Статті в журналах: "Cultural assimilation"

1

Christison, Kathleen. "Assimilation or Cultural Identification." Journal of Palestine Studies 25, no. 3 (1996): 108–9. http://dx.doi.org/10.2307/2538268.

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Tsuji, Stephen R. J. "Indigenous Environmental Justice and Sustainability: What Is Environmental Assimilation?" Sustainability 13, no. 15 (July 27, 2021): 8382. http://dx.doi.org/10.3390/su13158382.

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Canada has a long history of assimilative efforts with respect to Indigenous peoples. Legal assimilation efforts occurred on two fronts: the voluntary and involuntary enfranchisement of First Nations people, and the dissolution of First Nations reserve lands. Cultural assimilation occurred through the residential school system, and the removal of Indigenous children from their homes by Canadian child welfare agencies in the “sixties scoop”. Another form of assimilation is through environmental assimilation. I define environmental assimilation as changes to the environment through development, to the extent whereby the environment can no longer support Indigenous cultural activities. Herein, I examine environmental assimilation in northern Ontario, Canada. The “taken-up” clause in Treaty No. 9, the “Exemption Orders” in the Far North Act, the “Except” stipulation in the Mining Amendment Act, and the unilateral streamlining of projects in the Green Energy Act and the COVID-19 Economic Recovery Act—these pieces of legislation pose threats to the environment and serve to facilitate the reality of contemporary environmental assimilation of First Nations.

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3

Monteiro, Stein. "Cultural Assimilation: Learning and Sorting." Review of Economic Analysis 13, no. 2 (June 28, 2021): 115–56. http://dx.doi.org/10.15353/rea.v13i2.4045.

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immigrants have greater exposure to co-ethnics, leading to fewer incentives to learn the local culture and assimilate. In this paper, the exposure channel through which source country richness affects assimilating immigration is modelled through neighbourhood location choices and incentives to learn the local culture in the host country. Two equilibrium outcomes are identified, in which, there is either only assimilating immigration in at least one neighbourhood of the host country (sorting equilibrium) when immigration is from a rich source country, or there is some non-assimilating immigration in all neighbourhoods (mixed equilibrium) when immigration is from a poor source country. The presence of this exposure channel is tested using data from the Longitudinal Survey of Immigrants in Canada: waves 1-3. Learning, rather than sorting into co-ethnic communities, is the main factor operating in the exposure channel between source country richness and assimilating immigration.

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4

Kónya, István. "Optimal Immigration and Cultural Assimilation." Journal of Labor Economics 25, no. 2 (April 2007): 367–91. http://dx.doi.org/10.1086/511378.

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5

De Luca, Giacomo, Jeroen Schokkaert, and Johan Swinnen. "Cultural Differences, Assimilation, and Behavior." Journal of Sports Economics 16, no. 5 (July 18, 2013): 508–30. http://dx.doi.org/10.1177/1527002513495876.

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6

Tsuji, Stephen R. J. "Canada’s Impact Assessment Act, 2019: Indigenous Peoples, Cultural Sustainability, and Environmental Justice." Sustainability 14, no. 6 (March 16, 2022): 3501. http://dx.doi.org/10.3390/su14063501.

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It is well documented that the colonizers of Canada have long coveted the ancestral homelands of the Canadian Indigenous peoples for settlement and development. With this end goal in mind, it is not surprising that there exists an extensive history of assimilative efforts by the colonizers with respect to the Indigenous peoples of Canada—for example, legal assimilation through enfranchisement (voluntary and involuntary) and blood quantum requirements, and cultural assimilation through residential schools and the “sixties scoop”. Another form of assimilation is environmental assimilation, that is, colonial development on Indigenous homelands to the extent whereby Indigenous cultural activities can no longer be supported in the development-transformed environment. Herein, I examine Bill C-69, a Government of Canada omnibus bill, through an environmental justice lens in the context of development across Canada on Indigenous homelands and impacts on Indigenous cultural sustainability. Specifically, Part 1 (i.e., the Impact Assessment Act, 2019) and Part 3 (i.e., the Canadian Navigable Waters Act, 2019) of Bill C-69 pose significant threats to Indigenous cultural sustainability. Through an environmental justice lens, procedural aspects include the use of the project list and scheduled waterways, the discretionary decision-making powers of the Government of Canada representatives, and the lack of acknowledgement of procedural elements of the environmental assessment processes that are constitutionally protected in comprehensive land claims. While, distributive justice aspects consist of unsustainable development from an Indigenous perspective, whereby environmental costs and benefits have been (and will be) distributed inequitably. Bill C-69 is a flawed statute that reinforces the colonial policy of assimilation.

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Famitha Banu, A., and M. H. Mohamed Rafiq. "Assimilation and Resistance: Cultural Negotiations in Elif Shafak’s Honour." Shanlax International Journal of English 12, S1-Dec (December 14, 2023): 79–81. http://dx.doi.org/10.34293/rtdh.v12is1-dec.33.

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Honour by Elif Shafak intricately explores cultural negotiations within the Toprak family as they grapple with assimilation and resistance in Istanbul and London. Elif Shafak, a Turkish-British author known for her masterful storytelling and exploration of cultural complexities, brings to life characters facing the challenges of adapting to new environments while preserving their cultural identity. Shafak’s works often delve into the intersections of culture, identity and societal expectations, reflecting her keen insight into the human experience. The themes of assimilation, resistance and cultural negotiations are recurring motif in literature, reflecting the broader human experience of adapting to societal changes while maintaining cultural roots. Through characters and narratives, literature explores the tension between assimilating into dominant cultures and resisting the erosion of one’s cultural identity. This theme provides a rich landscape for examining the complexities of identity formation, societal expectations and the enduring struggle to balance tradition with the demands of a changing world. Shafak’s Honour stands as a poignant example of how literature can illuminate the nuanced dynamics of cultural negotiation, resonating with readers on a universal level.

