Cultural Assimilation

The paper presents the history, the interdisciplinary character and the literature of the research in the field of official surname changes in Hungary. It presents a theoretical framework for the appropriate study of the complex phenomenon of surname changes. It gives an account of the examination of its primary sources, and also overviews the partial and case studies on different aspects of the topic.

ਭਾਰਤੀ ਲੋਕਾਂ ਦੀ ਰਲ-ਮਿਲ ਜਾਣ (Assimilation) ਵਾਲੀ ਪਰੰਪਰਕ ਸੂਝ ਸਦੀਆਂ ਤੋਂ ਹੀ ਭਾਰਤੀ ਮਾਨਸਿਕਤਾ ਵਿਚ ਬਹੁਤ ਡੂੰਘੀ ਬੈਠੀ ਹੋਈ ਹੈ ਤੇ ਇਸੇ ਕਾਰਣ ਹਰ ਵਰਤਾਰੇ ਜਾਂ ਸਥਿਤੀ ਦੇ ਅਨੁਕੂਲ ਆਪਣੇ ਆਪ ਨੂੰ ਢਾਲ ਲੈਣ ਦੀ ਰੂਚੀ ਇਸ ਵਿਚੋਂ ਵਧੇਰੇ ਉਘੜਦੀ ਹੈ। ਇਥੇ ਵਾਦ-ਵਿਵਾਦ ਤੋਂ ਬਾਅਦ ਸੰਵਾਦ ਉਪਜਦਾ ਹੈ। ਇਹੋ ਗੁਣ ਪੰਜਾਬੀ ਨੂੰ ਵੀ ਆਪਣੇ ਆਪ ਨੂੰ ਹਰ ਚੌਗਿਰਦੇ ਦੇ ਅਨੁਕੂਲ ਹੋ ਜਾਣ ਲਈ ਪ੍ਰੇਰਦਾ ਹੈ। ਪੰਜਾਬੀ ਜਦੋਂ ਪਰਵਾਸ ਕਰਕੇ ਵਿਦੇਸ਼ਾਂ ਵਿਚ ਵੀ ਗਏ ਤਾਂ ਉਹ ਕਦੀ ਵੀ ਇਸ ਗੱਲੋਂ ਚੇਤੰਨ ਨਹੀਂ ਸਨ ਕਿ ਉਨ੍ਹਾਂ ਨੂੰ ਸਮਾਜ-ਸਭਿਆਚਾਰਕ ਤੌਰ ‘ਤੇ ਸੰਘਰਸ਼ ਦਾ ਦੌਰ ਵੀ ਵੇਖਣਾ ਪਏਗਾ। ਪੰਜਾਬੀ ਤਾਂ ਪਰਵਾਸ ਵਿਚ ਜਾ ਕੇ ਉਥੋਂ ਦੇ ਲੋਕਾਂ ਵਰਗਾ ਬਣਨ ਅਤੇ ਉਸ ਸਮਾਜ ਵਿਚ ਰਲ਼ ਜਾਣ ਲਈ ਪੂਰੀ ਤਰ੍ਹਾਂ ਤਿਆਰ ਸੀ। ਪਰ ਪੱਛਮੀ ਸਮਾਜ ਜਿਸ ਸੰਘਰਸ਼ ਆਧਾਰਿਤ ਸਭਿਆਚਾਰੀਕਰਣ ਦੇ ਅਮਲ ਵਿਚੋਂ ਗੁਜ਼ਰ ਰਿਹਾ ਸੀ, ਉਥੇ ਵਿਅਕਤੀ ਕਿਸੇ ਨਵੇਂ ਸਮਾਜ ਦੀ ਉਸਾਰੀ ਵਲ ਰੁਚਿਤ ਨਹੀਂ ਸੀ ਸਗੋਂ ਆਪਣੇ ਪਰੰਪਰਕ ਸਮਾਜ-ਸਭਿਆਚਾਰ ਦੀ ਪਛਾਣ ਨੂੰ ਬਰਕਰਾਰ ਰੱਖਣ ਲਈ ਫ਼ਿਕਰਮੰਦ ਸੀ।

