A Medley of Potpourri

Saturday, February 8, 2025

Creative Commons license

From Wikipedia, the free encyclopedia

Creative Commons logo

A Creative Commons (CC) license is one of several public copyright licenses that enable the free distribution of an otherwise copyrighted "work". A CC license is used when an author wants to give other people the right to share, use, and build upon a work that the author has created. CC provides an author flexibility (for example, they might choose to allow only non-commercial uses of a given work) and protects the people who use or redistribute an author's work from concerns of copyright infringement as long as they abide by the conditions that are specified in the license by which the author distributes the work.

There are several types of Creative Commons licenses. Each license differs by several combinations that condition the terms of distribution. They were initially released on December 16, 2002, by Creative Commons, a U.S. non-profit corporation founded in 2001. There have also been five versions of the suite of licenses, numbered 1.0 through 4.0. Released in November 2013, the 4.0 license suite is the most current. While the Creative Commons license was originally grounded in the American legal system, there are now several Creative Commons jurisdiction ports which accommodate international laws.

In October 2014, the Open Knowledge Foundation approved the Creative Commons CC BY, CC BY-SA and CC0 licenses as conformant with the "Open Definition" for content and data.

History

Lawrence Lessig and Eric Eldred designed the Creative Commons License (CCL) in 2001 because they saw a need for a license between the existing modes of copyright and public domain status. Version 1.0 of the licenses was officially released on 16 December 2002.

Origins

The CCL allows inventors to keep the rights to their innovations while also allowing for some external use of the invention. The CCL emerged as a reaction to the decision in Eldred v. Ashcroft, in which the United States Supreme Court ruled constitutional provisions of the Copyright Term Extension Act that extended the copyright term of works to be the last living author's lifespan plus an additional 70 years.

License porting

The original non-localized Creative Commons licenses were written with the U.S. legal system in mind; therefore, the wording may be incompatible with local legislation in other jurisdictions, rendering the licenses unenforceable there. To address this issue, Creative Commons asked its affiliates to translate the various licenses to reflect local laws in a process called "porting". As of July 2011, Creative Commons licenses have been ported to over 50 jurisdictions worldwide.

International use

Chinese use

Working with Creative Commons, the Chinese government adapted the Creative Commons License to the Chinese context, replacing the individual monetary compensation of U.S. copyright law with incentives to Chinese innovators to innovate as a social contribution.

Applicable works

Work licensed under a Creative Commons license is governed by applicable copyright law. This allows Creative Commons licenses to be applied to all work falling under copyright, including: books, plays, movies, music, articles, photographs, blogs, and websites.

Software

While software is also governed by copyright law and CC licenses are applicable, the CC recommends against using it in software specifically due to backward-compatibility limitations with existing commonly used software licenses. Instead, developers may resort to use more software-friendly free and open-source software (FOSS) software licenses. Outside the FOSS licensing use case for software there are several usage examples to utilize CC licenses to specify a "Freeware" license model; examples are The White Chamber, Mari0 or Assault Cube. Despite the status of CC0 as the most free copyright license, the Free Software Foundation does not recommend releasing software into the public domain using the CC0 due to patent concerns.

However, application of a Creative Commons license may not modify the rights allowed by fair use or fair dealing or exert restrictions which violate copyright exceptions. Furthermore, Creative Commons licenses are non-exclusive and non-revocable. Any work or copies of the work obtained under a Creative Commons license may continue to be used under that license.

When works are protected by more than one Creative Commons license, the user may choose any of them.

Preconditions

The author, or the licensor in case the author did a contractual transfer of rights, needs to have the exclusive rights on the work. If the work has already been published under a public license, it can be uploaded by any third party, once more on another platform, by using a compatible license, and making reference and attribution to the original license (e.g. by referring to the URL of the original license).

Consequences

The license is non-exclusive, royalty-free, and unrestricted in terms of territory and duration, so it is irrevocable, unless a new license is granted by the author after the work has been significantly modified. Any use of the work that is not covered by other copyright rules triggers the public license. Upon activation of the license, the licensee must adhere to all conditions of the license, otherwise the license agreement is illegitimate, and the licensee would commit a copyright infringement. The author, or the licensor as a proxy, has the legal rights to act upon any copyright infringement. The licensee has a limited period to correct any non-compliance.

Types of licenses

CC license usage in 2014 (top and middle), "Free cultural works" compatible license usage 2010 to 2014 (bottom)

Four rights

The CC licenses all grant "baseline rights", such as the right to distribute the copyrighted work worldwide for non-commercial purposes and without modification. In addition, different versions of license prescribe different rights, as shown in this table:

Icon	Right	Description
	Attribution (BY)	Licensees may copy, distribute, display, perform and make derivative works and remixes based on it only if they give the author or licensor the credits (attribution) in the manner specified by these. Since version 2.0, all Creative Commons licenses require attribution to the creator and include the BY element. The letters BY are not an abbreviation, unlike the other rights.
	Share-alike (SA)	Licensees may distribute derivative works only under a license identical to ("not more restrictive than") the license that governs the original work. (See also Copyleft.) Without share-alike, derivative works might be sublicensed with compatible but more restrictive license clauses, e.g. CC BY to CC BY-NC.
	Non-commercial (NC)	Licensees may copy, distribute, display, perform the work and make derivative works and remixes based on it only for non-commercial purposes.
	No derivative works (ND)	Licensees may copy, distribute, display and perform only verbatim copies of the work, not derivative works and remixes based on it. Since version 4.0, derivative works are allowed but must not be shared.

The last two clauses are not free content licenses, according to definitions such as DFSG or the Free Software Foundation's standards, and cannot be used in contexts that require these freedoms, such as Wikipedia. For software, Creative Commons includes three free licenses created by other institutions: the BSD License, the GNU LGPL, and the GNU GPL.

