<p> Ethnic identity provides both affective and rational sense of belonging to a cultural group. In 1915, the Armenian race survived an attempted ethnic cleansing by the Ottoman Turks, which has an impact on the way Armenians conceptualize themselves ethnically today. Past research has failed to consider the role of affective empathy in ethnic identity. This study sought to explore the relationship between ethnic identity and empathy in second-generation Armenian-Americans. A convenience sample of fifty Armenian-American adults born in the United States participated in the study. Quantitative measures and qualitative, open-ended questions were utilized to gather data. Phinney&rsquo;s (1992) Multi Ethnic Identity Measure (MEIM) was utilized to assess ethnic identity, and Spreng&rsquo;s (2009) Toronto Empathy Questionnaire (TEQ) was utilized to measure empathy. Statistical analyses comparing the relationship between levels of ethnic identity and empathy did not yield significant results. Content analysis of qualitative data revealed themes of Armenian ethnic identity providing feelings of strength and pride, as well as it being a rational concept rather than affective. Additionally, themes revealed a desire to assimilate to the host country.</p><p>

Lorsque la mère immigrée et sa fille font leurs achats ensemble : interactions et construction de l'identité ethnique dans la dyade / When the immigrant mother and her daughter shop together : interactions and construction of ethnic identity in the dyad

<p> The S&aacute;mi people of northern Scandinavia, Finland, and Russia are a remarkable group who have redefined the nature of power through an era of cultural revival. Norway is home to about half the S&aacute;mi population; and although most S&aacute;mi have assimilated into the larger Norwegian society, there are people in the far north who live in traditional ways through herding reindeer and other generational livelihoods. Though S&aacute;mi face enormous hurdles including global climate change, the loss of pasture to public and private economic development of the Arctic, and continued pressure to assimilate with the dominant national culture, recent years have shed light on cultural geographical hotspots&mdash;or places that have been culturally resilient and have seen cultural revival. Drawing upon field interviews and observation, the research articulates the ways in which S&aacute;mi communities preserve, develop, and revive their culture through asserting S&aacute;mi sovereignty over language, land, and leadership. My assessment includes the ways in which: S&aacute;mi communities have used traditional and cultural education and reintroduction of S&aacute;mi languages to claim place; physical and natural places have assisted in cultural revival and place making; and changes in leadership and shifts in political power have shaped the modern landscape of S&aacute;mi communities.</p><p>

<p> This study examined the relationship between counselor ethnic-racial identity (CERI), counselor exposure to client trauma (CECT), counselor wellness (CW), and counselor burnout (CB). Ethical practice requires that counselors avoid impairment, in part, by increasing wellness. Therefore, understanding the factors that impact wellness and burnout is essential due to prevalence of trauma and the profession&rsquo;s growing diversity. Participants (N = 138) completed the Ethnic Identity Scale (EIS-B), Secondary Traumatic Stress Scale (STSS), Counselor Burnout Inventory (CBI), and Five Factor Wellness Inventory (FFWel-A2). A path analysis was utilized to examine the simultaneous relationship between the variables. Differences between majority (n = 62) and minority participants (n = 76) were explored using subsequent path analyses. Results and recommendations for future research are discussed. </p><p>

<p> Student population demographics in U.S. schools undertook considerable changes in the first decades of the 21^st Century. United States Census Bureau (2012) reports indicate that racial and ethnic populations traditionally referred to as minority populations are transitioning to be the majority of the student population in U.S. schools. However, during this same period, the population of teachers in U.S. schools has remained largely White (Boser, 2014; Deruy, 2013; Holland, 2014). Research has shown that one of the consequences of this demographic difference is the possibility of cultural misunderstandings in schools that can lead to achievement gaps between diverse students and their White peers (McKinley 2010). This achievement gap manifests itself in several areas. One such area is a disparity in the high school graduation rates of White and diverse student populations in Wisconsin and across the United States (Stetser &amp; Stillwell, 2014). </p><p> Culturally responsive teaching methods have developed out of multicultural ideologies in response to the achievement and graduation gaps in schools (Gay, 2000). The focus of this research is to explore the correlation between culturally responsive teaching practices, as measured by the Race and Schooling Instrument (Suhr and Shay, 2008), and the graduation rates of diverse student populations in a sample of nine (N = 9) Wisconsin high schools. The Race and Schooling Instrument is a 23 item (adapted to 24 items for this research) questionnaire that assesses culturally responsive teaching practices, mediated by the social construction of knowledge and an understanding of student and teacher identity development. </p><p> Research has shown that teachers do not develop a culturally responsive teacher identity on their own (Sleeter, 2008). Therefore, this researcher also gathered information on what, if any, culturally responsive training participating schools have implemented over the last calendar year. This information aids in both the anecdotal and direct findings of this research. </p><p> The results of this research do not indicate that culturally responsive teaching practices, as measured by the Race and Schooling Instrument, lead to an increased graduation rate for diverse students. Rather, the results indicate that graduating from high school is a complex interplay of many factors and that culturally responsive practices, not adequately measured by the Race and Schooling Instrument, are likely factors in all measures of student success. This paper concludes with recommendations for educators to increase their focus on culturally responsive training and to make explicit those culturally responsive practices already in use in schools.</p>

