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Relevant bibliographies by topics / Multiracial community

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Academic literature on the topic 'Multiracial community'

Author: Grafiati

Published: 19 February 2023

Last updated: 20 February 2023

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Journal articles on the topic "Multiracial community"

1

Littlejohn, Krystale E. "Race and Social Boundaries: How Multiracial Identification Matters for Intimate Relationships." Social Currents 6, no. 2 (October 11, 2018): 177–94. http://dx.doi.org/10.1177/2329496518804553.

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While researchers have explored in detail how multiracial identification shapes symbolic boundaries (conceptual distinctions), they have paid less attention to its effects on social boundaries (how people behave). This study examines multiracial individuals’ odds of marriage and cohabitation with blacks and whites to examine whether this population challenges current race-based social boundaries via partner choice. Analyses of data from the 2008–2012 American Community Survey (ACS) show that while those who identify with more than one race are indeed more likely to have a black (white) partner than their nonblack (nonwhite) monoracial counterparts, this phenomenon is driven by the choices of multiracials with at least a part black (white) identity. For example, multivariate results show that multiracial individuals who do not report any white identity are not more likely than nonwhite monoracials to marry a white partner. Moreover, part-white multiracials are more likely than nonwhite multiracials to have a white partner. These findings largely reflect expectations derived from theories of ingroup/outgroup behavior. In sum, although multiracial individuals may contribute to challenging symbolic boundaries, the results suggest that they are not necessarily disproportionately likely to challenge race-based social boundaries via their partner choices.

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Franco, Marisa, Olivia L. Holmes, Felicia Swafford, Nolan Krueger, and Kenneth Rice. "Black people’s racial identity and their acceptance of Black-White Multiracial people." Group Processes & Intergroup Relations 22, no. 8 (February 12, 2019): 1181–95. http://dx.doi.org/10.1177/1368430218820957.

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The current study examined whether Black people’s racial ideology, experiences of racism, and their interaction predict their acceptance of Black-White Multiracial people. Black racial ideologies represent an aspect of Black people’s racial identity that addresses their perspectives on how people within the Black community should behave. Participants ( N = 325) were administered a series of measures. Latent class analysis revealed three classes of Black racial identity: undifferentiated (average ideologies), integrationist (high assimilationist, humanist, and oppressed minority), and nationalist (high nationalist). The nationalist group was most likely to endorse rejecting Multiracial people as members of the Black community and also to endorse forcing a Black identity onto Multiracial people, whereas the integrationist group was least likely to make such endorsements. For participants in the nationalist (but not integrationist or undifferentiated) cluster, personal experiences of racism were related to endorsement of forcing a Black identity onto a Multiracial person. Findings suggest that Multiracial people might achieve the most identity affirmation and sense of community among Black people holding integrationist views.

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Sprague, Justin. "Ghost in the Kitchen: Multiracial Korean Americans (Re)Defining Cultural Authenticity." Genealogy 6, no. 2 (April 29, 2022): 35. http://dx.doi.org/10.3390/genealogy6020035.

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This scholarly essay explores some techniques that multiracial Korean Americans employ to trouble traditional notions of cultural authenticity as markers for racial/ethnic identity construction. I position multiracial individuals as foils to the common assumptions that cultural authenticity requires “native” lived experience, “full bloodedness”, or a particular level of linguistic competency, in favor of cultural competency, analyzing the web community, HalfKorean.com. The site is a U.S.-based community of multiracial Korean Americans, where narrations of food and Korean motherwork play roles in many elements of the site, and in different ways work to reinforce new and adaptable forms of authenticity. Paying particular attention to the ways that cultural knowledge on the individual level becomes a marker for shaping community, I position Korean motherwork and household practices as vehicles of analysis. These embodied cultural practices inform community building practices, becoming critical variables for multiracial Korean Americans to exert cultural knowledge and expertise, authenticating flexible racial/cultural identities, which is an act of embodying what I term “plastic authenticity”. Multiracial bodies are inherently perceived as racially in-authentic; however, plastic authenticity is a framework that allows for expressions of identity and memory that resist this notion, grounded in their proximity to Korean women/motherhood.

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Ravery, Vincent, Sébastien Dominique, Vincent Hupertan, Sami Ben Rhouma, Marianne Toublanc, Liliane Boccon-Gibod, and Laurent Boccon-Gibod. "Prostate Cancer Characteristics in a Multiracial Community." European Urology 53, no. 3 (March 2008): 533–39. http://dx.doi.org/10.1016/j.eururo.2007.04.048.

