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Ethnic Groups and Boundaries: The Social Organization of Culture Difference
... Identidad étnica es, desde una perspectiva teórica, una construcción simbólica que surge en interacción con otros, basada en referentes culturales compartidos socialmente que otorga un sentido de pertenencia, tanto individual como colectiva. Es un proceso psicosociocultural mediante el cual una persona se constituye a sí misma como parte de un grupo social determinado, con características de estilo, comportamiento y valores comunes que los diferencian de otros grupos (Umaña-Taylor et al., 2014) La interacción interétnica es fundamental para la identidad étnica, ya que las similitudes internas surgen de la construcción de diferencias externas (Barth, 1969). La identidad se constituye en gran medida por la oposición a lo que es percibido como diferente, es decir el otro (Lloréns, 2002). ...
... Desde una perspectiva teórica, la autoidentificación étnica no solo es una manifestación personal, sino un reflejo de la relación de los individuos con su comunidad, su territorio y sus raíces ancestrales (CEPAL, 2007). Este estudio utiliza como base teórica las discusiones sobre etnicidad y territorialidad, que consideran el espacio geográfico y los lazos comunitarios como factores determinantes en la construcción de la identidad (Anthias, 2018;Barth, 1969;Bonfil, 1995;Radcliffe, 2015). ...
... La etnicidad ofrece una base para comprender cómo los individuos perciben su identidad en contextos de discriminación y marginación, lo que puede llevar a la invisibilización de ciertos grupos (Barth, 1969;Umaña-Taylor et al., 2014). Esta perspectiva es esencial para interpretar la disminución en la autoidentificación indígena observada en los censos, al reconocer que las identidades están en constante transformación debido a factores externos como la movilidad y las condiciones socioeconómicas. ...
Los temas relacionados con la etnicidad han ganado importancia en las agendas de América Latina. En Ecuador, los censos han tenido limitaciones históricas, evolucionando para incluir criterios lingüísticos y de autoidentificación étnica, desde 2001. Al comparar los resultados del censo de 2022 y los censos anteriores se observó una reducción de la población indígena en ciertos territorios, motivando este estudio para analizar sus causas potenciales. Esta es una investigación exploratoria y descriptiva, cualitativa y cuantitativa, utilizando un cuestionario postcensal y entrevistas semiestructuradas en parroquias seleccionadas. Se observaron cambios demográficos significativos en la población indígena, con una disminución de la población joven en edad productiva y un aumento de adultos mayores. La transición demográfica impacta directamente en la carga poblacional y en las bases de la población indígena. La migración y la fecundidad son factores clave que influyen en las dinámicas poblacionales, junto con la metodología censal que ha impactado en la reducción de personas registradas. A pesar de su disminución, no se puede atribuir a una pérdida de identidad, porque los datos muestran un cambio en la composición poblacional. Es fundamental seguir analizando para comprender hacia dónde se está movilizando la población no reportada en estas zonas y garantizar información relevante y confiable para formular políticas públicas inclusivas.
... This paper aims to clarify the historical and socio-cultural distinctions between the Manipuri and Bishnupriya communities and to highlight the implications of these identity challenges. Drawing on the theoretical frameworks of Barth (1994), Eriksen (2002), Fenton (1999), and Langman (2004), it explores the concepts of ethnicity and ethnic group to better understand the dynamics at play. The findings contribute to the literature by addressing the Manipuri identity issue in Bangladesh and providing insights into how socioeconomic factors influence ethnic identity politics. ...
... In Bangladesh, however, the Bishnupriya community denies their own ethnic identity and instead adopts the Manipuri identity, which is disconnected from their original ethnic roots. Barth (1994) provides a framework for defining ethnic groups, emphasizing the role of cultural traits: ...
