This dissertation study examined how the activation of national identity influences consumer evaluations of ads using patriotic appeals. Specifically, this study proposed that (1) priming of national identity through the cues within media-context would activate consumers’ national identity, making it momentarily salient, and this increased national identity salience, in turn, would affect consumer responses to the ads using patriotic themes; and (2) the impact of national identity salience on evaluations of patriotic ads among ethnic minority consumers (i.e., Asian Americans) would be different from that among majority consumers (i.e., Caucasian Americans). As expected, findings from this study showed that activating consumers’ national identity through a national identity prime (i.e., a news story about a national event) led to favorable responses to the ads featuring patriotic themes. Further, results of this study indicated that the effect of national identity salience on increasing evaluations of ads using patriotic themes was significantly stronger for ethnic minority consumers than was for majority consumers. / text

In this dissertation, I examine the particular diaspora construction of the overseas Chinese in South Korea focusing on their educational practice, and looking at how it relates to and reflects their identities and subjectivities. The Chinese in Korea, or Korean huaqiaos, have no parallel in that they still retain Chinese (Taiwanese) nationality despite their over one hundred years of settlement in Korea, and in that most opt for full-time Chinese ethnic schooling with exclusively Taiwanese-administered curriculum and support. Different from the previous discussions arguing the nation-making role of the state-sponsored mass education through transmitting national culture and language, in a Chinese high school in Seoul, Korea, I observed that ethnic schooling worked to connect the scattering Chinese in Korea as a community by letting them share similar social, legal, and cultural conditions. Drawing on school documents, student writings, and interviews and discussions with ethnic Chinese students, teachers, parents, and related organization leaders, I elucidate the role of their ethnic education which is transforming as a strategy to deal with one of the most brutal social qualification-college entrance- in Korean society, and as a symbol through which they can remain Chinese diasporans. Students’ indifference to their schoolwork seems to defeat expectations of Chinese heritage transmission, or the making of allies for the ROC. This situation results from changes derived from the Taiwanese political changes against them, and also from the conviction passed down over generations about the futility of hard work due to their minority situation in Korea. Even being aware of their ethnic schools’ failure to properly educate their children in Chinese language and culture, almost all Korean huaqiaos keep sending their children there, unable to resist the immediate admissions advantage foreign high school graduates gain in entering Korean universities, and not wishing to be excluded from their own ethnic community by not attending the same ethnic schools. The way Korean huaqiaos deal with their ethnic education is a typical example revealing their collective characteristics they themselves talked about – “opportunistic”, “gossip-bound”, or “not stepping forward to act” - and I analyzed these self-defined particular Chineseness has been formed while they have gone through continuous unsteady socio-political processes. Through chapters that provide analyses of the historical Korea-China relationship, the context in which Chinese came to settle in Korea, and the ever-changing three-way relationship among Korea, Taiwan and mainland China, I discuss how Korean huaqiaos have formed and transformed their nationality, emotional and cultural belonging, and their unstable legal and social statuses as non-local nationals. This study on the atypical results of Chinese border-crossing and of ethnic education is based on three years of ethnographic field research in the Seoul Chinese High School and in other various social and cultural arenas of the Chinese community in Korea. And it offers a contextualized study of Chinese diaspora which contributes to debunking a generalized and reified imaginary of Chinese, and an ethnographic account of diaspora educational practice which also calls for a new concept of citizenship in this ever-globalizing era. / Anthropology

Baigiamajame magistro darbe apibrėžiama etninio nepakantumo samprata, identifikuojamos etninio nepakantumo kaip reiškinio formavimosi priežastys ir analizuojama politika etninių mažumų atžvilgiu. Antroje darbo dalyje nagrinėjama ir lyginama romų etninės mažumos padėtis Lietuvoje ir Europos Sąjungos šalyse, analizuojami Lietuvos Respublikos ir Europos Sąjungos dokumentai dėl romų bendruomenės socialinės įtraukties bei vertinamas visuomenės požiūris ir publikuojamų straipsnių įtaka, formuojant nusistatymą prieš romų tautybės asmenis. / The thesis defines the concept of ethnic hatred, identifies the causes of the of the formation of the ethnic intolerance and analyzes the policy of the ethnic minoritys. The second part of the paper examines and compares the Roma ethnic minority in Lithuania and the European Union.

