Are bilingualism and/or biculturalism good for a person’s positive well being? A growing number of studies have shown different positive outcomes of being exposed to two cultures or speaking two languages respectively, but the benefits of being both bilingual and bicultural have rarely been investigated theoretically or empirically. The purpose of this paper is to summarize the main beneficial outcomes of bilingualism and biculturalism, and to integrate these benefits into a new conceptual framework： Positive Bilingualism and Biculturalism (...) GEAR model. The GEAR model suggests that the beneficial outcomes of bilingualism and biculturalism can be systematically classified into four positive dimensions (psychological Growth; cognitive Exploration; linguistic Awareness; social Reinforcement), in which there are dynamic interactions among these four dimensions. The hypothetical GEAR model provides an intricate theoretical approach to understand the potential benefits to an individual of experiencing more than one language and one culture in their life. The proposed model in this research offers a systematic framework for conducting future research to examine whether bilingualisms and biculturalism accrue benefits to the individual. (shrink)

PurposeMāori culture is a central aspect inAotearoa/New Zealand's national identity. Beginning in the 1970s biculturalism saw the indigenous culture and values acknowledged and incorporated in wider public discourse and policy. The purpose of this paper is to investigate whether New Zealand's cyberspace accommodates Māori. It explores how the web space is influenced by biculturalism and in turn what an understanding of this web space can tell us about biculturalism inAotearoa.Design/methodology/approachA brief introduction to biculturalism in New Zealand (...) provides the background to the investigation of the country's web space. Recent access statistics enquire whether Māori are actually connected to the internet. The exploration of the structure of the internet is informed by newspaper articles and online documents relating to the development of two Māori specific second‐level domain name spaces. A word‐frequency analysis within a sample of 21 websites provides an overview into the use of the Māori language in cyberspace.FindingsThe paper shows that although Māori have the lowest access rate to the internet compared to other ethnic groups in New Zealand, their influence on the country's web space is nonetheless far‐reaching. Developments regarding Māori language uses over the last years are generally progressive. Māori culture and ongoing social changes are increasingly accommodated on the internet – Māori have been actively shaping the web space. However, these efforts do require the support and acceptance of the wider Internet community. The linguistic and structural developments taking place online since the mid 1990s were influenced by the bicultural thinking, public discourse and practice of the time.Originality/valueThis paper draws together the Māori success‐stories in their endeavour to assert their cultural needs in New Zealand's cyberspace. It highlights that the understanding ofAotearoaas being a bicultural country influenced developments taking place online potentially will lead to a truly bicultural web space in the near future. (shrink)

The current study is a conceptual replication of Wang using a pretest-posttest design and an online sample through Amazon’s Mechanical Turk. Seventy-one Asian-Americans recalled a recent memory before and after being primed as either Asian or American. On pre-prime memories, conditions did not significantly differ. However, on post-prime memories, participants primed as American recalled more self-focused memories than relationally focused memories and those primed as Asian recalled more relationally focused memories than self-focused memories. In addition, memories of Asian-Americans primed as (...) American consisted of a smaller proportion of social interaction instances than those primed as Asian. In total, 6 of the 8 effects found in Wang were replicated. We discuss the implications that the current results and past studies have on our understanding of how culture influences memory encoding and retrieval. (shrink)

Following newer research trends this chapter is underpinned by the thesis that the British Empire, by its gradual disengagement from its former dominions, Canada, New Zealand, and Australia, was seen as a threat by social actors in these respective societies. Concurrently, all these societies had to deal with a (growing) variety of ethnic and social groups. With the emphasis on developments in Canada and in Australia, Sebastian Koch studies two big celebrations of nationhood to question different ways of memoria and (...) anti-memoria: the celebration of Canada’s 100 years’ anniversary of independence in 1967 and the 1967 Expo in Montreal. His analysis of memoria and anti-memoria as knowledge practices shows that indigenous knowledge was still threatened and precarious even if Canada proclaimed the idea of “unity in diversity” during its coming of age party in 1967. Nevertheless, Koch’s chapter shows that formerly marginalized groups used (their) precarious knowledge to win recognition, highlight injustices, and play their part in the development of “new” identity concepts. (shrink)

The population of international students in South Korea is growing. During the career development phase, international students face unique challenges related to their bicultural identity and acculturation experiences. The present study examined the role of bicultural self-efficacy on mediating the relationship between acculturation and career decision-making self-efficacy for international students in South Korea. Responses from 120 international students in South Korea were analyzed using structural equation modeling. The results showed that bicultural self-efficacy fully mediated the relationship between acculturation to mainstream (...) culture and career decision-making self-efficacy but did not mediate the relationship between acculturation to heritage culture and career decision-making self-efficacy. The implications for effective educational intervention for international college students’ career development were discussed based on the results. (shrink)

