族裔资本与美国华人移民社区的转型

美国最早的华人移民社区——唐人街,出现于19世纪末,它是美国历史上西海岸反华运动和1882年联邦政府排华法案产生的直接结果。在随后的发展中,唐人街逐渐形成了它鲜明的族裔文化和经济特色,赢得了早期华人移民的认同,成为美国最具特色的族裔聚居区之一。在过去的30多年间,伴随着华裔人口的迅速增长和新移民人数的不断增加,美国华人移民社区发生了很大的变化,特别是在传统的东西海岸华人聚居城市及其他城市中涌现出许多与唐人街有着质的差别的新华人聚居区,纽约市的法拉盛社区和洛杉矶地区的蒙特利公园市就是其中的典型。当今美国华人移民社区的转型成为目前移民社会学中一个引人注目的研究课题。“族裔资本为中心”的解释性框架,可以尝试解释“美国华人移民社区转型”的这一命题。     

美国华文媒体的发展及其对华人社区的影响

近年来在美国蓬勃发展起来的华文媒体是华人移民社区内语言、文化、制度、社会经济运作模式多元化的一种反映 ,同时也是美国华人移民生活多重性的一种表现。在本文中 ,我们尝试回答这一问题———作为一种制度机制的华文媒体 ,它究竟起到何种作用 ,是有助于华人移民逐渐融入美国主流社会 ,还是使移民更为自我封闭、远离主流社会 ?本研究依据两个资料来源 ,一是对美国的华文印刷媒体和电子媒体 ,包括报纸杂志、电视节目、电台节目、互联网网页的内容分析 ;二是小样本调查和访谈 (从 2 0 0 0年底 - 2 0 0 1年春 ,我们在洛杉矶、纽约、华盛顿特…     

新迁徙浪潮改变中国

"移民"一词,以前更多的用于国民在不同国家之前的迁徙状态。比如,中国历史上第一次移民浪潮是在1644年清军入关后,南方很多人移民到东南亚地区,在当地建立了华人社区,而他们的后代现在控制着东南亚的经济命脉。我国第二次移民浪潮发生在太平天国起义之后,当时由于大规模的内部战乱以及外族入侵,东南沿海的华人再次大量离开祖国。他们不但再次扩大了东南亚华人的规模,同时还漂洋过海到达今天的北美和澳大利亚。     

家文化的认同与海外华人的生存和适应

"家"对于华人而言有着深刻的含义,这种既是责任又是义务的认同使得海外华人能够抱团生存,不仅形成了特有的"小生境"而且一直以"通道"相连接。孔飞力先生在《他者中的华人》简要地描述了中国近现代的移民史,梳理移民史进程的同时也提出了很多新的视角,使得读者对于近现代不同阶段移民外出的原因和结果有了初步的认知,对移民的生存环境和适应移居地的情况有了充分的理解。文章从文化的角度,以"家"的视角来看早期华人移民的迁出和在迁入地的适应和生存情况,以及这种文化观念对于移民生活的影响。     

海外华商经营模式的社会学剖析

作为移民及其后裔，华商在主流社会的缝隙中努力寻求自身发展空间，传统中国的社会组织与机能在异域特定的社会文化环境下得到延续和发展。家族（包括拟制家族）的凝聚力因外界的压力与共同经济利益的驱动而强化，企业通过不透明的封闭式经营而高效运作。源自祖籍国的血缘与地缘纽带，以其宽泛的弹性成为华侨华人社会有效的粘合剂，具有差序性特征的各种关系圈构成的商业网络为家族式企业经营提供了经济活动的便利舞台，人际信用以关系圈内有效的道德约束成为独特的商业机制，填补了不健全与无保障的法制真空。在内幕交易换取的政治保护伞下，华商以独有的经营方式谨慎而顽强地拓展着经济空间。在多种因素的共同作用下，这种带有强烈传统色彩的别具一格的经营模式在东南亚等地取得了成功，但现代化的自我改造仍是华商企业面临的日趋紧迫的重大课题     

花儿家的新年大餐

正身在海外的这些年,每次遇到传统华人节日,我们都会庆祝一番,而且还要好好庆祝。这是为了让下一代仍然保留自己的文化,让孩子们记得他们是中国人,让他们在快乐和喜悦的氛围里接受中国的传统文化和习俗,并因此爱上中国这个大家庭。由于澳洲和中国的季节刚好相反,所以墨尔本的春节并没有白雪皑皑的美丽。大年二十九那天的温度攀     

族裔资本与美国华人移民社区的转型

美国最早的华人移民社区———唐人街(Chinatown) ,出现于1 9世纪末,它是美国历史上西海岸反华运动和1 882年联邦政府排华法案产生的直接结果。在随后的发展中,唐人街逐渐形成了它鲜明的族裔文化和经济特色,赢得了早期华人移民的认同,成为美国最具特色的族裔聚居区之一。在过去     

