The aim of this paper was to examine the specific experience of being bicultural, what ackulturation strategy the person utilized and what influenced the use of this strategy. The findings were analyzed with the help of Pierre Bourdieu’s concepts of habitus and cultural capital. The empirical data was collected through qualitative interviews with four women of Chilean background, who either were born in or had been living in Sweden since childhood. The results of the interviews showed that all the respondents predominantly utilized the integration strategy, meaning that they participated in and felt a connection to both the Swedish and Chilean culture. However three of them had elements of the separation strategy and one had elements of the assimilation strategy. The respondent’s stories revealed that factors like parent’s encouragement and expectations, the Swedish society’s inaccessibility, type of residential area and knowing the Swedish language, had all influenced the use of a specific strategy. By being bicultural, the respondents had experienced the feeling of being an outsider and a pressure to assimilate, but still valued the access to two different cultures as a resource. The results can be interpreted as there being a reciprocal and significant influence between ackulturation strategy and cultural capital/habitus.

The recent attacks on ethnic studies programs both in Arizona with house bill 2281 and locally at the University of Central Texas serve as an urgent call to address how ethnic studies programs impact the educational trajectories of students. Additionally, research done on ethnic studies programs has largely focused on high school programs, overlooking programs in higher education. Therefore, this study addresses the following question: In what ways does being a Mexican American Studies major influence the experiences of Latinas at a predominately White institution (PWI)? Using Chicana feminist thought and Yosso’s (2005) community cultural wealth model as theoretical perspectives this study seeks to; 1) understand an educational approach (ethnic studies) that has shown success with students of color, 2) fill in the gap in the literature of ethnic studies programs in higher education, and 3) look at the gendered experience of Latinas at PWIs. Through a thematic analysis of six in depth interviews and a focus group conducted with six Latina undergraduates the author finds that Mexican American Studies represents a site or process of reclaiming and redefining. Four major themes are identified and discussed; reclaiming knowledge, the self, and space(s) and redefining la mujer. The findings suggest that there is a relationship between student retention and ethnic studies programs, adding epistemic and mestiza capital to Yosso’s community cultural wealth model, and using ethnic studies programs as models of how to best support students of color at PWIs. The author concludes with the suggestion that more research is needed on the experiences of other undergraduate students (White, African American, men, etc.) that are ethnic studies majors in order to further understand the impact, importance, and wealth of potential in these programs. / text

Biculturalism is a relationship in government between the British Crown and the indigenous [Māori] people of New Zealand. I show that this relationship permeated some Māori healing practitioners’ healing knowledge and perception. A key way in which this occurred was through the practitioners recognizing biological and social boundaries between Māori and Pākehā [New Zealanders of European descent]. A second was through the practitioners’ embodiment of connections with social groups including the nation, a history and present shared between Māori and Pākehā and an idealized pre-contact past. A fundamental principle of Te Oo Mai Reia was that for the practitioners to harness the power of the various forces that sustained life they had to be in touch with their whakapapa [genealogy] for it was through their ancestors that they could commune with the Ultimate Deity, Io, the source of the most potent of all forces of life. A further key principle was that spiritually inspired and traditional Māori culture heightened the wellbeing of Māori, not modern, Pākehā culture. Spiritual and ancient knowledge was supra-conscious and made knowable through an embodied awareness of self and other. To make my argument I draw on literature inspired by Foucault that shows how states govern by implementing their operations and securing their penetration into the citizenry by drawing and building upon pre-existing bodies of knowledge and relations of power. I also draw on literature that shows how the human body bears the effects of such practices of government. To this literature I integrate perception by showing how, in this Māori healing context, the government of the bicultural nation-state worked through the ways the practitioners made sense with the body (especially through feeling, seeing and touching).

