" Not only did they give up traditional clothing, but they slowly and irreversibly adopted American traditions related to the wedding ceremonies and religious and national holydays. They still celebrated their holydays according to the religious calendar, but in a more discreet way. They encountered difficulties in processing the changes they were more or less forced to adopt by the new living style, but these were not very violent from a psychological point-of-view. They proved to be able to understand that differences did not necessarily mean a negative approach and the diversity they met every step of they way convinced them of the positive effects of intercultural change and being open minded. As Galitzi cites another Romanian pondering the effects of change in tradition, especially from the religious point-of-view, a men who came from a country where his parents and grandparents taught him that he would go to Hell if he dared work on a Christian Holyday, he comes to a wise conclusion: "Sometimes I think I am getting to be a heathen. But then I see so many...
without loosing their values and need to teach their children some things about their parents or grandparents' language and culture. They merged their own cultural heritage with that of the adopting country and managed to fit in almost perfectly.Exclusion Deutsch, Sarah. 1987. No separate refuge: culture, class, and gender on an Anglo-Hispanic frontier in the American Southwest, 1880-1940. New York: Oxford University Press. Race has excluded people of color and ethnic groups in the Southwest. Deutsch draws parallels with all forms of subjugation around the world. Hispanic identity in particular was viewed as a threat by white Americans. White Americans began to cling to nativism, which was a theory that
Introduction Assimilation recounts the social, political, and cultural integration of the minority into a substantial, dominant society and culture. Assimilation is used in most cases to refer to the ethnic groups and immigrants coming to settle in new territories. These immigrants often acquire new attitudes and traditions through communication and contact with their host society. Either way, they also introduce some of their cultural practices to their host society(Penninx, 2005). The
In this sense, "During the 1950s and 1960s, especially after the falling-out between China and the former Soviet Union, the Chinese government actively relocated Han Chinese to frontier provinces such as Xinjiang, Inner Mongolia, and Heilongjiang, in order to consolidate the border in light of possible military threat from the Soviets" . Therefore, the decision to intervene in the ethnic composition of the region was not only a choice related
Under it, conversion to Islam was irreversible and only Malay and Islamic cultures were recognized and in disregard of the fact that about half of the total population in the peninsula was non-Malay and non-Muslim. Although the privileges and favors given to the Malays were to help bring them to the same economic productivity level as the Chinese, the government policy of discrimination did not appear likely even if the
95). While many nationalities have such established support systems already in place, many such immigrant support networks remain weak today (Ramirez, 2002). Furthermore, these elderly citizens will likely be accustomed to a level of respect and honor that may be missing from the cultural setting upon their arrival in the United States, further contributing to the potential for "culture shock." According to Haskins (1999), culture shock is "a feeling of
For example, the ethnic client who paints a huge red heart with an arrow piercing its center is communicating a universally understood message: I have been affected by love/passion/emotion. Natalie Rogers, founder of the Person Centered Expressive Therapy Institute is a strong proponent of expressive art. In this form of art therapy, the ethnic client is encouraged to "express inner thoughts by creating outer forms." When treating a client with art therapy,
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