Ethnic Group Boundaries Research Articles

Хранительница нематериального культурного наследия: о роли бабушки в передаче этнического языка и культуры (на материале социолингвистических обследований в чувашской и марийской диаспорах Московского региона)

An essential mechanism for transmitting ethnic language within families involves the transfer from older to younger generations, with grandmothers playing a prominent role in this process. The paper presents the findings of the field research conducted within the Chuvash and Mari internal diasporas of the Moscow region. The study subjects were the first-generation natives of the diaspora urban environment and the second-generation representatives. The findings indicate that intergenerational language transmission is notably weak, mainly because Russian is omnipresent in urban environments and minority languages are marginalized due to prevailing linguistic ideologies. Although being recognized as state languages along with Russian in the relevant administrative-territorial entities, Chuvash and Mari languages do not have this status in the internal diaspora, becoming minority languages. Nevertheless, according to the research results, ethnic language is one of the key markers of ethnic identity necessary for preserving ethnic group boundaries. In the majority of cases, the task of preserving the ethnic language is assigned to grandmothers, the eldest women in the family, who reside in the rural area of their small native land. This model follows the long-existing practice of city dwellers sending their children to the countryside in summer for the latter to learn an ethnic language in the natural environment by communicating with their grandmother. Besides teaching the ethnic language, the grandmother also imparts knowledge about ethnic customs and traditions, such as ethnic cuisine, songs, and elements of folk and religious culture, making her a valuable keeper of intangible cultural heritage.

Virtual hajj as a response to demographic and geopolitical pressures

Hajj is the most important one of the Five Pillars in Islam. Islam makes the Kaaba as the orientation of daily prayers (salat), and hajj as the linkage to maintain the global Muslim faith community. The sanctity of hajj rituals is of positive significance for global pilgrims to transcend the boundaries of countries and ethnic groups. In the era of globalization, hajj quota has long been a scarce resource. It is difficult for most Muslims to obtain hajj permits from Saudi Arabia in a short term. Even non-Muslims are full of concern about Islam, especially the hajj. Then, the “virtual hajj,” which is similar to the real hajj in the sacred city Mecca, came into being. It is mainly divided into several types: (1) building the real scenes of Kaaba and other hajj sites, and Muslims participating in the “virtual hajj” through role-playing; (2) the “virtual hajj” apps developed through 3D digital technology and their upgraded versions; (3) the “virtual hajj” live broadcasting the real hajj to non-pilgrims through the pilgrim’s smartphone with the 5G network technology; and (4) the “virtual hajj” software developed by VR and AR technology in the Metaverse era. The main functions of “virtual hajj” are embodied in four aspects: protest against Saudi Arabia, Islamic education, universal effect, and the COVID-19 fighting. All types of “virtual hajj” have positive effects on both the Muslims and non-Muslims. However, there are different voices from religious circles on how to treat “virtual hajj.”

Ethnic Distinctions, Legal Connotations: Chinese Patterns of Boundary Making and Crossing

This study analyzes, from a comparative and historical perspective, the clash between state statutory law and native customary law and the consequential effects of that rivalry on ethno-legal categories. It adopts a long-term perspective on Chinese society, with a particular focus on its history over the last three centuries. Although the imperial Chinese state had a centralized legal code, many non-Han subjects followed different legal standards and systems. Such conditions became the basis of legal pluralism and the structural constraint for full-fledged legal uniformity. It is argued that state-imposed ethnic categories in China have been institutionalized to determine those who should be protected, or even privileged, by their own native law. This is especially true during the alien dynasties of conquest, which purposely emphasized the principle of personal law to preserve legal prerogatives of ruling ethnicity. Similarly, indigenes on the frontier carried a variety of legal exemptions on grounds of the principle of territorial law. Such conditions could leave room for individual agency and provide incentives for both acculturated Han settlers and sinicized indigenes to claim native status. Several examples, including an 18th-century homicide case in China’s southwestern frontier, substantiate how individuals manipulated their ethnicity for their self-advantage and how these behaviors complicated the personality and territoriality principles of imperial law. In this sense, ethnic law served as an institutionalized distillation of ethnic group boundaries, which were realigned by shifts in self-identity. The legacy of China’s imperial practices of particularistic jural relations continues today.

Everyday information practices of ethnic minorities with small populations in Yunnan, China

This paper explores the everyday information practices of ethnic minorities with small populations (EMSP) to identify the conditions that affect their information practices within the context of Chinese culture. A qualitative study was conducted with China’s ethnic minorities, and data were collected through in-depth interviews and observations involving 45 participants. The data were statistically analyzed and processed using three levels of qualitative data coding analysis to identify the conditions that affect their everyday information practices. Findings show that the information needs of EMSP in China are relatively centralized, their sources of information acquisition are relatively fixed, and they do not cross ethnic group boundaries to share information with the outside world. In addition, traditions, customs, lifestyle, and ethnic identity are the conditions that influenced their everyday information practices. These results further the understanding of ethnic characteristics and traditional culture as conditions that can influence everyday information practices.

