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In sociology, people who permanently resettle to a new country are considered immigrants, regardless of the legal status of their citizenship or residency. [1] The United States Census Bureau (USCB) uses the term "generational status" to refer to the place of birth of an individual or an individual's parents. First-generation immigrants are the first foreign-born family members to gain citizenship or permanent residency in the country. [2] People beyond the first generation are not "immigrants" in the strictest sense of the word and, depending on local laws, may have received citizenship from birth. The categorization of immigrants into generations helps sociologists and demographers track how the children and subsequent generations of immigrant forebears compare to sections of the population that do not have immigrant background or to equivalent generations of prior eras.
According to USCB, the first generation of immigrants is composed of individuals who are foreign-born, which includes naturalized citizens, lawful permanent residents, protracted temporary residents (such as long-staying foreign students and migrant workers, but not tourists and family visitors), humanitarian migrants (such as refugees and asylees), and even unauthorized migrants. [2]
In some definitions, however, those born to at least one immigrant parent are considered "first generation" [1] – or rather, first generation of an immigrant's descendants (i.e. second generation from the USCB definition).
The term 1.5 generation or 1.5G, although not widely used, refers to first-generation immigrants who immigrated to the new country before or during their early teens, ages 6-12. [3] They earn the label the "1.5 generation" because while they spend their formative years engaging in assimilation and socialization in the new country, they often still maintain native language, cultural traits and even national identities from their country of origin. [4] [5] Oftentimes, in the case of small children, a battle of linguistic comprehension occurs between their academic language and the language spoken at home. [6] Their identity is, thus, a combination of new and old culture and tradition. Sociologist Rubén Rumbaut was among the first to use the term to examine outcomes among those arriving in the United States before adolescence, but since then the term has expanded to include foreign students, as well as other unique individuals. [7]
Identity is an essential defining characteristic of a person, and can effect how they interact with society. [8] Identity formation commonly takes place during adolescence, and the ages of 4 and 8 are described as important for developing a sense of ethnic identity. [9] As such, depending on the age of immigration, the community where they settle, the amount of time they spent in the education system in their native country, and other factors, 1.5 generation individuals identify with their countries of origin to varying degrees. The extent of which this cultural diffusion remains variable is further due to acculturation, the process that occurs when groups of individuals of different cultures come into continuous first-hand contact, which changes the original culture patterns of either or both groups. [9] However, their identification is affected by their experiences growing up in the new country. 1.5G feels stronger and more curious about their heritage culture than later generations. [10] 1.5G individuals are often bilingual and may find it easier to assimilate into local culture and society than people who immigrate as adults. Many 1.5 generation individuals also feel bi-cultural, combining both cultures - culture from the country of origin with the culture of the new country.[ citation needed ]
Because 1.5 generation individuals immigrate during their adolescence at a time of identity formation, this may contribute to their curiosity about other groups that are different from their own. [9] Andray Domsey reports that this curiosity makes them more open to accepting and adopting a culture foreign to them. Although the curiosity of foreign cultures could easily destabilize their recently-developed ethnic identity, 1.5 generation adolescents may be more inclined to integrate into their new country's culture as a means of survival. [11] After all, in the example of immigrants to the United States, classroom instructions are given in English, and, especially for adolescents attending public schools, their peers will only speak English. However, the ease of acculturation is dependent on age; the older an individual is when they immigrated to the United States, the harder it will be for them to assimilate into American society. [12] As such, even if a Generation 1.5 individual wanted to fully assimilate into American society—which might result in a greater earning potential—their age would make the process difficult. [12] Gindelsky's findings also further prove that acculturation is more often sought after due to the associated increase in earning potential and for survival, and less so simply due to curiosity.
Rubén G. Rumbaut has coined the term "1.75 generation" and "1.25 generation" immigrants, for children who are closer to birth or full adulthood when they immigrate. [13] Children who arrive in their early childhood (ages 0 to 5) are referred to as 1.75 generation immigrants since their experiences are closer to a true 2nd-generation immigrant who was born in the country they live in: they retain virtually no memory of their country of birth, were too young to go to school to learn to read or write in the parental language or dialect in the home country, typically learn the language or dialect of the country they immigrate to without an accent and are almost entirely socialized there. Children who arrive in their adolescent years (ages 13–17) are referred to as 1.25 generation immigrants because their experiences are closer to the first generation of adult immigrants than to the native born second generation. [13]
The term "second-generation" extends the concept of first-generation by one generation. As such, the term exhibits the same type of ambiguity as "first-generation," as well as additional ones. Like "first-generation immigrant", the term "second-generation" can refer to a member of either:
In the United States, among demographers and other social scientists, "second generation" refers to the U.S.-born children of foreign-born parents. [14]
The term second-generation immigrant attracts criticism due to it being an oxymoron. Namely, critics say, a "second-generation immigrant" is not an immigrant, since being "second-generation" means that the person is born in the country and the person's parents are the immigrants in question. Generation labeling immigrants is further complicated by the fact that immigrant generations may not correspond to the genealogical generations of a family. For instance, if a family of two parents and their two adult children immigrate to a new country, members in both generations of this family may be considered "first generation" by the former definition, as both parents and children were foreign-born, adult, immigrants. Likewise, if the two parents had a third child later on, this child would be of a different immigrant generation from that of its siblings. For every generation, the factor of mixed-generation marriages further convolutes the issue, as a person may have immigrants at several different levels of his or her ancestry.
