Relevant bibliographies by topics / South asian americans – ethnic identity

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Academic literature on the topic 'South asian americans – ethnic identity'

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Published: 28 July 2024
Last updated: 30 July 2024

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Journal articles on the topic "South asian americans – ethnic identity"

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Weng, Suzie S., and Shinwoo Choi. "Asian Americans’ Ethnic Identity Exploration and the Role of Ethnic Community in a Southern City in the United States." Societies 11, no. 3 (September 7, 2021): 109. http://dx.doi.org/10.3390/soc11030109.

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This qualitative study explores Asian Americans’ ethnic identity concerning their process of exploring their own identity belonging and the impact of an ethnic community in a southern city in the United States. The South has mainly consisted of European Americans and African Americans. However, it has diversified to include an increasing number of Latinx and Asian Americans over the last several decades. Yet, the growing Asian American community remains disparate in its ethnic identity and nationality. Therefore, this study uses the phenomenological method to provide a more in-depth understanding of ethnic identity in an Asian American community within a southern region of the United States. Themes emerging from interviews included the need to bridge two worlds, the desire to be part of a community, and the existence of a two-layer community involving both ethnic and racial identity. This study contributes to a greater understanding of Asian Americans’ experiences in and adaptation to the Southern region within the United States. Implications for practice are provided for social workers when working alongside Asian American clients.
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Bacchus, Nazreen S. "Belonging and boundaries in Little Guyana: Conflict, culture, and identity in Richmond Hill, New York." Ethnicities 20, no. 5 (October 4, 2019): 896–914. http://dx.doi.org/10.1177/1468796819878885.

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Research on the assimilation of contemporary second-generation Americans has shown that ethnic enclaves are saturated with several cultural, religious, and transnational amenities that facilitate the process of immigrant integration in the United States. Missing from this research is a discussion of how middle-class, second-generation Americans use urban enclaves as a means of remaining attached to their ethnic identities. One such group with members who has achieved middle-class status and remained culturally attached to their enclave is Indo-Guyanese Americans of Indian Caribbean descent. This ethnographic study examines the ways in which second-generation Indo-Guyanese Americans use familial, cultural, and religious interactions in Little Guyana to create a sense of belonging and community. As the descendants of re-migrants, their multiethnic identities are complicating their assimilation in American society. Their experiences with racialization and social exclusion from white, South Asian American, and non-co-ethnic circles have pushed them toward developing their multiethnic identity. I use the term ethnic restoration to discuss how second-generation Indo-Guyanese Americans are using transnational ethnic consumption, religious institutions, and co-ethnic interactions to validate their ethnic identities and resist racialization. Their engagement in ethno-religious institutions in Richmond Hill is central to this analysis, as they embrace their Indian Caribbean identities more intensely after experiencing racialization. The findings of this research point to the need to understand why middle-class second-generation Americans are ethnically attached to urban enclaves.
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Sharma, Neha, Deepika Shaligram, and Grace H. Yoon. "Engaging South Asian youth and families: A clinical review." International Journal of Social Psychiatry 66, no. 6 (May 25, 2020): 584–92. http://dx.doi.org/10.1177/0020764020922881.

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Objective: South Asians (SAs), a rapidly growing minority group in the United States are underrepresented in mental health research. They represent a unique sub-group of Asian immigrants in that their journey to the United States in the last 50 years was driven by the pursuit of academic and career opportunities. Our goal is to provide a topical overview of factors contributing to the mental health challenges of South Asian American (SAA) youth and to describe culturally sensitive approaches that would provide effective treatment for SAA youth and their families. Methods: We conducted a review of published literature in PubMed and PsycInfo search engines using the key words South Asian immigrants, South Asian Americans, psychological, psychiatric, mental health treatment, therapy and interventions. Results: The challenges faced by these highly educated families are distinctive in that there is a struggle to maintain ethnic identity based on collectivism while embracing American ideals of individualism. These opposing values along with model minority expectations put SAs at high risk for mental health concerns and acculturative family distancing. Furthermore, mental health stigma impedes help-seeking. Mental health practitioners must navigate the different value systems of the parent–child dyad without ostracizing either generation and deliver effective care. Hence, culturally adapted family therapy and community-based approaches may be particularly relevant in SA youth. Conclusion: Our article outlines common family attitudes and issues pertinent to mental health in youth and discusses useful clinical approaches to dealing with SAA youth and their families.
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Schwartz, Gabriel L., and Jaquelyn L. Jahn. "Disaggregating Asian American and Pacific Islander Risk of Fatal Police Violence." PLOS ONE 17, no. 10 (October 10, 2022): e0274745. http://dx.doi.org/10.1371/journal.pone.0274745.

