Love vs Infatuation

Love Vs. Infatuation There are plenty of differences between being infatuated with someone and being in love with someone. A person knows in their heart what they feel but most of the time the two can be confused. Usually it takes a little while to know whether or not you’re infatuated versus being in love. You won’t know overnight but sometimes you have to figure it out for yourself. Both love and infatuation are crazy things, They are both led by something other than your brain which is why it’s so hard to distinguish the two. Love is led by your heart and infatuation, by the chemicals released in your body.Infatuation may have some similar â€Å"symptoms† of love but the differences overrule the small similarities. I myself still have trouble separating the two. It would be an amazing thing if a guide book just dropped down to help you figure out just what you were experiencing. Unfortunately that does not exist so I will distinguish the difference betw een love and infatuation in the next few paragraphs, with some help from some people experienced in the area. â€Å"Love is friendship that has caught fire; it takes root and grows, one day at a time†, Ann Landers of the Chicago Tribune says.I love this quote because it really gives you an idea of how love should start. Love takes time to grow, it does not come overnight. It isn’t something like a fairytale. For instance in Cinderella, Cinderella leaves her glass slipper behind and the prince searches for her and they fall in love and get married in what seems like less than a month. Yes there may be some out there that do get married or â€Å"fall in love† in such a short time span. Usually those are the relationships that don’t last long or work out. â€Å"When you’re in love, you feel strong, full of life, and happy.You feel Secure and beautiful†, S. E Jones, Yahoo contributor beautifully puts her version of love. With love you donâ€℠¢t feel as if you have to worry about your mental state of mind; you feel great, like as if nothing can bring you down or get in your way. You might feel as if anything that comes your way you can handle. With love comes trust, you trust them quite literally with your heart. Some people may even trust their partner with their life, they would give their own life to save the other if it came down to it. Lastly I believe love is taking each other mperfections; every single one of them and saying wholeheartedly that you accept them. No matter how horrible they may be you can say that you still accept them, love them, and want to spend the rest of your life with them. You should not have really try when you’re in love. Love is mature, it is effortless. Infatuation I feel is fairly, easily confused with love because when you think of love you think of this intense, strong feeling. Infatuation is a strong, deep feeling as well but there is a big difference between the two.The reaso n infatuation can feel so intense and strong feeling is because with infatuation it all comes at once, sort of like a bomb. However, unlike love the â€Å"bomb† goes off after a short time and does not last as long as love does. Infatuation does not grow over time because when you’re infatuated you need instant gratification. Also, when you are infatuated you are constantly wondering. Wondering if your partner is doing something behind you back to hurt you, if they like you as much as you like them, and simply what they think of you.To sum it up with infatuation come constant worrying and anxiety. Unlike love you do not feel secure or safe. â€Å"Infatuation lacks confidence†, Ann Landers simply puts it. In an infatuated relationship you fell as if disaster is around the corner. You feel like your partner is going to disappoint you or even that you are going to lose your partner at any point. In which most cases things are fine and you are just overthinking but that’s what comes along with infatuation, being in that obsessive state of mind.With infatuation there is no trust, just hope. Again using S. E Jones creative words â€Å"Infatuation is getting through today and hoping tomorrow will be good too†. Infatuation is a very interesting experience, fun to some. It is bound to happen at some point. Infatuation is the â€Å"evil twin† it’s nice looking on the exterior but it ends up being a little less than horrible when looked at a little closer. Now as you can see there are big differences between love and infatuation. On the other hand see how easy it may be to mix up the two.It’s sort of like infatuation is the kid in you while love is the adult. It’s important to know sometimes it is inevitable to be infatuated with a person but once love comes around you’ll see just what you were missing out on. Love lasts and is sometimes quite literally your best friend; a lot of people in love view th eir partners as their best friend which is an amazing thing in itself. Unfortunately Infatuation can be compared to that friend you were best friends all throughout middle school but lost touch with when you entered high school.Some things just aren’t meant to last but that’s mostly because better things like love are waiting to happen. References * Jones, S. E. â€Å"The top ten differences between love and infatuation. †Ã‚  Yahoo Voices. Yahoo, 15 Sep 2009. Web. 1 Apr 2013. . * Landers, Ann. â€Å"Love Vs. infatuation: Telling the difference. â€Å"Chicago Tribune A&E. Chicago Tribune, 01 Dec 1990. Web. 1 Apr 2013. .