Realising Roma rights through a high-stakes history test: Secondary school students narrating the Swedish Roma past, present and future

Building on theories of historical justice, reconciliation and transformative change, this article investigates how 293 secondary school students make sense of the difficult past, present and future of the Romani in a national history test. Using qualitative and quantitative text analysis, this study seeks to explore whom students foreground as agents of change in regard to the Roma past, present and future. Considering the past and looking to the future, the inquiry led students to narrate four scenarios: no change; a regression to a past state of no rights; a development for the better; a future free from oppression. While the students underscored the importance of a shared responsibility for Roma rights, they stressed the nation state as the single most important agent of change for Roma rights in the present and future. Against the backdrop of justice and change, this study argues that while students realise and recognise Roma rights through their narrational practices, and thus may become empowered to act for a just future, these narratives also re-establish historical cultural and ethnic group boundaries which potentially may disempower young learners.

الخریطة الإثنو/ سیاسیة بدول حوض النیل بین الاختلاف والتغییر فى الفترة مابین (1960-2019م)

الخریطة الإثنو/ سیاسیة بدول حوض النیل بین الاختلاف والتغییر فى الفترة مابین (1960-2019م)

Seeing and treating the out-group like family: Transference effects in an ethnic context

Transference effects occur when our impressions are guided by our mental representations of significant others. For instance, if a target resembles an individual’s significant other, then that person’s feelings toward their significant other will be transferred onto the target. The present research examines whether transference effects emerge even when the target belongs to an ethnic out-group. In two experiments, participants received descriptions of in-group and out-group targets who partly resembled their own (or another’s) positive significant other. The findings showed that resemblance to one’s own significant other improves attitudes and behavior toward both in-group and ethnic out-group targets, as found across 2 nations and 3 different ethnic out-groups. The present research hence provides evidence of robust transference effects across ethnic group boundaries.

Ethnic capital, migration, and citizenship: a Bourdieusian perspective

ABSTRACTThis article examines how ethnic capital operates in ethnic affinity migration and external citizenship. Criticizing the “methodological nationalism”, inadequate theorization of the state, and “groupist” understanding of ethnicity that characterize existing scholarship on ethnic capital, I develop an alternative account drawing on Bourdieu. I highlight the importance of state power that consecrates ethnicity as a legitimate element in classifying non-citizens and determines the key criteria for coethnicity. The conversion of ethnicity into a migration-facilitating resource, however, is not monopolized by the state. I pay attention to how aspiring migrants, assisted by various intermediaries, challenge the state’s definition of ethnic group boundaries or deliberately cultivate specific ethnic markers, with varying implications for their ethnic self-understanding. Instead of treating ethnicity as what migrants are, I analyse what states, migrants, and intermediaries do with ethnicity – how they shape the valorization, conversion, and legitimization of ethnic capital in macro-political, meso-institutional, and micro-interactional contexts, with different agendas and asymmetrical power.

نموذج الفدرالي الكندي لإدارة التنوع الاثني

Abstract The problem of managing diversity in multi-ethnic countries has posed many challenges, particularly in the developing world, because administrative and political boundaries do not conform to the boundaries of ethnic groups. They do not build on the wishes and interests of their peoples, especially in countries characterized by ethnic, linguistic and religious diversity. The transition of Western institutional experiences to the East has not produced similar results as it has achieved in its origin. Therefore, what the developing countries require to achieve successful models in the West is to develop mechanisms and constitutional foundations that go beyond regulating the exercise of power and the means of transmission, E pluralistic institutions in order to build a national identity one. And the means to follow their success in a manner appropriate to the privacy of their communities. The way to deal with issues of ethnic diversity, negatively or positively, is determined to be the problem will be or will remain just a natural situation. The most factors that give the issue a political dimension wrestling, the existence of political differentiation and social disparities and Economic development within a single state. Since its formation in 1867, the Canadian state has adopted a federal system and the sharing of power and authority. Although there are laws in Canada (British common law, French civil law), everyone is subject to the Constitution Despite the existence of many different nationalities, linguistically and religiously in Canada, and despite the different demands, but the Canadian state and under a federal and democratic parliamentary system, was able to overcome the problems and controversial issues resulting from ethnic diversity, in relation to the administration of power and rights and freedoms and The national wealth of all Canadians, especially the Francophones living in the province of Quebec, is a clear demonstration of the current decline in public support for secession.