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8

Menchaca, Martha. "Chicano-Mexican Cultural Assimilation and Anglo-Saxon Cultural Dominance." Hispanic Journal of Behavioral Sciences 11, no. 3 (August 1989): 203–31. http://dx.doi.org/10.1177/07399863890113001.

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9

Ramírez. "Cultural Politics and Resistance to Assimilation." Current Anthropology 40, no. 5 (1999): 738. http://dx.doi.org/10.2307/3596405.

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10

Crowley, Daniel J. "CULTURAL ASSIMILATION IN A MULTIRACIAL SOCIETY." Annals of the New York Academy of Sciences 83, no. 5 (December 15, 2006): 850–54. http://dx.doi.org/10.1111/j.1749-6632.1960.tb46092.x.

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11

Facchini, Giovanni, Eleonora Patacchini, and Max F. Steinhardt. "Migration, Friendship Ties, and Cultural Assimilation." Scandinavian Journal of Economics 117, no. 2 (November 27, 2014): 619–49. http://dx.doi.org/10.1111/sjoe.12096.

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12

Alcalá, Rosa. "Assimilation." Critical Quarterly 64, no. 3 (October 2022): 59–60. http://dx.doi.org/10.1111/criq.12680.

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13

Verdier, Thierry, and Yves Zenou. "Cultural leader and the dynamics of assimilation." Journal of Economic Theory 175 (May 2018): 374–414. http://dx.doi.org/10.1016/j.jet.2018.01.019.

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14

Rajendra Prasad Chapagaee. "Cultural Assimilation Creating Third Culture in Sumnima." Interdisciplinary Journal of Management and Social Sciences 3, no. 2 (December 31, 2022): 78–86. http://dx.doi.org/10.3126/ijmss.v3i2.50264.

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Sumnima, a psychological love story between Aryan boy and Kirati girl raises some cultural and philosophical issues of cultural reality of Nepal. Cultural values in Nepal are conflicting but there is a unique understanding and co-ordination between the differing cultural and religious philosophies. Sumnima stands for Kirat's cultural philosophy and Somadattafor Aryan philosophy. Sumnima thinks body to be more important than soul. She believes on materialism, living life and real world. She wants to live with nature discarding all sorts of artificialities and formalities. She does not believe in the life after death. Sumnima is a symbol of materialism whereas Somadatta is of spiritualism. A blind follower of Aryan dogmatic principles, he is guided by Aryan religious, spiritual and cultural philosophy. He believes on eternity and immortality of soul. In course of time, he realizes the importance of Sumnima's culture, her philosophy of life and world. He is serious about his spiritual goals but succumbs to the charms of materialistic world. His son, an Aryan boy, marries Sumnima's daughter, a Kirati girl. Marriage between a boy and a girl of two opposite cultures signifies cultural assimilation and harmonization along with the unity in diversity. It connotes cultural liberalization and reformation in the ancient cultures of Nepal. Abstract ideas of Aryan culture and factual ideas of Kirat culture are integrated to create a new culture that brings the philosophy of materialism and spiritualism, or body and soul together. Cultural liberalism defeats the cultural and religious orthodoxy.

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15

Jiménez, Tomás R., and David Fitzgerald. "MEXICAN ASSIMILATION." Du Bois Review: Social Science Research on Race 4, no. 2 (2007): 337–54. http://dx.doi.org/10.1017/s1742058x07070191.

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One of the principal theoretical and policy questions in the sociology of international migration is the extent to which post-1965 immigrants are either assimilating in the United States or remain stuck in an ethnic “underclass.” This paper aims to recast conventional approaches to assimilation through a temporal and spatial reorientation, with special attention to the Mexican-origin case. Attending to the effects of the replenishment of the Mexican-origin population through a constant stream of new immigrants shows significant assimilation taking place temporally between a given immigrant cohort and subsequent generations. Thinking outside the national box, through comparing the growing differences between Mexican migrants and their descendants, on the one hand, and Mexicans who stay in Mexico, on the other, reveals, spatially, a dramatic upward mobility and a process of “homeland dissimilation” that conventional accounts miss. We demonstrate the analytic utility of these two perspectives through an empirical comparison with more orthodox approaches to educational stratification.

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16

Sharma, Pragya, and Anupriya Roy Srivastava. "Cultural syncretism in Jhumpa Lahiri’s “Only Goodness”." Scientific Temper 14, no. 03 (September 27, 2023): 692–95. http://dx.doi.org/10.58414/scientifictemper.2023.14.3.18.

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Cultural syncretism is used as a major tool in analyzing the integrating process of multicultural identities within diasporic communities. Here, majority and minority groups have been dealt with at an equal level; however, in some domains, it is connected to colonialism as it involves mimicking western patterns and behavior, which helps assimilation into the foreign culture. This method of ‘assimilation’ is quite complex because it combines the influence of the dominant or majority group and the folks of other groups share sentiments, memory and the impression of alienation. The term assimilation is constantly used for immigrants from unique cultural identities and encourages the idea of a ‘melting Pot’. This research paper seeks to identify the elements of cultural syncretism in Bengali diasporic communities in the story “only goodness” from the anthology of Jhumpa Lahiri entitled Unaccustomed Earth.

