Ethnic and Racial Assimilation

This paper represents the beginning of genealogical research I hope to undertake on my great-grandfather, Jan Štěpán. I have to admit I don't know much about him, but what I would like to do is talk to you about what I do know. Perhaps some of you can give me suggestions on how to proceed. I have done some basic research: I have his two obituaries, one in Czech and one in English, and a "remembrance" of him written (in Czech) by a former student. I have looked at Genealogy.com but couldn't find anything useful. I contacted the librarian at the National Czech and Slovak Museum and Library, but he couldn't find any records there. This is my first opportunity to come to Cedar Rapids since I decided to research my great-grandfather; thus, I am hoping this trip will yield more information on him and his contributions to Cedar Rapids and the Czech community here. Again, I welcome any suggestions any of you might have on doing this kind of research! First I'd like to discuss a little about Jan Štěpán and why he and other Czechs might have immigrated in the nineteenth century. Then I'll talk a little bit about his contributions to Cedar Rapids and the institutions he was involved with here. Jan Štěpán was born on June 25, 1869 in the tiny village of Chleb, which I believe is northeast of Prague, in Bohemia. He trained in his homeland to be a teacher. At age 20 (thus, in 1889) he came to America, first to Chicago, where on December 30, 1893 he married another Czech immigrant, Kateřina Šnydrová (Katherine Schneider). Kateřina herself was born December 3, 1868 in Kolín nad Labem and had come to the U.S. in 1892 (Cedar Rapidské Listy,

This Paper explores the ways food serves a s a crucial site of cultural memory and signifier of diasporic identity. Utilizing Lahiri's complex depiction of immigrant experience, the analysis begins by tracing food as a cultural archive through which cooking practices and ritual play a vital role in sustaining ties to the ancestral home and transmitting the past to future generations. The fictional kitchen, the dinner table, and the feast become symbolic places where culture is deposited, recollected and repeated. The second concern is with identity and belonging, and looks at how culinary practice mediates the characters' balancing act between Bengali tradition and American assimilation. Food becomes a contested arena of cultural negotiation, sometimes a point of alienation, but also a place where belonging can be rediscovered through hybridity and adaption. The article, finally, considers the symbolic association of food, nostalgia, and memory. Tasting home in The Namesake, Culinary markers in The Namesake bring back taste of home, stir memories of familial intimacy and cook up emotional frugality in the middle of dislocation. Embedded within these descriptions is a view of food that seems to exceed its role as nourishment to become a medium for communicating the affective links between past and present, while orienting the diasporic underpinning of being. Placing Lahiri's tale in the context of wider deliberations centering food, memory and migration, this paper suggests that culinary acts in The Namesake function as cartographies of belonging locales which delineate the symbiotic relationship between exile, legacy and cultural selfhood.

The Australian literature mainly includes the aboriginal songs, bush poetry, folk tales, desert narratives and ballads. The Australian literature is denoted by the Australian history, known for the many conflicts which include the tensions between the settlers and indigenous and the traumas of colonization and dominance. Prominent writers like Banjo Paterson, Henry Lawson, Judith Wright, Patrick White, Kath Walker, A.D.Hope, etc. have promoted the Australian literature. The Australian literature also showcases the struggles between native and British writings. This paper discusses four poems which explicate the colonial conundrum of the indigenous in Australia. The poems “Bora Ring” by Judith Wright, “We Are Going”, “The Unhappy Race” and “Namatjira” by Oodgeroo Noonuccal are chosen for the study. The poems depict the crisis of colonization and the loss of land and culture, along with indigenous concepts.

1980’den beri Zazacayı gerçek bir yazınsal dile dönüştürmek için harcanan bütün çabalara rağmen sonuçlar tatmin edici değildir. Yalnızca izole olan üç ana lehçenin yerel ağızları bu yüzden yazıya geçirildi, bunların pek çoğu yeni karakterize edildi (Paul 1998; Keskin 2009), fakat bunların çok azı metin haline getirildi.
Çeşitli lehçe konuşanları kendi aralarında oldukça iyi anlaşmaktadırlar, en azından yazılı dilin anlaşılmasından daha iyi anlaştıkları kesin: Zazaca konuşanlar arasında anadilinde yazabilme oranı yaygın değildir ve bunlar genellikle kendi çevreleri ve lehçeleri arasında sınırlı kalmıştır.
Bu tebliğde; farklı lehçelerle ilgili artalandan olan Zaza konuşanları tarafından kabul edilebilir yazınsal dilin gelişimi ve gerekliliği üzerine olan son çalışmamı sunmak istiyorum. İlave olarak bazı ön sonuçlar sunulacaktır.