Making ethnic boundaries in the society of religious renaissance: Islam and everyday ethnicity in post-Soviet Tatarstan

ABSTRACTThis article investigates the conflict between closely intertwined specific ethnic and universal religious practices that affect the formation and maintenance of ethnic group boundaries in the society of simultaneous Islamic and ethnic renaissances: contemporary post-Soviet Tatarstan. I argue that the negotiation of this conflict produces both reinforcement and erosion of the titular ethnic group boundaries. I pay special attention on ethnicity performance and ethnicity consumption practices. Thus, I conclude that practices of performing and consuming ethnicity serve as effective mechanism of boundary formation not just between various ethnic groups in the multi-ethnic republic but also inside the group itself.

Self-identification of indigenous people in post-independence Indonesia: a historical analysis in the context of REDD+

SUMMARY The reform era around the turn of the century in Indonesia has been followed by a revitalization of local claims to political authority and natural resources on the basis of adat and indigeneity. In May of 2013, the Constitutional Court acknowledged indigenous ownership of forest territories and declassified them from State-owned forest zones without further conceptualizing the notion of indigeneity and its relation to land tenure and territorial conflicts. Drawing on a historical review of the adat discourse, this paper demonstrates how Dutch scholars during the colonial time have supported a definition of indigeneity based on territorialisation. Using a case study from the interior of Kalimantan, we provide evidence that privileging indigenous communities based on the notion of territoriality and prior occupation of the land, supported by a colonial definition of adat rights tends to exclude right-holders who do not necessarily fit clear territorial niches. This administrative practice of essentializing the social structuring of the landscape matches the requirements used in the context of REDD+ but ignores the fact that social and territorial boundaries of ethnic groups are permeable and dynamic due to social-political interactions which create contention and conflict especially in the context of the recent introduction of carbon rights and benefit sharing under the context of REDD+.

The Effect of Recent Ethnogenesis and Migration Histories on Perceptions of Ethnic Group Stability

Several researchers have proposed that humans are predisposed to treat ethnic identities as stable and inherent. However, the ethnographic, historical, and genetic records attest to the ubiquity of inter-ethnic migrations across human history. These two claims seem to be at odds. In this article we compare three evolutionary accounts of how people reason about identity stability, and the effect that the cultural evolution of ethnic group boundaries may have on these beliefs. We test our hypotheses among Himba pastoralists in Namibia, whose recent fission from the neighboring Herero makes them ideal for studying the effect of cultural distance on folk beliefs about identity stability. In a vignette experiment, we asked participants whether an individual born in one group who moved to another group would retain their original group membership and cultural characteristics or acquire those of the new group. Across vignette conditions we examine the importance of the direction of migration, parental social influence, and age at migration on perceptions of identity stability. We also compare participant responses to two out-groups, the Herero, and the more distantly related Damara. We find that participants seldom thought of identity as stable or fixed at birth. Furthermore, we show that cultural distance and endogamous preferences are independent of beliefs of identity stability. Himba believed the Damara character was more likely to change identity and cultural traits than was the Herero character, despite their greater cultural distance from the former group, and despite the fact that all participants expressed more anti-Damara than anti-Herero sentiment.

The contemporary ethnic minority in China: an introduction

This article introduces the historical context behind the practice of fixed ethnic identification currently employed in the People’s Republic of China. Notwithstanding the major problems to clearly delineate the boundaries of many ethnic groups in the Chinese context, the article contends there was a strong pragmatism for officially classifying ethnic minority groups rather than adopting the self-identification method used in many Western nations. Finally, the article poses the query whether ethnic minority status continues to hold a meaningful category of analysis in contemporary China.

Ethnic groups and a dynamic of boundary making among co-ethnics: An experience from Croatian Istria

In this article, we explore ethnic group boundaries within a context of contemporary Istria. It is maintained that the local population of Istria has a strong regional identity and that boundaries between the members of local Croat majority and the researched minority and immigrant groups are characterised by blurred group boundaries. It is argued that these people are engaged in multiple forms of boundary making which challenge the ethno-national understanding of entitlement to the in-group membership in a local imagined community. Among other things, it is indicated in the article that ethnic minority groups, such as Italians in Istria, who make a large effort in boundary making to maintain their cultural heritage, are preferred by the ethnic majority as full-fledged members of the local community than certain groups of co-ethnics. The study is based on extensive qualitative data material gathered in Croatia in the period 2009–2013. The ethnographic material comprises 45 interviews with domicile ethnic Croats, domicile members of the Italian minority and Bosnian–Herzegovinian migrants residing in Croatia and Istria.

