Att migrera till ett land med väldigt olik kultur och samhälle än hemlandet kan utgöra en väldigt stor utmaning. Att försöka hitta sin identitet och roll i det nya samhället kan dock anses viktigt för individens välbefinnande. Det är viktigt att se hur olika faktorer kan påverka integrationsprocess för migranter för att kunna förstå de svårigheter de kan ställas inför när det gäller identitetsskapandet i det nya landet. Då migration är ett globalt och komplext fenomen och orsakerna bakom migration är många och olika. Migranter kan bli sårbara i olika skeden av sin resa. Vissa uthärdar svårigheter som kan hota deras liv och påverka deras fysiska och psykiska välbefinnande oberoende av orsaken för att lämna hemlandet. Syftet med denna kvalitativa intervjustudie var att undersöka hur unga vuxna migrantkvinnor från Mellanöstern upplever bi-kulturellt identitetsskapande. Med en socialpsykologisk ansats studerades detta genom teorier om social identitetsteori, social påverkan, konformitet, integrationsteori och bi-kulturell identitetsteori. Fem semistrukturerade intervjuer med migrantkvinnor från Mellanöstern genomfördes. Resultaten visar att migrantkvinnorna ofta upplever konflikter och svårigheter med att hitta balans i de ser sig tillhöra, vilket skapar svåra känslor och identitetskris. En del respondenter accepterar och internaliserar den här konflikten. Värderingarna som följt med ifrån hemkulturen är viktiga för deras identitet och att det är värderingarna som varit tongivande under deras bi-kulturella identitetsskapande. / Migrating to a country with a very different culture and society from the home country can be a very big challenge. However, trying to find one's identity and role in the new society can be considered important for the individual's well-being. It is important to see how different factors can affect the integration process for migrants in order to understand the difficulties they may face when it comes to identity creation in the new country. Because migration is a global and complex phenomenon and the reasons behind migration are many and varied. Migrants can become vulnerable at different stages of their journey. Some of them endures hardships that can threaten their lives and affect their physical and mental well-being regardless of the reason for leaving their home country. The purpose of this qualitative interview study was to investigate how young adult migrant women from the Middle East experience bi-cultural identity creation. With a social psychological approach, this was studied through theories of social identity theory, social influence, conformity, integration theory and bi-cultural identity theory. Five semi-structured interviews with migrant women from the Middle East were conducted. The results show that the migrant women often experience conflicts and difficulties in finding a balance in where they see themselves as belonging, which creates difficult feelings and an identity crisis. Some respondents accept and internalize this conflict. The values that followed from the home culture are important for their identity and that it is the values that set the tone during their bi-cultural identity creation.

La inserción a las tecnologías a influenciado en las vidas cotidianas de las personas, esto ha traído consigo consecuencias positivas y negativas, entre la segunda mencionada se encuentra el des perfilamiento de la identidad cultural en niños. Es por ello que este estudio tuvo como objetivo diseñar talleres de danza para fortalecer la identidad cultural en niños de cuarto grado de primaria, Se utilizará un diseño descriptivo-propositiva, bajo el enfoque cuantitativo de tipo no experimental, la muestra es de 20 estudiantes, seleccionado con un muestreo no probabilístico intencional, teniendo como resultado que más del 50% de los encuestados se encuentran en nivel bajo y muy bajo en identidad cultural. Por tanto, se proponen los talleres de danza como solución pertinente. Como resultado, tras aplicar la propuesta académica se espera lograr la mejora de la identidad cultural de todos los estudiantes participantes de los talleres y que a través de la danza conozcan y valoren su cultura. El impacto de esta investigación es científico, por lo novedoso y por dar pie a distintas investigaciones próximas, educativo al promover el desarrollo de habilidades educativas en los agentes educativos y social porque contribuye a la sociedad en general. / The insertion of technologies has influenced the daily lives of people, this has brought positive and negative consequences, among the second mentioned is the blurring of cultural identity in children. That is why this study aims to design dance workshops to improve cultural identity in fourth grade primary school children. A descriptive-propositional design will be used, under a non-experimental quantitative approach, the sample is 20 students, selected with an intentional non-probabilistic sampling, with the result that more than 50% of the respondents are at a low and very low level in cultural identity. Therefore, dance workshops are proposed as a relevant solution. As a result, after applying the academic proposal, it is expected to achieve the improvement of the cultural identity of all the students participating in the workshops and that through dance they know and value their culture. The impact of this research is scientific, because of its novelty and because it gives rise to different upcoming research, educational by promoting the development of educational skills in educational and social agents because it contributes to society in general.