The literature on identity and acculturation has discussed many aspects of the ethnic minorities‟ experience that have important implications for the mental health status of these individuals. The goal of the present study was to integrate these findings to create an encompassing picture of how these processes may interact with one another in first-generation Asian immigrants and Asian international students in Canada. Results indicated that one‟s identification to the mainstream and heritage cultures were dependent on one‟s stage in ethnic identity development. Second, it was found that ethnic identity exploration and ethnic identity achievement were differentially associated with reported levels of race-related stress. Third, bicultural conflict and vertical collectivism were negatively associated with psychological outcomes, whereas ethnic identity achievement was positively associated with well-being. Finally, strategies of self-continuity were not associated with the individualism-collectivism measures assessed in the study / Graduate

Studies on the representation of 'local' populations, in and through tourism, have tended to focus on 'traditional' peoples in 'developing' countries. In this study of the representation of ethno-cultural diversity in the discourse of Official Tourism Organisations (OTOs), by contrast, I focus on a 'developed' West European country: England. This study was carried out in order critically to inspect the representation/signification of 'minority' ethnic populations in the text and talk of OTOs in England within the period 2000-2003. The study is framed within an anti foundational dialogue of social constructionism. In analysing OTO discursive practices I use Critical Discourse Analysis (CDA) to explore the representation of ethno-cultural diversity in a number of 'interview', 'operational' and 'promotional' texts. The CDA framework employed is designed to reveal patterns of discourse in the text as well as to provide a basis for understanding the micro context (for 'operational' and 'promotional' texts) of text production and distribution. Also, the framework facilitates a consideration of the macro institutional context within which OTOs in England operate. From the analysis of OTO texts carried out in this study I propose a number of interpretative findings, including 'discourses' of denial, equality and otherness. Overall, the 'interpretative findings' suggest that OTO texts are produced and circulated within a discourse of silence on matters of ethno-cultural diversity in England. I conclude this study by suggesting a number of transforrnative actions for the development by OTOs in England of an ethical 'politics of articulation'. In addition I identify a number of problematic arenas within which tourism studies scholars might pursue future research agendas and to that end I propose some potentially useful points of entry into the broader social science literature.

Over the last twenty years there has been growing evidence of a distinct Islamic identity emerging from within the Western world, an identity that has been portrayed as incompatible with Western ideals. This thesis is based on a small-scale qualitative study of the reality of this identity, as experienced by twenty-three South Asian Muslims living in the south of England, and the impact on notions of citizenship and the rights and obligations this infers. The thesis contrasts Western notions of citizenship with Islamic thinking. It recognises that although there are points of convergence between the two, a fundamental difference remains. It is argued, where Western notions of citizenship give priority to individual sovereignty, Islamic notions place sovereignty in God and as such define citizenship as the relationship of the individual not to the state, but to God via the state. The thesis explores how this Islamic ideal is made relevant by South Asian Muslims living in Britain. Theoretically the thesis explores the way in which Muslim identity is universal, group centred and individual. It is argued that, despite differences, as humans we do share some universally shared values that give us a 'cornman human identity'. However these shared values are culturally embedded and experienced through distinct (albeit complex) 'cultural communities'. It is argued that just because people have, in certain circumstances, a group identity, it should not necessarily lead to the conclusion that everyone in that group will experience that identity in the same way. As such identity is simultaneously individual. Results of the research suggest that for South Asian Muslims of Britain assimilation is impossible and largely undesirable. However, they suggest that this does not mean that most Muslims do not want to be an 'integrated' aspect of British life. However integration does not mean 'being the same as'. There is a strong recognition that Muslims are different and there is to a large extent a desire for this difference to be maintained. Final analysis, of the data generated, indicates that there are four ideal typical strategies employed by British Muslims in making sense of their faith in the British context. These are identified as: That of 'Lapsed'/ambivalent Muslims where Islam is deemed important in that is provides a 'moral code' by which to live life but is, in the main, relegated to the private sphere. That of Selective Muslims where being a Muslim is of importance but for whom Islam does not impact on their lives in any substantive way. That of 'Traditional' Muslims where being a Muslim is very important but of equal importance is the ethno-cultural similarities they have with other Muslims. That of Engaged Muslims where there is an active engagement with Islam and a conscientious effort to implement Islam in all aspects of life Three levels of engagement with British society are also identified (although it must be recognised engagement with Islam does not necessarily lead to (dis)engagement with citizenship/the public sphere): engagement, partial engagement and disengagement. The thesis recognises that a multiculturalist paradigm has encouraged difference to be seen as static and unchanging, rather then fluid and dynamic as it is in reality. In this context Muslims' desire to keep to their faith (even if it is variously expressed), and retain (certain) social differences can be misunderstood as an unwillingness to 'integrate'. An ethnic notion of citizenship has made it hard for Muslims to be equal citizens contributing to their sense of being an 'outsider'. This thesis argues for a more inclusive definition of citizenship that understands that citizens will have multiple loyalties and responsibilities. Essentialist notions of Islam have perpetuated the misconception of Muslims as different with no commonalties with majority society. This is at the expense of historically rooted social and economic deprivation, and continuing (albeit not as obvious) prejudice and discrimination that many Muslim communities experience.

