Интеграция мигрантов второго поколения в возрасте 18-35 лет в России (Integration of Second Generation Migrants Aged 18–35 Years in Russia)

2019 ◽  
Author(s):  
Evgeni Varshaver ◽  
Anna Rocheva ◽  
Nataliya Ivanova
Keyword(s):  
Second Generation ◽  
Second Generation Migrants

Do remittances differ depending on migration pathway and length of stay?

2016 ◽  
Vol 1 (1) ◽  
pp. 105-118
Author(s):  
Anita Pugliese ◽  
Julie Ray ◽  
Neli Esipova
Keyword(s):  
Length Of Stay ◽  
First Generation ◽  
Second Generation ◽  
Global Analysis ◽  
Large Sample ◽  
Migration Pathway ◽  
First Generation Migrants ◽  
Second Generation Migrants

This paper reports the results from Gallup’s global analysis of the likelihood of first-generation migrants, second-generation migrants and the native-born to send financial help in the form of money or goods to others inside or outside their respective country of residence. The findings in this paper are based on more than 450,000 interviews conducted through Gallup’s World Poll in 157 countries in 2012, 2013 and 2014. The sample includes more than 26,000 first-generation migrants and more than 20,000 second-generation migrants. The large sample enables Gallup to analyze first-generation migrants by the duration of their stay in their adopted country and compare their remittance behaviors with second-generation migrants and the native-born.

scholarly journals “I’m kind of agnostic”

2020 ◽  
pp. 1-19
Author(s):  
Nirukshi Perera
Keyword(s):  
First Generation ◽  
Second Generation ◽  
Sri Lankan ◽  
Linguistic Features ◽  
Hindu Temple ◽  
Migrant Youth ◽  
Belief Narratives ◽  
Working Out ◽  
Generation Migrant ◽  
Second Generation Migrants

Abstract Transplanting non-Western religions to Western nations results in first-generation migrant attempts to transmit faith in vastly different contexts. Especially as adolescents, second-generation migrants tackle mediating their personal religious beliefs in a society with diverse religions and ideologies as well as negotiating membership of their ethnoreligious community. This paper draws from an ethnography in a Tamil Hindu temple in Australia. I present Sri Lankan teenage migrants’ discourse from their faith classroom to elucidate processes of belief positioning. In working out their emergent, and provisional, faith identities, the students deploy mainly Tamil and English linguistic features in their belief narratives. Flexible languaging complements their “syncretic acts” – the practice of drawing on diverse ideologies and experiences (outside the boundaries of a particular religion) to form personalized beliefs. Translanguaging thus facilitates the expression of circumspect, nuanced, and non-traditional interpretations of their heritage religion. Understanding such processes of belief positioning can help societies and institutions to work towards migrant youth inclusion.

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