussions of problematic incidents and Australian commentary on these, the root of the difficulty has been revealed to lie in mismatches in the deeply held beliefs and values of Chinese and Australians about the nature of personal identity and interpersonal relationships, most pertinently, differences in their belief about how relationships beyond the intimate circle should be best managed. The article will present the findings of the study and the implications they suggest.

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Zhang, Qi, and Lijun Tang. "The Living Predicaments of Chinese-Australians in Brian Castro’s Birds of Passage." Studies in Linguistics and Literature 6, no. 3 (July 21, 2022): p12. http://dx.doi.org/10.22158/sll.v6n3p12.

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This thesis studies the two protagonists in Birds of Passage: Lo Yunshan and Seamus O’Young, analyzing their living predicaments and the fate of being discriminated against in Australian. With Said’s Orientalism as its guiding theory, this thesis analyzes from two perspectives: individual and society. It reveals that the essence of living predicaments of Chinese-Australians is the imbalance of relationship between man and society, man and the self. Meanwhile, the loss of discourse power leads them to be discriminated against in the whites dominated society. The aim of this thesis is to enable readers to understand the living predicaments of Chinese-Australian in different times and inspire people to care about the living conditions of Chinese-Australian in modern times.

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

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

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Gardner, Nathan Daniel. "All as One to One for All." Journal of Chinese Overseas 18, no. 1 (March 18, 2022): 1–30. http://dx.doi.org/10.1163/17932548-12341454.

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Abstract The recent racism toward Chinese Australians arising from the COVID-19 pandemic recalls the shape and scale of racism last seen during the “Hanson debate” of the late 1990s – so-named for the anti-Asian immigration and anti-multicultural positions Pauline Hanson advanced in Australian politics and society. Further linking these two moments are the responses to racism coming from Chinese Australian individuals and community organizations. In each period, the different backgrounds of various Chinese Australian communities and their representative organizations influenced their modes of responding to racism. Over the years, however, the prominence of a small number of “community leaders” and organizations responding to racism has increasingly eclipsed grassroots responses to racism. I argue that this shift represents a “professionalization” of Chinese Australian responses to racism; partly explaining the form that present responses take, while also problematizing the relationship between the “community representatives” and the “communities being represented.”

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Chui, Ying-Yu, Judith Donoghue, and Lynn Chenoweth. "Responses to advanced cancer: Chinese-Australians." Journal of Advanced Nursing 52, no. 5 (December 2005): 498–507. http://dx.doi.org/10.1111/j.1365-2648.2005.03618.x.

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Chan, Alex, Sally Wai-chi Chan, and Leigh Kinsman. "Using the health belief model to understand the factors influencing the perceptions of people of Chinese ancestry about reducing salt consumption for hypertension prevention: A cross-sectional study." PLOS ONE 18, no. 8 (August 16, 2023): e0289867. http://dx.doi.org/10.1371/journal.pone.0289867.

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Background High-salt diets are linked to hypertension. Chinese people in Australia, are at increased risk of hypertension due to the combination of routine addition of high quantities of salt to food during cooking and high salt levels in processed western foods. There is a scarcity of salt-related behavioural studies on this population group. This study aimed to explore the habitual salt consumption of Chinese Australians and factors that influence their perceptions about sustaining salt-related behavioural changes for hypertension prevention. Method A cross-sectional descriptive study using an adapted Determinants of Salt-Restriction Behaviour Questionnaire was conducted on 188 Chinese Australians. A non-probability sampling method was used to attract participants from different parts of Australia. Statistical analyses such as descriptive analysis, t-tests and Pearson correlation tests were performed in the study. Results Over 97% of participants did not measure the amount of salt added to their meals. Many participants reported that salt was added to their meals based on their experience (39.4%) and food taste (31.9%). Over 80% of participants did not know the recommended level of daily salt consumption. Although salt-related knowledge had no significant correlation with individuals’ salty food taste preferences, there were significant correlations with the perceptions of the severity of disease and health benefits of reducing salt consumption (p = .001 and < .001 respectively). People with stronger salty taste preferences perceived a higher level of health threat than people with lighter salty taste preferences (p = .003). Conclusion Findings from this study show that knowledge about salt-reduction alone had no significant effects on salt-related behaviours. Adequate culturally relevant practice-based education in salt-reduction strategies may facilitate salt-related behavioural changes in Chinese Australians. Overall, single young Chinese Australian men with stronger salty taste preferences is the group who needs salt reduction interventions the most.

