Intertwined Immersion: The Development of Chinese Buddhist Master Costumes as an Example

Mapping Intimacies ◽

10.31219/osf.io/vh72x ◽

2021 ◽

Author(s):

H.L. Cu Si

Keyword(s):

Cultural Pluralism ◽

Environmental Characteristics ◽

Host Culture ◽

Hybrid Product ◽

Culture Of Origin

Cultural pluralism and diversity give rise to debates on conflicts and inclusiveness. Scholars largely investigate how people manage their culture of origin within their host culture, and how the host culture helps them adapt to the changes they experience within their new environment. However, both cultures can merge peacefully and the involved cultures can flourish as a result. The evolvement of jiasha, the attire of Chinese Buddhist masters, illustrates intertwined immersion, in which traditional Chinese (domestic) and Buddhist (imported) cultures show their openness, tolerance, and acceptance to foreign cultures. Finally, while maintaining the significance of Indian Buddhist clothing, jiasha has adopted Chinese dress style, incorporating local cultural and environmental characteristics. This manifests great respect for both traditional Chinese and Buddhist cultures, harmoniously achieving this hybrid product that mutually rejuvenates and enriches native and foreign cultures.

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Contesting Familial Bonds: (Af)filiative Relationships in Pakistani Anglophone Writing

NUML journal of critical inquiry ◽

10.52015/numljci.v18ii.122 ◽

2020 ◽

Vol 18 (I) ◽

pp. 1-11

Author(s):

Aroosa Kanwal

Keyword(s):

Racial Discrimination ◽

Second Generation ◽

Cultural Practices ◽

Social Structures ◽

Host Culture ◽

Migrant Families ◽

Familial Bonds ◽

Pakistani Immigrants ◽

Culture Of Origin ◽

Pakistani Families

Following Edward Said’s theorization of filiation and affiliation, this paper maps transformative itineraries of second-generation Pakistani immigrants in Britain who negotiate their personal identities on the basis of choice and affiliation instead of filiation. I argue that, as a result of the changing relationships of migrant parents with their British-born children, either because of a clash between nostalgia for the culture of origin and the host culture, between racial discrimination or the changing social structures of multicultural Britain, familial bonds within Pakistani families in Britain are severely affected. In other words, public or “external debates” in the diaspora, that Ralph Grillo describes as migrants’ imagined cultural practices, interact with internal debates that occur within migrant families. Against this backdrop, I explore the tensions, informed by a filiation-affiliation dialectic, that exist between first and second generations and the way these affect the personal struggles of an embittered anglicized Asian second generation and dramatize the metaphorical birth of a subject outside the confines of the familial order.

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Young Diaspora Immigrants’ Attitude and Behavior Toward the Host Culture

European Psychologist ◽

10.1027/1016-9040/a000113 ◽

2012 ◽

Vol 17 (2) ◽

pp. 143-157 ◽

Cited By ~ 16

Author(s):

Katharina Stoessel ◽

Peter F. Titzmann ◽

Rainer K. Silbereisen

Keyword(s):

Social Relations ◽

Culture Contact ◽

Cultural Identification ◽

Language Usage ◽

Network Growth ◽

Host Culture ◽

Positive Attitudes ◽

Contact Frequency ◽

Jewish Immigrants ◽

Culture Of Origin

Positive attitudes toward contact with members of the host culture, host-culture language usage, and social relations with natives are frequently used criteria for assessing immigrants’ host-culture participation. Precursors of these criteria are, however, rarely studied, especially from a longitudinal perspective. We expected that a strong identification with the host culture or the culture of origin would be associated with higher or lower host-culture participation, respectively, and were able to test these assumptions longitudinally. Study 1 utilized a sample of 376 ethnic German adolescents who had repatriated from Russia to Germany. Over four annual waves, the adolescents reported their identification with being “German” and “Russian,” their attitude toward host-culture contact, frequency of host-culture language usage, and the share of natives in their peer network. Growth curve modeling revealed that level and change of identification with being “German” related positively to level and change of host-culture participation, whereas level and change of “Russian” identification related negatively. Study 2 utilized a sample of 549 Russian-Jewish immigrants to Israel, who reported identification at Wave 1 and host-culture participation in three annual assessments. Results basically resembled those of Study 1. Findings from both studies underscore the importance of cultural identification for immigrants’ successful acculturation into the host culture. However, results also revealed between-country differences with regard to level of cultural identification and the relation between identification with the host culture and culture of origin.