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Harris, Henry L. "A National Survey of School Counselors’ Perceptions Of Multiracial Students." Professional School Counseling 17, no. 1 (January 2013): 2156759X0001700. http://dx.doi.org/10.1177/2156759x0001700109.

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A total of 1627 school counselors from all 50 states and the District of Columbia participated in a study designed to investigate their personal perceptions of multiracial individuals. Results indicated that school counselors held a wide variety of perceptions and those with 1 to 5 years of experience were more likely to believe that multiracial students experienced more academic and behavioral problems. Middle school counselors were more likely to believe that multiracial students have a more difficult time adjusting to society. School counselors who were unsure if cultural diversity and awareness programs were promoted in their school were also unsure if the physical appearance of multiracial students impacted how they racially identified themselves. Finally, school counselors in schools with a Very Diverse student body believed that multiracial students would experience fewer problems related to identity development if they lived in a diverse community. They also believed the problems experienced by multiracial students were related to identity conflicts.

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Hamako, Eric. "For the Movement: Community Education Supporting Multiracial Organizing." Equity & Excellence in Education 38, no. 2 (May 2005): 145–54. http://dx.doi.org/10.1080/10665680590935124.

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Shackel, Paul A. "Identity and Collective Action in a Multiracial Community." Historical Archaeology 44, no. 1 (March 2010): 58–71. http://dx.doi.org/10.1007/bf03376782.

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Bratter, Jenifer, Allan Farrell, Sharan Kaur Mehta, Raul S. Casarez, Xiaorui Zhang, and Michael Carroll. "“There’s Something Very Wrong with the System in This Country”: Multiracial Organizations and Their Responses to Racial Marginalization." Social Sciences 11, no. 5 (May 23, 2022): 226. http://dx.doi.org/10.3390/socsci11050226.

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Multiracial organizing since the 1980s has centered around the need to define and make visible the term multiracial (e.g., U.S. Census). In the contemporary era when multiple race populations are a growing and institutionally recognized demographic, how do multiracial organizations characterize and seek to combat collective experiences of racial marginalization? Here, we draw on in-depth interviews with officers from diverse multiracial organizations in the U.S. and Canada (N = 19) collected from 2017 through 2018 to examine this question. The findings revealed that multiracial individuals experience distinct forms of exclusion, which we call categorical invisibility, that target individuals who do not “fit” into established monoracial categories, and mixture as pathology, a less common frame but representing more overt forms of bias targeting those of mixed backgrounds. The lived impacts of these experiences prompt the expressed need for “safe” spaces from the psychosocial costs of categorical invisibility. Multiracial organizations, located mostly in the United States with one in Canada, engage in diverse community building and advocacy efforts to address these needs and, thus, represent critical sites of resistance to the trauma of racial (in)visibility. This work amplifies the need to center Critical Multiracial Theory to expose how monoracial paradigms as a central feature of White supremacy continue to shape the lives of multiracial people and expand our knowledge on how multiracial organizations shape the (re)negotiation of racial categories that challenge the racial status quo.

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Fukumori, Ryan. "Projecting the Multiracial University." Pacific Historical Review 87, no. 3 (2018): 499–532. http://dx.doi.org/10.1525/phr.2018.87.3.499.

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During the 1960s, the University of California, Los Angeles (UCLA) hosted research surveys focused on two of Southern California’s largest communities of color: the Japanese American Research Project (JARP, 1962–1970) and the Mexican American Study Project (MASP, 1964–1968). While conceived in separate sectors of the university’s research apparatus, JARP and MASP together exemplify UCLA’s gradual institutionalization of racial diversity over the course of the decade. In the years before UCLA could claim a critical mass of nonwhite scholars and students, these projects inaugurated campus-community relations with local civil rights organizations as both collaborators and critics. Together, JARP and MASP demonstrate that the multiracial integration of California’s higher education system was a prolonged process, first requiring the state’s predominantly white public universities to develop institutional vocabularies of racial difference where none existed prior.

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Wright, Nicholas Lamar, Susan D. Longerbeam, and Meera Alagaraja. "Chronic Codeswitching: Shaping Black/White Multiracial Student Sense of Belonging." Genealogy 6, no. 3 (September 8, 2022): 75. http://dx.doi.org/10.3390/genealogy6030075.

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Multiracial students grapple with experiences around mixedness which can hinder their sense of belonging among different social groups. Constantly feeling unaccepted and receiving the comment “You are too Black” or “You are too White” capture some of the common microaggressions faced by Black/White multiracial students. Using a phenomenological design, this study examines the ways in which Black/White multiracial students develop their sense of belonging at a predominantly White institution (PWI). While codeswitching has the ability to impact the sense of belonging in racial and ethnic minority groups, our study findings suggest that Black/White multiracial students tend to rely on chronic codeswitching as ways of seeking acceptance, balancing “otherness” and carefully minimizing exclusion when interacting with members of different social groups. Chronic codeswitching is particularly relevant as an everyday strategy in how Black/White multiracial students foster their sense of belonging and a sense of community. Research and practice implications are included.

