Journal articles: 'Chinese Canadians – Cultural assimilation'

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Kalbach, Madeline A., Kelly H. Hardwick, Renata D. Vintila, and Warren E. Kalbach. "Ethnic-connectedness and economic inequality: a persisting relationship." Canadian Studies in Population 29, no. 2 (December 31, 2002): 245. http://dx.doi.org/10.25336/p60w33.

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This paper focuses on the relationship between the retention of ethnic or cultural distinctiveness and economic inequality for Ukrainians, Germans, Italians, Chinese, and south East Asians. It uses Canadian census data to test predictions arising from assimilation theory by examining the possible varying effects of religion on economic inequality for the five ethnic groups in order to determine whether assimilation theory and the multidimensional effect of ethnicity can predict within group variations. This analysis lends emphasis to the fact that retention of ethnic-connectedness and distinctiveness may create obstacles for the immigrant attempting to achieve economic success in Canada.

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Balakrishnan, T. R., Paul Maxim, and Rozzet Jurdi. "Social class versus cultural identity as factors in the residential segregation of ethnic groups in Toronto, Montreal and Vancouver for 2001." Canadian Studies in Population 32, no. 2 (December 31, 2005): 203. http://dx.doi.org/10.25336/p6930t.

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This article examines the relevance of the spatial assimilation model in understanding residential segregation of ethnic groups in the three largest gateway cities of Canada. Using data from the census of 2001 it finds that while the model may have worked for the European groups they are less applicable to the visible minorities such as the Chinese, South Asians and Blacks. Residential segregation reduces with generation for the European groups but not for the visible minorities. Canadian patterns seem to be different from that seen in the United States. Many visible minority groups maintain their concentration levels even in the suburbs. The findings seem to indicate that cultural preferences may be just as important as social class in the residential choices of visible minority groups.

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Law, Harmony Ki Tak. "Activism and Assimilation: The Political Memoirs of Olivia Chow and Adrienne Clarkson." Anglica Wratislaviensia 57 (October 4, 2019): 49–60. http://dx.doi.org/10.19195/0301-7966.57.4.

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While the history of Chinese settlement in Canada is touted as an example of perseverance despite racist opposition and of socio-economic success under Canada’s immigration and multiculturalism policies, it is important to remember the very active role that Chinese Canadians played in their own trajectory. Throughout its history, the Chinese Canadian community has engaged in civic and political activism, on the one hand, and the promotion of positive stereotypes associated with assimilation into Euro-Canadian society on the other. Both of these approaches can be seen in the political memoirs of two prominent Chinese Canadian women: My Journey by Olivia Chow, a Member of Parliament who focused her career on a plethora of social justice initiatives; and Heart Matters by Adrienne Clarkson, a former Governor General who deemphasizes her Chinese heritage in order to mould herself into the ideal Canadian citizen. Despite these clear differences in political ideology and personal identity, both Chow and Clarkson’s memoirs reveal the ways in which Chinese Canadians can not only claim full belonging as Canadian citizens, but also interrogate systemic forms of racism and inequality.

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Guo, Tieyuan, Li-Jun Ji, Roy Spina, and Zhiyong Zhang. "Culture, Temporal Focus, and Values of the Past and the Future." Personality and Social Psychology Bulletin 38, no. 8 (April 24, 2012): 1030–40. http://dx.doi.org/10.1177/0146167212443895.

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This article examines cultural differences in how people value future and past events. Throughout four studies, the authors found that European Canadians attached more monetary value to an event in the future than to an identical event in the past, whereas Chinese and Chinese Canadians placed more monetary value to a past event than to an identical future event. The authors also showed that temporal focus—thinking about the past or future—explained cultural influences on the temporal value asymmetry effect. Specifically, when induced to think about and focus on the future, Chinese valued the future more than the past, just like Euro-Canadians; when induced to think about and focus on the past, Euro-Canadians valued the past more than the future, just like Chinese.

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Gee, Ellen M., Barbara A. Mitchell, and Andrew V. Wister. "Home leaving trajectories in Canada: exploring cultural and gendered dimensions." Canadian Studies in Population 30, no. 2 (December 31, 2003): 245. http://dx.doi.org/10.25336/p65g6n.

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In this exploratory study, we profile variations in home leaving, home returning, and home staying behaviour among four ethnocultural groups in Canada - British, Chinese, Indian, and South European. Data collected in a 1999-2000 survey of 1,907 young adults (ages 19-35) residing in the Vancouver area are used. Our principal foci are ethnocultural and gendered aspects of home leaving trajectories, specifically: ages at home leaving and returning, and reasons for home leaving, home returning and home staying. Special attention is paid to returners/boomerangers, given an increasing overall trend in home returning in Canada. We find that: (a) both ethnocultural origin and gender are important determinants of home leaving trajectory, (b) there is a distinct (but far from tidy) difference between European-origin and Asian-origin groups in home leaving trajectory, (c) British-Canadians leave home at the youngest ages and Indo-Canadians at the oldest ages, (d) the main reason for home leaving is independence for British-Canadians; schooling for Chinese-Canadians, and marriage for Indo-Canadians, (e) among all four groups, home returners leave home initially at younger ages and, with the exception of Indo-Canadian young men, who typically leave home for school, and (f) gender differences in home leaving trajectory are larger among the Chinese and Indo-Canadians than among persons of European origins. Overall, we conclude that the theorized trend of the individualized family life course holds for only some ethnocultural groups in Canada. We conclude with suggestions for future research directions on the topic of ethnicity and the home leaving life course transitions.