Cultural Anthropology Essay

â€Å"The word anthropology is derived from the Greek words anthropo, meaning â€Å"human beings† or â€Å"humankind,† and logia, translated as â€Å"knowledge of† or â€Å"the study of.†1 Likewise, it is a study which comprises four subfields: the physical anthropology, archaeology, linguistic anthropology and cultural anthropology or ethnology, which constitutes a broad approach to the study of humanity.2 Furthermore, â€Å"Anthropology is the exploration of human diversity in time and space.†3 Consequently, anthropology is a study or discourse of human being which deals human condition in every particular context and time, both past and present. It is a study that deals humans as biological species, as beings with culture and language present in a society, and so on. b. Cultural Anthropology â€Å"Cultural anthropology is the study of human society and culture, the subfield that describes, analyzes, interprets, and explains social and cultural similarities and differences.4 So, it is in this field that human beings are studied in a cultural perspective in order to identify the commonality and difference of one culture to the other. Likewise, â€Å"Cultural anthropology or ethnology is the subfield of anthropology that examines various contemporary societies and cultures throughout the world.†5 Therefore, it does not study human being individually but societally or as a group, in order to come up with a generalization of their way of life. c. Ethnology â€Å"Ethnology examines, interprets, analyzes, and compares the results of ethnography—the data gathered in different societies.†6 Likewise, â€Å"ethnology is the comparative science that attempts to identify and explain cultural differences and similarities, test hypotheses, and build theory to enhance our understanding of how social and cultural systems work.7 Thus, ethnology is the science in which the data gathered by the cultural anthropologist  from the different societies through observation are put into analysis and examination. In other words, it is a cross-cultural study. By this, cultural anthropologists describe the similarities and differences of one culture from the other and make generalization about society and culture. 2. What are the two approaches we use in the study of Anthropology? There are two ways of developing testable propositions: the inductive method and the deductive method. In the inductive method, the scientist first makes observations and collects data. On the other hand, deductive method of scientific research begins with a general theory from which scientists develop testable hypotheses. Data are then collected to evaluate these hypotheses. 3. Why the study of Anthropology is important today? Studying human beings, Anthropology is very important today for it examines, analyzes, compares and makes generalization about how people live and behave. In fact, it is so vital to study it these days for this field deals not only the present generation of the human kind but also even those of the past, the history and artifacts, with their way of life basically analyzed and is compared to what we have today. Likewise, it is also crucial to discuss this subject matter, especially cultural anthropology, for it gives anybody a kind of self-awareness to cultural diversity. Hence, anthropology will make us aware of cross-cultural understanding in this diverse world and appreciate the uniqueness of one culture to the other. Furthermore, studying so would give us knowledge in order to avoid ethnocentrism or superiority of one culture to the other for no culture is actually higher than the other. On one hand, anthropology contributes to a general liberal arts education, which helps students develop intellectually and personally, as well as professionally.8 So, it is important as well to study anthropology nowadays for it tries to investigate human condition according to four perspectives, namely, the physical anthropology, archaeology, linguistic anthropology and cultural anthropology, which is needed in every career that one may take. Well, for us, seminarians, I think it is an imperative to have knowledge about this course for it enables us to develop our understanding, especially when it comes to cross-cultural one, as future missionaries to foreign lands  someday.