People of Turkish origin represent one half million in the US. With their continuous immigration patterns or
growing presence in the US, issues of acculturation and cultural integration arise. The purpose of this study was to
analyze the process of cultural integration in multicultural societies from the perspectives of first-generation
Turkish immigrants currently residing in the US. The study used a qualitative research approach with
semi-structured interview and data was collected for a four-week period during December 2010 and January 2011
among 15 persons (10 were male and five were female aged from 23 to 58). The interviews were conducted
individually with each participant individually as well as one in a focus group comprised Turkish immigrants in
order to investigate the of interaction Turkish people in the US culture. The analysis was made by examining five
interview questions relating to adoption cultural integration with its definition. In this study, the researcher asked
the participants the following five questions: (1) Why did you choose to live in the US? (2) Which do you consider to be
your home country? Why? (3) How do you define “cultural integration”? (4) How should Turkish immigrants adapt to the
host culture or should they? and (5) Do you think integration brings satisfactions/happiness? Why or why not?

This research is the objective: 1. to study the wisdom and the integration of beliefs in the rituals of the four tribes in Sisaket Province, 2. to study the integration of the beliefs of the community and the Buddhist principles of rituals of the community of the tribes in Sisaket Province, 3. to analyze the wisdom and integration of beliefs in self-management of four tribal communities of the tribes in Sisaket Province. This research is integrated qualitative research, is qualitative research by studying the scriptures, related the documents throughout the research of the people who have learned,  Including operational information such as in-depth interviews, Subgroup meetings and to organize the academic community, and related sectors also known as field data collection. The details are as follows; The results of the research: Buddhism’s Tradition is the foundation of Thai culture because Thai people respect Buddhism for a long time, the Buddhism has influenced the Thai people, in terms of morality, ethics, morality, and objectivity, which are conveyed in the form of festivals and rituals, they are: (1 ) make to live in the framework of good traditions (2) to create local pride (4) to create the love and unity among the group (5) to be the benefit of the economy and (6) to contribute to support the nation of the town’s community to develop the ideology of the community in Sisaket province. It is the result of a combination of belief systems about Buddhism, Brahmanism, and ghost worship which expressed in the rituals and traditions of the community.
The integration of faith is in the rituals of the four tribal communities, It is a ritual of the combination of beliefs of the villagers. It is a ploy to keep members of society under good social order, By the Buddhist faith and Brahmanism are combined with local beliefs. It is a pattern of human-made social activities. These may be due to religious beliefs, customary customs, which result in coexistence. The tradition also
teaches people to respect the senior system. The expression in the form of ritual. The four-tribal faith mix. It has developed into a traditional form that combines four tribes to perform rituals together, expression of harmony, and uniting through rituals that convey the wisdom and beliefs of the community.Based on an analysis of the wisdom, integration, beliefs, and rituals of the four tribes in Sisaket province, the "community wisdom" was instrumental in resolving family problems, Economic problems. Therefore, the researcher analyzed the heart of the culture from the wisdom of the area, that the researcher has studied four areas.1.to find the importance of the wisdom culture through beliefs, prohibitions, and practices 2.to compare the phenomena with the community to set up the principles for development.
3.to analyze the linking brainstorming activities to create an activity plan by introducing the beliefs, prohibition, and applying it as a development activity. so faith is important to the context, to connect with the context of the community. to see the solution to the problem of how to take care of cherished as a unique identity.
(1) the bowing up the Sa-nai is to take care of the community in terms of sacred energy, to take care of themselves, their families, and to make good deeds for the children. (2) Memad dance is to take care of the community in order to strengthen the spirit of the spirit that must be given to each other to encourage parents to get close to their children.(3) The Santhanta ritual is the care of the community in relation to kinship, family and children.(4)The twelfth traditions are the care of the community independence to make love to the community. Because of the inheritance of the belief tradition in the twelfth heat that has been practiced since the past to the present time.

In a social context of ethnic adversity wherein several identity dimensions are involved, the question of belonging reveals itself problematic. In American society, African Americans had been denied elementary constitutional rights and, thus, access to full American identity (Americanity) till the early 1960s. In such a conflictual situation, Reverend Martin Luther King, Jr., the pacifist Civil Rights direct action leader, settled the question of belonging to Americanity in a subtle manner in his “I Have a Dream” speech.
The present paper revisits the speech and speculates that in his aspiration to attain social and political equality King has recourse to cultural conformity as a strategy of identification so as to gain the recognition that is supposed to validate his belonging to Americanity.
Methodologically, the speech is explored through the lens of the Cultural Studies viewpoint in that the paper combines the interpretative commentary techniques pertaining to content analysis and the strategic sociological approach to identity stances involving ethnic belonging, in particular, and people dealing with two cultures, in general.

