Ethnic Studies - Science topic

Stephen: Very true.

i am sorry. what an affliction it is to believe in a mythical being called 'god'.

This website may have some helpful information: https://platform.globig.co/knowledgebase/US/us-expansion/population-ethnicity-language-in-us

Hi,

It is always better to follow known ways of measuring from the literature. High and low Ethnicity would not yield much but frequency, proportions or percentages are better. Here are a few references that can aid you:

Connelly R, Gayle V, Lambert PS. Ethnicity and ethnic group measures in social survey research. Methodological Innovations. 2016;9. doi:10.1177/2059799116642885

Saha S, Guiton G, Wimmers PF, Wilkerson L. Student body racial and ethnic composition and diversity-related outcomes in US medical schools. JAMA. 2008;300(10):1135-1145. doi:10.1001/jama.300.10.1135

Vervoort MH, Scholte RH, Overbeek G. Bullying and victimization among adolescents: the role of ethnicity and ethnic composition of school class. J Youth Adolesc. 2010;39(1):1-11. doi:10.1007/s10964-008-9355-y

I read this article on Civil War or Ethnic Studies and found it interesting

https://journals.sagepub.com/doi/10.1177/0022343313512853#:~:text=Ethnic%20civil%20wars%20are%20common&text=Table%20I%20reveals%20that%20the,broken%20down%20along%20ethnic%20lines.&text=Even%20removing%20secessionist%20wars%20from,are%20considered%20ethnic%20civil%20wars.

I think this deconstruction should not effect in reduction of point of reference (the number of groups we could call tribes in an isolationist terms). The crux of the matter is to think about tribes in antinaturalist and relationist terms following Morton Fried (as mentioned above).

the "New Australian Poetry" refers to the Australian Poetry collection edited by John Tranter encompassing the poets of the '68 Movement. The title is a 

File ist attached

Following.

Gonorrhea is an ancient human disease, with references to its symptoms found in the Old Testament of the Bible (Leviticus 15:1–3). For almost 700 years, it has been known as “the clap,” a likely reference to the old Le Clapiers district of Paris where prostitutes were housed.

Please check this link:

use meta-regression

There ia another paper (in Arabic) discussing the impact of wealth on the behavior or Emirati young people:

Would be interested to know more about this project and hope to collaborate. 

Dear Bonifacio:

For a brief overview of glottochronology, with a few references, followed by a case study of the two majority indigenous language groups in central Mexico, where I attempt to reconstruct their linguistic prehistory, please see a chapter (in Castilian) that was published recently (after a delay of several years):

Wright-Carr, David Charles, “Otomianos y nahuas: antiguos pobladores del Centro de México,” in Miradas recientes a la historia mexiquense, del mundo prehispánico al periodo colonial, Raymundo César Martínez García, coordinator, Zinacantepec, El Colegio Mexiquense, 2017, pp. 15-58 (https://www.researchgate.net/publication/317268377, accessed: 27 July 2017).

Recently I compared the glottochronological dates of the Otopamean and Yutonahuan families with those provided by a new lexicostatistical method, and I found that nearly all of the latter dates fall within the margin of error of 25% that I have been applying to the glottochronological dates for the last 15 years or so. The chapter where I present this is in the hands of the volume editors and should be up on my ResearchGate profile within a few months, if all goes well.

You can find information on the new lexicostatistical method in the following publications:

Automated Similarity Judgment Program

undated The Automated Similarity Judgment Program (http://email.eva.mpg.de/~wichmann/ASJPHomePage.htm, access: 18 March 2013).

Holman, Eric W.; Brown, Cecil H.; Wichmann, Søren; Müller, André; Velupillai, Viveka; Hammarström, Harald; Sauppe, Sebastian; Jung, Hagen; Bakker, Dik; Brown, Pamela; Belyaev, Oleg; Urban, Matthias; Mailhammer, Robert; List, Johann-Mattis; Egorov; Dmitry

2011a “Automated dating of the world’s language families based on lexical similarity,” in Current Anthropology (The University of Chicago Press), vol. 52, no. 6, pp. 841-875.

2011b “Automated dating of the world’s language families based on lexical similarity” (preliminary version), in Current Anthropology (The University of Chicago Press), vol. 52, no. 6, pp. 841-875 (https://www.researchgate.net/publication/202321178, access: 1 May 2017).

Wichmann, Søren; Holman, Eric W.; Müller, André; Velupillai, Viveka; List, Johann-Mattis; Belyaev, Oleg; Urban, Matthias; Bakker, Dik

2010 “Glottochronology as a heuristic for genealogical language relationships,” in Journal of Quantitative Linguistics (Routledge), vol. 17, no. 4, pp. 303-316.

Wichmann, Søren; Müller, André; Velupillai, Viveka

2010 “Homelands of the world’s language families, a quantitative approach,” in Diachronica (John Benjamins Publishing Company), vol. 27, no. 2, pp. 247-276.

The important point here is that glottochronology gives a reasonably good idea of the genetic relations between related languages, but it is chronologically imprecise, so it is important to consider a margin of error of 25-30%, approximately, which is a greater margin than the 10% accuracy originally claimed by Morris Swadesh in the mid-20th century.