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Eng, T. C., and Don Kuiken. "Cultural Fusion, Conflict, and Preservation: Expressive Styles Among Chinese Canadians." Journal of Cultural and Evolutionary Psychology 4, no. 1 (March 1, 2006): 51–76. http://dx.doi.org/10.1556/jcep.4.2006.1.4.

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Lai, Daniel W. L. "Cultural Factors and Preferred Living Arrangement of Aging Chinese Canadians." Journal of Housing For the Elderly 19, no. 2 (October 19, 2005): 71–86. http://dx.doi.org/10.1300/j081v19n02_05.

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Zou, Ping. "Diet and Blood Pressure Control in Chinese Canadians: Cultural Considerations." Journal of Immigrant and Minority Health 19, no. 2 (September 17, 2016): 477–83. http://dx.doi.org/10.1007/s10903-016-0493-0.

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Tang, Zongli. "Cultural influence, economic security, and the fertility behavior of the Chinese in Canada." Canadian Studies in Population 28, no. 1 (December 31, 2001): 35. http://dx.doi.org/10.25336/p6d88h.

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This study explores interactions of cultural influence and economic insecurity and their effects on the fertility behavior of the Chinese in Canada. The importance of group context on the actions of individuals is measured through data from the PUST of the 1971 and 1991 Canadian Censuses. Contextual analysis and random coefficient models are the major statistical tools employed to achieve the above objectives. The Chinese-Canadians are compared to the British-Canadians, who are used as the reference group. The findings suggest that Chinese reproductive norms with pronatalist endowments exert strong influence on the fertility behavior of the Chinese in Canada. This influence effectively counteracts the negative effects of economic insecurity and encourages Chinese immigrants to quickly recover their fertility deficit after the initial immigration stage. The effects of the origin culture on fertility diminish with increasing exposure to the host society. However, even among the nativeborn or Canadian-born Chinese, the influence of Chinese reproductive norms is still present though not as strong as among the foreign-born Chinese.

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Ji, Li-Jun, Thomas I. Vaughan-Johnston, Zhiyong Zhang, Jill A. Jacobson, Ning Zhang, and Xiaoye Huang. "Contextual and Cultural Differences in Positive Thinking." Journal of Cross-Cultural Psychology 52, no. 5 (June 2021): 449–67. http://dx.doi.org/10.1177/00220221211020442.

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Past research suggests that East Asians engage in less positive thinking than Westerners, but cultural differences in positive thinking may depend on context. The present research investigates how culture and context may interactively influence positive thinking. In Studies 1 ( N = 287) and 2 ( N = 245), participants read hypothetical positive or negative events, and indicated their endorsement of responses to each event that reflected positive versus negative thinking. Chinese more often than Euro-Canadians endorsed relatively negative thinking in response to positive events and relatively positive thinking in response to negative events. In Study 3 ( N = 573), Chinese (versus Euro-Canadians) generated more negative outcomes for positive events and more positive outcomes for negative events. These effects were mediated by lay theory of change, a belief that events change over time nonlinearly. The findings use diverse measurement approaches to highlight the importance of examining positive thinking in context across cultures.

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Spina, Roy, Li-Jun Ji, Tieyuan Guo, Ye Li, and Zhiyong Zhang. "Cultural Differences in the Tendency to Seek Practical versus Theoretical Information." Journal of Cross-Cultural Psychology 51, no. 7-8 (June 12, 2020): 636–53. http://dx.doi.org/10.1177/0022022120933691.

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Western thought stems from the ancient Greeks, who were intensely interested in pondering abstract information and generating theories to explain natural phenomena. East Asian thought stems from the ancient Chinese, who focused on concrete information directly perceived by the senses and on generating practical information relevant to their daily lives. Would contemporary Western and East Asian people differ in their tendency to seek practical versus theoretical information? In a series of studies, we found that Canadians showed greater interest in theoretical information than Chinese, who showed greater interest in practical information. To explain the cultural differences in information seeking, we found that Canadians were more likely to endorse an intrinsic motivation for learning (focused on fun) whereas Chinese were more likely to endorse a utilitarian motivation toward learning (focused on benefits). And these differences in motivation for learning mediated the effect of culture on information seeking.

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Toffoli, Roy, and Michel Laroche. "Cultural and language effects on Chinese bilinguals' and Canadians' responses to advertising." International Journal of Advertising 21, no. 4 (January 2002): 505–24. http://dx.doi.org/10.1080/02650487.2002.11104948.

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Imbo, Ineke, and Jo-Anne LeFevre. "Cultural differences in complex addition: Efficient Chinese versus adaptive Belgians and Canadians." Journal of Experimental Psychology: Learning, Memory, and Cognition 35, no. 6 (2009): 1465–76. http://dx.doi.org/10.1037/a0017022.

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Walker, Gordon J. "Motivation in Everyday Life: The Case of Chinese/Canadians." World Leisure Journal 50, no. 2 (January 2008): 116–26. http://dx.doi.org/10.1080/04419057.2008.9674540.

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

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Siu-Han Yip, Terry. "Cultural Assimilation: Two Ibsenian Women in Traditional Chinese Yue Opera." Interlitteraria 21, no. 2 (January 18, 2017): 275. http://dx.doi.org/10.12697/il.2016.21.2.9.

