The Impact of Intersecting Dimensions of Inequality and Identity on the Racial Status of Eastern African Immigrants1

In this article, we examine how immigrants from eastern Africa to the Minneapolis and St. Paul metropolitan area understand and navigate the U.S. color line and its implications for nonwhites. Although these immigrants are subject to constraints based on their racial status as black, they mobilize other intersecting aspects of their identities to manipulate racial classifications in the hopes of attaining upward mobility in the United States, even when doing so creates other social costs for them. Eastern African immigrants draw on their ethnicity and, among Muslim immigrants, their religion to differentiate themselves from African Americans, who occupy the lowest position in the U.S. racial hierarchy. In challenging their categorization as racially black and seeking to move up the racial hierarchy, Eastern African immigrants refine the color line to distinguish between African‐American blacks and non‐African‐American blacks.     

Asian American Interracial and Interethnic Marriages: Differences by Education and Nativity1

Using the 1990 U.S. census data, we apply log‐linear models to examine Asian Americans' interracial marriage with whites and interethnic marriages between Asian ethnic groups. Japanese and Filipino Americans are most likely to marry whites, followed by Chinese and Korean Americans. Southeast Asian and Asian Indian Americans are least likely to marry whites. We further explore how interracial marriage differs by couples' educational and nativity combinations. The impact of educational attainment, generally, is very strong but is modest for Japanese Americans, the most assimilated group, and for Southeast Asian Americans, the least assimilated group. Interracial marriage is more likely for native than for immigrant couples, but immigrants marrying natives are more likely to marry whites than persons of their own ethnic group. Interethnic marriage between Asian ethnic groups is limited to several ethnic groups, but is much more frequent among natives than among immigrants. Japanese and Chinese Americans, who have lived in the United States for several generations, have the highest rate of interethnic marriage. We have shown two forms of integration for Asian Americans – integration into mainstream society through interracial marriage for both immigrants and natives and integration into Asian American pan‐ethnicity through interethnic marriage for later‐generation natives.     

Social Capital Investment and Immigrant Economic Trajectories: A Case Study of Punjabi American Taxi Drivers in New York City

Although the scholarship on social capital and immigrant economic incorporation has sufficiently documented how immigrants mobilize social capital in their search for employment which often leads to the formation of immigrant niches, how social capital is processed after immigrants acquire employment and its significance for the preservation of immigrant employment niches is less well explored. This paper addresses this gap in the literature with a case study of immigrant Punjabi taxi drivers in the New York metropolitan area. In particular, this study shows how a group of immigrant Punjabi taxi drivers mobilized social capital via embeddedness in co‐ethnic social networks and improved their working conditions – a process that must be considered in explanations of the Punjabi niche in the taxi industry for more than two decades. The study has implications for the relationship between social capital and the structure of the workplace or industry where immigrants are incorporated and its subsequent impact on immigrant economic trajectories. Further, this study contributes to the debate on the usefulness of ethnic communities for the adaptation of immigrant groups. Additionally, this research is relevant to the scholarship on the economic adaptation of South Asian (a subset of Asian Americans) immigrants, an understudied immigrant group in the United States.     

ETHNIC PILGRIMAGES: PEOPLE OF LITHUANIAN DESCENT IN LITHUANIA

A fascinating element in ethnic identity construction and reconstruction processes is the role of homelands. Ethnic identity is dependent in part on whether homelands are constructed as a place or as an idea. This social construction is partially determined by when and how individuals or their ancestors emigrated. The experiences of Lithuanian American economic immigrants, political emigres, and their offspring are explored. For many European Americans (including Lithuanian Americans), traditional measures of ethnicity (such as language retention and endogamy) are not as important as contemporary constructed or invented symbols of ethnic identity (such as ethnic festivals and display of ethnic artifacts). I argue that trips or "ethnic pilgrimages" to the ancestral homelands have received relatively little attention in the ethnicity literature but are central mechanisms of ethnic reconstruction and renewal.     

Human capital and interethnic marriage decisions

Common explanations for the generally negative relationship between education and ethnic endogamy include (1) education makes immigrants and their children better able to adapt to native culture thereby eliminating the need for a same-ethnicity spouse and (2) education raises the likelihood of leaving ethnic enclaves, thereby decreasing the probability of meeting potential same-ethnicity spouses. This paper considers a third option, the role of assortative matching on education. If education distributions differ by ethnicity, then spouse-searchers may trade similarities in ethnicity for similarities in education when choosing spouses. U.S. Census data on second-generation immigrants provide strong support for the assortative matching mechanism.     