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Dissertations / Theses on the topic "Multiracial community"

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Finley, Alexandra. "Founding Chestnut Ridge the origins of central West Virginia's multiracial community /." Connect to resource, 2010. http://hdl.handle.net/1811/45241.

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Bullen, Heatheranne. "Pandemic Influenza at Oodnadatta, 1919 : Aspects of treatment and care in a multiracial community." Thesis, Federation University Australia, 2018. http://researchonline.federation.edu.au/vital/access/HandleResolver/1959.17/169879.

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On 24 January 1919, a thirty-two-year-old nurse from Sydney, Jean Williamson, disembarked at the railway station at Oodnadatta in the far north of South Australia to commence her new role as sister in charge of the Australian Inland Mission (AIM) hostel. On 18 April that year, Williamson greeted thirty-four-year-old minister from Melbourne, Coledge Harland, who had arrived by train to take up a three-year post as padre for the AIM’s central Australian parish. Just over a month later, an influenza pandemic that had already killed untold numbers of people worldwide reached the isolated township. Drawing on primary documents, including an extensive collection of previously unseen photographs, letter and diaries from Harland and Williamson, this thesis examines the management and care of pandemic influenza at Oodnadatta from May to late July 1919. Intercultural aspects of the management and care of European, Afghan, Chinese and Aboriginal patients are examined in the context of the health and lifestyle of local residents, nursing practices, medicines, foods, accommodation and the contribution of individuals, groups and their roles. This intimate microhistory sheds light on a relatively unknown, yet important group of people in Australia’s frontier history: the missioners and others who cared for seriously ill Aboriginal and non-Aboriginal patients at Oodnadatta, provided culturally sensitive care that afforded respect, dignity and compassion to all. At the time, the gravity of the world wide situation and the sheer need to provide care saw individual efforts go unnoticed; however, in hindsight, it is possible to see and appreciate the significance of what they achieved under the most difficult of circumstances.
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Thorne, Ana Viola. "Framing a Blaxicana Identity: A Cultural Ethnography of Family, Race and Community in the Valley Homes, Lincoln Heights, Ohio, 1955-1960." Scholarship @ Claremont, 2012. http://scholarship.claremont.edu/cgu_etd/25.

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Framing a Blaxicana Identity: A Cultural Ethnography of Family, Race and Community in the Valley Homes, Lincoln Heights, Ohio, 1955-1960 (Blaxicana Identity) is set within the construct of identity formation, against a backdrop of color and culture clash, and the social construction of race. The author's narrative will constitute contextual introductions to discussion topics and iterate direct correlations of her lived experience to larger community and cultural accounts that helped to shape aspects of her Blaxicana identity. The individual and community perceptions of what it means and what it feels like to grow up Negro, Mexican and female in an all black town will determine the scope and complexity of the identity formation factors that may be brought forth in Blaxicana Identity. Geographically situated in the Valley Homes housing projects located in Lincoln Heights, Ohio, just north of Cincinnati, this ethnography will engage the area's background, environment and residents in a dialogue with the larger arenas of race and racism, history, migration, critical race theory, interracial marriage, cultural studies and black towns as they inform the aspects involved in the creation of the author's Blaxicana identity. This multi-perspective engagement will produce a cultural ethnographic portrayal of the Valley Homes, its residents and the author and comprise the ways in which the social and cultural phenomenon of mixed-race identity may be constructed, observed and understood - a depiction that may differ from the historical concepts of identity formation based on color and race. This research will draw its conclusions regarding the construction of a Blaxicana identity by using a critical, self-reflexive method of inquiry that incorporates the author's memories, impressions and artifacts from the 1950's. The author's interracial family experience, defined by an African American father from Nashville, Tennessee and a Mexican mother from Hermosillo, Sonora, Mexico, presents the opportunity to examine what was then, considering the time and place, an uncommon combination.

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Williams, Montague. "Youth ministry, race, and Martin Luther King, Jr.'s beloved community: a practical theological critique of post-racialism." Thesis, 2018. https://hdl.handle.net/2144/30046.