This thesis is the study of the relationship between individuals and communities in the context of racialised minorities in the United Kingdom. The research examines the ways in which individuals belonging to the Kashmiri community articulate and manifest 'Kashmyriat' in conditions of diaspora. Specifically, the research is an investigation of the core features of Kashmiri identity. These were selected as being identifications based on culture, religion and the territorial identification with the land of Kashmir, the nature of culture conflict between individuals and community and differences between generations of Kashmiris and the role of gender identity in 'Kashmyriat'. The central premise is that identity is constantly updated, multiple and redefined in relation to contextual changes through a process of enculturation. Results of the research suggest that culture, religion and territorial identification with the land of Kashmir are central core features of Kashmiri identity in Luton. The younger generation appear to be maintaining a distinct and separate identity based partly on shared culture, religion and terrirotial identification with the land of Kashmir with the older generation whilst they are redefining their identity in response to the contexts in which they have been born and brought up. Gender identities appear to be less significant as part of overall identity development. Theoretically the thesis is an exploration of identity and its relationship to cultural identity among migrants. In this thesis I rely on qualitative ethnographic work as well as the quantitative research methodology of Identity Structure Analysis (ISA) to try and draw a textured analysis of Kashmiri identity transformation in the wake of immigration to Luton. Using the notion of enculturation the thesis sets out to deepen and make this concept more academically rigorous. Enculturation is deployed as a means to understanding the process of identity transformation. Results of the research suggest that culture, religion and affiliation with the land of Kashmir. Whilst they share the first two with other South Asian ethnicised communities in the United Kingdom it appears that the territorial affiliation with the land of Kashmir which can be translated as political identity is currently their self-defined identity. This is marking the Kashmiris as a national community whose individuals and collectivities centre their identity on 'Kashmyriat'.

Ethnic identity is an essential component of youths' sense of self and is influenced by social relationships and experiences. Despite the large amount of time adolescents spend in the school environment and with their peers, little is known about the influence of the overall school context on ethnic identity development. This study examined the direct and indirect effects of sixth grade school context (defined by negative peer relationships and school environment) on ethnic identity development and depression in ninth grade. Using cross-lagged analysis, the bidirectional impact of discrimination experiences on ethnic identity development was also explored. These relationships were also examined separately for European American youth, youth of color with one ethnicity, and multiethnic adolescents. For all adolescents, less negative peer relationships were related to higher ethnic identity level. Ethnic identity was also positively associated with later adolescent depression. In addition, school environment was related to ethnic identity development for European American and adolescents of color; for youth of color with one ethnicity, ethnic identity also predicted later depression levels. School context was not found to be associated with ethnic identity development for multiethnic adolescents, although negative relationships were related to higher depression levels for this group. Finally, the cross-lagged model of ethnic identity and discrimination suggested no bidirectional influence between these two variables. This study supports existing studies on the importance of ethnic identity on adolescent development. It also provides much needed knowledge of how the school context contributes to adolescent ethnic identity and depression. Furthermore, these findings contribute to the growing body of literature on the developmental trajectories of multiethnic adolescents. Findings from this study have implications for intervening at the school level. Promoting cultural sensitivity among students and staff can decrease negative peer interactions (e.g., bullying) and other negative social experiences, thereby decreasing the risk of poor academic and psychological outcomes for adolescents at risk of experiencing adversity.

