Ethnic identity

Every day children of Guatemalan Maya immigrants balance two cultures. They reside in The United States and attend American schools but are being raised by their Guatemalan Maya parents. They continually navigate between the two and are faced with challenges daily. Since these children are influenced by two cultures, my interest was primarily on the cultural perspectives of these children, more specifically: what effects does the new culture have on the old? Through volunteering at a Guatemalan Maya after-school program, interviewing and administering the Children's Apperception Test, results showed these children to be influenced by American culture. The biggest indicator, play, was reported to be an important aspect in their lives, which is not considered essential in Maya culture. At the same time, these children keep close ties to their cultural heritage through their strong family ties. Overall, these children are influenced by American culture, but at the same time, keep their heritage.

Maori art forms are replete with symbolism entrenched in Maori cosmogony, as well as with political issues arising from the relationship of colonizer to colonized. This interdisciplinary project examined the core symbols, issues and stories present in Maori traditional and contemporary art and dance to determine the way in which the content present in these art forms acts as an active agent in the formation and perpetuation of Maori cultural identity in New Zealand. A secondary aim of the project was to examine the relationship of Maori to the greater Aotearoa/New Zealand culture thereby identifying common and contrasting themes and issues present within both cultures. Aotearoa/New Zealand is unique in that the indigenous society has equal rights with the British, now New Zealanders, who colonized them and, through the arts, Maori have gained tremendous ground in becoming a vital partner in the ongoing creation of New Zealand's cultural identity. One of the central issues that repeatedly appeared in all the art forms analyzed was the push and pull that exists for Maori struggling to retain a Maori identity and compete in the non-Maori world. Identity for Aotearoa/New Zealand Maori and Pakeha, or non-Maori, alike is created in response to, in conflict with, in tandem with, and in spite of their respective cultures, thus creating yet another aspect of push and pull dynamics in New Zealand.

This study is a literary and ethnographic examination of The Vision of Theophilus, a fourth century Coptic narrative, as influential counter-narrative and source of counterdiscourse against the narrative created by the historically dominant Egyptian Arab Muslim state. It shows that The Vision has provided the Copts with the means to articulate their identity as different from their oppressors through its function as a repository of Coptic ideology, history and knowledge. Specifically, it has helped them resist the erosion of those aspects of their cultural identity targeted by colonial practices through its promotion of the Coptic language, pride in Coptic history, and Christianization of the landscape. This study also suggests that The Vision tradition has helped alleviate the conditions of material and economic oppression of Copts. Drawing upon theories of Foucauldian genealogy and postcolonialism my research examines the development of Coptic identity and subjectivity in relation to assimilation practices. Using oral studies and ethnopoetics, this study traces the process of composition, transmission, stabilization and systemization of The Vision over sixteen hundred years and its dispersion over a wide geographic region from Egypt to Ethiopia, Syria, and the US. My research suggests that the resilience and effectiveness of The Vision as oral tradition lies in the stability of its core message and its ability to absorb and adapt peripheral changes to the needs of each given historical period. Close analysis of this core message as gleaned through comparative manuscript study also supports important revisions to its datation, and enables us to claim its Coptic authenticity. Previously, the only academic scholarly work concerning The Vision centered on its diffused Syrian and Ethiopian variants while its Coptic manuscript history remained largely unknown.

This thesis examines identity as a process, how it is a reflection of, or reaction to, social, economic, and political circumstances. Identity is examined, through an ethnographically informed analysis, as it is represented, contested, and focused in the visual discourse of a small population. The research suggests that identity manifests at specific and strategic moments within the symbolic practices of resistance in coastal Ecuador. Grievances to economic and political power structures are acted out in clear-cut identity terms, or motifs, and function to organize diverse interests into social action. The study illustrates two identity motifs that are commonly asserted in the local context: depictions of being indigenous and of being the underdog. Using local examples, this thesis addresses the complexities of identity formation, examines the strategic capacity of identity, and offers insight into the relationships between identity, resistance, and power.

Researchers who study Brazilian immigrants in the United States have noted a lack of camaraderie and social networks among Brazilians. Based on recent research conducted in Broward County, Florida, Manuel Vâasquez argues that while there are clear structural impediments to community formation among Brazilian immigrants, Brazilians do form social networks. This thesis examines the survey and ethnographic data from Vâasquez's sample to test a series of hypotheses about which factors impact levels of social capital and the potential for network creation and mobilization among Brazilian immigrants. Analysis of the data suggests that religious participation and levels of perceived discrimination are correlated with higher levels of social capital in this sample. For a group of immigrants characterized by a lack of collective solidarity and facing an increasingly hostile economic and social climate, religious organizations may be essential locales for achieving sufficient social capital for social, economic, and political integration.