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Journal articles on the topic 'Ethnic and cultural identity'

Author: Grafiati
Published: 10 September 2021
Last updated: 1 February 2022

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1

Drell, Joanna H. "Cultural syncretism and ethnic identity:." Journal of Medieval History 25, no. 3 (September 1999): 187–202. http://dx.doi.org/10.1016/s0304-4181(99)00002-0.

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2

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

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Garibaldi and Turner (2004, p. 1, 5) explain the role that particular plants play in facilitating the shared ancestry, practices and social experience of an ethnicity. This can include spiritual connections, cultural expression and practice, ceremony, exchange, linguistic reflection, socialisation, medicinal and/or dietary systems. They term these plants ‘cultural keystone species’ and icons of identity, plants that if removed would cause some disruptions to the cultural practices and identity of an ethnic group. Undoubtedly, kava (Piper methysticum) is the cultural keystone species for many Oceanic and Pacific peoples; a “differentiating element of common culture” (Zagefka, 2016, p. 761) informing their ethno-cultural identity. That influence is also extending to new non-Pacific Island user groups who have embraced elements of kava ethno-cultural identity in what has been termed diasporic identity formation in reverse. This chapter will discuss kava with specific reference to ethnic positionality in Fiji, while recognising the tensions from inside and outside the region that support and threaten the continuance of the kava drinking tradition.
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3

Sutton, Donald S. "China's Minorities, Cultural Change, and Ethnic Identity." History Compass 3, no. 1 (December 21, 2005): **. http://dx.doi.org/10.1111/j.1478-0542.2005.00109.x.

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4

Hernandez‐Moreno, Angeles. "The Beydāni : An ethnic and cultural identity." Al-Masāq 3, no. 1 (January 1990): 55–59. http://dx.doi.org/10.1080/09503119008576972.

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5

Giavrimis, Panagiotis Efstratios, Emmanouil Tsagkatos, and Vicky Sargioti. "Ethnic identity and cultural elements: Students' views." Journal of Sociological Research 6, no. 1 (May 12, 2015): 76. http://dx.doi.org/10.5296/jsr.v6i1.7116.

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Dizayi, Saman Abdulqadir Hussein. "Ethnic Identity and Cultural Preservation in White Teeth a Novel by Zadie Smith." International Journal of Psychosocial Rehabilitation 23, no. 3 (September 20, 2019): 673–79. http://dx.doi.org/10.37200/ijpr/v23i3/pr190356.

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Maleševic, Siniša. "Researching social and ethnic identity." Studying Identity: Theoretical and Methodological Challenges 2, no. 2 (November 18, 2003): 265–87. http://dx.doi.org/10.1075/jlp.2.2.05mal.

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This paper focuses on the relationship between the conceptual and methodological problems in the study of social and ethnic identity. The author argues that the theoretical and conceptual deficiencies in defining and understanding the notions of “identity” and “ethnic identity” are reflected in the quality and type of research strategies used to asses empirical claims to ethnic identity. The first part of the paper critically reviews and analyses the use of the concepts “identity” and “ethnic identity” in social science and the humanities. The author focuses in particular on the conceptual history and geography of “identity” stressing its cultural and historical exclusivity. The second part of the paper assesses how these conceptual, historical and cultural problems affect methodological and research strategies in the study of ethnic identity.
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8

Lee-Lampshire, Wendy. "Decisions of Identity: Feminist Subjects and Grammars of Sexuality." Hypatia 10, no. 4 (1995): 32–45. http://dx.doi.org/10.1111/j.1527-2001.1995.tb00997.x.

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While Sarah Hoagland's conception of a lesbian ethic offers a promising route toward articulating an ethics of resistance, her notion of self in community does not provide a conception of “subject” capable of both embracing political action as fundamental to personal life and explicitly recognizing cultural, ethnic, and sexual multiplicity as central to ethical decision-making. Such a notion can be found, however, in the remarks of later Wittgenstein concerning the “language games” of describing.
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9

Lutz, Helma. "Cultural/Ethnic Identity in the Safety Net of Cultural Hegemony." European Journal of Intercultural studies 1, no. 2 (January 1990): 5–13. http://dx.doi.org/10.1080/0952391900010201.

