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Journal articles on the topic 'Cultural identity'

To see the other types of publications on this topic, follow the link: Cultural identity.

Author: Grafiati

Published: 4 June 2021

Last updated: 18 May 2024

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1

Müller, Hansruedi, and Marion Thiem. "Tourism and cultural identity tourisme et identite culturelle tourismus und kulturelle identität: Cultural identity." Tourist Review 50, no. 4 (April 1995): 14–19. http://dx.doi.org/10.1108/eb058203.

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2

Williams, Michael. "Cultural identity, language identity, gender identity." English Academy Review 28, no. 1 (May 2011): 1–4. http://dx.doi.org/10.1080/10131752.2011.573998.

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3

Gruen, Erich S. "Cultural Fictions and Cultural Identity." Transactions of the American Philological Association (1974-) 123 (1993): 1. http://dx.doi.org/10.2307/284321.

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4

Repšienė, Rita, and Laima Anglickienė. "Identity and Stereotypes: Humor Manifestations." Folklore: Electronic Journal of Folklore 50 (2012): 9–28. http://dx.doi.org/10.7592/fejf2012.50.identity.

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5

Trifunović, Vesna S. "ПРОГРАМ НАСТАВЕ И УЧЕЊА МУЗИЧКЕ КУЛТУРЕ И КУЛТУРНИ ИДЕНТИТЕТ." Узданица XX, no. 3 (2023): 257–76. http://dx.doi.org/10.46793/uzdanica20.s.257t.

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The paper deals with teaching Music in the first cycle of primary education in the Republic of Serbia from the point of view of the presence of cultural identity content in Music curricula. The goal of the paper is to investigate to what extent the Music curricula enable the achievement of the learning outcomes related to creating cultural identity, and to what extent they offer a clear guideline for learning about cultural identity. Therefore, a review of both international and national documents related to the development of culture and identity in education are given. In addition, the Music curricula are analysed in order to determine whether they contain elements that support learning about cultural identity. The descriptive research analysis method and the secondary analysis of the documents (laws, curricula) related to education and cultural identity are used in the research. The main findings of the research show that the analysed curricula 1) are aligned with international and national documents that regulate the field of education and develop a strategy for connecting cultural and educational policies; 2) they enable learning about culture and identity and create a basis for the creation of cultural identity. It is necessary, however, that Music curricula broaden their cultural basis and serve the purpose of developing children’s intercultural competencies.

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6

Amer, Mourad S. "Rebuilding Cultural Identity." International Journal of Environmental Science and Sustainable Development 3, no. 2 (July 31, 2018): 1–14. http://dx.doi.org/10.21625/essd.v3i2.279.

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7

Amer, Mourad S. "Rebuilding Cultural Identity." International Journal of Environmental Science and Sustainable Development 3, no. 2 (July 31, 2018): 1–14. http://dx.doi.org/10.21625/essd.v3i2.279.g142.

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8

Amer, Mourad S. "Rebuilding Cultural Identity." International Journal of Environmental Science & Sustainable Development 3, no. 1 (July 31, 2018): 17. http://dx.doi.org/10.21625/essd.v3iss1.279.

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Ever since the completion of the High Dam in 1964, Nubians have lost their culture and heritage as a result of sacrificing their land to flooding. Eventually, they became dispersed all over Sudan and Egypt with some ending up in different parts of the world and struggling to return to the shores of Lake Nasser. With short-lived success, Nubians managed to make a resurrection of Wade Half and re-locate in Sudanese towns. This paper aims to conserve the Nubian identity, which has been abandoned throughout the people’s emigration process. This paper presents a proposal of rehabilitation to the Nubians and their homeland along the shore of Lake Nasser. This paper provides recommendations for methods to repairing the damage caused to the Nubian population following their relocation and construction of the Aswan dam. The main idea behind this proposal is to re- link the Nubians to a life they loved and violated in terms of their association with the Nile River. It is an attempt to restore their favorite urban spaces and architectural elements. Without a doubt, the proposal encompasses recommendations to producing new designs to the Nubian house conforming to their identity, cultural heritage, and modern-day civilization as a way of rehabilitation.

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9

Kazufumi, Manabe, and Harumi Befu. "Japanese Cultural Identity." Japanstudien 4, no. 1 (January 1993): 89–102. http://dx.doi.org/10.1080/09386491.1993.11827036.