From Filial Piety to Religious Piety: Evangelical Christianity Reconstructing Taiwanese Immigrant Families in the United States1

While current scholarship suggests that immigrant religion reproduces ethnic traditions, this article suggests that religion can also challenge and transform ethnic traditions. Like other immigrants from Confucian cultures, Taiwanese immigrants find that their Confucian family traditions are difficult to maintain in the United States. The immigrant church is an important community institution that offers new models of parenting and family life. This article discusses how through the influence of evangelical Christianity, the immigrant church reconstructs Taiwanese immigrant families by (i) shifting the moral vocabulary of the family from one of filial duty to religious discipleship; (ii) democratizing relationships between parents and children; and (iii) consecrating the individuality and autonomy of children. These new models of family life both reproduce and alter Taiwanese traditions in the United States. Religion mediates and shapes immigrant cultural assimilation to the United States.     

Patterns of Intermarriages and Cross‐Generational In‐Marriages among Native‐Born Asian Americans

This article examines patterns of post‐1965 native‐born Asian Americans’ intermarriages and cross‐generational in‐marriages using a combined sample of the 2001–2006 American Community Surveys from the Integrated Public Use Microdata Series. The analysis focuses on ethnic and gender differences in intermarriage and cross‐generational in‐marriage rates and patterns. About 55 percent of native‐born Asian Americans are found to be intermarried while another 23 percent are married to 1.5‐generation or first‐generation co‐ethnic immigrants. Thus only 22 percent of native‐born Asian Americans are married to co‐ethnic native‐born Asian Americans. As expected, there are significant ethnic and gender differences in intermarriage and cross‐generational in‐marriage rates and patterns. This study is significant because it is the first study that has examined intermarriage patterns among post‐1965 native‐born Asian Americans, the majority of whom are likely to be children of post‐1965 Asian immigrants, using the most recent Census data available. It is also significant for studies of the new second generation in general in that it is the first study to show patterns of cross‐generational in‐marriage among members of the new second generation.     

Mainstream and Ethnic Volunteering by Korean Immigrants in the United States

Asian immigrants accounted for one-eighth of the total U.S. population in 2009. With Asian immigrants having higher levels of education and income than average Americans, their potential contribution to American philanthropy will be even more significant. This study examines the volunteering patterns of Korean immigrants, one of the fastest growing segments of the Asian immigrant population in the United States. This study explains Korean immigrants’ volunteering within ethnic and mainstream (American) organizations using the concepts of bonding and bridging social capital. The bivariate probit regression results suggest that ethnic volunteering and mainstream volunteering are generally the substitutes for each other. The findings nevertheless suggest that providing Asian immigrants’ with English education and continuing education opportunities may boost their volunteering to mainstream nonprofit organizations without discouraging their volunteering for ethnic organizations.     

Early career occupational mobility of Turkish and Moroccan second-generation migrants in Flanders,Belgium

This article analyses the early career occupational mobility of people from a Turkish or Moroccan descent in Flanders (Belgium). Previous research showed that second-generation migrants are less successful than natives when entering the labour market. We compare the progress in socio-economic status (SES) that youngsters of native and non-native descent make from their first to later jobs at the start of their career. Both second-generation immigrants and native majority young adults experience upward occupational mobility during this crucial phase of their occupational career. The gap between native and ethnic minority youth, however, does not narrow over the course of the years. The first job offers less SES for non-natives compared to that of natives, and the minority-native gap in occupational attainment remains constant afterwards. The future career is largely determined by the characteristics of the start of the occupational career, and educational attainment even before. Promising, however, might be the finding that a first job with a relative low occupational status does offer better opportunities for Turkish and Moroccan second-generation migrants than for native majority youth to do some catching up later on. In combination with a long-term negative impact of initial unemployment, ethnic minority youth perhaps are best off with starting to work as soon as possible after school leaving.     