Biculturism and Marginalization Essay

* Ross-Sheriff (2011) commented that international migration patterns have * changed as a consequence of broad social, political, economic, and environmental * trends and explained the causes of the driving forces were including war, * globalization, urbanization, and changing cultural norms regarding social roles and * responsibilities (Ross-Sheriff, 2011). With these complex trends of migration * patterns, Van Hear (2010) viewed migration as a process which was an integral part * of broader social transformations, but which also had its own internal dynamics with * other factors related to the migrating process, shaping social transformation in their * own way. Migration was also linked in complex ways to class, gender, generation, * ethnicity and other social factors, which were embodied in positions in home and host * communities, and in work and domestic relationships, all of which might be * transformed in the course of the migratory process (Van Hear, 2010). To understand this complex process of migration, especially under changing circumstances of one culture to another, it might be useful to build conceptual tools for understanding these transitory processes in migration studies and in social science more widely (Van hear, 2010). They also include mediating agents and transitions that need also to be accounted for, as well as intersections among class, gender, generation, ethnicity and other social ruptures as well as the main driving forces of migration (Van Hear, 2010). Of course there were other important concepts such as relations between time and space, between dynamics or processes and outcomes, and between structure and agency that needed to get attention (Van Hear, 2010). However, it is impossible to discuss all different theoretical concepts involved in different types of migration process in the current limited study. Rather, this study tried to focus on psychological impacts such as ethnic identity and self-esteem on migration through acculturation processes particularly on family- related migration because different patterns of migration produced different communities and resulted in producing different migrant identities including varying levels of psychological distress (Jones, 2008). Further, few empirical studies have focused on migrant adults populations. Most migrants identification related literatures tended to relate more for adolescents or young children because identity formation might be particularly challenging in this cohort, especially when the values and beliefs of their natal culture differed significantly from those of the host society (Sodowsky, Kwan, & Pannu, 1995; as cited in Farver, Narang, & Bhadha, 2002). Therefore, this study focused on ethnic identity and self-identification issues of adult migrants’ themselves within a family structure according to different theoretical models relevant to adaptation of new cultures, because family was the basic instrument in the society (Nesdale, Rooney, & Smith, 1997). In fact, most cultural acquisition theories developed and evolved in 1990s. when international migration became a key issue in international politics at the beginning of 1990s. As Castle (2002) argued that migration, development and international relations were closely connected as migration was a major factor of transformation for both sending and receiving countries for different types of migrants (Castle, 2002). With this perspective, this study generally focused on those migration culture acquisition theories developed in 1990 rather then looking at current perspectives in the most recent literatures, which actually have evolved from these original theories in 1990s (Castle, 2002). As the findings from these research studies has had been mixed or sometimes contradictory, it was important to understand the exact nature of the relationship between migrant ethnic identification and the acculturation process both need to be specified and assessed properly with coherent measurements and theoretical assumptions (Nesdale et al. , 1997). Important theoretical concepts: ethnic identity, acculturation, biculturism, and marginalisation. According to Phinney (1990; as cited in Farver, Narang & Bhadha., 2002), ethnic identity and acculturation were related but separate constructs. Ethnic identity involves an individual’s self-identification as a group member, a sense of belonging to an ethnic group, attitudes toward ethnic group of membership, and degree of ethnic group involvement (Farver et al. , 2002). The term acculturation was defined in anthropology as those phenomena, which resulted when groups of individuals having different cultures came into continuous first-hand contact with subsequent changes in the original pattern of either or both groups (Redfield, Linton, & Herskovits, 1936; as cited in Birman, 1994). Although acculturation was a neutral term in this context (that is, change might take place in either or both groups), in practice, acculturation tended to induce more changes in one of the groups than in the other (Berry, 1990a; as cited in Berry, 1997) Berry (1997) argued that in all plural societies, cultural groups and their individual members, in both dominant and non-dominant situations, must deal with the issue of how to acculturate. According to Berry (1997), four acculturation strategies were introduced: assimilation, separation, marginalization, and integration. When individuals do not wish to maintain their cultural identity and seek daily interaction with other new cultures, the assimilation strategy is defined. In contrast, when individuals place a value on holding on to their original culture, and at the same time wish to avoid interaction with others, then the separation is defined (Berry, 1997). When there is an interest in both maintaining one’s original culture, while in daily interactions with other groups, integration is the option; here, there is some degree of cultural integrity maintained, while at the same time seeking to participate as an integral part of the larger social network (Berry, 1997). Last, when there is little possibility or interest in cultural maintenance (often