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High rates and racial inequities in U.S. fatal police violence are an urgent area of public health concern and policy attention. Asian Americans and Pacific Islanders (AAPIs) have been described as experiencing low rates of fatal police violence, yet AAPI subgroups vary widely on nearly every demographic and economic metric. Here, we calculate fatal police violence rates by AAPI regional and national/ethnic background, finding wide variation. We compile a list of AAPI people killed in interactions with police in 2013–2019, then use web searches and surname algorithms to identify decedents’ backgrounds. Rates are then calculated by combining this numerator data with population denominators from the American Community Survey and fitting Poisson models. Excluding 18% of deaths with missing regional backgrounds, East and South Asian Americans died at a rate of 0.05 and 0.04 deaths per 100,000 (95% CI: 0.04–0.06 and 0.02–0.08), respectively, less than a third of Southeast Asian Americans’ rate (0.16, CI: 0.13–0.19). Pacific Islanders suffered higher rates (0.88, CI: 0.65–1.19), on par with Native and Black Americans. More granularly, Southeast Asian American groups displaced by US war in Southeast Asia suffered higher rates than others from the same region. Traditional racial classifications thus obscure high risks of fatal police violence for AAPI subgroups. Disaggregation is needed to improve responses to fatal police violence and its racial/ethnic inequities.
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Jha, Aruna, Manik Ahuja, and Rajvi J. Wani. "Suicide Among South Asians in the United States: A Growing Public Health Problem." SAGE Open 12, no. 4 (October 2022): 215824402211403. http://dx.doi.org/10.1177/21582440221140378.

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This research study quantifies and describes suicide among South Asian Americans (SAAs), an emerging population that are underrepresented group in suicide research. The purpose of this study was to examine key characteristics of suicide deaths among SAAs. Data were employed from DuPage County, IL, a county with a large SAA population. Following federal recommendations for disaggregating Asian American data at a granular level, four SAA researchers used name recognition to identify all SAA cases classified as suicide in the DuPage County coroner’s database from 2001 to 2017 ( N = 38). Coroner’s reports were analyzed for contextual details and correlating factors specific to each suicide. Overall, 76.3% of victims were male and 45.0% were married. An analysis of the coroner reports established that 71.1% of decedents showed behavioral disorders that were predisposing risk factors for suicide including mental health diagnoses (57.9%), and a reported prior suicide attempt (21.1%). Among these decedents only 34.2% had received any prior psychiatric care. Significant errors in racial classification of SAAs, lead to a gross undercount of SAA deaths by suicide with 55% of South Asian suicides assigned to a different race or ethnic group. Future studies must increase the scope of this research to other geographic locations with high concentrations of SAAs and examine the risk factors for suicide among SAAs, one of the fastest growing ethnic populations in the U.S.
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Chuang, Angie. "Representations of Foreign versus (Asian) American Identity in a Mass-Shooting Case." Journalism & Mass Communication Quarterly 89, no. 2 (March 13, 2012): 244–60. http://dx.doi.org/10.1177/1077699012439179.

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Scholarship on media representations of Asian minority identity has established that historic constructions of the Other perpetuate a conflation of ethnic with foreign. Previous studies of Seung-Hui Cho and the 2007 Virginia Tech shootings concluded that though Cho was a South Korean national, news media overemphasized his foreign identity, despite his living in the United States most of his life. This study examines newspaper coverage of the 2009 mass shooting at an immigrant-services center in Binghamton, New York, and of perpetrator Jiverly Wong, who immigrated from Vietnam, had lived in the United States for two decades, and was a naturalized U.S. citizen.
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George, Rosemary Marangoly. "“From Expatriate Aristocrat to Immigrant Nobody”: South Asian Racial Strategies in the Southern Californian Context." Diaspora: A Journal of Transnational Studies 6, no. 1 (March 1997): 31–60. http://dx.doi.org/10.3138/diaspora.6.1.31.