Mixing and matching these conditions produces sixteen possible combinations, of which eleven are valid Creative Commons licenses and five are not. Of the five invalid combinations, four include both the "ND" and "SA" clauses, which are mutually exclusive; and one includes none of the clauses. Of the eleven valid combinations, the five that lack the "BY" clause have been retired because 98% of licensors requested attribution, though they do remain available for reference on the website.This leaves six regularly used licenses plus the CC0 public domain declaration.

Six regularly used licenses

The six licenses in most frequent use are shown in the following table. Among them, those accepted by the Wikimedia Foundation – the public domain dedication and two attribution (BY and BY-SA) licenses – allow the sharing and remixing (creating derivative works), including for commercial use, so long as attribution is given.

License name	Abbreviation	Attribution required	Allows remix culture	Allows commercial use	Allows Free Cultural Works	Meets the OKF 'Open Definition'
Attribution	CC BY	Yes	Yes	Yes	Yes	Yes
Attribution-ShareAlike	CC BY-SA	Yes	Yes	Yes	Yes	Yes
Attribution-NonCommercial	CC BY-NC	Yes	Yes	No	No	No
Attribution-NonCommercial-ShareAlike	CC BY-NC-SA	Yes	Yes	No	No	No
Attribution-NoDerivatives	CC BY-ND	Yes	No	Yes	No	No
Attribution-NonCommercial-NoDerivatives	CC BY-NC-ND	Yes	No	No	No	No

Zero, public domain

Tool name	Abbreviation	Icon	Attribution required	Allows remix culture	Allows commercial use	Allows Free Cultural Works	Meets the OKF 'Open Definition'
"No Rights Reserved"	CC0		No	Yes	Yes	Yes	Yes

Besides copyright licenses, Creative Commons also offers CC0, a tool for relinquishing copyright and releasing material into the public domain. CC0 is a legal tool for waiving as many rights as legally possible. Or, when not legally possible, CC0 acts as fallback as public domain equivalent license. Development of CC0 began in 2007 and it was released in 2009. A major target of the license was the scientific data community.

In 2010, Creative Commons announced its Public Domain Mark, a tool for labeling works already in the public domain. Together, CC0 and the Public Domain Mark replace the Public Domain Dedication and Certification, which took a U.S.-centric approach and co-mingled distinct operations.

In 2011, the Free Software Foundation added CC0 to its free software licenses. However, the Free Software Foundation currently does not recommend using CC0 to release software into the public domain because it explicitly does not grant a patent license.

In February 2012, CC0 was submitted to Open Source Initiative (OSI) for their approval. However, controversy arose over its clause which excluded from the scope of the license any relevant patents held by the copyright holder. This clause was added for scientific data rather than software, but some members of the OSI believed it could weaken users' defenses against software patents. As a result, Creative Commons withdrew their submission, and the license is not currently approved by the OSI.

From 2013 to 2017, the stock photography website Unsplash used the CC0 license, distributing several million free photos a month. Lawrence Lessig, the founder of Creative Commons, has contributed to the site. Unsplash moved from using the CC0 license to a custom license in June 2017 and to an explicitly nonfree license in January 2018.

In October 2014, the Open Knowledge Foundation approved the Creative Commons CC0 as conformant with the Open Definition and recommend the license to dedicate content to the public domain.

In July 2022 Fedora Linux disallowed software licensed under CC0 due to patent rights explicitly not being waived under the license.

Retired licenses

Due to either disuse or criticism, a number of previously offered Creative Commons licenses have since been retired, and are no longer recommended for new works. The retired licenses include all licenses lacking the Attribution element other than CC0, as well as the following four licenses:

Developing Nations License: a license which only applies to developing countries deemed to be "non-high-income economies" by the World Bank. Full copyright restrictions apply to people in other countries.
Sampling: parts of the work can be used for any purpose other than advertising, but the whole work cannot be copied or modified
Sampling Plus: parts of the work can be copied and modified for any purpose other than advertising, and the entire work can be copied for noncommercial purposes
NonCommercial Sampling Plus: the whole work or parts of the work can be copied and modified for non-commercial purposes

Version 4.0

The latest version 4.0 of the Creative Commons licenses, released on November 25, 2013, are generic licenses that are applicable to most jurisdictions and do not usually require ports. No new ports have been implemented in version 4.0 of the license. Version 4.0 discourages using ported versions and instead acts as a single global license.

Rights and obligations

Attribution

Since 2004, all current licenses other than the CC0 variant require attribution of the original author, as signified by the BY component (as in the preposition "by"). The attribution must be given to "the best of [one's] ability using the information available". Creative Commons suggests the mnemonic "TASL": title – author – source [web link] – [CC] licence.
Generally this implies the following:

Include any copyright notices (if applicable). If the work itself contains any copyright notices placed there by the copyright holder, those notices must be left intact, or reproduced in a way that is reasonable to the medium in which the work is being re-published.
Cite the author's name, screen name, or user ID, etc. If the work is being published on the Internet, it is nice to link that name to the person's profile page, if such a page exists.
Cite the work's title or name (if applicable), if such a thing exists. If the work is being published on the Internet, it is nice to link the name or title directly to the original work.
Cite the specific CC license the work is under. If the work is being published on the Internet, it is nice if the license citation links to the license on the CC website.
Mention if the work is a derivative work or adaptation. In addition to the above, one needs to identify that their work is a derivative work, e.g., "This is a Finnish translation of [original work] by [author]." or "Screenplay based on [original work] by [author]."

Non-commercial licenses

The NonCommercial license allows image creators to restrict selling and profiting from their works by other parties and thus maintaining free of charge access to images.

The "non-commercial" option included in some Creative Commons licenses is controversial in definition, as it is sometimes unclear what can be considered a non-commercial setting, and application, since its restrictions differ from the principles of open content promoted by other permissive licenses. In 2014 Wikimedia Deutschland published a guide to using Creative Commons licenses as wiki pages for translations and as PDF.

Adaptability

Rights in an adaptation can be expressed by a CC license that is compatible with the status or licensing of the original work or works on which the adaptation is based.