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10

Weiguo, Qu. "Dehistoricized cultural identity and cultural othering." Language and Intercultural Communication 13, no. 2 (May 2013): 148–64. http://dx.doi.org/10.1080/14708477.2013.770864.

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11

Bhugra, D. "Cultural identity, cultural congruity and distress." European Psychiatry 22 (March 2007): S60. http://dx.doi.org/10.1016/j.eurpsy.2007.01.233.

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12

Shtyrkov, Sergey. "Strategies of Constructing a Group Identity: the Sectarian Community of the Subbotniki in the Staniza Novoprivolnaia." Folklore: Electronic Journal of Folklore 28 (2004): 91–110. http://dx.doi.org/10.7592/fejf2004.28.identity.

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13

Xiaomei, Zhan, and Wang Shimin. "Political Identity: A Perspective from Cultural Identity." Social Sciences in China 35, no. 2 (April 3, 2014): 155–73. http://dx.doi.org/10.1080/02529203.2014.900890.

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14

Dana, Richard H. "Cultural Identity Assessment of Culturally Diverse Groups: 1997." Journal of Personality Assessment 70, no. 1 (February 1998): 1–16. http://dx.doi.org/10.1207/s15327752jpa7001_1.

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15

Jacobson, Jessica, Stuart Hall, and Paul Du Gay. "Questions of Cultural Identity." British Journal of Sociology 48, no. 1 (March 1997): 153. http://dx.doi.org/10.2307/591920.

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16

Saad, Reem Lotfy Mahmoud. "Art and Cultural Identity." Academic Research Community publication 1, no. 1 (September 18, 2017): 10. http://dx.doi.org/10.21625/archive.v1i1.104.

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This paper analyzes aspects of Egyptian history, including unique qualities that influenced the Egyptian culture and gave it its identity that has developed throughout the years until today. It will also discuss Egyptian visual arts and its critical role throughout history, including how arts have appeared and developed over Egypt’s lifetime and influenced the Egyptian citizen. Furthermore, this research sheds light on the effects of every political change that took place in Egypt, and how that could be a mirror of the Egyptian civilization, its development and its decline while considering the role of visual arts throughout and after the revolution of 2011. Analyzing Egyptian culture, education, technology, internet and multimedia after the revolution can be imperative to understand the cultural identity and the role of visual arts in Egypt. Thus the mutual relationship between arts and the Egyptian cultural identity will be questioned, along with the way that they impact each other, and finally, how both of them could play a key role in developing Egypt after the 25th of January, 2011 revolution.

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17

PUDJIASTUTI, TITIK. "Manuscripts and cultural identity." Wacana 13, no. 1 (September 30, 2014): 185. http://dx.doi.org/10.17510/wacana.v13i1.815.

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18

Holliday, Adrian. "Complexity in cultural identity." Language and Intercultural Communication 10, no. 2 (May 2010): 165–77. http://dx.doi.org/10.1080/14708470903267384.

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19

Lewis, Catherine C. "Personal and Cultural Identity." Human Development 43, no. 1 (2000): 24–26. http://dx.doi.org/10.1159/000022652.

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20

Remotigue, Fe, and Ranjana Pandey. "Cultural and class identity." Australian Feminist Studies 10, no. 21 (March 1995): 93–103. http://dx.doi.org/10.1080/08164649.1995.9994768.

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21

London, Clement B. G. "Forging a Cultural Identity." Journal of Black Studies 21, no. 3 (March 1991): 251–67. http://dx.doi.org/10.1177/002193479102100301.

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22

Elsherif, Amr. "Occidentalism and Cultural Identity." Interventions 17, no. 5 (December 10, 2014): 621–39. http://dx.doi.org/10.1080/1369801x.2014.984616.

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23

Stevenson, Leslie. "Religion and Cultural Identity." Theology 101, no. 801 (May 1998): 172–79. http://dx.doi.org/10.1177/0040571x9810100303.

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24

Dosamantes-Beaudry, Irma. "Embodying a cultural identity." Arts in Psychotherapy 24, no. 2 (January 1997): 129–35. http://dx.doi.org/10.1016/s0197-4556(96)00018-4.

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25

Maier, Christian. "Identity and Cultural Change." South Pacific Journal of Psychology 6 (1993): 12–17. http://dx.doi.org/10.1017/s0257543400001425.