In this paper, the cosmopolitan and imperial underpinnings of New Zealand Maori development education during the late colonial period are explored in relation to current development priorities. It is argued that these philosophies rapidly hybridised in order to fit local economic and political conditions and further, that a form of neo-colonialism subsequently emerged that combines neoliberalism with late colonial thinking about indigenous development. The expression of these ideas by contemporary elites has significant implications for future development education initiatives in New Zealand.

In this article, I complicate the use of the racial analogy involving the United States and Israel. While I examine processes of assimilation and miscegenation in Israel based on Patrick Wolfe's (2001, 2016) analysis, I suggest paying attention to complexities beyond the dichotomy of land vs. labor colonization. Reading the position of Mizrahim, not only as victims of Zionism (Shohat 1988) but also as a privileged and active settler population, opens inquiry into the inversed politics of assimilation in Israel. Considering religion as a form of racialization through genetics, while intersecting with ethnicity, nationalism, and culture, I aim to revisit the Israeli settler colonial politics of inclusion and exclusion and pointing to the formation of settler-indigeneity from the colonial margins. Starting in 1948 and following the changing material and discursive conditions over time, up until the recent rise of religious nationalism to power, I trace the historical changes in the politics of assimilation and miscegenation to examine how perceptions of crossing and safeguarding settler-colonial boundaries are tied to reproduction and the religious convertibility of others.

The research aims at highlighting the transnational world as the cosmology of colonialism where anticolonial regimes and resistance strategies are thwarted. The fictional works of The God of Small Things and The Inheritance of Loss by South Asian Diaspora writers Arundhati Roy and Kiran Desai respectively are selected in this regard to be studied through Homi K. Bhaba's concept of hybridity complimented with Avtar Brah's 'Diaspora space. Roy has presented hybrid characters, Pappachi and Chacko, who are torn between two different cultures, hence tangled in identity crisis. Desai has portrayed Biju and Sai who are residents of foreign land and are unable to be settled in host culture. This dilemma of hybrid identities is highlighted to reveal the hazards in transnationalism where identity and resistance both are at stake but the 'diaspora spaces' can mitigate the marginalization of those who are constrained to move away in a globalized world. Moreover, in the transnational world, diaspora is entangled in the collision of social, cultural and political spaces where no-belongingness and in-betweenness are the outcomes.

The interplay between cultural identity, displacement, and intergenerational tensions is the main emphasis of this essay's analysis of Jhumpa Lahiri's novel The Namesake's themes of migration and diaspora. This research aims to examine how Lahiri depicts the Ganguli family's struggles to integrate into American culture while maintaining their Bengali roots. To highlight the intricacies of identity formation and cultural memory's influence on individual and collective experiences, this study uses a literary analysis grounded in postcolonial and diaspora studies frameworks. According to the survey, Lahiri skilfully depicts Ashoke and Ashima as first-generation immigrant parents who deal with cultural displacement and loneliness in a distant country. Gogol Ganguli, the second-generation protagonist, simultaneously represents the conflicts between hereditary customs and the need for individual freedom, which results in a quest for self-awareness and rapprochement with his heritage. Important discoveries emphasize how cultural Hybridity, societal expectations, and familial relationships impact Diaspora communities' lives. This study's consequences go beyond literary analysis and provide a more comprehensive understanding of migration and diaspora in the context of globalization. This essay highlights the value of literature in tackling current concerns of cultural identity, integration, and belonging by illuminating the complex depiction of immigrant experiences in The Namesake. Lahiri's work is an essential resource for academics studying migration and Diaspora because it provides insightful perspectives on how identity is negotiated in transnational settings.

India has a rich artistic heritage that extends back to the Paleolithic era. After then, the Indus Valley Civilization provides sufficient hints of a highly evolved society through the dressed priest, dancing girl, seals, and many more artifacts that allow for a clear understanding of the art culture. The Vedic age began after the Indus Valley Civilization came to an end, and the four vedas from that era continue to be highly revered in Brahmanical culture. Unfortunately, no visual artifacts from that time have remained, but information about that era can be found in the writings and knowledge that were collected into the Vedas. This was followed by the Janapada period, and once again, this cultural environment is covered in various writings and the most of the material comes from coinage from that time. That Janapada, which is now referred to as India collectively, was governed by a small indigenous group of people and their chief. In the scriptures, these assemblages of people are referred to as tribes. Although the Shakyas, the clan of Gautam Buddha, are often referred to be a tribe, some of them may trace their ancestry back to the Sun, Moon, and Agni. These Janapada produced coins with their unique emblems for use in trade and commerce. The scriptures make reference of the Audumbara and Audheya Kulutas, Kunindas, and Malavas as tribal republics. The tales and graphic imagery found on the coins produced by these tribal groupings demonstrate that they existed concurrently with the other Janapadas. The emblems and iconography that the tribal republics had initially projected later appeared in puranas and were thereafter depicted in dynastic art.
Through three main subdiscussions, the paper will concentrate on the folk and tribal influences on Indian iconography. First, folk and tribal groups' projection of art. The use of symbols from folk and tribal cultures in dynasty art comes in second, while the development of Brahmanical iconography in Pauranic tradition and animism comes in third.