On Kapampangan, you can check the latter texts to see if it is included. It should also be registered on the Ethnologue, where you can see its relations with other languages:

https://www.ethnologue.com/Best regards,

David

From a landscape archaeology perspective: All our projects are necessarily multi-disciplinary. Anthropology in many forms is always a critically important component (e.g., local knowledge of ecology and landscape; traditional resource management/manipulation strategies [to include agriculture; land/water management and control systems such as canals, dams, paddy systems, terracing...; landscape modifications; relevant place names and histories; concerns about planning an development; tourism; ethnoarchaeology - traditional industries; ethno-linguistics; ethno-botany...). We look at histories of cultural landscapes. Agricultural landscapes are an important aspect. I’m also interested in specie-genera ratio changes of plants and animals vis-a-vis changes in resource targeting and food production/extraction systems over time. Though “systems” as in ecosystems comes up a lot, it’s a very evolutionary and economic approach. Mostly Southeast Asia (and a little work in Afghanistan). Let me know if you’re interested. We’re still working on analysis and major publications (only started these projects in 2015). As per multi-disciplinary teams, we range from medical experts, materials scientists, biologists, botanists, historians, linguists and a whole spectrum of social scientists. It really depends on the nature of the questions we ask. However, the multidisciplinary approach ensures we all learn something new and the more holistic understanding of the phenomena we’re researching is truly greater than the sum of its parts. Not everyone always agrees, but in my experiences... always rewarding.

Dear Nermin,

I am afraid that the project was concluded in 2012 - but our colleagues Tulin Sener and Figen Çok from the University of Ankara were our partners from Turkey. 

Best regards,

Isabel

Dear Daniela, these maps are interesting, have you seen those? http://www.ucatholic.com/blog/10-revealing-maps-religion-europe/

Personally, I believe that syncretism, hybridity and ecumenism will give way to very rigid forms of religion. Liberal protestant communions struggle to find new adherents, similarly liberal Catholicism of the post Vatican II ilk is dying out. Most commonly you hear that social justice on Sunday doesn't really make sense. To the contrary, more traditionalist communities thrive even in places saturated with secularism like France or Belgium. Certain hardening stance also takes place vis a vis Islam; especially in CEE countries where societies tend to believe that compromise between two religions is not possible. 

 Hola Chuka! La identidad es un proceso abierto y no atado a una esencia, como dice Reza. Por supuesto, se realiza a través del lenguaje (imágenes, textos). En ese punto, es fundamental considerar dos cosas: primer, que la identidad es un proceso que posee una dimensión inconsciente,  ya que siempre es aquello que también nos viene dado y opera fuera de nuestra conciencia. En segundo lugar, es fundamental la dimensión del cuerpo, ya que es éste el territorio mediante el cual se llevan a cabo prácticas subjetivantes. En eso, el análisis del discurso tiene un vacío teórico.

Saludos!

Thanks, Matthew and Yang. I have to record a few more people but things are going in the right direction now. It seemed that it is much easier to ask for an interview in shops, garages etc. when there are fewer people visiting (usually between 10:00–11:00 in the morning). I need a few young people from the working-class and I should be fine. It also seems that people are happier when the weather is nicer ;)

(more results soon on the projects website: https://www.researchgate.net/project/Loss-of-Rhoticity-in-the-South-West-of-England)

Mitra Das

I would suggest you look at census data for factors of income, education etc. The census figures give valuable insight into questions of poverty by ethnicity, gender etc.  You could then focus on areas with large settlement of Southeast Asians. Lowell, MA (in the US) has is the 2nd largest settlement of Cambodians in the country. Initially as a group they faced many economic hardships and were concentrated among the lower income brackets. I would also suggest you review some published articles and books relative to SEAs to get a  nuanced understanding of this group. .

The many "approach[es] of Indigenous conservation practices" go mostly unrecognized because they are not expressed in the terms of "scientific" conservation. The conservation movement in North America conveniently sought to save "wild lands" within one generation of their government removing "wild Indians" from those "wild lands". I restrict my remarks to N. America, but I think they may apply elsewhere.

So there is a gap in ethical behavior and honesty about the conservation of those lands before the conservation movement was born. That lack of honesty in the historiograpy of conservation is a major block for scientists who wish to concentrate on data and the scientific method. If they have learned bio-cultural concepts, they may begin to look at the gap in knowledge represented by this lack of acknowledgment- on their part. 

This is not an an act of mea culpa for scientists but rather a very tangible need to understand the prior presence of indigenous practices in customary indigenous homelands. To communicate with indigenous peoples it is necessary to acknowledge this history, or it begins with a denial of who indigenous people are and what relationship they have to customary homelands; they are the progenitors of  "scientific" knowledge carried by the elders among them.