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17

Hashem, Mazen. "Assimilation in American Life." American Journal of Islam and Society 8, no. 1 (March 1, 1991): 83–97. http://dx.doi.org/10.35632/ajis.v8i1.2645.

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AbstractThe influx of Muslim immigrants into America has become steady inthe last decade, a development which raises the need for a theoretical outlookdelineating a model of an Islamic-controlled process of assimilation.Using Gordon’s model of assimilation, the paper suggests an Islamicposition regarding each of his seven types and stages of assimilation.In respect to cultural assimilation, the paper advocates an interactiveprocess of assimilation on the level of extrinsic cultural traits. Such a processutilizes six filtration procedures regarding different kinds of American culturalartifacts. But on the level of intrinsic cultural traits, the paper suggests acounterassimilation position, and considers it a cornerstone in keeping theoriginality of Islam.As to identificational assimilation, the paper defines Islamic boundariesrelevant to each of its three components: ethnic, national, and racial.The paper discusses behavior-receptional and attitude-receptional typesof assimilation in light of patterns of behavior that affect such reciprocity.The paper argues that civic assimilation is a crucial area where much ofthe Muslim community’s efforts could be invested.Finally, the paper briefly discusses marital assimilation and structuralassimilation.IntroductionAssimilation is an important subject that deserves careful considerationfrom minorities, marginal groups, and immigrants. The position of a groupon assimilation has far-reaching effects on its present and future, as well ...

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Sitorus, Mawaddah, Indra Harahap, and Ismet Sari. "Asimilasi Budaya Jawa dan Batak di Desa Batu Tiga Belas Kecamatan Dolok Masihul Kabupaten Serdang Bedagai." YASIN 3, no. 3 (June 6, 2023): 537–45. http://dx.doi.org/10.58578/yasin.v3i3.1199.

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This research is entitled "Assimilation of Javanese and Batak Culture in Batu Tiga Belas Village, Dolok Masihul District, Tengah Bedagai Regency". Assimilation occurs when there are groups of people with different cultural backgrounds interacting directly intensively for a long time. The result of the assimilation process is the thinning of the boundaries between individuals to identify themselves with common interests. That is, adjusting his will with the group. The same goes for one group to another. The formulation of the problem in this study are: 1. What is meant by cultural assimilation? 2. How do people view the assimilation of Javanese and Batak cultural marriages? This study aims to determine the assimilation of Javanese and Batak culture in Batu Tiga Belas Village, Dolok Masihul District, to determine the influence of Javanese and Batak cultural assimilation in Batu Tiga Belas Village, Dolok Masihul District, to increase knowledge for students of the Study of Religions in assimilation between two different tribes. different. The research method used by researchers is an anthropological approach. The findings of this study are: first, there is a change in language, second, there is transmigration of Javanese people to the majority Batak environment because of work in Batu Tiga Belas Village, katiga, there is education outside the village then meets other cultures and adapts, causing marriage.

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Calderon Berumen, Freyca. "Resisting Assimilation to the Melting Pot:." Journal of Culture and Values in Education 2, no. 1 (May 6, 2019): 81–95. http://dx.doi.org/10.46303/jcve.02.01.7.

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The melting pot metaphor suggest that people from different backgrounds come to the United States and through the process of assimilation adapt to a new lifestyle integrating smoothly into the dominant culture. This article argues that immigrants from diverse cultural and ethnic groups that try to keep some of their cultural traditions may encounter conflict when trying to adapt to their life in the new context. The author contends for a cultural curriculum of the home endorsing family cultural values and traditions tha is overlooked by schools and educators, disregarding its potential for enhancing children’s learning process and academic achievement.

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Abdinassir, Nazira. "Asszimilációs és akkulturációs folyamatok az etnikumközi házasságok vizsgálatában." Különleges Bánásmód - Interdiszciplináris folyóirat 10, Special Issue (April 8, 2024): 7–21. http://dx.doi.org/10.18458/kb.2024.si.7.

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Inter-ethnic marriages present a captivating arena for examining assimilation and acculturation processes, where individuals from diverse cultural backgrounds merge their identities. This article delves into the dynamics of inter-ethnic marriages in the Turkestan region of Southern Kazakhstan through the lens of assimilation and acculturation theories. Utilizing data collected from 45 interviews across five villages, including Zhana Iqan, Hantagy, Shornak, Turki poselkasy, and Kentau, the study explores various aspects of daily life such as language usage, religious practices, traditions, cuisine, and ethnic values. Research questions probe how individuals negotiate cultural differences in their interactions and interpret multicultural coexistence through assimilation, acculturation, and dissimilation theories. The hypothesis posits three cohabitation patterns -acculturation, assimilation, and dissimilation- equally valid within the same cultural and geographical space. Employing qualitative methods including interviews and surveys, the study uncovers patterns of adaptation and the degree of assimilation or acculturation within relationships. By analyzing data through the prism of assimilation and acculturation theories, the study sheds light on how cultural elements are integrated into daily routines and decision-making processes within inter-ethnic marriages. This research contributes to a deeper understanding of how individuals navigate cultural diversity within marital relationships, enriching scholarly discourse on multiculturalism and societal relations.

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Alvarado, Emmanuel, and Daniel Nehring. "Narratives of Assimilation, Divergence, and Hybridity." Aztlán: A Journal of Chicano Studies 37, no. 2 (2012): 73–94. http://dx.doi.org/10.1525/azt.2012.37.2.73.