for reasons of enforced cultural loss), and little interest in having relations with others (often for reasons of exclusion or discrimination) then marginalization is defined (Berry, 1997). However, this acculturation categories model has been criticized methodologically (Rudmin, 2003, 2009; as cited in Schwartz et al. , 2010) because all four of Berry’s categories were represented in the same way by creating the two by two matrix of acculturation categories between high and low. However, the cut off point between high and low was arbitrary and would differ across samples, making comparisons across studies difficult, resulting in the fact that all four categories existed and were equally valid (Rudmin, 2003; as cited in Schwartz et al., 2010) and suggesting that not all of Berry’s categories might exist in a given sample or population, and that some categories might have multiple subtypes (Schwartz et al. , 2010). In particular, Berry (1997) viewed the term â€Å"biculturism† as referring to acculturation that involved the individual simultaneously in the two cultures that were in contact in integrative ways, which appeared to be a consistent predictor of more positive outcomes than the three alternatives of assimilation, separation, or marginalization. Berry and his colleagues (Sam & Berry, 1995) assessed the acculturation strategies of various immigrant groups in North America and the results showed that bicultural individuals experienced less acculturative stress, anxiety and fewer psychological problems significantly, while marginalized individuals suffered the most psychological distress, including problems with self-identification and cultural alienation, which adversely affected their self-esteem (Farver et al. , 2002). However, Shiraev and Levy (2007) explained acculturative stress as a negative feeling that a marginalized person might experience as a distressing psychological reaction to any unfamiliar cultural environment based on the assumption that person and groups undergoing any social and cultural change should experience a certain amount of psychological distress. Generally, many early definitions of acculturation focused on exposure to two cultures simultaneously as a culture shock, which was a reactive state of specific pathology or deficit, rather than taking advantage of being bicultural (Berry & Annis, 1974; Shiraev et al., 2007). The validity of marginalization as an approach to acculturation by Berry (1997) was also questioned (Del Pilar & Udasco, 2004; as cited in Schwartz et al. , 2010). Schawartz et al. argued that the likelihood that a person would develop a cultural sense of self without drawing on either the heritage or receiving cultural contexts would be less likely to. The marginalization approach might be true only for the small segment of migrants who rejected both their heritage and receiving cultures (Berry, 2006b). Indeed, studies using empirically based clustering methods have found small or nonexistent marginalization groups and scales that attempted to measure marginalization typically had poor reliability and validity compared with scales for the other categories (Cuellar, Arnold, & Maldonado, 1995; Unger et al. , 2002; as cited in Schwartz et al. , 2010). As described earlier, the impact of migrant ethnic identity on psychological distress had comparatively diverse points of views if they were either negative or positive reactions, depending on different theoretical frames. For example, Social Identity Theory (Tajfel & Turner, 2001) and Self-Categorization Theory (Turner, 1987) emphasized more on the importance to individuals of their identification with particular social groups. Social Identity Theory (Tajfel & Turner, 2001; as cited in Yip, Gee, & Takeuchi, 2008) viewed a possible explanation for why ethnic identity might buffer the effects of discrimination. According to this theory,individuals chose from an array of possible social identity groups and, once those groups were chosen, individuals focused on the positive aspects of their in-group, which helped to boost their own esteem, suggesting that ethnic identity was more important to their overall identity (Yip et al. , 2009). In contrast, if ethnicity was a central component of one’s identity, it might actually exacerbate the effects of discrimination, resulting in a greater negative impact on mental health, according to self-categorization theory (Turner, Hogg, Oakes, Reicher, & Wetherell, 1987; as cited in Yip et al., 2008), suggesting that people should be more in tune with environmental cues that were relevant to an important aspect of their identity. That is, experiences of racial discrimination might be such a cue relevant to their ethnic identity. Indeed, research suggested that African American adults and adolescents who reported strong racial centrality were also more likely to report experiences of racial discrimination (Neblett, Shelton, & Sellers, 2004; Sellers, Caldwell, Schmeelk-Cone, & Zimmerman, 2003; Sellers & Shelton, 2003; as cited in Yip et al., 2008). However, despite this emphasis by social theorists, they tended to forget the larger literature that involved with both ethnicity and the acculturation process (Liebkind, 1993; 1996; as cited in Nesdale, Rooney & Smith, 1997). First of all, these different findings resulted from lack of inclusion of acculturation itself as a variable methodologically when acculturation was considered as a phenomenon in research designs (Sam and Berry, 2006). Without including acculturation as a variable, the explanations for human behavior similarities and differences across populations would remain incomplete (Sam et al. , 2006). Second, a further criticism of the acculturation literatures was that the same two acculturation processes, and the same four-acculturation categories, characterized all migrants equally—regardless of the type of migrant, the countries of origin and settlement, and the ethnic group in question, according to Berry’s (1980) model and other similar approaches (Sam et al., 2006). Finally, the vast majority of studies in the acculturation literature have focused on behavioral acculturation (Schwartz et al. , 2010). That