Yes / Social media has emerged as a significant and effective means of assisting and endorsing activities and communications among peers, consumers and organizations that outdo the restrictions of time and space. While the previous studies acknowledge the role of agents of culture change, it largely remains silent on the role of social media in influencing acculturation outcomes and consumption choices. This study uses self-administered questionnaire to collect data from 514 Turkish-Dutch respondents and examines how their use of social media affects their acculturation and consumption choices. This research makes a significant contribution to consumer acculturation research by showing that social media is a vital means of culture change and a driver of acculturation strategies and consumption choices. This study is the first to investigate the role of social media as an agent of culture change in terms of how it impacts acculturation and consumption. The paper discusses implications for theory development and for practice.

Yes / The aim of this research is to determine the extent of online and offline acculturation preferences affecting purchase intentions within a minority ethnic community. This study investigates the role of social media as an agent in terms of how it influences acculturation and consumption. It also investigates the moderating role of education level. The findings highlight the significance of investigating language and friendship orientations and subsequent acculturation preferences. Empirical results confirm the impact of language and friendship orientations on enculturation/acculturation, which in turn impact purchase intentions. The results suggest differences among three groups in terms of their education level. The study discusses contribution to theory and provides future research directions, while offering useful practical implications for marketers.

The current study examines whether or not Asian American students who participate in Asian-focused student organizations are more "adjusted" (i.e., academically, emotionally attached to institution, feeling connected socially with others at institution), than Asian American students who are not members of ethnic-focused organizations. Among 117 Asian American college students, it was founded that students who were members of ethnic student organizations (ESOs) were more enculturated and students who were not members of ESOs were more acculturated. Analysis showed that ESO membership was associated with stronger levels of adjustment, which in turn was associated with lower levels of acculturative stress.

This thesis explores social learning in mother-reared and “enculturated” capuchin monkeys (Cebus apella). At the outset a framework for understanding the social influence on learning is discussed, followed by a review of the social and cognitive abilities of capuchin monkeys, establishing the rationale for studying social learning in this species. Studies of wild capuchins suggest an important role for social learning but experiments with captive subjects have generally failed to support this. Some potential reasons for the lack of evidence in experimental settings are given. An example of using the two - method design to test social learning in acquiring behaviour by enculturated subjects is addressed. The results are related to findings with other species tested with a similar apparatus. Before testing mother-reared monkeys, an observational study of the object manipulation and tool-use repertoire of the subjects was carried out in order to facilitate the design of suitable social learning tasks for these monkeys. The first empirical study in Chapter 6 reports results of experiments with the enculturated and mother-reared capuchin monkeys employing the two -action method together with a third control group. The enculturated monkeys exhibited high fidelity copying that included the specific tool use technique witnessed while opening the foraging box. Mother-reared monkeys exhibited fidelity at a lower level, tending only to re-create the results the model had achieved. The second empirical study in Chapter 7 tested whether capuchin monkeys could show cumulative cultural learning manifested in the ability to switch from an established mode of manipulating a dipping box to a complex yet more advantageous one. Both populations were able to do so. The enculturated monkeys, as in the previous study, showed higher fidelity copying of the model. The last experiment was a preliminary study employing the “do as I do” method which was carried out with four of the enculturated monkeys. It provides suggestive evidence for at least one monkey's understanding of the task. The results of the studies are discussed in relation to previous experimental research as well as to data from capuchin monkeys in nature. The possible role of enculturation in social learning ability is considered.

The purpose of this dissertation was to capture the voice of the Louisiana Native American students who attend Louisiana institutions of higher education. Native Americans are the least represented minority in colleges. More have entered college in recent years, yet they continue to leave college at a high rate. It is important to understand what motivates Native students to attend college and what keeps them in college. When an understanding of their persistence is achieved, strategies can be implemented to assist others. Research questions that prompted inquiry relate to a Louisiana Native American perspective. All of the research questions ask about the higher education experience and support the primary question: How can the higher education experiences of Native Americans be explained in models of persistence? This dissertation reviews the literature concerning persistence and departure of minority students. Development of ethnic identity is reviewed. The focus of this phenomenological qualitative research study was to examine the experiences of Native Americans during their collegiate journey. Twelve Native American students who attend five institutions of higher education in southern Louisiana were interviewed with open ended questions about their college experiences. Three participants were male and nine were female. Three tribal groups were represented: Choctaw-Apache, Coushatta and the United Houma Nation. Responses have been analyzed using the cultural model presented by Guiffrida (2006) and support the need for a cultural perspective, with the addition of the tribe as an influence. Students were satisfied overall with their experiences. Instances of stereotyping were present that made some students uncomfortable. Intrinsic motivation focused on competency and was frequently coupled with the sense of belonging. Extrinsic motivation came from tribal educational values which provided the cultural capital to pursue a degree. Intended application of the degree was most frequently tied back to the Indian community. Tribal influence was present from intention through to application of the degree. The responses of the participants in this study support a bicultural level and strong enculturation. A model of enculturation is proposed to address the participants' responses.

