A qualitative collective case study explored variables that had an effect on decisions to pursue postsecondary education for twelve Cambodian Americans; the meanings they ascribed to engagement in the postsecondary educational process; factors that had an influence on selection of an institute of higher education; and self-described challenges and efforts to overcome challenges in the educational process. Results indicate Cambodian refugee parents supported their children's educational aspirations and nine of twelve respondents are currently engaged in or plan higher education, and one respondent plans vocational postsecondary education. Most respondents who lived in an ethnic enclave chose careers that contribute to the collective paradigm and have a positive sense of identity. Respondents identified academic challenges in English writing, vocabulary, and in higher mathematics. Female respondents cited desires for independence and self-determination as rationale for higher educational aspirations while males cited a desire to improve family quality of life. Respondents rarely received guidance counseling sufficient to support educational endeavors. Most attended community college and chose transfer universities that would allow them to live with relatives. Attaining fluency in Khmer supported academic achievement as did close relationships with instructors and teaching methodologies compatible with collectivistic cultural paradigms. Personal standards of achievement and motivational strategies were important to academic success and a connection between religious association, collectivism, and being male was in evidence.

The use of biofuels as an alternative to gasoline in the transportation sector is seen by policy makers as an important strategy to reduce global greenhouse gas emissions. Biobutanol is one such biofuel that is gathering increasing attention in the biofuel community, because of its preferable fuel qualities over bioethanol. However, despite increasing research into biobutanol production, the thermochemical route for biobutanol production has not been adequately studied in the peer-reviewed literature. In light of this motivation, this thesis considers the design, and economic and environmental assessment of thermochemical plants for producing second and third generation biobutanol. In addition, the potential for using process intensification technology such as dividing wall columns (DWC) in place of conventional distillation columns is also investigated as a way to improve thermochemical biobutanol plants. As a first step, a novel thermochemical plant for producing second generation biobutanol is developed. Detailed economic analysis of this plant show that it is competitive with gasoline under certain process, and market conditions. The designed plant is then extended, with some modifications, to evaluate the economic and environmental potential of a thermochemical plant for producing third generation biobutanol from macroalgae. It was concluded from the results that the thermochemical route is preferable for producing second generation biobutanol over third generation biobutanol. The novel thermochemical plant design is then updated by using a kinetic model of a pilot-scale demonstrated catalyst to represent the critical mixed alcohol synthesis reaction step. This change allows optimal unreacted syngas recycle configurations for maximizing butanol yield to be established. Furthermore, integrating a DWC, designed using a methodology developed in the thesis, into the updated thermochemical plant leads to additional plant improvements. Overall, the work carried out in this thesis demonstrates that the thermochemical route is a viable option for producing second generation biobutanol. / Thesis / Doctor of Philosophy (PhD)

ABSTRACT The purpose of this study was to investigate the identity development of second-generation immigrants and gain a deeper understanding of how they develop their identity by navigating between their parents' culture and Swedish culture. The study had the following research question: In what way do second-generation immigrants develop their identity with regard to their parents' culture and Swedish culture?The method used in the study was semi-structured interviews with five participants from Södertälje municipality, all of whom belonged to second-generation immigrants. To analyze the data, various theories were used, including Goffman's theories of roles and stigma as well as Tilly's theory of inequality.The results of this study showed, among other things, that the respondents in the study do not feel completely at home in either of the two cultures they identify with. Their identity formation is affected by the degree of cultural affiliation, where they feel a stronger connection to their parents' culture while experiencing a stronger belonging to Sweden as a country. Although they are well integrated into Swedish culture, they are always considered immigrants and feel like "visitors" in their own homeland. Respondents also experience a feeling of not belonging to any specific culture, which reinforces their bond with their parents' culture of greater acceptance. They describe themselves as a hybrid of the two cultures and experience difficulties in fully integrating into either of them.