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Our study explored cultural understandings surrounding the reproductive decisions of US-born, college-educated Mexican American women through a series of semi-structured in-depth interviews. In considering the results, this article advances debates on Latina women’s reproductive choices beyond the theoretical paradigms of “assimilation” and “divergence” prevalent in the academic literature. Analysis of emergent themes in the interviews identified cultural tension between a desire for family formation and expansion, motivated by a deep-seated attachment to family, and the socioeconomic constraints imposed by professional careers. We suggest that family size choices among educated Mexican American women result from the dynamic interaction between the history and cultural traditions of Mexican Americans, on the one hand, and the pressures of socioeconomic and cultural assimilation, on the other. We conclude that the cultural understandings surrounding the fertility choices of college-educated Mexican American women reflect the hybridity and difference found within their liminal space of American culture—not simply Mexican, not simply middle-class American, and certainly not simply “divergent” or “assimilationist.”

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22

Karmwar, Manish. "India-Africa: Rediscovering Trade Relations through Cultural Assimilation." VEETHIKA-An International Interdisciplinary Research Journal 6, no. 4 (December 7, 2020): 5–15. http://dx.doi.org/10.48001/veethika.2020.06.04.002.

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Indo-African trade relations are one of the imperative segments to understand African settlements in different parts of Indian sub-continent. Several Africans rose to positions of authority as generals and governors, in the Janjira and Sachin kingdoms they rose from king-makers to Emperors. The evidence of African trade in India has a significant history. From ancient times, three valuable export commodities which were prized in Africa: pepper, silk and cotton. The migration from the African sub-continent into India went up only in the sixth century A.D. but we have had an incredible trade-relation from time immemorial. From the Sixth century through the fifteenth century the history of the East African coast is somewhat illuminated by Arabs, Persians and Europeans. During the course of the sixteenth century the Portuguese dominated the Indian Ocean and its shoreline. Portugal was determined to remove Muslim merchants, especially Arabs, in the Indian Ocean system. This paper tries to explore India Africa relation especially with east Africa from earliest times to nineteenth century A.D. The paper recognizes the fact that trade and natural resources have been the principal reason behind the age-old links between Africa and India. The paper identifies the Cultural assimilation and African diaspora through the ages which has a vital facet to further strengthen the Trade Relations.

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Lirio, Gutiérrez Rivera. "Assimilation or Cultural Difference? Palestinian Immigrants in Honduras." Revista de Estudios Sociales, no. 48 (January 2014): 57–68. http://dx.doi.org/10.7440/res48.2014.05.

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WALLACE, JOSEPH. "Strong stomachs: Arthur Golding, Ovid, and cultural assimilation." Renaissance Studies 26, no. 5 (August 19, 2011): 728–43. http://dx.doi.org/10.1111/j.1477-4658.2011.00768.x.

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25

Angelini, Viola, Laura Casi, and Luca Corazzini. "Life satisfaction of immigrants: does cultural assimilation matter?" Journal of Population Economics 28, no. 3 (March 17, 2015): 817–44. http://dx.doi.org/10.1007/s00148-015-0552-1.

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Verdier, Thierry, and Yves Zenou. "The role of social networks in cultural assimilation." Journal of Urban Economics 97 (January 2017): 15–39. http://dx.doi.org/10.1016/j.jue.2016.11.004.

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Cheng, Chi-Ying, Fiona Lee, and Verónica Benet-Martínez. "Assimilation and Contrast Effects in Cultural Frame Switching." Journal of Cross-Cultural Psychology 37, no. 6 (November 2006): 742–60. http://dx.doi.org/10.1177/0022022106292081.

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Davis, Craig R. "Cultural assimilation in the Anglo-Saxon royal genealogies." Anglo-Saxon England 21 (December 1992): 23–36. http://dx.doi.org/10.1017/s0263675100004166.

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After the conversion of the various Anglo-Saxon royal houses to Christianity in the seventh century, the mythology of the late pagan cults which had supported their sovereignty was supplanted, but not utterly destroyed, by the sacred history of the Bible. Myths in which the old gods sired the founders of current dynasties proved uniquely adaptive. These foundation myths were preserved at a secondary stratum in the new ideological order, in that body of dynastic pseudo-history and heroic legend which was important but subordinate to the authoritative canon of Christian scripture. As J. M. Wallace-Hadrill suggested, the nascent Anglo-Saxon dynasties needed legitimizing ancestors as much after, as before, their conversion. And if they could no longer have gods, they would settle for men of the same name.

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Paudel, Yog Raj. "Cultural Assimilation: A Post Colonial Perspective in Kim." Kalika Journal of Multidisciplinary Studies 5, no. 1 (December 21, 2023): 126–42. http://dx.doi.org/10.3126/kjms.v5i1.60916.

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Rudyard Kipling’s Kim is mostly considered as a novel of advocacy for making colonizers stronger to rule the natives. It deals the native with a stereotypical perception of the oriental, particularly, of Indian people. This paper has used Edward Said’s postcolonial perspective of orientalism to analyze Kim. Emphasis is given on identifying the situations and expressions that are directed to cultural assimilation, trying to indicate that Kipling advocates for the English cultural supremacy and colonial significance in Indian territory. This research is based on primary as well as secondary data analysis with qualitative research approach. Finding shows that Kipling, with a pretext of standing in- between the East and the West, visualizes varying ranges of stereotype of India and its peoples. Even if cultural assimilation seems to be liberally responded at different occasions this study tells that English community is in understanding and application of cultural supremacy as a determinate factor to establish their rule upon the native and inspire the latter to assimilate to former’s culture. Detailed analysis of assimilation through post-colonial cultural hegemony perceptive would be further relevant study on this novel.