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10

Rex, John. "National Identity in the Democratic Multi-Cultural State." Sociological Research Online 1, no. 2 (July 1996): 1–9. http://dx.doi.org/10.5153/sro.18.

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It has been suggested that there is a crisis of national identity in the advanced welfare states of Western Europe following post-war immigration. The aim of this paper is, first of all, to clarify the concept of national identity in its application to these states prior to this immigration, secondly to analyze the concept of ethnic identity amongst immigrant ethnic groups, and, finally, to look at the kinds of institutions which have evolved to determine the relation of immigrant groups to the established national societies of settlement. The modern nation state is often thought of as part of a modernizing project in industrial societies. In this project the nation state is not thought of as being based upon a national identity, but is seen as having more universal aims. These include a modern economy, universal and uniform education and the compromise institutions of the welfare state negotiated between different classes and status groups. In some cases, on the other hand, the nation state may be established by a dominant ethnic group with its own values and institutions. In both cases the nation state will develop its own national ideology but will be corrosive of subordinate ethnicities and ethnic identities. New immigrant ethnic minorities have their own separate sense of identity. This should not however be thought of in essentialist terms as unchanging and clearly bounded. A more complex model of ethnic mobilization under conditions of migration is suggested. The response of established societies to the presence of these minorities might take one of three forms. It may involve attempts to assimilate the minorities on equal terms as citizens; it may seek to subordinate them to a dominant ethnic group as second class citizens or denizens; or, it may recognize cultural diversity in the private communal sphere while maintaining a shared public political culture. The new national identity of the host society will depend upon the outcome of processes which follow from the adoption of these different policies.
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11

Yonefendi, Yesi, Pawito Pawito, and Mahendra Wijaya. "Cultural Identity Post-Conflict: Crisis of Madurese culture identity In Sampit Central Borneo After Ethnic Conflict." International Journal of Multicultural and Multireligious Understanding 5, no. 5 (October 25, 2018): 303. http://dx.doi.org/10.18415/ijmmu.v5i5.444.

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The research attempts to examine the crisis of Madurese cultural identity exposure in intercultural communication in Sampit (Central Borneo Province) after the 2001 ethnic conflict which involved two major ethnic groups i.e the Dayak ethnic (native community) and Madurese ethnic (migrant community). Using base descriptive qualitative approach by interviewing numerous Madurese people living in Sampit and using literature review. The research reveals that affected the formation of cultural identity among the residents of Sampit of Madurese descent. This Cultural identity experienced a crisis and change, because not in accordance with the value of local culture. In other hands, the research found that cultural identities of Madurese are strengthened. It arises because of conformity and mutual support with local cultural values. Understanding to intercultural communication is very important to create acculturation with local culture to avoid problems due to cultural differences, especially for newcomers from the Madura Island.
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12

Bokhan, T. G., M. V. Shabalovskaya, J. V. Borodich, O. V. Terekhina, and A. L. Ulyanich. "Personal and Ethnic Identity in Students: a Cross-Cultural Comparison." Bulletin of Kemerovo State University 21, no. 4 (December 31, 2019): 962–73. http://dx.doi.org/10.21603/2078-8975-2019-21-4-962-973.