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In psychology, the study of tradition-directed societies (Riesman, 1950) has usually served to “confirm” existing theories as being of universal validity. The same holds true of psychoanalysis: in 1929, Geza Roheim travelled to Normanby Island in Melanesia to prove the universality of the Oedipus complex. He did so in reaction to Bronislaw Malinowski, whose research with the Trobriand Islanders had led him to question that idea. Similarly, C. G. Jung thought he recognized specific archetypal manifestations of the collective unconscious in the tribal traditions of primitive populations.The primary concern of the psychoanalysts was to identify and understand certain regularities in the aliens and to draw parallels between alien and western psychological processes. They were aware of the different psychological structure of members of tradition-directed societies, but their evaluation was biased by their feeling of mental and moral superiority. This bias often resulted in an overly obvious reproduction of the earlier colonialist power structures. Ultimately, the alienness of those populations was as frightening as their similarity; they reminded us of the alien within ourselves, of our own unconscious which Freud called the foreign, or alien, interior.

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26

Stebbins, Robert A. "Identity and cultural tourism." Annals of Tourism Research 24, no. 2 (January 1997): 450–52. http://dx.doi.org/10.1016/s0160-7383(97)80014-x.

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27

Strnadová, Lenka. "AMBIGUITIES OF CULTURAL IDENTITY." Res Publica 12, no. 3 (July 20, 2006): 319–25. http://dx.doi.org/10.1007/s11158-006-9005-8.

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28

Oprescu, Monica. "Cultural Identity Through CLIL." Romanian Journal of English Studies 12, no. 1 (November 1, 2015): 34–39. http://dx.doi.org/10.1515/rjes-2015-0005.

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Abstract The CLIL approach is a modern manner of teaching English, which has been adapted in Romanian schools and universities. An interesting aspect of learning a foreign language is the contact with its culture/s and the changes it produces in terms of identity. Therefore, a challenging question to be answered is whether a CLIL approach focusing on culture influences students' cultural identity.

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29

Ferdman, Bernardo. "Literacy and Cultural Identity." Harvard Educational Review 60, no. 2 (July 1, 1990): 181–205. http://dx.doi.org/10.17763/haer.60.2.k10410245xxw0030.

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In this article, Bernardo Ferdman argues that cultural diversity has significant implications for the processes of becoming and being literate. He explores these connections by analyzing the relationship between literacy and cultural identity in a multiethnic society such as the United States. Ferdman asserts that literacy is culturally framed and defined; therefore,members of different cultures will differ in what they view as literate behavior. This, in turn, can influence how individuals engage in literacy acquisition and activity. He further argues that the type and content of literacy education that individuals receive can influence their cultural identity. He concludes by arguing that the connections between literacy and culture must be fully acknowledged and better understood in order to achieve the goal of literacy acquisition for all.

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30

Hammer, Brent A. "Terroir and cultural identity." COMPASS 1, no. 1 (April 29, 2011): 22–34. http://dx.doi.org/10.29173/comp34.

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The purpose of this paper is to examine the relationship between terroir and cultural identity to illustrate that the concept is being employed as a means to reconnect people to the land or an ancestral heritage. The rapid pace of globalization has created a disconnect between identity and the land for many people. If it is true that 99% of human history has been spent as hunter-gathers, it is fair to say that we have a strong connection to the land as a sense of placein direct relation to food procurement. We know we can´t go back to being hunter-gathers, but it doesn´t mean we can´t seek out or desire a connection to the land or an ancestral heritage. This connection can be represented by the concept of terroir. To synthesize the various defi nitions of terroir, it is important to explore the historical origins of the term. A philosophical view establishes that the concept of terroir exists as a separate experience to be refl ected upon independentfrom the sensory experience produced by eating or drinking a food product. A selection of essays and articles are presented to illustrate that the human or cultural component is the most important factor in considering the role of terroir in shaping or creating identity at ethnic, national, regional, and individual levels. Whether one simply believes the concept is being used as a marketing gimmick or that it resonates with our identities, terroir does exist in relating place, timeand people to the production, consumption, and epistemolog y of our modern foodways.

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31

Aldersey-Williams, Hugh. "Design and cultural identity." International Journal of Technology and Design Education 1, no. 2 (1990): 69–74. http://dx.doi.org/10.1007/bf00435988.

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32

Dejardin, Kathleen. "Cross Channel Cultural Identity." Recherches anglaises et nord-américaines 18, no. 1 (1985): 149–61. http://dx.doi.org/10.3406/ranam.1985.1859.