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In post Proposition 187 and Proposition 209 California, there is immense pressure on all Californians to take positions on issues such as affirmative action, immigration policies and practices, “color-blind” futures, and indeed on race itself. Discussion on such issues among the Indian-American communities in Southern California (of which I am a part) has brought to light a certain reluctance to acknowledge a racial identity for oneself and for the community at large. What is refused by nearly all upper and middle class South Asians is not so much a specific racial identity but the very idea of being raced. The only identity that is acknowledged is the cultural and ethnic one of being no more and no less than “Indian-American”; when pressed, the commonly offered affiliation approaching a racial category that is seen as acceptable is “Aryan.”
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Khan, Mushira, Sheetal Shah, and Ajla Basic. "Like A Dew Drop On A Lotus Leaf: Perceptions Of Aging Well In South Asian American Older Adults." Innovation in Aging 5, Supplement_1 (December 1, 2021): 1010–11. http://dx.doi.org/10.1093/geroni/igab046.3622.

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Abstract Past research has underscored four key themes prevalent in popular and scientific discourse on successful aging in North America – the emphasis on individual agency and control; continuing productive activity into old age; the value of independence in late life; and an ideal construction of permanent personhood, wherein the realities of mortality and decline are inadequately addressed (Lamb, 2014). Yet, the meanings attached to successful aging differ across cultures and are not very well-understood. The Perceptions of Aging Well in Diverse Populations study aims to acquire a holistic understanding of the attitudes and beliefs around aging well across cultures and to identify the similarities and differences in these perceptions within diverse racial and ethnic groups. This presentation highlights preliminary findings from in-depth, semi-structured qualitative interviews with South Asian Americans 50 years and older (n=19; 9 men, 10 women). Participants shared that a sense of inevitability and aging with “grace”, “dignity”, and “wisdom” were key components of successful aging. Maintaining good health, keeping a positive attitude, and remaining independent in later life appeared motivated primarily by a desire to remain connected to, but not necessarily “burden” adult children with caregiving responsibilities. Religious faith and spiritual well-being, availability of support systems, and a sense of community were key facilitators. Limited English proficiency and loneliness posed challenges to aging well, particularly in late-life immigrants. These findings provide unique insights into subjective perceptions of successful aging and may help inform programs and policies that support the health and well-being of older South Asian Americans.
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Mitchell, Barbara A., and Sandeep K. Dhillon. "Happily Ever After or Not? Marital Quality among Culturally Diverse Older-Aged Canadian Parents." Journal of Comparative Family Studies 54, no. 1 (April 1, 2023): 51–74. http://dx.doi.org/10.3138/jcfs.54.1.050.

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The quality of partnered relationships is integral to individual and family health and well-being over the life span. Significant shifts in ethno-cultural diversity, parental roles, and family life contribute to more complex partnership experiences in North American society. Drawing from a socio-cultural life course lens, we examine parental marital satisfaction/quality in later life in terms of ethnicity, socio-demographic variables (e.g., ethnic identity, gender, age, health status) and family context (e.g., presence of children at home, intergenerational relations, retirement status). Data are drawn from a sample of 454 married/partnered adults aged 50+ with a least one child aged 19–35 who reside in Metro Vancouver, British Columbia, from four cultural groups: British, Chinese, Persian/Iranian, and South Asian. Using Ordinary Linear Regression, we model predictors of three dependent variables: global marital satisfaction and two sub-scales, including positive and negative emotional/cognitive appraisals of relationship quality. Several ethnic group contrasts were supported, with Chinese reporting lower global marital satisfaction than the South Asians and Persian/Iranians reporting lower levels of positive marital appraisals than the South Asians. In addition, these associations were nuanced by interactions between ethnicity and gender, revealing distinct relationships with the dependent variables. Results also support associations for several covariates. In particular, greater income satisfaction and those reporting lower conflict with their children had higher marital quality; and males and those reporting better health only had positive associations with the global marital satisfaction scale. Implications for theorizing relationship quality in later life and recommendations for those who work with culturally diverse older adults (e.g., mental health care professionals, community service providers) are discussed.
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Bacchus, Nazreen S. "Resisting Islamophobia: Muslims Seeking American Integration Through Spiritual Growth, Community Organizing and Political Activism." American Journal of Islamic Social Sciences 36, no. 4 (October 7, 2019): 1–26. http://dx.doi.org/10.35632/ajiss.v36i4.548.