Publikacja powstała na podstawie badań Autorki przeprowadzonych wśród społeczności asyryjsko-aramejskiej w Szwecji. Asyryjczycy/Aramejczycy trafili do Skandynawii w późnych latach 60. XX wieku, uciekając z Turcji, Syrii, Iraku i Libanu przed wojnami oraz brakiem perspektyw. Obecnie stanowią prężną, liczącą ponad sto dwadzieścia tysięcy osób diasporę, która na różne sposoby przyczynia się do rozwoju swojej przybranej ojczyzny. Szwedzki model, aczkolwiek niedoskonały, w ich przypadku się sprawdził. Autorka opisuje politykę migracyjną i integracyjną Szwecji, etapy i formy instytucjonalizacji w tym kraju, historię wspólnoty asyryjsko-aramejskiej na Bliskim Wschodzie, dynamikę wewnętrzną tej grupy i jej relacje z otoczeniem oraz powiązania transnarodowe. W monografii został poruszony niezwykle aktualny temat, jakim jest akulturacja osób z Bliskiego Wschodu w Europie. Podjęto go jednak z nowej na gruncie polskim perspektywy – ukazując, jak z integracją radzą sobie bliskowschodni chrześcijanie.

ASSIMILATIONIST EXPECTATIONS AND JEWISH RESPONSES UP TO THE EMANCIPATION. The Jews of Hungary were granted equal rights in 1867. By this time, Hungarian political and cultural elites and Jewish intellectuals had been debating the expectations Jews should meet before – or after – being granted equal rights for nearly three decades. Did the two parties reach some kind of agreement in this regard? If they did, what were its terms? Which expectations were Jewish spokesmen ready to meet and which ones did they reject? Unlike earlier scholarship on the Hungarian emancipation debates, the aim of the article is not to expound the views of the most famous participants in the debate, but to track the dynamics of Christian expectations and Jewish reactions to these. The article empirically demonstrates that as far as the crucial question of Jewish otherness was concerned, the two sides never reached an agreement since the overwhelming majority of Hungarian Jews refused to reduce their otherness to the degree that would have satisfied the Christian political and cultural elite.

CONSTRUCTIVISM: Constructivism is a theory of knowledge that says that " meaningful learning occurs when people actively try to make sense of the world—when they construct an interpretation of how and why things are—by ltering new ideas and experiences through existing knowledge ". This theory states that people construct their own understanding and knowledge of the world, through experiencing things and reflecting on those experiences. When we encounter something new, we have to reconcile it with our previous ideas and experience, maybe changing what we believe, or maybe discarding the new information as irrelevant. In any case, we are active creators of our own knowledge. To do this, we must ask questions, explore, and assess what we know. Constructivism brings the focus on the learners in thinking about learning and secondly it says that there is no knowledge independent of the meaning attributed to experience (constructed) by the learner, or community of learners.

Many names were changed spontaneously in language contact situations according to the name stock of the dominant community in Hungary in the old centuries. In the 19th century, nationalism gave rise to a new linguistic ideology aiming at uniting the 'nation'. Surnames became also ethnic symbols, thus the concepts of the assimilation of linguistic/ ethnic minorities and the changing of surnames of foreign origin joined together. The paper gives an account of the linguistic and onomastic factors of this phenomenon, and the historical, social, ideological background of the process. It focuses on the assimilation of minorities and its consequences concerning their personal names in Hungary, a lot in common with similar processes of other countries, in the 19 th and 20 th century.
A nevek megváltoztatása mint a különbségek eltörlése: A személynév mint etnikai szimbólum, a családnév-változtatások jellemzői és a családnevek magyarosítása Magyarországon.
Promena imena kao brisanje različitosti: Rođeno ime kao etnički simbol, karakteristike promena porodičnih imena i mađarenje porodičnih imena u Mađarskoj.

