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Postcolonial scholars have theorized colonization as a complex and contradictory experience of subject formation for the colonized; despite what are often strategic performances of mimicry, the colonized come to know themselves as inferior or as shaped by multiple and mutually competing demands on their identities. However, it is not clear that all colonized groups experience this form of ambivalence or hostility towards former colonizers. This article examines the postcolonial identities of a particular sub-group in the South Asian diaspora: Catholic Goans in Canada. Drawing upon qualitative interviews with thirteen Catholic Goan women in the Greater Toronto Area, we argue that not enough attention has been paid to the multiplicity of identities that emerge out of colonial contexts. For example, some of the participants in this study narrated their Portuguese influenced identities as something to be embraced and even celebrated. More interestingly, several participants demonstrated a stronger connection to the European influences on their identities (English language, Catholicism as the dominant religion and western cultural traditions) than they did towards 'Indian' cultural markers. In fact, the defining of themselves as Goan and not Indian was a noticeable part of some participants' narratives of identity. In this discussion, we explore how the Self/Other distinctions created under both Portuguese and British colonization in the sub-continent remain salient features of postcolonial identities in the South Asian diaspora. [ABSTRACT FROM AUTHOR]

This article examines the bicultural identity formation and cultural experiences internalized by second-generation Indo-Canadians in their efforts to accommodate the "best of both worlds" into their lifestyle. The objectives of this article are to educate the reader to become cognizant of the bicultural issues encountered by second-generation Indo-Canadians; to demonstrate interventions suitable for the second-generation Indo-Canadian populations; and to increase the readers' understanding of bicultural identity formation. What becomes evident is that intergenerational dialogue has a profound impact on the bicultural identity formation of this population. It will serve to guide these individuals to find a third space (Bhabha 2004) or zone of proximal development (ZPD) to encourage evolvement of their bicultural identity (Cummins 1996; Gutiérrez et al. 1999). [ABSTRACT FROM AUTHOR]

This paper investigates if and how immigrants modify their domestic space to suit their ethno-cultural needs. Findings are based on an empirical study of the exterior and interior of Asian-Indian immigrant homes in Toronto. The study determines that Asian-Indian homeowners do not aspire to more adaptations than their mainstream counterparts. The majority of respondents in the sample made structural changes; however, the changes were made predominately to their homes' interiors. Physical manifestations of Asian-Indian ethnic expressions on the outside of homes were minimal. Internal changes were made to accommodate large social and religious gatherings and, in some cases, to house extended family. Except for the need for a prayer room, additional storage space, and adequate ventilation in the kitchen, the changes appear typical of the changes "mainstream Canadians" would make. The study recommends flexible house design that would allow easier adaptations to daily domestic needs. [ABSTRACT FROM AUTHOR]

Highlights the findings that Indo-Canadians' economic opportunities are not consonant with their qualifications. Preliminary observations derived from Canadian census data on Indo-Canadians; Confirmation of the existence of barriers to economic and social mobility; Need for a shift in emphasis from the salience of ethnicity to a search for socio-economic data and information technology.

A correction about the population of Asian Indians in the Greater Toronto Area that was published in a previous issue is presented.