The present research study carries out a contrastive analysis between two corpora of legal opinion columns as special types of genres, with a view to assess their opposing patterns of impersonality—authorial detachment—and attitude—emotion, judgment, appreciation, taking as a point of departure appraisal theory, or the interpretation of Halliday's Systemic-Functional Linguistics by the so-called Sydney School. The long-established perspective is that legal genres are highly impersonal; authoritative instruments representing an intentional exercise of elitist and exclusionary practices. However, the hypothesis embedded in (...) the present study is that some texts, such as news editorials and op-eds, constitute hybrid genres where the writer makes use of all kinds of inducement devices to support his/her theses with effectiveness and credibility, nonetheless retaining one of the basic traits of monogloss legal discourse: impersonality. However, it is hypothesized that this hybridity is to take place in different degrees, in tune with the influence exerted by legal system that constitutes the background of each corpus. To prove such a point, 40 legal op-eds—roughly, a thirty-five-thousand-word corpus in English and Spanish overall—were scrutinized, having been extracted from the specialized legal sections of two national newspapers of undisputed prestige as opinion-formation media. Through a contrastive study, the purpose of the present work was set to describe, explain and assess how lexicogrammar devices unveil interesting differences between the expression of impersonality and attitude in legal opinion columns as genres in either language, hence reflecting different ways in which the law is envisioned in each of the particular legal systems they belong to. (shrink)

The distinctiveness of Bioethics in New Zealand stems in part from a renewal of emphasis on Maori rights, based on the Treaty of Waitangi, the foundation document of the New Zealand state. Increasingly, committees dealing with health research ethics and with the ethics of assisted reproductive technology have to incorporate Maori values and perspectives.

The distinctiveness of Bioethics in New Zealand stems in part from a renewal of emphasis on Maori rights, based on the Treaty of Waitangi, the foundation document of the New Zealand state. Increasingly, committees dealing with health research ethics and with the ethics of assisted reproductive technology have to incorporate Maori values and perspectives.

In the original publication of the article, the word “Appraisal” was omitted in the article title. It was updated in this correction. The original article has been corrected.

This article describes my ongoing attempts to more successfully engage the full linguistic repertoires and cultural identities of undergraduate students at a “Hispanic Serving Institution” (HSI) in South Texas by teaching a bilingual Introduction to Latin American Philosophy course in the “Language, Philosophy, and Culture” area of Texas’ General Education Core Curriculum. By uncovering the diverse identities, worldviews, and languages of those who were historically excluded from the Eurocentric discipline of philosophy through the conquest and colonization of the Americas, Latin (...) American philosophers offer us new ways of thinking and living by challenging Anglocentric language, philosophy, and culture. As part of the new B3 (Bilingual, Bicultural, and Biliterate) vision of the University of Texas Rio Grande Valley, the course is designed to draw upon the richly varied bilingualisms and biliteracies of predominantly Latinx students in order to help them honor, theorize, and cultivate their bicultural identities by “philosophizing in tongues” rather than being forced to assimilate to the monolingual and monocultural ideology that prevails across both mainstream Anglophone philosophy and the system of higher education in the United States of America. (shrink)

The problem of teaching and learning of Russian language and literature in schools with native language of teaching related to the implementation of the principle of dialogue between cultures. The article draws on the results of the survey of graduates of the two high schools of Kazan: School #2 with teaching in Tatar language and school #37 with teaching in Russian-language. The results of the survey are associated with the problems of bilingualism, multiculturalism and bimentality. Graduates from Tatar language gymnasium (...) are bilingual and fluent in Russian and Tatar languages. 97% of graduates of Tatar gymnasium speak, read and write free in their native language and 96% in Russian. Bilingualism acts in this case like one of the manifestations of inter-ethnic interaction, a particular manifestation of biculturalism. In the National School dialogue of cultures passes through a system of parallel study of both Russian and Tatar languages and literatures: the formation of a bicultural, bilingual, bimental personality able to perceive not only the native culture, but also other culture as the native is taking place. (shrink)

