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Since China’s open-door and economic reform in 1979, new waves of emigration from the country have been increasingly diverse with highly skilled immigrants on one hand and unskilled or undocumented...

This article describes the date of the existence of an economic pillar in a community or ethnic group that is part of the culture in welfare. The economic pillars are zakat, infaq, and sadaqah (alms). In its development, it has its own existence and different practices, such as that of the Sangir community, which understands alms to be true, giving, and appreciating. Forms of practice such as; first, on normal days which can be seen from the number of weekly receipts of the Sangir mosque which reaches millions of rupiah, secondly on major Islamic holidays such as Ramadan and Eid al-Adha, and thirdly at certain moments such as the Malapeh tradition which is carried out during the hundred days and julo-julo custom at the time of walimah. The existence and persistence of this cannot be separated from the knowledge possessed by the Sangir community, as well as the role of religious and traditional leaders in cultural settings. The variety of alms receptions that have become part of the pattern of people's lives certainly has an influence, both on the environment and for the ethnic community itself.

The aim of this research is to determine the extent of online and offline acculturation preferences affecting purchase intentions within a minority ethnic community. This study investigates the role of social media as an agent in terms of how it influences acculturation and consumption. It also investigates the moderating role of education level. The findings highlight the significance of investigating language and friendship orientations and subsequent acculturation preferences. Empirical results confirm the impact of language and friendship orientations on enculturation/acculturation, which in turn impact purchase intentions. The results suggest differences among three groups in terms of their education level. The study discusses contribution to theory and provides future research directions, while offering useful practical implications for marketers.

This study discusses the implementation of liké geleng and its relationship with strengthening social cohesion among the Aneuk Jamè ethnic group in Kampung Balai, Samadua, South Aceh. The research objective is to find a link between the implementation of liké geleng and the strengthening of social cohesion in the Aneuk Jamè ethnic community. This research uses a qualitative approach. The informants consisted of religious leaders, traditional leaders, women leaders, and the community involved in carrying out the Maulid Nabi memorial in the village. The results of the study concluded that the implementation of liké geleng among the Aneuk Jamè ethnic group as an activity in commemoration of the Maulid Nabi Muhammad SAW is an activity that can strengthen social cohesion among the community. This is indicated by the development of closer friendship and kinship, increasingly frequent social interactions, and stronger cooperation between communities.

The article reveals the theoretical-methodological problems of combining essen­tialist attitudes in the definitions of religion and ethnic community. Essentialism assumes that an ethnic community has an essence that should be reflected in the theoretical constructions of scientists. At the same time, one of the essen­tial features of an ethnic community is supposed to be the presence of a unique culture, including religion. The essentialist understanding of religion is based either on overly narrow or overly broad definitions of it. The author comes to the conclusion that the simultaneous appeal to essentialism in relation to eth­nic community and to narrow essentialist definitions of religion (which, for ex­ample, does not include Buddhism) leads to the fact that an ethnic community can be spoken of only when its culture includes a pronounced religious compo­nent. In essentialism, an ethnic community is defined through a number of essen­tial features, including religion. However, the latter is defined so broadly that it becomes indistinguishable from morality and, consequently, loses its essence. This leads to a methodological impasse – the essence of the phenomenon is re­vealed through an appeal to the non-essential theoretical construct.

PurposeThe social capital used to access ethnic community resources is widely recognized in the literature as being important for immigrant entrepreneurship. However, there is limited knowledge regarding the extent to which immigrant entrepreneurs' agency, specifically their motivations, influence their use of, and contributions to, their ethnic social capital. In this paper, the authors explore this relationship.Design/methodology/approachBased on a qualitative approach, this research utilizes semi-structured interviews and thematic analysis to identify the motivations, sources and effects of ethnic social capital.FindingsThis research indicates that immigrant entrepreneurs have mixed motives when engaging with their ethnic communities. The findings suggest that the immigrant entrepreneurs' social capital–mediated interactions within their ethnic community are driven not only by the social structure but that their agency, specifically their motivations, play an important role in them. While entrepreneurs hold mixed motives, they recognize the importance of business success. Thus, they make concessions to their ethnic community and utilize its resources if doing so benefits their business.Research limitations/implicationsThis research explores the role that immigrant entrepreneurs' motivations play in how they use and contribute to immigrant community social capital. By doing so, this study brings agency to the forefront of the discussion on immigrant entrepreneurship and social capital.Practical implicationsThis study provides insight into the connection between the extent to which immigrant entrepreneurs utilize and contribute to their ethnic community's social capital, their motivations for doing so and the effect that these factors have on the businesses as well as their ethnic communities. This understanding might be useful for organizations seeking to foster immigrant entrepreneurship as well as for entrepreneurs themselves.Originality/valueIndividuals' motivations as they relate to social capital involve a variable that is rarely, if ever, considered – that is, individual agency. Thus, this research contributes this perspective to the immigrant entrepreneurship literature but also more broadly to the social capital and entrepreneurship fields. This research can be extended to understand the impact of entrepreneurs' motivations on the communities in which they are embedded.