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Since 9/11, second-generation Muslims have experienced an increase in religious discrimination that has presented several challenges to their American integration. Scholars have noted that Muslims are often marginalized and “othered” because of their religious beliefs, attire choices and non-Western ethnic origins. In New York, Arabs, South Asians and Africans are the predominant ethnic groups practicing Islam. Although Muslim communities are ethnically and racially diverse, they are categorized in ways that have transformed their religious identity into a racialized group. This new form of racial amalgamation is not constructed on underlying skin color similarities but on their religious adherence to Islam. The War on Terror has complicated the image of Muslims by circulating Islamophobia, or the fear of Muslims and Islam, onto American society. Political rhetoric targeting Muslim communities has also incited new ways of misinterpreting Qur’anic text to further marginalize them. Second-generation Muslim Americans are responding to Islamophobia by reframing the negative depictions about their identities through community-based activism. This paper takes an intersectionality approach to understanding how Muslims across the New York metro area are managing their religious identities as they seek to develop a sense of belonging in American society. This ethnographic case study addresses how second-generation Muslims are resisting Islamophobia through community building, civic engagement, and college student associations. Countering Islamophobia has become part of the everyday life experience for Muslims in New York and is currently their main trajectory for integration into American society.
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Dissertations / Theses on the topic "South asian americans – ethnic identity"

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Khandelwal, Radhika. "South Asian Americans’ Identity Journeys to Becoming Critically Conscious Educators." Digital Commons at Loyola Marymount University and Loyola Law School, 2020. https://digitalcommons.lmu.edu/etd/930.

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Typical identity stereotypes for South Asian Americans, such as the model minority myth, do not convincingly support a trajectory into K–12 education, as South Asian Americans are not readily seen as agents for social change. This qualitative study explored how South Asian American educators’ understanding of their ethnic and racial identity interplayed with their practice as critically conscious educators for social justice. Eleven participants who self-identified as social-justice-oriented were interviewed to share their experiences as South Asian American educators. Their responses revealed South Asian American educators develop their ethnic identity consciousness in complex ways, demonstrating self-awareness and subsequently draw upon their ethnic attachment and racialized experiences to perform as critically conscious educators, developing strong relationships with students from marginalized backgrounds and advancing equity in their schools. The participants’ positionalities reveal that South Asian Americans have tremendous potential as educators for social justice in education.
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Kansal, Shobha P. "The Impact of Education on South Asian American Identity Negotiation." University of Cincinnati / OhioLINK, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1554215844841173.

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Shaheen, Shabana. "The Identity Formation of South Asians: A Phenomenological Study." VCU Scholars Compass, 2017. http://scholarscompass.vcu.edu/etd/5042.

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This research explores the lived experiences of South Asians college students. This research, through a qualitative study that is rooted in the philosophy of phenomenology, explores the essence South Asians’ identity formation. Qualitative data was collected through semi-structured interviews with South Asian college students. The data analysis was under a phenomenological lens that centered the lived experiences and the essence of these experiences in the results. Seven themes emerged from this phenomenological study: negotiating bicultural identity, model minority expectations, meaningful impact of religious spaces, understandings of intra-community tensions, racialization of Islamophobia, understandings of South Asian identity and efficacy of Asian American identity. This study’s findings provide a foundation to build a more expansive framework for understanding the identity formation of South Asians.
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Garrett, Heather Kaori. "FESTIVALS, SPORT, AND FOOD: JAPANESE AMERICAN COMMUNITY REDEVELOPMENT IN POSTWAR LOS ANGELES AND SOUTH BAY." CSUSB ScholarWorks, 2017. https://scholarworks.lib.csusb.edu/etd/477.