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Analyse d’une correspondance à la fin de 1960 entre une jeune Anglaise récemment installée dans un HLM «Renault » aux Mureaux à cinquante kilomètres de Paris et sa mère qui habitait une banlieue résidentielle au nord de Birmingham. Les différences d’attitude entre l’Angleterre et la France, surtout envers les biens de consommation, étaient grandes à cette époque.

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33

Ainousah, Razaz. "Cultural Identity and Racism." International Journal for Scientific Research 2, no. 11 (November 21, 2023): 11–33. http://dx.doi.org/10.59992/ijsr.2023.v2n11p1.

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This paper delves into the intricate relationship between cultural identity, racism, and the various factors shaping these dynamics, particularly within the context of the United States. Cultural identity is explored as a pivotal aspect of individual and collective existence, profoundly influenced by racial constructs and historical legacies. Racism, deeply embedded in societal structures, is identified as a significant impediment to fostering harmonious cultural relations. This paper emphasizes the critical role played by films, academic works, artworks, and increased cultural diversity in shaping and improving cultural identities. Examining the concept of race, the paper underscores its historical and cultural underpinnings, pointing out its impact on societal divisions and inequalities. Stuart Hall, who promoted Afro-Caribbean cultural identity through cinema, is discussed. Cultural practices, historical events, and film depictions of the Black experience are examined as crucial to cultural identity maintenance and rediscovery. The paper also emphasizes race diversity and Black intellectuals' role in cultural reshaping. Cultural identity is complex, and double consciousness and Black Atlantic diaspora experiences are crucial. Music is especially effective at expressing cultural diaspora and continuity. Jazz and contemporary Black art movements helped shape cultural identity. The paper argues that art, intellectual pursuits, and written history help people feel connected and understand diverse cultures. Despite these positive influences, racism still hinders cultural identity, the paper says. The paper argues that cultural identities must be preserved by avoiding racism and promoting cultural relativity. Lack of cultural integration also erodes cultural identities. The paper concludes by emphasizing cultural identity preservation and recommends a multidisciplinary approach involving media, history, academia, and art for overcoming racism to promote diversity and cultural integration.

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34

Delmouzou, Efrossyni. "Identity and Agency in Cultural Worlds.:Identity and Agency in Cultural Worlds." Medical Anthropology Quarterly 16, no. 3 (September 2002): 383–84. http://dx.doi.org/10.1525/maq.2002.16.3.383.

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35

Benet-Martínez, Verónica. "Cultural Identity Dynamics and Intersubjective Cultural Representations." Journal of Cross-Cultural Psychology 46, no. 10 (October 5, 2015): 1299–303. http://dx.doi.org/10.1177/0022022115609147.

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36

Coury, David N. "Becoming Europeans: Cultural Identity and Cultural Policies." European Legacy 19, no. 1 (November 7, 2013): 107–9. http://dx.doi.org/10.1080/10848770.2013.858871.

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37

Pyykkönen, Miikka. "Becoming Europeans: cultural identity and cultural policies." International Journal of Cultural Policy 17, no. 3 (June 2011): 358–60. http://dx.doi.org/10.1080/10286632.2010.542240.

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38

Li, Wai-yee. "Cultural Identity and Cultural Difference in Zuozhuan." Journal of Chinese Literature and Culture 7, no. 1 (April 1, 2020): 7–33. http://dx.doi.org/10.1215/23290048-8313494.

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Abstract There is no fixed categorical term for barbarians in Chinese. Specific groups are identified as “aliens” or “cultural others” through words like Man 蠻, Yi 夷, Rong 戎, and Di 狄, but all four terms can be specific or categorical. It is often said that the us-versus-them formula in Zuozhuan (and early Chinese texts in general) is cultural rather than ethnic, but precise definitions of cultural difference can be elusive. This article begins with a discussion of the historical basis for defining possible differences in socioeconomic and cultural practice and moves to the question of representation. It focuses on three issues: (1) Who is the barbarian? Using Lu's dealings with the eastern Yi domains as case studies, the author explores how representation of cultural others is inseparable from cultural self-definition. Similarities and shared roots seem to have generated the impetus for emphasizing distinctions. (2) Arguments on cultural connections or lack thereof are often built on historical retrospection. Embracing historical ties with barbarians can be a way to resist Zhou dynasty demands, even as using the ancient past to disclaim the status of cultural other can function to assert hegemonic ambition. The author examines the uses of history to manipulate notions of shared roots and radical difference. (3) Since the negative qualities attributed to barbarians come up in speeches, we need to consider the rhetorical context of moralizing otherness. Whether the issue is debates on military strategy, the choice of war or peace, or the etiquette of presenting the spoils of victory, we see how attention to particular motives and circumstances driving historical developments results in a complex and nuanced picture that resists simplistic and moralized formulations of cultural identity and cultural difference.

