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1.
A multi-ethnic sample of 248, ages 13–26, was used to examine the effects of age, gender, and ethnic group membership on ethnic identity and ego identity scores. Subjects were recruited from college and public schools in a large northeastern metropolitan area. The multigroup ethnic identity measure (MEIM) was used to assess ethnic identity and ego identity status was measured by the extended objective measure of ego identity status (EOMEIS). An age by ethnic group design was employed. Consistent findings of significant ethnic group differences in levels of ethnic identity were observed. Age and ethnic group were found to contribute differently to ethnic identity and ego identity status. The relationship between ethnic identity and ego identity status was found to be pronounced among subjects of color but not as dramatic as hypothesized. 相似文献
2.
This study examined relationships between Palestinian ethnic identity, Israeli identity, religious identity, and psychological well-being among 520 indigenous Muslim Palestinians (36% males and 64% females) in Israel. The sample ranged in age between 17 and 38 years, with a mean of 24.18 (S.D. = 4.23). Analyses revealed that participants’ immersion in their Palestinian ethnicity and their immersion in Israeli society were negatively correlated to a statistically significant degree. This finding disconfirms Berry's (1997) hypothesis of independence between minority individuals’ identification with their minority group and their identification as members of the majority group within the Israeli Palestinian context. Participants were statistically significantly more immersed in their Palestinian ethnicity than in Israeli society. Additionally, increased degrees of religious identification among participants contributed statistically significantly positively to their Palestinian ethnic identification and negatively to their identification as Israeli. Analyses revealed that while participants’ Palestinian ethnic identification and religious identity contributed statistically significantly to their psychological well-being, an Israeli identification made no such contribution. 相似文献
3.
This article reports an empirical study on the relationship between ethnic identity and close friendship communication patterns in Chinese-American students. The friendship communication variables were: proximity, network size, frequency of interaction, perceived similarity, and degree of intimacy between subjects and close friends. Several hypotheses in this study were confirmed. Generation difference was a reliable predictor of ethnic identity on the 1st and 2nd generation subjects. Proximity was found to be a crucial factor that influenced the ethnicity of subjects' close friendship networks. All friendship variables were related on the zero-order correlation analyses. However, the relationship between ethnic identity and the ethnicity of subjects' friendship networks was not supported. This was explained in terms of sample bias, and the variable of friendship as a universal relational bond that transcends culture. The paper concludes with a set of research questions for future work on ethnic identity and cross-cultural friendship communication. 相似文献
4.
The Latino ethnic/immigrant church plays a significant role in maintaining the ethnic identity of its congregants. Through the perspective of structuration theory, this qualitative analysis investigates how the activities of the church impact its members and how an individual might contribute to the cultural structure of the Latino church (i.e., duality of structure). Interviews of 25 pastors from Spanish-speaking congregations in both urban and rural settings in Oregon resulted in several themes including the initial planting of the church, the denominational structure, the emergence of a new multi-ethnic cultural identity, generational differences, and the influence of Spanish. 相似文献
5.
Second generation immigrants in Western societies negotiate between cultural sets: the inherited and the acquired culture. For second generation Muslims the negotiation involves personal dimensions such as identity and it deals with the assimilative pressures of the society where they have grown up: a context where their ethnic and religious identities are combined and mixed. From an ecological perspective, these processes happen in the communities where everyday life and cultural transmission take place.This study examines from an ecological perspective the negotiation of identity in young adult second generation Muslim, how their ethnic, national, and religious ties are intertwined with the pressures from the community they perceive as the most important. We started from the community that the participants felt was most important for them and explored the different ways in which their religious, ethnic, and national identities were related to their most important community. Twenty young adult Moroccans settled in Italy since age 6 years were involved in semi-structured in-person interviews. The interview responses highlighted how complex these individuals find managing their ethnic and religious identities and how this process is related to their conception of religiosity and the forms it takes in everyday life (e.g., a system of values vs. a set of practices). 相似文献
6.
