Religio-ethnic Group Research Articles

Anthropological Study on the Shia Muslims in Mysore City

India is a great nation which is an origin of a pure culture as well as a destination for people from around the world with various cultures and religions. India is the home to all the religions and religion minorities therefore; it is a very good area of research in terms of anthropological and social studies. The following study is concentrated mainly on the Shia Muslims in Mysore city. It has also a historical look upon formation of cultural identity of Shias in India. During the reign of the Arab traders, they introduced Islam into the South Indian state of Karnataka almost as soon as the faith was initiated in Saudi Arabia. Along with their faith, Muslims brought many products to the country. The Islamic presence and power in the state reached its greatest heights during the reigns of Hyder Ali and his son Tippu Sultan. Though killed by the British in 1799, Tippu Sultan was one of the only national leaders to defeat the British troops in battle and many Indians consider him a hero. The internal structure of Indian Muslims as a religio-ethnic group was quite complex. Shias Islam has deep-rooted influence in present and history of India from North to South with various Shia Muslim dynasties ruling Indian provinces from time to time.

Islamophobia and Racism in America

This sociological study combines an overview of U.S. Islamophobia in recentdecades, an analysis of a potentially emergent “Middle Eastern American”identity, and a re-theorization of race that has implications for how effectivepolitical coalitions might be built to address various forms of discriminationfaced by American Muslims and other religio-ethnic groups originating fromthe Middle East, North Africa, and South Asia. While looking back further,Love’s central focus is on “anti-Islamophobia advocacy at the national level,from the late 1970s through the early 2010s” (p. 30). Making good use of seventyinterviews conducted from 2005-15, this component represents the book’sgreatest original research contribution. Although provocative, Love’s argumentthat we should theorize Islamophobia as racism and politically organize accordinglyis potentially problematic ...

Anthropological Perspective Study on the Muslims in Mysore City-India (Case study Shia Muslims)

<p>India, because of including a collection of religions and religious minorities altogether in itself, especially in this modern era, is a remarkable case of study and consideration. This study also, as an anthropological research and in order to get familiar with the religious identity of Muslims and Shias of Mysore in particular, has played its role. This project is a case study about the Shia Muslims in Mysore; it has also a historical look upon formation of cultural identity of Shias in India. During the reign of the Arab traders, they brought Islam into the South Indian state of Karnataka almost as soon as the faith was initiated in Arabia. Along with their faith, Muslims brought many products to the region. The Islamic presence and power in the state reached its greatest heights during the reigns of Hyder Ali and his son Tippu Sultan. Though killed by the British in 1799, Tippu Sultan was one of the only national leaders to defeat the British in battle and is still considered a hero for many Indians. The internal structure of Indian Muslims as a religio-ethnic group was quite complex. Shias Islam has deep-rooted influence in present and history of India from North to South with various Shia Muslim dynasties ruling Indian provinces from time to time.</p>

The illumination of marginality: how ethnic Hazaras in Bamyan, Afghanistan, perceive the lack of electricity as discrimination

In Afghanistan ethnic Hazaras are a group with a long history of marginalization, and even outright persecution, mainly because of their Shi'a Muslim faith. Only after the international intervention in 2001 have socio-economic opportunities started to open up for Hazaras. Hazaras, however, maintain a strong perception of still being considered second-class citizens, claiming to be overlooked by the Afghan government and allotted fewer funds by the international development community. This paper examines Hazara perceptions of marginality with reference to one issue: the lack of state-provided electricity in Bamyan province, which many consider the Hazara homeland. Anti-government protests in Bamyan often revolve around this particular issue, and the demand for electricity has become part of the permanent landscape, through a lantern sculpture in Bamyan's main square, as well as through the experience of living one's everyday life with a lack of easily available electric light. The lack of electricity becomes an embodied, daily reminder of perceived subordination to other religio-ethnic groups and the feeling of being left behind by the international community.