In Bangladesh, some groups seek economic or social advantages by claiming ethnic identities to which they are not entitled. This paper examines such claims, focusing on the identity challenges faced by the Manipuri community due to competing claims from the Bishnupriya. Despite clear distinctions in linguistic, historical, and cultural origins, as recognized in the literature, the Bishnupriya community asserts a Manipuri identity, creating tensions and contestations. The Manipuri, known as Meetei locally and internationally, are one of the recognized ethnic groups in Bangladesh. However, their identity is increasingly contested by the Bishnupriya, whose claims lack alignment with established definitions of Manipuri ethnicity. Although this issue is significant for the Manipuri community, it remains underexplored in Bangladeshi scholarship. This study addresses the gap using qualitative methods, including in-depth interviews and participatory observations, complemented by secondary sources and scholarly research. The findings highlight the complexity of ethnic identity construction and its implications for minority communities in Bangladesh.
... These are universal terms for human beings signifying the collective and the individual, but also signifying boundaries related to inclusion and exclusion (Eriksen 2015). Boundaries are found to play an important role in identity formation through continuous negotiation; boundaries are not necessarily dependent on an absence of social interaction and acceptance, but are rather manifested in social encounters (Barth 1969). In organisational studies, it is acknowledged that to preserve control and fulfil missions, all occupations engage in some kind of boundary work (Abbott 1988;Gieryn 1983;Langley et al. 2019). ...
For decades, digitalisation in the news industry has altered boundaries for journalism: Not only the boundaries towards the public, but also the social boundaries between news workers in editorial offices. Based on nearly a year of fieldwork and ten years of ethnographic work in a Norwegian newsroom, this study explores how digital collectives are continuously negotiated and enacted through trust relations in the interplay between digital technology and sociality. By unpacking how digital technology and digital data contributes to reestablish, reshape, and rearrange boundaries of journalism in the era of digital transition, this article shows a shift from altered digital collectives in the newsroom to digital collectives including the public through trust in digital data. Since digital ways of performing journalism hold potential for maintenance and alteration of what is private and shared, negotiation of social boundaries is important for mediating and upholding trust, harmony, and professional autonomy in news work.
... L'antropologia culturale è del resto un sapere che si occupa costitutivamente di confini. In primo luogo di confini fisici, spaziali, in quanto oggetto della ricerca etnografica sono i territori marginali, le frontiere, analizzate a partire dalle dinamiche conflittuali, dalle negoziazioni di potere, dai continui processi di costruzione sociale della differenza che li caratterizzano (Barth, 1969). In questa prospettiva, l'istruzione parentale si colloca certamente in una zona di ombra: legale ma poco conosciuta e marginale. ...
ENG: Homeschooling is a complex socio-educational phenomenon that resists straightforward classification. We introduce the metaphor of the ‘threshold space’ to avoid ideological binaries and to frame it not as an opposition to the institutional
educational system but as a liminal, intermediary space—a confluence of diverse values, cultures, and languages. Its hybrid nature makes it a dynamic site capable of catalyzing social transformation.
Homeschooling, understood as a threshold space,
emerges as a practice that challenges entrenched certainties,
opening up new perspectives for rethinking education as a whole. This article explores how home education can contribute to a cultural critique of the school system.
IT: L'istruzione parentale è un fenomeno socio-educativo complesso che rifugge facili categorizzazioni. Introduciamo la metafora dello ‘spazio soglia’ per evitare binarismi ideologici e per descriverla non in contrapposizione al sistema educativo stituzionale, bensì come uno spazio liminale, intermedio, luogo di incontro tra valori, culture e linguaggi differenti, un contesto che, proprio per la sua natura ibrida, può attivare processi di trasformazione sociale.
L’istruzione parentale, intesa come spazio soglia, emerge come una pratica che sfida le certezze consolidate, aprendo nuove prospettive per ripensare l'educazione nel suo complesso: l’articolo esplora il modo come l’istruzione parentale può contribuire a una critica culturale del sistema scolastico
... The difference may merely be in the means of communication and the sources of myths and cultural values. Likewise, Barth (1969) argued that tribal or ethnic identities do not necessarily thrive and survive in isolation, but are rather dynamic, even when they involve certain social processes of exclusion. ...
