This article sets out to investigate whether ethnic favouritism has an effect on the distribution of the public goods in Sub-Saharan Africa and if the onset of democracy decreases this behaviour. The article address the concepts of ethnic favouritism, described as ‘a situation where co-ethics benefit from patronage and public policy decisions and thus receive a disproportionate share of public resources, when members of their ethnic group control the government’ (Miguel, Morjaria and Miquel, 2014)
did not affect European miners and was the first legislation separating Latinos and Mexicans from Americans. In 1887 a federal district court in Texas upheld the right for Mexicans to naturalize under the Treaty of Guadalupe Hidalgo. This upheld the notion of Mexicans to be white in the eyes of the law (Routledge 2007). When the Immigration Act of 1924 was passed, it prevented the majority of Mexican immigration to the United States. Measures were quickly taken to deny legal entry to Mexican laborers
male identity for him that disputes the stereotyping of Korean American men as "passive, feminine and longing for whiteness". In both studies mentioned earlier, all of the subjects do not adopt their linguistic code to embrace of reject their own ethnic identity, but they are using the code to add new elements to their identities as members of young and urban community, rather than changing or rearranging the existing
Color Criticism. Queer of color analysis is “a heterogeneous enterprise made up of women of color feminism, materialist analysis, poststructuralist theory, and queer critique.” (Ferguson, as cited in Bernstein, 2012). Queer of color criticism offers an intersectional approach to theorizing identity and subjectivity (Vales-Morales & LeMaster, n.d.). This theory is a critical response to racism in, especially white people, queer theory and to heterocentrism in ethnic studies and in communities of color
There lies great difficulty in attempting to answer the question of what is happening to culture in the era of globalisation. Even greater complications arise in the question of what a ‘global’ culture constitutes, if it truly exists at all. It may be possible to refer this as a process of the globalisation of culture—“cultural integration and cultural disintegration that transcend the state-society level and occur on a trans-national or trans-societal level” (Featherstone, 1990: 1) if we try to
transmitted to the youth. However, due to their incapacity to stand on their own, it is where parents’ role come in. Their provision to their children’s educational needs dictate the performance they would attain in school. In the Philippines, the above notions on the significant role of parents’ behavior
diaspora. The use of the term, in the words of William Safaran, was as ‘a Metaphoric designation’. For him, the word diaspora implied different categories of people like, ‘expatriates, expellees, political refuses, alien residents, immigrants and ethnic and racial minorities.’ (Safaran, 83) The third phase of the diaspora studies uses the term in the modern context. With the emergence of studies related to migration and globalisation, the term diaspora achieved multifaceted exploration and criticism
discussion on the subject of the impacts of the media on the public on a broader scale. The power is not constrained to the power of the media on their audiences or customers, but involves the role of the media inside the comprehensive frame of the ethnic and dogmatic or the financial power structures of the society as well. In truth, in the mass media, one has to realize to give consideration on the structures and plans of such dialogues and the means, which are in connection with the official arrangements
changing perspectives, fresh forming ideologies have always been controlling the other. The mad people are either mentally defected that they need help in order to cope with their problems and to prevent them hurting themselves. However, there is another notion of madness that stem from the acceptability and adjustment to the society that one lives within. The social order is formed through empowering community of the civilized society. Individual is regarded as a part of the society, and the disturbance