These ambiguities notwithstanding, generation labeling is frequently used in parlance, news articles , and reference articles without deliberate clarification of birthplace or naturalization. It may or may not be possible to determine, from context, which meaning is intended.
When demographers and other social scientists in the United States use the term "second generation", they usually refer to people with one foreign-born parent. Likewise, Statistics Canada defines second generation persons as those individuals who were born in Canada and had at least one parent born outside Canada. [15] Some researchers have begun to question whether those with one native-born parent and those with no native-born parents should be lumped together, with evidence suggesting that there are significant differences in identities and various outcomes between the two groups. [16] [17] For instance, patterns of ethnic identification with the majority ethnic group and the heritage ethnic group differ between the 1.0, 2.0, and 2.5 generations, such that there is greater polarization between the two identities in the 1.0 generation (i.e., identifying as Canadian implies dis-identifying as a member of the heritage ethnic community and vice versa), a lack of a relation between the two identities in the 2.0 generation, and a positive association between the two identities for the 2.5 generation (i.e., implying that the two identities are compatible and possibly hybridized) [18]
Most immigrant youth tend to have higher academic accomplishment at all levels, at times even having greater levels of post-secondary education than their parents and grandparents. [19] To explain that phenomenon, called the immigrant paradox, there are several factors that are noticeable:
Many of those factors are reinforced and supported by the parents of immigrant youth who may have immigrated in the first place only to provide their children with a brighter future. [24]
The demography of France is monitored by the Institut national d'études démographiques (INED) and the Institut national de la statistique et des études économiques (INSEE). As of 1 January 2021, 65,250,000 people lived in Metropolitan France, while 2,785,000 lived in overseas France, for a total of 68,035,000 inhabitants in the French Republic.
Acculturation is a process of social, psychological, and cultural change that stems from the balancing of two cultures while adapting to the prevailing culture of the society. Acculturation is a process in which an individual adopts, acquires and adjusts to a new cultural environment as a result of being placed into a new culture, or when another culture is brought to someone. Individuals of a differing culture try to incorporate themselves into the new more prevalent culture by participating in aspects of the more prevalent culture, such as their traditions, but still hold onto their original cultural values and traditions. The effects of acculturation can be seen at multiple levels in both the devotee of the prevailing culture and those who are assimilating into the culture.
Cultural identity is a part of a person's identity, or their self-conception and self-perception, and is related to nationality, ethnicity, religion, social class, generation, locality, gender, or any kind of social group that has its own distinct culture. In this way, cultural identity is both characteristic of the individual but also of the culturally identical group of members sharing the same cultural identity or upbringing. Cultural identity is an unfixed process that is continually evolving within the discourses of social, cultural, and historical experiences. Some people undergo more cultural identity changes as opposed to others, those who change less often have a clear cultural identity. This means that they have a dynamic yet stable integration of their culture.
Cultural assimilation is the process in which a minority group or culture comes to resemble a society's majority group or assimilates the values, behaviors, and beliefs of another group whether fully or partially.
The term model minority refers to a minority group, defined by factors such as ethnicity, race, or religion, whose members are perceived to be achieving a higher socioeconomic status in comparison to the overall population average. Consequently, these groups are often regarded as a role model or reference group for comparison to external groups (outgroups). This success is typically assessed through metrics including educational attainment, representation within managerial and professional occupations, household income, and various other socioeconomic indicators such as criminal activity and strong family and marital stability. The prominent association of the model minority concept is with Asian Americans within the United States. Additionally, analogous concepts of classism have been observed in numerous European countries, leading to the stereotyping of specific ethnic groups.
Egyptian Americans are Americans of partial or full Egyptian ancestry. The 2016 US Census estimated the number of people with Egyptian ancestry at 256,000, most of whom are from Egypt's Christian Orthodox Coptic minority. Egyptian Americans may also include the Egyptian foreign-born population in the United States. The US Census Bureau estimated in 2016 that there were 181,677 foreign-born Egyptians in the United States. They represented around 0.4% of the total US foreign-born population as 42,194,354 first-generation immigrants in 2016. Egyptians are concentrated in New York City and Los Angeles. California has the largest Egyptian population by state.