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Chang, Wei-Lin Melody, and Valeria Sinkeviciute. "role of ‘familiarity’ in Mandarin Chinese speakers’ metapragmatic evaluations of Australian conversational humour." European Journal of Humour Research 10, no. 2 (August 11, 2022): 74–95. http://dx.doi.org/10.7592/ejhr.2022.10.2.651.

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Although research on humorous practices of Anglo-Australians has received much attention, the understanding of those practices by members of various multilingual communities in Australia has not been much studied. In this paper, we look at metapragmatic comments on concept familiarity in relation to conversational humour, particularly focusing on Mandarin Chinese speakers’ perceptions of conversational humour in Australian English. In order to explore what role ‘familiarity’ plays in (inter-)cultural conceptualisation of humour, we analyse interview data where speakers of Mandarin Chinese provide their metapragmatic comments on humorous exchanges among Australians. Drawing on approximately 8.2 hours of interview data elicited by a segment from the reality television gameshow Big Brother 2012, i.e., a teasing sequence between two acquainted persons, it is suggested that the concept of familiarity is the one most frequently alluded to in the theme of how participants ‘draw the boundary’ between intimates and acquaintances. From the analysis it emerged that Mandarin Chinese speakers’ evaluations of humorous exchanges in Australian English are driven by their culturally-informed perceptions that are conceptualised through various emic notions, e.g. guanxi (‘interpersonal relationship’), various labels for classifying different relational distance, and qiji (‘opportune moment’). The findings of this exploratory paper suggest that the role of ‘familiarity’ in relation to humour is crucial in the perception of appropriateness of humorous practices in interaction, especially across cultures.

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13

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

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14

Wallace, Karen, Jamie Berry, and Edwin Arthur Shores. "The Chinese Australian Neuropsychological Normative Study: Neuropsychological Test Norms for Chinese Australians Aged 55-90 Years." Australian Psychologist 53, no. 5 (March 1, 2018): 427–43. http://dx.doi.org/10.1111/ap.12340.

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

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

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Ch’ng, Huck Ying, Kashifa Aslam, Huong Nguyen, and Bradley Smith. "Asian Australian media representation of First Nations sovereignty and constitutional change." Australian Journalism Review 44, no. 2 (November 1, 2022): 191–209. http://dx.doi.org/10.1386/ajr_00103_1.

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This study explores levels of interest in and framing of Australian First Nations constitutional reform in minority ethnic media. A keyword search of mainstream English media in Australia and of media targeted at Chinese, Pakistani, Vietnamese and Indonesian Australian communities shows a relatively low level of interest in the publication of and government response to the Uluru Statement in the latter outlets compared to the English media. Framing analysis over an extended timeframe finds some interest in and broad support for Australian First Nations’ calls for constitutional reform in the Asian Australian media, as well as variation and suggestive correlations between framing and audience such as linking First Nations history to experiences of racism and exclusion of Chinese Australians. The study has implications both for any referendum for a First Nations Voice to Parliament and for scholarship on the role of minority ethnic media in the contemporary Australian public sphere.

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

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

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Weber, Karin, Beverley Sparks, and Cathy H. C. Hsu. "Moving beyond the Western versus Asian culture distinction." International Journal of Contemporary Hospitality Management 29, no. 6 (June 12, 2017): 1703–23. http://dx.doi.org/10.1108/ijchm-12-2015-0679.