Na nossa pesquisa, procuramos analisar uma atividade didática experimental, na qual os alunos receberam alguns materiais e com eles, deveriam elaborar uma situação experimental e nela, verificar se existia ou não a conservação da quantidade de movimento do sistema. Para fazer esta verificação, os alunos tiveram que elaborar um procedimento para testar a hipótese da conservação da quantidade de movimento, fazer as medidas necessárias e chegar a uma conclusão. A nossa pesquisa procurou determinar se esta atividade proporciona aos alunos a oportunidade de penetrar no universo das ciências, ou seja, se ele leva à enculturação científica. Para tanto, buscamos indicadores, nas falas dos alunos, através das gravações das aulas, desta enculturação. Buscamos, também, indicadores de envolvimento com a atividade. Analisamos, além disso, a postura do professor, durante o experimento e na discussão em grupo. Esta pesquisa se insere no contexto da enculturação científica, baseada nos trabalhos de Gil Pérez, Carvalho, Jimenez, Driver e Lawson, adaptados a uma realidade vivida em muitas de nossas escolas, ou seja, uma quantidade muito grande de conteúdos a serem trabalhados, poucos recursos e principalmente pouco tempo. / In our research we have analyzed an experimental didactic activity in which the students received some materials for the elaboration of an experimental situation so that they should verify whether there was the conservation of linear momentum of a system. In order to have this verification, the students were supposed to elaborate the procedure to test the hypothesis of conservation of momentum, get the necessary measures and come to a conclusion. Our research has tried to determine if this activity offered the students an opportunity to enter the Science world, that is, if it took them into scientific enculturation. With this objective in mind, through the recording of our classes, we searched for indicators in the students\' speeches that showed this enculturation. We also searched for indicators that showed commitment to the activity. Besides, we analyzed the teacher\'s posture not only during the experiment, but also during the group discussion. This research is set in a scientific enculturation context, based on Gil Pérez\'s, Carvalho\'s, Jimenez\'s, Driver\'s and Lawson\'s papers, and adapted to the reality of many of our schools which have a lot of content to deal with, few resources and mainly little time.

Na nossa pesquisa, procuramos analisar uma atividade didática experimental, na qual os alunos receberam alguns materiais e com eles, deveriam elaborar uma situação experimental e nela, verificar se existia ou não a conservação da quantidade de movimento do sistema. Para fazer esta verificação, os alunos tiveram que elaborar um procedimento para testar a hipótese da conservação da quantidade de movimento, fazer as medidas necessárias e chegar a uma conclusão. A nossa pesquisa procurou determinar se esta atividade proporciona aos alunos a oportunidade de penetrar no universo das ciências, ou seja, se ele leva à enculturação científica. Para tanto, buscamos indicadores, nas falas dos alunos, através das gravações das aulas, desta enculturação. Buscamos, também, indicadores de envolvimento com a atividade. Analisamos, além disso, a postura do professor, durante o experimento e na discussão em grupo. Esta pesquisa se insere no contexto da enculturação científica, baseada nos trabalhos de Gil Pérez, Carvalho, Jimenez, Driver e Lawson, adaptados a uma realidade vivida em muitas de nossas escolas, ou seja, uma quantidade muito grande de conteúdos a serem trabalhados, poucos recursos e principalmente pouco tempo. / In our research we have analyzed an experimental didactic activity in which the students received some materials for the elaboration of an experimental situation so that they should verify whether there was the conservation of linear momentum of a system. In order to have this verification, the students were supposed to elaborate the procedure to test the hypothesis of conservation of momentum, get the necessary measures and come to a conclusion. Our research has tried to determine if this activity offered the students an opportunity to enter the Science world, that is, if it took them into scientific enculturation. With this objective in mind, through the recording of our classes, we searched for indicators in the students\' speeches that showed this enculturation. We also searched for indicators that showed commitment to the activity. Besides, we analyzed the teacher\'s posture not only during the experiment, but also during the group discussion. This research is set in a scientific enculturation context, based on Gil Pérez\'s, Carvalho\'s, Jimenez\'s, Driver\'s and Lawson\'s papers, and adapted to the reality of many of our schools which have a lot of content to deal with, few resources and mainly little time.