Transnational ties and ethnic identities in the parental homeland: second-generation Indian Americans in India

ABSTRACT

This article explores the ‘return’ migration of high-skilled, second-generation Indian-Americans from the United States to India. Based on interviews with fifty-six respondents, it asks: What transnational ties do second-generation Indian Americans maintain with India prior to return? Upon return, what are their ‘reverse’ transnational linkages to the United States? How do these linkages shape their ethnic identities, if at all? Findings suggest that respondents’ transnational ties to India prior to return reinforce their identities as Indian Americans. Once in India, they maintain affective and civic ties to the United States, the country where they were born or raised. Further, American-inflected social ideas and norms shape returnees’ interactions with domestic workers in India. As they grapple with the disparities between Western and Indian norms on the treatment of domestic help, respondents privilege ‘American’ identities. These findings highlight the transnational ties and identity construction and negotiation of second-generation returnees.     

Meanings of place and displacement in three groups of older immigrants

Using a theoretical framework that encompasses concepts of space and place, this research addresses meanings of place to three groups of older immigrants living in an inner city. This qualitative research is based on multiple interviews with 211 persons over the age of 50 in three ethnic groups: Latinos, Filipino Americans, and Cambodian Americans. Living conditions were found to be complex and difficult for most respondents, yet living arrangements were also sources of intergenerational family support and long-term, intimate friendships. An examination of meanings of place illustrates how seemingly disparate topics such as social relationships, memory, displacement, the reworking of identity, and the presence of identity politics are interwoven in the lives of these elders, and how people work to ameliorate their sense of displacement while living in problematic living conditions in old age.     

Attitudes toward immigrants in Luxembourg. Do contacts matter?

The number of immigrants in Luxembourg is approaching the number of native-born population. This demographic change raises questions concerning social inclusion, social cohesion, and intergroup conflicts. The present paper contributes to this discussion by analyzing attitudes toward immigrants and their determinants. Controlling for key individual characteristics, we examine how the intensity of core contacts between nationals and inhabitants with migratory background affects attitudes toward immigrants among three groups of Luxembourg residents: natives, first-generation immigrants, and second-generation immigrants. The results indicate that attitudes toward immigrants depend significantly on the origins of the residents of Luxembourg. Natives adopt the most negative stance toward immigrants; they are followed by second-generation and first-generation immigrants. Attitudes of second-generation immigrants are closer to those of the native population than to those of first-generation immigrants. Core contacts appear to play the most important role in the case of first-generation immigrants. The more connected the first-generation migrant to the native population, the more negative his/her opinion of immigrants.     

Religion und Bildungserfolg im Migrationskontext – Theoretische Argumente,empirische Befunde und offene Fragen

Religion has received extensive attention as a factor influencing immigrants’ integration. This paper examines the role of religion in explaining ethnic educational inequalities in Germany. Due to a general lack of research in this field, the paper provides an overview of existing empirical findings, specifies theoretical arguments on how religious affiliation, belief and participation possibly affect educational achievement among children of immigrants. Using data from the first wave of the “Children of Immigrants Longitudinal Survey in four European Countries” collected in 2010/11 the paper tests key arguments on the influence of religion on the educational attainment among 14-year-old immigrant and non-immigrant students at German schools. Compared to other religious groups, Muslims display lower rates of educational achievement. However, this can be largely explained by their social background and is independent from their levels of individual religiosity. Interestingly, individual religiosity has a positive effect on the educational achievement among Protestant students, whether with or without a migration background.     

The Role of Religion in the Origins and Adaptation of Immigrant Groups in the United States1

The classical model of the role of religion in the lives of immigrants to the United States, formulated in the writings of Will Herberg and Oscar Handlin, emphasized cultural continuity and the psychological benefits of religious faith following the trauma of immigration. Although this perspective captures an important reason for the centrality of religion in most immigrant communities (but not for all immigrants), the classical model does not address the equally important socioeconomic role of churches, synagogues, temples, and mosques in American society. The creation of an immigrant church or temple often provided ethnic communities with refuge from the hostility and discrimination from the broader society as well as opportunities for economic mobility and social recognition. In turn, the successive waves of immigrants have probably shaped the character as well as the content of American religious institutions.     