This paper explores the process of construction of the interconnection between ethnicity, indigeneity, and political participation in Sikkim concerning the Limbu ethnic community. It firstly discus...

The expansion in commodification through tourism and the transformation of communities and heritages into destination attributes have become the centre of tourism research facing the COVID-19 crisis. Since small family businesses comprise the majority of the tourism industry, theories and practices on surviving the crisis are urgently required. This research attempts to clarify the level of business resilience during the COVID-19 lock down when business can only be conducted at home with very few visitors. It provides insights on family businesses in Yunnan, China, moving ahead with ethnic tourism against the lockdown and shutdown of tourism industry. Data were collected through in-depth interviews. The researchers invited previous research respondents who agreed to continue for online interviews. Eight interviewees were selected by purposive sampling. Although the COVID-19 crisis was unexpected, external shocks need to be taken into account for business planning. Tourism will not necessarily grow massively in the total number of visitors as the destinations have become saturated. The diversification of a tourism business facilitates the resilience of the firm by venturing into other areas of practice, including taking advantage of online platforms in selling local food and herbs, live broadcasting the local flora and fauna, teaching school children in making the traditional pickles, and other business extensions from tourism. Businesses are working together with other stakeholders in the effort of overcoming the COVID-19 crisis. Previous visitors from not only China but also overseas, who have kept in touch with the hosts in Yunnan, are becoming part of the supporting team for the business. However, there appears to be a lack of coordination in the community when businesses are isolated. There is a call for skills in using technology for online business, complementarity in the community, and policy support in the ethnic family businesses. Small family businesses in ethnic Yunnan are actively adapting and progressing despite the odds. They are resilient in times of crisis, with a strong presence of entrepreneurship, diversification of activities, re-organising resources, and digital literacy. The research sheds light on how community-based small family businesses surviving the crisis through resilience, entrepreneurship, and celebrating their ethnic cultures in tourism. Small-scale tourism closely linked with the community, family, and people may provide more promising prospects for tourism.

Resumo. A imigração de senegaleses para o Brasil é parte de um fluxo migratório mais amplo de nacionais de países africanos que se viram atraídos pelas oportunidades de acolhimento que o país oferecia entre 2010 e 2015. Este artigo, oriundo de uma pesquisa etnomusicológica mais ampla entre músicos africanos radicados no sul do Brasil, realizada entre 2018 e 2019, discute a produção de uma diáspora musical senegalesa através das narrativas, trânsitos e colaborações musicais de um rapper senegalês em sua experiência de residência pelo estado. Na esteira de um interesse consolidado na etnomusicologia pelo estudo das múltiplas relações entre música e migração, busca-se explorar a contribuição crítica desses estudos à noção territorializada e fixa da cultura expressiva sonoro-musical. Por este prisma, a etnografia participativa contribuiu para se pensar as práticas musicais migrantes africanas para além das concepções que as associam com uma comunidade étnica coesa. Abstract. Senegalese migration to Brazil is part of a wider migratory flow of nationals from African countries who found themselves attracted by the receptive opportunities that the country offered between 2010 and 2015. This article stems from a broader ethnomusicological research among African musicians settled in southern Brazil, carried out between 2018 and 2019, and it discusses the production of a Senegalese musical diaspora through the narratives, transits and musical collaborations of a Senegalese rapper in his residency experience in the state. In the wake of a consolidated interest in ethnomusicology for the study of the multiple relationships between music and migration, we seek to explore the critical contributions of these studies in relation to notions of expressive sound-music cultures as territorialized and fixed entities. From this perspective, participatory ethnography has contributed to think African migrant musical practices beyond the conceptions that associate them with a cohesive ethnic community.

Modern culture puts a person in difficult conditions: it requires his readiness for a constant change, to the assimilation of a very rapidly changing paradigm of the development of society and personality in it, but at the same time makes it be kept and respecting the meanings and values significant for many generations of the ethnic community. Chinese civilization is able to conduct a dialogue with other "cultural codes" and even exercise it according to its own rules, while maintaining its ethnocultural features, its identity. The identity of ethnocultural features is an integral part of the socialization process, including gender identity. The American writer of Chinese origin, Amy Tan his work, argues that through the acquisition of the "genetic homeland" within itself and designing a new gender identity, a woman in the conditions of a multicultural society gets the opportunity to find answers to the most important issues that explain the meaning of its existence., Современная культура ставит человека в сложные условия: она требует от него готовности к постоянному изменению, к усвоению очень быстро изменяющейся парадигмы развития общества и личности в нём, но одновременно заставляет сохранять и уважительно относиться к значимым для многих поколений этнического сообщества смыслам и ценностям. Китайской цивилизации удаётся вести диалог с другими «культурными кодами» и даже осуществлять его по собственным правилам, сохраняя свои этнокультурные особенности, свою идентичность. Присвоение личностью этнокультурных особенностей представляет собой составную часть процесса социализации, включающего и гендерную идентичность. Американская писательница китайского происхождения Эми Тан своим творчеством утверждает, что через обретение «генетической родины» внутри себя и конструирования на этой основе новой гендерной идентичности женщина в условиях мультикультурного общества получает возможность находить ответы на самые важные вопросы, объясняющие смысл её существования.