The revival of the power and relevance of tribes did not only reflect a return to conservative tribal values and traditions in the political domain and national identity building context, but it was also manifested at the social level.
... The difference may merely be in the means of communication and the sources of myths and cultural values. Likewise, Barth (1969) argued that tribal or ethnic identities do not necessarily thrive and survive in isolation, but are rather dynamic, even when they involve certain social processes of exclusion. ...
... In his astute analysis of the revitalization of 'tarantism', Giovanni Pizza illustrates the historical phases in a struggle between church and people over the delimitation of sacred and profane space, showing, as Berardino Palumbo (2020) does elsewhere, that the boundary is continuously negotiated. Boundaries, as Barth (1969) argued for ethnicity, or 'hinges' in Pizza's terms, do exist; they are sometimes movable and they serve as points of exchange as well as hostility; where locals perceive what Pizza calls 'the uncertainty and blurring of rule and law', 13 the margins flood all formal demarcations. The imagined boundaries that originated in a symbolic geography opposing north to south shifted with the economic winds charted here by Michael Blim. ...
... Muslim individuals I worked with described boundaries that existed prior to and during the project's entry into the community. Scholars have shown that categories such as race or ethnicity are highly contextual, at times porous and at times gaining fixity (Barth 1970;Cohen and Odhiambo 1992;McIntosh 2009). They have also shown that identities are always in the making: in-and out-members constantly dispute and negotiate their membership within a certain ethnic or cultural group -in this case, the one encompassed by the term shehe. ...
... However, at the micro-local level, new forms of interaction and solidarity have emerged, based on neighbourhood relations, belonging to a common ethnic or religious group or economic complementarity. These interactions contribute to redefining the boundaries of groups, as Fredrik Barth (1969) defines them, such as citizens, foreigners, migrants and refugees in these new contexts of cohabitation. Michel Agier (2004) invites us to reflect on the consequences of humanitarian interventions on the resulting forms of categorization, and more particularly on the notion of citizenship of which refugees are deprived. ...
... A comprehensive literature search failed to identify the origin of the term ethnicity or produce a commonly used definition; instead, ethnicity appears to have developed over time through the fusion of "ethnic" and "identity" and their meanings. Barth (1969), for example, contended that ethnic identification served as a tool for drawing borders that allowed a group to separate from one another. Barth was adamant in his stance, arguing that an ethnic boundary rather than the cultural elements that surround "it" defines a group. ...
Nigeria, as an African country, is made up of diverse ethnic and religious groups that strive not only for political resources but also to assert their different identities. These diverse ethnic and religious differences tend to throw the nation into a seemingly irresolvable political quagmire, endangering the corporate existence of the various groups and their drive for political dominance. With this background in mind, this study focuses on the voting trends in the 2023 presidential election. The study adopted the documentary approach, and the data were gathered from secondary sources and examined in terms of substance. We employed the Group Theory for analysis. The study found that the bloc votes received by the candidates from each candidate's geopolitical zone were significantly influenced by their identification with a particular ethnic or religious group, as manifested in the election results wherein Mr Peter Obi of the LP received about 1,960,589 votes from the Southeast; Senator Ahmed Bola Tinubu of the APC received 2,279,407 votes in his Southwest zone; In the Northeast, Atiku Abubakar of the PDP won his opponents by earning 1,711,402 votes; while in the Northwest, Rabiu 164 results signal the risk of future ethnic bloc voting. Based on these conclusions, the study made several recommendations, including the need for political leaders to engage in nation-building and placing national interest over and above personal and ethnic chauvinism.
... In the existing literature, boundaries are understood at a variety of scales. They may refer to the practical and discursive work of creating social distance and hierarchical divisions (Barth 1969;Schilling 2017;Mercer 2020;Lockwood 2023). They also designate more intimate demarcations between family and close friends, on the one hand, and the rest of society on the other (Jamieson 2005). ...