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Purpose This study aims to analyze the joint effects of where a service failure occurs and who witnesses it, with a specific focus on Chinese consumers who have varying levels of acculturation. Design/methodology/approach A 4 × 2 × 2 between-subject factorial design was used, where social presence and the location of the service failure were manipulated and acculturation was measured. Data were collected in Australia and China to contrast perceptions and behavioral responses of Chinese – Australians and Mainland Chinese by drawing on samples of 224 and 264 respondents, respectively. Findings Results showed significant differences in face, satisfaction and repeat purchase intention ratings following a service failure between Chinese – Australians and Mainland Chinese, as well as among Chinese – Australians with different acculturation strategies. Contrary to expectations, results established that where and with whom a service failure is experienced prominently affect consumer behavior regardless of the acculturation level. Practical implications An understanding of the effect of acculturation on a service failure situation is crucial for businesses to successfully compete in a continuously globalized world where migration produces multicultural societies and short-term travel tends to significantly change demands on service provision. Originality/value This research presents one of the first studies that go beyond the traditional East/West consumer distinction in studying service failure. This study analyzes the effect of acculturation by itself and together with other variables of interest.

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

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

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Woo, Benjamin KP, and Jamie OP Chung. "Improving dementia literacy among Chinese Australians using YouTube." Australian & New Zealand Journal of Psychiatry 52, no. 9 (May 13, 2018): 904. http://dx.doi.org/10.1177/0004867418773876.

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Griffiths, Phil, and John Fitzgerald. "Big White Lie: Chinese Australians in White Australia." Labour History, no. 94 (2008): 176. http://dx.doi.org/10.2307/27516281.

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

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Ip, David. "Big White Lie: Chinese Australians in White Australia." Journal of Chinese Overseas 4, no. 2 (2008): 292–93. http://dx.doi.org/10.1163/179325408788691318.

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David Ip. "Chinese Australians in White Australia (review)." Journal of Chinese Overseas 4, no. 2 (2008): 292–93. http://dx.doi.org/10.1353/jco.0.0018.

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Leung, Cynthia. "Factors Related to the Mental Health of Elderly Chinese Immigrants in Australia." Australian Journal of Primary Health 8, no. 2 (2002): 48. http://dx.doi.org/10.1071/py02026.

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The present study aimed to examine the factors related to the mental health of elderly Chinese-Australians. Using the framework of Berry (1997), the study examined how individual variables such as social support, length of time in Australia, English competency, self-efficacy and sense of personal control were related to the life satisfaction of elderly Chinese-Australians. The participants consisted of 157 elderly Chinese male and female immigrants (aged 50 or above) recruited through various community groups. Participants completed a questionnaire with several scales on the above issues, and a section on demographic information. The results indicated that life satisfaction was related to age, age at migration, English proficiency, locus of control, social support, and self-efficacy. Implications for service provision were also discussed.

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

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

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Choi, Jihyun Karen, and Chloé Diskin-Holdaway. "The Acquisition of Quotatives and Quotative Be Like among Chinese L2 Speakers of English in Australia." Languages 7, no. 2 (May 16, 2022): 123. http://dx.doi.org/10.3390/languages7020123.

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This study explores the acquisition of the English quotative system and the innovative quotative variant be like among Chinese L2 speakers of English residing in Melbourne, Australia. The L2 speakers’ use of quotatives such as say, go, be like, and quotative zero is compared with quotatives used by native speakers of Australian English (AusE) in Perth and Sydney, as well as with a group of Polish L2 speakers in Ireland. A quantitative analysis of the Chinese L2 speakers’ sociolinguistic interviews shows that their distribution of quotatives is dramatically different from native AusE speakers, primarily because of their overall low proportion of be like and their high proportion of quotative say and zero. The L2 speakers also show neutralization (no preference) for language-internal constraints, which have traditionally shown be like to be preferred in first person contexts and for reporting inner thoughts, differing from patterns for AusE observed in Perth and in a recent study of second generation Chinese Australians in Sydney.

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Galletly, Cherrie, Xiaoli Wu, Zili Han, and Dennis Liu. "M151. DIFFERENCES IN PATTERN OF OBESITY BETWEEN PEOPLE WITH SCHIZOPHRENIA LIVING IN CHINA AND IN AUSTRALIA." Schizophrenia Bulletin 46, Supplement_1 (April 2020): S192—S193. http://dx.doi.org/10.1093/schbul/sbaa030.463.