Third in the "American Economy" series, this text offers a substantial revision of the traditional historiography about "de jure" and "de facto" racial segregation in the United States. It proposes and demonstrates the evolution of racial segregation in agricultural, industrial, and digital contexts between 1850 and 2000. Highlights include the excerpts from secondary literature that have reshaped the discipline since 2018.

Inheriting the City presents the results of a major research project on the children of immigrants in New York City, focusing on eight groups, five of which are immigrant groups: Dominicans; South Americans from Colombia, Ecuador and Peru; English-speaking West Indians; the Chinese; and Russian Jews. The three comparison groups are native whites, native blacks, and Puerto Ricans. The symposium allowed three critics who have followed this project from its earliest phases to assess the results and the authors to respond to the issues raised by their commentaries.

This paper investigates the effects of national integration policies on Turkish maintenance among adult second-generation Turks in Stockholm, Paris, Berlin and Rotterdam. The cities have been chosen due to their countries' divergent approaches to immigrant integration. Maintenance is operationalised through a combination of self-reported Turkish proficiency and Turkish use in private life. The results show that the lowest level of maintenance is found in Paris, due to France's assimilationist policies. Contrary to expectations, the segregation in Berlin does not lead to the highest level of maintenance, as the city is statistically matched by Stockholm and surpassed by Rotterdam, both located in states with tangible multiculturalist policies. However, in Rotterdam, and especially in Berlin, Turkish maintenance comes at the expense of weaker integration into majority society, including lower proficiency in the majority language. Although none of the four cities fully succeeds in combining Turkish maintenance with strong integration, Stockholm, located in the state with the strongest multicultural approach in Northwestern Europe, displays the most socially sustainable maintenance pattern.

à Sydney, est emblématique des tensions qui traversent l'histoire postcoloniale de l'Australie. Peinte en 1983, cette composition représente deux pieds noirs sur un sol blanc parcouru par le serpent arc-en-ciel et survolé de la légende : « 40 000 ans est un long moment, 40 000 ans toujours au premier plan ». Par-dessus le mur se dressent les gratte-ciels du centre des affaires de la première ville d'Australie, un horizon de modernité et de prospérité qui tranche avec le délabrement de ce quartier aborigène où en 1992 le Premier ministre travailliste Paul Keating prononça son célèbre discours reconnaissant, seize ans avant les « excuses » officielles de Kevin Rudd, les crimes commis contre les peuples indigènes au nom de la colonisation. Depuis lors, la chronologie du premier peuplement du continent s'est allongée de 25 000 ans au gré des découvertes archéologiques. Ainsi, le gouffre entre les deux histoires de l'Australie -les 65 000 ans de la présence aborigène et les deux siècles depuis la colonisation européenne -n'a eu cesse de se creuser. Historiens et politiques s'affrontent dans « les guerres de l'histoire » sur la place à accorder dans le récit national à un passé aborigène qui reste inséparable du présent dans une terre partagée. En effet, loin d'être vouée à la disparition comme on le supposait au XIXe siècle, la population aborigène a rebondi de 67 000 en 1901 à 534 000 en 2001, soit 2,3 % d'un ensemble ethniquement diversifié. Dans sa politique de réconciliation envers cette minorité, Keating s'est appuyé sur les révélations d'Henry Reynolds sur les massacres d'Aborigènes commis par des colons au cours des « guerres de la frontière ». En refusant de concrétiser l'apologie de la nation, son successeur libéral John Howard reprit à son compte le conservatisme de Geoffrey Blainey pour qui l'histoire de l'Australie ne devait porter le « brassard noir », et il raviva le mythe national militarisé d'Anzac, tout en obtenant le maintien de la couronne lors du référendum sur la république de 1999.