Objective This study was aimed to describe the Makassar ethnic community's perception regarding pre-eclampsia in Gowa district. Methods This study used a descriptive phenomenological design; the respondents were the Makassar ethnic community in the SombaOpu and Bajeng Primary Health Care. The study began in May until July 2019 with 36 informants using non-probability sampling technique. Results People recognize as poisoning based on cultural perceptions adopted. For example, consuming shrimp, squid, crabs, moringa leaves, sitting in front of the door, and eating in bed. Conclusion Makassar ethnic perceptions about pre-eclampsia based on “taboo” or taboo during pregnancy.

Migration trends have existed throughout human history, with the primary reasons for leaving one's territorial or ethnic community to seek a better life or escape from persecution and violent conflict. Unlike legal migration, which takes place under the laws of the country of origin of the migrant and the country of destination, there are also illegal migrations that reflect special circumstances and mean any movement of population from the territory of one country to the territory of another that does not take place under the regulations of those countries, and also the stay of aliens in a particular country in a manner inconsistent with its legislation. Therefore, the aim of this paper is to analyze the security aspects of migration processes in the EU process.

The Embera indigenous community is one of the most important ethnic groups in Colombia. This has suffered a high violation of their human rights by the permanent bombings and confrontations carried out in their territories. Due to this situation, several families of the Embera Katio ethnic group have moved through the Colombian territory, and one of the places of settlement has been the Comuna 10, better known by the name of La Candelaria, of the municipality of Medellin, in Colombia. Therefore, the EPM Library, located throughout the city center, has become a protection space and a point of reference in strengthening the training scenarios for boys and girls Embera Katio, through workshops and art activities which include the playful and cultural aspect. This article analyzes the interviews conducted with public employees, professionals and technologists of the EPM Library, who highlight the needs of this minority group; also, the need to rescue, sustain and transmit the linguistic, ancestral and artistic knowledge of that ethnic community is emphasized.

This study about the form of political participation of the Chinese ethnic community in Province of Bangka Belitung. This is based on the majority of the Chinese ethnic community who are in Bangka Belitung, so we will see how their political is especially ahead of this 2019 election. The election is a manifestation of democracy that reflects community participation in reviving a democratic system. Political participation greatly influences the political system of a democratic country, because a democratic political system will haven’t meaning without political participation. Various forms of political participation of the ethnic Chinese community starting from using voting rights, join party organization and campaign to run as one of the candidates.

This article proposes to look at the Chinese community as a contextual assemblage rather than an epistemic truth in discussing urban multiculturalism in the Sydney urban context. In doing so, it st...

The varieties of Nusantara culture become so attractive among art observers around the world, one of the derivative products is known as Nusantara Ethnic. The occurrence of these Nusantara ethnic community, which later become Nusantara (nationality) when dealing with teaching materials, are very interesting for in-depth study. Gangsadewa as one of Nusantara ethnic music developers has completely done many innovation and experiments in the repertoire of the results of intense exploration. Looking at this movement is no longer about the use of multi-ethnic instruments, but it is considered as the spirit of nationalism and concern for the existence of ethnic Nusantara which becomes the focus of this movement contextually. There are several aspects of this Nusantara ethnic ensemble, namely ethnological, socio-anthropological, and musicological aspects. Gangsadewa has done them simultaneously. The collected data is classified based on its accompaniment, innovation of the instrument (music tool), philosophical values, aesthetic understandings, which involve the professional musician directly and analyzed descriptively. The research used descriptive method to analyze the data. This observation began with stages of preparation, observation, and development in the form of paper creation. The result shows the expectation in providing the inputs for the development of strength-based cultural arts of the local genius on an ongoing basis.

This study examines China’s urban–rural transition in the process of development and change. Regarding tourism as a discourse of difference, it focuses on a rural ethnic community, Jiabang, in Southwest China. It aims to highlight the role of tourism in providing a stimulus for the creation of a local group identity that subverts wider discourses of rural areas. With the goal of understanding how toured places are imagined, presented and consumed, this study utilises mixed data sources collected from tourism promotional materials and ethnographic fieldwork. The findings suggest that the forces behind the touristic place creation and consumption are both integral to and the result of the changing attitudes and perceptions of people and places in contemporary China.