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39

Gordon, Christopher. "Becoming Europeans: cultural identity and cultural policies." Cultural Trends 21, no. 2 (June 2012): 187–90. http://dx.doi.org/10.1080/09548963.2012.674765.

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40

Aporosa, S. Apo, and Usaia Gaunavou. "Na yaqona kei na ivakatakilakila vakavanua ena yatu Pasivika." In our Language: Journal of Pacific Research 1, no. 1 (December 11, 2020): 1–11. http://dx.doi.org/10.15663/jpr.vwi1.article1.

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Garibaldi and Turner (2004, p. 1, 5) explain the role that particular plants play in facilitating the shared ancestry, practices and social experience of an ethnicity. This can include spiritual connections, cultural expression and practice, ceremony, exchange, linguistic reflection, socialisation, medicinal and/or dietary systems. They term these plants ‘cultural keystone species’ and icons of identity, plants that if removed would cause some disruptions to the cultural practices and identity of an ethnic group. Undoubtedly, kava (Piper methysticum) is the cultural keystone species for many Oceanic and Pacific peoples; a “differentiating element of common culture” (Zagefka, 2016, p. 761) informing their ethno-cultural identity. That influence is also extending to new non-Pacific Island user groups who have embraced elements of kava ethno-cultural identity in what has been termed diasporic identity formation in reverse. This chapter will discuss kava with specific reference to ethnic positionality in Fiji, while recognising the tensions from inside and outside the region that support and threaten the continuance of the kava drinking tradition.

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41

Zhang, Qian, and Yu Sun. "From Identity Crisis to Identity Construction: A Study of Identity Issues in Beloved." International Journal of Languages, Literature and Linguistics 9, no. 3 (June 2023): 220–23. http://dx.doi.org/10.18178/ijlll.2023.9.3.408.

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The 1993 Nobel Prize winner Toni Morrison is one of the most prominent black female writers in contemporary American literature. Beloved is her very outstanding work and wins the Pulitzer Prize for Best Novel. It reveals the darkness of slavery and its torture towards the blacks. This paper tries to show the tragic destiny of the blacks, criticize the extremely negative influence of cultural hegemony and the other, and explore ways to construct identity. The colonialism and racism of cultural hegemony and the other are the prime causes of identity crisis. The blacks should face the miserable history bravely, dissolve the erosion of white culture, recover and develop black culture on the basis of traditional culture. Only in this way, can they come out of the shadow and obtain true freedom.

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42

Shedenova, N., and R. Ahmadi. "Social, cultural and political aspects of national identity." Journal of Psychology and Sociology 60, no. 1 (2017): 247–50. http://dx.doi.org/10.26577/jpss-2017-1-579.

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43

Sururi, Ahmad, Siska Mardiana, and Liza Diniarizky Putri. "CULTURAL TRANSFORMATION AND REVITALIZATION IDENTITY OF BANTEN JAWARA." HUMANIKA 27, no. 1 (April 4, 2020): 1–10. http://dx.doi.org/10.14710/humanika.v27i1.26302.

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Structurally and culturally, the identity and role of Banten Jawara are still very powerful and still exist in the circle of Banten bureaucratic power, giving rise to the public's negative views and image of the champion's identity. The purpose of this paper was to analyze the idea of cultural transformation and revitalization of the values of the local wisdom of Banten Jawara and the deconstruction of the identity of the champion as a Banten subculture. The study method used a qualitative descriptive approach. The data in this study consisted of primary data and secondary data. Primary data were obtained from observations in the field and interviews through direct interaction with key informants determined by purposive sampling technique. Secondary data were obtained through various searches of data relevant to the study from various literature such as journals, books, print and electronic media to support data analysis and described in the form of data narration. The stages of data analysis consisted of: sorting data, presenting data and conclusions. The results showed that the process of transformation and revitalization of Banten Jawara by repositioning the structur of champion institutions as cultural products and representations of cultural communication, while in the deconstruction process, it was rebuild the identity of Banten Jawara, so that society has the same view through peaceful tolerance and coexistence; the creation of social cohesion through the acceptance of local and national cultural identities with various individual, sectarian and communal differences; and has the willingness to resolve non-violent disputes; have community institutions that bind communities across groups; and place past violations as inheritance and serve as learning for current and future generations. The transformation and revitalization of Banten Jawara as the power of the social and cultural sub-culture of Banten is a continuous and continuous idea and perspective.