This article describes why I used to teach Introduction to Latin American Philosophy monolingually in English, why I stopped, and how I am now teaching it using a flexible bilingual pedagogy, also sometimes called a translanguaging pedagogy, that has been transformative for my students and for me. By drawing upon the ventajas/assets y conocimientos/knowledge of our richly varied bilingualisms and biliteracies, the revised course contributes to the B3 (bilingual, bicultural, and biliterate) vision of the University of Texas Rio Grande Valley (...) (UTRGV). Students have the opportunity to honor, theorize, and cultivate their bicultural identities by “philosophizing in tongues” rather than being forced to assimilate to the monolingual and monocultural ideology that prevails across both mainstream Anglophone philosophy and the system of higher education in the United States of America. (shrink)

Listening to other cultures offers challenges to our fundamental assumptions and world views. In New Zealand public policy on Assisted Reproductive Technology is being worked out in a society committed to the development of bicultural partnership honouring the Treaty of Waitangi, a treaty with the indigenous people.Strong claims to the cultural significance of genetic heritage by Maori have made apparent to non-Maori their own assumptions. These claims also resist reductive understandings of genetics.In this paper I review, as a Pakeha ethicist, (...) initiatives taken in New Zealand, and the impact of bicultural development on public policy on ART. I also discuss some of the issues this raises for western bioethics as it relates to non-western approaches and include reference to the significance of genetic heritage as it is affecting guidelines for donor insemination and surrogacy. (shrink)

Listening to other cultures offers challenges to our fundamental assumptions and world views. In New Zealand public policy on Assisted Reproductive Technology (ART) is being worked out in a society committed to the development of bicultural partnership honouring the Treaty of Waitangi, a treaty with the indigenous people.Strong claims to the cultural significance of genetic heritage by Maori have made apparent to non‐Maori (Pakeha) their own assumptions. These claims also resist reductive understandings of genetics.In this paper I review, as a (...) Pakeha ethicist, initiatives taken in New Zealand, and the impact of bicultural development on public policy on ART. I also discuss some of the issues this raises for western bioethics as it relates to non‐western approaches and include reference to the significance of genetic heritage as it is affecting guidelines for donor insemination and surrogacy. (shrink)

Throughout the history of moral philosophy, most of its best-known practitioners have occupied positions antithetical to moral relativism. With a number of significant exceptions and caveats, which need not be rehearsed here, one could go as far as saying that the history of moral philosophy is the history of an ongoing battle against such relativism in its various forms and guises, ranging from the man-is-the-measure-ofall- things doctrine of the Sophists, to earlytwentieth- century anthropologically inspired cultural relativism, late-twentieth-century power-focused poststructuralist discourse, (...) and the ever-present moral subjectivism of first-year undergraduate students. Nor is there an end in sight; this battle seems to be a neverto- be-completed Sisyphean task. (shrink)

The 19th-century missionary literary genre provides us with a window into how the missionaries viewed African cultural systems, such as polygamy. In their minds, polygamy was one of the obstacles to converting Africans to Christianity. Baptism functioned as a theatre of power and submission. To access baptism, a convert had to abandon and strip themselves of that which made them Africans and adopt Western colonial Christian norms and principles. In this article, we argue that the condemnation of polygamy by missionaries (...) was a wielding of power within the colonial matrix of power. We further maintain that the decolonisation of Christianity cannot be achieved without a critical analysis of the impact of the missionaries in the deformation and labelling of African cultural identities as heathen and uncivilised. Contribution: The cultural transfer that was achieved through Christianisation, civilisation and colonisation has led to what Biko referred to as the flight from the black self and what Du Bois referred to as double consciousness. The article applies the intersectionality of theoretical lenses of Africana critical thought, Foucauldian notion of power, negritude and decoloniality. (shrink)

Behaving consistently across situations is fundamental to a person’s authenticity in Western societies. This can pose a problem for biculturals who often frame switch, or adapt their behavior across cultural contexts, as a way of maintaining fit with each of their cultures. In particular, the behavioral inconsistency entailed in frame switching may undermine biculturals’ sense of authenticity, as well as Westerners’ impressions of biculturals’ authenticity. Study 1 had a diverse sample of biculturals (N = 127) living in the US and (...) Canada describe an episode of frame switching (vs. no switching control vs. neutral control) and report on their state authenticity during the episode. Results showed that biculturals recalled feeling less authentic during an instance of frame switching compared to no switching control and neutral control. Study 2 had mainstream Canadians (White and of American, Canadian, or Western European cultural heritage, N = 97) read a hypothetical vignette, from a third-person perspective, about a bicultural who frame switches (vs. no switching control vs. neutral control) and provide their impressions of the bicultural’s authenticity and multiple other desirable traits. Participants rated the bicultural as less authentic when he frame switched compared to no switching control and neutral control, and rated him as less likeable, trustworthy, and warm (but not competent) as downstream consequences of seeing him as less authentic. These results demonstrate that frame switching can come at a cost to authenticity, both in terms of how biculturals see themselves and are seen by others, at least in Western societies. These findings highlight that the way biculturals negotiate their cultures affects them psychologically and socially. In the context of cultural fit, the active process of establishing and maintaining fit with one’s cultures can have unforeseen consequences. (shrink)

