Kulis Stephen S, Robbins Danielle E, Baker Tahnee M, Denetsosie Serena, Deschine Parkhurst Nicholet A
Southwest Interdisciplinary Research Center.
Cultur Divers Ethnic Minor Psychol. 2016 Apr;22(2):215-228. doi: 10.1037/cdp0000024. Epub 2015 Apr 20.
This study examined sources of indigenous identity among urban American Indian youth that map the three theoretical dimensions of a model advanced by Markstrom: identification (tribal and ethnic heritage), connection (through family and reservation ties), and involvement in traditional culture and spirituality.
Data came from self-administered questionnaires completed by 208 urban American Indian students from five middle schools in a large metropolitan area in the Southwest.
Descriptive statistics showed most youth were connected to multiple indicators on all three dimensions of indigenous identity: native parental heritage, native best friends, past and current reservation connections, involvement with cultural practices, tribal language and spirituality, and alignment with native and mainstream cultural orientations. A latent class analysis identified five classes. There were two larger groups, one with strong native heritage and the highest levels of enculturation, and another that was more bicultural in orientation. The remaining three groups were smaller and about equal in size: a highly acculturated group with mixed parental ethnic heritage, those who had strong native heritage but were culturally disengaged, and a group with some mixed ethnic heritage that was low on indicators of enculturation. Evidence for the validity of the latent classes came from significant variations across the classes in scores on an American Indian ethnic identity (modified Phinney) scale, the students' open-ended descriptions of the main sources of their indigenous identities, and the better academic grades of classes that were more culturally engaged.
Despite the challenges of maintaining cultural identities in the urban environment, most youth in this sample expressed a strong sense of indigenous identity, claimed personal and parental tribal heritage, remained connected to reservation communities, and actively engaged in Native cultural and spiritual life.
本研究考察了美国城市印第安青年的本土身份认同来源，这些来源对应着马克斯特罗姆提出的一个模型的三个理论维度：认同（部落和民族遗产）、联系（通过家庭和保留地关系）以及对传统文化和精神信仰的参与。
数据来自于美国西南部一个大都市地区五所中学的208名城市印第安学生自行填写的问卷。
描述性统计显示，大多数青年在本土身份认同的所有三个维度上都与多个指标相关联：本土父母的遗产、本土最好的朋友、过去和现在与保留地的联系、对文化习俗的参与、部落语言和精神信仰，以及与本土和主流文化取向的一致性。潜在类别分析确定了五个类别。有两个较大的群体，一个具有强烈的本土遗产和最高水平的文化适应，另一个在文化取向上更具双文化特征。其余三个群体较小且规模大致相等：一个是具有混合父母种族遗产的高度文化适应群体，那些具有强烈本土遗产但在文化上脱离的人，以及一个在文化适应指标上较低的具有一些混合种族遗产的群体。潜在类别的有效性证据来自于美国印第安族裔身份认同（修改后的菲尼量表）得分在各类别之间的显著差异、学生对其本土身份认同主要来源的开放式描述，以及文化参与度更高的类别更好的学业成绩。
尽管在城市环境中维持文化身份存在挑战，但本样本中的大多数青年都表达了强烈的本土身份认同感，宣称拥有个人和父母的部落遗产，与保留地社区保持联系，并积极参与本土文化和精神生活。