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Chinese interest in Henrik Ibsen’s plays has flourished for more than a century and many of his plays have been performed on or adapted for the Chinese stage since the early twentieth century. However, attempts to adapt his plays for the traditional Chinese theatre were only made in the past decade with Peer Gynt adapted into Peking opera in 2006, The Lady from the Sea and Hedda Gabler into Yue opera in 2006 and 2010. A close study of the re presentation of two Ibsenian women characters, namely, Ellida Wangel and Hedda Gabler on the Chinese traditional Yue operatic stage during Ibsen’s centenary in 2006 reveals the Chinese cultural assimilation of the two Norwegian women with their distinct character and outlook of life to suit the traditional Chinese notion of femininity and morality, as well as the conventionality of the Yue theatre with its unique theatrical and aesthetic considerations. What is more important is the Chinese desire to invite the audience, especially the young audience, to reconsider what constitutes happiness and integrity for married women in the Chinese context with an emphasis on moral responsibility.

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Liu, Pan, Simon Rigoulot, Xiaoming Jiang, Shuyi Zhang, and Marc D. Pell. "Unattended Emotional Prosody Affects Visual Processing of Facial Expressions in Mandarin-Speaking Chinese: A Comparison With English-Speaking Canadians." Journal of Cross-Cultural Psychology 52, no. 3 (February 15, 2021): 275–94. http://dx.doi.org/10.1177/0022022121990897.

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Emotional cues from different modalities have to be integrated during communication, a process that can be shaped by an individual’s cultural background. We explored this issue in 25 Chinese participants by examining how listening to emotional prosody in Mandarin influenced participants’ gazes at emotional faces in a modified visual search task. We also conducted a cross-cultural comparison between data of this study and that of our previous work in English-speaking Canadians using analogous methodology. In both studies, eye movements were recorded as participants scanned an array of four faces portraying fear, anger, happy, and neutral expressions, while passively listening to a pseudo-utterance expressing one of the four emotions (Mandarin utterance in this study; English utterance in our previous study). The frequency and duration of fixations to each face were analyzed during 5 seconds after the onset of faces, both during the presence of the speech (early time window) and after the utterance ended (late time window). During the late window, Chinese participants looked more frequently and longer at faces conveying congruent emotions as the speech, consistent with findings from English-speaking Canadians. Cross-cultural comparison further showed that Chinese, but not Canadians, looked more frequently and longer at angry faces, which may signal potential conflicts and social threats. We hypothesize that the socio-cultural norms related to harmony maintenance in the Eastern culture promoted Chinese participants’ heightened sensitivity to, and deeper processing of, angry cues, highlighting culture-specific patterns in how individuals scan their social environment during emotion processing.

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Hoon (云昌耀), Chang-Yau, and Shawatriqah Sahrifulhafiz. "Negotiating Assimilation and Hybridity." Journal of Chinese Overseas 17, no. 1 (April 8, 2021): 31–57. http://dx.doi.org/10.1163/17932548-12341433.

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Abstract This paper explores the ways in which Bruneians who are born into a Chinese-Malay family define their identity, how the state classifies them in terms of “race,” how they negotiate their bicultural practices, and what challenges they face while growing up in the liminal space of inbetweenness. Considering the hegemonic force of assimilation enforced by various state apparatuses, the article critically discusses the ways in which Chinese-Malays negotiate the space between assimilation and hybridity. By examining the experience of between and betwixt among these biracial subjects, the article alludes to the different forces that define the boundaries of exclusion and inclusion, belonging and non-belonging in Brunei Darussalam.

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CHAPPELL, NEENA L., and LAURA FUNK. "Filial responsibility: does it matter for care-giving behaviours?" Ageing and Society 32, no. 7 (October 17, 2011): 1128–46. http://dx.doi.org/10.1017/s0144686x11000821.

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ABSTRACTThis paper examines the relationship between attitudes of filial responsibility and five different types of care-giving behaviours to parents among three cultural groups. It does so within an assessment of the relative importance of cultural versus structural factors for care-giving behaviours. Face-to-face interviews were conducted with 100 Caucasian-Canadians, 90 Chinese-Canadians and 125 Hong Kong-Chinese. Multiple regression analyses assessed the association of cultural and structural factors with behaviours among the total sample and each of the three cultural groups. Limited support was found for an association between care-giving attitudes and care-giving behaviours. Attitudes are related to emotional support only among the two Chinese groups as well as to financial support among Chinese-Canadian respondents and to companionship among Hong Kong-Chinese respondents. Attitudes are not the strongest predictors and are unrelated to assistance with basic and instrumental activities of daily living. However, cultural group per se is a strong predictor of care-giving behaviours as are: parental ill health, living arrangements, and relationship quality. This study suggests gerontological assumptions about the role of societal norms and personal attitudes in parental care-giving should be questioned. It also suggests the need for further inquiry into unpacking those aspects of ‘cultural group’ that are related to behavioural differences, and the importance of examining multiple types of care-giving behaviours and of distinguishing task-oriented helping behaviour from other types of assistance.

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Adair, Wendi L., and Tracy X. Xiong. "How Chinese and Caucasian Canadians Conceptualize Creativity: The Mediating Role of Uncertainty Avoidance." Journal of Cross-Cultural Psychology 49, no. 2 (January 18, 2018): 223–38. http://dx.doi.org/10.1177/0022022117713153.

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The current study examines cultural value mediators of the relationship between culture and the relative weight placed on novelty versus usefulness when conceptualizing creativity. With a sample of Chinese and Caucasian Canadian undergraduate students, we found that uncertainty avoidance, but not power distance or individualism/collectivism, mediated the relationship between culture and preferences toward the novel versus useful dimensions of creativity. We replicated the effect of uncertainty avoidance in a second study with Chinese Canadians’ bicultural identity integration predicting focus on novelty versus usefulness in the predicted direction. We advance prior research by isolating a cultural value mechanism driving cultural variation in the conceptualization of creativity when considering novelty versus usefulness. We discuss theoretical contributions and implications for future research addressing additional creativity domains, situated cognition, and norm salience.