This book documents the impact of Stephen Harris’s works in Aboriginal education, Aboriginal learning styles, domains of language use and bilingual-bicultural education. It provides a summary and critique of Stephen Harris's key ideas, particularly those on bilingual-bicultural education. This book also profiles the man, his background, his beliefs and talents. It showcases contributions and personal reflections from Stephen’s family, wife, close colleagues, and many of those influenced by his work. This festschrift explores the professional life and work of Stephen Harris (...) as an educator and anthropologist who worked in the Northern Territory of Australia. (shrink)

Resumen Hemos querido en este ensayo presentar algunas conclusiones gruesas de la investigación que fuimos realizando desde la Cátedra de Pensamiento Latinoamericano de la Escuela de Filosofía de la UCV, desde que la fundamos (1990) hasta nuestra jubilación (2010). Nos parecen centrales las siguientes ideas para la elaboración de una filosofía de la historia de Venezuela: comprender que no hubo guerra de independencia sino de secesión pues fue una guerra civil, no confundir patria con república, pues esta es sólo una (...) etapa de la primera y de estas conclusiones pasamos a realizar una reflexión filosófico-histórica que incorpora de una nueva manera la relación presente/pasado/futuro en la conformación de nuestro sujeto sociohistórico. Palabras clave: Filosofía de la Historia de Venezuela; Etnias: Indígena, Criolla y Bicultural-Binacional. 1810-2010: Two-hundred years of what? Of building up a path with 32 stonesIn this paper we have aimed to present some general conclusions of the investigation we conducted from the Latin American Thinking courses at the School of Philosophy-UCV, ever since we established them formally (1990) until our retirement (2010). The following ideas seem central for us in order to elaborate a philosophy of Venezuela’s history: understanding that there was not an independence war but a secession one, for it was a civil war; not conflating homeland with republic, for the latter is just a step of the former. From these conclusions we undertake a philosophical-historical reflection that incorporates in a new fashion the present/past/future relation in the formation of our socio-historical subject. Keywords: Philosophy of Venezuela’s history; Indigenous, Creole and Bicultural- Binational Ethnic groups. (shrink)

Asian American women demonstrate higher rates of disordered eating than other women of color and comparable rates to European American women. Research suggests that leading sociocultural predictors, namely pressures for thinness and thin-ideal internalization, are predictive of disordered eating in Asian American women; however, no known studies have tested the intersection of sociocultural and culture-specific variables (e.g., ethnic identity, biculturalism, acculturative stress) to further elucidate disordered eating risk in this vulnerable, understudied group. Accordingly, this project used path analysis to (...) simultaneously examine the role of sociocultural and culture-specific effects on disordered eating in Asian American college women (N = 430). Self-report measures assessing disordered eating, sociocultural (pressures for thinness; thin-ideal internalization) and culture-specific (ethnic identity, biculturalism, acculturative stress) variables revealed that a number of sociocultural and culture-specific factors are predictive of disordered eating. Consistent with prior research, heightened perceived pressures for thinness and thin-ideal internalization were predictive of disordered eating, and thin-ideal internalization partially mediated the relationship between pressures for thinness and disordered eating. Acculturative stress predicted disordered eating and fully accounted for the inverse relationship between biculturalism and disordered eating. Overall, findings highlighted the salience of sociocultural predictors for disordered eating in Asian American women and identified biculturalism and acculturative stress as culture-specific contributors that may uniquely impact vulnerability to disordered eating in Asian American women. Thus, the combined consideration of sociocultural and culture-specific factors may be important in disordered eating research and in the development of individualized treatment plans for Asian American women. (shrink)