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The research featured a cross-cultural comparison of personal and ethnic identity in university students in the conditions of multicultural educational environment. The study involved 141 students: 48 Russians, 45 students from various European countries, and 48 Chinese students. The psychodiagnostic research methods included the questionnaire "Who Am I?" by M. Kuhn and T. McPartland as modified by T. V. Rumyantseva and the questionnaire "Types of ethnic identity" by G. U. Soldatova, S. V. Ryzhova. The research revealed common and specific features of personal and ethnic identity of each group. The importance of reflection and identification of one’s own educational and professional role position were present in the structure of personal identity of every group. As for the structure of ethnic identity, all groups demonstrated an increased level of positive ethnic identity and an average level of ethnic indifference. In the content of personal identity of Russian students, the Social Self (profession, family), the Perspective Self, and the Reflective Self were more pronounced in contrast with other groups. The European students showed a greater manifestation of ethnic nihilism. The Chinese students demonstrated a greater hyperidentity. In each test group, the authors established two types that differed in the specifics of the relationship between personal and ethnic identity. The results can improve the psychological support of students in the process of their self-identification in the conditions of multicultural educational environment.
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13

JANATA, A. "Constituants of Pashtun Ethnic Identity." Studia Iranica 16, no. 2 (December 1, 1987): 201–14. http://dx.doi.org/10.2143/si.16.2.2014603.

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14

Haibo, Yu. "Naxi Intellectuals and Ethnic Identity." Diaspora, Indigenous, and Minority Education 3, no. 1 (January 14, 2009): 21–31. http://dx.doi.org/10.1080/15595690802584109.

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15

Arnez, Nancy L., Geneva Gay, and Willie L. Baber. "Expressively Black: The Cultural Basis of Ethnic Identity." Journal of Negro Education 57, no. 4 (1988): 559. http://dx.doi.org/10.2307/2295701.

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16

Ulinova, I. Kh. "Cultural industries’ relevance in preserving Kalmyks ethnic identity." Vestnik of Saint Petersburg State University of Culture, no. 2 (2019): 34–39. http://dx.doi.org/10.30725/2619-0303-2019-2-34-39.

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17

Brown, Melissa J. "Ethnic Identity, Cultural Variation, and Processes of Change." Modern China 33, no. 1 (January 2007): 91–124. http://dx.doi.org/10.1177/0097700406294701.

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18

Pinderhughes, Charles A. "Expressively Black: The Cultural Basis of Ethnic Identity." Journal of Nervous and Mental Disease 177, no. 8 (August 1989): 503–4. http://dx.doi.org/10.1097/00005053-198908000-00017.

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19

Mohanty, Jayashree, Gary Keokse, and Esther Sales. "Family Cultural Socialization, Ethnic Identity, and Self-Esteem." Journal of Ethnic & Cultural Diversity in Social Work 15, no. 3-4 (April 4, 2006): 153–72. http://dx.doi.org/10.1300/j051v15n03_07.

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20

Gorgadze, Natia. "RETHINKING INTEGRATION POLICY – DUAL ETHNIC AND CULTURAL IDENTITY." INTERNATIONAL JOURNAL OF MULTILINGUAL EDUCATION IV, no. 8 (December 15, 2016): 6–31. http://dx.doi.org/10.22333/ijme.2016.8002.

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21

Koutrelakos, James. "Ethnic Identity: Similarities and Differences in White Groups Based on Cultural Practices." Psychological Reports 112, no. 3 (June 2013): 745–62. http://dx.doi.org/10.2466/17.10.pr0.112.3.745-762.

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The present study examined variability in ethnic identity among the ethnic groups that comprise the White racial category. Based on participants' ethnic self-labels, high school and college students ( n = 495) were assigned to one of six groups: Armenian, Greek, Jewish, European, Mixed White ancestry (“Irish and Italian”), and Pan-ethnic (“White”). Individuals who identified with Specific White groups (Armenian, Greek, Jewish) had higher ethnic identity scores than individuals who identified with Nonspecific White groups (European, Mixed, Pan-ethnic). Specific White groups also had more heritage education, ethnic language competency, and religious participation than Nonspecific White groups. Regression analyses indicated that ethnic language competency and religious participation positively predicted ethnic identity for both Specific and Nonspecific White groups, controlling for age, sex, and generation. For the Specific White group, heritage education interacted with ethnic language to increase ethnic identity for students with low (but not medium or high) competency.
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22

Simukanova, G. S. "Globalization and National and Cultural Identity." Adam alemi 4, no. 86 (December 15, 2020): 145–53. http://dx.doi.org/10.48010/2020.4/1999-5849.16.