There are currently approaches being taken to address the joint need for conservation of public and adjacent tribal lands. Kyle White (Pottawatomie) at Michigan State University is a key proponent of workshops and conferences where conservationists and indigenous meet to work on communications and exchanges of knowledge. He has written on this topic (his papers are available in Research Gate)

For many indigenous peoples, the trust begins with the establishment of a relationship with them as people. If the scientists' desire to work together is sincere, i.e., it outlasts their publishing schedule, then scientists may establish viable relationships and gain some knowledge of traditional environmental knowledge passed down by indigenous scientists for thousands of years. If their interest is only intellectual, they will unlikely come to a working relationship. That is because the legacy of mistrust, which up to now, outweighs the will to trust. This remains a cost of colonization for indigenous peoples.

Such exchanges are needed, and they are increasingly challenging as climate change impacts disproportionately hit indigenous communities globally. Recognition of indigenous peoples is necessary to begin this work.

Thank you for the question.

Hello William

Diaspora data are hard to find even more if you are working in different countries with various census definition or categories. May be one solution is to try to evaluate with the same methodology the weight of your communities in each country using another source of data. One of my colleague Elian Carsennat has produce an API to use onomastic to identify diasporas from web data. I attached one of his presentation and you'll see if it is relevant for your research. You'll have also his email.

Sheers

Dear Pathawee Patchimtis,

Do contact me if you need anymore information.

Cheers,

Thanks, Renee. I'm familiar with a number of the ones you mention. I'm looking for books on any rights issues. This project is the follow-on to a book I've already done (http://amzn.to/2q3iYad) so I'm particularly interested in global perspectives for this stage but open to all books. I'm also especially interested in books in which the story is foregrounded, as opposed to some more intentional books with very obvious human rights lessons. Thanks again. 

There are many good studies/critiques on this topic, of which I am sure you are aware.  My favorite is Linda Tuhiwai Smith's book Decolonizing Methodologies. Works like that along with theoretical and applied positioning of multivocality are a good start to decolonizing universities. Understanding how layered this topic is (to refer back to the comment by Abdelhak Mansouri) becomes part of the ongoing process of recognizing privilege and how that intersects with institutions.  In the US, where I am, getting students to understand privilege can be difficult to say the least, but getting institutions to admit that they are based on a system of privilege is worse.  Further, getting institutions to admit it and then to actually change - as opposed to adopting and then co-opting language of decolonization without doing the business of change - is the real crux of the problem.  I'm not sure anyone has a clear answer on how to motivate systemic change when it clearly undermines an institution in its current form, but getting to the point where the institution's members are cognizant of it's (and probably their) privilege is a good way to begin.  

Jael Dolly

If you are seeking an approach the research from an 'applied' cultural anthropological perspective there are vast considerations.

First, there are prerequisites that must be satisfied, the most immediate being, understanding individual and group motivations of the BLM movement, social interactions between members, economics, and most importantly, their worldview as indicated on the "superstructure of cultural systems connected with the infrastructure and social structure guided by the 'barrel model'" (Haviland 297). After all, there are combinations of religious/ spiritual, economic, and cultural reasons people do the things they do. It is advantageous to look at a wide scope of these motivations.

Then there is the even wider scope of law enforcement, the hegemony being of Europid descent sets the tone of social norms in America, indeed, the world. The current formula or policy is the "Broken windows" theory of community policing, an agenda set far apart from goals of the BLM movement. 'Zero tolerance' for social deviance is bound to impact protests, peaceful or not (Alpert, et al., 2016). As such, the butting of heads between BLM and police is inevitable. However, priorities established by local and Federal legislators does little to distinguish or address policies that conflict with critical social movements and policy directives.

From those understanding qualitative data research and analysis should challenge your resolve to be sociologically mindful of culture-bound fallacies.

ALPERT, G. P., DUNHAM, R. G., ALPERT, G. P. AND DUNHAM, R. G.

Critical issues in policing: Contemporary readings Seventh Edition

Haviland, William A. Cultural Anthropology: The Human Challenge, 14th Edition.

Dear Pavanisasidhar Avula, Many thanks for your input. I hope you have time to take part in the survey, as many of the examples may be influenced by context.

Dear Sir, thank you so much for your advice.  If possible, please guide me to who should I contact over there?

Regards,

Madan Survase

djiby.thiam@uct.ac.za 

hi Berman

As I think participatory and direct observation method is a most suitable method to reveal and capture local knowledge. But you have to spend more time in the field with considering norms, believes, customs and practices of the local people . on the other hand you have to consider concepts of " positionality and reflexivity" when you use this method

I think if you can find  this book :[ Padgett, D. K. (2016). Qualitative methods in social work research (Vol. 36). Sage Publications.] you can collect more information about qualitative applications .

Choi, J. A. (2006). has explained about important of concepts of " positionality and reflexivity" on his/her paper called "  Doing poststructural ethnography in the life history of dropouts in South Korea: Methodological ruminations on subjectivity, positionality and reflexivity" .[ International Journal of Qualitative Studies in Education, 19(4), 435-453.]