is, most widely used acculturation measures included primarily (or only) items assessing language use and other cultural practices (e. g. , Cuellar, Arnold, & Maldonado, 1995; Stephenson, 2000; Szapocznik, Kurtines, & Fernandez, 1980; as cited in Schwartz et al. , 2010) due to accepting the fact that cultural practices might provide only a fair proxy for cultural adaptation (Schwartz et al., 2010). Theoretical frameworks for acculturation research Shiraev & Levy (2007) claimed that cross-cultural psychologists usually used three approaches to examine human activities in various cultural settings. They were the sociobiological approach, the sociological approach and eco-cultural approach (Shiraev et al. , 2007). In particular, the eco-cultural approach emphasized both the environment and the individual were seen as open and interchanging systems (Shiraev et al., 2007), introducing John Berry whom originally developed this theory further in contemporary cross-cultural psychology. Shiraev et al. (2007) also pointed out that specialists should to be able to explain how, why, and to what extent people differed from one another, when ecological, biological, cultural, and acculturation factors were identified and taken into consideration (Berry, J. W. , Poortinga, Y. H. , Segall, M. H. , & Dasen. P. R. ,1992; as cited in Shiraev et al. , 2007). In related to the concerns pointed by Shiraev et al. (2007), Berry (1997) argued earlier there were important links between cultural context and individual behavioural development, demonstrating what happened to individuals who developed in one cultural context when attempting to re-establish their lives in another one through his acculturation research framework, by confirming the fact that acculturation was one of the most complex areas of research in cross-cultural psychology because the process involved more than one culture and in two distinct senses (Berry, 1997). According to Berry (1997), the concept of acculturation was employed to refer to the cultural changes resulting from different ethnic groups encountered, while the concepts of psychological acculturation and adaptation were employed to refer to the psychological changes and eventual outcomes that occur as a result of individuals experiencing acculturation. In another words, acculturation phenomena resulted from contact between two or more cultures and research on acculturation had to be comparative in order to understand variations in psychological outcomes that were the result of cultural variations in the two groups in contact (Berry, 1997). In particular, this framework viewed the integration model of acculturation strategies the most desirable among other strategies, considering it the same as the biculturalism model (Berry, 1997). For example, Berry and his colleagues (Berry, 1980; Berry, J. W. , Kim, U. , Power, S. , Young, M, & Bujaki, M. , 1989; Berry, Kim, Minde, & Mok, 1987; Sam & Berry, 1995 as cited in Farver et al., 2002) Assessed the acculturation strategies of various immigrant groups in North America and the result showed that integration was the most psychologically adaptive attitude, arguing that integrated or bicultural individuals experienced less acculturative stress and anxiety and manifested fewer psychological problems than those who were marginalized, separated, or assimilated, whereas marginalized individuals suffered the most psychological distress, including problems with self-identification and cultural alienation, which also affected their self-esteem (Farver et al., 2002). However, Phinney, Cantu, and Kurtz (1997) found that American identity was associated with self-esteem only for non-Hispanic Whites, but not for other ethnic groups. These mixed results as explained above raised two issues in the acculturation literatures. First of all, cultural practices might offer only a substitute for cultural adpatations, as Portes and Rumbaut (2001 as cited in Schwartz et al., 2010) mentioned that many Asian American young adults in their sample were not proficient in their native languages, even though they still perceived their identification with their parents’ countries of origin and maintained many of their values (Schwarz et al. , 2010). Secondly, most researchers on biculturism did not sufficiently define an accurate operational definition of biculturism so that interpretation of those research results were problematic (Birman, 1994). Indeed, one finding in the United States, was that self-identification as American was markedly higher in non-Hispanic Whites than in ethnic minority groups (e. g. , Devos & Banaji, 2005; as cited in Schwartz et al. , 2010) and many White Americans did not perceived themselves as members of an ethnic group (Schildkraut, 2007; as cited in Schwartz et al. , 2010). In brief, different operational definition problems of acculturation arose from different theoretical models of acculturation regarding to their assumptions (LaFromboise, Coleman, & Gerton, 1993). LaFromboise et al. (1993) assumed acculturation as one of substitutes among the biculturism models. Biculturism as defined in this theory was viewed as the alternation model, which implied an individual in two culture contacts could be competent in both cultures without losing one of the cultures’ competencies in distinct cultural contexts as alternation model, whereas, fusion model meant a blended cultural identity, consisting of a synthesis of aspects of both cultures (LaFromboise et al., 1993). However, Berry’s (1997) integrating approach of biculturism differed from the bicultural model (LaFromboise et al. , 1993; as cited in Birman, 1994) and it emphasized more on the relationship between the two cultural groups based on its implicit assumption that one of two cultures were higher than the other within a single social structure (LaFromboise et al. , 1993). Benet-Martinez and colleagues found that â€Å"blended† bicultural individuals tended to report higher self-esteem and lower psychological distress than a marginal population (Chen et al. , 2008 as cited in Schwartz et al. , 2010) because the consistent availability of both cultural flows within the person’s everyday life