Together and apart: relational experiences of place, identity and belonging in the lives of mixed-ethnicity families

Klocker, Natascha; Tindale, Alexander

doi:10.1080/14649365.2018.1563710

Cited by 12 publications

(7 citation statements)

References 41 publications

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“…To recap, scholars have investigated a range issues central to inter‐ethnic marriages (Leslie & Young, 2015; Sweeney, 2017; Utomo, 2019), cultural hybridity (see Bhabha, 1994; Chong, 2020) and the accommodation of difference (Ida Bagus, 2008), as well as the material, spatial, and relational aspects of everyday life (Hodgetts, Groot, Garden, & Chamberlain, 2017; Klocker & Tindale, 2021). These existing literatures served as the departure point for our exploration of inter‐ethnic marriages as spaces for re‐assemblage wherein different elements are re‐articulated through the conduct of everyday life.…”

Section: Discussionmentioning

confidence: 99%

“…Studies have investigated interpersonal issues between partners (Leslie & Young, 2015), with children (Sweeney, 2017), and broader community networks and kinships structures (Utomo, 2019). Scholars have also argued that relational issues in inter‐ethnic marriages extend to various human and non‐human (material) entities (Klocker & Tindale, 2021), urban and rural contexts (McKenzie & Xiong, 2021) and enactments of affiliative ethnic identities (Yodanis, Lauer, & Ota, 2012). These marriages have also been explored in terms of inter‐group issues of class, caste, gender, and national‐level politics (Ida Bagus, 2008).…”

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confidence: 99%

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The assemblage of inter‐ethnic marriages in Indonesia

Yulianto

Hodgetts

King

et al. 2021

Community & Applied Soc Psy

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Inter-ethnic married couples develop their intimate lives together within the context of their broader cultural communities. Drawing from 10-weeks of fieldwork with ten Javanese and Chinese Indonesian couples (65 interviews, over 500 pages of transcript, 70 pages of field notes, and over 360 photographs), we approach such marriages as dynamic sites of cultural hybridity and the re-assemblage of key elements from the participants' ethno-cultural assemblages of origin. We document how mundane social practices, such as practicing respect for elders, observing religious practices, combining familial work traditions and fusion cooking are instrumental elements in establishing culturally-hybrid ways of conducting more harmonious lives together. The conceptual framework developed for this article from the assemblage and social practice theories offers a novel approach to exploring everyday cultural hybridity in the conduct nature of inter-ethnic marriages.

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Section: Discussionmentioning

confidence: 99%

mentioning

confidence: 99%

The assemblage of inter‐ethnic marriages in Indonesia

Yulianto

Hodgetts

King

et al. 2021

Community & Applied Soc Psy

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“…For them, Australian multiculturalism is a veneer, minimally and temporarily masking these narratives. Similarly Klocker and Tindale's (2021) participants experience invisibility at home, but hypervisibility in public, although this is not necessarily negative, and in terms of responses to mixed children these are often "well-intentioned and friendly" (2021: 216). Such experiences may make mixed families uncomfortable and hyper-vigilant in their anticipation of 'race encounters' , even if these are not negative.…”

Section: When Is the Anymore And How Do 'We' Talk About Mixed Race No...mentioning

confidence: 99%

“…Their difference is celebrated, with a rejection of unitary racial and ethnic identities signalling neither exclusion nor unbelonging, and they themselves enjoy being recognised as different and engaging in the 'big reveal' to 'own' their complex identities (Abidin, 2016;Meyer & Fozdar, 2016). Even though this is sometimes a shallow engagement, and may feed into the mainstream's desire for a little difference to 'spice up' their 'boring' whiteness (Guy, 2018;Klocker & Tindale, 2021;Meyer & Fozdar, 2016), it does not homogenise as 'white' in the way Guy describes. A number of theses have made similar arguments in terms of representations of mixedness in Australian novels (Dickens, 2014) or art (Bolatagici, 2004).…”

Section: When Is the Anymore And How Do 'We' Talk About Mixed Race No...mentioning

confidence: 99%

“This is not how we talk about race anymore”: approaching mixed race in Australia

Fozdar

2022

CMS

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Discussions about how to talk about race are ubiquitous among academics seeking to balance the recognition that race is a social construct with the very real effects of racial stratification. Naming race is seen as potentially reifying it, but ignoring it invisiblises its effects. Pathologising, celebratory and critical approaches to talking about mixed race can all be found in how mixedness is talked about in Australia (among the public and in scholarly work), and there are differences depending on whether mixedness is Indigenous or migrant. Using my experience of being challenged for speaking too positively about the experience of being mixed in Australia, and a Facebook discussion about Census categories, this paper explores the ways in which mixed race is talked about (and not talked about) in Australia. It argues that we can’t move ‘beyond race’ before actually acknowledging it, something Australia has been very reticent to do, due to its race-based history of colonisation, immigration, and Indigenous child removals. Acknowledging race would enable diversity, and mixedness, to be counted, and therefore to ‘count’, in a context where multiculturalism provides a socio-political environment somewhat supportive of diversity, but where actual measurement is limited. It is argued that acknowledging race may be a necessary intermediate step on the road beyond race, and, for that matter, nation.

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“…'Third Culture Kids' (Kwon, 2019) grow up developing a range of skills and assets that allow them to traverse linguistic and cultural borders on a daily basis as informed actors who are capable of making their own decisions (Michail & Christou, 2016b). Thus, in order to understand the modes of agency and resistance young females employ, we must look closely at their day-to-day spatial and social practices (Klocker & Tindale, 2019).…”

Section: Migrant Families Gender and Intergenerational Transmissionmentioning

confidence: 99%

Gender, spatiality and motherhood: intergenerational change in Greek-Cypriot migrant families in the UK

Kallis

Yarwood

Tyrrell

2020

Social & Cultural Geography

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There is growing interest in geography in the intersections of age, family and the lifecourse with migration. This paper furthers this work by focusing on the themes of intergenerational relationships and transmission within migrant families that have three generations. Using a case study of Greek-Cypriot families living in the UK, specifically the paper explores the experiences of second-generation and third-generation women, as young adults and as mothers, within the context of their relationships with their family members who were born outside of the UK. The gendered networks of power within Greek-Cypriot intergenerational migrant families are examined, with a particular focus on how these impact young women's everyday spatialities and influence their own experiences and practices of motherhood. The paper shows how difference is brought about, played out, contested and accepted between women. Through examining changing ideas of gender and motherhood, we reveal how these differences are negotiated by different generations of women.

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Together and apart: relational experiences of place, identity and belonging in the lives of mixed-ethnicity families

Cited by 12 publications

References 41 publications

The assemblage of inter‐ethnic marriages in Indonesia

The assemblage of inter‐ethnic marriages in Indonesia

“This is not how we talk about race anymore”: approaching mixed race in Australia

Gender, spatiality and motherhood: intergenerational change in Greek-Cypriot migrant families in the UK

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