This article addresses the role of religion in immigrant adaptation through the case of Vietnamese adolescents. Our results show that religious participation consistently makes a significant contribution to ethnic identification, which, in turn, facilitates positive adaptation of immigrant adolescents to American society by increasing the probability that adolescents will do well in school, set their sights on future education, and avoid some of the dangers that confront contemporary young people. These results suggest that an immigrant congregation does not b c t i o n simply as a means of maintaining a psychologically comforting sense of ethnicity while group members drop ethnic traits in their day-to-day lives. Nor does identification with an ethnic group appear to limit life chances by binding group members to ethnic traits. On the contrary, the ethnic religious participation examined here, to a large extent, facilitates adjustment to the host society precisely because it promotes the cultivation of a distinctive ethnicity, that, in turn, helps young people to reach higher levels of academic achievement and to avoid dangerous and destructive forms of behavior.

Our studies of Vietnamese youth in an ethnic enclave in New Orleans during the mid-1990's showed a growing trend of "bifurcation," a situation in which youth were diverging in two distinct directions-valedictorian (or achiever) versus delinquent. As predicted by the segmented assimilation theory, we found that Vietnamese youth with close connections to their ethnic community through their families were likely to concentrate on upward social mobility through education and that they were able to do so because of the support, control, and direction that they received from their ethnic community. In contrast, those with weak connections to their families and the ethnic community, or whose families were detached from the ethnic community, were likely to develop Vietnamese variations of an oppositional youth subculture and thus became delinquent "outsiders." Our survey data, face-to-face interviews, and field observations all provided substantial empirical support for this bifurcation argument. Has bifurcation continued to perpetuate itself among the children of Vietnamese? In this chapter, we examine current behavioral and attitudinal trends among Vietnamese youth, using recently gathered data from the same Vietnamese enclave in New Orleans that we studied nearly ten years ago. This recent cohort of Vietnamese adolescents is mostly U.S. born and is growing up in an ethnic context quite different from the older cohort of the mid-1990s. We find that

Generations of Exclusion: Mexican Americans, Assimilation, and Race is a powerful and important sociological analysis of the changing status of Mexican Americans. Edward E. Telles and Vilma Ortiz have produced a piece of scholarship worthy of wide readership and heartfelt praise. They have set a very high and exacting bar for scholarship not merely for research on the Mexican American experience, but for the fields of immigration studies and race and ethnic relations more broadly. First and foremost, the work deserves praise as an example of scholars seizing upon and bringing to fruition an unexpected research opportunity. With the earthquake remodeling of Powell Library on the UCLA campus in 1993, the original set of interviews from Leo Grebler, Joan Moore, and Ralph Guzman's ~1970! pioneering The Mexican American People: The Nation's Second Largest Minority Group was discovered. Ortiz and Telles saw the potential in this "find" to take-up a remarkable investigation of social change in the conditions and status of Mexican Americans. They set out to re-interview all of those respondents from the original Los Angeles County and San Antonio samples who were under the age of fifty at the time of the original 1965 interviews and to develop a new sample of their children. This ambition would provide them not only with unique panel data from the first major social-scientific survey of Mexican Americans, it would also allow them unusual leverage on possible change over time.

Some researchers view acculturation-the assimilation of a minority culture into a dominant culture-as a force that undermines the continuity of Jewish communities. Other researchers view acculturation as an adaptive mechanism that permits Jewish communities to survive and flourish in modern environments. This paper examines what national counts of Canadian Jews can tell us about these competing interpretations of the effect of acculturation. It focuses on Canada's 2011 and 2021 national population counts in an effort to decipher whether they point to continuity or decline. The paper finds that both processes are reflected in recent census data, with continuity the predominant outcome.

Undocumented status impedes immigrants’ workplace claims to legal rights and better treat- ment. But what happens when they obtain lawful permanent residency – does the reluctance to make claims in the workplace change? If so, how? Drawing on timeline interviews, I exam- ine changes in the relational legal consciousness and reported workplace claims-making of 98 formerly undocumented Latino immigrants. Most respondents reported increased willingness to engage in, and follow through with, workplace claims. However, gendered differences emerged. Men’s claims largely revolved around wage negotiations, moving to a better paying position, and enforcement of legal rights with an attached monetary value. They were also more likely to frame claims as legal rights. In contrast, women’s claims largely revolved around better work treatment, access to job benefits, and workplace accommoda- tions. They were also more likely to frame claims as moral rights. I explain these outcomes as a function of three relational mechanisms: lawful status being understood relative to experiences being undocumented; gendering in the legalization process; and social ties pro- moting gendered expectations of lawful permanent residency. My findings highlight the importance of gendered differences in relational legal consciousness and how lived refer- ence points (e.g., prior undocumented experience) inform how legal consciousness changes over time.