increased the ease of activating the correct cultural schema in accordance with their environmental situations (Schwartz et al. , 2010). In contrast, Tadmor, Tetlock, and Peng (2009) argued that the bicultural model considered those marginal individuals in positive ways, when there was little interest in cultural maintenance and little interest in having relations with others, suggesting positive aspects of being a marginal person might be (1) sharing his or her condition with others of the same original culture; (2) engaging in institutional practices that were shared by other marginal people; (3) experiencing no major frustration from social expectations; and (4) still perceiving himself or herself to be a member of a group (LaFromboise et al., 1993). According to Sam and Berry (2006), many studies of how migrants coped with intercultural contacts had discrepancies in the ways in which they were operationalized and measured. As no standardized or widely accepted acculturation measures existed, it was necessary to design a clear and explicit formulation of acculturation instrument in order to assess acculturation adequately (Sam et al. , 2006). Further Sam and Berry (2006) pointed out that most empirical studies widely used a self-report type of questionnaires that had been recognized limitations such as social desirability, emphasizing obtaining divergent validation by source of information other than the respondents’ reports. Therefore, it is vital to understand each theory within its specific assumptions and not to generalize across all situations regardless of their similar findings (LaFromboise et al. , 1993). As this study discovered migrants’ acculturation processes so far within specific theoretical frameworks, literature findings in different research were mixed as to whether individuals could be highly acculturated and at the same time be strongly identified with their ethnic group (Farver, Narang, & Bhadha. , 2002). These confusing problems initially evolved because of the context in which migration arrangements and their acculturation processes were fundamentally transformed and increasingly uncertain due to globalization (Landolt & Da, 2005). Shiraev & Levy (2007) suggested a new approach to cross-cultural psychology in the twenty-first century, which was linked to the concept of globalization. Globalization was defined as a proliferation of cross-border flow and transnational networks due to new technologies of communication and transport that allowed frequent and multi-directional streams of people, ideas and cultural symbols (Castle, 2010). Castle also argued that globalization leads to major changes in the character of international migration. In other words, the context for migrant incorporation has already changed radically and will continue to do so. The rise of multiculturalism itself rather than assimilation or biculturism is one sign of this, but is not the end of the story: new forms of identity and belonging go beyond multiculturalism (Castle, 2010). Even though there is limited empirical evidence for clear statements for globalization, there probably are highly cosmopolitan groups who feel at home everywhere such as global business and professional elites might correspond with this image. But most members of transnational communities fall between these extremes, and probably have contradictory and fluctuating identities (Castle, 2002). Conclusions This study explored that a special case of cultural psychology was the study of how individuals respond to situations where they were in transition between their original culture and another that differed from it in some respects in terms of acculturation, especially within a specific theoretical frame that could apply to the specific situation (Adler & Gielen, 1994). There was no single theory widely accepted by all social scientists to agree with the emergence and perpetuation of international migration patterns in the world under globalization (Van Hear, 2010),suggesting that the contemporary migrating context in which such migrating arrangements were realized fundamentally kept transforming so that it became increasingly uncertain (Landolt and Da, 2005). Although the topic of cultural contact and individual’ change has attracted considerable attention in contemporary cross-cultural psychology, the field has been characterized by a lack of theoretical coherence, definitional problems with key constructs, and single sample studies that limit the external validity of empirical cross-cultural research (Ward and Kenney, 1994). As acculturation is a process which takes place over time, and which results in changes both in the culture and in the individual culture changes, it would be ideal o compare two sets of data are compared over time using the same people. However, in practice, it is impossible in most acculturation research settings (Sam et al. , 2006). Instead, a common alternative to longitudinal research is cross-sectional research in which a time-related variable, such as length of residence or generational status can be used for the generalizability of acculturation theories (Sam et al., 2006). In general, researchers of migrating studies need to be aware that it is the selective nature of the sample that happens across all migrating research. That is, individuals who chose to migrate would be different from those who do not (Sodowsky, G. , Kwan, K. , & Pannu, R. , 1995; as cited in Farver et al. , 1997). Finally, acculturation research generally focused on immigrants assumed to be permanently settled in their new host countries. As a result, the terms â€Å"migrants† or â€Å"international migrants† referred to the same type of migrants collectively. Moreover, many countries were both sending and receiving countries for different types of migrants, or in the process of transition from one type to the other (Castel, 2002). Therefore, where applicable, it is viable to design acculturation research studies classifying different types of migrants. References Adler, L. L. , & Gielen, U. P. (Eds. ). (1994). Cross-cultural topics in psychology. Westport: Praeger Publishers. 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