Em vista das recentes mudanças que acarretaram a inclusão da criança de seis anos no ensino fundamental, fez-se necessária a reflexão sobre um ensino de ciências coerente com a criança dessa faixa etária. Os documentos governamentais apontam uma perspectiva sociocultural de ensino e aprendizagem dessa área do conhecimento, mas esclarecem pouco sobre como promover seu ensino no dia-a-dia escolar. O presente trabalho partiu do pressuposto de que a ciência possui uma cultura própria, com valores, linguagem, práticas, percepções, teorias, crenças, materiais e etc. Sob essa perspectiva ensinar ciências implica a valorização de diferentes práticas que possibilitem a introdução dos alunos nessa cultura e, nesse sentido, o ensino deve ir além da simples memorização de conceitos em busca de uma aprendizagem capaz de atribuir sentido ao que somos e aos acontecimentos que nos cercam. Trata-se, portanto, de um processo de Enculturação científica. Considerando que as crianças do primeiro ano constroem seus significados através das representações enativas, icônicas e simbólicas, essa pesquisa buscou compreender como as crianças do primeiro ano do ensino fundamental constroem o conhecimento mediante o ensino intencional de ciências sob a perspectiva da Enculturação científica. O presente trabalho envolveu um estudo qualitativo, realizado em uma classe de primeiro ano de uma escola particular de São Paulo, durante o ano letivo de 2010, buscando analisar os dados oriundos das diferentes formas de representação construídas pelas crianças sobre os temas de ciências no cotidiano escolar. Os dados apontam que a atribuição de significados envolve o uso articulado dos três diferentes tipos de representação, de acordo com o foco de interesse ou preocupação das crianças. Nesse sentido, a construção do conhecimento valendo-se das diferentes formas de representações bem como propiciando experiências que levem as crianças a refletir sobre assuntos científicos e suas consequências para a sociedade parecem ser os pressupostos centrais do ensino de ciências para o primeiro ano do ensino fundamental. / In light of recent changes that led to the inclusion of six years children in elementary school, it was necessary to reflect on science education consistent with the child at this age. Governmental documents indicate a sociocultural perspective of teaching and learning in this area of knowledge, but they reveal little about how to promote it on the schools routine. This study assumed that science has its own culture, values, language, practices, perceptions, theories, beliefs, materials and so on. From this perspective teaching science implies recognizing different practices that enable the introduction of this culture. In that sense, education must go beyond mere memorization of concepts in search of a learning that assigns meaning to what we are and the events that surround us. It is therefore a process of Scientific enculturation. Whereas children of the first year build their meanings through representations of enactive, iconic and symbolic, this research sought to understand how children in the first years of elementary school construct knowledge through intentional teaching of science from the perspective of Scientific enculturation. This study involved a qualitative research in a class of first graders of a private school in São Paulo during the school year of 2010, seeking to analyze the data from the different forms of representation built by children on science subjects in school environment. The data indicate that the attribution of meaning involves the use of three different articulated kinds of representation, according to the focus of interest or concern for children. In this sense, the construction of knowledge by drawing the different forms of representations as well as providing experiences that lead children to reflect on science and its consequences for society seem to be the central assumptions of science education for the first year of elementary school.