<p>Many questions are still left unanswered regarding the period c. 450-700 AD, when hordes of Anglo-Saxon migrants landed on the British Isles and by doing so made the starting point in the foundation of England. Who were these Germanic tribes? The theories of how the migration proceeded are today many. The two major theories today concerns whether it was a question of a mass migration or a gradual migration proceeded by smaller groups of military elite. Another interesting point, well worth discussing, is the concept of cultural identity, and especially of these Anglo-Saxon migrants. How do you strengthen your identity as a newcomer in foreign country? Is this reflected in the material culture, in the way you build your houses or how you choose to bury your dead? The purpose of this essay is to shed more light on the migrants that were to become the English.</p>

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This study investigates the processes through which attendance at a community school affects the development of cultural and academic identities of Greek/Greek-Cypriot and Pakistani ethnic minority young people who live in the United Kingdom. The development of cultural and academic identities by community school students is a relatively underesearched and undertheorized area. The theoretical framework of this study draws on developments in cultural developmental theory (Valsiner, 2000a) and the dialogical self theory (Hermans, 2001 a) to understand the cultural and dialogical nature of the processes through which ethnic minority young people develop their identities in community schools. Both theories are influenced by dynamic perspectives on development and have tried to explain psychological phenomena in relation to the sociocultural context. Episodic interviews, drawings and group work were the tools for data collection and multiple perspectives (students', parents' and teachers') were investigated. This small-scale research took place in a Greek and a Pakistani community school. The pupils, both girls and boys, were adolescents aged 13 to 18 years. The findings suggest that the young people in both groups were moving towards multiple, hybrid identities through a dialogical negotiation of aspects of differences! similarities and belonging within their majority and minority communities as well as living in a multicultural society. This negotiation resulted in a multivoiced hybrid identity which emerged through a constant positioning and re-positioning within their communities and school contexts. For the participants in the Pakistani school this negotiation was a struggle shaped by issues of racism and religious discrimination. In this context, the Pakistani school mainly aimed to increase self-confidence and strengthen the students' sense of minority cultural identity, especially the religious aspect of it, whereas the Greek school mainly aimed to preserve the community's cultural identity which was considered to be threatened by assimilation. In both community schools, a strong academic identity was endorsed which had a double function -to foster the acquisition of both knowledge and skills relevant to community education and those relevant to mainstream and higher education. This study demonstrated the value of examining community schools within contrasting communities, and its findings have implications for Psychology and Education.

This reflexive documentary film explores the Alabama-Coushatta Indian Tribe of Texas and examines questions of cultural identity. The twenty-one minute film uses footage of cultural events, reservation landscape, photographs, and interviews to bring the viewer into the lives of the Alabama-Coushatta people. The written portion of this thesis details the entire processes of making the film, from the proposal stage to the post-production stage. This includes an examination of the film's evolution from using a proposed ethnographic approach to one less scientific and more personal.

2014年，台灣FOX頻道播出美國長青諷刺卡通《辛普森家庭》，以其台味十足的配音風格而紅極一時。台灣《辛普森家庭》揉合了在地當時流行的時事話題，與原版內容大相逕庭，卻深受台灣觀眾喜愛。然而，即使廣受歡迎，台版《辛普森家庭》也為部分觀眾所批評，認為其喪失原版樣貌，在網路上亦興起一波攻擊與護航熱議。過去研究指出，人們傾向接觸與自己相近的事物，也比較喜歡這樣的內容（Markus & Wurf, 1987; Chang, 2002, 2005, 2008a, 2011）。 據此，本研究以雜揉兩種文化的影視文化產品出發，試圖於自我一致性理論（Self Congruency Theory）版圖中加入影視消費一環。因此，本研究以「知覺影片文化」與「既存文化認同」之交互作用切入，欲了解兩者之間的關係。此外，本研究亦試圖剖析閱聽人觀影時的心理機制，加入閱聽人觀影後的認知反應（自我參照、自我－影片連結、心理距離）與情感反應（正向情緒、觀影享受），測試其對於影片態度的效果。 本研究採單因子實驗設計，以「知覺影片文化」為自變項，以「文化認同」為調節變項，兩者之交互作用項作為分析之用；此外，亦探討自我參照、自我－影片連結、心理距離、正向情緒、觀影享受等五概念對於影片態度之中介效果。研究結果指出，知覺影片文化與文化認同之交互作用並未能顯著預測影片態度，文中討論研究限制所在與未來研究建議。