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The article deals with issues of national and cultural identity in the context of globalization in various aspects: in relation to oneself, in relation to others; national. The article deals with the problem of identity in the cultural and ethnic context, its connection with personal and psychological relations, the General system of values, material and living conditions of the individual, as well as General economic, social and cultural interests.In modern scientific literature, the terms «mass society», «mass culture» and «mass consciousness»are often used. The article considers the content of these concepts from the point of view of identity. It is argued that the introduction of Americanized ersatz-culture is aimed at blurring the common true culture, including ethnic national culture the author makes a conclusion about the spiritual principles that unite all people of the Republic of Kazakhstan, reveals the idea of civil society, the Kazakh national idea in relation to the idea of Eurasianism, and shows the Kazakh national idea based on tolerance in the development of Kazakhstan.
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23

Hall, Jonathan M. "Ethnic Identity in Greek Antiquity." Cambridge Archaeological Journal 8, no. 2 (October 1998): 265–83. http://dx.doi.org/10.1017/s0959774300001864.

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How should archaeologists approach ethnicity? This concept, which has such wide currency in social and anthropological studies, remains elusive when we seek to apply it to the archaeological past. The importance of ethnicity in our late twentieth-century world can easily lead us to believe that it must long have been a key element in human relations and awareness. The practice of defining oneself and one's group by contrast and opposition to other individuals and other groups, from the family level upwards, appears a basic feature of human behaviour. Ethnicity is a part of this social logic, though ethnic groups, and ethnicity itself, are notoriously difficult to define.Can we identify and distinguish ethnic groupings in the archaeological record? Had one posed that question earlier this century the answer would have no doubt have made immediate reference to the ‘culture-people hypothesis’; the idea that archaeological assemblages may be combined into ‘cultures’ defined by recurring features, be they metalwork, ceramic forms and decoration, or lithic technology. Each culture so defined might be equated (hypothetically at least) with a former people. Ethnographic studies, however, have long shown that these equations are overly simplistic. Phenomena such as the ‘Beaker culture’ are no longer assumed to be the material expression of a single ethnic group.Where historical evidence is available, it may be able to overcome some of the difficulties and examine just how a historical ethnic group — as perceived and defined by its own members — relates to a body of archaeological material. Jonathan Hall's study of ethnic identity in ancient Greece provides an excellent example of just such an approach. It also raises broader issues concerning the definition of ethnicity and its recognition in the archaeological record. Hall himself takes the view that ethnicity depends on what people say, not what they do; hence material culture alone, without supporting literary evidence, is an insufficient basis for the investigation of ethnic identity in past societies. To accept that view is to rule out the study of ethnicity for the greater part of the human past; we may suspect that ethnic groups played a part, but be unable to identify any surviving cultural parameters. Against such a pessimistic assessment, however, there is the contrary argument, that ethnicity may be expressed as well in material culture as in words. Should that be the case, archaeology may indeed be well equipped to open a window on past ethnicity, whether or not there are relevant contemporary texts.We begin this review feature in our usual way, with a summary by Jonathan Hall of the arguments set out in his book. Five commentators then take up the theme, raising comments and criticisms to which Hall responds in a closing reply.
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24

Ting-Toomey, Stella, Kimberlie K. Yee-Jung, Robin B. Shapiro, Wintilo Garcia, Trina J. Wright, and John G. Oetzel. "Ethnic/cultural identity salience and conflict styles in four US ethnic groups." International Journal of Intercultural Relations 24, no. 1 (January 2000): 47–81. http://dx.doi.org/10.1016/s0147-1767(99)00023-1.