The phenomenon of migration is not new in the history of humanity. Nevertheless, European countries are still facing difficulties when it comes to the integration of migrant children. In the present paper, intercultural education is seen as a solution to integrate and preserve migrant children's culture. Surprisingly, analysis of its theoretical approach revealed some significant practical weaknesses. As a result, this paper suggests that theoretical methods may not be enough to promote multicultural understanding based on equality, respect and diversity.

Abundant papers have been written on Jhumpa Lahiri's The Namesake, endeavoring to elaborate on alienation, ecologic overtones, cross-cultural conflict, feminism, existentialism, and identity crisis, to name a few. However, navigating through a labyrinth of complexities, this study, in addition to cultivating the results found hitherto, aims to crack the case of two acculturation strategies opted by Gogol, namely assimilation and integration. To further the point, this qualitative research which has been done based on a close reading approach, will reveal Gogol's shift of strategy from assimilation to integration. In the second place, the lights are to be shed on the remarkable traces of re-orientalizationin the selected work, especially during the arrival of Gogol in Maxine's house where binary opposition, i.e., the Occidental Culture/ Oriental Culture will be visible. Furthermore, this paper sets out to lay bare Moushumi as a foil character for Ashima, who, unlike Ashima's vigorous allegiance to her husband, Bengali roots, and Patriarchal norms, is a Byronic-like character with intelligence, selfishness, refractoriness, complacency, and penchant for infraction of patriarchal rules. Last but not least, this study aims for a deeper understanding of the kernels of this diasporic novel including alienation, uprootedness, nostalgia, and search for genuine identity.

Cultural hybridity is a central theme in diasporic literature, reflecting the complexities of identity and belonging experienced by individuals and communities who navigate multiple cultural landscapes. This article explores how contemporary diasporic authors use literature to examine the concept of cultural hybridity, focusing on the ways in which characters
negotiate their identities, experience cultural conflict, and seek belonging in a globalized world. Through an analysis of key texts by authors such as JhumpaLahiri, Zadie Smith, and Chimamanda Ngozi Adichie, this article highlights the multifaceted nature of diasporic identities and the role of literature in articulating the challenges and possibilities of living between cultures. The article also discusses the broader implications of cultural hybridity for literary studies and global cultural dynamics, arguing that diasporic literature offers critical insights into the fluid and dynamic nature of identity in the 21st century.

This research article examines the intersections of identity in Jhumpa Lahiri's novel'The Namesake,' focusing on the protagonist Gogol Ganguli's journey from Calcutta to Cambridge. The study explores how Gogol's struggle with his name and cultural heritage reflects the broader immigrant experience of balancing dual identities. Initially rejecting his Bengali roots, Gogol adopts the name Nikhil to assimilate into American society. However, following his father's death, he reconnects with his heritage and embraces his cultural identity. The study highlights the universal challenges immigrants face in reconciling their ancestral past with their present lives. Through Gogol's experiences, the novel addresses cultural dislocation, familial expectations, and the search for self-identity. The article concludes that Lahiri's portrayal of Gogol's transformation underscores the complex nature of identity formation among second-generation immigrants, emphasizing the importance of cultural heritage in shaping one's sense of self. The intersections of identity in 'The Namesake' offer a subtle understanding of the immigrant experience, resonating with readers from diverse backgrounds.

This paper focuses on diaspora-related issues in Jhumpa Lahiri's The Namesake (2003). Furthermore, the paper analyses the characters' understating of identity and how it reflects through the characters' '(not)belonging' and a conflict of '(not)betweenness.' This research seeks an answer to the questions: 1. What is the role of culture and memory in Indian American life? And 2. How do Indian Americans struggle for cultural, diasporic, and personal names as an identity? In The Namesake, the characters' struggles are examined through the works of Bhabha (1994), Chambers and Herbert (2015), and Gowricharn (2022). A textual analysis of this novel is significant to understand diasporic relations with the 'culture,' 'memory,' 'dual identity' and the idea of 'home' from the context of twenty-first-century. To conclude, two generations' stories from India to America bring a sense of '(non)belongings' and '(non)betweenness' as being "other."