License compatibility chart for combining or mixing two CC licensed works

Legal aspects

The legal implications of large numbers of works having Creative Commons licensing are difficult to predict, and there is speculation that media creators often lack insight to be able to choose the license which best meets their intent in applying it.

Some works licensed using Creative Commons licenses have been involved in several court cases. Creative Commons itself was not a party to any of these cases; they only involved licensors or licensees of Creative Commons licenses. When the cases went as far as decisions by judges (that is, they were not dismissed for lack of jurisdiction or were not settled privately out of court), they have all validated the legal robustness of Creative Commons public licenses.

Dutch tabloid

In early 2006, podcaster Adam Curry sued a Dutch tabloid who published photos from Curry's Flickr page without Curry's permission. The photos were licensed under the Creative Commons Non-Commercial license. While the verdict was in favor of Curry, the tabloid avoided having to pay restitution to him as long as they did not repeat the offense. Professor Bernt Hugenholtz, main creator of the Dutch CC license and director of the Institute for Information Law of the University of Amsterdam, commented, "The Dutch Court's decision is especially noteworthy because it confirms that the conditions of a Creative Commons license automatically apply to the content licensed under it, and binds users of such content even without expressly agreeing to, or having knowledge of, the conditions of the license."

Virgin Mobile

In 2007, Virgin Mobile Australia launched an advertising campaign promoting their cellphone text messaging service using the work of amateur photographers who uploaded their work to Flickr using a Creative Commons-BY (Attribution) license. Users licensing their images this way freed their work for use by any other entity, as long as the original creator was attributed credit, without any other compensation required. Virgin upheld this single restriction by printing a URL leading to the photographer's Flickr page on each of their ads. However, one picture, depicting 15-year-old Alison Chang at a fund-raising carwash for her church, caused some controversy when she sued Virgin Mobile. The photo was taken by Alison's church youth counselor, Justin Ho-Wee Wong, who uploaded the image to Flickr under the Creative Commons license. In 2008, the case (concerning personality rights rather than copyright as such) was thrown out of a Texas court for lack of jurisdiction.

SGAE vs Fernández

In the fall of 2006, the collecting society Sociedad General de Autores y Editores (SGAE) in Spain sued Ricardo Andrés Utrera Fernández, owner of a disco bar located in Badajoz who played CC-licensed music. SGAE argued that Fernández should pay royalties for public performance of the music between November 2002 and August 2005. The Lower Court rejected the collecting society's claims because the owner of the bar proved that the music he was using was not managed by the society.

In February 2006, the Cultural Association Ladinamo (based in Madrid, and represented by Javier de la Cueva) was granted the use of copyleft music in their public activities. The sentence said:

Admitting the existence of music equipment, a joint evaluation of the evidence practiced, this court is convinced that the defendant prevents communication of works whose management is entrusted to the plaintiff [SGAE], using a repertoire of authors who have not assigned the exploitation of their rights to the SGAE, having at its disposal a database for that purpose and so it is manifested both by the legal representative of the Association and by Manuela Villa Acosta, in charge of the cultural programming of the association, which is compatible with the alternative character of the Association and its integration in the movement called 'copy left'.

GateHouse Media, Inc. v. That's Great News, LLC

On June 30, 2010, GateHouse Media filed a lawsuit against That is Great News. GateHouse Media owns a number of local newspapers, including Rockford Register Star, which is based in Rockford, Illinois. That is Great News makes plaques out of newspaper articles and sells them to the people featured in the articles. GateHouse sued That is Great News for copyright infringement and breach of contract. GateHouse claimed that TGN violated the non-commercial and no-derivative works restrictions on GateHouse Creative Commons licensed work when TGN published the material on its website. The case was settled on August 17, 2010, though the settlement was not made public.

Drauglis v. Kappa Map Group, LLC

In 2007, photographer Art Drauglis uploaded several pictures to the photo-sharing website Flickr, giving them the Creative Commons Attribution-ShareAlike 2.0 Generic License (CC BY-SA). One photo, titled "Swain's Lock, Montgomery Co., MD.", was downloaded by Kappa Map Group, a map-making company, and published in 2012 on the front cover of Montgomery Co. Maryland Street Atlas. The text "Photo: Swain's Lock, Montgomery Co., MD Photographer: Carly Lesser & Art Drauglis, Creative Commoms [sic], CC-BY-SA-2.0" was placed on the back cover, but nothing on the front indicated authorship.

The validity of the CC BY-SA 2.0 as a license was not in dispute. The CC BY-SA 2.0 requires that the licensee to use nothing less restrictive than the CC BY-SA 2.0 terms. The atlas was sold commercially and not for free reuse by others. The dispute was whether Drauglis' license terms that would apply to "derivative works" applied to the entire atlas. Drauglis sued the defendants in June 2014 for copyright infringement and license breach, seeking declaratory and injunctive relief, damages, fees, and costs. Drauglis asserted, among other things, that Kappa Map Group "exceeded the scope of the License because defendant did not publish the Atlas under a license with the same or similar terms as those under which the Photograph was originally licensed." The judge dismissed the case on that count, ruling that the atlas was not a derivative work of the photograph in the sense of the license, but rather a collective work. Since the atlas was not a derivative work of the photograph, Kappa Map Group did not need to license the entire atlas under the CC BY-SA 2.0 license. The judge also determined that the work had been properly attributed.

In particular, the judge determined that it was sufficient to credit the author of the photo as prominently as authors of similar authorship (such as the authors of individual maps contained in the book) and that the name "CC-BY-SA-2.0" is sufficiently precise to locate the correct license on the internet and can be considered a valid identifier for the license.