Assimilating to a White Identity: The Case of Arab Americans1

Racial identity is one of the primary means by which immigrants assimilate to the United States. Drawing from the tenets of segmented assimilation, this study examines how the ethnic traits of immigrant status, national origin, religious affiliation, and Arab Americaness contribute to the announcement of a white racial identity using a regionally representative sample of Arab Americans. Results illustrate that those who were Lebanese/Syrian or Christian, and those who felt that the term “Arab American” does not describe them, were more likely to identify as white. In addition, among those who affirmed that the pan‐ethnic term “Arab American” does describe them, results illustrated that strongly held feelings about being Arab American and associated actions were also linked with a higher likelihood of identifying as white. Findings point to different patterns of assimilation among Arab Americans. Some segments of Arab Americans appear to report both strong ethnic and white identities, while others report a strong white identity, yet distance themselves from the pan‐ethnic “Arab American” label.     

Many dimensions of Asian American pan‐ethnicity

Asian Americans as a group consist of over 20 national origin groups with distinctive ethnicity, language, religion, cultural practices, immigration history, and perceptions of life in the United States. While “Asian American” has been interchangeably used to refer to both racial and pan‐ethnic grouping of individuals of Asian heritage, the exact meaning of the term varies contextually by one's ethnicity, experiences, and other social, structural, and cultural characteristics. In this article, I investigate three distinctive ways in which Asian Americans understand and enact upon their pan‐ethnicity: (a) as a political instrument, (b) as a social group identity, and (c) as a path of integration into the mainstream society. Then, I briefly discuss implications of pan‐ethnicity for Asian Americans, before turning to the discussion of ways in which future research could further investigate the complexities of pan‐ethnicity. I conclude by attempting to provide a nuanced definition of Asian American pan‐ethnicity based on the literature reviewed in this article.     

Enclaves and Entrepreneurs: Assessing the Payoff for Immigrants and Minorities1

Self‐employment and work in sectors with high concentrations of owners and workers of the same ethnicity have been identified as potential routes of economic success for immigrants. This study uses 1990 census data to assess the effects of self‐employment, ethnic employment, and their interaction on the odds of being at work, on number of hours worked, and on earnings of individual members of several representative groups. These groups include Cubans in Miami; African Americans, Puerto Ricans, Koreans, Chinese and Dominicans in New York; and African Americans, Koreans, Chinese, Mexicans and Salvadorans in Los Angeles. Work in ethnic sectors of the economy has no consistent effects, although work in their niche in the public sector offers greater rewards than any other type of employment for African Americans and Puerto Ricans. Findings are mixed for self‐employment, and its estimated effect on earnings depends on model specification. We conclude that the self‐employed work longer hours but in many cases at lower hourly rates. The effects of self‐employment are the same in ethnic sectors as in the mainstream economy.     

The Role of Premigration Status in the Acculturation of Chinese–Vietnamese and Vietnamese Americans

Drawing from fifty in‐depth interviews, this research examines the role of existing parental language knowledge on the ethnic identity negotiation of two ethnically distinct children of immigrant groups—Vietnamese and Chinese–Vietnamese—whose families have emigrated from Vietnam to the Southern California region of the United States. While previous research focused primarily on the influence of premigration status on first‐generation immigrants, this article considers how a central aspect of premigration status (intranational ethnicity) applies specifically to the children of first generation immigrants. By taking the premigration approach of comparing the experiences of different ancestral‐origin groups from a single nation (the intranational ethnicity perspective), this analysis suggests that a family's premigration ethnic status shapes the 1.5 and second‐generation's ethnic self‐identification choices through the mediation of parental language knowledge. Specifically, for the children of immigrants with twice‐minority status (Chinese–Vietnamese Americans), parental language knowledge serves as an easy ethnic identity default during these children's early self‐identification process.     

ONE UNDER GOD? RELIGIOUS ENTREPRENEURSHIP AND PIONEER LATINO IMMIGRANTS IN SOUTHERN LOUISIANA

Studies of immigrants and religion tend to focus on established communities, organized as de facto congregations. In the early days of the development of an ethnic community, however, the provision of religious needs is more likely to come from existing local congregations. Using the model of religious economies, I analyze the case of a Baptist mission ministering to Latino immigrants in a rural southern Louisiana town. The pioneer immigrants constitute a change in religious demand, an area not considered by the economic model. They constitute a market niche for local religious entrepreneurs. Given the characteristics of this new community, however, a modified version of the de facto congregation will emerge, where professional clergy is not involved. Relying on participant observation and interviews with the parties involved, I describe the challenges that pioneer immigrant present for a religious entrepreneur.