This paper focuses on diaspora-related issues in Jhumpa Lahiri's The Namesake (2003). Furthermore, the paper analyses the characters' understating of identity and how it reflects through the characters' '(not)belonging' and a conflict of '(not)betweenness.' This research seeks an answer to the questions: 1. What is the role of culture and memory in Indian American life? And 2. How do Indian Americans struggle for cultural, diasporic, and personal names as an identity? In The Namesake, the characters' struggles are examined through the works of Bhabha (1994), Chambers and Herbert (2015), and Gowricharn (2022). A textual analysis of this novel is significant to understand diasporic relations with the 'culture,' 'memory,' 'dual identity' and the idea of 'home' from the context of twenty-first-century. To conclude, two generations' stories from India to America bring a sense of '(non)belongings' and '(non)betweenness' as being "other."

This paper focuses on diaspora-related issues in Jhumpa Lahiri’s The Namesake (2003). Furthermore, the paper analyses the characters’ understating of identity and how it reflects through the characters’ ‘(not)belonging’ and a conflict of ‘(not)betweenness.’ This research seeks an answer to the questions: 1. What is the role of culture and memory in Indian American life? And 2. How do Indian Americans struggle for cultural, diasporic, and personal names as an identity? In The Namesake, the characters’ struggles are examined through the works of Bhabha (1994), Chambers and Herbert (2015), and Gowricharn (2022). A textual analysis of this novel is significant to understand diasporic relations with the ‘culture,’ ‘memory,’ ‘dual identity’ and the idea of ‘home’ from the context of twenty-first-century. To conclude, two generations’ stories from India to America bring a sense of ‘(non)belongings’ and ‘(non)betweenness’ as being “other.”

This research aimed to investigate the intercultural communication between Acehethnic group and Bugis-Makassar through marriage assimilation in Makassar city, to investigate the factors supporting and not supporting the assimilation process between the two ethnic groups (Aceh-Bugis-Makassar), and to investigate which channels they mostly used to meet and formed households as multi-culture families. The reasearch subjects consisted of 11 couples of the ethnic groups of Aceh and Bugis-Makassar in Makassar city. The data were collected through interviews with both ethnic groups of Aceh and Bugis-Makassar. Next, the data were analyzed using Miles and Huberman interactive model. The research results revealed that the intercultural communication between Aceh ethnic group and Bugis-Makassar ethnic group in Makassar city had run well. They were more easily melt each other because the had similar cultures and the same religion. Also, they did not emphasize their cultures in introducing their...

Discussion papers of the WZB serve to disseminate the research results of work in progress prior to publication to encourage the exchange of ideas and academic debate. Inclusion of a paper in the discussion paper series does not constitute publication and should not limit publication in any other venue. The discussion papers published by the WZB represent the views of the respective author(s) and not of the institute as a whole.

Individual’s identity is affected by race, class, foods, language, gender, religion,
geography, national heritage, general beliefs and indeed, all aspect of culture. The question of
identity has dominated post-colonial studies and has become increasingly felt in post-modern
literature with focus on reflecting how the colonisers undermined the cultural aspects of the
colonised communities especially as many of the modern writers have experienced exile and
alienations. This paper compares the idea exposed in two novels by outstanding American
novelists who went through the hard search for identity. The Namesake by Jhumpa Lahiri tells
the story of a Bengali family who came to America, while the mother constantly felt detached
from home culture, the children initially preferred assimilation but soon realised preferential
treatments against them which lead them returned to their roots for peace and identity. Sherman
Alexi’s novel Reservation Blues, tells about some Native Americans who tried to find their
identity in the American society outside the borders of the reservation but suffered being tagged
‘the other’, and found difficulty to adapt despite their efforts. So, they kept their culture alive
through surviving the suffering on the hands of the colonisers.
Key words: Assimilation, Coloniser, Identity, Multicultural, Postcolonial Theory, The Other,

Food is the most integral part of human life; in fact it is the integral part of human sustenance which affects one's socio cultural identity. Human communication is the most complicated affair and it needs a good knowledge of verbal as well as non-verbal cues to interpret and understand a message properly. Food as a medium of expression underlines the character of an individual, the society and the lifestyle one leads. So many writers have taken this field as a research to understand what food represents beyond satisfying one's hunger. Using food as a medium of expression the writers try to suggest the diversified identity, culture, social practices and the economic factors of the characters in their writings. In this paper I am going to analyze how Jhumpa Lahiri has used food as an element of metacommunication to describe the conflict of the migrants with self and the surrounding in a foreign land. An attempt has been made to highlight how food has been used as an element communicating belongingness, love for each other and the cultural diversities as described by Jhumpa Lahiri in her novel The Namesake.