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The study offers a practical theological examination of three congregational youth ministries located in three different multi-racial and multi-cultural contexts in the Northeastern region of the United States. In the first move of this study, I present findings from ethnographic research in the three congregational youth ministries and argue that each congregation displays a disconnect between their practices of evangelism and discipleship and young people’s questions about and experiences with race, racism, and racial identity. In the second move of this study, I argue that this disconnect is due to the pervasiveness of post-racialism in the church and society, understood as a collection of social practices that promote colorblindness as a virtue and perpetuate systemic racism as a habitus by fostering an aesthetic of forgetfulness regarding racial violence and oppression. In light of this, I suggest that a way forward in congregational youth ministries in multiracial and multicultural contexts requires a disruption of and resistance to post-racial aesthetics for the sake of meeting students’ needs. In the third move, I turn attention to Martin Luther King, Jr. to forge a way forward, as King is often taken to be a normative source for interracial congregations. However, while such interracial congregations tend to rely on a limited view of King that interprets him as an inspiration for embracing post-racialism, I argue that King’s theological praxis can be a critical resource for discerning how to resist post-racialism. In concluding the dissertation, I offer suggestions for how current practitioners can begin taking steps toward resisting post-racialism in their work with youth and young adults.
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Books on the topic "Multiracial community"

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Connelly, Naomi. Care in the multiracial community. London: Policy Studies Institute, 1988.

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College, Ontario Police. Multicultural training for police: Policing a multicultural multiracial society. [Ontario]: Ontario Ministry of the Solicitor General, 1989.

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3

The color of faith: Building community in a multiracial society. Cleveland, Ohio: United Church Press, 1998.

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Care in the Multiracial Community (PSI Discussion Papers). Policy Studies Institute, 1988.

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5

Geismer, Lily. A Multiracial World. Princeton University Press, 2017. http://dx.doi.org/10.23943/princeton/9780691157238.003.0004.

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This chapter examines the Metropolitan Council for Educational Opportunity (METCO) and its commitment to equal opportunity and changing individual attitudes through one-on-one interaction. While METCO offered a rare example of interracial and urban–suburban cooperation, its focus on collective benefits rather than collective responsibility had wide-ranging consequences. Tracing the development of METCO offers an important case study of the trade-offs that suburban liberal activists made in their quests to achieve social justice. The organizers' pragmatic approach ensured the acceptance of the program in the suburbs and paved the way for later support of diversity claims about the value of affirmative action. This strategy, nevertheless, fortified the consumer-based and individualist dimensions of the Route 128 political culture. It ultimately made community members more resistant to grappling with the systemic and historical circumstances that necessitated programs like METCO and affirmative action in the first place.

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6

Kujawa-Holbrook, Sheryl A. House of Prayer for All Peoples: Congregations Building Multiracial Community. Rowman & Littlefield Publishers, Incorporated, 2002.

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Kujawa-Holbrook, Sheryl A. House of Prayer for All Peoples: Congregations Building Multiracial Community. Rowman & Littlefield Publishers, Incorporated, 2002.

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8

A House of Prayer for All Peoples: Congregations Building Multiracial Community. The Alban Institute, 2002.

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9

Knapp, Courtney Elizabeth. Constructing the Dynamo of Dixie. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469637273.001.0001.

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What can local histories of interracial conflict and collaboration teach us about the potential for urban equity and social justice in the future? Courtney Elizabeth Knapp chronicles the politics of gentrification and culture-based development in Chattanooga, Tennessee, by tracing the roots of racism, spatial segregation, and mainstream “cosmopolitanism” back to the earliest encounters between the Cherokee, African Americans, and white settlers. For more than three centuries, Chattanooga has been a site for multiracial interaction and community building; yet today public leaders have simultaneously restricted and appropriated many contributions of working-class communities of color within the city, exacerbating inequality and distrust between neighbors and public officials. Knapp suggests that “diasporic placemaking”—defined as the everyday practices through which uprooted people create new communities of security and belonging—is a useful analytical frame for understanding how multiracial interactions drive planning and urban development in diverse cities over time. By weaving together archival, ethnographic, and participatory action research techniques, she reveals the political complexities of a city characterized by centuries of ordinary resistance to racial segregation and uneven geographic development.

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Book chapters on the topic "Multiracial community"

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"5 Creating Multiracial Identity and Community." In Making Multiracials, 125–53. Stanford University Press, 2007. http://dx.doi.org/10.1515/9781503626331-007.

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Marti, Gerardo. "Interracial Community through Multiracial Worship Practices." In Worship across the Racial DivideReligious Music and the Multiracial Congregation, 175–96. Oxford University Press, 2012. http://dx.doi.org/10.1093/acprof:oso/9780195392975.003.0008.

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Beckford, Morris. "The balancing act: community agency leadership in multi-ethnic/multiracial communities." In Community Organising Against Racism. Policy Press, 2017. http://dx.doi.org/10.1332/policypress/9781447333746.003.0016.