Ethnic communities constantly fear of being stripped of their cultural identities, which intern their preference of shying away from settling in slums. The difficulty arises from the highly conting...

The Factory Women is a fictional account of four Italian immigrant women in Toronto, Ontario in the 1960s. Told from the second person point-of-view, the narrative aims to challenge readers to see the story through the main character’s eyes. The women presented in the story sew uniforms in a small workshop that they have dubbed “the factory.” One of the women, Marta, lost her husband to the Hoggs Hollow disaster, an actual historical event in which four Italian workers were killed while building a water main tunnel in Toronto.When a mysterious man begins working at “the factory” alongside the women, he tries to encourage them to join a worker’s union, much to the disapproval of the workroom supervisor.While Toronto Italians have largely assimilated into mainstream Canadian society, The Factory Women strives to remind members of the ethnic community of their conflicted past in an effort to exhort them to speak out against social injustice now. While many young Italian Canadians have led privileged lives, they must remember the experiences of their own ancestors and continue to fight for the equality of all Canadians. While centred on the Italian experience in Canada, The Factory Women aims to remind all people of the importance of group solidarity.

This chapter examines community radio as a form of ethnic media for safeguarding ethnic cultural identities. This is an ethnographic study of Radio Dhimsa (RD), a Desia (indigenous) community radio station in the eastern Indian state of Odisha. Drawing upon the existing literature in the domain of ethnic community media, this chapter intends to add a more nuanced understanding of, how ethnic community radio plays a key role in safeguarding ethnic cultural identities while countering majoritarian identities. This study is important because very few studies have dealt with how community radio engages with ethnic cultural identities in the Global South. Furthermore, this chapter also looks at how RD challenges the popular conventions of broadcast journalism while being positioned as a community radio station.

The article discusses how the historical consciousness of the ancient Oghuzes, one of the main branches of the Turkic peoples, is reflected in their genealogical legends. Obviously, knowledge of their own ancestry and the glorious deeds of their ancestors occupy an exceptional place in the spiritual life of nomadic peoples, since this information, often sacred, was the "ideological" basis for the cohesion of a clan or tribe, ensuring the unity and solidarity of the entire ethnic community. Among Turkic peoples this information was reflected, as a rule, in the so-called "shejere" or "shejire" (literally, "genealogical trees'). A significant layer of genealogical traditions of the Oghuzes, known for the most part under the name "Oghuz-name", was recorded in medieval historical sources. The study of this kind of material allows us to judge the level of evolution of the historical consciousness of the ancient Oghuzes, their ideas about their own past, the origin and early history of their people, the customs and beliefs of their ancestors, etc.

State borders are the areas that are vulnerable to the degradation of national identity. The purpose of this study was to investigate the attitudes and the behavior of language use among the multi-ethnic Indonesian of predominantly Dayak, Malay, and Chinese who resided on the Indonesia-Malaysia border. The present research applied a qualitative ethnographic approach to document and to describe how a group of multi-ethnic communities participated in building their awareness, attitudes and practices of language as a national identity. The data were taken from 20 informants. They were teachers, students, local people, entrepreneurs, and state civil apparatus. The research found out that the ethnic groups on the border were highly aware of using Indonesian language as evidenced through a form of community involvement, volunteerism and social attitudes in civilizing Indonesian as the dominant language at the border. Their awareness was shown through their involvement, volunteerism, and social attitudes in developing Indonesian language as the dominant language in the border. It is argued that the involvement of all ethnic groups on the border affects positively on strengthening their attitudes and awareness in using Indonesian language.

This study of Dayak Bidayuh ethnic kinship system at the boundaries of Entikong and Tebedu is based on the issue of border area development, the issue of cultural extinction and cultural values, as well as the issue of cultural claims and cultural values. Besides, the existence of Bidayuh ethnic groups spread across Indonesia and Malaysia has become interesting to study and describe. The study used qualitative method by interviewing and observing people of Dayak Bidayuh in Sontas-Indonesia and Bidayauh in Entubuh-Malaysia. Based on the concept of kinship and border studies, this study shows that (1) Bidayuh Sontas Kinship System refers to the concept of kinship system with a unilateral lineage pattern, so that the Bidayuh Sontas nuclear family is part of an extended family; (2) Bidayuh Sontas has a transnational kinship pattern with Entubuh-Malaysia Bidayuh; (3) The presence of the State is the cause of the separation of Bidayuh Sontas citizenship from Bidayuh Entubuh; (4) When there is a marriage between them, the citizenship must be determined; and (5) Transnational kinship Bidayuh at the Entikong-Indonesia and Tebedu-Malaysia Border as a socio-cultural space phenomenon. An ethnic community that existed before the presence of state’s border is still continuing their daily lives, even though they have been constructed into different nationalities.

