In the above mentioned question, is it seen that individuals who live in a place as a minority group or community are being influenced by the trait of the majority? Do minorities lose cultural identity among majority? sometimes they even can't perform the cultural or their traditional aspects or activities freely. These or which have not mentioned get significantly weak.
Social minorities gradually transform their cultural identity because the majority defines a constant behavior that is replicated and absorbed by these minorities, either by new generations or by contemporaries.
In some cases, cultural traits are transformed and reconstructed in a process called transculturality; but, while in other social groups they strengthen their cultural identity through social cohesion. It is not possible to generalize, but the phenomenon can be studied from cases.
I believe that cultural identity cannot be static, it must be reproduced in order to exist, and if in a current context the majority reinterprets the reality that adapts to their situation, it is the totality of the social actors who define which identity values continue to be valid and adapted or which are maintained as they were in past generations.
The transmission of traditions and cultural manifestations to new generations will determine the roots that these social groups will have with their roots and the way in which they will give continuity to the elements that make up the collective identity.
for sure if one from a minority culture stays alone, they will lose themselves, cultural identity can also be lost my the majority in the hands of the minority. In Africa, Christian missionaries through their sub-group facilities called churches and their holy book created an African generation which suffered identity crisis in the 19th century. They were minority but used their influence and power to continue until today, to fight the little left African culture. You are right but also the opposite is possible. Culture is also fought by the USA government in African as well, with hefty funding through civil society groups and NGOs, they call it culture clash, but culture ought to have an encounter and a dialogue organically, otherwise, it is abused as a tool of control, that calls for intercultural communication.
You should consider acculturation theory to answer this question. Berry (1997) developed a taxonomy to describe acculturation attitudes of both host and migrant groups, identifying four acculturation attitudes/dimensions/taxonomies namely (integration, assimilation, separation, and marginalization). Acculturation brings cultures together, turning the world into a melting pot of cultures with people arriving in different countries everyday and keeping the vein of communication flowing with endless supplies of international languages. People arrive for different reasons and at every point everyone who travels becomes a temporary or permanent immigrant. In some places there are expectations of how new arrivals must behave, in others, this is managed strategically by governments.
There is substantial and growing research on immigrants around topics of acculturation, ethnic and cultural identity, discrimination and prejudice and acculturative stress post-immigration (Pumariega et al. 2005); separation (becoming alienated), and marginalization (being isolated from both cultures) and acceptance from the host society (Bhugra 2004). Barker (2015) argues that sojourners take residence abroad for various reasons, but whether they stay short term or long term, their ability to function in their host culture rests on some degree of adjustment and cultural change, a process referred to as acculturation. Regardless of where they come from, most immigrants undergo a process of adaptation (acculturation) following their arrival in the new country.
Berry (2003) emphasized the great individual variation in acculturation strategies and adaptation, and highlighted the need to understand nested contexts such as acknowledging that individuals live in groups that exist in communities and countries with varying national policies and attitudes regarding immigration. Berry (1990) asserted that acculturation is divided into two groups (political organization, economy, and social structure) and individuals (changes in behavior, values, cultural attitudes). At the group level, we can examine the national politics and stated goals of particular acculturation groups within a plural society. At the individual level, we can measure the general ideology in the dominant population, or the attitude held by individuals who experience acculturation (Aini 2021).
Happy to share more if we can collaborate on a piece of work. I love this area.
In their classic text, Beyond the Melting Pot, Glazer and Moynihan found that although there is acculturation among minorities, there is also a strengthening of identity in certain contexts as well as new forms of expressing the old identity. Glazer and Moynihan were among a generation of scholars--Barth in Ethnic Groups and Boundaries is another--who drew a distinction between identity and culture that has since been widely recognized. Ultimately, whether a group is assimilated (losing its identity) or retains its identity depends on the nature of its relationship with the majority. If a distinct identity is useful to one or both parties, it is likely to persist in use.
it is a great thing to look at theories that have been tested in otherwise a white privilege context or high context, but it is in the end another form of cultural imperialism, or acculturation. is it possible to develop a contextual theory even though this question was not mine? i think education is one of the subgroups I mentioned that are used to undermine low context culture in the nation state dispensation, however, it is human limitation for dominant culture in Africa did assimilate small ones but did not erode their culture. I will be presenting a new theory from my study later this year, i hope it will be able to attract the attention of scholars here. Thank you.