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This study fills a critical gap in research on the immediate postwar history of Japanese American community culture in Los Angeles and South Bay. The purpose of this thesis is to contribute research and literature of the immediate postwar period between the late 1940s resettlement period and the 1960s. During the early to mid-1940s, Americans witnessed World War II and the unlawful incarceration of over 120,000 Japanese Americans. In the 1960s, the Sansei (third generation) started to reshape the character and cultural expressions of Japanese American communities, including their development of the Yellow Power Movement in the context of the Black and Brown Power Movements in California. The period between these bookends, however, requires further research and academic study, and it is to the literature of the immediate postwar period that this thesis contributes. Furthermore, this thesis contributes to the nearly absent literature of Japanese American community redevelopment in the transboundary Los Angeles/South Bay area. It is in this area that we find the largest and fastest growing postwar Japanese American population in the country. This community built lasting networks and relationships through the revival of cultural celebrations like Obon and Nisei Week, sport and recreation – namely baseball and bowling, and ethnic resources in the form of food and ethnic markets. These relationships laid the foundations for later social activism and the redefining of the Japanese American community. Far from a period of silence or inactivity, Japanese Americans actively shaped and reshaped their communities in ways that refused to allow the wartime incarceration experience, so fresh in their minds, to define them.
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Sinha, Cynthia B. "Dynamic Parenting: Ethnic Identity Construction in the Second-Generation Indian American Family." Digital Archive @ GSU, 2010. http://digitalarchive.gsu.edu/sociology_diss/59.

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This study explores Indian culture in second-generation Indian American families. For the most part, this generation was not socialized to Indian culture in India, which raises the question, how do parents maintain and teach culture to their third-generation children? To answer this question, I interviewed 18 second-generation Indian American couples who had at least one child. Rather than focus on how assimilated or Americanized the families were, I examine the maintenance of Indian culture. Instead of envisioning culture as a binary between “Indian” and “American,” second-generation parents often experience “Indianness” and “Americanness” as interwoven in ways that were not always easily articulated. I also explore the co-ethnic matrimonial process of my participants to reveal the salience of Indian-American identity in their lives. A common experience among my participants was the tendency of mainstream American non-Indians to question Indian-Americans about India and Indian culture. My participants frequently were called upon to be “cultural ambassadors” to curious non-Indians. Religion served as a primary conduit for teaching Indian culture to third-generation children. Moreover, religion and ethnic identity were often conflated. Mothers and fathers share the responsibility of teaching religion to third-generation children. However, mothers tend to be the cultural keepers of the more visible cultural objects and experiences, such as, food, clothing, and language. Fathers were more likely to contribute to childcare than housework. The fathers in my study believe they father in a different social context than their fathers did. By negotiating Indian and American culture, fathers parent in a way that capitalizes on what they perceive as the “best of both worlds.” Links to the local and transnational community were critical to maintaining ties to other co-ethnics and raising children within the culture. Furthermore, most of the parents in my study said they would prefer that their children eventually marry co-ethnics in order to maintain the link to the Indian-American community. Ultimately, I found that Indian culture endures across first- and second-generation Indian Americans. However, “culture” is not a fixed or monolithic object; families continue to modify traditions to meet their emotional and cultural needs.
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Patchill, Teresa. "The impact of ethnic identity on stereotypes." CSUSB ScholarWorks, 1995. https://scholarworks.lib.csusb.edu/etd-project/489.

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Shah, Ambreen. "South Asian Muslims : adjustments to British citizenship." Thesis, University of Bedfordshire, 2002. http://hdl.handle.net/10547/292565.