This is an ethnographic study of the lives and experiences of Eritrean refugee women in Um Gargur, a settlement in eastern Sudan established in 1976. It is based upon fourteen months of fieldwork and builds upon the findings of my 1985 M.Phil, thesis, "A Preliminary Study of the Position of Eritrean Refugees in the Sudan", for which I conducted two months of research in Urn Gargur. While the M.Phil, thesis was a comparative study of Um Gargur and two other cases of resettlement in Africa, here I am concerned primarily with questions of gender, everyday life, and how processes of change and realignments of power impact upon women in displaced heterogeneous societies. After more than a decade in exile the people of Um Gargur continue to be fiercely nationalistic and as unresigned to remaining refugees as they are to assimilating into Sudan. There is also a growing trend towards Islamic conservatism in the settlement. This, coupled with the fact that Um Gargur is composed largely of mistrusted "strangers", means that women experience more restrictions in Um Gargur than they did in their communities of origin. The aim of the thesis is to examine the effect of displacement and exile upon gender roles, social infrastructures, traditions and perceptions, as people of disparate origins, occasionally with conflicting beliefs and mores, negotiate a way of living together. The title "Mothers of Steel" is taken from a riot instigated by women when charges were introduced for water. As the women revolted, their children shouted "Our mothers are steel, our fathers are monkeys!" This represented the main crisis point between men and women. Yet although the title derives from this incident, women, as they feed, nurture, socialise their children and keep their families intact, have clearly become "mothers of steel" in the eyes of their children since they have lived in Um Gargur. Chapter One introduces an overview of the settlement and shows that women's deliberate exclusion from all formal institutions leaves them at a disadvantage despite the fact that over 50% of them are household heads for much of the year. The following chapters examine how categories as diverse as politics, honour, health, and economics, impinge on the lives of the refugee women and their families, and argue that in contexts of displacement, where social realities are constantly being redefined, these categories all have a moral dimension. In Chapters Three and Four I show how limited employment opportunities in Um Gargur have meant that the majority of men continuously resident in the settlement have lost their roles as providers while women's roles have taken on a new symbolic significance. The society attempts to compensate for men's loss of status by placing greater restrictions upon women. Women's reactions to this are varied, but significant numbers of them have redrawn the parameters of "honourable" behaviour to allow themselves more flexibility. Women establish ties, not unlike kinship bonds, which traverse ethnic and religious boundaries and offer limited economic power and physical and psychological support. In Chapter Five I explore the tensions between traditional beliefs and practices and "Western" models of health care. While society's notion of what constitutes honour has calcified in reaction to a situation of extreme social dislocation and jeopardisation of "male" and "female" behaviour patterns, I show in Chapter Six that the women of Um Gargur have recognised their common plight and responded by renegotiating their identity, whilst at the same time being the primary agents - through myths, songs, names, and stories about Eritrea - in the construction of their children's identities as Eritreans. In the Conclusion (Chapter Seven) I introduce the story of the aforementioned water riot to illustrate how radically women's perceptions of their own power have altered, and how their children now perceive them. I suggest that though the process of change has been slow, the pressures faced by the community have meant that women's reconceptualisation of their own roles has been inevitable.