It is my view that a cultural religious community tends to keep its language and customs in the broader context of a national majority. As example: The Mennonite communities in Russia and Ukraine stuck to German and Anabaptist culture despite the fact that they were all bilingual. When the Mennonites left for Canada and the USA, they adapted to the English-speaking environment but continued to have "afternoon schools" where German was the medium of instruction, The same applied to those who ended up in South America where the also had to learn Spanish.
In South Africa a large group of soldiers of the German Legion of the British settled in the Eastern Cape at the end of te Crimean War. They soon became assimilated in English and Afrikaans society and lost their close ties with the Lutheran faith. In contrast the German Lutheran settlers in Natal, as well as the Philipi German settlement in the Western Cape, still speak German - as well as Afrikaans and English and have strong bonds with the (German) Lutheran church.
In Namibia the bond with the church is not so strong anymore but German is spoken by more people among the white community than the official language, English. The majority of whites still speak Afrikaans, also those of indigenous descent.
very true, that is why in Africa and other global south societies keep either English, French, Greek or Portuguese as their ecclesiastical language and when you speak ,in mother tongue you are seen as a backward members, likewise in schools and in government institutions among other national state modern systems. I think it is cultural imperialism and the sticking to such state regardless of immigration or social developments from global influence is a sign of identity crisis, which is caused by domination attitude that undermines indigenous cultures.
My research shows that. I studied the Dungan diaspora living in Uzbekistan. Cultural identity is somewhat better preserved in the region of Uzbekistan where the Dungans live. The cultural identity of the Dungans, who live scattered in other regions of Uzbekistan, has completely changed.
Do minorities lose cultural identity among majority?
Basque Patriotic Song - Eusko Gudariak
"Eusko Gudariak" [originally spelt: Euzko Gudariak, =Basque Soldiers"] was the Republican anthem of the Eusko Gudarostea, the army of the Basque Autonomous Government during the Spanish Civil War [1936-1939] When the Spanish Civil War ends and Franco takes power, the ruthless dictator continues the genocide of thousands of Basques that began with the sadistic bombing of Guernica by Adolph Hitler's Air Force, but not content with this, organizing an efficient apparatus clandestine to continue with torture, executions and oppression, even publicly using the garrote system for their public executions. Nobody dared to speak, everyone was always silent and impassive, they had to be silent for 40 long years, the Basque minority race, their culture and their ancestral language had to be exterminated. Even today in 2023 they continue to find graves of legions of "Gudariak" exterminated with the help of their allies.
The song used to refer to the defense of the Basque Country within the Republic of Spain against the Nationalist Spain army. It is also used as an anthem by ETA and the organizations orbiting the Basque National Liberation Movement. The music is a traditional Basque tune [whit also "IRRINTZI"] named Atzo Bilbon nengoan and the lyrics were composed in 1932 by José Maria of Garate, an officer of the EAJ-PNV. During the War [1936-1939] Captain Alejandro Lizaso Eizmendi added some verses.
Today, in 2023, the Basque minority [located in France and Spain] clings even more tightly to their ancestral cultural identity before everything and everyone
Cf.
https://www.youtube.com/watch?v=FdOGt93yBFQ
https://youtu.be/zsgScJfmaQc
https://youtu.be/GHb618DYC8g
https://youtu.be/wgHWI81Xudg?list=RDGMEMc6JZQrQ__ROET3gGdz-Trw
https://youtu.be/osvQh1FZjss?list=RDGMEMc6JZQrQ__ROET3gGdz-Trw
Zoë Bray [2014] Art and politics are viewed from a comparative perspective in this book that goes from the Picasso's Guernica to the modern Bilbao Guggenheim, Center for Basque Studies, University of Nevada, 307 pp.
https://www.academia.edu/108428106/Beyond_Guernica_and_the_Guggenheim_Art_and_Politics_from_a_Comparative_Perspective
Aldekoa Beitia, Iñaki [2009] Gerra Zibila Ramon Saizarbitoriaren narraziogintzan. Euskera ikerketa aldizkaria, pp. 1127-1147.
