Identified Problems and Coping Strategies: Gypsy Minority Versus Non‐Minority Adolescents

Δικαίου, Μαρία; Kiosseoglou, Grigoris

doi:10.1111/j.1468-2435.1993.tb00680.x

Cited by 2 publications

(3 citation statements)

References 24 publications

(10 reference statements)

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“…The majority of the Muslim Roma adolescents (N=34; 92%) indicated that their mother married between the ages of 15 to 20 years whereas only 10 adolescents (20%) of the dominant group indicated the same (Table 1). Finally, in agreement with existing research (e.g., Dikaiou & Kioseoglou, 1993;Papakonstantinou, 2007;Trubeta, 2001), the educational and the socio-economic level of the families of Roma adolescents seemed to be rather significantly lower than that of the parents of those in the dominant group, a fact that reflects the marginalization of the Muslim Roma participants. More specifically, according to the adolescents' reports, with respect to fathers' education (Table 1), Muslim Roma fathers were of a lower educational level compared to the fathers of the dominant group.…”

Section: Participantssupporting

confidence: 90%

“…Throughout Europe, including Greece, Roma live in conditions of marginalization and social exclusion. Dikaiou & Kioseoglou (1993) among others, point out that changes in "consumer ideology" (p.: 473), economy and technology in Europe pushed the Roma population to the margins. Roma people in Greece lived literally in the margins of the society whereas the Greek State started registering them as citizens only after 1978 (Dousas, 1997;Mavrommatis, 2000).…”

Section: Roma In Greece: Education Occupation and Familymentioning

confidence: 99%

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Exploring marginalized and privileged gender identities: the expectations of Muslim Roma adolescents on their future employment and family life

Sakka

Papazoglou

2023

Psychology

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The aim of the present study is to explore the expectations of adolescents of a minority (i.e., of Roma and Muslim cultural backgrounds from the area of Thrace)[1] and majority status (i.e., dominant group) on their future employment and family life as well as on gender relations. Ninety-one adolescents participated in the study (51 from the dominant group and 40 from the minority, 45 boys and 46 girls). While all participants from the dominant group attended the 3rd grade of Gymnasium or the 1st grade of Lyceum only 8 Muslim Roma participants did so. Adolescents were asked to fill in a questionnaire and to write a short essay titled "A day in my future family". Data were collected in written from the participants of the dominant group and orally from those of Muslim Roma origin. In addition to the statistical analysis, and with respect to the data from the essay, a thematic analysis was carried out in order to identify the adolescents’ images of their future life in both the private and the public sphere. The results of the study reveal the multiple gender identities that are constructed by culturally diverse, with respect to gender and social status, groups of adolescents. They, also, suggest that the participants’ views are shaped by the marginalized or privileged categories in which they belong to. Finally, results show that as boys and girls of both the minority and the dominant groups project themselves in the future, they try to actively construct the social context they will live in, to position themselves within it and to provide meaning to gender relations. [1]The Thracian minority is the only officially recognized minority in Greece and its position is guaranteed by the Treaty of Lausanne (Dragonas & Fragoudaki, 2006). The Thracian minority is not an ethno-culturally homogenous group. Τhese are Greek citizens who are either Roma or of Turkish or Pomak origin. Moreover, it is accorded religious but not ethnic status.

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Section: Participantssupporting

confidence: 90%

Section: Roma In Greece: Education Occupation and Familymentioning

confidence: 99%

Exploring marginalized and privileged gender identities: the expectations of Muslim Roma adolescents on their future employment and family life

Sakka

Papazoglou

2023

Psychology

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“…A study on minority populations; African American, Greek Gypsies, migrants in the Netherlands, and Palestinians in Israel, carried out the following year (Dikaiou, 1994) provided confirmatory support for this, finding that the Palestinian sample reported the coping method "resignation" more frequently than did other populations. Non-active coping in terms of ceasing to try was found to characterise the responses of Gypsy minority adolescents living in poverty (Dikaiou & Kiosseoglou, 1993).…”

Section: Cultural Influence On Coping Methodsmentioning

confidence: 99%

Majority/Minority Muslim/Buddhist Adolescent Groups

Upaphai¹

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The study aimed to a) investigate the perceived problems, coping methods and help-seeking patterns of majority and minority religious (Muslim and Buddhist) adolescent groups, b) compare perception of problems, methods of coping and helpseeking patterns among groups classified by gender, religion, and majority/minority status, and c) clarify the relationships among problems, coping methods and helpseeking patterns of majority/minority Muslim/Buddhist adolescent groups. The sample consisted of 400 pupils who were equally divided into 8 groups; majority Muslim girls and boys, minority Muslim girls and boys, majority Buddhist girls and boys, and minority Buddhist girls and boys. The instrument used was an openended questionnaire designed to collect information on adolescents' perceived problems, coping methods and help-seeking patterns.To serve the first objective of this study, percentages of responses for classes of problems, coping methods and help-seeking patterns were calculated and were ranked in order according to majority/minority Muslim/Buddhist adolescent groups. The percentages of responses for the most common classes of problems, coping methods and help-seeking patterns were compared by gender, religion and majority/minority status. In addition to this, the chi-squared test was conducted to detect significant differences among groups. These was in order to satisfy the sec-IV oiid objective of the present study. To cater for the third objective, Multiple Correspondence Analysis,(MCA) was employed.It was concluded that schooling, family, identity and interpersonal issues were the most common cited classes of problems of majority/minority Muslim/Buddhist adolescent groups. "Individual problem solving" was reported as the most common method used to deal with the problems, "parents" was the first helper choice, "possessing a warm character" was cited as the most desired helper quality."To attend to" was cited as the most desired helping mode whilst "blaming/criticising" was the most undesired helping mode.It was found that a) girls tended to have problems concerning family and interpersonal issues more often than boys whilst boys had problems concerning identity issues more often than girls. When both sexes had problems, boys turned to their teacher for help more often than girls. Girls expected "special personal attributes" from their helper more than boys did. b) Buddhist adolescents turned to parents and wanted the helper to solve problems for them more than did Muslims.Muslim adolescents cited "warm character" as a desired quality in helpers more often than Buddhists, c) Majority adolescents had more problems concerning family issues than their minority counterparts whilst minority adolescents had more identity problems than their majority counterparts. Moreover, minority adolescents needed a helper with "an ability to solve problems" more than their majority counterparts.With regards to the relationship among problems, coping methods and helpseeking patterns of majority/minority Muslim/Buddhist adolescent...

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Identified Problems and Coping Strategies: Gypsy Minority Versus Non‐Minority Adolescents

Cited by 2 publications

References 24 publications

Exploring marginalized and privileged gender identities: the expectations of Muslim Roma adolescents on their future employment and family life

Exploring marginalized and privileged gender identities: the expectations of Muslim Roma adolescents on their future employment and family life

Majority/Minority Muslim/Buddhist Adolescent Groups

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