The Impact of Supervisor Support on the Job Satisfaction of Immigrant and Minority Long-Term Care Workers

The need for long-term care workers (LTCW) will grow significantly as the American population ages. Understanding the factors that impact job satisfaction of this workforce has important implications for policy and practice. Previous research has demonstrated the effect of supervisor support on the job satisfaction of these workers; however, much less is known about how this effect differs among different race/ethnicity or immigration groups. This study examined how supervisor support mediates the associations between race/ethnicity, immigration status, and job satisfaction among nursing assistants (NAs). Data of 2,763 NAs were extracted from the National Nursing Assistant Survey (2004). Race/ethnicity groups included White (54%), African American (30%), Asian (2%), Hispanic (10%), and others (4%). Immigration status included U.S.-born citizens (87%), naturalized (7%) and resident/alien (6%). Bivariate analyses showed that Asian NAs perceived higher levels of supervisory support than other races, whereas U.S.-born NAs reported lower levels of supervisory support than naturalized and residents/aliens. Findings from multivariate analyses indicated that non-Hispanic Asians and Resident/Alien workers reported significantly higher levels of job satisfaction than their counterparts, and the associations were fully mediated by NAs’ perceived supervisor support. These findings support prior research that supervisor support is important to improving job satisfaction and contribute to the literature that Asians/Residents/Aliens long-term care workers may be more sensitive to supervisory support and may be more grateful if they received support from supervisors. Managers should be aware of these racial differences and by being supportive they may improve NAs job satisfaction and reduce turnover rates.

Part 2 Asylum, 5 The Principle of Non-refoulement—Part 1

This chapter evaluates the principle of non-refoulement. In the context of immigration control in continental Europe, refoulement is a term of art covering, in particular, summary reconduction to the frontier of those discovered to have entered illegally and summary refusal of admission of those without valid papers. Refoulement is thus to be distinguished from expulsion or deportation, the more formal process whereby a lawfully resident alien may be required to leave a State, or be forcibly removed. The principle of non-refoulement prescribes, broadly, that no refugee should be returned to any country where he or she is likely to face persecution, torture, or other serious ill-treatment. The chapter examines the sources of the principle; the question of ‘risk’; the personal scope of the principle, including its application to certain categories of asylum seekers; exceptions to the principle; and its operation in the context of extradition and expulsion.

The Global White Snake as Digital Activist Project

There is a long oral tradition and written record for the legend of the White Snake. As a woman, her “original sin” is being a snake. She is a snake who has cultivated herself for hundreds, if not thousands, of years to attain the form of a beautiful woman. Living as a resident “alien” (yilei) in the “Human Realm” (renjian), the White Snake has always been treated with suspicion, fear, exclusion, and violent suppression/exorcism. The White Snake is an immigrant to the human world, whose serpentine identity made her a “resident alien,” the legal category given to immigrants in the United States before they receive their “Green Card” and become a “permanent resident.” The implication of being a snake woman in the human world took on new meanings when the COVID-19 pandemic worsened the existing xenophobia, fear, and suspicion toward minority populations in the contemporary United States and throughout the world. Inspired by the Chinese White Snake legend, the three Anglophone opera, film, and stage projects from Cerise Lim Jacobs, Indrani Pal-Chaudhuri, and Mary Zimmerman, energetically engage with issues relevant to minority activism in the United States and more broadly, through digital media and digital platforms.

Alien and Corporate Ownership of Lands

This chapter describes Article XXII of the Oklahoma constitution, which concerns alien and corporate ownership of lands. Section 1 provides that an alien or person who is not a citizen of the United States may not directly or indirectly gain legal title to or own land in Oklahoma. An alien, however, who can show he or she has taken up bona fide (or genuine) residence in Oklahoma may acquire and hold lands during the time he or she actually resides in Oklahoma. If that resident alien ceases to be a bona fide inhabitant of Oklahoma, then he or she must dispose of those lands within five years from the time he or she is no longer a resident of the state. Meanwhile, Section 2 prevents land companies from buying rural land and prevents private corporations from buying more rural land than is necessary and proper for their operation. This provision is meant to encourage private rural home ownership.

Sojourner

“Sojourner” is the frequent translation of the Hebrew term gēr (Hebrew gēr [גר]; plural gērīm [גרים]). This Hebrew term and its translation convey the basic idea that a person (or group) is residing, either temporarily or permanently, in a community and place that is not primarily their own and is dependent on the “good-will” of that community for their continued existence. Besides “sojourner” there are several other translations by scholars that have tried to capture the meaning of the Hebrew term, including “resident alien,” “immigrant,” “foreign resident,” “client,” “foreigner,” and “stranger.” Further complication is that the Hebrew term (gēr) is only one of several words with similar or related meanings. These include nokhrī (נכרי) usually translated as “stranger,” sometimes as “foreigner”; zār (זר) usually translated as “foreigner,” sometimes as “enemy”; and ʾazraḥ (אזרח) usually translated as “native.” These latter three terms will not be dealt with directly in this article but are often alluded to in various discussions. Finally, there is the issue of how gēr should be translated into Greek, as προσήλυτος (proselyte) or as πάροικος (one who dwells). The importance of the term gēr (the equivalent of “sojourner” in this article) is its usage to refer to different entities. At times individual biblical figures sojourn: Abraham sojourned in Egypt (Genesis 12:10) and Gerar (Genesis 20:1); Joseph and his brothers sojourned in Egypt (Genesis 47:4); and a Levite sojourned in Judah and Ephraim (Judges 17:7–9; 19:1). On other occasions the whole of Israel is seen as sojourning in Egypt (Isaiah 52:4) or Babylon (Ezra 1:2–4). And frequently individuals are said to sojourn within ancient Israel (Leviticus 22:17–18; Isaiah 16:4). These individuals are to be treated well, especially the “widow, orphan, and sojourner” (Deuteronomy 10:17–18; 27:19), as well as the Levite (Deuteronomy 14:29; 24:19). The reason for treating the gēr well is because Israel was a gēr in Egypt (Leviticus 19:34; Deuteronomy 24:5). That the gēr (sojourner) is to be treated well in the community raises further questions. Are there restrictions on the participation of the gēr in cultic ceremonies? Can the gēr become a full member (proselyte) of the community after circumcision? Can an Israelite become a gēr in his or her own community? Why is a Levite classified as a gēr? What makes answering these questions difficult is that the Hebrew Bible is not always consistent in its understanding of the sojourner (gēr) and her or his role in the community. This variability in understanding is clear from examining the resources in this article. Furthermore, the problems with this inconsistency carry over into later translations of gēr and even into contemporary analyses of the gēr.