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Over the last twenty years there has been growing evidence of a distinct Islamic identity emerging from within the Western world, an identity that has been portrayed as incompatible with Western ideals. This thesis is based on a small-scale qualitative study of the reality of this identity, as experienced by twenty-three South Asian Muslims living in the south of England, and the impact on notions of citizenship and the rights and obligations this infers. The thesis contrasts Western notions of citizenship with Islamic thinking. It recognises that although there are points of convergence between the two, a fundamental difference remains. It is argued, where Western notions of citizenship give priority to individual sovereignty, Islamic notions place sovereignty in God and as such define citizenship as the relationship of the individual not to the state, but to God via the state. The thesis explores how this Islamic ideal is made relevant by South Asian Muslims living in Britain. Theoretically the thesis explores the way in which Muslim identity is universal, group centred and individual. It is argued that, despite differences, as humans we do share some universally shared values that give us a 'cornman human identity'. However these shared values are culturally embedded and experienced through distinct (albeit complex) 'cultural communities'. It is argued that just because people have, in certain circumstances, a group identity, it should not necessarily lead to the conclusion that everyone in that group will experience that identity in the same way. As such identity is simultaneously individual. Results of the research suggest that for South Asian Muslims of Britain assimilation is impossible and largely undesirable. However, they suggest that this does not mean that most Muslims do not want to be an 'integrated' aspect of British life. However integration does not mean 'being the same as'. There is a strong recognition that Muslims are different and there is to a large extent a desire for this difference to be maintained. Final analysis, of the data generated, indicates that there are four ideal typical strategies employed by British Muslims in making sense of their faith in the British context. These are identified as: That of 'Lapsed'/ambivalent Muslims where Islam is deemed important in that is provides a 'moral code' by which to live life but is, in the main, relegated to the private sphere. That of Selective Muslims where being a Muslim is of importance but for whom Islam does not impact on their lives in any substantive way. That of 'Traditional' Muslims where being a Muslim is very important but of equal importance is the ethno-cultural similarities they have with other Muslims. That of Engaged Muslims where there is an active engagement with Islam and a conscientious effort to implement Islam in all aspects of life Three levels of engagement with British society are also identified (although it must be recognised engagement with Islam does not necessarily lead to (dis)engagement with citizenship/the public sphere): engagement, partial engagement and disengagement. The thesis recognises that a multiculturalist paradigm has encouraged difference to be seen as static and unchanging, rather then fluid and dynamic as it is in reality. In this context Muslims' desire to keep to their faith (even if it is variously expressed), and retain (certain) social differences can be misunderstood as an unwillingness to 'integrate'. An ethnic notion of citizenship has made it hard for Muslims to be equal citizens contributing to their sense of being an 'outsider'. This thesis argues for a more inclusive definition of citizenship that understands that citizens will have multiple loyalties and responsibilities. Essentialist notions of Islam have perpetuated the misconception of Muslims as different with no commonalties with majority society. This is at the expense of historically rooted social and economic deprivation, and continuing (albeit not as obvious) prejudice and discrimination that many Muslim communities experience.
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Alarcon, Maria Cielo B. "The relationship between womanist identity attitudes, cultural identity, and acculturation to Asian American women's self-esteem." Virtual Press, 1997. http://liblink.bsu.edu/uhtbin/catkey/1063210.

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The current study examined the interrelationships among womanist identity, cultural identity, acculturation, and self-esteem in 74 Asian American women who are currently enrolled in or who have graduated from a college or university in the United States. It was hypothesized that Internalization attitudes, cultural identity, and acculturation would predict self-esteem among Asian American women. It was also hypothesized that cultural identity (Ethnic Identification) and acculturation would be negatively correlated with each other. Results of the simultaneous multiple regression analysis indicated that Internalization attitudes and cultural identity were both significant predictors of self-esteem. Asian American women with higher levels of Internalization attitudes had higher levels of self-esteem, consistent with Ossana, Helms, and Leonard's (1992) study. Asian American women with higher levels of Marginal attitudes had lower levels of self-esteem. Results, however, yielded no significant relationship between acculturation and self-esteem. A correlational analysis revealed a significant negative correlation between cultural identity (Ethnic Identification) and acculturation, confirming Lee's (1988) assertion that acculturation decreases cultural identity.
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Hai, Nadeem. "Second generation South Asian Muslims' conceptualisations of religious and ethnic identity." Thesis, London Metropolitan University, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.426597.

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Srinivasan, Ragini Tharoor. "The Smithsonian Beside Itself: Exhibiting Indian Americans in the Era of New India." University of Minnesota Press, 2015. http://hdl.handle.net/10150/625791.

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Books on the topic "South asian americans – ethnic identity"

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Jain, Anupama. How to be South Asian in America: Narratives of ambivalence and belonging. Philadelphia: Temple University Press, 2011.

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1952-, Rajan Gita, and Sharma Shailja, eds. New cosmopolitanisms: South Asians in the US. Stanford, Calif: Stanford University Press, 2006.

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1962-, Bahri Deepika, and Vasudeva Mary 1966-, eds. Between the lines: South Asians and postcoloniality. Philadelphia: Temple University Press, 1996.

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Saṅgītā, Guptā, ed. Emerging voices: South Asian American women redefine self, family, and community. Walnut Creek: AltaMira Press, 1999.

