The paper provides an overview of the poverty situation in the Philippines, followed by a brief profile and assessment of two anti‐poverty programs: the Kapit‐Bisig Laban sa Kahirapan‐Comprehensive and Integrated Delivery of Social Services (KALAHI‐CIDSS) program and the Pantawid Pamilyang Pilipino Program (4Ps). Official statistics disclose that the global economic crisis in 2008 adversely affected Filipino households, leading to higher levels of poverty especially in rural areas. In response, government introduced an Economic Resiliency Program with social protection as one component. Sixty‐six social protection programs were launched, including the two under review. KALAHI‐CIDSS and the 4Ps apply poverty reduction strategies that focus on the development of human and social capital, rather than economic capital. They involve processes and relationships that aim to improve the other dimensions of poverty, such as lack of access to opportunities or deprivation of basic human necessities. Qualitative and quantitative reports describe generally favorable outcomes from both programs. However, these gains at the household level need to be supported by relevant policy, enhanced public services and badly‐needed infrastructure programs from government, in order to sustain achievements culled from social protection programs and attain broader developmental impacts. 相似文献
ABSTRACTMulti-racial identity construction is understood to be fluid, contextual and dynamic. Yet the dynamics of multi-racial identity construction when racial identities are ascribed and formulated as static by governments is less explored in psychological studies of race. This paper examines the dynamics of racial identity construction among multi-racial Malaysians and Singaporeans in a qualitative study of 31 semi-structured interviews. Thematic analysis was used to identify the different private racial identity constructions of participants who were officially ascribed with single racial identities at birth. Participants reflected on the overwhelming influence of the state and significant Others in limiting their ability to express their multiple racial identities when they were in school, and highlighted their capacity to be agentic in their private racial identity constructions when they were older. This paper shows that across the life course multi-racial individuals possess (1) the ability to adopt different racial identity positions at different times, (2) the ability to hold multiple racial identity constructions at the same time when encounters with Others are dialogical, (3) the reflexivity of past identity positions in the present construction of identities. 相似文献
Muslims constitute 2.2% of the Australian population. Given the current socio-political climate and the limited research, the present exploratory study explores the relationship between acculturation, ethnic identity, self-identity, generational status, religiosity, and demographics among adult Australian Muslims.
A cross-sectional convenience sample of 324 adult Australian Muslims completed either online or paper-based questionnaires in either English or Arabic. Recruitment was via convenience sampling and social media advertisements. Acculturation, ethnic identity (MEIM), religiosity, and demographic variables were measured.
The study sample was young and mostly female, with high religiosity levels. Acculturation was negatively correlated with ethnic identity. From multiple regression analysis, acculturation was predicted independently by religiosity (low), age (young), gender (male) and ethnic identity (low).
First generation Australian Muslims were older, had stronger ethnic identity and religiosity, and more commonly self-identified as non-Australian. By contrast second- and third-generation were more likely to self-identify as bicultural or Australian.
In summary, acculturation of Australian Muslims is influenced by multiple variables, particularly ethnic identity, religiosity, and generation; hence all these variables need to be included in policy regarding successful integration of migrants. 相似文献
ABSTRACTThis article explains how the negative identity of second-generation Alevi-Kurds in the UK has been transmitted intergenerationally, linked to their history of persecuted exclusion in Turkey and to the transnational settlement of Alevi migrants in the UK, and how this sense of marginalization and invisibility in the receiving country can be addressed. Education is identified as a starting point for the underachievement and disaffection of Alevi pupils, which can lead them into more serious trouble and descent into the rainbow underclass. In the quest to tackle this identity issue, a unique collaborative action research project was set up between an Alevi community centre, local schools and a university to develop the world’s first Alevi lessons as part of the compulsory Religious Education curriculum in British schools. The Alevi Religion and Identity Project is described and evaluated in terms of its outcomes, especially its contribution towards a more positive Alevi identity as a reflection of a vibrant community. 相似文献