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Chattaraman, Veena, and Sharron J. Lennon. "Ethnic identity, consumption of cultural apparel, and self‐perceptions of ethnic consumers." Journal of Fashion Marketing and Management: An International Journal 12, no. 4 (September 19, 2008): 518–31. http://dx.doi.org/10.1108/13612020810906164.

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Jaspal, Rusi, and Marco Cinnirella. "The construction of ethnic identity: Insights from identity process theory." Ethnicities 12, no. 5 (January 4, 2012): 503–30. http://dx.doi.org/10.1177/1468796811432689.

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Ethnicity has received much empirical and theoretical attention in the social sciences. Yet, it has scarcely been explored in terms of its relationship with the motivational principles of identity. Here it is argued that there is much heuristic and predictive value in applying identity process theory (IPT), a socio-psychological model of identity threat, to the substantive literature on ethnicity. The paper explores the potential psychological benefits of ethnic identification. Key theoretical strands from anthropology and sociology, such as the ‘relational self’ in ethnic identification, are discussed in relation to IPT. The intergroup dimension of ethnic identification is explored through the discussion of ethnic ‘boundaries’. Finally, the paper discusses the construct of ‘hybridization’ in relation to social psychology. This paper attempts to reconcile psychological and sociological perspectives on ethnic identification, advocating a multi-methodological approach. Key theoretical points are outlined in the form of testable hypotheses which are open to empirical exploration.
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27

Persky, Irena, and Dina Birman. "Ethnic Identity in Acculturation Research." Journal of Cross-Cultural Psychology 36, no. 5 (September 2005): 557–72. http://dx.doi.org/10.1177/0022022105278542.

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Burholt, Vanessa, Christine Dobbs, and Christina Victor. "Transnational Relationships and Cultural Identity of Older Migrants." GeroPsych 29, no. 2 (June 2016): 57–69. http://dx.doi.org/10.1024/1662-9647/a000143.

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Abstract. We take a social identity approach to explore the associations between cultural heritage, social class, social-support networks, transnational relationships and cultural identity. Data for 815 older people (≥ 55 years) from six ethnic groups living in England and Wales are used to help understand older migrants’ ethnic identity, cultural identity with the family’s country of origin, and British identity. Regression models explain a low amount of variance. Different configurations of the independent variables – cultural heritage, social class, social-support networks and transnational relationships (with children, siblings, other relatives) – predicted different forms of cultural identity. Transnational relationships provide migrants with a range of alternative identities into which they self-categorize or contrast to their group identity.
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Pande, Dhruv, and Munmun Jha. "Cultural Identity and Human Rights: Minority Claims, Ethnic Identity and Group Rights." Open Journal of Political Science 06, no. 04 (2016): 351–62. http://dx.doi.org/10.4236/ojps.2016.64032.

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30

Sivertseva, Tamara. "Culture and Ethnic Identity in Daghestan." Journal of Interdisciplinary Studies 10, no. 1 (1998): 142–56. http://dx.doi.org/10.5840/jis1998101/29.

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This field research report summarizes the results of interviews during special research trips to Daghestan from 1992-96. These interviews were conducted with both secular and religious leaders in villages, district centers, and the capital of Makhachkala. We found indigenous cultures, ethnic identities, and the entire North Caucasus region in transition from a Russian sphere of cultural and political influence to that of Islam, epitomized by a split cultural and generational identity of fathers versus sons. Yet indigenous cultures show great resilience toward both the former Soviet influences of atheism and modemization and the contemporary revival of Islam, which seeks to integrate all aspects of individual and community life. Curiously, just like the British Empire, the former imperial Soviet State evokes ambivalent feelings of nostalgia and admiration, mixed with apprehension, while Islam now appears as the major agent transformation of indigenous cultures toward a new geo-political identity.
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31

Yakhshiyan, O. "RUSSIAN CULTURAL (CIVILIZATIONAL) CODE: IDENTITY AND POLICY." Vestnik Universiteta, no. 10 (November 28, 2019): 52–58. http://dx.doi.org/10.26425/1816-4277-2019-10-52-58.