<p> This study examines and analyzes displacement, under the guise of redevelopment, in urban Mexican communities in Los Angeles-- Ch&aacute;vez Ravine (1944-1959) and Boyle Heights (2000-2015). This investigation also chronicles and interprets the urban renewal process as a systematic attack on the Mexican working- class and disenfranchisement of their communities. This analysis presents qualitative evidence to show the individual impacts associated with involuntary displacement. Furthermore these cases of displacement blocked the economic mobility of displaced residents of Ch&aacute;vez Ravine and Boyle Heights and the impact extends beyond those directly displaced. Beyond gentrification, a review of these cases, within approximately seven decades of displacement patterns, reveal the broader politics of contesting Mexican social and economic status in Los Angeles. Redevelopment maintains an economic and social order that intergenerationally disadvantages Mexican populations.</p>

<p> In countries around the world, refugees have started to create economic identity through entrepreneurial activities. In doing so, they boost new business formation, innovation, and job creation. Acknowledging this potential, the Austrian Federal Government passed a comprehensive program in 2015 to support start-up businesses. This program targets Austrian and foreign-born entrepreneurs alike. Recent estimates are that between 3,000 and 14,700 refugees could begin businesses in Austria. Beyond the examination of the success factors and barriers of refugee entrepreneurs, this case study sought to explore how the start-up programs capture the needs of refugee entrepreneurs. </p><p> The target population consisted of 12 recognized refugees who were about to start, or have started, a business within the past 5 years in Austria. Using online surveys and narrative interviews, the aim of this study was to yield insight into the successes and barriers refugee entrepreneurs encountered in becoming business owners in Austria. Further, a survey with five service providers of start-up programs aimed to support documentation of the offered services and how their activities mitigate the barriers to meet entrepreneur&rsquo;s needs to become successful. </p><p> Findings show that the biggest barriers for refugee entrepreneurs lie within the institutional environment (e.g., tax and social security regulations), lack of human capital (e.g., lack of German language skills), and access to resources (e.g., access to financial capital). The presence or absence of German language skills is a particularly significant factor. Combined with business administration skills, it offered a great advantage. Other success factors included knowing one&rsquo;s start-up reasons and having favorable market conditions.</p><p> From the clients&rsquo; viewpoint, start-up service providers appear to offer appropriate services for refugee entrepreneurs. Nonetheless, data suggest that agencies could improve delivery of service on the program level and in regard to coordination among and beyond service providers. Some reasons why refugee entrepreneurs&rsquo; needs are not fully met include lack of cultural contextualization of knowledge or demands that exceed supply. Based on expressed barriers and needs, this study provides recommendations for how start-up service providers could improve their services on both the program and the systems level.</p><p>

No description available.

Abstract Not Available.

Le sens que l'on donne aujourd'hui a l'internationalisme, ou a la "theorie" d'une pretendue "nation sovietique" (ou d'un seul "peuple sovietique"--peu importe le terme), n'est pas celui d'un Commonwealth, mais d'une unification arbitraire, qui prouve a elle seule, au moins "theoriquement", le vaste processus de russification (Dziouba, 1980: 64) Le terme de "russification" est tres impopulaire de nos jours; c'est un mot que les autorites n'aiment pas et qu'elles evitent d'employer en public car elles le considerent trop dissonant (Dziouba, 1980: 174) Pourquoi maintenir des groupes nationaux et des cultures nationales? Le probleme est pose. Pourquoi ne pas tendre vers une culture, une langue, une tradition historique universelles? Ce sont la des questions doctrinaires pour qui le nationalisme n'est qu'un obstacle a la realisation d'une societe universelle et qui ne vient en lui qu'une des pires formes du chauvinisme bourgeois. (H. Selsam cite dans Dziouba, 1980: 30) Le moindre particularisme national est considere une "survivance desuete" (a eliminer), une "barriere entre les nations" (a rompre), un "point de vue unilateral" (a vaincre), et ainsi de suite. (Dziouba, 1980: 64) L'edification du communisme implique que soit realisee l'unite complete entre les nations. Naturellement, il y en aura toujours qui pleureront la disparition des distinctions nationales. Nous leur repondrons que les communistes ne sont pas donne pour but de preserver les differences entre les nations ni de les favoriser (Krouchtchev, cite dans Dziouba, 1980: 237)