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Daiya, Kavita. Violent belongings: Partition, gender, and national culture in postcolonial India. Philadelphia: Temple University Press, 2008.

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Min, Pyong Gap. The second generation: Ethnic identity among Asian Americans. Walnut Creek, CA: AltaMira Press, 2003.

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World Conference against Racism, Racial Discrimination, Xenophobia, and Related Intolerance (2001 Durban, South Africa). Race: Identity, caste & conflict in the south Asian context. Colombo: International Centre for Ethnic Studies, 2004.

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Milton, Israel, Wagle N. K, and University of Toronto. Centre for South Asian Studies., eds. Ethnicity, identity, migration: The South Asian context. Toronto: Centre for South Asian Studies, University of Toronto, 1993.

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Tondi, Franco. Asian Americans in the 21st century. Rome: Aracne, 2021.

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Imsong, Mar. God, land, people: An ethnic Naga identity. Dimapur, Nagaland, India: Heritage Publishing House, 2011.

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Book chapters on the topic "South asian americans – ethnic identity"

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de Jesus, Melinda L. "Acts of “Desicreation”: Urban Space and South Asian American Identity in Tanuja Desai Hidier’s Born Confused." In Ethnic Literary Traditions in American Children's Literature, 135–45. New York: Palgrave Macmillan US, 2009. http://dx.doi.org/10.1057/9780230101524_12.

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Sharma, Himadhari, and Sruthi Swami. "South Asian American Identity." In Counseling and Psychotherapy for South Asian Americans, 55–74. New York: Routledge, 2022. http://dx.doi.org/10.4324/9781003081548-4.

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Kaduvettoor-Davidson, Anju, and Ryan D. Weatherford. "South Asian Identity in the United States." In Biopsychosocial Approaches to Understanding Health in South Asian Americans, 33–49. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-91120-5_3.

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Bhatia, Sunil, and Anjali Ram. "South Asian Immigration to United States: A Brief History Within the Context of Race, Politics, and Identity." In Biopsychosocial Approaches to Understanding Health in South Asian Americans, 15–32. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-91120-5_2.

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Al-Kuwari, Shaikha H. "History and Culture of Muslims in America." In Arab Americans in the United States, 25–42. Singapore: Springer Nature Singapore, 2024. http://dx.doi.org/10.1007/978-981-99-7417-7_3.

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AbstractThis chapter offers a comprehensive review of the history of Muslims in America. The chapter will be divided into three sections. The first section reviews the history of Muslims in America, including African American Muslims, Arab American Muslims, and South Asian American Muslims, and their immigration history, as well as Islamic movements and the groups’ relationships. The second section of the chapter will discuss the significance of mosques in the lives of American Muslim immigrants. This section will include ethnographic observations related to the experience of visiting mosques and the dynamic political and religious roles of mosques in Dearborn, MI. The third section of the chapter addresses the culture and identity of American Muslim immigrants as they relate to family and marriage, gender roles, and identity formation.
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Yoshioka, Marianne R., and Tazuko Shibusawa. "Psychosocial Measures For Asian Pacific Americans." In Evidence-Based Practice Manual: Research and Outcome Measures in Health and Human Services, 488–95. Oxford University PressNew York, NY, 2004. http://dx.doi.org/10.1093/oso/9780195165005.003.0052.

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Abstract Asian Pacific Americans (APAs) are one of the fastest growing minority groups in the United States. According to the 2000 census, there are approximately 12.5 million APAs, who constitute 4.5 percent of the U.S. population. In 2020 this number is expected to increase to 6% (Lai, Arguelles, 2003). APAs are a diverse population embracing approximately 50 ethnic groups (Chun, Enomoto,, Sue, 1996) and several religions, including Buddism, Christianity, Hinduism, and Islam. These ethnic groups are often categorized within four large subgroups: East Asians (e.g., Chinese, Koreans, and Japanese); South Asians (e.g., Indians and Pakistanis); Southeast Asians (e.g., Vietnamese and Cambodians); and Pacific Islanders (e.g., native Hawaiian and Samoans). Currently, 15% of APAs identify as multiracial (Lai, Arguelles, 2003).
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Lee, Jae-Hyup. "Historical Aspects of Asian Americans." In Dynamics of Ethnic Identity, 33–43. Routledge, 2018. http://dx.doi.org/10.4324/9781315805160-4.