This article explores the trajectories and narratives of people who have exited marginalized urban spaces in Nairobi to move through other social spaces in the city, or abroad. Claiming to belong to the ‘ghetto’, an idiom that refers to both a local space of exclusion and a globalized cultural and political imaginary, our interlocutors embrace the contradictions of this belonging in their everyday experiences. The careers they have built in different fields (art, activism, sport, academia) identify them as figures of social success and make them question their relationships with those around them. Defining their aspirations as intimately linked with the ghetto, but perceiving it as a strong constraint, they are not cutting ties with the place they come from. Drawing on qualitative fieldwork that pays attention to both their self-narratives and their writing, we propose the notion of ‘small boundaries’ to describe how social and spatial mobility from the ghetto produces, for each individual in a different way, an intimate cleavage within the self. We then propose to unpack this specific self as a configuration of three types of distancing (social, spatial and self-distancing) that allow both their aspirations and their obligations to coexist in everyday life.
... For example, numerous studies have shown that altruistic behaviors are preferentially directed toward individuals perceived as ingroup members (Chen & Li, 2009;Henrich & Muthukrishna, 2021). The signaling function of how we present ourselves in public has long been appreciated by social scientists (Barth, 1969;Berger & Heath, 2008;Donath, 1999;Goffman, 1978;Wimmer, 2008). ...
Covert identity signals permit the communication of group membership to ingroup members while avoiding potentially costly detection by members of other groups. If individuals are incentivized to detect others’ group memberships, however, covert signals may not remain covert for very long. We propose a theoretical extension to the literature on covert signaling in which conventionalized identity signals can become destabilized when learned by outgroup individuals to be replaced by the emergence of new signaling conventions. We formalize this idea with both analytical and agent-based modeling of ingroup and outgroup individuals who learn about signals of group membership. Depending on the risk and associated cost of detection by the outgroup, the model yields three dynamic classes: saturation, where all identity signals become stable conventions and never go extinct; cycling, in which new signals emerge to replace old ones as they are learned by the outgroup; and suppression, in which informative identity signals never emerge. Our analysis has implications for understanding identity signaling, the emergence of conventions, coded speech, and the ebb and flow of fashion cycles.
... Ethnicity is a consciousness of difference which entails the reproduction and transformation of basic classificatory distinctions between groups of people who perceive themselves to be in some respect culturally distin ct (Eriksen 1992:3). Ethnicity is represented by social boundaries: groups define themselves in relation and contrast to other grou ps (Barth 1969;Wimmer 2013). The boundaries result from contact and interaction between grou ps (McGuire 1982:163). ...
... This is not a surprising pattern at all; in fact it goes back to Barth. In his influential work Ethnic Groups and Boundaries, Barth has emphasised that ethnic identity is a social construction and that it is mainly defined by its boundaries, not its content (Barth 1969). Twenty-five years later he revisited this work, and argued that: ...
In this article, I look back over a decade of my own contributions to the field of Hebrew Bible and migration, to assess where these have been helpful, and where revisions are needed. I argue that boundaries are still an extremely important topic of dialogue, but that a focus on identity has not always been so helpful. Instead, I gravitate towards a more conceptually flexible framework concerning belonging, in terms of theoretical dialogue, to help sensitise us to the complexity of boundary negotiation. I also highlight the importance of meta-critical questions concerning how we talk about the Bible and about textual interpretation itself creates and sustains power structures of its own as well as negotiations around belonging. In addition, I suggest that interpreters must be conscious of the invitation that texts extend when representing identity and difference. Through awareness of the constructed nature of identities within Biblical texts, we are able simultaneously to understand these constructions, while also having space to recognise how complexity is flattened through construction.
... Interest in the global political economy -a phrase used to describe the mutually constitutive relationship between politics and economics across national borders -emerged in dialogue with a critique of European colonialism and its ongoing impact on global inequality between former colonizers and former colonies (e.g., Assad 1973). Examining political economy, thus, required researchers to develop methods for documenting " local-global" connections (e.g., Mintz 1985), which brought scholars to consider the processes through which social boundaries between and within social groups are formed (e.g., Barth 1969), a central focus of current qualitative studies of migration. ...