I am sending link to this paper herewith which may be useful for you

Regards

Dr. Kumara

Well- I used to teach Sociology Writing Seminar for my seniors at Paine College in Augusta, Georgia. This is the foundation for any sociological investigation, and an example for the thinking behind any study:

The Basics of Sociological Research:

So…What is it that makes a piece of research sociological? C. Wright Mills, an American sociologist who taught research courses, replied to that question in this manner- “A research project is sociological if its research question is a sociological one.” Mills was clear that such questions had to have the following features:

1.      The question LINKS everyday issues or stressors to broader, social or societal sets of social structures and cultural values. {Specifically, it is not about individual concerns outside of a social or cultural context. All action is seen as within society.}

2.      The question ASKS how these social factors developed. It ties what is being studied, particularly, to a larger generality.

3.      It asks “How are these social factors changing now?”

4.      It asks, “What are the broader CONTRADICTIONS that these social factors produce, than then causes some wide-spread (social) stress for individuals?”

5.      It asks, “In what ways are we as people, created in and by our current forms of society?”

            As an example, a former student of mine wanted to study why some black women use straighteners, and/or add ‘weaves’ to their hair, whereas other black women let their hair grow, naturally. I explained that she had to look at the behavior sociologically—in a context of people with similar concerns behaving in a similar manner—in social group identities. Working with her, I got her to see how black women constituted a ‘class’ of people who were, in this case, dealing with two culturally different concepts of beauty, one from the primarily white media mainstream, and another, from their own black subculture. She modified her study, taking this perspective, to looking at how various young women viewed popular media images of ‘beauty’ (mainstream), and whether positive attitudes toward such popular images correlated with actions intended to give the hair a more mainstream (a.k.a. white) appearance—that is, artificial means of achieving ‘beauty’ through straightening and/or weaves.  Further, were those women who chose to wear their hair naturally, any more critical of media ‘beauty’ imagery? The student did find that the majority of women who grew and wore their own hair in a manner natural for African Americans did tend also to be more critical of mainstream commercial media images concerning beauty; and those who were more likely to use artificial hair applications were noticeably less so. This is a sociological study because it addresses an issue that, while done by individuals, is tied to societal interests and concerns: For African American women, the very concepts of beauty often have been historically disengaged from their physical realities, through the power of the mainstream white media.   – by Thomas E. Lehman, PhD. Educational Foundations/Sociology of Education.

Asim, thanks for your recommendation. Perhaps it's time I returned to Camus!

Yelena, that's a great shout! It's from Derrida that I was inspired to develop the idea of the stranger, encounters with the stranger and, ultimately, embraces with the stranger. Thank you for reminding me to return to him.

Wolfgang, thanks so much for all your responses. The lecture on loneliness is fascinating! In the context of (post/neo)colonialism, and its violent mechanisms of ostracism, I don't know how it easy it would be for me to argue the case for an endemic kind of loneliness. Nevertheless, an interesting and convincing argument! Likewise, the etymology and genealogy of 'alterity' you've drawn attention to is greatly received. Certainly, I'm trying to get away from the 'domestication' of the other as the stranger and so Hazell's book is super useful.

Thanks ever so much, all.

H

Dear Paul Sevigny,

Notably, stylistics, as you have very rightly observed,  provides a useful link between literature and linguistics (Birch, 1985; Gupta& Srivastava, 1991).  The Handbook of Linguistics and the Handbook of stylistics are two authoritative sources by prof. Peter Stockwell, which I believe can be very useful in this regard.

Best regards,

R. Biria

DEAR Tibet,

I can give you at least one of outreach Thai traditional practice.

Displace responsibility to last life Kara, or next life. I read how this obstruct the insulin patient, in accepting the facts of their eating habits are the main reasons for high level of blood sugar . With those accepts the causal factor, their health improved much more than those in denial. When they denial, they refuse to accept their role of responsibility, they refuse to accept that they are the main actor, the driver of their behavior in reaching out and fed the food to own mouth, by assigning to karma.

I will supplied reference soon.

Yours Sincerely,

Siriporn Pipatshukiat

Dear Zobaer, have a look at this book:

Making the British Muslim: Representations of the Rushdie Affair and Figures of the War on Terror Decade. Palgrave, 2014

My introduction discusses representation at length, I have Content Analysis of newpaper articles from around the time of the Rushdie affair in chapter 1.

Best

N

Muchísimas gracias.

I would agree with Davids comment, generally the terms measuring and qualitative do not go together. However, there are structured techniques for analysis qualitative data, as Mansour has indicated, such as Grounded Theory. This was developed by two scientists, one qualitative' and one quantitative, and was originally designed for use in medicine. 

Please see my RG paper on gender perceptions when referring obese patients for exercise (methods section), where you can see the process that I went through to do this.

Hope this helps

Martyn

Yes, of course. Good Luck!!!

It is used as well in the alaman-swiss-alpine-swabian carnival as in the rhineland area (Cologne, etc.).

Dear colleagues,

I supposed you find many  species with different characters & you described many new species... I think in the zone of volcan's activity the microevolution can be more present.