The concept of cultural safety offers a unique approach to nursing practice, based on recognition of the power differentials inherent in any interaction. It is from within the context of nursing in Aoteaoroa/New Zealand (A/NZ) that the concept developed and was subsequently integrated into nursing education. Cultural safety is based within a framework of biculturalism, and is congruent with the tenets of the nation's founding document, the Treaty of Waitangi. Clarification of the concept is offered, together with a review (...) of the historical shift in nursing attitudes that has led to the emergence of ‘cultural safety’ as a viable and valued component of nursing practice.The argument is made that cultural safety has allowed for a more reflective, critical understanding of the actions of nursing to develop. This includes recognition that nurses’ attitudes and values have inevitably been influenced by social and political forces, and as such are in part reflective of those within the wider community. Comparison between the support given by nurses in the early 1900s to the theory of eugenics and the current acceptance of cultural safety is used to highlight this point. An examination of the literature identifies that ideological and conceptual changes have occurred in the approach of A/NZ nurses to issues with cultural implications for practice. A review of background factors relating to Maori health status and the Treaty of Waitangi is presented as a necessary context to the overall discussion.The discussion concludes with an acknowledgement that while the rhetoric of cultural safety is now part of nursing culture in New Zealand, there is no firm evidence to evaluate its impact in practice. Issues identified as impacting on the ability to assess/research a concept, such as cultural safety, are discussed. For cultural safety to become recognised as a credible (and indispensable) tool, it is necessary to further examine the ‘end-point’ or ‘outcomes’ of the process. (shrink)

Homi Bhabha's idea of hybridity is one of postcolonialism's most keenly debated — and most widely misunderstood — concepts. My article provides some elucidation in the increasingly reductive debates over hybridity in postcolonial studies, suggesting that what is commonly overlooked in these debates is hybridity's complex relationship to temporality. I suggest that this relationship is not given the credit it deserves often enough, resulting in skewed discussions of hybridity as simply (and mistakenly) another form of syncretism. In focusing on the (...) `time of hybridity' in the context of a bicultural politics in Aotearoa/New Zealand, I draw renewed attention to hybridity's investment in temporality as that which both enables a postcolonial politics and shifts these politics into the realm of (Levinasian) ethics, creating an as yet largely unexplored phenomenon which Leela Gandhi has referred to, in a fortuitous phrase, as an `ethics of hybridity'. Key Words: biculturalism • ethics • hybridity • Maori • politics • postcolonial • temporality. (shrink)

In mid-twentieth-century Mexican philosophy, there was a peculiar nationalist existentialist project focused on the cultural conditions of agency. This article revisits some of those ideas, including the idea that there is an important but underappreciated experience of one's relationship to norms and social meanings. This experience—something called accidentality—casts new light on various forms of social subordination and socially scaffolded agency, including cultural alienation, biculturality, and double consciousness.

The paper focuses on the question of whether it is morally permissible to use reproductive technologies to select children with congenital deafness. I review the arguments that have been presented to support the claims that the lack of hearing is not overall bad, that disability is caused by social discrimination rather than impairment, that the community of deaf people gives its members plenty of opportunities to lead a happy life, and that procreative decisions need not improve the world. I argue (...) that although the claims are, to a certain extent, reasonable, they fail to establish the conclusion that selecting for deafness is morally permissible. I further argue that the decision to select a deaf child is morally wrong because it results in imposed and needless dependency, that the happiness of a deaf child is conditioned by their confinement to a relatively small community, and that the deaf parents who reject their child’s potential biculturalism are motivated by questionably self-regarding reasons. (shrink)

We propose that culture affects people through their perceptions of what is consensually believed. Whereas past research has examined whether cultural differences in social judgment are mediated by differences in individuals’ personal values and beliefs, we investigate whether they are mediated by differences in individuals’ perceptions of the views of people around them. We propose that individuals who perceive that traditional views are culturally consensual (e.g., Chinese participants who believe that most of their fellows hold collectivistic values) will themselves behave (...) and think in culturally typical ways. Four studies of previously well-established cultural differences found that cultural differences were mediated by participants’ perceived consensus as much as by participants’ personal views. This held true for cultural differences in the bases of compliance (Study 1), attributional foci (Study 2), and counterfactual thinking styles (Study 3). To tease apart the effect of consensus perception from other possibly associated individual differences, Study 4 experimentally manipulated which of two cultures was salient to bicultural participants and found that judgments were guided by their perception of the consensual view of the salient culture. (shrink)