Stella Ting-Toomey 《Int J Intercult Relat》1981,5(4):383-406
This article reports an empirical study on the relationship between ethnic identity and close friendship communication patterns in Chinese-American students. The friendship communication variables were: proximity, network size, frequency of interaction, perceived similarity, and degree of intimacy between subjects and close friends. Several hypotheses in this study were confirmed. Generation difference was a reliable predictor of ethnic identity on the 1st and 2nd generation subjects. Proximity was found to be a crucial factor that influenced the ethnicity of subjects' close friendship networks. All friendship variables were related on the zero-order correlation analyses. However, the relationship between ethnic identity and the ethnicity of subjects' friendship networks was not supported. This was explained in terms of sample bias, and the variable of friendship as a universal relational bond that transcends culture. The paper concludes with a set of research questions for future work on ethnic identity and cross-cultural friendship communication. 相似文献
7.
Laura V. Martinez Stella Ting-Toomey Tenzin Dorjee 《Journal of Intercultural Communication Research》2016,45(6):503-525
This study explored the identity management processes in interfaith marital communication in a United States setting. Sixteen marital partners participated in this interview study. Interviews were transcribed verbatim, interpreted, and analyzed. Guided by identity management theory, the interview data analysis revealed three general themes: development of the interfaith relational identity via the co-creation of a superordinate spiritual and value system; implementation of relational boundaries to prioritize the relational identity; and identification of key milestone decisions (i.e. wedding plans and children socialization coordination) interfaith partners face in their intimate relationships. Contributions, limitations, and directions for future studies on interfaith marital communication are addressed. 相似文献
8.
Social markers of acceptance (SMA) are socially constructed criteria (e.g., language skills, shared genealogy, or adherence to social norms) that receiving society nationals use in deciding whether to view an immigrant as a member of the national ingroup. This study had two objectives: 1. to identify the markers considered important by Japanese to accept immigrants in Japanese society, and 2. to examine the type of intergroup conditions that may shape immigrant inclusion by influencing the degree of emphasis placed on SMA: specifically, perceived immigrant threat, contribution, and social status, as well as intergroup boundary permeability and strength of national identification. Native-born Japanese (n = 2000) completed an online survey, where two latent factors emerged representing ethnic and civic markers—suggesting that national identity may have changed in the past 25 years, with Japanese developing a distinct civic conceptualization in addition to a previously existing ethnic one. Multiple hierarchical regressions found significant main effects of perceived immigrant threat, contribution, status, and boundary permeability for both civic and ethnic dimensions, as well as interactions between threat x status and threat x permeability. As hypothesized, threat had positive effects on SMA emphasis, and contribution exerted negative effects—indicating more exclusive and inclusive attitudes among Japanese, respectively. Results for national identity were inconsistent, complementing social identity theory for ethnic markers but contradicting it for civic marker importance. Consistent with social identity theory, immigrants perceived as “low status” triggered endorsement of more restrictive civic and ethnic benchmarks; however, contrary to expectations, increased threat under less porous intergroup boundaries predicted more restrictive civic and ethnic marker utilization. 相似文献
9.
Barbara J. Newton 《Int J Intercult Relat》1988,12(4)
Ethnic identity is a complex phenomenon involving the interaction of cultural elements and contemporary social relationships. Hansen's third-generation hypothesis offers a monocausal explanation that has been tested in several U.S. sites with various ethnic groups. The mixed results from U.S. mainland studies and from the studies conducted in Hawaii with Japanese-Americans show the inadequacy of generational position as an explanation of ethnic identity. In the Hawaii study reported here, 30 Nisei (second generation) and 30 Sansei (third generation) male Japanese-Americans between the ages of 31 and 55 were given Meredith's Ethnic Identity Questionnaire. Results showing the Sansei significantly more assimilated than the Nisei require a rejection of Hansen's hypothesis. These findings are discussed in relation to other studies of Hansen's hypothesis and to theories of ethnicity that view ethnic identity as less a function of time and generationalposition than of social position in complex societies. 相似文献
10.
Wai Hsien Cheah Hemla Singaravelu 《Journal of Intercultural Communication Research》2017,46(5):401-423
This exploratory study was an attempt to understand the coming-out process and lived experiences of gay and lesbian individuals in Islamic Malaysia. Fifteen in-depth interviews were conducted, and data were subjected to qualitative thematic analysis. Three themes which centered on the “coming-out” process were uncovered, and they include: disclosure as self-acceptance, concealment as self and other protection, and sexual identity is not public identity. Even though the specific condition for disclosure and concealment vary from individual to individual, relationship with others and safety appeared to be the two most common reasons for why disclosure and concealment were enacted by the participants. 相似文献
11.