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Lee, Albert, Li-Jun Ji, Ye Li, and Zhiyong Zhang. "Fear Goliath or David? Inferring Competence From Demeanor Across Cultures." Personality and Social Psychology Bulletin 46, no. 7 (December 31, 2019): 1074–89. http://dx.doi.org/10.1177/0146167219893999.

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We examined cultural differences in people’s lay theories of demeanor—how demeanor may be perceived as a straightforward and reliable reflection of reality (convergence theory) or as a deviating reflection of reality (divergence theory). Across different domains of competition, Euro-Canadians perceived greater competence in an opponent with a competent demeanor, whereas Chinese paradoxically perceived greater competence in an opponent with no signs of competence (Studies 1–4b). The results, unexplained by attributional styles (Study 1), likability (Study 3), or modesty (Study 3), suggest that Euro-Canadians endorse a stronger convergence theory than Chinese in their inferences of competence. Corroborated with qualitative data (Study 4a), such cultural differences were explained by the beliefs that demeanor can be a misleading reflection of reality, verified in college and community (Study 4b) samples. We discuss the implications for social perception, intergroup dynamics, and self-presentation in competitions.

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Sidani, Souraya, Sarah Ibrahim, Jana Lok, Lifeng Fan, and Mary Fox. "Implementing the Integrated Strategy for the Cultural Adaptation of Evidence-Based Interventions: An Illustration." Canadian Journal of Nursing Research 50, no. 4 (May 15, 2018): 214–21. http://dx.doi.org/10.1177/0844562118774493.

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Background Persons’ cultural beliefs about a health problem can affect their perceived acceptability of evidence-based interventions, undermining evidence-based interventions’ adherence, and uptake to manage the problem. Cultural adaptation has the potential to enhance the acceptability, uptake, and adherence to evidence-based interventions. Purpose To illustrate the implementation of the first two phases of the integrated strategy for cultural adaptation by examining Chinese Canadians’ perceptions of chronic insomnia and evidence-based behavioral therapies for insomnia. Methods Chinese Canadians ( n = 14) with chronic insomnia attended a group session during which they completed established instruments measuring beliefs about sleep and insomnia, and their perceptions of factors that contribute to chronic insomnia. Participants rated the acceptability of evidence-based behavioral therapies and discussed their cultural perspectives regarding chronic insomnia and its treatment. Results Participants actively engaged in the activities planned for the first two phases of the integrated strategy and identified the most significant factor contributing to chronic insomnia and the evidence-based intervention most acceptable for their cultural group. Conclusions The protocol for implementing the two phases of the integrated strategy for cultural adaptation of evidence-based interventions was feasible, acceptable, and useful in identifying culturally relevant evidence-based interventions.

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Tam, Sandra, and Sheila Neysmith. "Disrespect and Isolation: Elder Abuse in Chinese Communities." Canadian Journal on Aging / La Revue canadienne du vieillissement 25, no. 2 (2006): 141–51. http://dx.doi.org/10.1353/cja.2006.0043.

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ABSTRACTBased on a qualitative study of home care workers, this paper aims to understand elder abuse of Chinese Canadians. The findings show disrespect is the key form elder abuse takes in the Chinese community. As a culturally specific form of abuse, disrespect remains invisible under categories of elder abuse derived from a Western cultural perspective. Applying a social exclusion framework to understand the dynamic of elder abuse, we argue that as a marginalized racial minority immigrant, an elderly Chinese person's vulnerability to abuse is increased under conditions of social isolation.

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Aoki, Darren J. "Assimilation—On (Not) Turning White: Memory and the Narration of the Postwar History of Japanese Canadians in Southern Alberta." Journal of Canadian Studies 53, no. 2 (July 2019): 238–69. http://dx.doi.org/10.3138/jcs.2018-0008.

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Li, Jia Qi, Xun Liu, Tianlan Wei, and William Lan. "Acculturation, Internet Use, and Psychological Well-being Among Chinese International Students." Journal of International Students 3, no. 2 (June 1, 2013): 155–66. http://dx.doi.org/10.32674/jis.v3i2.508.

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In this study, the authors examined the relationships of acculturation as measured with two subscales of cultural maintenance and cultural assimilation, Internet use, and psychological wellbeing among Chinese international students. A total of 170 Chinese international students participated in this study. Bivariate correlation analyses revealed that an individual can identify with two different cultures, minority and dominant culture. Results of multiple regression indicated that cultural assimilation was a significant predictor to psychological well-being, but not cultural maintenance. The study also found that younger Chinese international students (e.g., students pursuing bachelor’s degrees) suffered significantly higher levels of stress and depression in the acculturation process as compared to their older counterparts. Implications for counseling and recommendations for future research were discussed.

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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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Mahmudi, Mukh Imron Ali, and Lugina Setyawati Setiono. "CULTURAL DISCONTINUITY : THE DISPERSED OF CHINESE DESCENT FROM THE “LITTLE CHINA” CHINATOWNS OF LASEM." Jurnal Sosiologi Nusantara 7, no. 1 (July 14, 2021): 37–50. http://dx.doi.org/10.33369/jsn.7.1.37-50.