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Forrest, James, Ron Johnston, and Frank Siciliano. "Ethnic residential segregation and identificational assimilation: An intergenerational analysis of those claiming single (heritage) and dual (with Australian) ancestries." Ethnicities 20, no. 6 (October 9, 2019): 1144–65. http://dx.doi.org/10.1177/1468796819877572.

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Faced with increasing flows of immigrants from countries with very different ethnic and cultural compositions, identity has become an important part of the public debate on immigration and minority ethnic group assimilation. Yet, identificational assimilation, associated with the emergence of a new social identity as ethnic immigrant groups merge with host society members while often retaining some ‘inner layer’ of heritage ancestry or background, is among the least studied of assimilation sub-processes. Like other aspects of assimilation, it is an intergenerational process, but one which occurs unevenly among immigrant groups from different cultural backgrounds. Spatially, there is an underlying assumption that those more identificationally assimilated will be less segregated from host society members. Focusing on ancestral identification, whether heritage (ethnic or cultural background) only or dual (heritage-Australian), we analyse three generations of a cross-section of ethnic immigrant groups in Sydney, Australia’s largest immigrant-receiving city. Results highlight a major identificational shift in the third generation plus the ways in which intergenerational identificational assimilation, though seemingly inexorable, progresses unevenly among ethnic immigrant groups, with results affecting their spatial assimilation.

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Samarurok, Heribertus, Ideal Putra, and Nurman Nurman. "Pembauran Masyarakat Pendatang dengan Masyarakat Lokal Suku Mentawai." Journal of Civic Education 6, no. 1 (May 20, 2023): 1–13. http://dx.doi.org/10.24036/jce.v6i1.818.

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Assimilation is a sociocultural phenomenon that manifests in heterogeneous societies where diverse cultural backgrounds converge. The current research delves into the assimilation dynamics between immigrant communities and the indigenous Mentawai tribes in Muara Siberut Village, Mentawai Islands Regency. The process of assimilation is facilitated through the utilization of the local language as a means of communication, engagement in cultural activities, and inter-ethnic marriages. Employing a descriptive qualitative approach, this study involves participants from immigrant communities, local communities, and traditional institutions. The findings indicate a harmonious assimilation process between the immigrant communities and the local Mentawai community, characterized by the preservation of their respective local wisdom values that have facilitated assimilation over an extended period of time.

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Croy, B. Payson. "Tethered to Socialism: The Cultural Work of the German Minority in the Czech Lands around the Time of the Prague Spring, 1968–70." Austrian History Yearbook 49 (April 2018): 238–57. http://dx.doi.org/10.1017/s0067237818000176.

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The German national community living in the Czech lands enjoyed a prosperous history throughout the nineteenth and early twentieth centuries, one that, despite some tensions with the majority Czech population, featured cross-cultural cooperation in the economic, political, and social arenas. The Nazi German occupation and World War II, as well as the postwar expulsion of the Germans, turned neighbors into enemies and divided ethnic communities across the Czech lands. The expulsion of three million Germans in 1945–46 bore consequences not only for those who were subject to expulsion, but also for those who received permission from the Czechoslovak state to remain behind. The status and stature of this remnant minority group shifted throughout the postwar period, but its significance as a bearer of German cultural life never waned. The state's immediate reaction to the quarter million Germans who remained behind was one of forced assimilation. Many thousands of Germans succumbed to the pressures of forced assimilation in the late 1940s and 1950s when the Czechoslovak state presented them with no other option than to become Czechs. Methods of forced assimilation included the stripping away of minority rights, such as linguistic and educational rights and the right to form independent cultural organizations, as well as the collective conferral of Czechoslovak citizenship upon the entire German population in 1953. Despite these pressures, a significant cohort of Germans who steadfastly clung to German national identification found means to resist the state's assimilative methods and succeeded in supporting German cultural life and identity into the 1960s.

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Akhmad Siddiq and Mutamakkin Billa. "TIONGHOA MUSLIM DI MADURA: Asimilasi Budaya dan Interaksi Sosial." Jurnal Sosiologi Agama 17, no. 1 (June 30, 2023): 87–102. http://dx.doi.org/10.14421/jsa.2023.171-06.

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Assimilation is a process of dynamic communication and mutual influence between two cultures, which grow together and adapt to each other. In the Madurese context, social interaction and cultural assimilation between the Chinese community and Madurese society develops in a complex and diverse social space, depending on the historical and sociological context. One example of cultural assimilation in Madura is the attachment of cultural adaptation by Chinese Muslims on the one hand and the attachment of Chinese art and architecture to Madurese cultural works on the other. This study intends to explain the existence of Chinese Muslims in Madura, both from historical and sociological perspective, as well as their struggles amid the flow of Madurese culture which is perceived as Islamic culture. It is hoped that this research topic can contribute to the discourse on social identity, religion and ethnicity. In addition, this qualitative research, that is based on observation and in-depth interviews, is expected to elucidate a piece of social interaction and cultural assimilation among Chinese Muslims in Madura.

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Arsyad, Lukman, and Sumarlin Adam. "Study on the Assimilation of Huyula and Pogogutat Culture in the Gorontalo and Bolaang Mongondow Border Areas." Journal La Sociale 4, no. 6 (December 31, 2023): 541–49. http://dx.doi.org/10.37899/journal-la-sociale.v4i6.1198.