Marpha

Hi Marcia,

You may be interested to read what answers another RG member was given when posing a similar question:

Have you seen this - I don't think it was mentioned in the above link:

Introversion scale: James McCroskey:

Although extroversion was not mentioned in the link, the description on Google stated:

"This introversion scale was developed by McCroskey to be distinct from measures of ... This permits the measurement of introversion without the contamination of ... introverted; those scoring below 24 have low introversion (are extraverted)."

Very best wishes,

Mary

I suggest link that interrelated with other links:-

David, Daniel. Psihologia poporului român. Profilul psihologic al românilor într-o monografie cognitiv-experimentală. Ed. Polirom, 2015

Willy,

Art history education should touch upon all types of art from all over the world. More in-depth studies of specific art styles and regions can be offered later, but Art 101 should introduce the student to art in all its forms.

Some recent publications might help:

Dear Juraj,

I strongly recommend one of the latest and most comprehensive works on minorities (especially in socioligusitic and administrative aspect): Tomasz Wicherkiewicz,

Regionalne języki kolateralne Europy – porównawcze studia przypadku z polityki językowej, Poznań 2014 (a comparative study of Polish and other minorities) as well as the website:

Dear Faisal,

I have one research on Muslim -Christian relation, which is concentrate on their perception and attitude to each other. I think it could be develop further their trust to each other as well.

thanks

The question of identity and its constant restructuring is a key issue and concept of sociology, my area of expertise. I think the approach of Iranian Azerbaijanis and the formation of their identity should not ignore the contribution of Giddens through his work - Modernity and personal identity. Central work of the approach of identities in the present times. The symbolic interactionism puts the priority on interaction processes, the action has as its aim the achievement of pre-defined objectives, as also it results from the interaction between two subjects. According to Goffman, the interaction between people is conceived as theatrical representation (1993). The self is constructed also for control of the impressions we cause. The same author distinguishes between two types of social identities: the virtual social identity, which is built from the sum of the information about the "self" gathered in the interaction - physical aspects, reputation, ways of talking, ways of dressing, etc., and real social identity, made up of the own attributes, ie real ones, of the people. Some of these attributes involves the immediate "discredited" of individuals who own them. If the attributes that give discredit fail to report immediately in the course of social interaction, the individual tends to hide them, through tactics by matching his virtual social identity to his actual social identity. From this perspective, identity construction processes feed on the references provided by the representation. The analogy with the linguistic communication is illuminating: Goffman defined "frontstage", as "the expressive and standardized equipment intentional or unconsciously employed by the individual during his representation", calling attention to the fact that certain frontages become a "collective representation".

As we have seen, in the sociological discussion of identities, it's important to reveal the inseparability of identity, self and society. Thus, an analysis component of these issues lies in understanding the social context in which the self and its constituent parts (identities) act, "the nature of the self and what individuals do depend, to a large degree, on the society in which they live" (Stets & Burke, 2003:1).

FEATHERSTONE, Mike (1995) – Undoing culture: globalization, postmodernism and identity. Londres: SAGE Publications. ISBN 0-8039-7606-2.

HALL, Stuart; DU GAY, Paul, eds. (1996) - Questions of cultural identity. Londres/Thousand Oakes/Nova Deli: Sage Publications. ISBN 0 8039 7882 0.

LEARY, M. R.; TANGNEY, J. P., eds. (2003) - Handbook of self and identity. Nova Iorque: Guilford Press. ISBN 9781593852375.

HERMANS, Hubert (2002) – The dialogical self: one person, different stories. In KASIMA, Yoshihisa, FODDY, Margaret; PLATOW, Michael (eds.) - Self and identity: personal, social, and symbolic. Nova Jersey: Routledge. ISBN 9780805836837. 71 - 99.

I would like to add that the composers of "Música Viva" Mouvement associated 12 tone technique with Brazilian elements in many works composed around 1950  like "Negrinho do Pastoreio" (by Catunda) and "Quartet n. 1" (by Guerra Peixe) and Música para Cordas (Claudio Santoro). .

Thanks Victoria. I spoke to a colleague about this. I was interested in the demographic stats presented in the White Paper on Families. He said that the percentage of such unions is so small that it is not included in the reporting. The stats are collected by DoHA apparently, but I'm not sure if captured in the census. 

About Walser in Italy, there are may books edited by Enrico Rizzi, Proceedings of Walser Annual Meetings

Several essays by Pier Paolo Viazzo on Alagna Valsesia

Mantenimento, variazione e morte della lingua nel Walser di Formazza by Silvia Dal Negro

Pomatt : una storia, una comunità, una lingua (formazza) by Angela Bacher

 As an addition to previous response to question of ethnicity and gender Passive biometric determination I would think that the only really accurate Invasive biometric that can specify BOTH gender/ethnicity is DNA .

We sometimes ask a final question that says something like this: "You won't be penalized for answering this question truthfully, regardless of what you answer. Are you a member of a racial/ethnic minority group YES  NO."

We often get participants to rule themselves out of the target group with this question, when they have up to then participated as if they were a member of the target group. And, indeed, we do still compensate them, just as we said we would.