Taniwha are powerful water creatures in te ao Māori (the Māori world/worldview). Taniwha sometimes affect public works in Aotearoa New Zealand: for example, consultation between government agencies and tangata whenua (the people of the land) about proposed roading developments sometimes results in the route being moved to avoid the dwelling place of a taniwha. Mainstream media responses have tended to be hostile or mocking, as you might expect, since on the face of it the dominant western scientific worldview has no (...) place for beings like taniwha. However, in the 2020s, there appears to be an increased willingness to engage with te ao Māori. In this spirit, this paper proposes a way for non-Māori to begin to take taniwha more seriously, taking as its starting point the work of Dan Hikuroa on the practical usefulness of taniwha pūrākau (traditional narratives) in encoding information about natural hazards. The focus of this paper is narrow, but aspects of the strategy it proposes may be generalisable both to other aspects of te ao Māori and to other bicultural and multicultural contexts. (shrink)

ABSTRACTNew Zealanders were presented with the opportunity to change the national flag and opted to retain the current New Zealand flag, despite arguments that it was unable to reflect national identity adequately. This article unpacks the particular version of national identity constructed in discourse in the infographic, Our Nation. Your Choice. which was released prior to the final referendum that determined the outcome of the Flag Consideration Project. We used Fairclough’s critical discourse analysis to examine the discursive construction of national (...) identity by the Flag Consideration Panel that oversaw the process. The authoritative assertion of national identity on behalf of New Zealanders emphasised inclusiveness and unity by acknowledging cultural diversity. Biculturalism was confined to an old understanding of New Zealand identity while the ideology of multiculturalism, not yet officially implemented, was positioned as common-sense. There was a focus on situating New Zealand in a global context to distance New Zealand from colonisation and connection to Britain. The positive, cohesive conceptualisation of New Zealand suggested that the Flag Consideration Project was, in fact, an exercise in re-positioning New Zealand in the global context, in which the national flag would represent the national brand rather than contribute to national identity. (shrink)

This Element offers a new theoretical model of acculturation within the general framework of cultural psychology. It is divided into four sections. First, cross-cultural and cultural orientations are contrasted. The psychology of economic migration (EARN), separate from the psychology of acculturation (LEARN), is the theme of the next section. Berry's model of acculturation preferences is discussed in section three. It serves as a contrasting reference point for the tripartite model of bicultural competencies, developed in the final section. The three interconnected (...) components are symbols, language, and values/practices characterize both enculturation and acculturation. As a second culture learning process, acculturation is not restricted to immigration. It may take a vicarious (remote) shape in the home country. Reaching bicultural competencies and identities, in the long run, is the proposed outcome of acculturation. (shrink)

This response to two academic conferences—“Local Knowledge and Microidentities,” held in England in 2004, and “Patrie d’origine et patries électives,” held in France in 2009—argues that “the idea of the local can only arise from a supralocal perspective” and, thus, that there is no local knowledge without a cosmopolitan knowledge more widely shared. Contributions to the conferences remarked on the widespread existence in Greek and Roman antiquity of bicultural identity and of hypermultiple citizenship. Therefore, despite much evidence of strong attachments (...) by ancient Greeks and Romans to local places and traditions, this brief essay concludes that the concept of microidentity is “hopelessly simplistic.”. (shrink)

This book argues that education for civic spirituality is of paramount importance as Canada continues its transition from a Judeo-Christian and bicultural nation to a multi-faith and multicultural nation within a secular democracy. It offers direction to enrich religious and secular education systems as well as Canada as a whole.

Sharing on social media has become a daily routine for millions of users worldwide. Sharing transforms the experience of international migration as it enables migrants to maintain social relations and adapt to a new socioeconomic environment. But what does the term “sharing” mean for migrants active on Facebook? What are the contemporary meanings of sharing encouraged by Facebook’s affordances? This paper explores individual sharing strategies on Facebook among Polish migrants in Germany and the UK. On the basis of the material (...) collected through in-depth interviews (N=17) with Poles who have settled in Germany and the UK, it is proposed that the contemporary meaning of sharing has five dimensions: commercial, altruistic, social, connective and addictive. Different compositions of these dimensions can be found in most sharing practices on social media. Following a critique of commercial sharing on social media, it is further established that selling and other profit-driven activities are rather well recognized by the interviewees. However, some of them engage in commercial sharing with no direct selling intention. The article emphasizes that sharing practices help Polish migrants adapt to their bicultural reality in Germany and the UK. (shrink)