An Anthropological Perspective Study on the Muslims in Mysore City-India

Islam means submission. Those who submit are called Muslims. There are five pillars for all Muslims to adhere worldwide: 1) There is no God but Allah, and Mohammad is his prophet. 2) Praying five times daily, kneeling in the direction of Mecca (the holy city). 3) Giving of alms (a share of each Muslim's income is given to support the mosque and the poor). 4) Fasting throughout Ramzan (the ninth month of the Muslim calendar). 5) Visiting the Haj (every believer who is able to do so must go on a pilgrimage to Mecca). Islam teaches absolute monotheism and Mohammed's primacy as Allah's last Prophet on earth. Islam stresses the brotherhood of believers, non-difference of religion and secular life, obedience to God's Law, abstinence from alcohol, and of good works. Shab-e-Barat, Id-Ul-Fitr, Id-Ul-Zuha, Muharram and various Urs of Sufi saints are the major festivals observed by them. Islamic influence first came to be felt in the 7th century with the advent of Arab traders. This was followed by sporadic raids in India by Muslim traders, but the first Muslim kingdom was established in Delhi at the end of the 12th century.The Muslims gradually spread their rule to the south and the east. During the reign of Allaudd in Khilji, only the southern part of India remained outside their power. With the coming of the Mughals in 1506, Islam seeped deeper into India. Akbar's (1556–1605) policy of religious tolerance brought the Hindus and Muslims still closer. During the reign of the Arab traders, they brought Islam into the South Indian state of Karnataka almost as soon as the faith was initiated in Arabia. Along with their faith, Muslims brought many products to the region. The Islamic presence and power in the state reached its greatest heights during the reigns of Hyder Ali and his son Tippu Sultan. Though killed by the British in 1799, Tippu Sultan was one of the only national leaders to defeat the British in battle and is still considered a hero to many Indians. The internal structure of Indian Muslims as a religio-ethnic group was quite complex.

Religious Identities in Contemporary American Life: Lessons From the NJPS

The appearance of this special issue marks a significant contribution to the sociological understanding of religion and highlights key issues facing the field as we move into a new century. We owe a debt of gratitude to the sponsors of the National Jewish Population Survey and to Harriet Hartman for making this issue of Sociology of Religion possible. A concentrated look at one religio-ethnic group is important both for the particular knowledge it provides about that group and for the way it raises ques tions about more general social processes that may be at work. This set of articles is exemplary of both those things. It adds to the impressive body of scholarship on Jewish life that has emerged out of the growing number of Judaic Studies departments and centers and programs now at over a hundred universities and colleges in the U.S. We learn about the particular differences among Jewish denominations and between U.S. Jews and Israeli ones. We learn about the effects of Orthodox gender expectations and the importance of Jewish federa tions. But we also learn about the significance of social networks in ethnic and religious continuity, as well as the multifaceted, intertwined, and changing nature of religious and ethnic identity not just for Jews. The changing nature of religious identity is a central theme to which we will return, but it is also important to note just contentious that fact has been in the very execution of this study. That difficulty is reflected both in the fine, com prehensive review of the literature provided by Hartman and Kaufmann at the beginning of this issue and in the long methodological discussions contained in nearly every article. The how of this project has needed to be explained. Each of these articles has made impressive use of the data, but each was constrained by decisions others had made.

Polymorphism Data at D8S315 Locus Among Five Ethnic Groups of Kerala from South India

Abstract A total of 254 random, healthy individuals belonging to five distinct ethnic groups were analyzed for tetranucleotide repeat polymorphism at autosomal microsatellite locus D8S315. The five distinct ethnic groups: Ezhavas, Nairs, Arayas, Vishwakarma, and Muslims belonged to Kerala state of South India. Muslims are religio-ethnic group while other populations mentioned above belong to distinct section of Hindu religion. All these population groups speak “Malayalam,” an Indo-Dravidian language.

Allele Frequency Distribution of D8S592 (STR) and PDGFA (VNTR) Among Five Endogamous Population Groups of India

Allele frequency distribution have been analyzed at D8S592 (short tandem repeat) and PDGFA (variable number of tandem repeat) among five distinct endogamous groups of India namely Ezhavas, Nayers, Arayas, Vishwakarma and Muslims. Muslims are religio-ethnic group while other populations mentioned above belong to distinct section of Hindu religion. All these populations are from Kollam district of Kerala in Southern India and speak Malayalam, an Indo-Dravidian language. A total of 228 for D8S592 and 212 for PDGFA loci, random, healthy individuals were analyzed.