As far as I am concerned there is no distinct African anthropological theory. Most of the anthropological theories have largely come from the Western world. The field of anthropology is yet to see a theory that emanates from Africa.

Dear Daniel Klimovský,

The following/ attached references may be of interest.

Kind regards,

Paul Chaney

Norton, R. (2015) The Troubled Quest for National Political Leadership in Fiji, The Round Table, Volume 104, Number 2, 4 March 2015, pp. 113-125. http://dx.doi.org/10.1080/00358533.2015.1017258

Fitzduff, M. (2015) Building Peace in a Complex World, Journal of Corporate Citizenship, Volume 2015, Number 58, June 2015, pp. 31-34. http://dx.doi.org/10.9774/GLEAF.4700.2015.ju.00004

Mabokela, R. and Madsen, J. (2005) ‘Color-blind' and ‘color-conscious' leadership: A case study of desegregated suburban schools in the USA, International Journal of Leadership in Education, Volume 8, Number 3, July-September 2005, pp. 187-206. http://dx.doi.org/10.1080/13603120500107313

Tabar, P., Noble, G., and Poynting, S. (2003) The rise and falter of the field of ethnic politics in Australia: the case of Lebanese community leadership, Journal of Intercultural Studies, Volume 24, Number 3, December 2003, pp. 267-287 http://dx.doi.org/10.1080/0725686032000172605

Wilson, C. (2013) 'Ethnic outbidding' for patronage: the 2010 riots in Tarakan, Indonesia, South East Asia Research, Volume 21, Number 1, March 2013, pp. 105-129. http://dx.doi.org/10.5367/sear.2013.0135

Saikia, Smitana (2015) General elections 2014: ethnic outbidding and politics of ‘homelands’ in Assam's Bodoland, Contemporary South Asia, Volume 23, Number 2, 3 April 2015, pp. 211-222

Jönsson, J. (2007) The Overwhelming Minority: Traditional Leadership and Ethnic Conflict in Ghana’s Northern Region, Centre for Research on Inequality, Human Security and Ethnicity, CRISE, Queen Elizabeth House, University of Oxford

Szayne, T. (2000) Identifying potential ethnic conflict: application of a process model, Santa Monica, RAND.

Hi Wendy

If you do a literature search on any facility (google scholar for example) you will find that there are little or no studies on IPV from this period. I don't believe there are any academic articles relating to IPV before the 60s.

We can be fairly certain it was rife, IPV correlates with levels of disadvantage, lower levels of collective efficacy, neighbourhood disorder, crime and violence, geographic and social isolation all correlate with IPV perpetration (Beyer, Wallis, & Hamberger, 2013).Any where, where there has been social upheaval really ...

Beyer, K., Wallis, A. B., & Hamberger, L. K. (2013). Neighborhood Environment and Intimate Partner Violence A Systematic Review. Trauma, Violence, & Abuse, 1524838013515758.

Let it not be an assumption that international minority students are lacking something in their lives and need to be engaged only for them to 'catch up' with their home national counterparts. In fact, the question should rather be, how can we translate the rich experiences of international students into their new environment to help us--faculty and students learn from them? In fact, international students already possess many of the 21st century skills required for the job place which many of us don't possess. Some of the listed skills are, for example, cultural resilience, adaptability, cross-cultural communication, and critical analysis. It demands a lot of resilience to leave one's home; being in a foreign country demands adaptability; cross-cultural communication is what is a challenge to every international student; and, it takes critical analysis for the international student to navigate through life daily in a foreign country. So, now back to your answer. First, we can engage international students by respecting the skills that they possess and making them to know that we're willing to learn from them, that is, we're willing for them to engage us in learning because they have a lot that we don't have. Secondly, nobody learns from a stranger who does not respect your integrity and therefore it's left to us to stop being strangers to our international students, that is, we should let them know that we care for them and we respect their integrity. So, it's time for us to start learning from international students.

Hi Emily,

I recommend you to consult Katharine Charsley’s work on Pakistani arranged transnational marriages and migration-related migration in the UK.

The following book, edited by Ralph Grillo, might also be useful:

The Family in Question. Immigrant and Ethnic Minorities in Multicultural Europe:

Best,

Dan

I think the "positive potentials" would be groundbreaking work.

Brantlinger, E. A. (1993). The politics of social class in secondary school: Views of affluent and impoverished youth. New York: Teachers College, Columbia University.

Esmonde, I. (January 01, 2009). Ideas and Identities: Supporting Equity in Cooperative Mathematics Learning. Review of Educational Research, 79, 2, 1008-1043.

Delpit, L. (1988). The Silenced Dialogue: Power and pedagogy in educating other people’s children. Harvard Educational Review, 58(3), 280-298.

Martin, D. B. (March 08, 2013). Learning Mathematics while Black. Educational Foundations, 26, 47-66.

Martin, D. B. (2000). Mathematics success and failure among African-American youth: The roles of sociohistorical context, community forces, school influence, and individual agency. Mahwah, N.J: Lawrence Erlbaum.