城市新移民文化研究

作为一个文化群体的存在,"新移民"在文化上具有"山寨性"、"快餐性"、"开放性"等特征。这些特征既是他们"扎根城市生活"的生活写照,也显示了他们"永不言弃奋斗精神"之下潜伏着的集体张力。"新移民文化"在很大程度上再次点燃了城市的文化活力。"新移民文化"所拥有的现象特征与内生动力,显现出其所蕴含的城市革新力量与未来发展潜能。他们是推动中国城市化进程至关重要的一环,乃至成为整个中国未来现代化事业中值得信赖的有生力量。     

城市社区中的"街角青年"问题研究——以湖南长沙某区为例

＂街角青年＂是城市中的一种特殊社会现象与社会问题,他们具有其独特的生活方式和社会心理特征,形成了与城市主流文化相对立的城市边缘亚文化,介乎主流文化视角下正常社会化的＂白色＂青少年和走向犯罪领域的＂黑色＂青少年之间,甚至成为城市社区建设和城市社会稳定的一大隐患。因此,城市社区如何把目光更多地投向边缘青年,关注边缘青年,理解边缘青年,是当前城市化进程中一个应该引起重视的问题。     

文化适应与身份认同:当代海外华人教会的青年培养

基督教在近代华人的海外移民过程中发挥了重要作用。在当今时代,华人基督教会在海外华人社会中的作用越来越重要,并逐渐承担起青年培养的责任。它们认识到当代华人青年不仅面临着后现代文化及信息科技发展的巨大冲击,还面临着文化适应及身份认同的困惑。海外华人教会人士对华人青年群体的处境有着较清醒认识,并在具体的实践中付之以适切、有效的培养策略,进而完成海外华人亚文化群体及族裔的建构及认同。     

Finding the bicultural balance: immigrant Latino mothers raising "American" adolescents

This article discusses the cross-cultural issues that confront immigrant Latino parents living and raising adolescents in the United States. Emphasis is placed on the need for social work practitioners, who, as they aid a family's integration into mainstream society, will listen to the parents' concerns and incorporate their past experiences and traditional culture into the assessment and treatment processes. Implications for practice, programs, and policy are also discussed.     

Asset or Liability: Transnational Links and Political Participation of Foreign‐Born Citizens in Taiwan

Viewed as outsiders clinging onto links with their country of origin, immigrants do not often feature positively in electoral politics in their host society. Challenging this conventional view, this article examines how immigrants make use of their transnational ties to foster their political participation in the host state. This exploration is conducted through our study of the political participation of Vietnamese and Chinese immigrants in Taiwan. Our research finds that transnational ties are politicized by the mainstream political parties. However, such politicization does not necessarily restrict immigrants’ agency and their sociopolitical space for political participation. Their transnational ties constitute a dynamic sociopolitical field in which these maintained connections are acted upon and give rise to a variety of strategies for responding to issues affecting their interests.     

Chinese migration and settlement in a Thai village

This paper uses data from a 1-year field study of demographic history and behavior in a Thai village (Baan Naku) in the Central Plains, to illustrate the considerable impact Chinese migrants had on even rural, remote villages. The 1976 field study of Baan Naku used participant/observation, cultural informants, in depth interviews, case histories, and reconstruction of family genealogies. Nearly 1/3 of previous and present inhabitants of the village were wholly or partly Chinese. For some Chinese immigrants residence in Baan Naku was a stepping stone on the way to greater success; for others it was a final destination after previous failures. The author illustrates this with 2 case histories. The most remarkable aspect of Chinese migration to Thailand is the apparent degree to which Chinese migrants and their descendants have been assimilated in to Thai culture; however, significant differences remain. While Thai villages often refer to Chinese-Thai neighbors derogatorily, they generally admire Thai-Chinese offspring. To a limited extent, some characteristics of the extended family structure have survived among Naku villagers of Chinese descent; for example, the Thai-Chinese keep in better contact among each other than the purely Thai villagers. Many Thai-Chinese villagers believed that marriages occurred at significantly younger ages in their Chinese homeland than in Thailand. In fact, in 1929-1931, the singulate mean age for marriage for South China was 17.78. Comparable data from Baan Naku shows that mean age of marriage for surviving women in the 70 years and over cohort was 23.7. Chinese-Thai villagers differed from Thai villagers in 2 ways: 1) they had greater financial acumen and 2) they controlled their children more strictly, especially with regard to marriage. Because of brideprice payment requirements, Thai-Chinese villagers delayed marriage during the economic difficulties of World War II. Thus, despite rapid assimilation into Thai culture, differences remain between the Chinese and Thais.     