Verband zum Schutz geistigen Eigentums im Internet (VGSE)

In July 2016, German computer magazine LinuxUser reported that a German blogger Christoph Langner used two CC BY-licensed photographs from Berlin photographer Dennis Skley on his private blog Linuxundich. Langner duly mentioned the author and the license and added a link to the original. Langner was later contacted by the Verband zum Schutz geistigen Eigentums im Internet (VGSE) (Association for the Protection of Intellectual Property in the Internet) with a demand for €2300 for failing to provide the full name of the work, the full name of the author, the license text, and a source link, as is required by the fine print in the license. Of this sum, €40 goes to the photographer, and the remainder is retained by VGSE.The Higher Regional Court of Cologne dismissed the claim in May 2019.

Works with a Creative Commons license

Number of Creative Commons licensed works as of 2017, per *State of the Commons* report

Creative Commons maintains a content directory wiki of organizations and projects using Creative Commons licenses. On its website CC also provides case studies of projects using CC licenses across the world. CC licensed content can also be accessed through a number of content directories and search engines.

Unicode symbols

You may need rendering support to display the uncommon Unicode characters in this section correctly.

After being proposed by Creative Commons in 2017, Creative Commons license symbols were added to Unicode with version 13.0 in 2020. The circle with an equal sign (meaning no derivatives) is present in older versions of Unicode, unlike all the other symbols.

Name	Unicode	Decimal	UTF-8	Displayed
Circled equals meaning no derivatives	U+229C	⊜	E2 8A 9C	⊜
Circled zero with slash meaning no rights reserved	U+1F10D	🄍	F0 9F 84 8D	🄍
Circled anticlockwise arrow meaning share alike	U+1F10E	🄎	F0 9F 84 8E	🄎
Circled dollar sign with overlaid backslash meaning non-commercial	U+1F10F	🄏	F0 9F 84 8F	🄏
Circled CC meaning Creative Commons license	U+1F16D	🅭	F0 9F 85 AD	🅭
Circled C with overlaid backslash meaning public domain	U+1F16E	🅮	F0 9F 85 AE	🅮
Circled human figure meaning attribution, credit	U+1F16F	🅯	F0 9F 85 AF	🅯

These symbols can be used in succession to indicate a particular Creative Commons license, for example, CC-BY-SA (CC-Attribution-ShareAlike) can be expressed with Unicode symbols CIRCLED CC, CIRCLED HUMAN FIGURE and CIRCLED ANTICLOCKWISE ARROW placed next to each other: 🅭🅯🄎

Case law database

In December 2020, the Creative Commons organization launched an online database covering licensing case law and legal scholarship.

Friday, February 7, 2025

Cultural assimilation

From Wikipedia, the free encyclopedia
https://en.wikipedia.org/wiki/Cultural_assimilation

Cultural assimilation is the process in which a minority group or culture comes to resemble a society's majority group or assimilates the values, behaviors, and beliefs of another group whether fully or partially.

The different types of cultural assimilation include full assimilation and forced assimilation. Full assimilation is the more prevalent of the two, as it occurs spontaneously. When used as a political ideology, assimilationism refers to governmental policies of deliberately assimilating ethnic groups into the national culture.

During cultural assimilation, minority groups are expected to adapt to the everyday practices of the dominant culture through language and appearance as well as via more significant socioeconomic factors such as absorption into the local cultural and employment communities.

Some types of cultural assimilation resemble acculturation in which a minority group or culture completely assimilates into the dominant culture in which defining characteristics of the minority culture are less obverse or outright disappear; while in other types of cultural assimilation such as cultural integration mostly found in multicultural communities, a minority group within a given society adopts aspects of the dominant culture through either cultural diffusion or for practical reason like adapting to another society's social norms while retaining their original culture. A conceptualization describes cultural assimilation as similar to acculturationwhile another merely considers the former as one of the latter's phases. Throughout history there have been different forms of cultural assimilation. Examples of types of acculturation include voluntary and involuntary assimilation.

Assimilation could also involve the so-called additive acculturation wherein, instead of replacing the ancestral culture, an individual expands their existing cultural repertoire.

Overview

Cultural assimilation may involve either a quick or a gradual change depending on the circumstances of the group. Full assimilation occurs when members of a society become indistinguishable from those of the dominant group in society.

Whether a given group should assimilate is often disputed by both members of the group and others in society. Cultural assimilation does not guarantee social alikeness. Geographical and other natural barriers between cultures, even if created by the predominant culture, may be culturally different. Cultural assimilation can happen either spontaneously or forcibly, the latter when more dominant cultures use various means aimed at forced assimilation.

Various types of assimilation, including forced cultural assimilation, are particularly relevant regarding Indigenous groups during colonialism taking place between the 18th, 19th, and 20th centuries. This type of assimilation included religious conversion, separation of families, changes of gender roles, division of property among foreign power, elimination of local economies, and lack of sustainable food supply. Whether via colonialism or within one nation, methods of forced assimilation are often unsustainable, leading to revolts and collapses of power to maintain control over cultural norms. Often, cultures that are forced into different cultural practices through forced cultural assimilation revert to their native practices and religions that differ from the forced cultural values of other dominant powers. In addition throughout history, voluntary assimilation is often in response to pressure from a more predominant culture, and conformity is a solution for people to remain in safety. An example of voluntary cultural assimilation would be during the Spanish Inquisition, when Jews and Muslims accepted the Roman Catholic Church as their religion, but meanwhile, many people still privately practised their traditional religions. That type of assimilation is used to convince a dominant power that a culture has peacefully assimilated yet often voluntary assimilation does not mean the group fully conforms to the accepted cultural beliefs.

The term "assimilation" is often used about not only indigenous groups but also immigrants settled in a new land. A new culture and new attitudes toward the original culture are obtained through contact and communication. Assimilation assumes that a relatively-tenuous culture gets to be united into one unified culture. That process happens through contact and accommodation between each culture. The current definition of assimilation is usually used to refer to immigrants, but in multiculturalism, cultural assimilation can happen all over the world and within varying social contexts and is not limited to specific areas.

Immigrant assimilation

Social scientists rely on four primary benchmarks to assess immigrant assimilation: socioeconomic status, geographic distribution, second language attainment, and intermarriage. William A.V. Clark defines immigrant assimilation in the United States as "a way of understanding the social dynamics of American society and that it is the process that occurs spontaneously and often unintended in the course of interaction between majority and minority groups."