I tend to see it differently - in my experience smaller groups who are insecure and feel threatened or vulnerable will tend to make a great deal of everything they do - holidays, language, flags, festivals, cultural identity items & traditions of all kinds. In nature it would be the "look bigger" principle. Perhaps the Punjabi's as the largest group have the most cultural confidence and as a result they don't feel as compelled to "look bigger" than they are. There may even be a reversal of the social sensibilities, in pursuit of a social equilibrium, where the largest group actively seeks to lower it's profile and minimize it's domination of the cultural landscape in direct proportion to the degree that smaller groups try to look bigger. Just my thoughts from years of inter-cultural exposure. Hope it helps.

Dear Steven,

I agree with you: There's a lack of empirical studies, which deal with elderly members of ethnic minorities. Additional there's a great difference between the US-Amerikan and the German state of the arts: You can find articles, published in the eighties or nineties in the US states, but not in German-speaking countries. Thereover in German-speaking textbooks, the term "Ethnogerontology" is to be found hardly. The percentage of minorities is much higher in the US States than in German-speaking countries and so I assume, that's the reason for this difference.

Ethnogerontology is not a part of "mainstream research", in my opinion, it could be considered as a part of fringe-group-sociology (Deutsch: "Randgruppen-Soziologie") and I assume, that's an additional reason, why it's found rarely.

If you search on GEROLIT (a german database for gerontological publications), you only can find 8 (!) articles totally, and 4 articles are of English-speaking origin. (see http://vzlbs2.gbv.de/ below)

At first, for your insight, a few articles from the German-speaking area:

Becker, S. (2013): Ethnogerontologie – neue Perspektiven und Methoden für die alternde Gesellschaft. In: BFH impuls Mai 2013 37f. (see below).

Mölbert, A. (2005): Alt werden in der zweiten Heimat. Ethnologische Alternsforschung und ihre praktische Anwendung bei türkisch-deutschen Gruppen. Dissertation. (see below).

Hahn, W. (2011): Ein neues Zuhause? Eine ethnographische Studie in einem Altenpflegeheim.

I assume, that the state of the arts in English-speaking countries is more interesting to you. So there a few selected publications with - I hope - valuable hints for you, relating to your search of theoretical framework.

Crewe, S.E. (2005): Ethnogerontology. Preparing culturally competent social workers for the diverse facing of aging. In: Journal of Gerontological Social Work, 43(4), 2005, pp.45-57.

Abstract: The aging population is becoming more ethnically diverse. This diversity will require more culturally competent social workers in the field of aging. To be successful in preparing the next generation of social workers, educators must consider introducing ethno-gerontology throughout the curriculum and not overly rely on a specialization or concentration in aging to close the gap. The article provides a history of ethnogerontology and presents its value in preparing culturally competent social workers. It also introduces theoretical frameworks within ethnogerontology. The author presents models to increase ethnogerontology content in the social work curriculum. (Copies of this article are available from: Haworth Document Delivery Centre, Haworth Press Inc., 10 Alice Street, Binghamton, NY 13904-1580)

Yeo, G.; David, D.; Llorens, L (1996): Faculty development in ethnogeriatrics. In: Educational Gerontology, Volume: 22, Issue: 1. Pages: 79-91.

Abstract: Faculty members in health professions educational programs are recognizing the need for professional development that will enable them to prepare their students to meet the needs of the increasingly culturally diverse population of older adults. Reviews of textbooks in Five health care disciplines and surveys of gerontological programs in the late 1980s revealed limited integration of ethnogeriatric information in textbooks and few models for ethnogeriatric curricula. The Stanford Geriatric Education Center and the affiliated gerontology/geriatric programs at San Jose State University have developed strategies for faculty development in ethnogeriatrics, two of which are conferences and minifellowships. Three conferences have focused on curriculum content and instructional methodologies to teach students in health care programs from 11 disciplines the information and skills for cultural competence in ethnogeriatrics. Six months after the first conference, more than half of the participating faculty members who had expressed an intention to make curricular or instructional changes had made them. Five faculty members from three states have taken the Minifellowship in Ethnogeriatrics which requires them to spend 60 hr in supervised study and 80 hr in individualized study to achieve the objective of increasing their competence in teaching ethnogeriatrics. Recommendations include promoting faculty development through inter-institutional collaboration and obtaining continued or increased support for improving interdisciplinary approaches and model development.

Burnette, D. (1998): Conceptual and Methodological Considerations in Research with Non-White Ethnic Elders. In: Journal of Social Service Research, Volume 23, Issue 3-4.

Abstract: Due to greater longevity and recent waves of immigration, growth rates for ethnic minority elders arc expected to far exceed those of same-aged whites in the next half century. Yet, research in social gerontology has focused almost exclusively on older whites. This paper addresses conceptual and methodological issues relevant to research on nonwhite ethnic elders. The rationale for clear, consistent terminology to define and target study populations is presented first, followed by theoretical and conceptual issues, particularly as they relate to measurement for and across different racial, ethnic, and cultural groups. Finally, issues related to quantitative and qualitative design, data collection, and analysis are discussed.

Torres, S. (2001): Understanding "successful aging". Cultural and migratory perspectives. Dissertation.