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The concept of a single cultural (civilizational) code as a meaningful characteristic of the cultural component of the Russian national (political) identity has been considered. The concept of a civilizational code presupposes an understanding of Russia both as a modern nation-state and as a historical civilization- state. It follows, that Russian identity can be characterized as being national-civilizational. The Russian cultural (civilizational) code is shown as a decisive condition for the unity and stability of Russian statehood and Russian civilization. The impact of the Russian cultural (civilizational) code on the ethnic identity of non-Russian citizens of our country is not assimilation, but acculturation. Russian civilizational identity dialectically integrates ethno-cultural and confessional identities of Russians, while responding to the request of the Russian ethnic identity. Reproduction of the Russian cultural (civilizational) code is implemented by means of linguistic, cultural, symbolic, historical policies, policies in the field of adaptation and integration of migrants, etc.
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32

Teggin, Edward Owen. "Colonial Anxiety and Identity: Ethnic Networks as Cultural Supports in Colonial South Asia and Sumatra." Indonesian Historical Studies 4, no. 2 (December 2, 2020): 84–99. http://dx.doi.org/10.14710/ihis.v4i2.8891.

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This study was inspired by research into the personal correspondence of colonial servants in Sumatra and South Asia, and the realisation that their articulation of negative emotions such as anxiety or fear are ill-fitted to the current wider understanding of colonial anxiety. This article argues that the progress of colonial empires was widely shaped by negative emotions such as these, yet there were also methods used by colonial servants to deal with such negative experiences. The core example of this has been the case studies of Robert Cowan and Alexander Hall; these men’s letter archives display their usage of correspondence networks as part of their coping strategy. It is argued that these specifically ethnic, and at times gendered, correspondence networks formed a cultural bulwark which was used to cope with aspects of colonial anxiety. The method of this study therefore was epistolary examination to gather evidence and construct arguments. The archives of Cowan and Hall were compared and examined side by side to identify common patters and content. These were then considered in tandem with the current wider understanding of colonial anxiety. Based on the evidence gathered, it has been concluded that ethnic networks such as those examined could mitigate aspects of colonial anxiety. At the same time, these also demonstrate the great potential for future interdisciplinary studies involving personal histories tied to both Sumatra and South Asia.
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FISHER, JAMES F. "Identity in Nepal: Ethnic, Individual, Political." Reviews in Anthropology 36, no. 2 (May 28, 2007): 155–74. http://dx.doi.org/10.1080/00938150701344681.

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Ryzhova, Svetlana V. "Ethnic Identity in the Social Dimension." Sociologicheskaja nauka i social naja praktika 8, no. 3 (2020): 165–81. http://dx.doi.org/10.19181/snsp.2020.8.3.7497.

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The level of ethnic identity, the measure of its actualization, and the nature of ethnic attitudes that reflect the attitude of Russians to the ethno-cultural diversity of public space are considered on the basis of data from representative national research and researches in Tatarstan and Sacha (Yakutia). It is concluded that the high values of ethnic identity and the ethnic solidarity (formed on its basis) indicate the most important role of culture in the formation of all-Russian unity. The actualization of ethnic identity and interest in protecting ethnic and cultural diversity vary at the Federal districts: the highest values were obtained in the North Caucasus Federal district. Also, the risks of possible inter-ethnic and inter-religious tensions in the North Caucasus Federal district are perceived more acutely than in the Russian Federation on average. Orientations that recognize the right of all Russian peoples to state support for their cultures and religions are very widely represented, but at the same time alternative orientations that are aimed at priority support for the culture and religion of the Russian majority are also supported in public opinion. Research shows the trend of participation of ethnic identity of Russians in the formation of state-civil unity; there is a consensus in the society in the field of interethnic relations. Along with the actualization of ethnic identity, all-Russians have a high level of ethnic tolerance; however, violations of justice against the people or faith can be a destabilizing factor in inter-ethnic relations.
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Juan, E. San. "Ethnic Identity and Popular Sovereignty." Ethnicities 6, no. 3 (September 2006): 391–422. http://dx.doi.org/10.1177/1468796806068326.

