By Matthew A. Jendian
Jendian presents a photo of the oldest Armenian group within the western usa. He explores assimilation and ethnicity throughout 4 generations and examines ethnic identification and intermarriage. He examines cultural, structural, marital, and identificational assimilation for styles of swap (assimilation) and patience (ethnicity). Assimilation and ethnicity co-exist as , a little bit self sufficient, procedures. Assimilation isn't really a unilinear or zero-sum phenomenon, yet relatively multidimensional and multidirectional. destiny examine needs to comprehend the types ethnicity takes for various generations of alternative teams whereas interpreting styles of switch and patience for the fourth iteration and past
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Additional info for Becoming American, Remaining Ethnic: The Case of Armenian-americans in Central California
These models have been used in descriptive and normative ways, either describing the nature of racial-ethnic relations or indicating how racial-ethnic relations ideally should be. Two central ideologies or conceptual models have been employed to characterize the assimilation patterns or goals of this country—“Anglo-conformity” (Cole and Cole 1954:Ch. ” Assimilation, as a topic of social science research, emerged in the early twentieth century through observations of the impact of the prior era of immigration.
I could point out to you a family whose grandfather was an Englishman, whose wife was Dutch, whose son married a French woman, and whose present four sons have now four wives of different nations. He is an American … . Here individuals of all nations are melted into a new race of men whose labours and posterity will one day cause great changes in the world. (Quoted in Gordon 1964:116) The phrase, “the melting pot,” was pulled from chemistry and American literature to characterize what American society is or should be: a wholly new culture produced from the combination and mixing of 20 Becoming American, Remaining Ethnic a variety of cultures.
Along with this identification often comes a feeling of “specialness” (Alba 1990). An example of symbolic ethnicity is an individual who identifies as Armenian, for example, on occasions such as Armenian Martyrs’ Day (April 24th), Armenian Christmas (January 6th), on family holidays, or for vacations. He or she usually does not speak Armenian, belong to Armenian-American organizations, attend an Armenian church, live in an Armenian neighborhood, or marry a person of Armenian descent. In this case, ethnic identity is reduced to a single component of one’s self concept which, in an appropriate time and place, can be brought to the fore, expressed, and experienced as a source of pride.