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Abstract Background People with psychotic disorders, including schizophrenia, suffer premature cardiovascular morbidity and mortality. Obesity is a major factor in cardiometabolic disorders in this population. There has been very little research investigating differences in patterns of obesity in diverse ethnic populations. Guidelines for treatment of complex comorbidities in people with schizophrenia and related psychoses may need to provide specific recomendations for different ethnic groups. Methods The Chinese sample consisted 192 subjects were recruited from the outpatients and inpatients department of the psychiatry department of the third affiliated hospital of Sun Yat-sen. All enrolled subjects were Chinese Han ethnicity, aged 16–45 years, with a diagnosis of schizophrenia according to ICD-10 criteria for schizophrenia, excluding other acute psychiatric disorders. The Australian sample (N=1825) were drawn from the Survey of High Impact Psychosis. BMI and central obesity were measured in all subjects. Results 10.3% of men and 4.7% of women in the China sample were obese (BMI>30). In the Australian sample, 41.6% of men and 50.3% of women were obese. Overall, 7.8% of Chinese sample and 45.1% of the Australian sample were obese. However, amongst the non-obese China sample, 41.7% of men and 53.1% of women had central obesity; the mean for all non-obese Chinese people was 46.7%. 73% of non-obese Australian men and 81.5% of non-obese Australian women had central obesity; the mean for all non-obese Australians was 76%. Discussion Chinese Han people with schizophrenia have much lower rates of obesity than the Australian sample. In both groups, rates of abdominal obesity were higher than rates of obesity as defined by BMI. These ethnic differences may help in understanding the high rates of cardiometabolic disorder in people with psychotic disorders in Western countries. They may also inform interventions to assist Western people with psychoses to maintain better physical health.

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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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Choi, Tammie ST, Karen Z. Walker, Robin A. Ralston, and Claire Palermo. "Diabetes education needs of Chinese Australians: A qualitative study." Health Education Journal 74, no. 2 (February 27, 2014): 197–208. http://dx.doi.org/10.1177/0017896914523276.

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Nguyen, Trisha, Tracy Nguyen, and Benjamin KP Woo. "Using YouTube to disseminate dementia knowledge among Chinese Australians." Australian & New Zealand Journal of Psychiatry 54, no. 9 (March 30, 2020): 941. http://dx.doi.org/10.1177/0004867420912341.

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

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

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

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

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

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

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

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

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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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Jupp, James. "Big White Lie: Chinese Australians in White Australia. John Fitzgerald." China Journal 59 (January 2008): 197–98. http://dx.doi.org/10.1086/tcj.59.20066413.

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

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Pang, Bonnie, Laura Alfrey, and Valeria Varea. "Young Chinese Australians' subjectivities of ‘health’ and ‘(un)healthy bodies’." Sport, Education and Society 21, no. 7 (January 2, 2015): 1091–108. http://dx.doi.org/10.1080/13573322.2014.993959.

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Hilton-Smith, Simon, M. Elizabeth Weiser, Sarah Russ, Kristin Hussey, Penny Grist, Natalie Carfora, Nalani Wilson-Hokowhitu, Fei Chen, Yi Zheng, and Xiaorui Guan. "Exhibition Reviews." Museum Worlds 10, no. 1 (July 1, 2022): 257–89. http://dx.doi.org/10.3167/armw.2022.100121.

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[Re:]Entanglements: Colonial Collections in Decolonial Times, Museum of Archaeology and Anthropology, University of Cambridge (22 June 2021 to 20 April 2022)Greenwood Rising Center, Tulsa, OklahomaFirst Americans: Tribute to Indigenous Strength and Creativity, Volkenkunde, Leiden, the Netherlands (May 2020 to August 2023)Kirchner and Nolde: Up for Discussion, Statens Museum for Kunst, Copenhagen (April–August 2021)Australians & Hollywood, National Film and Sound Archive, CanberraFree/State: The 2022 Adelaide Biennial of Australian Art, Art Gallery of South Australia, Adelaide (4 March–5 June 2022)Te Aho Tapu Hou: The New Sacred Thread, Waikato Museum Te Whare Taonga o Waikato (7 August 2021 to 9 January 2022)West Encounters East: A Cultural Conversation between Chinese and European Ceramics, Shanghai Museum (28 October 2021 to 16 January 2022)The Shanghai Jewish Refugees Museum’s Permanent Exhibition, ShanghaiThe Way of Nourishment: Health-preserving Culture in Traditional Chinese Medicine, The Chengdu Museum, Chengdu, Sichuan Province, China (29 June–31 October 2021)

