Why Islam is like Spanish: Cultural Incorporation in Europe and the United States

Zolberg, Aristide R.; Woon, Long Litt

doi:10.1177/0032329299027001002

Cited by 533 publications

(327 citation statements)

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“…They demonstrate how the state influences boundaries between ethnic groups, through policies related to citizenship, language education, and more (see also Wimmer, 2008b). In this article I integrate and extend Lamont's emphasis on investigating the distinctions that people make (for example, ethnic boundaries versus boundaries based on taste preferences) and Alba's (2005), Zolberg and Long's (1999), and Wimmer's (2008b) discussions of state institutional influences on specifically ethnic and racial boundaries. I do so through a consideration of (1) the kinds of boundaries drawn by teens in multiethnic schools rather than a sole focus on ethnic boundaries, and (2) how not only national-level dynamics but also school structures influence those boundaries.…”

mentioning

confidence: 87%

“…However, the United States also has historically been a nation of immigrants, both demographically with waves of immigrants since its inception, and in its identity as a nation; this is not the case for Britain (Zolberg & Long, 1999). Foner (2005) has documented the historical and contemporary construction of the ideal immigrant forefathers of the United States, in contrast to European erasure of immigration history in the popular imagination.…”

Section: Racial Segregation and Identitymentioning

confidence: 99%

“…Lamont and Molnar (2002, 168) define symbolic boundaries as "conceptual distinctions made by social actors to categorize objects, people, practices, and even time and space," (see also Barth, 1969;Lamont, 1992). Alba (2005) and Zolberg and Long (1999) have analyzed the boundary blurring of ethnic groups in the realms of citizenship, language, religion, and skin color (see also Wimmer, 2008a). Zolberg and Long (1999) define boundary blurring as "the tolerance of multiple memberships and an overlapping of collective identities hitherto thought to be separate and mutually exclusive," (pp 8-9).…”

mentioning

confidence: 99%

“…Alba (2005) and Zolberg and Long (1999) have analyzed the boundary blurring of ethnic groups in the realms of citizenship, language, religion, and skin color (see also Wimmer, 2008a). Zolberg and Long (1999) define boundary blurring as "the tolerance of multiple memberships and an overlapping of collective identities hitherto thought to be separate and mutually exclusive," (pp 8-9). They demonstrate how the state influences boundaries between ethnic groups, through policies related to citizenship, language education, and more (see also Wimmer, 2008b).…”

mentioning

confidence: 99%

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Symbolic Boundaries and School Structure in New York and London Schools

Warikoo

2010

American Journal of Education

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This article shows that an ethnically diverse student population leads to blurred ethnic and racial boundaries. Still, students in New York distinguish themselves much more along ethnic and racial lines than do London students. The evidence presented suggests that in addition to national-level differences, traditional British school structure, which provides continuity of peers through the Form Class as well as time for socializing, leads to less emphasis on ethnic and racial boundaries than in the anomic structure of traditional urban American public high schools. It follows that in order to promote ethnic and racial integration among teens, schools should not only serve integrated student bodies but also should maintain structures that present opportunities for students to bridge racial and ethnic boundaries. The study employs ethnographic data from schools in New York and London and 120 in-depth interviews.

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mentioning

confidence: 87%

Section: Racial Segregation and Identitymentioning

confidence: 99%

mentioning

confidence: 99%

mentioning

confidence: 99%

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Symbolic Boundaries and School Structure in New York and London Schools

Warikoo

2010

American Journal of Education

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“…While some Jews have decided to hide their kippa under a flat-cap or not wear it in public spaces, the data suggest that rather than being cowed by the threat of violence, a significant part of Muslims and Jews are adopting religious dress partly as a form of resistance. Not wearing or hide a Kippa can be interpreted as an attempts to cross the boundary -a version of individual-level assimilation (Zolberg and Woon 1999) -as they attemp to move from one group -the Jews -to the other -the majority -without changing the boundary itself. Adopting religious dress as a form of resistance on the other hand is a way to reinforce the boundary as well as enhance internal cohesion within the in-group and can be interpreted as a way to find positive social identity (Tajfel 1981a, b).…”

Section: Religious Boundary Work At Group Level: Relationality Highlimentioning

confidence: 99%

Religion in Meaning Making and Boundary Work: Theoretical Explorations

Dahinden

Zittoun

2013

Integr. psych. behav.

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Based on the articles brought together for this special issue, this article proposes a transversal analysis and theoretical elaboration of the question of the uses of religious elements for meaning making and boundary work. In order to do so, we will first propose a sociocultural psychological perspective to examine meaning making dynamics. Second, we will apply a boundary work perspective, as recently developed in the social sciences, on the organization of religious differences. The first considers religious elements as resources that can be used by people to orient themselves in time and the social space, to interpret and guide action, and to create new forms of life. The second approach proposes an analysis of uses of religious stuff in order to understand how boundaries between groups are created, transgressed or dissolved as well as to explore the link between religion and power. Our argument is that the articulation of these two approaches can itself offer a rich theoretical frame to apprehend religions in contemporary society.

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Transnational Migration

Faist¹

2012

The Wiley‐Blackwell Encyclopedia of Globalization

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“Transnational migration” and the broader term “transnationalism” entered the lexicon of migration studies in the early 1990s, over a century after earlier generations of migration researchers had introduced and made extensive use of the concept of assimilation. It did so in rather different circumstances, for whereas assimilation gained currency with relatively little reflection or debate at the time when migration research was in its early formative period, transnational migration and transnationalism entered a well‐developed sociological subfield dealing with cross‐border movements and migrant incorporation. The concept has undergone substantial revision since its earliest formulations, the consequence of an often‐spirited dialogue (see Levitt & Jaworsky 2007). Over time, the debate around transnationalism in migration has concerned broader issues in the social sciences, such as power, methodological nationalism and essentializing ethno‐cultural groups.

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Why Islam is like Spanish: Cultural Incorporation in Europe and the United States

Cited by 533 publications

References 2 publications

Symbolic Boundaries and School Structure in New York and London Schools

Symbolic Boundaries and School Structure in New York and London Schools

Religion in Meaning Making and Boundary Work: Theoretical Explorations

Transnational Migration

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