The ability of agents to “culturally code-switch”, that is, switch between comprehensive, distinct, and potentially conflicting value systems has become a topic of interest to scholars examining the achievement gap because it appears to be a way for low-income minorities to remain authentically engaged with the values of their communities, while taking advantage of opportunities for further education and higher incomes available to those that participate in the middle-class. We have made some progress towards understanding code-switching in sociology, psychology, and (...) education, but the ethical and normative dimensions of the phenomenon have not been fully explored. In this paper, I take an initial step toward doing so by developing a moral psychological model of code-switching. On the basis of my analysis, I argue that code-switchers, if they are not to become ethically unmoored, must subsume code-switching under a comprehensive normative perspective from which they confront and resolve value conflicts. While my target in this paper is limited to code-switching as a means to bridge the achievement gap between disadvantaged minority students and white middle-class students in the United States, the analysis I offer can be extended to think about the moral psychology of biculturalism more generally. (shrink)

This research examines the impact of implicit religious beliefs on work ethic in specific cultural contexts. Based on three studies, the authors found that thoughts related to religion impact work ethic, but only when the culture embraces religious values at work and in public environments. In a comparative setting, Moroccan participants primed with religious thoughts displayed greater work ethic, whereas similarly primed French participants exhibited less work ethic (Study 1). For North African–French biculturals, religious stimuli interacted with cultural identity to (...) predict work ethic (Study 2) and activated religious beliefs and cultural identity had a significant effect on their level of effort (Study 3). Our research reveals that implicit religious beliefs can predict work ethic in a manner contingent on a cultural setting. In cultures where religious values are historically embraced and encouraged, work ethic constitutes a religious construct that enhances work ethic. Conversely, in secular cultures, religious cues inhibit work ethic. We believe that within a multi-cultural, multi-religion work force, it is important to take note of these influences. (shrink)

ABSTRACTIn postcolonial countries the bilingual/bicultural elite played an undeniable role in the propagation of a modernist ideology about the nation and national identity. In Tunisia and in the wake of the so-called Arab Spring, this ideology has been seriously challenged by opposing discourses. Focusing on newspaper articles published by Tunisian Francophones, this article investigates the discursive strategies employed by this group to defend this ideology and its emergent national identity. Analysis is based on an inventory of the referential/predicational strategies developed (...) within the Discourse Historical Approach to represent Self-Other identities [Reisigl, M., & Wodak, R.. Discourse and Discrimination. London: Routledge]. Findings indicated a staunch defense of a de-ethninicized, de-racialized, multilingual and secular Tunisia. Attributes of Arabism/islamism are consistently problematized; they are primitivized, religionized, de-intellectualized and negatively ideologized. By contrast, elements of Frenchness are championed on the basis of the modernist ideology they are thought to uphold. Frenchness is predicated on a continuum of Enlightenment, historicity, aesthetics,, religious reformism and economic progress. This triumphalist rhetoric is, however, undermined by a discourse of language endangerment whereby the Francophiles deplore the possible loss of French in Tunisia. It is argued that while Frenchness will survive as part of Tunisian national identity and discourse tradition due to its strong anchoring in many domains, it seems that this Frenchified modernist identity politics has been transformed into a version which disavows its politicized, contingent and debatable nature. (shrink)