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This article aims to analyze how fading the Chinese diaspora culture from Lasem Chinatown over several generations. Previous studies show that Chinese descent's identity and orientation disappeared due to assimilation with the local community during the new order. In fact, there was a tendency for them not to show their Chinese identity from the beginning. This did not pay enough attention to the local context, social situation, and the cultural heritage of Chinese descent between generations. This case study is conducted by interviews, observation, and document study. The data is analyzed using the NVivo Program. Bauböck & Faist’s new concept of diaspora is used to review the phenomenon of the spread of Chinese descent from Lasem Chinatown. This research shows that the Indonesian Chinese people in Lasem tend to refer to themselves as 'Indonesian Chinese Peranakan and are increasingly detached from their identity relationship with their referent origin, China. Their Chinese identity is starting to fade since Chinese cultural heritage through religious rituals has been largely abandoned. Young Chinese children scattered out of Lasem Chinatown and lost their Chinese identity. The novelty in this research is that the assimilation and integration of Peranakan Chinese into local society are precisely related to the acceptance of the Lasem community, instead of Chinese culture's fading.Keywords: Chinese, Descent, Diaspora, Discontinuity, Dispersed

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Li, Liman Man Wai, Takahiko Masuda, Takeshi Hamamura, and Keiko Ishii. "Culture and Decision Making: Influence of Analytic Versus Holistic Thinking Style on Resource Allocation in a Fort Game." Journal of Cross-Cultural Psychology 49, no. 7 (June 4, 2018): 1066–80. http://dx.doi.org/10.1177/0022022118778337.

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People have to make different decisions every day, in which culture affects their strategies. This research examined the role of analytic versus holistic thinking style on resource allocation across cultures. We expected that, analytic thinking style, which refers to a linear view about the world where objects’ properties remain stable and separate, would make people concentrate their resource allocation corresponding to the current demand, whereas holistic thinking style, which refers to a nonlinear view that people perceive change to be a constant phenomenon and the universe to be full of interconnected elements, would encourage people to spread out their resource allocation. In Study 1, Hong Kong Chinese, a representative group of holistic cultures, and European Canadians, a representative group of analytic cultures, completed a resource allocation task (i.e., fort game). The results showed that the allocation pattern of European Canadians was more concentrated than that of Hong Kong Chinese and holistic thoughts predicted a less concentrated allocation pattern. To test causality, thinking styles were manipulated in Study 2, in which mainland Chinese were primed with either holistic thinking style or analytic thinking style. The results showed that the allocation pattern was more concentrated in the analytic condition than that in the holistic condition, which was explained by greater perceived predictability in the analytic condition. Implications of these findings on cross-cultural decision-making research and applied research were discussed.

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Dunn, Paul. "The Role of Culture and Accounting Education in Resolving Ethical Business Dilemmas by Chinese and Canadians." Accounting and the Public Interest 6, no. 1 (January 1, 2006): 116–34. http://dx.doi.org/10.2308/api.2006.6.1.116.

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This paper examines the roles that culture and accounting education play in helping to resolve ethical dilemmas in business. Using a sample of Chinese and Canadian business students, the results show that the Chinese are more willing to sanction a variety of businesses and accounting policy choice decisions that the Canadians consider to be inappropriate and unethical. Furthermore, accounting students are better able to resolve accounting and business dilemmas regardless of their cultural background. Finally, this study finds that the social desirability bias, to present oneself as more ethical than is actually the case, is a cross-cultural phenomenon.

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Li, Liman Man Wai, Takahiko Masuda, and Matthew J. Russell. "The influence of cultural lay beliefs: Dialecticism and indecisiveness in European Canadians and Hong Kong Chinese." Personality and Individual Differences 68 (October 2014): 6–12. http://dx.doi.org/10.1016/j.paid.2014.03.047.

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Xiao, Huilin, and Zhenzhong Ma. "Business ethics in Canada, China and Taiwan." Nankai Business Review International 6, no. 2 (June 1, 2015): 106–27. http://dx.doi.org/10.1108/nbri-12-2014-0044.

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Purpose – This paper aims to explore cross-cultural differences in perceived ethicality of negotiation strategies among China, Taiwan and Canada by examining five categories of strategies often used in business negotiations. Design/methodology/approach – This paper uses a survey method to investigate a group of over 600 business students’ opinions on the ethicality of a variety of negotiation strategies often used during the bargaining process. Findings – The results show that the Chinese both from the mainland and from Taiwan consider it more appropriate to use ethically questionable negotiation strategies than Canadians. In addition, significant gender differences are found for Canadians, in that male Canadians are more likely to consider it appropriate to use ethically questionable strategies in all five categories than females, while no gender differences are found for mainland Chinese in all but one category, with a moderate level of gender differences found for the Taiwanese. Practical implications – The findings of this paper help explain why there are different understandings toward what is ethical and what is not in negotiations, which can be used to better equip practitioners to accurately label and understand negotiation strategies they may otherwise deem unethical. A better understanding of cross-cultural differences in business ethics can also help practitioners avoid the feelings of anger and mistrust toward their opponents and thus avoid using tactics that might incite more anger and hatred from the other party. Originality/value – This paper contributes to the cross-cultural literature on ethical attitudes and behaviors and helps us better understand cross-cultural differences in business ethics in a negotiation context. This paper narrows this gap by empirically validating some of the Western findings in China and Taiwan. The results also provide support for a set of commonly accepted strategies to be used in business negotiation.

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Cook, Philip. "Chronic Illness Beliefs and the Role of Social Networks among Chinese, Indian, and Angloceltic Canadians." Journal of Cross-Cultural Psychology 25, no. 4 (December 1994): 452–65. http://dx.doi.org/10.1177/0022022194254002.