Biculturalism is a relationship in government between the British Crown and the indigenous [Māori] people of New Zealand. I show that this relationship permeated some Māori healing practitioners’ healing knowledge and perception. A key way in which this occurred was through the practitioners recognizing biological and social boundaries between Māori and Pākehā [New Zealanders of European descent]. A second was through the practitioners’ embodiment of connections with social groups including the nation, a history and present shared between Māori and Pākehā and an idealized pre-contact past. A fundamental principle of Te Oo Mai Reia was that for the practitioners to harness the power of the various forces that sustained life they had to be in touch with their whakapapa [genealogy] for it was through their ancestors that they could commune with the Ultimate Deity, Io, the source of the most potent of all forces of life. A further key principle was that spiritually inspired and traditional Māori culture heightened the wellbeing of Māori, not modern, Pākehā culture. Spiritual and ancient knowledge was supra-conscious and made knowable through an embodied awareness of self and other. To make my argument I draw on literature inspired by Foucault that shows how states govern by implementing their operations and securing their penetration into the citizenry by drawing and building upon pre-existing bodies of knowledge and relations of power. I also draw on literature that shows how the human body bears the effects of such practices of government. To this literature I integrate perception by showing how, in this Māori healing context, the government of the bicultural nation-state worked through the ways the practitioners made sense with the body (especially through feeling, seeing and touching).

Biculturalism is a relationship in government between the British Crown and the indigenous [Māori] people of New Zealand. I show that this relationship permeated some Māori healing practitioners’ healing knowledge and perception. A key way in which this occurred was through the practitioners recognizing biological and social boundaries between Māori and Pākehā [New Zealanders of European descent]. A second was through the practitioners’ embodiment of connections with social groups including the nation, a history and present shared between Māori and Pākehā and an idealized pre-contact past. A fundamental principle of Te Oo Mai Reia was that for the practitioners to harness the power of the various forces that sustained life they had to be in touch with their whakapapa [genealogy] for it was through their ancestors that they could commune with the Ultimate Deity, Io, the source of the most potent of all forces of life. A further key principle was that spiritually inspired and traditional Māori culture heightened the wellbeing of Māori, not modern, Pākehā culture. Spiritual and ancient knowledge was supra-conscious and made knowable through an embodied awareness of self and other. To make my argument I draw on literature inspired by Foucault that shows how states govern by implementing their operations and securing their penetration into the citizenry by drawing and building upon pre-existing bodies of knowledge and relations of power. I also draw on literature that shows how the human body bears the effects of such practices of government. To this literature I integrate perception by showing how, in this Māori healing context, the government of the bicultural nation-state worked through the ways the practitioners made sense with the body (especially through feeling, seeing and touching).

Biculturalism is a relationship in government between the British Crown and the indigenous [Māori] people of New Zealand. I show that this relationship permeated some Māori healing practitioners’ healing knowledge and perception. A key way in which this occurred was through the practitioners recognizing biological and social boundaries between Māori and Pākehā [New Zealanders of European descent]. A second was through the practitioners’ embodiment of connections with social groups including the nation, a history and present shared between Māori and Pākehā and an idealized pre-contact past. A fundamental principle of Te Oo Mai Reia was that for the practitioners to harness the power of the various forces that sustained life they had to be in touch with their whakapapa [genealogy] for it was through their ancestors that they could commune with the Ultimate Deity, Io, the source of the most potent of all forces of life. A further key principle was that spiritually inspired and traditional Māori culture heightened the wellbeing of Māori, not modern, Pākehā culture. Spiritual and ancient knowledge was supra-conscious and made knowable through an embodied awareness of self and other. To make my argument I draw on literature inspired by Foucault that shows how states govern by implementing their operations and securing their penetration into the citizenry by drawing and building upon pre-existing bodies of knowledge and relations of power. I also draw on literature that shows how the human body bears the effects of such practices of government. To this literature I integrate perception by showing how, in this Māori healing context, the government of the bicultural nation-state worked through the ways the practitioners made sense with the body (especially through feeling, seeing and touching).

Biculturalism is a relationship in government between the British Crown and the indigenous [Māori] people of New Zealand. I show that this relationship permeated some Māori healing practitioners’ healing knowledge and perception. A key way in which this occurred was through the practitioners recognizing biological and social boundaries between Māori and Pākehā [New Zealanders of European descent]. A second was through the practitioners’ embodiment of connections with social groups including the nation, a history and present shared between Māori and Pākehā and an idealized pre-contact past. A fundamental principle of Te Oo Mai Reia was that for the practitioners to harness the power of the various forces that sustained life they had to be in touch with their whakapapa [genealogy] for it was through their ancestors that they could commune with the Ultimate Deity, Io, the source of the most potent of all forces of life. A further key principle was that spiritually inspired and traditional Māori culture heightened the wellbeing of Māori, not modern, Pākehā culture. Spiritual and ancient knowledge was supra-conscious and made knowable through an embodied awareness of self and other. To make my argument I draw on literature inspired by Foucault that shows how states govern by implementing their operations and securing their penetration into the citizenry by drawing and building upon pre-existing bodies of knowledge and relations of power. I also draw on literature that shows how the human body bears the effects of such practices of government. To this literature I integrate perception by showing how, in this Māori healing context, the government of the bicultural nation-state worked through the ways the practitioners made sense with the body (especially through feeling, seeing and touching).