Negotiating civic identity across different political contexts: Immigrant participation in social movements and political incorporation

This article examines the understudied intersection between migration and contentious politics, focusing specifically on immigrant participation in social movements within their host societies. Drawing upon data from the Anti-Extradition Law Amendment Bill (Anti-ELAB) Movement in Hong Kong, it illuminates the process through which Chinese immigrants become politicized, evolve collective identities, and mobilize against civil dominance. Further, it underscores the transformative potential of social movements in facilitating immigrant political incorporation. However, it also recognizes the unilateral acceptance determined by mainstream society, which often leaves immigrants sidelined in discussions regarding their qualifications for unconventional political participation. To address civil inequality, immigrants establish their civil identities, challenge dominance, and amass political capital for future incorporation. This study extends the migration and social movements literature by shedding light on the political dynamics of immigrant participation and the hurdles they encounter during their journey toward political incorporation. It also underscores the significant role of progressive social movements in fostering immigrant political participation. Furthermore, the research highlights the unique immigrant political identity that emerges and evolves through participation in social movements, contesting exclusion and monopolistic dominance over democratic realization.     

Confucius or Mozart? Community Cultural Wealth and Upward Mobility Among Children of Chinese Immigrants

Most studies of Chinese upward mobility focus on how immigrant community institutions sustain ethnic culture to foster educational success. In contrast, I analyze how community-based music schools develop a cultural strategy to guide immigrants to pursue enrollment in prestigious colleges by utilizing high cultural capital in classical music. Chinese immigrant families take advantage of information networks in these schools to develop a bonding form of social capital that allows not only middle-class families but also working-class families to redefine the meaning of ethnicity. This is theoretically surprising, because some theory predicts that middle class status is needed to benefit from such cultural capital. Through competence in Western classical music, Asian students signify their well roundedness, an achievement that goes beyond rote learning. Chinese families pursue this musical cultural strategy to incorporate themselves into mainstream educational institutions. Research on the strategic use of nonoppositional musical culture for educational mobility suggests the limitation of segmented assimilation theory.     

From Caregivers to Caretakers: The Impact of Family Roles on Ethnicity Among Children of Korean and Chinese Immigrant Families

Scholars have long examined the effects of family and community on ethnicity, but they have less to say on why some children may be more receptive to the positive influences of ethnic communities than siblings within the same family. As more immigrants struggle to adapt to the needs and demands of the new global economy, many families are turning to alternative caregiving arrangements that significantly impact the long-term ethnic identities of the second generation. The article considers how adult-age children of immigrants negotiate the emotional disconnects created by these varying contexts of care depending on their individual role within the family and how it shapes their views on ethnicity and culture in their own adult lives. The study focuses in-depth on fourteen semi-structured, in-person interviews with adult-age children of Asian immigrant families in the NY-NJ metropolitan area. Depending on their social status, children of immigrants are integrated into their families: as cultural brokers expected to mediate and care for their family members, as familial dependents who rely on their parents for traditional caregiving functions, or as autonomous caretakers who grow up detached from their parents. I argue that because of their intense engagement with family, cultural brokers describe their ethnic-centered experiences as evoking feelings of reciprocated empathy, whereas on the other end, autonomous caretakers associate their parents’ ancestral culture with ethnocentric exclusion. Depending on how they are able to negotiate the cultural divide, familial dependents generally view their parents’ culture and immigrant experiences through the hierarchical lens of emulation.     

The hidden majority/minority consensus: Minorities show similar preference patterns of immigrant support as the majority population

The acceptance of new arrivals has become an important topic regarding the social cohesion of the receiving countries. However, previous studies focused only on the native population's drivers of attitudes towards immigrants, disregarding that immigrant-origin inhabitants now form a considerable part of the population. To test whether the drivers for the willingness to support immigrants are the same for natives and immigrants and their descendants, we rely on a vignette study conducted in a representative German online panel (N = 3149) which contains an overrepresentation of immigrant-origin respondents. We presented participants with three vignettes of potential immigrants, varying, amongst other factors, economic prospects, safe and war-ridden countries of origin (to capture deservingness), as well as religious identity. While we find that minority members are generally slightly more welcoming towards immigrants than majority members, at their core are the same factors that drive attitudes to immigrants in both groups: economic cost, cultural similarity, and deservingness. However, we observe differences at the margins: Immigrant-origin respondents take into account economic prospects to a lesser degree than majority members do, and by trend, they are less likely to distinguish between immigrants from war-ridden and safe countries of origin. Furthermore, we can show that the preference for immigrants with the same religious identities not only occurs among majority members but also among minority members.