abstract: Museums are gaining increasing attention throughout the world for their ability to foster social inclusion, intercultural dialogue, and collaboration in practices of heritage management, exhibition, and interpretation. This dissertation aims to contribute a critical perspective on museums as agents of social change through an exploration of new museological practices in contemporary China. Through an ethnography of the ecomuseum, I unravel the assumptions and expectations of implementing a Western concept based on notions of community participation, empowerment, and the democratization of heritage in the context of a transforming China. In my ethnographic account of the multifaceted politics faced by ecomuseums, I question how power and authority are mediated through these civic institutions and how central aspects of museum and heritage practices are being redressed in Chinese society. This study exposes how ecomuseums in China are a result of global processes and positioned as part of a heritage protection movement and museum development boom to promote cultural nationalism, a "civilized" China, and state edicts of rural development in impoverished ethnic minority regions. Detailing the implications of government-led ecomuseum development in ethnic villages in southwest China, and the specific case of Huaili ecomuseum, in Guangxi, I interrogate the institutionalization of heritage and cultural landscapes through processes of exhibition, museumification, and the revaluing of culture. I explore the ecomuseum as a social space of cross-cultural encounter and friction through which local actors grapple with conditions of cultural governance and the entanglements cultural difference and a national heritage discourse. In my critical analysis of collected ethnographic narratives over 15 months of fieldwork from state-directed interest groups, Chinese technocrats, and villager informants involved in the institutionalization of heritage, I present the complex arrangements and interactions that take place through the ecomuseum context and how subject positionalities shift and claims to heritage, identity, and voice are negotiated, regulated, and contested. This study contributes to the anthropology of China and museum and heritage studies, and aims to push new directions in the study of community heritage and museums, in offering a critical perspective of the political nature of ecomuseums in non-Western contexts, such as China. / Dissertation/Thesis / Doctoral Dissertation Anthropology 2014

The role of religion in conflict and peacebuilding has mostly been depicted in binary terms: either as a source of violence or of reconciliation. The Government of Myanmar facing serious challenges to resolve between the conflicting demands and aspirations of the Rakhine Buddhist and the Muslim communities. The Government of Myanmar trying to show Rohingya community as a whole as violent extremists – ignoring the historical fact that the Rohingya themselves are one of the most-oppressed minority group in the world. The problems faced by Rohingya are implanted in decades of authoritarian rule, violence, and mistrust among different religious groups. Pre-empting deep-seated violence could be eliminated by showing a credible process that can demonstrate to the Buddhist and Muslim communities that political avenues exist and multi-religious dialogue could facilitate peaceful co-existence. This study will employ critical discourse analysis and doctrinal analysis on the existing literature, news reports and reports of the local bodies and international organizations followed by a case study to analyze how religion played a role in unrest and violence in Rakhine State in Myanmar and how multifaith dialogue and cooperation could contribute towards reconciliation process for peaceful coexistence of Rohingya and other religious and ethnic groups. The case study is to be conducted using semi-structured interviews among persons fleeing from violence and took shelter in Bangladesh and also participants residing in conflict zone including individuals from majority and minority religious and ethnic groups and other relevant stakeholders. While identifying potential solutions or way outs for the Rakhine State, this study will also show how religion played either positive or negative role and lessons need to be learned for long-term peacebuilding.