Distribution of Allele Frequencies for Two Tetranucleotide Repeats (FES and D2S1328) Among Five Indian Population Groups

The distribution of allele frequencies have been analyzed at two short tandem repeat (STR) loci FES and D2S1328 among five anthropologically distinct ethnic groups of India namely Ezhavas, Nairs, Arayas, Vishwakarma and Muslims. Muslims are religio-ethnic group while other populations mentioned above belong to distinct section of Hindu religion. All these populations are from Kollam district of Kerala in South India and speak Malayalam, an Indo-Dravidian language. A total of 264 random, healthy individuals of FES and 197 individuals for D2S1328 were analyzed.

Metropolitan Size and Participation in Religio-Ethnic Communities

This study investigated the impact of metropolitan size on participation in Protestant, Catholic, and Jewish subcommunities in the United States. Hypotheses were based on Durkheim's theory of community, the Blau and Schwartz macrostructural theory of group relations, and Fischer's subculture theory. The major hypotheses were: 1) The larger the religio-ethnic subcommunity, the less its members participate formally (e.g., organizational membership); 2) the larger the Jewish or Catholic subcommunity, the more its members will participate informally (e.g., within-group friendship); 3) the smaller the religio-ethnic group, the more its members are affected by community size; and 4) the majority subcommunity will be relatively impervious to the effects of community size. Hypothesis 1, 3, and 4 were supported by data from the 1985-1989 General Social Surveys of the National Opinion Research Center and from the National Jewish Population Survey of 1970-71. Hypothesis 2 could be tested only in the Jewish community and was supported.

Status Attainment and Religion: A Re-Evaluation

This research addresses the achievement of socioeconomic status among members of six white religio-ethnic groups in the United States: Baptists, Methodists, Irish and Italian Catholics, Jews and Episcopalians. The BlauDuncan status attainment model is used to assess the degree to which status differentials reflect an ability to convert background resources into status, focusing on the assumption that the status attainment process operates similarly across all religio-ethnic groups. Structural equation models of the status attainment process are constructed for each religio-ethnic group. Findings indicate that family background variables are of differential importance to the status attainment process across religio-ethnic groups, suggesting that each religio-ethnic group should be considered separately in social research.

Religion and Socio-Economic Achievement

The process of socio-economic achievement is elaborated through an analysis of data from eight NORC surveys, combined to create a sample of members of six religio-ethnic groups. Correlational analysis indicates findings similar to earlier studies. Using Methodists as the comparison group, Scheffe tests indicate that Jews differ in education, occupational achievement and income, Episcopalians in occupational prestige, and Baptists in education and income, but no significant differentials existed for Irish and Italian Catholics. Further analysis using decomposition suggests that traditional Jewish emphasis on education is an important factor in explaining these differences, but that the factors included in the model explain only a small part of the Baptist and Episcopalian differentials. It is suggested that religious values and religious perspectives are important considerations in understanding these findings.

Religion and Parental Child-Rearing Orientations: Evidence of a Catholic-Protestant Convergence

Weber's interpretation of the relationship between religious values and economic rationalism led observers of American society in the past to posit fundamental between-group differences in values to account for differing social and economic orientations of American religious groups, particularly those between Protestants and Catholics. This paper focuses on the relationship between religion and family life giving particular attention to parental values for children and approaches to child rearing. First, the differences in parental values that exist among religioethnic groups in American society and the changing role of religioethnic differences in shaping the child-rearing orientations of parents are examined. Data from Detroit surveys and other sources are used to demonstrate substantial changes in parental values across the past several decades. Also examined are reports of socialization practices, which reflect a high degree of similarity in patterns of behavior among religioethnic groups in modern society. finally, it is shown that expressions of religiosity, such as church attendance, may be more strongly related to some aspects of parental child-rearing orientations than are denominational differences.

Joking and Ethnic Stereotyping

Humor across ethnic lines has been considered as a form of aggression, especially used by the oppressed. As a form of aggression, however, such joking plays an ambiguous role. Several writers have emphasized the role of humor in displacing aggression, rather than in arousing it. Humor is often neither positive nor negative, but sidesteps such serious categories. Most previous discussions have dealt with inter-ethnic humor within Western society. In this article, an analysis is made of jokes told by Druzes and other Middle Easterners. Particular attention is given to jokes dealing with the clergy and with other religio-ethnic groups.

The Rural Punjabis of California: A Religio-Ethnic Group

The Rural Punjabis of California: A Religio-Ethnic Group

Hansen's Law of "Third-Generation Return" and the Study of American Religio-Ethnic Groups

Hansen's Law of "Third-Generation Return" and the Study of American Religio-Ethnic Groups