The paper analyzes eleven research projects which have focused on the issue of ethnic identity. Each study addresses the question of how important ethnicity is to the individual. The results suggest that ethnicity, as measured in the present studies, is of little importance to Canadians. Ethnicity, however, should be viewed as an adaptive response to the conditions governing the context for acquisition of scarce and desired goods! What is clear is that assertions of the universal and constant import of ethnicity to Canadians are not true. 相似文献
12.
Using a nationally representative sample, the present research tested whether conceptions of national identity differentially predicted attitudes toward bicultural policies among New Zealanders of European, Māori, Asian, and Pacific descent. A series of multi-group structural equation models revealed that among members of the majority group and all minority groups, endorsement of a civic conception of national identity (i.e., respecting political institutions and laws) was related to opposition to resource policies, but such a relationship was especially strong among the majority group. By contrast, endorsement of an ethnic conception of national identity (i.e., having Māori or European ancestry) was related to support for resource and symbolic policies among minority group members, but to opposition to the same policies among the majority group. The present work documents that belonging to a majority vs. minority group moderates the relations between conceptions of national identity (civic vs. ethnic) and support or opposition to specific bicultural policies. In addition, some elements of civic conceptions of national identity may legitimize inequalities rather than reduce them. 相似文献
13.
Cultural variability (CV) refers to the tendency to vary/adjust the influence of a single cultural identity on one’s social interactions and behaviors from day to day. CV has different influences on interpersonal interactions, positive for some interactions but with adverse effects for others; hence, we aimed to further explore these associations by considering immigrant status and ethnic orientation as potential moderators. Hierarchical regression using daily diary self-reports of U.S. emerging adults (N = 242) revealed that cultural variability is a double-edged sword only for first- and second-generation immigrants rather than for nationals (3rd generation and later). That is, CV predicts positive family interactions for both groups, but negative interactions with close friends only for immigrants, especially those with strong ethnic orientation. Cultural variability adds a new dimension to our understanding of cultural identity as dynamic, domain-specific, and nuanced in its associations with adaptation. 相似文献
14.
This qualitative study explores the narratives of 12, first-generation, queer, Iranian-American women in an attempt to better understand the experiences of being both Iranian and queer, and to explore the various ways participants manage their sexual identities within their ethnic communities. Online interviews were analyzed using grounded theory analysis, which revealed that shame anxiety motivates the fostering of network ignorance. Feelings of fear and guilt, which together cultivate shame anxiety, motivate the identity management strategies of queer Iranian women as they attempt to foster ignorance of their sexual orientation within the Iranian community. Strategies include (co)-covering, deceiving and passing, and avoiding. 相似文献
15.
Collective deprivation, connectedness to mainstream society (friendship and psychological closeness to majority individuals) and in-group identity factors (i.e. strength of in-group identity, and perceived in-group superiority) were investigated among Muslim Dutch youth of Turkish and Moroccan descent, in relation to their attitudes toward violence in defense of religion or ethnicity, and the willingness to use such violence. Data come from a sample of students (N = 398, age 14–18 years). Results show that perceptions of in-group superiority were predicted by higher connectedness to the in-group and lower connectedness to Dutch society in both ethnic groups and by collective relative deprivation among Moroccan-Dutch participants only. In both groups, attitudes toward violent in-group defense and violence willingness were predicted by perceptions of in-group superiority. Collective relative deprivation directly predicted more positive attitudes to violent in-group defense among Turkish-Dutch youth, as well as indirectly (via in-group superiority) among Moroccan-Dutch. Connectedness to the in-group directly predicted the willingness to use a violent in-group defense among the Turkish-Dutch participants and again indirectly (via in-group superiority) among Moroccan-Dutch participants. The results underline the relevance of collective identification processes to the attitudes of violent in-group defense among young Muslims of the second generation in a rather tensed socio-political climate. The study outcomes emphasize the importance of examining the dynamics between different Muslim groups, as their unique acculturation patterns yield particular pathways to the attitudes toward violent in-group defense and the willingness hereof. 相似文献
16.