Abstract: This dissertation aims to contribute to the rectification of the atheoretization that characterizes the study of aging and diversity through the formulation and preliminary empirical testing of a culturally-relevant theoretical framework for the study of successful aging. Inspired by the Kluckhohnian approach to the study of cultural variation, the framework hereby proposed posits that there is congruence between the understandings of successful aging that people uphold and the value orientations that they prefer in regards to four topics: man-nature, time, activity and relational. Moreover, through the transcultural approach employed (i.e. through the focus on immigrants' understandings as opposed to natives'), this dissertation aims to shed light on how socio-cultural contexts shape the understandings in question and how the process of migration to a culture that significantly differs from one's culture of origin can challenge the manner in which successful aging is understood.

Methodologically speaking, this study departs from the adaptation and further development of the vignette-based instrument that Kluckhohn and Strodtbeck designed for the testing of the theory of cultural variation. Qualitative interviews with 30 Iranian immigrants to Sweden (16 men and 14 women between the ages of 35 and 59 who migrated from Iran to Sweden between the ages of 25 and 48) were conducted using vignettes that tap into both, value orientations and understandings of successful aging.

The results suggest that congruence exists between value orientations and understandings of successful aging. In addition, other notions were brought to light besides the master- nature; future, doing and individual oriented ones that are often associated with the construct in question. The process of migration was also found to challenge those understandings of successful aging that were believed to be inappropriate for the socio-cultural context in which the respondents now live. Thus, not only are understandings of successful aging contextually determined, they are also much more processual than gerontologists seem to have originally assumed. It is therefore suggested that the culturally-relevant theoretical framework hereby proposed allows for deeper insight into individual, generational as well as cultural understandings of successful aging. (see: diva-portal, below)

Torres, S. (2011): Crosscultural differences in ageing. In: Stuart-Hamilton, I. (Ed.) (2011): An Introduction to Gerontology, chapter 12, pp. 340 - 362, Cambridge University Press.

Closing, relating to your question "Has ethnogerontology been fully embraced to provide us with a substantive body of empirical and philosophical literature to lay the foundation for theory and knowledge building ?", I dare to negate this, in any case for the German-speaking countries.

For your empirical research, I've got another, a "practical" idea: Perhaps there are completed empirical studies about the living conditions of Latinos/Hisanos or of elderly people and you can execute secondary analasis in order to get new findings. Moreover you can carry out comparative studies in this way. (I used this strategy successfully when executing my studies about the situations of life of elderly homeless people.)

Good luck and kind regards!

Detlef

I am also curious to find a tool. In some studies I reviewed they have used three different tools. I am looking for a single comprehensive tool.

For researching entrepreneurial success among ethnic minority entrepreneurs, the following ways can be taken up:

1. Devise survey of ethnic minority entrepreneurs,

2. Use personality measures for survey,

3. Also use attitude measure around personality traits measure,

4. Devise and include measure representing success,

5. In survey, also include contextual/environmental variables,

6. After collecting data, analyze by using regression or logistic regression analysis,

7. Write the results.

The Ugyhurs would do well to look at what the Welsh did when speaking their language was illegal and nearly wiped out.

They resurrected an ancient musical tradition called the Eisteddfod.  By promoting the language through their cultural heritage, they've been able to preserve it.

This are compilations of ethic legislation in Colombia

http://www.urosario.edu.co/urosario_files/3a/3a3ccef9-bcde-4c21-bfcf-35cae97d5c48.pdfThis is a confrontation between aboriginal or native people legislation and national legislation (in Colombia)

This is a panoramic view from ONU (PNUD)

A critical view of legislation can found here

Dear Professor Labreche, I can not help you directly regarding your request, but you might want to look at the following article as a place to start your inquiry: Hanson, Jerry and Donald V. Kurtz. 2007. "Ethnogenesis, Imperial Acculturation on the Frontiers, and the Production of Ethnic Identity: The Genizaro of New Mexico and the Red River Metis." Social Evolution and History, Vol. 6, No. 1. Pp. 1-37. Good Luck, don kurtz

IKS interface adaptively to the dangers of globalization. They interact and adapt rather than accommodate (Vine Deloria, Jr.) to neocolonialism.  IKS also assimilate colonizing sovereignties in order to survive, even inhabiting colonial sovereignties as the "meantime" of the colonial experience which IKS must be protected from, even as IKS "traditions" remain living and evolve helpfully on behalf of self-sustaining indigenous communities of today without becoming artifacts in the colonizer's imagination (Robert Warrior; Gerald Vizenor).  You might find the introduction of my book, _Plural Sovereignties and Contemporary Indigenous Literature_ (New York: Palgrave Macmillan, 2009) of some interest.  Good luck.

I am not an anthropologist, neither a political scientist, but I suggest you this reference. I hope that it may have some interest for you.

Well thank you Mr.Altmann. Looking on that literature, will enhance my understanding toward that issue.

In both cases can be useful to use photos, objects or other kind of tools that can help the person you are interviewing to remember details (photo elicitation).