The current study examined religious identity in a Filipinx Christian immigrant adolescent and emerging adult sample (N = 197) in Canada. Religious identity was defined as the extent to which an individual has engaged in each of five processes of religious identity formation. A hierarchical cluster analysis was conducted to identify subgroups of participants based on their religious identity. Five subgroups were identified that represented different combinations of religious identity exploration and commitment, named Internalized, Ruminative Seeking, Indifferent, Externalized, and Undifferentiated. The study also examined whether participants in different religious identity clusters expressed their religiosity differently. It was found that participants with different religious identities differed in the level of religiosity expressed (i.e., some religious identity groups were more religious than others), but groups did not differ in the distinct ways religiosity could be expressed (i.e., all groups engaged in all dimensions of religiosity). There was also no evidence that religious identity differed based on participant age, contradicting expectations that religious identity would follow a developmental trajectory similar to other aspects of identity. Finally, the relations between religious identity clusters and enculturation and acculturation were examined to see if cultural change following immigration was related to the formation of religious identity. The findings suggested that Filipinx immigrants who were more oriented towards Filipinx culture were also more likely to be committed to their religious identity, and members of religious identities that were highly oriented towards Filipinx culture also expressed moderate to high levels of religiosity, suggesting that Filipinx culture emphasizes the importance of religious commitment and expressions of religiosity. The importance of immigration becomes more nuanced in participants who engaged in similar levels of enculturation and acculturation. Filipinx immigrants who were highly oriented to both Filipinx and Canadian cultures equally tended to be members of religious identities that experienced distressful exploration of religion. Filipinx immigrants with different levels of enculturation and acculturation may have used differences in their orientation towards Filipinx and Canadian cultures to help navigate their religious identity. The current study highlights variations in how different Filipinx Christian immigrants view their religious identity, and the importance of considering how immigration may influence religious identity formation. / Graduate

Le Vanuatu, archipel situé dans le Pacifique Sud, a longtemps été épargné par la vague de la mondialisation culturelle. Mais, depuis quelques années, les brassages culturels s'intensifient, menaçant une culture traditionnelle et ancestrale. L'entrée du Vanuatu dans le nouveau village planétaire mérite donc que l'on s'y intéresse de plus près. L'arrivée des nouvelles technologies de l'information et de la communication, le tourisme de masse, le passage d'une économie traditionnelle à une économie moderne, le Vanuatu doit aujourd'hui repenser sa culture pour s'insérer dans la modernité sans s'aliéner. Car, au rythme actuel du brassage culturel, on est porté à croire qu'à terme, la culture traditionnelle risquera de disparaître du fait de sa marginalisation, de son abandon par le peuple lui-même au profit de la culture occidentale et du modernisme. La culture traditionnelle est très importante et toujours très vivante dans la vie des Mélanésiens. Ce n'est pas seulement un certain nombre de rituels, de cérémonies et de traditions, c'est aussi un mode de vie qui dicte le comportement et donne des interprétations sur ce qui se produit. La coutume et les traditions ancestrales existent depuis des siècles et permettent le respect dans la communauté. Trouvant sa place entre anthropologie et communication, cette recherche porte sur la façon dont la mondialisation s'insère dans les pratiques traditionnelles au Vanuatu, plus précisément dans les danses coutumières, gui rythment la vie locale. Puisque le rapprochement entre les cultures peut conduire à une nouvelle richesse culturelle, mais puisqu'il peut aussi faire disparaître certains us et coutumes, nous sommes allés sur le terrain pour observer, sentir et comprendre ce qui s'y passe réellement. À travers les concepts de culture, d'acculturation, de syncrétisme culturel, et d'identité culturelle, nous allons découvrir un Vanuatu moderne, gui découvre l'impératif unitaire, un Vanuatu traditionnel tout en étant teinté d'occidentalisation. Les transformations majeures induites par la mondialisation culturelle, à travers les produits culturels, les différentes Églises et les migrations vers la ville remodèlent profondément les sociétés locales, et obligent les ni-Vanuatu à combiner plusieurs formes d'identification produites par des expériences sociales diverses. Toutes les sphères d'activités, qu'elles soient techniques, esthétiques, historiques ou autres, sont affectées par le phénomène. Pourtant, toute inclusion appelle une représentation préalable, un exercice de création de l'esprit nécessaire pour que tout élément extérieur soit en adéquation avec les valeurs et les aspirations propres à la société mélanésienne. ______________________________________________________________________________ MOTS-CLÉS DE L’AUTEUR : mondialisation culturelle, culture, folklorisation, modernité, tradition, acculturation, enculturation, syncrétisme culturel, identité culturelle