... Zur Überwindung dieser Einseitigkeiten wird aktuell vorgeschlagen, von der Messung vorab festgelegter Wirkzusammenhänge zur Rekonstruktion lebensweltlich relevanter Zugehörigkeits-und Unterscheidungskategorien überzugehen (Nieswand und Drotbohm 2014). Um der aktuellen Diversifizierung von Diversität Rechnung zu tragen, müsse die Diversitätsforschung an das rekonstruktiv-entdeckende Paradigma der Boundary-Making-Forschung (Barth 1969;Wimmer 2014;Brubaker 2014) anknüpfend alltägliche Grenzziehungsprozesse beschreiben, um die lebensweltlich relevanten und situativ wirksamen Differenzkategorien freizulegen (Nieswand 2020). ...
Zusammenfassung
Obwohl von der Migrations- und Stadtforschung weitgehend übersehen, sind auch bürgerlich geprägte, prosperierende Stadtteile vermehrt mit migrationsbezogener Diversität und damit zusammenhängenden Konflikten konfrontiert. Dieser Beitrag untersucht verschiedene Facetten des alltäglichen Zusammenlebens in einem hochdiversen bürgerlichen Stadtteil mit großem muslimischem Bevölkerungsanteil. Auf der Grundlage fünfjähriger Feldforschung im ehemaligen Bonner Diplomatenstadtteil Bad Godesberg untersucht diese Studie die komplexe Gemengelage verschiedener Gruppen von „Etablierten“ und „Außenseitern“, die im Zuge mehrerer Transformations- und Migrationsschübe entstanden ist. Dazu schließt der Beitrag an zwei Forschungslinien an, die sich verschiedenen Facetten des „Making und Un-Making of Boundaries“ in hochdiversen urbanen Quartieren widmen: die rekonstruktive Diversitätsforschung und Norbert Elias’ relationale Theorie der Gruppenbeziehungen. Er zeigt, (1) wie sich das Zusammenleben durch den lokalen Strukturwandel (z. B. durch den Funktions- und Bedeutungsverlust von Stadt und Stadtbezirk und durch die zunehmende Etablierung der bildungsaffinen „arabischen Community“) verändert, (2) wie (in welchen Situationen und Konstellationen, entlang welcher Differenzkategorien etc.) dies verschiedene Godesbergerinnen und Godesberger wahrnehmen und erzählen, und (3) welche Orte zu Räumen der Begegnung oder des Konflikts werden. Die Analysen bieten Einblicke in lebensweltliche Konflikt‑, Grenzziehungs- und Aushandlungspraktiken und legen nahe, Polarisierung und Diversifizierung als tagesrhythmisches Nach- und sozialräumliches Nebeneinander zu begreifen.
... Similar to Fredrik Barth's (1969) perspective on ethnic groups and boundaries, I find that the community also entails social processes of incorporation and exclusion despite the presence of mobility, contact, and information flow. The recognition of boundaries persists in the context of social interaction and cultural diversity. ...
In recent years, a growing number of Chinese artists and art institutions have established themselves in Berlin, often occupying a marginalized position within the local art scene and receiving limited visibility. This groundbreaking study offers the first comprehensive ethnographic examination of this phenomenon—Chinese artists in Berlin. It highlights their dual identity as "migrant Chinese" and "contemporary artists", presenting a detailed sociodemographic profile that captures the group's fluid and non-homogeneous nature.
Focusing on social relationships and group-forming dynamics, this study applies social network analysis to illuminate the motives, practices, and intricate counterforces of making a more united social group. The analyses situate their experiences within the broader framework of the art world, demonstrating how their migratory practices and networking patterns differ from other forms of Chinese migration.