История айрумов - этнографической группы азербайджанских тюрков наиболее запутана и политизирована из всех кочевых анклавов, населявших территорию исторического Азербайджана.
Частично учувствовав в становлении этнополитического объединения шахсевен, которые наряду с самими айрумами и другими тюркскими сообществами со временем превратились в составляющую часть азербайджанского народа, айрумы, особенно в советский период, подверглись разного рода "научным" экспансиям, пытавшимися подвязать сугубо тюркскому анклаву армянские корни, с целью исторически легитимировать их присутствие в землях, населенными айрумами, и тем самым обосновать участие хайского элемента в этногенезе азербайджанцев.
Автор попытался проследить эти процессы, проанализировать их в контексте собственного подхода к проблематике происхождения айрумов.

The only way to feel at home is to make somewhere home." This research paper looks deeper at Jhumpa Lahiri's novel 'The Namesake' to explore how characters navigate dual cultural identities and feelings of alienation within diasporic communities. It emphasizes the experiences of characters struggling to reconcile their Indian origin with their American lifestyles. Through a postcolonial lens, the paper examines how these characters, torn between two cultures, seek a

Access and Equity programs are framed within the discourse of citizenship and organised around the notion of individual rights. This marks a shift in orientation away from the individual liberation strategies of the 19605 and 1970s, which utilised the notion of 'communit)" as the major site of struggle. Nevenheless, Access and Equity programs must engage with the multiple and contradictory meanings that were infused into the notion of community during these earlier struggles. The)' must also engage with the 'communities' that were politically constituted during this era and utilise the community-based services that are now a fundamental pan of the welfare system. It is argued that governments are able to utilise this legacy to resolve the contradictions inherent in Access and Equity programs, in panicular the tension between 'sameness' and 'difference', universal. citizenship and substantive equality. As this tension become more acute with government stringency measures, the limitations of reform-strategies based on the notion of citizenship become more apparent. The Access and Equity strategy is framed within the discourse of 'citizenship', a discourse associated with liberalism which has the individual as the bearer of rights and unit of action. The liberal citizen is also defined in the abstract. Rights are bestowed on individuals regardless of any substantive differences. However, what is remarkable about the objectives of Access and Equity, is the attempt to combine the appeal to citizenship with policies designed to accommodate cultural differences. Moreover, these same policies aim to relieve substantive inequality through addressing imbalances in access to the nalion's resources which are due to these selfsame cultural differences COMA 1992, p.l 0). The objectives of Access and Equity are therefore very laudable indeed. How, though, is it possible to

Pour étayer une typologie des formes de l’invisibilité sociale, entendue comme métaphore visuelle de l’ignorance sociale, cet article s’appuie sur les réflexions que Levinas consacre à l’existence juive. Cet article présente deux formes de l’invisibilité juive comme double négation de la singularité et de la vulnérabilité des individus juifs : l’assimilation ou l’inclusion excluante (non-visibilité) et l’antisémitisme ou la perception méprisante (hyper-visibilité). À partir de Levinas, il est possible d’esquisser une éthique de la vision où les perceptions sociales permettent, par-delà antisémitisme et assimilation, d’appréhender les juifs à la fois dans leur identité et de leur singularité.

Given a lifetime risk of ~90% by the ninth decade of life, it is unknown if there are true controls for hypertension in epidemiological and genetic studies. Here, we compared Bayesian logistic and time-to-event approaches to modeling hypertension. The median age at hypertension was approximately a decade earlier in African Americans than in European Americans or Mexican Americans. The probability of being free of hypertension at 85 years of age in African Americans was less than half that in European Americans or Mexican Americans. In all groups, baseline hazard rates increased until nearly 60 years of age and then decreased but did not reach zero. Taken together, modeling of the baseline hazard function of hypertension suggests that there are no true controls and that controls in logistic regression are cases with a late age of onset.

Link to publication on Research at Birmingham portal General rights Unless a licence is specified above, all rights (including copyright and moral rights) in this document are retained by the authors and/or the copyright holders. The express permission of the copyright holder must be obtained for any use of this material other than for purposes permitted by law. •Users may freely distribute the URL that is used to identify this publication. •Users may download and/or print one copy of the publication from the University of Birmingham research portal for the purpose of private study or non-commercial research. •User may use extracts from the document in line with the concept of 'fair dealing' under the Copyright, Designs and Patents Act 1988 (?) •Users may not further distribute the material nor use it for the purposes of commercial gain. Where a licence is displayed above, please note the terms and conditions of the licence govern your use of this document. When citing, please reference the published version. Take down policy While the University of Birmingham exercises care and attention in making items available there are rare occasions when an item has been uploaded in error or has been deemed to be commercially or otherwise sensitive.

