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Ethnic Identity
a presentation by
Stephen Fox
Background
Herodotus (484-425 BC) observed
differences between customs of the
Greeks and of the Lydians, Scythians,
Medes, Assyrians, Persians and
Egyptians
(from Marsella, Dubanowsky, Hamada
& Morse, 2000)
Background
Tacitus (55-118 AD) in Germania
described differences between Romans
and the Germanic tribes
(from Marsella, Dubanowsky, Hamada
& Morse, 2000)
Background
“Ethnic” has been used interchangeably
with other concepts such as nationality,
race, religion, and culture
(Betancourt&Lopez, 1993; Birman,
1994; Oppenheimer, 2001; Phinney,
1996).
Background
Academics began study of ethnic
peoples in the mid 19th century, setting
foundations for anthropology and
ethnomusicology. By 1900, Wundt
began his 10 volume series, Volker
psychologie.
Background
Politically, ethnic affiliation came to the
forefront first with civil rights in the
1960s (e.g. Black Power, Hawaiian
Renaissance), when leaders sought to
define a group identity
(e.g. Phinney, 1990)
Background
Ethnic issues have since increased:
Demographic changes due to
Birthrate pattern alterations
Voluntary and forced migration
are changing the shapes of entire societies.
(e.g. Phinney, 1990, Marsela & Ring, 2003,
Jablensky, et al., 1994)
Background
Resulting issues include
Psychological health,
Social conflicts,
Educational difficulties,
Social resource allocation,
etc.
(e.g. Phinney, 1990, Marsela & Ring, 2003,
Jablensky, et al., 1994)
Ethnic Identity
Tajfel (1981): “That part of a person’s
self concept which derives from his
knowledge of his membership of a
social group (or groups), together with
the value and emotional significance
attached to that membership.”
(from Phinney, 1990)
Ethnic Identity
The sense of attachment a person has to
a particular group, including beliefs and
feelings linking them to these groups
(Liebkind, 1992)
Ethnic Identity
Ethnic identity: perceptions of and
personal affiliation with an ethnic group
and culture
(Keefe, 1992)
Ethnic Identity
Ethnic culture: a pattern of behaviors and
beliefs that sets a group apart from others
Ethnic group membership: network of
people with whom one is in contact
(Keefe, 1992)
Ethnic Identity
Cultural awareness: familiarity with a
culture through personal and familial
experiences
Ethnic loyalty: perceptions and
preferences shaped individually
(Keefe & Padilla, 1987)
Ethnic Identity
“Socially shared representations of
history have been important in creating,
maintaining and changing a people's
identity.”
(Liu & Hilton, 2005)
Ethnic Identity
Discrimination
Ethnic identity may come about as the
result both of self-motivation and of
forced membership due to prejudice and
discrimination
(Keefe, 1992)
Ethnic Identity
A person’s self concept of his or her
ethnic affiliation
Conceptual frameworks
Social Identity Theory
Acculturation and cultural conflict
Ethnic Identity Formation
(Phinney, 1990)
Conceptual frameworks
Social Identity Theory
A “firm sense” of group identification is
necessary for an individual’s well-being
(Phinney, 1990)
Conceptual frameworks
Acculturation Theories
EID is only meaningful when 2 or more
cultures are in contact. Usually studies
an individual’s ties to culture of origin
as opposed to dominant culture
(Phinney, 1990)
Conceptual frameworks
Ethnic Identity Formation
EID is a process similar to other
developmental processes. It may be
shaped, for instance, through selfexamination and personal choices.
