American Karma: Race, Culture, and Identity in the Indian by Sunil Bhatia

By Sunil Bhatia

The Indian American group is without doubt one of the quickest becoming immigrant groups within the U.S. in contrast to earlier generations, they're marked by means of a excessive measure of teaching as docs, engineers, scientists, and college professors.

American Karma attracts on player statement and in-depth interviews to discover how those hugely expert execs were inserted into the racial dynamics of yankee society and reworked into “people of color.” concentrating on first-generation, middle-class Indians in American suburbia, it additionally sheds gentle on how those transnational immigrants themselves come to appreciate and negotiate their identities.

Bhatia forcefully contends that to totally comprehend migrant identification and cultural formation it really is crucial that psychologists and others ponder selfhood as firmly intertwined with sociocultural elements corresponding to colonialism, gender, language, immigration, and race-based immigration laws.

American Karma bargains a brand new framework for brooding about the development of selfhood and identification within the context of immigration. This cutting edge strategy advances the sector of psychology by means of incorporating severe concerns on the topic of the idea that of tradition, together with race, energy, and clash, and also will offer key insights to these in anthropology, sociology, human improvement, and migrant studies.

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Additional info for American Karma: Race, Culture, and Identity in the Indian Diaspora (Qualitative Studies in Psychology)

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Other prominent scholars of migration have formulated an alternative theory of acculturation. These scholars have incorporated the transnational aspects of current migration by proposing concepts such as “segmented assimilation” (Portes and Zhou 1993; Zhou 1997), “transnational communities” (Portes 1996), “transnational social fields” (Glick Schiller, Basch, and Szanton Blanc 1995), “transnational villager” (Levitt 2001), “transnational attachments” (Rumbaut 2002), “transnational life” (Smith 2000), and “assimilation without accommodation” (Gibson 1988).

The question of whether one should rely on a single method or a variety of methods in pursuing one’s research goals is part of the fifth moment in ethnographic history. In addition, with the blurring of the boundaries between anthropology and humanities, there is a call for seeing observations about “other” cultures as “thick descriptions” closely linked to an ethnographer’s own practices (Geertz 1973). The fifth moment in ethnography was influenced by Writing Culture (Clifford and Marcus 1986) and Women Writing Culture (Behar and Gordon 1995), which brought to the fore questions about how issues of gender, race, privilege, accountability, and voice are tied to the ethnographic process of writing about culture.

It calls for a dwelling in language, in histories, in identities that are constantly subject to mutation” (1994, p. 5). According to Bammer (1998), such movements of dislocation and displacement are the defining feature of the twentieth century. Much of this displacement has occurred and continues to do so in relation to imperialist and colonial legacies, “for in some sense, the Third-Worldization and hybridization in the First World merely follow upon the prior flows of population, armies, goods, and capital that in the colonial era mainly moved outward” (Lavie and Swedenburg 1996, p.

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