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Hickey, M. Gail. "‘So, Are You Hindi?'." In Advances in Educational Marketing, Administration, and Leadership, 58–83. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-5695-5.ch003.

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Immigrant children and adolescents living in the United States encounter significant stressors during the acculturation process, particularly in schools. South Asian immigrants tend to identify strongly with religious and geographic region background. This study investigates intersections between religion and education in U.S. South Asians' post-migration experiences in the American Midwest. Findings suggest South Asian children in U.S. schools are confronted daily by the duality between their parents' birth culture and mainstream values and traditions of the host culture. Participants and their families experience prejudice, discrimination, and racism as they engage in daily social, work, and school activities. Reported incidents of prejudice range from judgments about English-speaking ability to doubts about the South Asian education system to prepare workers for U.S. jobs. Findings show religious affiliation, foreign accent, skin color, ethnic dress, and non-Euro-American physical features create barriers for South Asians trying to fit into everyday American society.
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Hickey, M. Gail. "“So, Are You Hindi?”." In Immigration and the Current Social, Political, and Economic Climate, 373–91. IGI Global, 2019. http://dx.doi.org/10.4018/978-1-5225-6918-3.ch021.

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Immigrant children and adolescents living in the United States encounter significant stressors during the acculturation process, particularly in the schooling context. South Asian immigrants identify strongly with religious and geographic region background. This chapter investigates intersections between religion and education in U.S. South Asians' post-migration experiences in the American Midwest. Findings suggest South Asian children enrolled in U.S. schools are confronted daily by the duality between their parents' birth culture and mainstream values and traditions of the host culture. Participants and their families experience prejudice and racism in daily activities, including school. Prejudice ranges from judgments about English-speaking ability to doubts about the South Asian education system to prepare workers for U.S. jobs. Findings show religious affiliation, accent, skin color, and ethnic dress create barriers for South Asians trying to fit into everyday American society.
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"“Are You Chinese or What ” Ethnic Identity Among Asian Americans." In Racial and Ethnic Identity in School Practices, 117–32. Routledge, 1999. http://dx.doi.org/10.4324/9781410601568-12.

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Conference papers on the topic "South asian americans – ethnic identity"

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Das, Joita. "Deoli Days: The Internment of the Ethnic Chinese of India, the Overseas Chinese Identity and Nation-Building in South Asia." In The Asian Conference on Asian Studies 2023. The International Academic Forum(IAFOR), 2023. http://dx.doi.org/10.22492/issn.2187-4735.2023.4.

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Bhat, Raj Nath. "Language, Culture and History: Towards Building a Khmer Narrative." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.3-2.

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Genetic and geological studies reveal that following the melting of snows 22,000 years ago, the post Ice-age Sundaland peoples’ migrations as well as other peoples’ migrations spread the ancestors of the two distinct ethnic groups Austronesian and Austroasiatic to various East and South–East Asian countries. Some of the Austroasiatic groups must have migrated to Northeast India at a later date, and whose descendants are today’s Munda-speaking people of Northeast, East and Southcentral India. Language is the store-house of one’s ancestral knowledge, the community’s history, its skills, customs, rituals and rites, attire and cuisine, sports and games, pleasantries and sorrows, terrain and geography, climate and seasons, family and neighbourhoods, greetings and address-forms and so on. Language loss leads to loss of social identity and cultural knowledge, loss of ecological knowledge, and much more. Linguistic hegemony marginalizes and subdues the mother-tongues of the peripheral groups of a society, thereby the community’s narratives, histories, skills etc. are erased from their memories, and fabricated narratives are created to replace them. Each social-group has its own norms of extending respect to a hearer, and a stranger. Similarly there are social rules of expressing grief, condoling, consoling, mourning and so on. The emergence of nation-states after the 2nd World War has made it imperative for every social group to build an authentic, indigenous narrative with intellectual rigour to sustain itself politically and ideologically and progress forward peacefully. The present essay will attempt to introduce variants of linguistic-anthropology practiced in the West, and their genesis and importance for the Asian speech communities. An attempt shall be made to outline a Khymer narrative with inputs from Khymer History, Art and Architecture, Agriculture and Language, for the scholars to take into account, for putting Cambodia on the path to peace, progress and development.
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