The high-altitude regions of Himalaya are among the best indicators of climate change yet noticeable for the lack of climate monitoring stations. However, they support ethnic communities whose livelihood activities are climate driven. Consequently, these communities are keen observers of the same and documenting their perception on changing climate is now an important area of global research. Therefore, the present study was conducted with the prime objective of documenting the climate change perception of Bhangalis—a resident community of western Himalaya, and analyzing variation in their perceptions in relation to age and gender. For this, respondent surveys (household, n = 430; individual interviews, n = 240) were carried out and the collected data were subjected to statistical analyses. The study also validated the perception of Bhangalis using the available weather data (1974–2017) through the Mann-Kendall test. The results reveal that Bhangalis perceived 11 indicators of changing climate, of which decrease in snowfall was the most prominent (reported by ~ 97% of the respondents). The perceptions varied between the two genders with males having significantly higher proportion of responses for all the 11 indicators. Similarly, differences in perception among the age groups were also observed, elderly people reported higher proportion of climate change indicators as compared to respondents of lower age. Notably, patterns of temperature and rainfall perceptions by the Bhangalis agreed with the trends of meteorological data. This highlights the importance of the study in documenting knowledge of ethnic communities especially from areas that lack monitoring stations. It argues for involving them in climate change programs.

The article investigates the phenomenon of the journal « Lemkivshchyna » . It has been found out that the constant constituents of the journal were «Art and Culture», «Folk Traditions», «Memories», «Life organization», «Bulletin of the World Federation of Ukrainian Lemkos’ organizations». It has been summed up that the journal was the evidence the upgrade of Diaspora Lemkos studies to the academic level of investigating of the ethnic community, as its editors paid special attention to cartographic, analytical and source materials that formed the necessary basis for a comprehensive understanding of the phenomenon of Lemkos ethnic group in its material, spiritual and civilization representations.

In article reflection of tatization policy on ethnic health of Mountain Jews because one of the reasons of transformation of their ethnic identity was their realization which has included Mountain Jews in the structure of the Tat people is considered. By results of our research existence in mass consciousness of Mountain Jews of negative assessment of tatization policy with motivation is established that it was directed to artificial association of Mountain Jews with Muslim Tats and Christian Tats, with the people which are alien to Mountain Jews on ethnic culture and religion. Negative assessment of tatization policy is considerably expressed in the subgroups having high education status and at the senior generation which having a certain life experience and also acquaintance to scientific literature is objectively characterized by results of inclusion of Mountain Jews in the list of Tats. Moreover, in mass consciousness of Mountain Jews rigid designation of ethnic border between the ethnic group and tats with motivation takes place that they (Muslim Tats and Christian Tats) are “very far” them on character, temperament, a way of life. The crucial in ethnic identity is emotional part, which was expressed in a sense of pride of Mountain Jews by the belonging to the ethnic community. At the same time, most brightly awareness of the national identity at Mountain Jews is shown through a prism of the experienced positive emotions for achievements of representatives of the people in science, literature, sport, and culture, moreover, it is enhanced by the presence of ethno-cultural space of its people. Pronounced emotions don’t demonstrate existence in mass consciousness of Mountain Jews of opposition to other ethnic groups, moreover, they are characterized by association the Caucasian people – “the same as representatives of other Caucasian people”. By results of our research in public consciousness of Mountain Jews the judgment noting about existence in intolerance concerning their people that it is alarming prevails.

The sinipak traditional costumery is a centuriesold heritage inherited by the Dusun Tindal ethnic community located mainly in the flatlands of Kampung Bangkahak, Kampung Tempasuk and Kampung Piasau in the Kota Belud district of Sabah, Malaysia. The designs and accessories exhibited in the sinipak costume of the Dusun Tindal womenfolk are representative of natural materials and elements integrated with human creativity, and are traditionally perceived as symbols of wealth and social status within the community. Findings of this study were derived from fieldwork data and analysis of the design concepts of the sinipak female costumery.

Using the case of Karen refugees in Japan, this paper examines how a state-driven refugee resettlement policy resulted in refugees suffering under difficult conditions and how, in turn, this drove the existing ethnic community to become an active player in assisting resettled refugees to adapt, in contest with the state. Japan was the first Asian country to initiate a refugee resettlement program in 2010. However, the government failed to consult with other stakeholders, notably the ethnic community, causing difficulties for the refugees in adapting to their new life. In helping resolving this crisis, the Karen community emerged as a legitimate actor in the governance of these refugees. The current study highlights the contest between the state and ethnic communities over resettlement programs and contributes to the understanding of the structural formation that influences refugees in the early stage of resettlement.

Compared to the overwhelming emphasis on the causes of international migration, less attention has been paid to immigrant destination choice. Studies which have addressed destination outcomes are g...