The question of whether minorities lose their cultural identity amid a majority culture is nuanced and varies among individuals and communities. While some may experience challenges due to assimilation pressures, others actively engage in preserving and celebrating their unique heritage. Cultural identity is not a fixed entity; it evolves through dynamic interactions. Communities that foster inclusivity, celebrate diversity, and provide support often find ways to maintain and enrich their cultural tapestry within the broader context of a majority culture. It's crucial to recognize the diversity of experiences and perspectives within minority groups, acknowledging both the potential for cultural loss and the resilience of communities in preserving their identity.
Do minorities lose cultural identity among majority?
Today, in 2024, the Basque minority [located in France and Spain] clings even more tightly to their ancestral cultural identity before everything and everyone. How far does the Historical documentation go? How far does Historical memory go?
What is "Eusko Gudariak"? [originally spelt: Euzko Gudariak =Basque Soldiers; "Basque Patriotic Song-Eusko Gudariak] was the Republican anthem of the Eusko Gudarostea, the army of the Basque Autonomous Government during the Spanish Civil War [1936-1939] . When the Spanish Civil War ends and Franco takes power, the ruthless Dictator continues the genocide of thousands of Basques that began with the sadistic bombing of Guernica [by Pablo Picasso] by Adolph Hitler's Air Force, but not content with this, organizing an efficient apparatus clandestine to continue with torture, executions and oppression, even publicly using the garrote system for their Public Executions. Nobody dared to speak, everyone was always silent and impassive, they had to be silent for 40 long years, the Basque minority race, their culture and their ancestral language had to be exterminated. Even today in 2024 they continue to find graves of Legions of "Gudariak" exterminated with the help of their allies.
The song used to refer to the defense of the Basque Country within the Republic of Spain against the Nationalist Spain army. It is also used as an anthem by ETA and the organizations orbiting the Basque National Liberation Movement. The music is a traditional Basque tune [whit also "IRRINTZI"] named Atzo Bilbon nengoan and the lyrics were composed in 1932 by José Maria of Garate, an officer of the EAJ-PNV. During the War [1936-1939] Captain Alejandro Lizaso Eizmendi added some verses.
Today, in 2024, the Basque minority [located in France and Spain] clings even more tightly to their ancestral cultural identity before everything and everyone
Cf.
https://www.youtube.com/watch?v=FdOGt93yBFQ
https://youtu.be/zsgScJfmaQc
https://youtu.be/GHb618DYC8g
https://youtu.be/wgHWI81Xudg?list=RDGMEMc6JZQrQ__ROET3gGdz-Trw
https://youtu.be/osvQh1FZjss?list=RDGMEMc6JZQrQ__ROET3gGdz-Trw
Cf.
Article The Basque History of World / M. Kurlansky.
-Zoë Bray [2014] Art and politics are viewed from a comparative perspective in this book that goes from the Picasso's Guernica to the modern Bilbao Guggenheim, Center for Basque Studies, University of Nevada, 307 pp.
https://www.academia.edu/108428106/Beyond_Guernica_and_the_Guggenheim_Art_and_Politics_from_a_Comparative_Perspective
- Zoe Bray [ed.] [2015] Beyond Guernica and the Guggenheim: Art and Politics from a Comparative Perspective, in Center for Basque Studies University of Nevada Reno [october 7]
-Aldekoa Beitia [2009] Iñaki. Gerra Zibila Ramon Saizarbitoriaren narraziogintzan. Euskera Ikerketa Aldizkaria, 2 [54] pp. 1127-1147 [
https://doi.org/10.59866/eia.v2i54.235 ]
Minorities often face challenges in preserving their cultural identity within majority-dominated societies. The pressure to assimilate can lead to a gradual erosion of unique cultural practices, languages, and traditions. However, the extent of this loss varies depending on factors such as the strength of community networks, the level of societal acceptance, and the presence of supportive policies that promote multiculturalism. For example, the Maori people of New Zealand have successfully maintained their language and traditions through revitalization programs and cultural festivals. Similarly, the Amish community in the United States has preserved its distinct way of life, including traditional customs, dress, and language, despite living in a modern society. The Sami people in Scandinavia continue to practice reindeer herding, produce traditional handicrafts, and sing joiks, while the Basques in Spain and France have maintained their language and cultural expressions through education and community events. While some minorities manage to maintain their cultural distinctiveness through active preservation efforts, others may experience significant identity shifts as they adapt to the dominant culture.