Ce mémoire est consacré à la construction des personnages féminins juifs dans trois romans modernes et contemporains de la littérature québécoise de langue française. Il se penche sur les romans L’avalée des avalés (1967) de Réjean Ducharme, La Québécoite (1983) de Régine Robin et Hadassa (2006) de Myriam Beaudoin. Les fonctions, les valeurs et les discours entourant la présence des figures féminines juives sont analysés par le biais des dialogues entre les lieux et l’espace de manière à cerner les marqueurs identitaires, culturels, sociaux, linguistiques et religieux. Nous avons cherché à inscrire ce mémoire dans le prolongement du chapitre portant sur la figure féminine juive de l’ouvrage pionnier Mythes et images du Juif au Québec (1977) de Victor Teboul. Teboul considère la figure féminine juive comme un personnage principalement secondaire et sexuel. Cette analyse, très ancrée dans les discours sociaux de la période de publication, mérite d’être revisitée avec un corpus plus élargi et plus contemporain. Pour ce faire, nous avons cerné les principaux vecteurs identitaires féminins juifs en analysant les discours entourant leur présence, les dialogues entre identité, culture, Histoire et société et les dynamiques entre espaces et lieux. Nous avons constaté que, en plus de sortir des stéréotypes, l’identité des figures féminines juives des trois romans est modelée en fonction de son rapport aux lieux et à l’espace. D’une judéité littéraire foncièrement iconoclaste, en passant par une judéité culturelle et mémorielle jusqu’à une judéité qui se veut le plus réaliste, les trois romans du corpus diffèrent largement par leur rapport à la judéité. / This thesis is devoted to the construction of Jewish female characters in three novels of modern and contemporary Quebec french literature. It examines the novels of Réjean Ducharme, L’avalée des avalés (1967), Régine Robin, La Québécoite (1983), Myriam Beaudoin, Hadassa (2006). Functions, values and discourses surrounding the presence of Jewish women figures are analyzed by means of dialogues between places and spaces in order to identify markers of identity, culture, society, linguistic and religion. We sought to update the chapter on the female figure of the Jewish pioneering book Mythes et Images du Juif au Québec (1977) from Victor Teboul. Teboul considers the female Jewish character as a secondary and mainly sexual character. This analysis, deeply entrenched in social discourses of the period of publication, deserves to be revisited with a corpus broader and more contemporary. To do this, we identified the main vectors of female Jewish identity by analyzing the discourses surrounding this presence, dialogue between identity, culture, history and society and the dynamics between spaces and places. We found that, in addition to stereotypes, the Jewish identity of the female figures of the three novels is shaped by its relation with places and spaces. The three novels differ widely in their relationship to Jewishness.

Les Acadiens du Nouveau-Brunswick ont un parcours identitaire collectif riche en rebondissements qui les a menés vers une identité singulière solide. Ils se trouvent désormais confrontés au contexte d’une nouvelle réalité qui est la mondialisation. Depuis les dernières décennies, les changements occasionnés par la mondialisation se répercutent dans la conception même que l’on se fait du parler acadien et des pratiques culturelles acadiennes. Le chiac par exemple, auparavant stigmatisé et dévalorisé, devient maintenant porteur de valeurs identitaires modernes rattachées au mélange des cultures et à l’ouverture à l’autre. Toutefois, les contours de l’identité acadienne demeurent flous et sujets aux débats épistémologiques. La situation particulière d’un groupe qui n’a plus de territoire officiellement reconnu a une forte incidence sur les critères d’appartenance que les acteurs peuvent mobiliser pour se définir. Comment expliquer les processus d’identifications et les stratégies identitaires qui définissent l’appartenance au groupe chez les Acadiens? Partagent-ils les mêmes processus identitaires présents dans la littérature sur le sujet? Une connaissance plus approfondie des processus généraux peut-elle aider à mieux saisir et expliquer la complexité d’un groupe sensiblement diasporique dont l’identité et ses contours sont incertains? L’anthropologie en milieu acadien est presque inexistante. D’autre part, l’identité culturelle est un sujet ayant été longuement étudié et débattu, mais qui demande toujours plus de précision. Cette recherche a permis de mieux cerner de quelle façon la représentation de l’acadianité évolue en milieu minoritaire. / Acadians in New Brunswick have a solid sense of collective identity that it the result of a long and eventful process. They are now faced with the a new reality that is the context shaped by globalization. In recent decades, the changes caused by globalization are reflected in the way that Acadie and Acadian cultural practices are framed discursively. Chiac, for example, was previously stigmatized and devalued, but now becomes the bearer of modern identity values attached to the mixing of cultures and openness to others. Yet the contours of Acadian identity remain unclear and are subject to epistemological debates. The particular situation of this group that has no officially recognized territory has a significant impact on what membership criteria actors can mobilize to define their group. How can we explain the process of identification and identity strategies that define group membership among the Acadians? Do they share the same identity processes that are mentioned in the literature on the subject? Could a deeper understanding of general processes help to better understand and explain the complexity of a group whose indentity is marked by the diasporic experience and whose contours are uncertain? Anthropology is almost nonexistent in the Acadian community. At the same time, cultural identity is a topic that has been extensively studied and debated, but that needs more precise definition. This research is aimed at contributing to a better understanding of how of the representation of minority Acadian identity has evolved.