This article examines how the intersectional dynamics of gender, migration, and labor shape the trajectories of immigrant women into home-based elder care and how unions and community organizations mediate its conditions. Our analysis, which uses interviews with In-Home Supportive Services workers in California’s Oakland Chinatown, shows that the growth of publicly-subsidized homecare jobs has created an occupational opportunity for workers who face restrictive labor markets due to declining factory jobs and discriminatory hiring. Workers acknowledge the daily stress of working in low-paid, precarious jobs characterized by high levels of informality and coercive gender and racial-ethnic dynamics but the quasi-public nature of these jobs complicates a facile depiction of it as domestic servitude. Ethnic community organizations and labor unions open up institutional pathways to empowering forms of collective voice. Our findings contribute to the growing effort to understand how the social organization of care work both draws upon and exacerbates existing inequalities.

Indonesia is known as an agricultural country where most people work as farmers, both as primary or part time jobs. Most of those who make farming as their main job are people who live in rural areas and one of them is the Muna community in Barangka District, Southeast Sulawesi. For the Muna in Barangka Subdistrict, farming is not only exploring or manipulating nature but more like their lives, their safety, especially when it comes to corn farming. Related to this rescue, farming corn becomes a tradition of the Muna community in Barangka Subdistrict which has its own ritual called the Kahitela defembula. For centuries, corn has become the staple food of the Muna people. Maintaining corn for the Muna community means maintaining their traditions. Thus, the ritual of cahitela defembula not only functions for the success of the corn harvest, but also their safety in real life. This ritual is led by a person known as special knowledge. This figure is called parika, whose role is to regulate each stage in the ritual of the Kahitela defembula and ensure the safety of the corn plantation owner and all members of his family. This paper aims to answer the question of what ideologies lie in the ritual of the cahitella defembula which was maintained by the people of Muna in Barangka District for centuries. This paper applies field observations to meet with Parika and corn garden owners directly to collect key data to explore the ideology behind the practice of the cahitela defembula in Barangka District

This paper seeks to provide novel insights into the effects of ethnic communities on immigrants’ entrepreneurial activities. We investigate to what extent the decision of an employed immigrant to become an entrepreneur is associated with his or her embeddedness in ethnic networks in the host region. We capture such embeddedness through various mechanisms. Using longitudinal-registered data from Sweden and employing a logit model, we find that merely being located in an ethnic community does not have an influence on immigrant entrepreneurship; rather, what matters is being located in ethnic communities that have a high share of entrepreneurs themselves.

This work analyzes the German language as a defining feature of German-Brazilian ethnic identity in Pomerode city (SC) since the 1980s, by the means of German-Brazilians‟ accounts of their personal and social lives. To do so, the study investigates the meanings attributed by the deponents to the German language, both regarding its objective and subjective aspect. This study is supported by the relational ethnicity theory, by research on ethnic-cultural identity, and by the Oral History methodology. In Pomerode, the German language is both individually experienced and shared within the ethnic collective. Moreover, it is related to the production of meanings that each deponent experienced in their family and ethnic community, characterizing permanence and transformation of the language‟s role, as well as a negotiation of individual and collective meanings. On the one hand, the redefinition of the German language‟s role in Pomerode is associated with its own ethnic group. In other words, it is connected with the self-understanding of the group‟s ethnic identity. On the other hand, it is associated with identity‟s commercialization, that is, with the language‟s instrumentalization.

Kars province which is located at the North East Region of Turkey, has been hosted most of ethnic groups historically. Nowadays, five ethnic community which we can cal them as “Azeri”, “Turkmen”, “Kurdish”, “Terekeme” and “Yerli”, live in city. Although the multicultural structure and historical identity, population of Kars is rapidly declining in recent periods. In short, the city faces a major immigration problem involving all ethnic communities. The aim of this study is to show whether there is a relationship between ethnic identity and immigration. The study also analyzes whether the factors affecting the possible immigration decisions of people in different ethnicities (Azeri, Kurdish, Terekeme, Yerli) living in the city center of Kars show differences and / or similarities. According to the results of the research, it is found that there is a meaningful relation between the ethnic identities that the individuals define themselves and the immigration thoughts. According to this, there is a meaningful difference in the idea of migration among ethnic identities at 5% significance level (χ2= 17,831; p:0,000

This paper proposes some theoretic and methodological aspects concerning to formation of the consciousness of ethnic identity on the young children. These aspects are specific for primary schools but they could be adapted for superior classes.Our proposal is substantiated by the observations effectuated during the pedagogical practice of students who prepare for training teacher. In this way we have presented many learning activities and didactic strategies which students can develop their knowledge about Romanian identity. Also they can form the appropriated behavior for their ethnic community and others that belong to a different community. We hope to this paper is important for teachers in our activity with children, interested by cultivation the skills of pupils to accept the Others. We hope to contribute to the development of interethnic dialogue.Keywords: history; national; tolerance; education; primary school

This chapter centres on relationships outside the family, namely to carers, teachers, villagers and peers, as well as belonging to an ethnic community. These potential relationships were all devalued by the primacy accorded to biological parenting by social policies, state services and carers. One puzzle that I try to understand is why care leavers recalled individual teachers and their actions more often and with greater clarity than the care staff in the children’s home. I suggest this is because children in care received the most personalised attention in school, be it educational or disciplinary. Connected to this is the answer to a second puzzle of why my research was taken to be about Roma, yet none of my interview partners recalled being labelled or labelling a child in care as ‘Gypsy.’ I show how group-based interaction in children’s homes homogenised the children into one category of ‘in care,’ de-ethnicising differences.