Kurdish migrant mothers in London enacting citizenship

The article explores the mothering work of a group of Kurdish women in London as enactments of citizenship. Rather than focusing on their integration, it foregrounds the migrant mothers' ability to disrupt hegemonic citizenship narratives and bring into being new political subjects. They co-construct diasporic citizenship, through their mothering work, producing their children's cultural identifications as both British and Kurdish. These identifications are contingent, involving intra-ethnic contestations of legitimate Kurdish culture. Kurdish migrant mothers' cultural work is not simply about making nation state citizens. By giving meaning to cultural continuity and change, the mothers reference multiple levels of belonging (local, national and diasporic) which challenge state boundaries. The article shows that although mothers play a key role in constructing their children's cultural identities and their articulation in ethnic and national terms, they also contest the meaning of ethnic minority cultural practices and group boundaries, potentially disrupting hegemonic narratives of good citizenship as ethno-national.

What Drives Inter-Religious Violence? Lessons from Nigeria, Côte d’Ivoire, and Tanzania

Given its religious demography, sub-Saharan Africa seems particularly prone to the outbreak of violent clashes between Christians and Muslims. This article compares three sub-Saharan countries—Nigeria, Côte d’Ivoire, and Tanzania—that display different levels of inter-religious violence despite each having in common similar population ratios of Christians and Muslims, as well as all sharing a number of the classical risk factors for conflict onset. The analysis of these three case studies shows that higher levels of inter-religious violence result from horizontal inequalities and overlapping religious and ethnic group boundaries that, in the context of tense political transformation, consequently breed inter-religious grievances and violence. When theological ideas become politicized, inter-religious violence reaches its most intense level of expression.

Interethnic Friendship, Trust, and Tolerance: Findings from Two North Iraqi Cities

This article examines correlates of social trust and tolerance within a high-violence context. The authors study first the extent to which friendship ties that cross ethnic boundaries are associated with specific interaction spaces (neighborhoods, workplaces, civil society organizations, and political parties) and, second, the extent to which interethnic friendships are associated with trust and tolerance. Using individual-level data () on interethnic contacts collected in 2006 in the two northern Iraqi cities of Erbil and Kirkuk, the authors show that people who spend time within ethnically heterogeneous interaction spaces are considerably more likely to have friendship ties that cross ethnic group boundaries and, in turn, also to express general social trust, interethnic trust, and tolerance toward outgroups.

Interethnic Romantic Relationships: Enacting Affiliative Ethnic Identities

Through in‐depth interviews with respondents who were in interethnic relationships (N = 28), the authors extended and refined a new approach to mate selection based on affiliative ethnic identities (T. Jimenez, 2010). Rather than assimilation and a breakdown of ethnic group boundaries, they found that people pursued interethnic relationships because of the ethnic differences they include. These relationships gave them access to an affiliate ethnic or multicultural identity. This perspective does not challenge but rather complements existing theories of mate selection, including the role of opportunity structures, exchange of benefits, and growing acceptance of or freedom to pursue interethnic relationships. Ethnic differences can remain central as people meet, fall in love, and marry across these differences.

The effect of interethnic ideologies on the likability of stereotypic vs. counterstereotypic minority targets

This paper examines the effect of interethnic ideologies on the likability of stereotypic vs. counterstereotypic minority targets. In two experiments, participants were exposed to either a multicultural or colorblind prime and subsequently asked to indicate their impressions of a stereotypic or counterstereotypic minority target. Results suggest that multiculturalism and colorblindness have different effects on the likability of minority targets to the extent that such targets confirm the existence of fixed or permeable ethnic group boundaries. Specifically, a stereotypic target was liked more than a counterstereotypic target when participants were exposed to multiculturalism – suggesting that multiculturalism creates a preference for individuals who remain within the boundaries of their ethnicity. Conversely, a counterstereotypic target was liked more than a stereotypic target when participants were exposed to colorblindness – suggesting that colorblindness creates a preference for individuals who permeate the boundaries of their ethnicity. Theoretical and practical implications are discussed.

Mexican American High School Students’ Ethnic Self-Concepts and Identity

Mexican American high school students (N= 24) were administered semistructured interviews about their psychological experience of ethnicity. The interview focused on individual, friendship, peer group, and family domains. Qualitative analyses of the interview transcripts revealed six domains including ethnic identity, socialization, intraethnic support and challenge, interethnic relations and attitudes, ethnic transcendence, and ethnic differences and similarities. These six domains were graphically depicted that differentiated ethnic self-concepts from ethnic identity processes and identified the intraethnic and interethnic influences of the ethnic self-concepts and identity processes. There were three ethnic self-concepts (i.e., cultural self, possible minority self, and self that transcends ethnic group boundaries). These basic three ethnic self-concepts are consistent with other researchers’ identification of analogous ethnic self-concepts and socialization messages across a wide range of contexts. Implications for future empirical and theoretical research are discussed.