(Phinney, 1990)
Components
Dreidger (1975) describes 6 dimensions:
Endogamy
Friendships
Language use
Parochial education
Organizational membership
Media use
(cited in Smith, 1980)
Components
Friendship
Religious affiliation and practice
Structured ethnic social groups
Political ideology and activity
Area of residence
Miscellaneous ethnic/cultural activities
and attitudes
(Phinney. 1990)
Components
1. Self-label or group affiliation,
2. Feelings of belongingness and
commitment to a group
3. Shared values and attitudes
4. Ethnic involvement such as language
and behavior, values, knowledge of
ethnic group history
(Persky & Berman, 2005)
Measurement
3 approaches
Natal
Subjective
Behavioral
(Smith, 1980)
Measurement
3 approaches
Natal
Birth origin of person and progenitors
Measurement
3 approaches
Subjective
What a person considers him/herself to
be
Measurement
3 approaches
Behavioral
Practices, language, membership
affiliations
“Behaviors”
Language
Values
Beliefs
Activities
Modes of social interaction
“Behaviors”
Language
Language spoken at home
Language spoken outside home
“Behaviors”
Values
Filial piety
Group harmony
“Behaviors”
Beliefs
Mana
Inshalla
Manifest destiny
“Behaviors”
Activities
Dance and music
Ethnic foods
Community organizations
“Behaviors”
Modes of social interaction
Confucian family structure
Nuclear family
Ohana (extended family)
The Burkah
Ethnic Identity
Migration and cultural interaction
“the other”
Ethnic Identity
“Ethnic identity may be thought of as an
aspect of acculturation, in which the
concern is with individuals and the
focus is on how they relate to their own
group as a subgroup of larger society”
(Phinney, 1990, p.501)
Acculturation
Alteration of “identity, values, behavior,
and attitudes,” which come about as a
result of new cultural contact
(Berry, 1990; Liebkind, 1996)
Acculturation
Ethnic Identity Continuum
EID is the degree to which the person is
aligned with and participates in the
values and behaviors of their ethnic
group
(Marsella, 2000)
Acculturation
Berry, (1980, 1984) distinguishes four
acculturation strategies :
integration, assimilation , separation
and marginalization
Ethnic Identity Continuum
Assimilation
a condition in which the individual is
subsumed into or identifies solely with
the norms and activities of the new host
culture. The native cultural paradigm is
abandoned in favor of the adopted one
(Liebkind, 1996).
Ethnic Identity Continuum
Assimilation
Gordon (1964), states, "The price of
such assimilation, however, is the
disappearance of the ethnic group as a
separate entity and the evaporation of its
distinctive values" (p. 81).
Ethnic Identity Continuum
Integration (Biculturality)
the condition wherein an individual is
fully integrated and able to function in
both the native and adopted cultural
milieu (Nguyen et al., 1999).
Ethnic Identity Continuum
Biculturality
Each culture is comfortable enough to
the individual that he or she can
function with relative ease with those
others of the native culture in
appropriate moments, and with the host
culture at other times.
Ethnic Identity Continuum
Separation
The individual prefers situations and
interactions involving only activities
and interactions with those from their
culture of origin, e.g. within an ethnic
enclave.
Ethnic Identity Continuum
Marginalization (Diffusion)
The native paradigm is abandoned, and
the new host paradigm is perceived to
be unavailable or unacceptable
Ethnic Identity Continuum
Marginalization (Diffusion)
Lee (1988) states, “The greatest threat
to identity is not the feeling of
belonging to two cultures but the feeling
of belonging to none.”
Other issues
“Host” culture
Where societal norms diverge sharply
from those of a non-dominant ethnic
group e.g. in terms of roles, hierarchies
and obedience behaviors, this can be a
“salient stressor.”
(Liebkind 1996)
Host culture
Berry, Kim, Minde, & Mok (1987)
observed that a host culture which
tolerates multiculturality may result in
less stress for immigrants than an
assimilationist one
The Generation Gap
In the eventuality that children of the
immigrants adapt to the host culture, a
new problem may arise in the form of a
cultural schism that occurs between
parents and children
(Miller & Rasco, 2004; Nguyen et al., 1999)
The Generation Gap
Of particular relevance are norms about
independence, respect for elders, and
contribution to collective well-being of
an extended family unit.
(Miller & Rasco, 2004; Nguyen et al., 1999)
Gender
Research varies as to whether females
or males have or maintain stronger links
to culture of origin.
(Phinney, 1990)
Gender
Southeast Asian women in the US
frequently are more employable than
men due to language skills or job
availability. This completely changes
familial dynamics in gender roles.
(Gerber et. al., 1999, Denmark, Eisenberg,
Heitner, & Holder, 2003)
Effects
Societal: inter-ethnic conflicts (e.g.
Eckblad et. al., 1994).
Individual: ‘pathological’ outcomes,
e.g. youths with identity diffusion may
be more likely to have diagnosable
pathologies, or may be more inclined
toward delinquent behaviors.
What exactly is ethnic identity?
Is ethnic identity a constant?
How can it best be measured?
What are the outcomes of various
acculturation strategies?
What happens in situations with
multiple ethnicities in contact?
Are there generalizable components
of ethnic identity?