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Understandings of successful ageing in the context of migration: the case of Iranian immigrants in Sweden

Ageing and Society ◽

10.1017/s0144686x01008261 ◽

2001 ◽

Vol 21 (3) ◽

pp. 333-355 ◽

Cited By ~ 36

Author(s):

SANDRA TORRES

Keyword(s):

Culturally Relevant ◽

Theoretical Framework ◽

Successful Ageing ◽

Iranian Immigrants ◽

Cultural Contexts ◽

Two Cultures ◽

Host Culture ◽

Different Cultures ◽

Culture Of Origin

Gerontological inquiries into understandings of successful ageing have been culture-specific. This means that they have only been studied in the specific cultural settings that have given them their meaning. Understandings of successful ageing that are simultaneously influenced by two cultures have yet to be studied. This study is based on a newly-designed culturally-relevant theoretical framework for the study of successful ageing, and focuses on the context of migration where culture of origin and host culture meet. Interviews based on vignettes have been conducted with 30 Iranian immigrants in Sweden in order to reveal if, and how, the pre- and post-migration understandings of successful ageing differ. The findings show that cultural contexts determine how the construct in question is understood and that migration between different cultures can challenge these understandings.

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Development of the Frankfurt Youth Acculturation Scale (FRACC-Y)

10.31234/osf.io/ftmj6 ◽

2018 ◽

Author(s):

Stephan Bongard ◽

Emily Frankenberg ◽

Katharina Kupper

Keyword(s):

Factor Analysis ◽

Confirmatory Factor Analysis ◽

Discriminant Validity ◽

Future Research ◽

Factor Solution ◽

Internal Reliability ◽

Host Culture ◽

Confirmatory Factor ◽

German Cities ◽

Culture Of Origin

This paper describes the development and psychometric properties of the Frankfurt Youth Acculturation Scale (FRACC-Y), a bidimensional instrument designed to assess orientation to culture of origin, orientation to host culture and acculturation strategy (i.e. assimilation, integration, separation and marginalization). Data were obtained from 292 adolescents in two German cities. Results of confirmatory factor analysis supported the postulated two-factor solution. The first 7-item factor measures orientation toward host culture, the second 5-item factor assesses orientation toward culture of origin. Both subscales yielded adequate internal reliability. Evidence for concurrent and discriminant validity is provided and implications for future research of acculturation in adolescents are discussed.

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Global migration and the selective reimagining of religions

Horizontes Antropológicos ◽

10.1590/s0104-71831998000100002 ◽

1998 ◽

Vol 4 (8) ◽

pp. 12-33 ◽

Cited By ~ 7

Author(s):

Peter Beyer

Keyword(s):

New Host ◽

Global Society ◽

Host Culture ◽

Religious Traditions ◽

Global Migration ◽

Immigrant Religion ◽

Culture Of Origin ◽

Theoretical Foundations

Abstract It is a commonplace in discussions of immigrant religion to speak of how religion aids in the adjustment of migrants to a new culture and society; how it serves as a dimension of continuity in the process of integration. This article examines theoretical foundations for reconsidering this perspective in the context of globalization in general and global migration in particular. In a global society, it is far less useful to think of migrants as leaving one society to join another, especially insofar as this optic tends to assume a) that the new “host” culture remains comparatively unaffected while the immigrants culture faces the dilemma of assimilation versus ethnic preservation; and b) that the culture of origin simply loses a few members without much effect by the migrants back onto their cultures of origin. By contrast, the article argues that the consequences of migration are to help (re)define religions in all areas where they are represented; and thus to make distinctions between “core” and “diaspora” far less salient. Instead, different areas where religious traditions are represented are better seen as centres for creating different options for the authentic construction of the same religion; options that are very often in communication with each other.

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