Immigration is the international movement of people to a destination country of which they are not usual residents or where they do not possess nationality in order to settle as permanent residents. Commuters, tourists, and other short-term stays in a destination country do not fall under the definition of immigration or migration; seasonal labour immigration is sometimes included, however.
The sociology of immigration involves the sociological analysis of immigration, particularly with respect to race and ethnicity, social structure, and political policy. Important concepts include assimilation, enculturation, marginalization, multiculturalism, postcolonialism, transnationalism and social cohesion.
Stereotypes of Hispanic and Latino Americans in the United States are general representations of Americans considered to be of Hispanic and Latino ancestry or immigrants to the United States from Spain or Latin America, often exhibited in negative caricatures or terms. Latin America comprises all the countries in the Americas that were originally colonized by the Spaniards, French, or Portuguese. "Latino" is the umbrella term for people of Latin American descent that in recent years has supplanted the more imprecise and bureaucratic designation "Hispanic." Part of the mystery and the difficulty of comprehension lie in the fact that the territory called Latin America is not homogeneous in nature or culture. Latin American stereotypes have the greatest impact on public perceptions, and Latin Americans were the most negatively rated on several characteristics. Americans' perceptions of the characteristics of Latin American immigrants are often linked to their beliefs about the impact of immigration on unemployment, schools, and crime.
Americanization is the process of an immigrant to the United States becoming a person who shares American culture, values, beliefs, and customs by assimilating into the American nation. This process typically involves learning the American English language and adjusting to American culture, values, and customs. It can be considered another form of, or an American subset of Anglicization.
Yonsei is a Japanese diasporic term used in countries, particularly in North America and in Latin America, to specify the great-grandchildren of Japanese immigrants (Issei). The children of Issei are Nisei. Sansei are the third generation, and their offspring are Yonsei. For the majority of Yonsei in the Western hemisphere, their Issei ancestors emigrated from Japan between the 1880s and 1924.
Mary C. Waters is an American sociologist, demographer and author. She is the John L. Loeb Professor of Sociology and the PVK Professor of Arts and Sciences at Harvard University. Much of her work has focused on immigrants, the meaning of racial and ethnic identity, and how immigrants integrate into a new society. Waters chaired the 2015 National Research Council Panel on The Integration of Immigrants into American Society.
Heritage language learning, or heritage language acquisition, is the act of learning a heritage language from an ethnolinguistic group that traditionally speaks the language, or from those whose family historically spoke the language. According to a commonly accepted definition by Valdés, heritage languages are generally minority languages in society and are typically learned at home during childhood. When a heritage language learner grows up in an environment with a dominant language that is different from their heritage language, the learner appears to be more competent in the dominant language and often feels more comfortable speaking in that language. "Heritage language" may also be referred to as "community language", "home language", and "ancestral language".
Religious identity is a specific type of identity formation. Particularly, it is the sense of group membership to a religion and the importance of this group membership as it pertains to one's self-concept. Religious identity is not necessarily the same as religiousness or religiosity. Although these three terms share a commonality, religiousness and religiosity refer to both the value of religious group membership as well as participation in religious events. Religious identity, on the other hand, refers specifically to religious group membership regardless of religious activity or participation.
Rubén G. Rumbaut is a prominent Cuban-American sociologist and a leading expert on immigration and refugee resettlement in the United States. He is Distinguished Professor of Sociology at the University of California, Irvine.
Second-generation immigrants in the United States are individuals born and raised in the United States who have at least one foreign-born parent. Although the term is an oxymoron which is often used ambiguously, this definition is cited by major research centers including the United States Census Bureau and the Pew Research Center.
In the United States, members of the same immigrant family often have differing access to resources. Much literature focuses on inequality between families, but inequality often exists within families as well. Though within-family inequality is not unique to immigrant families, the processes of migration and assimilation into American society provide new channels through which such inequality may emerge.
Migrants’ food consumption is the intake of food on a physical and symbolic level from a person or a group of people that moved from one place to another with the intention of settling, permanently in the new location. Food Consumption can provide insights into the complex experience of migration, because it plays a central role to the memory, comfort and all processes needed to adapt to a new country and environment and even to social relations within and beyond the family.
Immigrants make up about 13% of the US population, about 42 million out of a total population of 318.9 million citizens in 2017. First and second generation immigrant children have become the fastest-growing segment of the United States population. Compared to the native-born population, young adults aged 15–34 are significantly over-represented in new immigrants. Children and immigrants ages 35–44 are in similar proportion to native-born Americans, but older people are under-represented in new immigrants.
The immigrant paradox in the United States is an observation that recent immigrants often outperform more established immigrants and non-immigrants on a number of health-, education-, and conduct- or crime-related outcomes, despite the numerous barriers they face to successful social integration.