Studies have also noted the positive effects of immigrant assimilation. A study by Bleakley and Chin (2010) found that people who arrived in the US at or before the age of nine from non-English speaking countries tend to speak English at a similar level as those from English speaking countries. Conversely, those who arrived after nine from non–English speaking countries have much lower speaking proficiency and this increases linearly with age at arrival. The study also noted sociocultural impacts such as those with better English skills are less likely to be currently married, more likely to divorce, have fewer children, and have spouses closer to their age. Learning to speak English well is estimated to improve income by over 33 percent. A 2014 study done by Verkuyten found that immigrant children who adapt through integration or assimilation are received more positively by their peers than those who adapt through marginalization or separation.

Perspective of dominant culture

There has been little to no existing research or evidence that demonstrates whether and how immigrant's mobility gains—assimilating to a dominant country such as language ability, socioeconomic status etc.— causes changes in the perception of those who were born in the dominant country. This essential type of research provides information on how immigrants are accepted into dominant countries. In an article by Ariela Schachter, titled "From "different" to "similar": an experimental approach to understanding assimilation", a survey was taken of white American citizens to view their perception of immigrants who now resided in the United States. The survey indicated the whites tolerated immigrants in their home country. White natives are open to having "structural" relation with the immigrants-origin individuals, for instance, friends and neighbors; however, this was with the exception of black immigrants and natives and undocumented immigrants. However, at the same time, white Americans viewed all non-white Americans, regardless of legal status, as dissimilar.

A similar journal by Jens Hainmueller and Daniel J. Hopkins titled "The Hidden American Immigration Consensus: A Conjoint Analysis of Attitudes toward Immigrants" confirmed similar attitudes towards immigrants. The researchers used an experiment to reach their goal which was to test nine theoretical relevant attributes of hypothetical immigrants. Asking a population-based sample of U.S. citizens to decide between pairs of immigrants applying for admission to the United States, the U.S. citizen would see an application with information for two immigrants including notes about their education status, country, origin, and other attributes. The results showed Americans viewed educated immigrants in high-status jobs favourably, whereas they view the following groups unfavourably: those who lack plans to work, those who entered without authorization, those who are not fluent in English and those of Iraqi descent.

Adaptation to new country

As the number of international students entering the US has increased, so has the number of international students in US colleges and universities. The adaptation of these newcomers is important in cross-cultural research. In the study "Cross-Cultural Adaptation of International College Student in the United States" by Yikang Wang, the goal was to examine how the psychological and socio-cultural adaptation of international college students varied over time. The survey contained a sample of 169 international students attending a coeducational public university. The two subtypes of adaptation: psychological and socio-cultural were examined. Psychological adaptation refers to "feelings of well-being or satisfaction during cross-cultural transitions;" while socio-cultural refers to the ability to fit into the new culture. The results for both graduate and undergraduate students show both satisfaction and socio-cultural skills changed over time. Psychological adaptation had the most significant change for a student who has resided in the US for at least 24 months while socio-cultural adaptation steadily increased over time. It can be concluded that eventually over time, the minority group will shed some of their culture's characteristic when in a new country and incorporate new culture qualities. Also, it was confirmed that more time spent in a new country would result in becoming more accustomed to the dominant countries' characteristics.

Figure 2 demonstrates as the length of time resided in the United States increase—the dominant country, the life satisfaction and socio-cultural skill increase as well—positive correlation.

In turn, research by Caligiuri's group, published in 2020, shows that one semester of classroom experiential activities designed to foster international and domestic student social interaction serve to foster international students’ sense of belonging and social support.

In a study by Viola Angelini, "Life Satisfaction of Immigrant: Does cultural assimilation matter?", the theory of assimilation as having benefits for well-being. The goal of this study was to assess the difference between cultural assimilation and the subjective well-being of immigrants. The journal included a study that examined a "direct measure of assimilation with a host culture and immigrants' subjective well-being." Using data from the German Socio-Economic Panel, it was concluded that there was a positive correlation between cultural assimilation and an immigrant's life's satisfaction/wellbeing even after discarding factors such as employment status, wages, etc. "Life Satisfaction of Immigrant: Does cultural assimilation matter?" also confirms "association with life satisfaction is stronger for established immigrants than for recent ones." It was found that the more immigrants that identified with the German culture and who spoke the fluent national language—dominant country language, the more they reported to be satisfied with their lives. Life satisfaction rates were higher for those who had assimilated to the dominant country than those who had not assimilated since those who did incorporate the dominant language, religion, psychological aspects, etc.

Willingness to assimilate and cultural shock

In the study "Examination of cultural shock, intercultural sensitivity and willingness to adopt" by Clare D’Souza, the study uses a diary method to analyze the data collected. The study involved students undergoing a study abroad tour. The results show negative intercultural sensitivity is much greater in participants who experience "culture shock." Those who experience culture shock have emotional expression and responses of hostility, anger, negativity, anxiety frustration, isolation, and regression. Also, for one who has traveled to the country before permanently moving, they would have predetermined beliefs about the culture and their status within the country. The emotional expression for this individual includes excitement, happiness, eagerness, and euphoria.

Another article titled "International Students from Melbourne Describing Their Cross-Cultural Transitions Experiences: Culture Shock, Social Interaction, and Friendship Development" by Nish Belford focuses on cultural shock. Belford interviewed international students to explore their experience after living and studying in Melbourne, Australia. The data collected were narratives from the students that focused on variables such as "cultural similarity, intercultural communication competence, intercultural friendship, and relational identity to influence their experiences."

United States

Between 1880 and 1920, the United States took in roughly 24 million immigrants. This increase in immigration can be attributed to many historical changes. The beginning of the 21st century has also marked a massive era of immigration, and sociologists are once again trying to make sense of the impacts that immigration has on society and on the immigrants themselves.