Ethnic minorities tend to develop dual identities and therefore can face identity denials from two groups. We examine in two studies the relation between dual identity and experiences of dual identity denial as misgivings or a manifested mistrust of one’s group membership from both majority and minority group members. Based on identity integration and threat literature, identity denial represents a threat to dual identity which means that stronger dual identity denial can be expected to be associated with lower dual identity (a negative association). In contrast, based on identity enactment literature, stronger expression of one’s dual identity can be expected to elicit stronger identity denial (a positive association). These two contrasting hypotheses were examined in two studies (Study 1 = 474; Study 2 = 820) among ethnic minorities in the Netherlands. The results from both studies offer greater support for the identity enactment model and illustrate the complexities associated with having a dual identity. 相似文献
17.
Maria Sharapan 《Journal of Intercultural Communication Research》2016,45(5):374-390
In the difficult circumstances of institutional discrimination and political pressure, the Tibetan minority in Nepal negotiate their identity with utmost communicative resourcefulness, tying their values to universal ethics. They resort to their spiritual heritage in their daily intercultural encounters, seeing it mostly as an essential mindset. Developing intercultural personhood through universalization does not challenge identity salience, if one’s culture is adhered to consciously. The respondents are optimistic about preserving their culture, provided the positive factors, such as community living and cultural education, persist. The obstacles are seen in materialistic influences, globalization and lack of interest among the young generation. 相似文献
18.
Social psychological research on nostalgia has mainly considered this emotion at the individual level rather than the group level. The current paper proposes that group-based nostalgia for the nation (i.e., national nostalgia) is likely to be related to a positive in-group orientation and a negative out-group orientation, because it fosters an exclusionary and essentialist sense of national identity that is based on ancestry and common descent (i.e., ethnic national identity). This prediction was tested in three survey studies. Study 1 was conducted among a broad sample of the native Dutch population, and demonstrated that national (and not personal) nostalgia is positively related to national in-group identification and out-group prejudice. Study 2 replicated the findings of Study 1 among a nationally representative sample of the native Dutch population, and provided support for the mediation by ethnic national identity. Study 3 replicated the findings of Study 2 and additionally demonstrated that national nostalgia positively predicts tendencies to protect national in-group identity, via a stronger sense of ethnic national identity. These findings demonstrate the potential of group-based nostalgia to have positive and negative consequences for group dynamics at the same time. 相似文献
19.
Stephen M. Quintana 《Int J Intercult Relat》1994,18(4)
A model is presented that characterizes a development of ethnic perspective-taking ability from preschool to early adulthood. This model was constructed from a model of social perspective-taking ability, previous research, and 97 interviews with Mexican-American children and youth aged 6 to 18 years. The proposed model is one of the first to integrate research on ethnic cognition in early childhood with research on racial/ethnic identity development during late adolescence and early adulthood. Five levels of ethnic perspective-taking ability applied to Mexican-American children are presented ranging from a physicaiistic perspective of ethnicity to a multicultural perspective of ethnicity. 相似文献
20.
This study presents a measure of “cultural homelessness” (Vivero & Jenkins, 1999), a construct developed to explain the experiences of some individuals having early-life immersion in more than one culture. Culturally homeless individuals report pervasive experiences of “being different”: mixed racial, ethnic, and/or cultural heritages within their families of origin and/or between their families and the surrounding sociocultural context, resulting in structural marginality; repeated subjection to contradictory cultural demands; and the acquisition of conflicting frames of reference for their behavior. Ambiguous physical presentation and the complexity of codeswitching across multiple cultural frames of reference at a young age may lead to confused or inappropriate social behavior, resulting in rejection and discrimination by both minority and majority groups, chronic feelings of “not belonging,” self-blame and shame, social and emotional isolation, cultural identity confusion, and the desire to find a “cultural home.” Empirical findings operationalizing this construct show associations of cultural homelessness criteria with gender; risk factors related to multiracial, multiethnic, and multicultural status; ethnic identity; and self esteem. 相似文献