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Ng, Ting Kin, Sik Hung Ng, and Shengquan Ye. "Assimilation and Contrast Effects of Culture Priming Among Hong Kong Chinese." Journal of Cross-Cultural Psychology 47, no. 4 (February 21, 2016): 540–57. http://dx.doi.org/10.1177/0022022116631826.

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Costigan, Catherine L., and Tina F. Su. "Orthogonal versus linear models of acculturation among immigrant Chinese Canadians: A comparison of mothers, fathers, and children." International Journal of Behavioral Development 28, no. 6 (November 2004): 518–27. http://dx.doi.org/10.1080/01650250444000234.

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A multidimensional model of acculturation was examined among 96 immigrant Chinese families living in Canada. All parents were foreign-born, as were 75% of children (average age 12). Each family member completed measures of cultural orientation (behavioural practices), identity, and cultural values. An orthogonal model of acculturation (e.g., host and ethnic culture affiliations are independent rather than linear) was clearly supported for fathers and children. For fathers and foreign-born children, greater involvement in Canadian culture was not associated with a diminishment of ethnic identity or values. For Canadian-born children, this involvement seemed to foster, rather than reduce, the endorsement of ethnic identity and traditional values. For mothers, ethnic and host cultural domains were modestly negatively correlated, providing less support for the orthogonal model. Results are discussed in relation to the conditions that may foster orthogonal versus linear models of acculturation.

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Amaruli, Rabith Jihan, and Mahendra Pudji Utama. "KONVERSI AGAMA DAN FORMASI IDENTITAS: Tionghoa Muslim Kudus Pasca-Indonesia Orde Baru." HUMANIKA 22, no. 2 (December 1, 2015): 103. http://dx.doi.org/10.14710/humanika.22.2.103-113.

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This paper discusses about religion conversion and assimilation dillema in Kudus Chinese Moslem. As a reality there is no guarantee that the assimilation will be finish with the conversion of Chinese to the Islam. Hopefully, the understanding about plurality (kebhinekaan) will be a strong fundament in the cultural integration. This study found that the Chinese choose Islam, especially in post-New Order, caused by two main motivations coming from itself and environment. The relationship of post-conversion of Chinese muslim, made at a crossroad. On the one hand, the Chinese muslim still considered strange to some native communities. The still come under suspicion only purely politically and economically, while on the other hand their proximity to the government and the muslim community make them “shunned”by the Chinese people.

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Chen, Sylvia Xiaohua, Ben C. P. Lam, Emma E. Buchtel, and Michael Harris Bond. "The Conscientiousness Paradox: Cultural Mindset Shapes Competence Perception." European Journal of Personality 28, no. 5 (September 2014): 425–36. http://dx.doi.org/10.1002/per.1923.

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Studies comparing personality across cultures have found inconsistencies between self–reports and measures of national character or behaviour, especially on evaluative traits such as Conscientiousness. We demonstrate that self–perceptions and other–perceptions of personality vary with cultural mindset, thereby accounting for some of this inconsistency. Three studies used multiple methods to examine perceptions of Conscientiousness and especially its facet Competence that most characterizes performance evaluations. In Study 1, Mainland Chinese reported lower levels of self–efficacy than did Canadians, with the country effect partially mediated by Canadian participants’ higher level of independent self–construal. In Study 2, language as a cultural prime induced similar effects on Hong Kong bilinguals, who rated themselves as more competent and conscientious when responding in English than in Chinese. Study 3 demonstrated these same effects on ratings of both self–perceived and observer–perceived competence and conscientiousness, with participants changing both their competence–communicating behaviours and self–evaluations in response to the cultural primes of spoken language and ethnicity of an interviewer. These results converge to show that self–perceptions and self–presentations change to fit the social contexts shaped by language and culture. Copyright © 2013 European Association of Personality Psychology

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Chan, Sally. "Migration, Cultural Identity and Assimilation Effects on Entrepreneurship for the Overseas Chinese in Britain." Asia Pacific Business Review 3, no. 4 (June 1997): 211–22. http://dx.doi.org/10.1080/13602389700000050.

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Thibault, Pascal, Manon Levesque, Pierre Gosselin, and Ursula Hess. "The Duchenne Marker is Not a Universal Signal of Smile Authenticity – But it Can Be Learned!" Social Psychology 43, no. 4 (January 2012): 215–21. http://dx.doi.org/10.1027/1864-9335/a000122.

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The Duchenne marker has been proposed as a universal marker of smile authenticity. However, Elfenbein, Beaupré, Levesque, and Hess (2007 ) found that, whereas Canadians typically show the Duchenne marker when posing happiness, Gabonese do not. We therefore investigated whether the Duchenne marker is perceived as a marker of smile authenticity by Gabonese and by Mainland Chinese living in Quebec, Canada. The results show that Gabonese do not use the Duchenne marker to assess smile authenticity at all. Mainland Chinese immigrants to Quebec showed sensitivity to the Duchenne marker only when judging smiles by French-Canadian encoders, suggesting learning of the use of this cultural dialect through cultural exposure. In sum, the use of Duchenne marker is not universal, but rather limited to certain cultures.

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Zhong, Yong. "Becoming Equivalent." Culture and Dialogue 4, no. 2 (October 26, 2016): 317–37. http://dx.doi.org/10.1163/24683949-12340018.