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Davila, Arlene, Jose A. Cobas, and Jorge Duany. "Cubans in Puerto Rico: Ethnic Economy and Cultural Identity." Hispanic American Historical Review 78, no. 3 (August 1998): 518. http://dx.doi.org/10.2307/2518353.

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Мадина Магомедкамиловна, Шахбанова, and Лысенко Юлия Михайловна. "ETHNIC IDENTITY OF MOUNTAIN JEWS: CULTURAL ATTITUDES AND AUTHOSTEREOTYPES." STATE AND MUNICIPAL MANAGEMENT SCHOLAR NOTES 1, no. 4 (December 2018): 235–41. http://dx.doi.org/10.22394/2079-1690-2018-1-4-235-241.

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Billings, Deborah L., Jose A. Cobas, and Jorge Duany. "Cubans in Puerto Rico: Ethnic Economy and Cultural Identity." International Migration Review 34, no. 1 (2000): 286. http://dx.doi.org/10.2307/2676029.

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Ousterhout, Robert. "Ethnic Identity and Cultural Appropriation in Early Ottoman Architecture." Muqarnas 12 (1995): 48. http://dx.doi.org/10.2307/1523223.

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Britvina, I. B., and P. A. Shumilova. "CULTURAL IDENTITY AND ADAPTATION OF ETHNIC MIGRANTS IN RUSSIA." RUDN Journal of Sociology 17, no. 3 (2017): 317–26. http://dx.doi.org/10.22363/2313-2272-2017-17-3-317-326.

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Nosochenko, Marina A. "ETHNIC IDENTITY IN THE EURASIAN SOCIAL AND CULTURAL SPACE." Culture in the Eurasian Space, no. 2 (2018): 37–39. http://dx.doi.org/10.32340/2541-772x-2018-1-37-39.

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Skinner, Heather. "Ethnic and Cultural Identity in Music and Song Lyrics." Arts and the Market 8, no. 1 (May 8, 2018): 113–14. http://dx.doi.org/10.1108/aam-03-2018-0003.

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43

Aguirre, Benigno E., Jose A. Cobas, and Jorge Dunany. "Cubans in Puerto Rico: Ethnic Economy and Cultural Identity." Contemporary Sociology 28, no. 3 (May 1999): 331. http://dx.doi.org/10.2307/2654180.

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Ousterhout, Robert. "ETHNIC IDENTITY AND CULTURAL APPROPRIATION IN EARLY OTTOMAN ARCHITECTURE." Muqarnas Online 12, no. 1 (1994): 48–62. http://dx.doi.org/10.1163/22118993-90000345.

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Dávila, Arlene. "Cubans in Puerto Rico: Ethnic Economy and Cultural Identity." Hispanic American Historical Review 78, no. 3 (August 1, 1998): 518–19. http://dx.doi.org/10.1215/00182168-78.3.518.

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46

Novikova, L. A., O. V. Vasilkova, and I. S. Akatyeva. "ETHNIC IDENTITY AS A BASIS FOR STUDENTS’ INTERCULTURAL COMPETENCY FORMATION." Bulletin of Udmurt University. Series Philosophy. Psychology. Pedagogy 31, no. 2 (July 9, 2021): 217–25. http://dx.doi.org/10.35634/2412-9550-2021-31-2-217-225.