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44

Ivushkina, Tatiana A. "Words as Indices of Social and Cultural Identity." International Journal of Languages, Literature and Linguistics 3, no. 3 (September 2017): 96–102. http://dx.doi.org/10.18178/ijlll.2017.3.3.117.

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45

Jacks, Nilda. "Reception studies and cultural identity." Comunicar 15, no. 30 (March 1, 2008): 61–65. http://dx.doi.org/10.3916/c30-2008-01-009.

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This article develops some aspects about my experience on the reception research focusing on some theoretical, empirical and methodological elements and having cultural identity as context. It considers identity as a constituent and at the same time as an element composed of the relationship between media and audience. It means that identity is taken as a mediation construct according to theories developed in Latin American. Three authors are important for this reflection: Martin-Barbero, Guillermo Orozco e Nestor García Canclini. Este trabajo desarrolla algunos aspectos de la investigación en torno a la recepción de los mensajes televisivos considerando los elementos teóricos, empíricos y metodológicos, teniendo como contexto identidades culturales. Se trata de percibirla como elemento constituyente y constitutivo de las relaciones entre medios y audiencia, o sea, conceptualmente es tomada como mediación como apuntan las teorías desarrolladas en América Latina. Tres autores alimentan esta reflexión: Martín-Barbero, Guillermo Orozco y Néstor García Canclini.

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46

Lumpkin, Chantel Laran. "Relating Cultural Identity and Identity as Art Therapist." Art Therapy 23, no. 1 (January 2006): 34–38. http://dx.doi.org/10.1080/07421656.2006.10129529.

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47

Ayres, Tony. "Sexual identity and cultural identity: A crash course." Journal of Australian Studies 24, no. 65 (January 2000): 159–63. http://dx.doi.org/10.1080/14443050009387599.

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48

Moran, Marie. "Identity and Identity Politics: A Cultural-Materialist History." Historical Materialism 26, no. 2 (July 30, 2018): 21–45. http://dx.doi.org/10.1163/1569206x-00001630.

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Abstract This paper draws on the cultural-materialist paradigm articulated by Raymond Williams to offer a radical historicisation of identity and identity-politics in capitalist societies. A keywords analysis reveals surprisingly that identity, as it is elaborated in the familiar categories of personal and social identity, is a relatively novel concept in Western thought, politics and culture. The claim is not the standard one that people’s ‘identities’ became more important and apparent in advanced capitalist societies, but that identity itself came to operate as a new and key mechanism for construing, shaping and narrating experiences of selfhood and grouphood in this period. From a cultural-materialist perspective, the emergence and evolution of this idea of identity can only be properly understood in relation to the social contexts of its use, namely, the new contexts of consumption of capitalist societies, and the development of new forms of group-based struggle from the 1960s. What the analysis shows is that it was the commercialisation and politicisation of older essentialist understandings of selfhood and grouphood in these contexts that has given rise to the concepts of personal and social identity as we know them today. By exploring the material conditions that have given rise to the contemporary powerful attachment to ‘identity’, this paper offers a new point of departure from which to pursue many issues of concern to critical theorists and radical activists today, including the conflict over identity politics in radical circles, the historical and social processes behind their development and at least partial co-option, and their relation to neoliberal political-economic formations today.

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49

Zahin, Aftab Ur Rahaman, and F. M. Nowruzzaman Nion. "Bengali Cultural Identity in Post-Colonial Era: An Analysis of Bengali Cultural Representations." International Journal of Research Publication and Reviews 4, no. 8 (August 2023): 576–80. http://dx.doi.org/10.55248/gengpi.4.823.50050.

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50

Erez, Miriam. "Cultural Identity Management in the Mixed Cultural Environment." Academy of Management Proceedings 2017, no. 1 (August 2017): 12288. http://dx.doi.org/10.5465/ambpp.2017.12288symposium.

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