Link to publication on Research at Birmingham portal General rights Unless a licence is specified above, all rights (including copyright and moral rights) in this document are retained by the authors and/or the copyright holders. The express permission of the copyright holder must be obtained for any use of this material other than for purposes permitted by law. • Users may freely distribute the URL that is used to identify this publication. • Users may download and/or print one copy of the publication from the University of Birmingham research portal for the purpose of private study or non-commercial research. • User may use extracts from the document in line with the concept of 'fair dealing' under the Copyright, Designs and Patents Act 1988 (?) • Users may not further distribute the material nor use it for the purposes of commercial gain. Where a licence is displayed above, please note the terms and conditions of the licence govern your use of this document. When citing, please reference the published version. Take down policy While the University of Birmingham exercises care and attention in making items available there are rare occasions when an item has been uploaded in error or has been deemed to be commercially or otherwise sensitive.

Jhumpa Lahiri's The Namesake focuses on the lives of Indians and Asians who have migrated abroad. Her writings tell us about the adjustment problems of Indians (both first and second generations) who have now settled in America. The tension between adhering to Indian culture and imbibing American culture, between upholding family tradition and subscribing to the individual freedom and realization that one is an outsider even though one is born there is beautifully highlighted in her work.. The Indian cultural identity has acquired a heterogeneous composition with today's youth who are on the move in search of better jobs. Hence the bonding between the people and the settlement is fast disappearing. The familiarity and uniformity of basic cultures across communities in the states of India makes for easier assimilation and preservation of one's own culture. Lahiri sends a crystal-clear message to the third-world people who are quite enthusiastic on entering into the first-world with strong aspirations for a better future without realizing that this displacement to the first-world demands greater adaptability in terms of both climate and culture.

Studies of immigrant integration in Europe and North America generally assume that immigrants are less white and considered less "modern" than the nationals of the countries where they arrive. In this essay, my purpose is to examine what happens when we apply the idea of "immigrant integration" to European immigrants who arrived in Brazil at the end of the nineteenth century and the early twentieth century. These immigrants and their descendants have faced a contradiction between integrating into a national "imagined community," constructed as "mixed-race," and participating in local, national and global projects of (white) "modernity." The paper explores how this contradiction was historically constructed in Brazil, how some Brazilians of European descent resolved it, and how we can think of the relationship between race, modernity, nationhood and immigrant integration from a more global perspective.

This article examines the modes of objectification of a collective subject described as "Indian American", through the panoptic technologies of literature and cinema as utilised in the United States (US) in the aftermath of 9/11. Following the 2003 publication of the novel by Jhumpa Lahiri, The Namesake, Fox Searchlight Pictures released Mira Nair's cinematic adaptation in 2007. Published in the aftermath of the 9/11 event in the US, the story spans over three decades, telling of the diasporic experiences of a middle-class family of a minority culture, the Gangulis, from their immigration in the 1960s-which historically coincided with the rise of two contrasting social phenomena, Neoliberalism and the Oriental Other-to their present assimilated status into the mainstream American culture. We argue that the literary and cinematographic narratives of The Namesake are employed by the hegemonic state power to offer an antidote to the chronic insecurities unleashed by notions of both Neoliberalism and the Oriental Other. The study outlines the panoptic dimensions of both narratives and unpacks the way their visual, narrative and "characterological architectonics" correspond with what Michel Foucault calls "the carceral mechanisms of power". Novel and film thus act together to instantiate in the public the ideological interests of the capital which, in turn, mobilises the apparatus itself, doing so through narrative techniques that conscript the public into a unified scopic regime. In the diasporic world of The Namesake, as the article concludes, the individual difference is associated with social deviance, in a way that in society, the local subject and its individuality become a signifier of 138 Moussa Pourya Asl, Nurul Farhana Low Abdullah and Md Salleh Yaapar guilt, whereas, assimilation into global cultural pluralism is made synonymous with conformity and normativity.

Background Genome-wide association studies do not always replicate well across populations, limiting the generalizability of polygenic risk scores (PRS). Despite higher incidence and mortality rates of prostate cancer in men of African descent, much of what is known about cancer genetics comes from populations of European descent. To understand how well genetic predictions perform in different populations, we evaluated test characteristics of PRS from three previous studies using data from the UK Biobank and a novel dataset of 1298 prostate cancer cases and 1333 controls from Ghana, Nigeria, Senegal, and South Africa. Results Allele frequency differences cause predicted risks of prostate cancer to vary across populations. However, natural selection is not the primary driver of these differences. Comparing continental datasets, we find that polygenic predictions of case vs. control status are more effective for European individuals (AUC 0.608–0.707, OR 2.37–5.71) than for African ind...