Assimilation had various meanings in American sociology. Henry Pratt Fairchild associates American assimilation with Americanization or the "melting pot" theory. Some scholars also believed that assimilation and acculturation were synonymous. According to a common point of view, assimilation is a "process of interpretation and fusion" from another group or person. That may include memories, behaviors, and sentiments. By sharing their experiences and histories, they blend into the common cultural life. A related theory is structural pluralism proposed by American sociologist Milton Gordon. It describes the American situation wherein despite the cultural assimilation of ethnic groups to mainstream American society, they maintained structural separation. Gordon maintained that there is limited integration of the immigrants into American social institutions such as educational, occupational, political, and social cliques.

During The Colonial Period from 1607 to 1776, individuals immigrated to the British colonies on two very different paths—voluntary and forced migration. Those who migrated to the colonies on their own volition were drawn by the allure of cheap land, high wages, and the freedom of conscience in British North America. On the latter half, the largest population of forced migrants to the colonies was African slaves. Slavery was different from the other forced migrations as, unlike in the case of convicts, there was no possibility of earning freedom, although some slaves were manumitted in the centuries before the American Civil War. The long history of immigration in the established gateways means that the place of immigrants in terms of class, racial, and ethnic hierarchies in the traditional gateways is more structured or established, but on the other hand, the new gateways do not have much immigration history and so the place of immigrants in terms of class, racial, and ethnic hierarchies are less defined, and immigrants may have more influence to define their position. Secondly, the size of the new gateways may influence immigrant assimilation. Having a smaller gateway may influence the level of racial segregation among immigrants and native-born people. Thirdly, the difference in institutional arrangements may influence immigrant assimilation. Traditional gateways, unlike new gateways, have many institutions set up to help immigrants such as legal aid, bureaus, and social organizations. Finally, Waters and Jimenez have only speculated that those differences may influence immigrant assimilation and the way researchers that should assess immigrant assimilation.

Furthermore, the advancement and integration of immigrants into the United States has accounted for 29% of U.S. population growth since 2000. Recent arrival of immigrants to the United States has been examined closely over the last two decades. The results show the driving factors for immigration including citizenship, homeownership, English language proficiency, job status, and earning a better income.

Canada

Canada's multicultural history dates back to the period European colonization from the 16th to 19th centuries, with waves of ethnic European emigration to the region. In the 20th century, Indian, Chinese and Japanese were the largest immigrant groups.

20th century–present: Shift from assimilation to integration

Canada remains one of the largest immigrant populations in the world. The 2016 census recorded 7.5 million documented immigrants, representing a fifth of the country's total population. Focus has shifted from a rhetoric of cultural assimilation to cultural integration. In contrast to assimilationism, integration aims to preserve the roots of a minority society while still allowing for smooth coexistence with the dominant culture.

Indigenous assimilation

Australia

Legislation applying the policy of "protection" over Aboriginal Australians (separating them from white society) was adopted in some states and territories of Australia when they were still colonies, before the federation of Australia: in the Victoria in 1867, Western Australia in 1886, and Queensland in 1897. After federation, New South Wales crafted their policy in 1909, South Australia and the Northern Territory (which was under the control and of South Australia at the time) in 1910–11. Mission stations missions and Government-run Aboriginal reserves were created, and Aboriginal people moved onto them. Legislation restricted their movement, prohibited alcohol use and regulated employment. The policies were reinforced in the first half of the 20th century (when it was realized that Aboriginal people would not die out or be fully absorbed in white society) such as in the provisions of the Welfare Ordinance 1953, in which Aboriginal people were made wards of the state. "Part-Aboriginal" (known as half-caste) children were forcibly removed from their parents in order to educate them in European ways; the girls were often trained to be domestic servants. The protectionist policies were discontinued, and assimilationist policies took over. These proposed that "full-blood" Indigenous Australians should be allowed to “die out”, while "half-castes" were encouraged to assimilate into the white community. Indigenous people were regarded as inferior to white people by these policies, and often experienced discrimination in the predominantly white towns after having to move to seek work.

Between 1910 and 1970, several generations of Indigenous children were removed from their parents, and have become known as the Stolen Generations. The policy has done lasting damage to individuals, family and Indigenous culture.

The New Deal for Aborigines announced in 1939 marked the end of official policies based around "biological absorption" or "elimination" of Indigenous peoples, replaced with cultural assimilation as a prerequisite for civil rights. The 1961 Native Welfare Conference in Canberra, Australian federal and state government ministers formulated an official definition of "assimilation" of Indigenous Australians for government contexts. Federal territories minister Paul Hasluck informed the House of Representatives in April 1961 that:

The policy of assimilation means in the view of all Australian governments that all aborigines and part-aborigines are expected eventually to attain the same manner of living as other Australians and to live as members of a single Australian community enjoying the same rights and privileges, accepting the same responsibilities, observing the same customs and influenced by the same beliefs, hopes and loyalties as other Australians. Thus, any special measures taken for aborigines and part-aborigines are regarded as temporary measures not based on colour but intended to meet their need for special care and assistance to protect them from any ill effects of sudden change and to assist them to make the transition from one stage to another in such a way as will be favourable to their future social, economic and political advancement.

Brazil

In January 2019, the newly elected Brazil President Jair Bolsonaro stripped the Indigenous Affairs Agency FUNAI of the responsibility to identify and demarcate Indigenous lands. He argued that those territories have very tiny isolated populations and proposed to integrate them into the larger Brazilian society. According to the Survival International, "Taking responsibility for Indigenous land demarcation away from FUNAI, the Indian affairs department, and giving it to the Agriculture Ministry is virtually a declaration of open warfare against Brazil’s tribal peoples."