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This study examines the assimilation of Huyula culture in Gorontalo and Pogogutat tradition in Bolaang Mongondow, with a specific focus on the border regions between the two. Ongoing research is being conducted to investigate the cultural dynamics and alterations that occur due to reduced spatial, temporal, and interpersonal distances. This research used a qualitative ethnographic methodology to ascertain the extent of cultural assimilation in the two adjacent regions, assess the assimilation of the Huyula and Pogogutat cultures, and identify the factors that contribute to this phenomenon. Theoretical framework encompasses definitions, features, components, and the concept of cultural assimilation within the realm of culture. The present paper explores the Huyula culture of Gorontalo and the Pogogutat tradition of Bolaang Mongondow, providing insights into its historical roots, societal practices, and significance within the local community. In order to provide a comprehensive understanding of the subject matter, this study also explores previous research conducted on cultural traditions and local knowledge in both regions.

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Shankar, Shobana. "Race, Ethnicity, and Assimilation." Social Sciences and Missions 29, no. 1-2 (2016): 37–65. http://dx.doi.org/10.1163/18748945-02901022.

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This article traces the influences of American anthropology and racial discourse on Christian missions and indigenous converts in British Northern Nigeria from the 1920s. While colonial ethnological studies of religious and racial difference had represented non-Muslim Northern Nigerians as inherently different from the Muslim Hausa and Fulani peoples, the American missionary Albert Helser, a student of Franz Boas, applied American theories and practices of racial assimilation to Christian evangelism to renegotiate interreligious and interethnic relations in Northern Nigeria. Helser successfully convinced the British colonial authorities to allow greater mobility and influence of “pagan” converts in Muslim areas, thus fostering more regular and more complicated Christian-Muslim interactions. For their part, Christian Northern Nigerians developed the identity of being modernizers, developed from their narratives of uplift from historical enslavement and oppression at the hands of Muslims. Using new sources, this article shows that a region long assumed to be frozen and reactionary experienced changes similar to those occurring in other parts of Africa. Building on recent studies of religion, empire, and the politics of knowledge, it shows that cultural studies did not remain academic or a matter of colonial knowledge. Northern Nigerians’ religious identity shaped their desire for cultural autonomy and their transformation from converts into missionaries themselves.

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Apriana, Apriana. "Asimilasi Kultural Arab-Melayu Palembang." Medina-Te : Jurnal Studi Islam 15, no. 2 (March 16, 2020): 199–214. http://dx.doi.org/10.19109/medinate.v15i2.4248.

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Palembang is a very plularis population, inhabited by various ethnic groups. The city is crossed by the Musi river channel which is one of its supporters. The diversity of the population has resulted in assimilation or assimilation between migrants and local residents. In this study examines Palembang Arabic-Malay Assimilation. The process of assimilation of Arabs and Malays in Palembang occurred at the time of the arrival of the Hadramaut colony to the archipelago, especially Palembang in the mid-16-17 century, most of them were men so it was not surprising that the Sayids needed women to fulfill their inner needs. Furthermore on the other hand the thing that is beneficial is that they are regarded as descendants and successors of the Prophet. Therefore, they get a high social position so they can easily marry noble women. With this marriage, that's when they can adopt the lifestyle, language and daily life of the Malay community. Palembang's Arabic-Malay kutural assimilation process in terms of the use of Malay, home architecture, food, clothing, ritual / ceremonial. The factors that influence the cultural assimilation of the Arab-Malay community in Palembang, namely supporting factors include: economic, religious, political, ethnicity and cultural factors. The inhibiting factors include: historical-political, economic, ideological and socio-cultural factors.

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HO, ELAINE LYNN-EE. "Transnational Identities, Multiculturalism or Assimilation? China's ‘refugee-returnees’ and generational transitions." Modern Asian Studies 49, no. 2 (November 24, 2014): 525–45. http://dx.doi.org/10.1017/s0026749x14000377.

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AbstractThis article investigates the tensions that emerge when transnational identities are juxtaposed against claims of multiculturalism and de facto assimilation processes. The article focuses on the resettlement of co-ethnics who arrived in China through forced migration between 1949 and 1979 and the generational transitions of their descendants. The Chinese state resettled these forced migrants from Southeast Asia on state-owned farms known as the ‘overseas Chinese farms’ and gave them preferential treatment as ‘returnees’ rather than ‘refugees’. They retained transnational cultural identities which set them apart from the China-born Chinese and suffered further stigmatization during the Cultural Revolution. This article highlights the limitations of using ethnicity as a lens for understanding how ‘difference’ is negotiated in China. In contemporary times the (multi)cultural identities of the refugee-returnees are promoted for the purposes of tourism to help reinvent the farms for economic sustainability. Yet the identity transitions experienced by the children and grandchildren of the refugee-returnees suggest that they are assimilating a national identity that subsumes their overseas Chinese cultures, serving to normalize a Chinese identity associated with the locally born Chinese instead. The article argues that the objectification of overseas Chinese heritage and assimilation ideology work together to selectively highlight China's historical connections to its co-ethnics abroad while simultaneously projecting a new national narrative of contemporary Chinese identity that is distinct from the overseas Chinese. This article on Chinese forced migration and resettlement provides useful insights concerning the negotiation of transnational identity with respect to multiculturalism and assimilation, and further suggests new directions for overseas Chinese studies today.

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Olsson, Imaobong. "Assimilation, Acculturation, and Social Integration the Psychological Effect on Mixed Marriage in Sweden: Qualitative Study of Immigrants and Native Swedes." Journal of Social Science Studies 10, no. 1 (March 15, 2023): 81. http://dx.doi.org/10.5296/jsss.v10i1.20821.