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This paper examines the introduction of “discourse” into China by looking into the different usages and interpretations of the word: what discourse currently is (话语 – a new coinage); what it used to be (语篇 – a largely superseded rendition, an assimilation); what it could be (other forms of transliteration, assimilation and Japanese-based renditions); and what it arguably should be (说力 – a new coinage). The paper discusses accordingly how Western critical concepts travel into China, how different modes of translation alter their meanings, and what translation strategy should best be employed to facilitate conceptual exchanges between the West and China. Additionally, the paper traces back a well-hidden Japanese “gene” in a majority of Chinese cultural concepts, discloses the conceptual flaws in Chinese renditions, and recommends an informed strategy for translating Western critical cultural concepts into Chinese.

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FONG, TIMOTHY. "Epidemics, racial anxiety and community formation: Chinese Americans in San Francisco." Urban History 30, no. 3 (December 2003): 401–6. http://dx.doi.org/10.1017/s0963926804001592.

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Immigration adaptation and race relations in the United States began receiving a great deal of scholarly attention early in the twentieth century, primarily in response to the arrival of large numbers of newcomers from eastern and southern Europe. The pre-eminent theory has been sociologist Robert Park's (1950) ‘race relations’ cycle, which posits that immigrants and racial minorities initially clashed with natives over cultural values and norms, but over time, adapt and are eventually absorbed into the mainstream society. This four-part cycle of contact, competition, accommodation and assimilation, according to Park, is ‘progressive and irreversible’. Unlike European Americans, however, the Chinese American experience in the United States has never been a consistent trajectory toward progressive and irreversible acceptance and assimilation.

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Vargas, Sylvanna M., Jessica Dere, Laura Garcia, and Andrew G. Ryder. "The Role of Cultural Values in the Folk Psychiatry Explanatory Framework: A Comparison of Chinese- and Euro-Canadians." Journal of Cross-Cultural Psychology 50, no. 5 (March 27, 2019): 703–7. http://dx.doi.org/10.1177/0022022119836517.

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The Folk Psychiatry (FP) model proposes a process through which people understand mental illness, comprising four dimensions: pathologizing, moralizing, psychologizing, and medicalizing. Cultural group differences have been observed in previous research using part of this model, with one prior study suggesting that adherence to cultural values may partly explain these differences. The current study, therefore, evaluated whether horizontal–vertical and individualism–collectivism values contribute to explaining Chinese-Canadian (CC) versus Euro-Canadian (EC) cultural group differences among the FP dimensions. Undergraduate CC ( n = 252) and EC ( n = 296) students participated in an online survey, in which they read vignettes about a person exhibiting symptomatic behaviors of major depression. They were then asked about their impressions of the person’s behavior, based on FP scales. Our results show that CCs were more likely to pathologize and moralize the behaviors described in our study vignette, whereas ECs were more likely to employ psychologizing explanations. When compared with ECs, CCs were significantly more likely to endorse vertical individualism and vertical collectivism and less likely to endorse horizontal collectivism. There was an indirect effect of cultural group on moralizing through the endorsement of vertical (i.e., hierarchical) values. Our findings suggest that valuing social order and adherence to social norms may partly explain why some people view mental health problems as a personal fault.

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Uskul, Ayse K., Richard N. Lalonde, and Lynda Cheng. "Views on interracial dating among Chinese and European Canadians: The roles of culture, gender, and mainstream cultural identity." Journal of Social and Personal Relationships 24, no. 6 (December 2007): 891–911. http://dx.doi.org/10.1177/0265407507084189.

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McKeown, Adam. "Ethnographies of Chinese Transnationalism." Diaspora: A Journal of Transnational Studies 10, no. 3 (December 2001): 341–60. http://dx.doi.org/10.3138/diaspora.10.3.341.

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In his 1952 essay, “The Sojourner,” Paul C.P. Siu wrote about people who lived lives that spanned geographical spaces, “developing a mode of living which is characteristic neither of [their] home nor of the dominant group” (42). Ideas and material for this essay resulted from years of research and reflection on his own experiences and those of relatives and friends living as Chinese migrants in the United States. Unfortunately, he was unable to develop this basic insight about the scope of migrant lives in any systematic manner. The essay was formulated as a contribution to assimilation theory and social typing. He focused almost entirely on psychological orientations, with little attention to the institutions and social activities that shaped such orientations. Ultimately, his sojourners were “deviant” types, unable to fit in anywhere, a contrast to supposedly normal migrants, who completely relocated from one place to another and engaged in the slow process of acculturation and adjustment.

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Morrissey, Kyle Richard, Mowei Liu, Jingmei Kang, Darcy Hallett, and Qiangqiang Wang. "Cross-cultural and intra-cultural differences in finger-counting habits and number magnitude processing: Embodied numerosity in Canadian and Chinese university students." Journal of Numerical Cognition 2, no. 1 (April 29, 2016): 1–19. http://dx.doi.org/10.5964/jnc.v2i1.14.

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Recent work in numerical cognition has shown-that number magnitude is not entirely abstract, and at least partly rooted in embodied and situated experiences, including finger-counting. The current study extends previous cross-cultural research to address within-culture individual differences in finger counting habits. Results indicated that Canadian participants demonstrated an additional cognitive load when comparing numbers that require more than one hand to represent, and this pattern of performance is further modulated by whether they typically start counting on their left hand or their right hand. Chinese students typically count on only one hand and so show no such effect, except for an increase in errors, similar to that seen in Canadians, for those whom self-identify as predominantly two-hand counters. Results suggest that the impact of finger counting habits extend beyond cultural experience and concord in predictable ways with differences in number magnitude processing for specific number-digits. We conclude that symbolic number magnitude processing is partially rooted in learned finger-counting habits, consistent with a motor simulation account of embodied numeracy and that argument is supported by both cross-cultural and within-culture differences in finger-counting habits.