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The article considers the relevant and urgent issue of formation and development of ethnic identity of agricultural students as a framework for the development of intercultural competency. It is an essential and key competence in a modern world. Ethnic identity developing in childhood and youth maintains its stability lifelong and it is a key factor determining one’s emotional state. During the intercultural communication the manifestations of “our” and “other” ethnocentrism may result in aggression, frustration and depression. Ethnic and cultural identity management as a significant component of developed intercultural competency gives the opportunity to avoid undesirable negative consequences. Ethnic identity can be developed in the process of intercultural foreign languages teaching in higher education on the basis of methodological principles of the personal and activity approach, contextual education, the competency-based approach. The formation of positive ethnic and cultural identity starts with the perception of specific and particular features of native culture which is problematic as people become accustomed to accept values, customs and traditions of their own culture as something firm and permanent, as a matter of course. In this regard, the syllabus should contain ethnic and cultural knowledge and skills, the skill to see a situation from different perspectives on the base of understanding the relativity of ethnic and cultural events, the skill to govern one’s own emotional state. In this case the self-analysis, empathy and reflection become the psychological mechanism of stereotypes transformation, the realization of habitual ethnic and cultural preconceptions, and the acceptance of cultural diversity as a standard.
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47

Hecht, Michael L., and Sidney Ribeau. "Sociocultural Roots of Ethnic Identity." Journal of Black Studies 21, no. 4 (June 1991): 501–13. http://dx.doi.org/10.1177/002193479102100409.

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48

Capielo Rosario, Cristalis, Hector Y. Adames, Nayeli Y. Chavez-Dueñas, and Roberto Renteria. "Acculturation Profiles of Central Florida Puerto Ricans: Examining the Influence of Skin Color, Perceived Ethnic-Racial Discrimination, and Neighborhood Ethnic-Racial Composition." Journal of Cross-Cultural Psychology 50, no. 4 (March 21, 2019): 556–76. http://dx.doi.org/10.1177/0022022119835979.

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Evaluating sociocultural factors that may influence acculturation strategies rather than assuming homogeneity among different Latinx ethnic groups is important. A latent profile analysis with covariates was used to identify acculturation profiles in a sample of first-generation Central Florida Puerto Ricans ( N = 381) along bidimensional behavioral, values, and ethnic identity indicators. We examined whether three contextual covariates including (a) perceived ethnic-racial discrimination, (b) percentage of White Americans, and (c) percentage of Puerto Ricans residing in each participants’ zip code could help derive latent profile membership. Participants were categorized into three profiles. The first profile exhibited the highest levels of White American ethnic identity and high levels of Puerto Rican and White American cultural behaviors. The second profile described individuals with the lowest adherence to White American behaviors and ethnic identity. It also exhibited high attachment to Puerto Rican cultural values. The third profile exhibited high levels of Puerto Rican and White American cultural values and moderate levels of White American cultural behaviors and ethnic identity. An examination of covariates revealed that only perceived ethnic-racial discrimination had an influence on profile identification and membership, with likelihood of belonging to Profile 2 decreasing, and likelihood of belonging to Profile 1 increasing as perceived ethnic-racial discrimination increased. Perceived ethnic-racial discrimination did not influence the likelihood of Profile 3 membership. Results highlight the importance of contextualizing acculturation.
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Cislo, Andrew M. "Ethnic Identity and Self-Esteem." Hispanic Journal of Behavioral Sciences 30, no. 2 (May 2008): 230–50. http://dx.doi.org/10.1177/0739986308315297.

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50

Hurtado, Aida, and Patricia Gurin. "Ethnic Identity and Bilingualism Attitudes." Hispanic Journal of Behavioral Sciences 9, no. 1 (March 1987): 1–18. http://dx.doi.org/10.1177/073998638703090101.

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Attitudes toward bilingualism among a national sample of persons of Mexican descent are cast in a set of social psychological forces in which structural integration and childhood linguistic environment influence ethnic identity, which in turn influences bilingualism attitudes through its impact on political consciousness. Support is provided by evidence that ethnic identity, specifically a politically-framed conception of self as Chicana/Chicano and as part of la raza, fosters positive views of bilingualism both directly and indirectly through political consciousness. Ethnic identity also influences bilingualism attitudes through a different and contradictory path. Traditional self-conceptions as Mexican and Spanish-speaking directly encourage support of bilingualism but, at the same time, engage conservative political attitudes that discourage it.
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