The phenomenon under investigation in this study was the experience of having an Asian identity while in a U.S. counseling psychology graduate/professional-training context. Using a qualitative methodology involving 12 participants, descriptive phenomenological analysis of in-depth interview data illuminated five structures which comprise the essence of the phenomenon. These essential structures include: Need to negotiate or cope with cultural value conflicts, Feeling subtle effects of marginalization, Navigating through unique dynamics in working with ethnically-similar clients, Understanding the strengths afforded by Asian identity, and Desire for increased assistance in the integration of cultural and professional identities. These findings suggest that Asian identity within the context of U.S. counseling psychology professional-training can, at times, be a source of struggle as well as a strength/asset. Recommendations to training programs include suggestions for providing resources that increase the empowering aspects related to Asian identity and reduce any hindering effects. Recommendations to supervisors include suggestions to spend more time discussing how Asian trainees' ethnic/cultural identity may impact their work with clients.

Syfte: Det finns en växande trend med ökad kulturell mångfald i samhället, organisationer och inom individer. Bikulturalism innebär specifik kompetens som underlättar ett relationsbyggande inom kulturell mångfald. Arbete organiseras dock ofta virtuellt, vilket försvårar relationsbyggandet. Syftet är att skapa ökad förståelse om bikulturella ledare och deras ledarskap i globala virtuella grupper (GVG). Hur visar sig bikulturella ledares kulturella kompetens i GVG?    Metod: En kvalitativ fallstudie som görs i en global organisation, marknadsledare inom sin sektor. Organisationen värdesätter mångfald och erbjuder en intressant kontext för studien. Studien antar ett abduktivt angreppssätt och semistrukturerade intervjuer gjordes med bikulturella ledare inom GVG. Teman identifierades från resultaten och presenteras under kategorier som kan härledas till teori om kulturell intelligens, CQ.  Resultat & slutsats: Studien bekräftar tidigare forskning (Hong, 2010) om att bikulturella ledare, tack vare sin kulturella kompetens, är bra på att bygga relationer inom kulturell mångfald. Studiens resultat visar att detta även gäller inom en virtuell kontext.  Examensarbetets bidrag: Resultaten visar att relationer byggs virtuellt genom strategier för informell interaktion. Vår studie bidrar med två nya insikter. För det första, hur mer spontana virtuella informella möten kan skapas i praktiken, vilket är relevant för organisationer som arbetar i virtuella kontexter. För det andra, en ny insikt som inte har uppmärksammats i tidigare forskning om att virtuella informella möten också har fördelar som bidrar positivt till gruppens sammanhållning.  Förslag till fortsatt forskning: Studiens resultat kan förstärkas genom studier inom andra typer av organisationer. Vidare kan kvantitativa metoder resultera i större generaliseringar av resultaten. / Aim: There is a growing trend of cultural diversity in the society, organizations and within individuals. Biculturalism means competence that facilitates relationship building in cultural diversity. Work is often organized virtually, which complicates the building of relations. The aim is to create more understanding about bicultural leaders and their leadership in global virtual teams (GVT). How does bicultural leaders’ cultural competence manifest in GVT?  Method: Qualitative case study in a global organization, a market leader in its sector. The organization values diversity and provides an interesting context. An abductive approach is used and semi-structured interviews were conducted with bicultural leaders in GVT. Recurrent themes were identified from the results and are presented under categories, derived from theory about cultural intelligence, CQ.  Result & Conclusions: This study confirms earlier research (Hong, 2010) that bicultural leaders, due to their cultural competence, are skillful in building relations within cultural diversity. The results show moreover, that this is also true in a virtual context.   Contribution of the thesis: The results reveal that relations are built virtually by using strategies for informal interaction. Our study contributes with two new insights. Firstly, how more spontaneous virtual informal meetings can be created in practice, which is relevant for organizations working in virtual contexts. Secondly, a new insight that has not been given attention in earlier research, that virtual informal meetings also have advantages that positively contributes to group cohesion.  Suggestions for future research: The results can be confirmed with studies in other types of organizations. Quantitative methods can result in larger generalizations.

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