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This chapter presents the author's reflections on the question of whiteness and white privilege from the perspective of one who has achieved a substantial leadership position, acknowledged most of all by his co-ethnics (broadly people of Black African and Afro-Caribbean origins), but less so by people of Asian origin and, seemingly, hardly if at all by his white peers. One of the major indicators of racism is the collection of stereotypes used to demean and undermine minorities. The author also offers significant insights for working in multiracial communities, notably that such communities, being heterogeneous, have within them a range of differing and sometimes contradictory sets of values, norms, and practices: being a community worker requires knowing when to challenge patriarchal practices.

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"The balancing act: community agency leadership in multi-ethnic/ multiracial communities." In Community Organising against Racism, 245–56. Policy Press, 2017. http://dx.doi.org/10.51952/9781447333753.ch015.

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McCormick, Joseph, and Sekou Franklin. "Chapter 12. Expressions of Racial Consciousness in the African American Community." In Black and Multiracial Politics in America, 315–36. New York University Press, 2020. http://dx.doi.org/10.18574/nyu/9780814707852.003.0018.

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Wong, Erica Ryu. "Knotted Together: Identity and Community in a Multiracial Church." In Christians and the Color Line, 205–28. Oxford University Press, 2013. http://dx.doi.org/10.1093/acprof:oso/9780199329502.003.0010.

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"6. The Life and Times of a Multiracial Community." In Bengali Harlem and the Lost Histories of South Asian America, 189–214. Harvard University Press, 2012. http://dx.doi.org/10.4159/harvard.9780674067578.c7.

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Gutiérrez, Lorraine, Larry M. Gant, and Shane Brady. "Using arts and culture for community development in the United States." In Community Organising Against Racism. Policy Press, 2017. http://dx.doi.org/10.1332/policypress/9781447333746.003.0017.

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This chapter outlines a series of initiatives in urban settings, with a variety of minorities and over a considerable period of time, through which various aspects of arts and cultural work were used within an asset-based community development process to help give voice to differing minority interests. It argues that the arts and other cultural resources can be powerful tools for community development work in the multicultural and multiracial context. However, work with arts and cultural institutions must be intentional and mindful of potential differences and conflicts. The chapter begins with an overview of arts-based community development. It then presents the authors' perspectives on considerations when doing this work, and provides examples of different ways in which they have carried out this work with communities in the United States.

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Leibman, Laura Arnold. "From Christian to Jew." In Once We Were Slaves, 27–45. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197530474.003.0003.

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The next crucial step in the siblings’ journey to gain the right to live and pray as they pleased came in 1811 when they moved to Suriname, a South American colony on the Caribbean Sea. In Suriname, Sarah and Isaac found their home among the largest multiracial Jewish community in the Americas and formally converted to Judaism. This community provided a spiritual home for Sarah and Isaac, but it also marked them as second-class citizens. Since their father, Abraham, had not married their mother, Surinamese law considered Sarah and Isaac people of color. This racial designation followed them into the synagogue, where they would sit separately from whites and couldn’t partake in synagogue honors. This chapter places the siblings’ experiences alongside that of other multiracial Jews who lived in Paramaribo at that time, highlighting their battles against oppression.

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Lando, Agnes Lucy. "Using Media to Resolve Media Engendered Ethnic Conflicts in Multiracial Societies." In Media Controversy, 775–95. IGI Global, 2020. http://dx.doi.org/10.4018/978-1-5225-9869-5.ch044.

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Due to varied reasons, all nations host people of diverse cultural backgrounds. Kenya, a nation of 40 million people with over 40 tribes, is not exempt. Further, Kenya, like any other nation, suffers ethnic conflicts. The most pronounced ethnic conflicts have been the 2007-2008 Post Election Violence and the 1990s land clashes. These clashes were visible to the local and international community because people were killed, displaced and properties destroyed. However, there is a covert ethnic conflict in Kenya. This is the subtle plight of the Somalis of Kenya origin who find themselves in constant conflict with the “other” Kenyans. Based on 2014 research findings, this chapter exposes the ethnic conflicts Somalis of Kenyan origin endure. From the findings, it is apparent that the ethnic plights of Somalis of Kenyan origin are media engendered and can, to a great extent, be resolved by media.

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Conference papers on the topic "Multiracial community"

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Harris, Samantha. ""I'm Korean Too": Heritage Language Learning and Community Access for Multiracial Korean Americans." In 2019 AERA Annual Meeting. Washington DC: AERA, 2019. http://dx.doi.org/10.3102/1445745.

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