Decoloniality has become a buzzword in the Canadian international development sector. The term intends to draw continuities between Canada's colonial past and present and draws attention to the way that the practice of international development perpetuates colonial power structures, specifically what Pailey (2020) has called the “White gaze of development.” When racialized actors in a white settler state like Canada are involved in international development initiatives in their countries of ethnic origin, they are often met with a binary, racist discourse among the broader Canadian community that either praises them as useful "tools" of Canadian foreign policy or denigrates their activities as a posing a potential "risk" to national interests. As a development actor on the world stage that sees itself as “cultural mosaic,” Canadians and the Canadian government should consider the potential for its diaspora to contribute to its foreign policies and strategies. Diasporic development can help with innovation in the development industry by expanding ideas about development and how it can be done. Reductionist understandings about diasporic transnationalism limit these possibilities, which underline the imperative to better understand diasporic identity and transnationalism. Using a Bourdieusian (1986) field analysis, Bhabha's notions of (1994) hybridity and liminality, as well as Yuval-Davis' (2006) conceptualization of belonging, this research explores the negotiations of belonging among the second-generation Tamil diaspora in Canada as they engage in development initiatives focused on communities in Sri Lanka. Through in-depth interviews with 34 participants, this research finds that the diaspora has day-to-day interactions in a number of sites or "micro-fields" which inform their engagement in international development initiatives that are focused on communities in Sri Lanka, and that their negotiations of belonging and otherness are salient in their development experiences. Members of the diaspora also interrogate coloniality through their hybridity and subsequent positioning in a liminal space. They reject colonial discourse by constructing belonging to the communities at the development sites and valuing localization. However, their interrogation of power structures across different fields as well as their multiple subject positions also contribute to their reflexivity about the treatment of Indigenous peoples in Turtle Island/Canada.

Nearly four decades after the peak influx of Iranian immigrants to Sweden around 1985-1990, recent academic inquiry has begun to shift its emphasis towards their second generation. These individuals, born to parents who arrived during that period, are now achieving notable positions across various sectors of Swedish society. The significant educational and professional accomplishments of this group, (achieved despite considerable cultural disparities and geographical distances from their parents' country of origin), are noteworthy. While previous research has primarily concentrated on the adaptation challenges faced by first-generation immigrants in Swedish society, the second generation, particularly concerning their educational and professional achievements, has received less attention. Studies indicate that second-generation Iranian migrants blend Iranian traditions and preferences with Swedish and global traits (Moinian, 2012), have greater proficiency in Swedish than Persian, and often prefer exogamy (Namei, 2012), without especially suffering from identity crises (Ahmadi & Ahmadi, 2012). Through an intercultural lens, this study examines how the second generation negotiates their identity between two cultures and strategizes their career paths, with education playing a pivotal role. Based on surveys and interviews with six second-generation Iranians born in Sweden, this essay particularly focuses on those whose parents migrated from 1985 to 1990, acknowledging the group's heterogeneity.  The findings of this study, framed within Bourdieu's concept of capital, reveal how the second generation of Iranians in Sweden strategically navigate their educational and career paths. Influenced by the culturally inherited emphasis on education from their families, this navigation exemplifies the embodiment and application of cultural capital within the fields of Swedish society. Additionally, the study shows that these individuals actively engage in both reconstructing their inherited cultural capital and constructing new forms within these societal fields. This process of adapting and creating cultural capital demonstrates a dynamic interaction that creates a pathway for their success, underscoring the fluid and evolving nature of cultural capital, habitus, and field dynamics in new societal contexts.

The American Dream Ideology is defined by Sociologist, Jennifer Hochschild as, "All persons in the United States can achieve the American Dream, which is defined as the achievement of success however that is defined to oneself, through hard work and one's own efforts." Filipino Americans have a unique history with the United States and much of Filipino culture has roots within its history of colonization by Spain and the United States. Previous research has shown a high consistent rate of immigration into the United States, and high rates of social mobility among second-generation Asian immigrants compared to first-generation Asian immigrants. A study also has shown that college students predominately mentioned wealth and material goods when discussing the American Dream Ideology. Inquiry on Filipinos and their perceptions of the American Dream have yet to be completed. Using the framework of culture as a "tool kit," this qualitative study investigates if Filipino college students that attend the University of Central Florida buy into the "American Dream Ideology," as defined by Sociologist, Jennifer Hochschild. This was done by analyzing 3 interviews with Filipino college students that attend the University of Central Florida. Based on the data, there are many factors that can attribute to a student's understanding of the American Dream Ideology. This study lays the groundwork for further research on the processes that create one's definition of the American Dream Ideology within Filipino communities.

Second-generation immigrants are increasingly embracing their biculturalism, equally identifying as American and "other" (Yazykova & McLeigh, 2015). While this allows for ethnic diversity as well as other social and linguistic advantages, the internalization of two different cultures has been linked to causing tensions related to identity development and mental health (Huynh et al., 2018; Ceri et al., 2017; Ritsner & Ponizovsky, 1999). Previous research has shown a link between parental support and an individual's acculturation and psychological well-being (Pawliuk et al., 1996; Abad & Sheldon, 2008). This study seeks to further examine the influence of family on the bicultural identity integration and psychological distress in second-generation immigrants. Researchers recruited 39 participants to explore the relationship of family life satisfaction, family social support, bicultural harmony and blendedness, and self-reported symptoms of depression, anxiety, and stress. A bivariate correlation analysis showed that satisfaction with family life was negatively associated with depression, stress, and overall psychological distress. In addition, perceived social support from family appeared to have a positive relationship to higher scores of depression. Researchers also found that bicultural identity integration had a negative relationship with anxiety, stress, and overall psychological distress.