The lack of studies done on Pacific Islander students is evident in the literature, but more so regarding Samoan students. The majority of literature on the Samoan people focuses on identity, family, culture and rarely on the Samoan student. Even more so on the Samoan college student. It is imperative to understand such a fast growing minority population in the United States and the relationship between education and assimilation that can either prove beneficial or detrimental to the student’s experiences. It is also imperative to seek how assimilation within this population has challenged the old model of what assimilation is; that is, one cannot partially assimilate, but must rather fully assimilate in order to be successful. The question I sought to answer was: How does the Samoan culture either positively or negatively affect the Samoan student’s college experience? I took a quantitative approach by distributing surveys to 50 Samoan college graduates or current students from a 2-year or 4-year college in the United States. All participants were 18 years of age or older. The literature argues that academic success has been equated to assimilation into American society; but is this always the case? The majority of respondents participated in Samoan culture and cited church, family and education as the main sources of culture. The majority of respondents also performed well in school, which suggests that one does not have to assimilate in order to be successful, as the literature stated. My results were consistent with my hypothesis that family and church played a huge role in the Samoan college student’s experience. This study is slightly skewered towards those who are or were successful in college. Further research should be done on reasons why Samoans did not finish school; or why they take personal responsibility for their failures, instead of blaming them on the Samoan culture. This study seeks to help educate and inform the Samoan community regarding education and the advantages and/or disadvantages of assimilating.

In this paper a crucial issue is being discussed which emerges in the context of progressing diversity of the schooling environment, as well the whole public sphere in general, i�e� cultural assimilation� This problem is to be addressed analytically through the means of pedagogical, socio-cultural and geopolitical discourse which prevails today in many Western countries and local debates on the nature of contemporary societies� Thus, we may look at the relation between schools and assimilation processes in its complexity and reveal how individuals objectified in those processes experience various assimilation policies� The politics of assimilation is however closely related to particular forms of shaping and understanding of the category of cultural difference� That link is being investigated in many of its manifestations� This paper takes also the aim to reconstruct the most significant tendencies in the politics of multiculturalism and to highlight the role of pedagogical and educational reflexivity in that regard� The necessity of an interdisciplinary approach is here taken as an important factor not just in the debate on contemporary state and philosophy of diversity, but furthermore-a specific signum temporis of modern educational studies�

For Hans Christian Andersen's “Ugly Duckling” the mere fact of being born in the nest of a duck, growing up amongst duckling-siblings and possessing impressive swimming skills is not a guarantee to be perceived as a duck. Just so, for Georgian citizens of Armenian origin, the mere fact of being born in Georgia, speaking the dominant language and knowing the culture is not a guarantee of automatic admission to the dominant group. This master thesis examines reminding practices carried out by the ‘reminder society’: members of the dominant Georgian nation who do not allow ethnic Armenians to forget their non-Georgian origins.

“Tikkun olam” is a marvelous term that is used as a slogan for activism, political involvement, and social justice. The term has had numerous lives, such that its endurance and malleability over time are truly impressive. This paper is a whistle stop tour that provides an overview of the vicissitudes of the term. This journey demonstrates how tikkun olam has come to connote a disparate array of values, and has been assimilated into modern, liberal, democratic discourse. With the course of time, tikkun olam has come to serve as watchword for any value, even if a particular value – laudable as it may be – is not rooted in Jewish tradition. This trend raises a question that should be considered: What is the opportunity cost of the cultural assimilation of the term tikkun olam?

A growing body of research documents that, contrary to public opinion, immigrants commit less crime than the native-born and that increased immigration to an area is either associated with lower crime rates or is not associated with crime at all. Scholars offer several theoretical explanations to account for such findings. In this chapter, we review the most prominent of these theoretical arguments, including explanations related to self-selection, ethnic enclaves, the immigration-revitalization thesis, and family structure. At the same time, in light of the sizeable literature at the individual-level which finds that the children of immigrants who are born in the U.S. exhibit higher offending rates than their parents and that assimilated immigrants have higher rates of criminal involvement compared to unassimilated immigrants, in this chapter, we also review a theoretical framework that attempts to explain this finding—downward or segmented assimilation. Our aim in this chapter is to introduce readers to some of the leading theoretical explanations on the immigration-crime nexus.

