Nollywood Reception Preferences among Selected Multilingual Nigerian Undergraduates in the University of Ibadan: Does Ethnicity Still Matter?

This paper presents the history of the Caribbean peoples, their traumas, migrations, and their endeavors to recreate a collective cultural identity and go beyond their de-homing status. It focuses on the emergence of a resistant Caribbean literature that has helped in raising the voice of the Caribbean peoples. It conveys their yearnings, anxieties, and confusions, suggesting both geographic displacement and psychological dislocation. Within a post-colonial world that has remained dependent and underdeveloped, migration to Europe became an inevitable process. West Indian writers joined these successive waves of arriving migrants initiating a literature of exile. Later, several exiled post-colonial writers rejected the status of exile in favor of that of a migrant. This shift to the immigrant genre resulted in the writer's acceptance of his or her duality and ambivalence. In this study, the focus of research is to be narrowed down to Anglo-Caribbean writers and those of British West Indies. Hence, this approach to history adopts a descriptive documentary method, based on decisive incidents in the lives of these diasporic people. It relies, as well, on the opinions of theoreticians, writers, and scholars. The findings of this study indicated that Caribbean resistance, in the face of racism and marginalization, is an ongoing process in our contemporary world. They also showed an apparent revival of Caribbean writing, which scholars expect to play a role in enriching and adding to the British and American literatures.

Section: A Survey Of Caribbean Historymentioning

confidence: 85%

From the Traumas of the Caribbean to a Revival of Resistant Literature: A West Indian Discourse

Hassan

2020

“…Several studies focusing on immigrant-related issues and their implications towards the mental aspect of their well-being helped to draw to this conclusion (Balidemaj & Small, 2019;Beiser & Hou, 2017;Cleary et al, 2018;Cooper et al, 2019;George et al, 2015;McCorkle, 2020;Schotte et al, 2018;Steel et al, 2017). Moreover, it was evident from past literatures that the immigrants as ethnic minority show difference in their focal psychology compared to the ethnic majority who live in the country (Akinsola, 2020;El-Bouhaddani et al, 2019;Masud, 2020;Nielsen et al, 2018).…”

Section: Immigrants In Malaysiamentioning

confidence: 99%

One Year is Not Enough to Adapt with a New Traditional Culture: Looking into the Cultural Heritage Elements and Practices Among Immigrants in Malaysia

Yusoff¹,

Hashim²,

Kuay³

et al. 2020

Adapting to a new traditional cultural environment has noteworthy implications for emotional manifestations, especially among immigrants who migrated to a new place. This study aimed to examine the effect of living duration (one-year cut-off period) among immigrants in Malaysia on their emotional manifestation towards the traditional culture of the ethnic majority. This study also examined the element of cultural items (games, clothes, or food) most affected during their adaptation in the new traditional culture environment. About 119 international graduate students (male; n=72, 61%) from a public university in West Malaysia who met the inclusion criteria took part in this cross-sectional study. They were selected using convenient sampling method. Using visualisation approach, two groups of immigrants with different living duration (less than a year versus a year or more) were asked to respond to the pictures of Malay traditional items (traditional food, game and clothes) that were projected onto the screen. While viewing the pictures, participants rated their emotional state of valence from one (low valence/high pleasantness) to nine (high valence/high pleasantness) according to the non-verbal pictorial measure of Self-Assessment Manikin Scale. Socio-demographic and acculturation scores were also collected. The study found the one-year duration of living in the country as insufficient for the immigrants to adapt to the new cultural environment. Traditional food seems to be the most affected cultural item. The tendency of immigrants to practice the Malay tradition explained 4% of the variance of immigrants’ emotional manifestation towards Malay traditional food. To conclude, the duration of living in a country is crucial to adapt to a new traditional culture. Unsurprisingly perhaps, traditional food in the particular country brought more emotional property than other cultural items.

“…As critical racial theory has focused on the Black/White racial paradigm, these scholars argue that racial discourse in the United States must include the unique histories and experiences of non-Black racial and ethnic minorities. Akinsola (2020), Iijima (1997) and James (2019) observe a potential danger within the Black/White paradigm as other non-Black minorities would be pushed to choose either side. For example, when immigrants notice structural racism and discrimination against Black Americans despite their birthright citizenship, they recognize that Whiteness would be better and more powerful than citizenship in America.…”

Section: Demystifying the Myths: True Americanness And Model Minoritymentioning

confidence: 99%

Demystifying Americanness: The Model Minority Myth and The Black-Korean Relationship

Hoston

2020

The recent incidents involving both Black American and Korean American communities across the United States have reopened the old wounds between the two minority communities, recalling the two tragic incidents in the 1990s: the death of Latasha Harlins (1991) and the Los Angeles Uprising/Sa-I-Gu (1992). Revisiting and reevaluating these two cases, this article argues that the myth of true Americanness, channeled and reinforced through the concept of model minority, has not only shaped and sustained a contentious relationship between Korean immigrants and Black Americans but also intensified the racial tension among all racial and ethnic groups in the United States. We conclude that American people of all demographics must debunk the myth of model minority and challenge the false Americanism by embracing “deep diversity,” not merely distinctive group identities and outlooks, which offers a more diverse and rich interpretation of America as a whole.