In this chapter, I present and discuss the key concepts that emerge from the study: institutional positionality, engagement and the relevance of the family. These concepts correspond generally to three spheres of social life: the macro (the mainstream society), the meso (the ethnic community) and the micro (the family). The first key concept, institutional positionality, relates to a widespread cross-generational tendency to perceive ‘double absence’, in-between-ness and ethnic revival. Individuals’ ethnic identities depend on their institutional positionality, that is, the subjective perception (and position) of individuals’ ethnic being, based principally on the ascriptions of the dominant society. As dominant perceptions towards a certain ethnicity change, individuals’ institutional positionality also changes. The second key concept, engagement, relates to the meso sphere of social life. It is specifically the individual’s engagement with the ethnic group that creates and maintains a collective sense of ethnic identity. The third key concept relates to the micro sphere of social life. The nonni (grandparents) are at the top of the intergenerational line and participants’ ethnic identities are shaped within the domestic domain of their Calabrian grandparents. A sense of ethnic belonging is embodied and idealised (mainly by the third-generation participants) from memories, emotions and cultural practices.

This article examines how immigrant entrepreneurs ‘break-out’ of their reliance on co-ethnic markets by becoming attractive to customers beyond their own ethnic community. So far, break-out has been considered mainly an economically driven and consciously implemented strategy. By drawing upon interviews with small business owners in the Turkish food retailing sector in Vienna, as well as crowd-sourced reviews about immigrant businesses on online platforms, I want to complement this view in two aspects: First, there is considerable evidence that the entrepreneurs’ market orientation is shaped by their social embeddedness which is expressed by referring to the contradictory contexts of different expectations – not only those of their own community but also those of the majority community. Second, by using the example of the entrepreneur’s urban neighbourhood, it is suggested that break-out is not solely the result of a deliberately adopted strategy, but rather the outcome of factors far beyond the ...

Background: While effort has been made to include minority groups in cancer studies in Western countries, overseas experience indicates that recruiting immigrant members to participate in cancer research is challenging. The aim of the paper is to set out the challenges and strategies needed to ensure the success of cancer research among culturally and linguistically diverse (CALD) groups in Australia. Discussion: Author suggested that partnership with ethnic community organization, research team, research setting and data collection methods, access to national data in cancer register, the informed consent process, and resources management are important elements to ensure the success of cancer research among CALD groups. Summary: The paper provides health care professionals with insight into methodological and practical issues needed to plan and conduct cancer research among CALD populations not only in Australia but also other Western countries, where numbers of minority groups are increasing significantly.

In response to the need for improved access to dementia services for minority ethnic communities, the Alzheimer’s Society piloted, in 2014, the Information Programme for South Asian Families (IPSAF), an adapted version of its existing course for carers. It delivered this in partnership with local black and minority ethnic community and faith organisations, a new approach for the Alzheimer’s Society. In most cases, the partnerships formed were strong and effective, and have given rise to ongoing plans for joint working that bring benefits to both the local organisations and the Alzheimer’s Society. However, the current realities of UK voluntary and community sector dynamics raise questions of ownership and issues around how to establish genuine partnerships. In this article, we reflect on what the IPSAF experience indicates about the potential for equitable partnerships between small and large organisations, and draw out lessons for building effective, mutually beneficial relationships.

The article gives an overview of some charity organizations of Russian Australians that provide support to Russian children, disabled people, the elderly. Love for people and the desire to do good continually, inspire all members of the community. They continue the traditions of Russian art patrons and do not separate themselves from their former homeland and its culture. Our former countrymen are concerned not only for the elderly Russian Australians. Living far away from Russia, they show compassion for their former countrymen helping Russian orphans, disabled people, the elderly, orphanages, hospitals, Orthodox churches, etc В статье дается обзор некоторых благотворительных организаций русских австралийцев, оказывавших и оказывающих помощь российским детям, инвалидам, пожилым людям. Любовь к людям и стремление постоянно делать добро вдохновляет всех членов общества. Они продолжают традиции русских меценатов и не отделяют себя от своей бывшей Родины и ее культуры. Наши бывшие соотечественники заботятся не только о пожилых русских австралийцах. Живя вдалеке от России, они проявляют сострадание к своим бывшим землякам, оказывая помощь российским сиротам, инвалидам, пожилым людям, детским домам, больницам, православным приходам и т.д.