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Li, Shuang, and Weiwei Zhang. "Living in Ethnic Areas or Not? Residential Preference of Decimal Generation Immigrants among Asian Indians, Japanese, Chinese, Koreans, Filipinos, and Vietnamese." Social Sciences 10, no. 6 (June 10, 2021): 222. http://dx.doi.org/10.3390/socsci10060222.

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The present study examines the spatial assimilation patterns of immigrants who arrived as children. The main objective is to predict the likelihood of living in ethnic areas for decimal generation immigrants (1.25, 1.5, and 1.75) among Asian Indians, Japanese, Chinese, Koreans, Filipinos, and Vietnamese. Using 2013–2017 5-Year ACS Estimates and IPUMS, it applies the measure of local spatial clustering (the Local Moran’s I statistic) to identify ethnic areas and the logistic regression model to assess the effects of immigrant generational status, cultural, and socioeconomic assimilation on the probability of living in ethnic areas. The findings show that the 1.25 and 1.5 decimal generation immigrants of Chinese, Filipinos, Japanese, and Koreans demonstrate higher propensities of living in ethnic areas compared to the first generation of each ethnic group, respectively. Meanwhile, their Asian Indians and Vietnamese counterparts show spatial assimilation. Regardless of generational effects, English language ability positively relates to the probability of living in nonethnic areas, whereas economic assimilation indicators reveal mixed results. We found substantial evidence for resurgent ethnicity theory and some support of spatial assimilation model, indicating the ethnic disparity in spatial assimilation patterns among Asian immigrants. Our paper highlights the nonlinear assimilation patterns among Asian decimal generations. Results suggest that, for Asian immigrants in the U.S., age-at-arrival and ethnicity are both significant predictors of residential preference.

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Zhou, Min. "Segmented assimilation and socio-economic integration of Chinese immigrant children in the USA." Ethnic and Racial Studies 37, no. 7 (May 30, 2014): 1172–83. http://dx.doi.org/10.1080/01419870.2014.874566.

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Hoon, Chang-Yau. "Assimilation, multiculturalism, hybridity: The dilemmas of the ethnic chinese in post-suharto Indonesia 1." Asian Ethnicity 7, no. 2 (June 2006): 149–66. http://dx.doi.org/10.1080/14631360600734400.

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Deng, Jinyang, Gordon J. Walker, and Guy S. Swinnerton. "A Comparison of Attitudes Toward Appropriate Use of National Parks Between Chinese in Canada and Anglo-Canadians." World Leisure Journal 47, no. 3 (January 2005): 28–41. http://dx.doi.org/10.1080/04419057.2005.9674403.

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Yung (容启聪), Kenneth Kai-chung. "Diaspora of Chinese Intellectuals in the Cold War Era." Journal of Chinese Overseas 15, no. 2 (November 13, 2019): 145–70. http://dx.doi.org/10.1163/17932548-12341400.

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Abstract On the eve of the Communist takeover in 1949, a considerable number of Chinese intellectuals were reluctant to live under Communist rule. They began their self-exile and the search for a new home outside China. Many travelled to places on China’s periphery such as Taiwan and Hong Kong. Others continued their journey and finally settled down in Southeast Asia and North America. Sojourning abroad, most of these self-exiled intellectuals still kept a close eye on Chinese politics and society. They were eager to promote their political ideal for a liberal-democratic China in the overseas Chinese communities. However, they were at the same time facing the challenge of assimilation into local society. This article traces the journey of the self-exiles in the 1950s and 1960s from Hong Kong to Southeast Asia and North America. It examines several representative figures and studies their activities in their new place of settlement. It argues that, although the self-exiles largely maintained a strong commitment to the future of their homeland, they varied in their degree of assimilation into their new homes. Age was not a key factor in their decision to adapt to the local community. Instead, the existence of a politically and economically influential Chinese population played a more important role in such a decision. Intellectuals who lived in Hong Kong or Southeast Asia were more willing to adjust their life to the locality, while those who went to North America were less attached to the local society.

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Boch, Anna, Tomás Jiménez, and Katharina Roesler. "Mainstream Flavor: Ethnic Cuisine and Assimilation in the United States." Social Currents 8, no. 1 (August 10, 2020): 64–85. http://dx.doi.org/10.1177/2329496520948169.

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Assimilation theories posit that cultural change is part and parcel of the assimilation process. That change can register in the symbols and practices that individuals invoke as part of an ethnic experience. But cultural change also includes the degree to which the mainstream takes up those symbols and practices as part of its composite culture. We develop a way to examine whether cuisine, an important component of ethnic culture, is part of the mainstream’s composite culture and the contextual factors associated with the presence of ethnic cuisine in the composite culture. We begin with a comparison of 761,444 reviews of Mexican, Italian, Chinese, and American restaurants across the United States from Yelp!, an online customer review platform. We find that reviews of Mexican restaurants mention ethnicity and authenticity much more than reviews of Italian and American restaurants, but less than reviews of Chinese restaurants, suggesting intermediate mainstreaming of Mexican cuisine. We then examine Mexican restaurant reviews in the 82 largest U.S. core-based statistical areas (CBSAs) to uncover the contextual factors associated with Mexican cuisine’s local mainstream presence. We find that Mexican food is less defined in ethnic terms in CBSAs with larger and more culturally distinct Mexican populations and at less-expensive restaurants. We argue that regional versions of the composite culture change as ethnic groups come to define a region demographically and culturally.

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Journal articles on the topic 'Chinese Canadians – Cultural assimilation'

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