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IP, DAVID, CHI WAI LUI, and WING HONG CHUI. "Veiled entrapment: a study of social isolation of older Chinese migrants in Brisbane, Queensland." Ageing and Society 27, no. 5 (August 29, 2007): 719–38. http://dx.doi.org/10.1017/s0144686x07006083.

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ABSTRACTThis paper presents the findings of a study of the support and service needs of older Chinese people in Brisbane, the capital city of Queensland, Australia. There were two specific objectives: to ascertain the problems encountered by older Chinese-Australians in their daily lives and social activities; and to develop policy and service development recommendations, with a view to mitigating their problems, meeting their unmet needs, improving their quality of life, and enhancing their participation in Australian society. The study used multiple methods, including a literature review, focus group meetings, and a community survey. The findings indicate that older Chinese people, and particularly women, experience significant restrictions in their activity patterns, social isolation and loneliness. Their lack of proficiency in the English language, and the difficulties they have in accessing language-support and interpretation services, limit their autonomous mobility and make them heavily dependent on their adult children, not least for transport. Their physical and psychological wellbeing is affected further by strained relations with their adult children, and these are compounded by financial concerns. The implications of the findings for welfare policy and practice are discussed at the end of the paper.

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Emeljanow, Victor. "A Bran Nue Dae for Australian Theatre?" Canadian Theatre Review 74 (March 1993): 4–6. http://dx.doi.org/10.3138/ctr.74.001.

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In 1988 the bicentennial of Australia served to focus world attention on the fact that a country once regarded as a refuge and a refuse heap had survived 200 years and had something to say. It also served to focus the attention of Australians upon themselves and to invite them to assess not only where they had been or what they were but also what they are and what they might become. The scrutiny was at the time and still is an uncomfortable one. It has revealed that the Anglo-Celtic cultural base is being rapidly eroded, that multiculturalism is demonstrating the inappropriateness of accepted critical traditions (though they are fighting an obstinate rearguard action), that the energy of the Australian theatre is being provided by the marginalized and the outsiders just as Australian financial energy is being provided by the Vietnamese, the Chinese and the Japanese.

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Jing Yang, Xiao, Betty Haralambous, Jocelyn Angus, and Keith Hill. "Older Chinese Australians? Understanding of Falls and Falls Prevention: Exploring Their Needs for Information." Australian Journal of Primary Health 14, no. 1 (2008): 36. http://dx.doi.org/10.1071/py08005.

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Falls-related injuries are common and costly in Australia. They have a considerable impact on an older person?s health and quality of life, yet very little is known about falls-related issues in people from culturally and linguistically diverse (CALD) backgrounds. This research aimed to explore the needs of older Chinese Australians in relation to falls prevention and to help the future design of culturally-appropriate falls prevention programs among this ethnic group. Two focus group discussions were conducted in Cantonese with 15 Chinese older people in Melbourne. Findings highlighted that this group of Chinese older people had a need for further education on falls risk factors and prevention strategies, preferably in their first language. Allied health services were viewed as being unfamiliar to participants. Findings indicated that falls prevention programs need to take into account Chinese older people?s special language needs and service delivery preference.

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

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

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Li, Sicong, and Jane Southcott. "A place for singing: Active music engagement by older Chinese Australians." International Journal of Community Music 5, no. 1 (March 29, 2012): 59–78. http://dx.doi.org/10.1386/ijcm.5.1.59_1.

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Mu, Guanglun Michael. "Chinese Australians’ Chineseness and their mathematics achievement: the role of habitus." Australian Educational Researcher 41, no. 5 (July 1, 2014): 585–602. http://dx.doi.org/10.1007/s13384-014-0152-1.

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

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

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

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Journal articles on the topic 'Chinese Australians'

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