Un article scientifique publié en avril 2019 dans la revue Population et sociétés indique qu'en France métropolitaine en 2008, les prénoms les plus fréquents chez les petits-fils d'immigrés du Maghreb seraient « Yanis » et « Nicolas ». Au total, selon l'étude, seulement 23 % des petits-enfants d'immigrés du Maghreb porteraient un prénom « arabo-musulman », un ordre de grandeur assez proche des 16 % de petits-enfants d'immigrés d'Europe du Sud qui porteraient un prénom « latin ». Considérant les prénoms des descendants d'immigrés comme « un marqueur culturel » et « une mesure de l'assimilation », les auteurs notent que « Les prénoms que reçoivent les petits-enfants [d'immigrés du Maghreb] sont, en 2008, proches de ceux que la population majoritaire donne à ses enfants », et que « La trajectoire suivie par les originaires du Maghreb mène au même point d'arrivée que celle suivie par les Européens du Sud, mais de manière différée. » Problème : ces résultats, publiés par le bulletin d'information de l'Institut national d'études démographiques (INED) et largement médiatisés, sont inexacts. Vérification faite, en métropole en 2008 les prénoms les plus fréquents chez les petits-fils d'immigrés du Maghreb ne sont pas « Yanis » et « Nicolas », mais « Karim » et « Nassim ». Et d'après la nomenclature des prénoms de l'INED, ce ne sont pas 23 % mais 49 % des petits-enfants d'immigrés du Maghreb qui portent un prénom « arabo-musulman », contre 8 % des petits-enfants d'immigrés d'Europe du Sud qui portent un prénom « latin ». L'article étant inexact, il doit - conformément aux usages de la communauté scientifique - être rétracté en bonne et due forme. Ces erreurs sont troublantes car pendant 20 mois, d'avril 2019 à décembre 2020, les auteurs et l'INED ont refusé de communiquer leur méthodologie et ils ont empêché la vérification de leurs résultats.

This research study: 1. To study the wisdom and integration of beliefs in the rituals of the four
tribes in Sisaket Province 2. To study the integration of the beliefs of the community and Buddhist
principles in the rituals of the four tribes in Sisaket Province. 3. To analyze the wisdom and integration
of beliefs in self-management of the four tribes in Sisaket Province. The Wisdom and the integration of
the faith is the rituals of the four tribal communities. The ritual is a combination of beliefs of the Local
villagers. It is a trick to keep the members of society under good social ordered by the Buddhist faith
and Brahmanism combined with local beliefs. It is a pattern of human-made social activities. These
may be due to religious beliefs, the customary customs, which result in coexistence. The Tradition also
teaches people to respect the senior system by expressing themselves in the form of rituals. The integration of beliefs in the rituals of the four tribes, it has developed into a traditional form that combines four tribes to perform rituals together. The Expression of harmony and uniting through rituals that convey the wisdom and beliefs of the community, expressing opinions about the identification of local belief systems. It is possible to distinguish the structure of functions of beliefs and religions that are found in what belief systems are involved. Seeing that it would be more useful to look at beliefs and religions, the systems are integrated into a single religious system that is harmonious in the way of life of the four tribal communities in Sisaket Province.

Ora che le migrazioni in Italia hanno raggiunto dimensioni paragonabili a quelle dei Paesi europei, nei quali il fenomeno si manifesta con continuità da diversi decenni, per affrontare le sfide poste dai flussi migratori è oppor- tuno guardare ai modelli di accoglienza e integrazione adottati in Europa e non solo.
Secondo i dati statistici Eurostat del 1 Gennaio 20141, i cittadini stranieri nati fuori dei confini dell’Unione Europea “a 28” e dimoranti in uno degli stati membri sono 33,5 milioni, mentre sono 17,9 milioni i cittadini nati in uno degli Stati membri diverso da quello in cui hanno la residenza. Sempre secondo questo rapporto, nello stesso anno, sono 19,6 milioni i cittadini ap- partenenti a uno Stato terzo, ossia pari al 3,9% della popolazione complessi- va dell’UE 282. A queste cifre dobbiamo aggiungere quelle relative all’immi- grazione irregolare e di transito, che variano tra i 2 e i 4 milioni di persone. Un altro dato emergente è quello dei rifugiati politici e dei richiedenti asilo, che durante il 2015 hanno raggiunto quote che superano ampiamente quelle degli anni precedenti, infatti sono più di 1 milione i cittadini a essere entrati nell’Unione europea3.