Canada 1800s–1990s: Forced assimilation

During the 19th and 20th centuries, and continuing until 1996, when the last Canadian Indian residential school was closed, the Canadian government, aided by Christian Churches, began an assimilationist campaign to forcibly assimilate Indigenous peoples in Canada. The government consolidated power over Indigenous land through treaties and the use of force, eventually isolating most Indigenous peoples to reserves. Marriage practices and spiritual ceremonies were banned, and spiritual leaders were imprisoned. Additionally, the Canadian government instituted an extensive residential school system to assimilate children. Indigenous children were separated from their families and no longer permitted to express their culture at these new schools. They were not allowed to speak their language or practice their own traditions without receiving punishment. There were many cases of violence and sexual abuse committed by the Christian church. The Truth and Reconciliation Commission of Canada concluded that this effort amounted to cultural genocide. The schools actively worked to alienate children from their cultural roots. Students were prohibited from speaking their native languages, were regularly abused, and were arranged marriages by the government after their graduation. The explicit goal of the Canadian government, through the Catholic and Anglican churches, was to completely assimilate Indigenous peoples into broader Canadian society and destroy all traces of their native history.

Croatia and Transylvania

During Croatia’s personal union with Hungary, ethnic Croatians were pressured to abandon their traditional customs in favor of adopting elements of Hungarian culture, such as Catholicism and the Latin alphabet. Because of this, elements of Hungarian culture were considered part of Croatian culture, and can still be seen in modern Croatian culture.

Throughout the Kingdom of Hungary, many citizens, primarily those who belonged to minority groups, were forced to convert to Catholicism. The forced conversion policy was harshest in Croatia and Transylvania, where civilians could be sent to prison for refusing to convert. Romanian cultural anthropologist Ioan Lupaș claims that between 1002, when Transylvania became part of the Kingdom of Hungary, to 1300, approximately 200,000 non-Hungarians living in Transylvania were jailed for resisting Catholic conversion, and about 50,000 of them died in prison.

Mexico and Peru

A major contributor to cultural assimilation in South America began during exploration and colonialism that often is thought by Bartolomé de Las Casas to begin in 1492 when Europeans began to explore the Atlantic in search of "the Indies", leading to the discovery of the Americas. Europe remained dominant over the Americas' Indigenous populations as resources such as labor, natural resources i.e. lumber, copper, gold, silver, and agricultural products flooded into Europe, yet these gains were one-sided, as Indigenous groups did not benefit from trade deals with colonial powers. In addition to this, colonial metropoles such as Portugal and Spain required that colonies in South America assimilate to European customs – such as following the Holy Roman Catholic Church, acceptance of Spanish or Portuguese over Indigenous languages and accepting European-style government.

Through forceful assimilationist policies, colonial powers such as Spain used methods of violence to assert cultural dominance over Indigenous populations. One example occurred in 1519 when the Spanish explorer Hernán Cortés reached Tenochtitlán – the original capital of the Aztec Empire in Mexico. After discovering that the Aztecs practiced human sacrifice, Cortés killed high-ranked Aztecs and held Moctezuma II, the Aztec ruler, captive. Shortly after, Cortés began creating alliances to resume power in Tenochtitlán and renamed it Mexico City. Without taking away power through murder and spread of infectious diseases the Spanish conquistadores (relatively small in number) would not have been able to take over Mexico and convert many people to Catholicism and slavery. While Spaniards influenced linguistic and religious cultural assimilation among Indigenous peoples in South America during colonialism, many Indigenous languages such as the Incan language Quechua are still used in places such as Peru to this day by at least 4 million people.

New Zealand

In the course of the colonization of New Zealand from the late-18th century onwards, assimilation of the indigenous Maori population to the culture of incoming European visitors and settlers at first occurred spontaneously. Genetic assimilation commenced early and continued – the 1961 New Zealand census classified only 62.2% of Māori as "full-blood Maoris". (Compare Pākehā Māori.) Linguistic assimilation also occurred early and ongoingly: European settler populations adopted and adapted Māori words, while European languages affected Māori vocabulary (and possibly phonology).

In the 19th century colonial governments de facto encouraged assimilationist policies; by the late-20th century, policies favored bicultural development. Māori readily and early adopted some aspects of European-borne material culture (metals, muskets, potatoes) relatively rapidly. Imported ideas – such as writing, Christianity, monarchy, sectarianism, everyday European-style clothing, or disapproval of slavery – spread more slowly. Later developments (socialism, anti-colonialist theory, New Age ideas) have proven more internationally mobile. One long-standing view presents Māori communalism as unassimilated with European-style individualism.

Omphalos hypothesis

From Wikipedia, the free encyclopedia
https://en.wikipedia.org/wiki/Omphalos_hypothesis

The Omphalos hypothesis is one attempt to reconcile the scientific evidence that the Earth is billions of years old with a literal interpretation of the Genesis creation narrative, which implies that the Earth is only a few thousand years old. It is based on the religious belief that the universe was created by a divine being, within the past six to ten thousand years (in keeping with flood geology), and that the presence of objective, verifiable evidence that the universe is older than approximately ten millennia is due to the creator introducing false evidence that makes the universe appear significantly older.

The idea was named after the title of an 1857 book, Omphalos by Philip Henry Gosse, in which Gosse argued that for the world to be "functional", God must have created the Earth with mountains and canyons, trees with growth rings, Adam and Eve with fully grown hair, fingernails, and navels (ὀμφαλός omphalos is Greek for "navel"), and all living creatures with fully formed evolutionary features, etc., and that, therefore, no empirical evidence about the age of the Earth or universe can be taken as reliable.

Various supporters of Young Earth creationism have given different explanations for their belief that the universe is filled with false evidence of the universe's age, including a belief that some things needed to be created at a certain age for the ecosystems to function, or their belief that the creator was deliberately planting deceptive evidence.

The idea was widely rejected in the 19th century, when Gosse published his aforementioned book. It saw some revival in the 20th century by some Young Earth creationists, who extended the argument to include visible light that appears to originate from far-off stars and galaxies (addressing the "starlight problem").

