Immigration and Ethnic Formation in a Deeply Divided by Majid Al-Haj

By Majid Al-Haj

This e-book bargains with the ethnic formation one of the Nineteen Nineties immigrants from the previous Soviet Union in Israel, in mild of either family adjustments, and advancements within the Israel- Arab clash. in keeping with a vast number of quantitative and qualitative tools, the e-book provides a close research of id styles between those immigrants, their orientation in concerns of faith, society, tradition and politics, and their relationships with the entire constituent teams in Israeli society – together with the Palestinian minority. The booklet offers a brand new serious viewpoint on questions of immigration, ethnicity and society in Israel. The research is put in an international theoretical context that demanding situations the dominant method within the sociology of immigration in Israel, that's in keeping with the Zionist paradigm.

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Extra info for Immigration and Ethnic Formation in a Deeply Divided Society: The Case of the 1990's Immigrants from the Former Soviet Union in Israel (International Studies in Sociology and Social Anthropology)

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In his analysis of ethnic modeling and national relations, Banton emphasizes that a better theoretical approach “starts not from any prior conception of the ethnic group or the nation, but from the human individual” (1994: 2). This approach goes hand in hand with “rational choice theory,” which perceives the individual   31 as the main actor, whose actions and allegiances are based on rational calculations. : 12–14). The roots of rational choice theory can be traced to Parsons, in his Structure of Social Action (1937), where he sought to establish “a Voluntaristic Theory of Action” (Abell 1999: 254).

9). ” It does not require functioning groups or networks. Nor does symbolic ethnicity require practicing a culture, even if the symbols are borrowed from it. According to Gans (1979: 14–15), although there are several possibilities for the survival of symbolic ethnicity beyond the fourth generation, it is more likely that those patterns that interfere with other aspects of life and require active membership will decline or disappear. Hansen, who studied the Swedish and other historical associations in the United States, goes further and argues that acculturation and assimilation are temporary processes; ethnic consciousness can rise again after a longer stay in the host society.

One of the most widely cited definitions of ethnic group is that of Schermerhorn (1970: 12): An ethnic group is defined here as a collectivity within a larger society having real or putative common ancestry, memories of a shared historical past, and a cultural focus on one or more symbolic elements   15 defined as the epitome of their peoplehood. Examples of such symbolic elements are: kinship patterns, physical contiguity (as in localism or sectionalism), religious affiliation, language or dialect forms, tribal affiliation, nationality, phenotypic features, or any combination of these.

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