For nearly four-hundred years, blacks in North America have survived under conditions of oppression or in environments where they are required to assimilate into communities that have historically served the predominantly white privileged culture. This thesis examined the results of black needs to assimilate into the predominantly and historically powerful white American culture that often believes it understands what best serves the needs of blacks, without having ever been subject itself to historically evolved black survival culture and values. Unfortunately for blacks, over the centuries the black socio-economic development emulates more of a survival culture and identity that is unequal to white privileged culture and identity. Blacks have neither the economic nor the political power in North America to accumulate the wealth or socio-economic status of the privileged white Americans, and remain disadvantaged unless they can redeem black identity through assimilation. The unique black survival culture has its own communication styles and interpersonal relation values. For blacks to exist comfortably in predominantly white communities, their communication styles and interpersonal relational styles may be exhibited briefly, but ultimately blacks must assimilate into white culture to obtain acceptance. Although diversity and inclusion have both emerged as popular concepts for white Americans, they address only the inclusive behaviors and diversity for the physical and legal identity of blacks. The evolutionary black survival strategies of unique interpersonal and communication styles remain inappropriate for integration into white culture; consequently, black identity and culture will only be tolerated by whites for a second and exhibited by blacks for a mere second more.

The article discusses the narrative structure and rhetorical devices of The Book of the Kahal (1869) – an influential pamphlet by the baptized Jew Jacob Brafman. The book breathes conspiracy theories and portrays the Jews as a state within a state governed by the Kahal and regulated by the Talmud, even when they try to pass themselves as a confession to fool gullible Christians. In line with the traditions of collaboration literature, the author, obsessed with the glorious Imperial might and full of disdain for all things Jewish, demands that the Jews abandon their treacherous “multifaceted” identity in favour of Russia.

My original intent was to use the theory of Symbolic Convergence, through the lens and methodology of Fantasy Theme Criticism and Artifacts from the Indian Residential School Era to be analyze and assist in providing insights into the “shared worldview of groups” particularly those of Euro-Americans and colonists as shown by the grand fantasy and many developing sub-genres an fantasies in of Euro-Americans which provided the rhetorical and other underpinnings for the relationship between colonized and colonizer which eventually led to the establishment of the system known as the Residential Indian School Era. It was expected to use pictures and texts as the original artifacts. The artifacts used changed as the research locate ancient documents, and writings and comments from the colonial era. In getting to the root of the rhetorical underpinnings and language of the times that supported the laws that instigated the Indian Residential School era, a more thorough digging changed the process quite dramatically. The Doctrine of Discovery and the Doctrine of Conquest shaped the early colonization and interactions between colonist and the colonized in ways that hadn't been thoroughly understood.

Nous autres réfugiés [We refugees], is the title of a brief but disruptive essay that in January 1943, at 37 years old, Hannah Arendt [1906-1975] published in the American Jewish magazine The Menorah Journal (Arendt, 1943).  The article —which has an obvious autobiographical connotation, although how much existential reflection that is positioned from the point of the refugee's point of view cannot be reduced solely to thisdimension—was posthumously reprinted in The Jew as Pariah,edited by Ron H. Feldman (1978, pp. 55-56) and on compiled together with forty other texts by the author, writtenbetween the 1930s and 1960s, in the edition prepared by Feldman andJerome Kohn from his The Jewish Writings (2007, pp. 264-274).

Acculturation is an ancient topic of scholarship, with ever more interest and importance as migration increases on a global scale. The pace of scholarship has accelerated in the past few decades, with the result that earlier scholarship tends to be lost and recent scholarship is often unfound. The following bibliography is intended to help remedy these kinds of problems. This 2020 revision of Rudmin's 2011 bibliography has almost 8,300 references, including much of the acculturation literature written in Portuguese, French, and Spanish.

Nahum Tate’s History of King Lear (1681) refigures Shakespeare’s natural man on a Hobbesian model in order to make the play legible to Restoration audiences. As a way to mitigate Hobbes’s ethically hollow conception of human nature as acquisitive and self-interested, Tate provides his viewers with a compensatory romance. Tate’s “unaccommodated Man” is governed by self-interest yet capable of transcendent love (3.3.81). The liberties Tate took with Shakespeare catered to his audience’s uneasy assimilation of secular and empirical ideas about what it meant to be human that made Shakespeare’s original feel both alien and disturbing. The romanticized human nature offered up in Tate’s Lear accounts for the success the play enjoyed well into the nineteenth century. As much as we might give the adaptation the side-eye, we are, in fact, affectively and ethically closer to Tate than we are to Shakespeare.

