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This article adapts Robert Merton’s theory of coping with social strain to revisit the main paradigms in the literature of migrant adaptation. Intersecting this literature with Merton’s theory of coping with social strain and the ideas of emergence and resistance, the authors develop five new ideal types of migrant adaptation: (1) migrant conformity through straight-line assimilation; (2) migrant ritualism through multidirectional assimilation; (3) migrant retreatism through segmented assimilation; (4) migrant innovation through transnationalism; and (5) migrant rebellion through cosmopolitanism. The authors’ typology makes the point that migrant adaptation is a plural and ambiguous process, which needs to be understood and explained to identify the causes and effects of long-term migrant adaptation, integration or non-integration. The results show that these ideal types provide an explanation of how and why many of the paradigms on which the literature on migrant adaptation is based also lead to different forms of migrant non-adaptation.

To incorporate newcomers into membership, a group employs socialization strategies to transform the characteristics of the newcomers, so that it can admit them with the confidence that their behaviour will not endanger group unity. Analyses of socialization emphasize that novices' interiorization of an institutional definition of group behaviour is a necessary condition to ensure successful socialization. The contemporary Religious Society of Friends in Britain, however, is a non-doctrinal religious movement that avoids defining the content of its beliefs and practices. To analyse the socializing interaction between members and newcomers in this movement in Britain, and among co-religionists in the USA, this inquiry applies a model of socialization that does not include assumptions about the role played by cognition in socialization (Long and Hadden 1983). My results show that: (a) the diffuseness in Friends' collective explanations of institutional conduct supports novices' identification with institutional practice, and (b) experimental and affective components in socialization motivate novices to imitate institutional behaviour despite the fact that Friends have no authoritative explanations of such behaviour. The data suggest that socialization and social cohesion are not necessarily as strongly cognitive-oriented phenomena as they were previously thought to be. This finding has important implications for thinking about social cohesion in postmodern society.

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This article is an analysis of the attempts of Baghdadi Jewish traders in Hong Kong in the second half of the nineteenth century to construct and convert cultural, social and economic capital within and between the transregional networks of the Baghdadi diaspora, the Jewish diaspora and the British colonial elite. The analysis of the multiple and multi‐directional intersections between the cultural, social and economic characteristics of the three networks shows that Baghdadi social capital accounted for significant ruptures and disjunctures between the increasing cosmopolitanization, deterritorialization and hybridization of the Baghdadi traders' cultural identities and the definition of Baghdadi cultural capital. An understanding of the role of Baghdadi social capital in accounting for the construction and convertibility of cultural, social and economic capital among these three transregional networks helps to explain the reproduction of social inequalities under increasing conditions of globalization, that is, under conditions that potentially augmented the number of sources defining cultural capital.