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Assimilation, acculturation, and social Integration can have adverse psychological effects on marriage between immigrants and native Swedes. The study was conducted in Sweden. Immigrants in Sweden migrated from different countries and ethnic streams, many of which have different cultural norms and beliefs that may not fit well with the mainstream culture in Sweden. The method used in the study was the qualitative method with a semi-structured interview. Purposive and snowball sampling was used to locate the participants. Thus, this study aims to explore how assimilation, acculturation, and social Integration can psychologically affect mixed marriages between immigrants and native Swedes. Previously study focused on the positive assimilation of immigrants in the labor markets but not assimilation in marriage. Immigrants in Sweden have different families and social, cultural, and religious backgrounds with beliefs and norms that can be hard during the process of Integration, assimilation, and acculturation. The result indicated all the participants expressed positive and negative emotions that contributed to the conflict in their marriage during the assimilation, acculturation, and Social Integration process. These negative emotions of scary, worst pain, divorce sucks, gamophobia, bad, and subjection of children to the tragic scene, shameful thing influence mental health and is not a good thing. The results also indicate motivation, cultural beliefs, attitudes, and behavior after divorce. The finding will give awareness during the assimilation, acculturation, and social Integration; most immigrants may gradually lose all the markers, such as language, food, and customs.

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Yeboah, Ata Senior, Sarah Carol, and Atefeh Fathi. "Demographic Challenges for the Caucasian Race: What Can the Assimilation of Cultures on the European Continent Lead to?" EUROPEAN CHRONICLE 7, no. 4 (November 5, 2022): 5–13. http://dx.doi.org/10.59430/euch/4.2022.05.

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Nowadays, the problem of the disappearance of primitive culture, the primary foundations of people’s self-consciousness, which are lost in conditions that promote the imposition of values, through politicisation, crisis phenomena, economic consequences, during forced migration and the search for more comfortable living conditions, is acute. The process of social modification occurs due to unconventional changes in culture, which acts as the “face” of the identification of nation, changes in the collective consciousness, identity and moral cohesion. The purpose of the study is to define the concept of cultural assimilation, its types and consequences, and identify demographic factors that cause changes in the existence of culture on the European continent. For a comprehensive investigation of this problem, the following methods were used: analysis and synthesis, comparative method, hermeneutical method, and interpretive method. The study results theoretically revealed current demographic problems that make changes in the cultural environment, disclosed possible consequences of assimilation of cultures on the European continent, investigated the differences between assimilation of cultures and cultural diffusion, and determined the nature of culture shock. The features and strength of cultural integration and its relationship with national and cultural autonomy are theoretically analysed, and the historical and modern origins of the mechanism of cultural assimilation on the European continent are revealed. The study aims to identify demographic changes and factors that encourage the assimilation of cultures, reveal the consequences of implementation, and influence the identification of ethnic groups and their position in the world. Theoretically, the presented material serves as a practical information base, which encourages a deeper investigation of the cultural mechanism and the creation of certain measures, the purpose of which is to preserve cultural integrity, as the main source that strengthens the state power and ethnicity of the people

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Bhabha, Faisal. "Between Exclusion and Assimilation: Experimentalizing Multiculturalism." McGill Law Journal 54, no. 1 (October 1, 2009): 45–90. http://dx.doi.org/10.7202/038178ar.

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Abstract With increasing frequency, members of cultural minorities are demanding not only equality and non-discrimination as individuals, but also the legal recognition of their collective identities. Their claims to cultural protection and accommodation are necessarily philosophical, political, moral, and (both constitutionally and normatively) legal. This paper is a reflection on the last dimension, the legal axis. The author sets out to delineate the descriptive, interpretive, and normative scope of section 27 of the Canadian Charter of Rights and Freedoms. He is influenced by the approaches to constitutional innovation expounded by theories of democratic experimentalism. The first part of the paper outlines the textual and normative framework of the Charter’s multiculturalism provision. Section 27 creates two distinct types of interests that give rise to claims: one individual and one group-based, described respectively as “accommodation” and “autonomy”. The second part of the paper applies the normative framework to two case studies: female genital cutting and sharia tribunals. These examples provide a setting in which to explore the potential of section 27 to address the cultural demands in ways that go beyond conventional doctrinal and normative understandings. The author suggests that an experimentalist interpretation of multiculturalism under section 27 would create a space in which different approaches and institutional arrangements could be tried in order to determine the best practices for handling difficult, highly contextual questions. Instead of limiting possibilities by adopting restrictive approaches that extinguish cultural claims and risk radicalizing groups, the author argues that the normative force of section 27 includes an imperative to create the institutional conditions within which measures can be tried and tested, with the expectation that benchmarks will emerge through practice.

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Degen, John A. "CULTURAL IDENTITY AND CROSS-CULTURAL ASSIMILATION: THE CASE OF NIGERIAN DRAMA IN ENGLISH." South African Theatre Journal 1, no. 2 (January 1987): 52–62. http://dx.doi.org/10.1080/10137548.1987.9687601.

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Bodziany, Marek, and Ahmet Köstekçi. "Identity and cultural assimilation of the Turks in exile." Securitologia 23, no. 1 (June 30, 2016): 5–15. http://dx.doi.org/10.5604/01.3001.0009.2947.

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In the article describe a short history of mutual relations Poles and Turks, their national identity and elements of cultural assimilation in the foreign environment related to their social and economic lives. Particular emphasis is put on presenting the stereotype of a Turk in the perception of the Poles and the feedback, namely the cultural characteristics of the Poles in the opinion of the Turks.