Background: The first wave of Somali-Canadian refugees arrived in the 1990s following the civil war, with many settling in Toronto. First generation Somali-Canadians faced significant discrimination and settlement challenges. Previous research on Canada immigrants found that second generation youth tend to have a bright socioeconomic outlook. However, this outlook is not so certain for Somali-Canadian youth as they face unique long-term challenges with systemic barriers. Additionally, the pandemic has disproportionately impacted Black communities. Thus, it is important to explore how the pandemic has impacted the employment and health of Somali-Canadian youth living in Rexdale. Methods: Through an IPA approach, semi-structured interviews were conducted with 8 Somali-Canadian youth between the ages of 18-25 living in the Rexdale neighbourhood. The interviews were then analyzed through the IPA perspective to generate themes. Results: Somali-Canadian youth experience precarious employment, unsafe working conditions, lost income, faced financial difficulties and an increased risk of exposure to COVID-19. Furthermore, these impacts were exacerbated by living with large families and immunocompromised family members. Participants accessed government COVID-19 supports but some were ineligible due to precarious work or concerns associated with accessing governmental assistance. The pandemic negatively impacted the mental health of youth due to financial worries, educational and interpersonal challenges, and cultural stigma. Additionally, the intersectional identities of the participants resulted in limited choices and access to coping strategies. Conclusions: In order to improve the physical and mental wellbeing of Somali-Canadian youth, and those who share their experiences, there needs to be greater investments into the social determinants of health including employment, healthcare, housing, income, and education. / Thesis / Master of Science (MSc) / In the 1990s, Somali refugees arrived in Canada following a civil war, with many settling in Toronto. The first wave of Somali refugees faced discrimination and settlement challenges. Generally, children of immigrants have a bright socioeconomic outlook. However, second-generation Somali-Canadian youth face unique challenges and systemic barriers. This study explores how the pandemic impacts the health and employment of the Somali-Canadian youth living in Rexdale. Eight semi-structured interviews with youth aged 18-25. The findings illustrated impacts such as precarious employment, unsafe work, lost income, and increased risk of exposure to COVID-19. The mental health of the youth was negatively impacted due to financial worries, educational and interpersonal challenges, and cultural stigma. Sadly, the intersectional identities of the participants resulted in limited choices and access to coping strategies. To improve the health and wellbeing of Somali-Canadian youth, there needs to be greater investments into the social determinants of health including employment, healthcare, housing, income, and education.

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ABSTRACTWithin migration and globalization the concept of ethnic identity, religious identity and belonging have come to play a significant role in both immigrants’ lives and as well in social context. Sweden, as a multicultural society has been dealing with different ethnic groups of immigrants and the way these minority groups perceive themselves to be and how they are perceived by others in the society has also come to be of high importance. By migrating people also change their position. They often occupy inferior positions in the society when they settle down in the new country. Identity as a phenomenon is very abstract. It is a process that is shaped by social processes. My own thoughts to the questions of identity shape and belonging inspired me to specifically look into the Kosovar Albanian immigrants in Sweden and investigate their views and experiences of their shapes and changes of identity while living in Sweden, where they constantly are facing cultural differences. I wanted to research this phenomenon, partly because this subject lies personally close to me and see if other Kosovar Albanians share the same experiences.From the experiences of the respondents that were selected during the interviews it is shown that immigrants are always in between two cultures, which gives the sense of confusion while they do not know where ‘home’ really is. The respondents show everything from how they feel themselves to how they are perceived by others. They have a background with different values and norms, they have an existing identity and they are influenced by Swedish values and norms, which leads to identity shape. The important theories that are described in the text strengthen the respondents’ views and experiences and give a broader understanding to the issue of identity. Ethnicity, culture, religion, diaspora and transnationalism are highly crucial to the subject. The historical background of the Kosovar Albanians is also important because of their pre-existing national and ethnic feelings about their country as an independent state and their rights to express their culture. Keywords: identity, ethnicity, first & second generation immigrants, culture, diaspora, transnationalism, ‘Kosovar’ identity.