This study explores the Americanization process of Sikhs in Califor- nia’s Central Valley based on the degree to which cuisine has evolved and consumptive patterns have changed since their arrival in the area. Drawing on insights from cultural geography and anthropology, this research examines the ethnic foodways of Sikh transnationals. The foods consumed by Central Valley Sikhs constitute fundamental components of ethno-cultural and geographical identity. This study contends that mi- grants experience foodway assimilation differently based on geographic location, age at arrival, and current age. The study employs multiple methods, including intensive field research, open-ended questionnaires, participant observation, and in-depth personal interviews. Because contact with American cultures has resulted in exposure to new types of foods, understanding which traditional foodways have resisted change will help clarify the process of acculturation. This study also reveals the role that spatial relationships play in maintaining a traditional diet.

Many different studies and ideas have been put forward for assimilation and integration. There is significant literature in this respect. These subjects, which are mostly taken as examples of countries, sometimes do not provide sufficient response. Because it can have a negative meaning in two words, it has always been used or applied for different purposes.
Assimilation and integration are two significant terms used by social, political and economic science in order to understand how they affect communities and countries situations. However, in order to understand what these terms are not and where does diaspora stand about these terms, this study will be enriched with different literature proposals.

Zygmunt Bauman’s "Community Seeking Safety in an Insecure World" (2001) is the primary source of literature used in order to gain a better understanding on how multiculturalism works within society and the building of communities along with its consequences when implemented in various nations. Bauman (2001) discusses an alternative to multiculturalism in terms of possessing this utopian community which will bring all members of society together from the individualistic turn society has currently taken to one that is collective. Multiculturalism is often celebrated as a positive aspect in terms of community; however it is actually a mask for disengagement and the maintenance of a hegemonic culture. In order to have a much more integrated and engaged community social theorists suggest multicommunitarianism as a possible alternative to the utopia multiculturalism is presented as to its citizens.

If you would like to use this paper or contact me for any questions, please feel free to email me at ramanpreetbahra77@gmail.com.

The third volume of "The Unvanished Past: Collected Works of Shimon Markish", includes his longest articles on Russian-Jewish literature of the 19th century about three writers, whom he called the founding fathers of this movement. These three studies look at the entire creative oeuvre of the three writers, who can be considered as three different models of Jewish assimilation. The unity of compre¬hensive essays of the three contemporaries Osip Rabinovich (1817–1869), Lev Levanda (1835–1888), and Grigory Bogrov (1825–1885) published by Markish between 1993 и 2000 can be considered as a concise monographic work.

Elijah Anderson on the burden of being Black in white spaces
Elijah Anderson, Sterling Professor of Sociology and African American Studies, discusses his latest book, “Black in White Space,” which documents the unique challenges facing Black people as they navigate overwhelmingly white settings and struggle to overcome stereotypes that continue to stigmatize them.

The  pressures to be cohesive and acculturated in micro-social interactions and the indirect institutional manifestations and decorum have created the friction that E. Anderson expounds upon. The lack of a nuanced, intimate empathy by most non-minority, white students to the ethos of Black people who are descendants of their ante-Bellum-to-Jim Crow progenitors and the ethos they developed as a reactive, coping mechanism to those environments that were repressive and terroristic to Black life has its latter-day modified, evolved, coping forms of non-minority attitudes of today.

Even with more integrative and pluralistic interactions that allow more latitude in the micro-interactions, the macro-scenes resistance to Critical Race Theory doctrine, per se, and other contemporary progressive (but short of hype-sensitive and over-the-top, so-called "wokeness") aspirations reveals the present nuanced distinctions of friction between Black and non-minority culture.

https://beyondtribalism.blogspot.com/2022/04/as-relevant-to-day-as-it-was-on-my.html

The doctoral dissertation ‘Assimilation and Integration Discourses in the Social Sciences (1945-1962)’ presents original research conducted on assimilation and integration discourses that developed in the social sciences after 1945 within an international, transnational, and transdisciplinary frame. This inquiry focusses on the first two decades after World War II and analyses the studies on assimilation and integration that determined the discourses through today, but which are rarely recognized. The international community and especially the United Nations Educational, Scientific and Cultural Organization – the UNESCO – adapted and strongly promoted assimilation and integration studies within the given timeframe. The UNESCO not only encouraged social scientists to undertake studies on the ‘cultural assimilation’ of migrants and immigrants, but it also globally disseminated the concept and facilitated the discussions about it on social scientific and the governmental levels. This doctoral dissertation, divided into two main sections, covers a wide range of intellectual and social scientific inquiries that were conducted after 1945, and reveals the development of discursive lines in the years that followed. In the course of the study, the author elucidates intellectual negotiations on definitions and meanings, as well as the paths the discourses took in order to pacify all involved interest groups.