Some theorists hold that there is no serious, significant issue concerning cosmopolitanism. They hold that cosmopolitanism is either the anodyne doctrine that we have some duties to distant strangers merely on the ground of shared humanity or the absurd doctrine that we have no special moral duties based on special-ties such as those of friendship, family, and national community. This essay argues against this deflationary position by defending (1) a very extreme cosmopolitan doctrine that denies special-tie moral duties altogether and (2) a slightly milder but still extreme form of cosmopolitanism that allows that there might be special-tie moral duties to intimate associates such as friends and family members but denies that broader social group associations such as those of subjection to a national state or national or ethnic community memberships ever constitute special ties that ground special moral duties. The defense proceeds by rebutting bad arguments leveled against extreme cosmopolitanisms.

Bulgarians “are touching” their history — the role of historical past in the Bulgarian national revivalThe nineteenth-century national revival in Bulgaria can be described, above all, as aperiod of building national identity and ethnic community ties. The origin of such aprocess was the fact that Bulgarians decided to turn to their long forgotten past. The process of discovery, learning and becoming aware by “touching” using all the senses symbolically began with the Paisij Chilendarski’s text. It became the key element of along list of Bulgarian literary and journalistic works that were ingrained in the ideology of rebirth and revival and laid strong foundations for the first Bulgarian historical novel by Lyuben Karavelov, published between 1873 and 1874.Bugari „dodiruju” istoriju — uloga istorijske prošlosti u bugarskom nacionalnom preporoduDevetnaestovekovni nacionalni preporod je pre svega period građenja bugarskog nacionalnog identiteta iosećaja etničkog zajedništva. Osnova tog procesa bilo je okretanje ka, sasvim zaboravljenoj, istorijskoj prošlosti, čije je otkrivanje, upoznavanje, „dodirivanje” svim čulima, simbolički započeto tekstom Pajsija Hilandarskog, postalo ključni element niza bugarskih književnih ipublicističkih tekstova kao dela preporodne ideologije, akao rezultat toga Luben Karavelov godine 1873–1874 objavljuje prvi bugarski istorijski roman.

Molondhalo is one of the traditions preserved by the Muslim community of Gorontalo. This tradition concerns “touching” the stomach of a pregnant woman at the seventh month of the pregnancy. In Javanese community, this tradition is called Mitoni, in Acehnese Peusijuek, in Sundanese Tingkeban, and in Balinese community magedong-gedongan. Within the Molondhalo ritual, there are cultural attributes, and recital of safety prayer (ngadisalawati) with a set of hulante and polutube. Some of these molondalo traditional practices gain critics from the outsider, i.e. puritan Muslims, because such a ritual practice exposes the awrat (part of the bodies that should be covered) and is said to have been infuenced by Hinduism. This article is not intended to merely address those challenges, but also to show some of the theological arguments of this custom/tradition based on the interpretation of the philosophy of the Gorontalonese community: “Adati hula-hulaa to sara’a, sara’a hula-hulaa to qur’ani” (Custom is based on shari’a, shari’a is based on the Qur’an).

The article discusses the activities of the International Public Association of Meskhetian Turks "Vatan" as an integral part of civil society in the Soviet Union and Russia. The causes of the birth of the national movement of Meskhetian Turks, whose main task was to "return ethnic community (Akhyska) in the southern regions of Georgia. It identified numerous characteristics of resettlement of Meskhetian Turks on the territory of the Russian Federation in the period under review, 1990. Affected by the position of NATO, the United States in this sensational issue of other countries, which are associated with the fate of the Meskhetian Turks - Turkey, Georgia, Russia, Azerbaijan, USA. Partially disclosed the value of the 8th Congress of the Meskhetian Turks in November 2015. Attention is paid to the general condition of the public association. His work was based solely on the basis of the adopted Law of the Russian Federation "On Public Associations" as an institution of civil society. The Meskhetian Turks are not fond of planting associations, and do not engage in the formation of nationalcultural autonomies, the Federal NCA as other ethnic groups in Russia. They considered a form LEO (national associations) as the most appropriate and feasible, combines all the possibilities for realization of their rights and their protection. As a whole, has been given to the governing body association of international character. There is no doubt affected the management team of the Turkish-Meskhetian movement no more prepared community members natsiongalnogo to control the movement of Meskhetian Turks, properly to its purposes. This probably affects the turnover of frequent leadership of the movement, low efficiency. However, the social movement has recently infused the new young forces, showing interest in rectifying the situation. This is what was stated on the VIII Congress of the associations of the Meskhetian Turks in Russia. Establish a program of further activity. The congress delegates elected a new board of the International public organization of Meskhetian Turks "Vatan" ("Motherland") and its leader.