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Bodziany, Marek, and Ahmet Köstekçi. "Identity and cultural assimilation of the Turks in exile." Securitologia 23, no. 1 (June 30, 2016): 5–15. http://dx.doi.org/10.5604/18984509.2000000.

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In the article describe a short history of mutual relations Poles and Turks, their national identity and elements of cultural assimilation in the foreign environment related to their social and economic lives. Particular emphasis is put on presenting the stereotype of a Turk in the perception of the Poles and the feedback, namely the cultural characteristics of the Poles in the opinion of the Turks.

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Chiu, Daina C. "The Cultural Defense: Beyond Exclusion, Assimilation, and Guilty Liberalism." California Law Review 82, no. 4 (July 1994): 1053. http://dx.doi.org/10.2307/3480939.

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Yamanoue, Mai. "Cultural Concepts in American Immigrant Second Generation Assimilation Studies." Annual Review of Sociology 2022, no. 35 (August 26, 2022): 92–103. http://dx.doi.org/10.5690/kantoh.2022.92.

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Cleland, Alison. "Care of Children Act 2004: Continuation of Cultural Assimilation." Victoria University of Wellington Law Review 54, no. 3 (December 6, 2023): 669–98. http://dx.doi.org/10.26686/vuwlr.v54i3.8786.

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This article argues that the cultural assimilation of Māori family forms, originating in colonial private family laws, continues under the Care of Children Act 2004 (COCA). It finds that the opportunity to draft a law that was respectful of tikanga Māori and te Tiriti o Waitangi was lost when legislators ignored all the critiques of the operating principles and processes of the Pākehā legal system, provided by Māori during the 1980s and 1990s. The article argues that cultural assimilation continues through court decisions, since COCA principles require priority to be given to parents, with a corresponding marginalisation of whānau, hapū and iwi. The article concludes that incremental reform would be unlikely to achieve legislation that is fit for a bicultural Aotearoa New Zealand. It advocates for a transformational Māori-led family law reform process, guided by te Tiriti o Waitangi/the Treaty of Waitangi and by tikanga Māori.

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Estep, Kevin. "Constructing a Language Problem: Status-based Power Devaluation and the Threat of Immigrant Inclusion." Sociological Perspectives 60, no. 3 (March 17, 2016): 437–58. http://dx.doi.org/10.1177/0731121416638367.

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Opposition to immigrant inclusion is often grounded in a “Latino threat” narrative that portrays Latino immigrants and their descendants as incapable of assimilation and “undeserving” of the benefits of citizenship. Are nativist reactions to this narrative strongest where immigrants are lagging behind in cultural assimilation, or where they are actually making the greatest gains? Two competing logics of status threat are tested through an analysis of county-level voting returns on California’s Proposition 227. Status politics theories predict higher antibilingual support where immigrants are failing to learn English. In contrast, the status devaluation argument leads to the counterintuitive prediction that support should be highest where language assimilation rates are high. Although we might expect that the claims of the Latino threat narrative would be least appealing where objective circumstances refute them, findings suggest that the resonance of such claims can be amplified in settings where they are furthest from the truth. The theoretical argument advanced helps explain why nativist policies continue to generate broad appeal at a time when immigrants are rapidly assimilating.

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Saputra, Andi. "ASIMILASI ANTARA KETURUNAN ARAB DENGAN ORANG MELAYU DI KELURAHAN TANJUNG KECAMATAN MUNTOK." MEDIOVA: Journal of Islamic Media Studies 1, no. 1 (May 31, 2021): 1–18. http://dx.doi.org/10.32923/medio.v1i1.1673.

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This study analyzes the assimilation that occurs between the Arab descendants and the Malays in Tanjung Sub-District, Muntok District, West Bangka. The method of this study was a descriptive qualitative method. The results of this study portray that the assimilation between Arab descendants and the Malays in Tanjung Sub-District has occurred since a long time ago. This assimilation does not suddenly occur, but there are several driving and inhibiting factors of this occurrence. The driving factors include religious similarity, trade (equal opportunity in the economic field), and mutual respect. On the contrary, the inhibiting factors consist of poor communication, lack of understanding of the other culture, as well as lack of sympathy for the other group. In addition, there are seven forms of assimilation that occur in Tanjung Sub-District, which are marital assimilation (amalgamation), cultural assimilation, structural assimilation, identification assimilation, attitude reception assimilation, behavior reception assimilation, and civic assimilation.

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Diehl, Claudia. "Assimilation without groups?" Ethnic and Racial Studies 42, no. 13 (August 15, 2019): 2297–301. http://dx.doi.org/10.1080/01419870.2019.1626017.

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Verkuyten, Maykel. "Assimilation ideology and outgroup attitudes among ethnic majority members." Group Processes & Intergroup Relations 14, no. 6 (March 11, 2011): 789–806. http://dx.doi.org/10.1177/1368430211398506.

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Four studies were conducted to test whether assimilation ideology affects majority group members’ attitudes towards ethnic minorities. Assimilation affirms and justifies the identity of majority groups and highly-identified group members are motivated to think and behave in the ingroup’s best interest. Therefore, it was expected that assimilation would make higher identifiers more negative. The first two studies focused on the individual endorsement of assimilation and the other two used an experimental design to encourage participants to think in terms of assimilation. Results in all four studies show that assimilation is related to more negative outgroup attitudes, especially for higher majority group identifiers. The findings are discussed in relation to attempts to rethink and rehabilitate assimilation theory, and to other ideologies for dealing with cultural diversity.

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