Aotearoa New Zealand is a small, island nation located on the rim of Oceania. Since colonisation by British settlers in the mid-1800s, the internationalisation of higher education in Aotearoa New Zealand has reflected shifting notions of nationhood – from an extension of Great Britain, to a bicultural nation, to a player in the global knowledge economy. Since the late 1980s, internationalisation policy has reflected the primacy of market concerns; the internationalisation of HE has been imagined primarily as a means to (...) attract export revenue and human capital to Aotearoa New Zealand, and to increase brand recognition. However, internationalisation, as the movement of people and knowledge between places, can also be seen as pre-dating the development of nations, particularly in the Oceania context.Within mātauranga Māori, or Māori epistemological traditions, place is central to identity. To be human is to be part of something bigger than oneself; care for the land is care both for ancestors and the wellbeing of future generations. In this paper, we consider internationalised HE in light of three questions that are central to mātauranga Māori: “Who am I? What is this world that I exist in? What am I to do?”. After tracing the connections between internationalisation, colonisation, and nationhood in Aotearoa New Zealand,we consider how attention to Māori place-based epistemologies and values drawn from mātauranga Māori might challenge, stretch and ground contemporary internationalisation policies and practices in Aotearoa New Zealand. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Asian American Christian Ethics: Voices, Methods, Issues eds. by Grace Y. Kao and Ilsup AhnAlex MikulichAsian American Christian Ethics: Voices, Methods, Issues Edited by Grace Y. Kao and Ilsup Ahn WACO, TX: BAYLOR UNIVERSITY PRESS, 2015. 355 PP. $44.95This volume opens new horizons in Christian ethics. Editors Grace Y. Kao and Ilsup Ahn suggest two ways of conceptualizing Asian American Christian ethics. They describe the first as "agency- (...) or advocacy-centered" and the second as "bringing Western and Asian philosophical, theological, and cultural traditions together in critical dialogue and for selective retrieval for Asian American Christian ethics" (11). While the contributors to this book rightfully develop agency and advocacy-centered approaches within complex histories of colonialism and oppression, they also emulate Michael Walzer's "connected critic" who is not naïvely or uncritically "neutral" or dispassionate. The contributors appropriately use co-critical approaches that make possible "new and creative 'traditioning'" that does not uncritically reinscribe some "purer" Asian past or "undefiled by Western contact" (15).Nearly every chapter unpacks the deeply problematic term "Asian American" that was originally employed by activists who sought a new identity as "self-determining subjects rather than as 'oriental objects' in the United States" (4). But the term obfuscates multiple diversities within richly divergent national, geographical, colonial, and cultural histories and traditions.Hoon Choi explores the complexity of gender and sexual identities through a richly textured intersectional approach, examines how these identities become intertwined in double and triple binds, and reinterprets Christ as the fullness of humanity against Western hegemony and Eastern sexism. Choi's vibrant reinterpretation of Jesus Christ is complemented by a wise and compassionate pastoral approach.Sharon M. Tan calls for a reinterpretation both of Christian and Asian traditions of marriage, family, and parenting that will "entail a bicultural approach to life" and "creative new ways of retelling their stories and imagining their futures" (42). Tan underscores the difficulty of describing a Pan-Asian approach to marriage, family, and parenting by exploring the complexities of "Tiger Mothers," multigenerational households, the "special case of refugees," transnational families, and biculturality and adaptation.Hannah Ka deconstructs a wide range of Christian approaches to environmental ethics and reinterprets Sallie McFague's Body of God ecological theology through a distinctive Asian American approach. Drawing on beautiful and challenging stories from her own family as well as Confucian and Taoist [End Page 215] thought, Ka suggests a reinterpretation both of existential and functional indebtedness between human beings and all living things. She contends that "humans cannot survive even a day without … all other inorganic and organic existents on earth, while [other existents] can flourish without humans. The life of the human species is not merely interdependent with, but utterly indebted to, all the other existents on earth, rendering humans more vulnerable than others" (221).These are only a few examples of how this volume exemplifies clear, cogent, and constructive Christian ethics. Chapters by Ilsup Ahn ("Virtue Ethics"), Keun-Joo Christine Pae ("Peace and War"), Christina A. Astorga ("Wealth and Prosperity"), Ki Joo (KC) Choi ("Racial Identity and Solidarity"), SueJeanne Koh ("Health Care"), Hak Joon Lee ("Immigration"), Irene Oh ("Education and Labor"), and Jonathan Tran ("Cosmetic Surgery") all expand the horizons of contemporary ethics. I highly recommend this text for scholars to engage new horizons of Christian ethics and to use for a wide variety of upper level undergraduate and graduate courses in Christian ethics as well as constructive and pastoral theology.Alex MikulichLoyola University New OrleansCopyright © 2017 Society of Christian Ethics... (shrink)

This article emerges from a wider study on bicultural film archiving practice. It focuses on Jonathan Dennis as a subject of archiving, and as a distinctive archivist himself in relation to a specific archive at a particular moment. Dennis practice differed significantly from North American and European conventions contemporaneous with his life work. The charismatic founding director of Ngā Taonga Sound & Vision Jonathan Dennis became a conduit for tensions and debates during the 1981–2002 period in relation to indigenous and (...) non indigenous presentation of archival materials. This resulted in a film archive and curatorship practice which differed significantly from that of the North American and European archives he originally sought to emulate. As a Pākehā with a strong sense of social justice he argued for an awareness of geographical location and cultural context in his work. He supported a philosophical shift in archival practice, by engaging indigenous peoples in developing creative and innovative exhibitions and programmes from the 1980s period until his death.Note: From 1988 the official name for the New Zealand Film Archive was Ngā Kaitiaki o ngā Taonga Whitiāhua. Since August 2014 the institution is called Ngā Taonga Sound & Vision, New Zealand Archive of Film, Television and Sound Ngā Taonga Whitiāhua Me Ngā Taonga Kōrero to acknowledge the acquisition of the state-owned Television NZ Archive and Sound Archives from Radio NZ. For brevity’s sake the Archive is referred to throughout as NTSV.Key: NTSV PP JD refers to the NTSV Personal Papers of Jonathan Dennis. (shrink)