Development of the idea

Pre-scientific sources

Stories of the beginning of human life based on the creation story in Genesis have been published for centuries. The 4th-century theologian Ephrem the Syrian described a world in which divine creation instantly produced fully grown organisms:

Although the grasses were only a moment old at their creation, they appeared as if they were months old. Likewise, the trees, although only a day old when they sprouted forth, were nevertheless like ... years old as they were fully grown and fruits were already budding on their branches.

19th-century thinkers

By the 19th century, scientific evidence of the Earth's age had been collected, and it disagreed with a literal reading of the biblical accounts. This evidence was rejected by some writers at the time, such as François-René de Chateaubriand. Chateaubriand wrote in his 1802 book, Génie du christianisme (Part I Book IV Chapter V), that "God might have created, and doubtless did create, the world with all the marks of antiquity and completeness which it now exhibits." In modern times, Rabbi Dovid Gottlieb supported a similar position, saying that the objective scientific evidence for an old universe is strong, but wrong, and that the traditional Jewish calendar is correct.

In the middle of the 19th century, the disagreement between scientific evidence about the age of the Earth and the Western religious traditions was a significant debate among intellectuals. Gosse published Omphalos in 1857 to explain his answer to this question. He concluded that the religious tradition was correct. Gosse began with the earlier idea that the Earth contained mature organisms at the instant they were created, and that these organisms had false signs of their development, such as hair on mammals, which grows over time. He extended this idea of creating a single mature organism to creating mature systems, and concluded that fossils were an artifact of the creation process and merely part of what was necessary to make creation work. Therefore, he reasoned, fossils and other signs of the Earth's age could not be used to prove its age.

Other contemporary proposals for reconciling the stories of creation in Genesis with the scientific evidence included the interval theory or gap theory of creation, in which a large interval of time passed in between the initial creation of the universe and the beginning of the Six Days of Creation. This idea was put forward by Archbishop John Bird Sumner of Canterbury in Treatise on the Records of Creation. Another popular idea, promoted by the English theologian John Pye Smith, was that the Garden of Eden described the events of only one small location. A third proposal, by French naturalist Georges-Louis Leclerc, Comte de Buffon, held that the six "days" of the creation story were arbitrary and large ages rather than 24-hour periods.

Theologians rejected Gosse's proposal on the grounds that it seemed to make the divine creator tell lies—either lying in the scriptures, or lying in nature. Scientists rejected it on the grounds that it disagreed with uniformitarianism, an explanation of geology that was widely supported at the time, and the impossibility of testing or falsifying the idea.

Modern creationists

Some modern creationists still argue against scientific evidence in the same way. For instance, John D. Morris, president of the Institute for Creation Research wrote in 1990 about the "appearance of age", saying that: "...what [God] created was functionally complete right from the start—able to fulfill the purpose for which it was created".

He does not extend this idea to the geological record, preferring to believe that it was all created in the Flood, but others such as Gerald E. Aardsma go further, with his idea of "virtual history". This appears to suggest that events after the creation have changed the "virtual history" we now see, including the fossils:

This raises one more major point of difference, the handling of the Fall. Briefly, Creation with Appearance of Age runs into a theological snag with things like fossils of fish with other smaller fish in their stomachs: "Do you mean that God chose to paint, of all things, a facade of SUFFERING and DEATH onto the creation when He gave it this arbitrary appearance of age at the time of creation?" The virtual history paradigm recognizes simply that all creation type miracles entail a virtual history, so the Fall, with its creation type miracles (by which the nature of the creation was changed—"subjected to futility") carried with it its own (fallen) virtual history, which is the virtual history we now see. We do not see the original utopian pre-Fall creation with its (presumably utopian) virtual history.

Criticisms

Beginning of false creation

Although Gosse's original Omphalos hypothesis specifies a popular creation story, others have proposed that the idea does not preclude creation as recently as five minutes ago, including memories of times before this created in situ. This idea is sometimes called Last Thursdayism by its opponents, as in "the world might as well have been created last Thursday."

Scientifically, the concept is both unverifiable and unfalsifiable through any conceivable scientific study—in other words, it is impossible to conclude the truth of the hypothesis, since it requires the empirical data itself to have been arbitrarily created to look the way it does at every observable level of detail.

Deceptive creator

From a religious viewpoint, it can be interpreted as God having created a "fake" universe, such as illusions of light emitted from supernovae that never really happened, or volcanic mountains that were never really volcanoes in the first place and that never actually experienced erosion.

In a rebuttal of the claim that God might have implanted a false history of the age of the universe to test our faith in the truth of the Torah, Rabbi Natan Slifkin, an author whose works have been banned by several Haredi rabbis for going against the tenets of the Talmud, writes:

God essentially created two conflicting accounts of Creation: one in nature, and one in the Torah. How can it be determined which is the real story, and which is the fake designed to mislead us? One could equally propose that it is nature that presents the real story, and that the Torah was devised by God to test us with a fake history!
One has to be able to rely on God's truthfulness if religion is to function. Or, to put it another way—if God went to enormous lengths to convince us that the world is billions of years old, who are we to disagree?

Similar formulations

Five-minute hypothesis

The five-minute hypothesis is a skeptical hypothesis put forth by the philosopher Bertrand Russell, that proposes that the universe sprang into existence five minutes ago from nothing, with human memory and all other signs of history included. It is a commonly used example of how one may maintain extreme philosophical skepticism with regard to memory and trust in evidentially derived historical chronology.

Borges's Tlön, Uqbar, Orbis Tertius

Jorge Luis Borges, in his 1940 work, Tlön, Uqbar, Orbis Tertius, describes a fictional world in which some essentially follow as a religious belief a philosophy much like Russell's discussion on the logical extreme of Gosse's theory:

One of the schools of Tlön goes so far as to negate time: it reasons that the present is indefinite, that the future has no reality other than as a present hope, the past none other than present memory.

Borges had earlier written a short essay, "The Creation and P. H. Gosse" that explored the rejection of Gosse's Omphalos. Borges argued that its unpopularity stemmed from Gosse's explicit (if inadvertent) outlining of what Borges characterized as absurdities in the Genesis story.

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