This book concludes that the transformation of this social group into a cohesive community is unlikely in the near future. Despite sharing a common identity and social circumstances, these artists remain loosely connected, characterized by transnational mobility, multidimensional diversity, resistance to collective identity, internal divisions, and ongoing tensions. The absence of collective organization further fragments the group. By studying the social networks, power dynamics, and the structure of the contemporary art world, this work enriches the anthropology of art, offering valuable insights into the complexities of making artistic communities in a globalized context.
... Modernization is also a driving force that prompts people to make more rational choices in life, which makes it inevitable for people to "forget" the traditions of the community, thereby diluting or losing the nation's good values, such as love and emotional behavior. Fredrik Barth (1928Barth ( -2016 once asserted that when people decide to do something, they know how to calculate the effort and investment required, the benefits to be gained, and the likelihood of success, especially when community customs based on traditional emotions and rituals in urban environments are no longer strong enough to bind people to traditional positions and tasks (Barth, 1969). ...
Rapid urbanization is one of the positive results of Vietnam's current industrial and service economic development. The success of innovative economic development policies has driven strong growth in many urban areas of the country in recent decades. The transition from traditional agrarian rural life to an urban environment will certainly not be without many disruptions and even problems; therefore, Vietnam needs to establish appropriate community cultural model(s) in the urban environment as a guide for the gradual development of urban communities in the coming decades. This article analyzes the theoretical foundations of urban community culture in the contemporary Vietnamese context from the interdisciplinary perspective between cultural studies, urban studies, and other disciplines, draws on the experience of some typical cases in the region and around the world, and proposes a scientific and practical basis for the development of community culture in urban areas in Vietnam. It can be said that building a new urban community culture in Vietnam today requires a multidimensional approach, including two basic perspectives, a constructivist approach and a cognitive approach, to ensure the two main objectives of (1) creating a suitable and effective cultural environment for urban communities and (2) enhancing the sense of responsibility for participating in cultural creation and building an urban cultural flow that protects, inherits traditions, and fully conforms to civilized and modern standards.
... The Pashtun tribe, also known as Pathans or Pashtuns, is a major ethnic group in Afghanistan and Pakistan, with communities in India and other countries. Originating from West Pakistan and Afghanistan, they follow a code called "Pashtunwali", emphasizing hospitality, honour, and respect [22]. Their native language is Pashto, and they are primarily Sunni Muslims. ...
The use of wild food ingredients has been inextricably linked to each human culture; therefore, any cultural shift or transformation also mutates the knowledge. Particularly cross-cultural interactions have been playing a significant role in reshaping the knowledge within a given community. The study aimed to cross-culturally research the use of wild food plants among four different ethnolinguistic groups, i.e. Muhajir, Pathans, Punjabi, and Saraiki residing in the peri-urban area of Mianwali district, Punjab Pakistan. Data were taken through semi-structured interviews, and the results of cross-cultural comparison were visualized through Venn diagrams and statistically tested through Jaccard index. A total of 59 plants were recorded, which were used mostly as cooked vegetables (29 species) and snacks (21 species). About one-fourth of the quoted plants were commonly used by all the studied groups. High similarity on the use of the quoted plants was found among Muhajir, Punjabi, and Saraiki. Punjabi reported higher numbers of plants, and Pathans quoted comparatively lesser number. Pathans reported a comparatively high number of idiosyncratic foods uses followed by Muhajir. Punjabi, Muhajir, and Saraiki have a very close affinity and have comparatively rich knowledge after comparing those food uses which were reported by more 50% of participants. Punjabi frequently reported some plant uses which were rarely reported by the other four groups. Additionally a large number of plants were also quoted along with their medicinal uses which were prepared in the same way for both food and medicine. Despite the fact that most of the food ingredients were prepared in a simialr way but still the distinct names of several plants were retained across the studied groups. In the current context, the ethnobotanies of the studied communities are a blend as they might have learned the knowledge on the use of these plants from one another. It is concluded that since the knowledge is still in the memory of the people and has no serious threat to its extinction at hand, however it is necessary to frame policy programs in order to use this knowledge for the sustainability of future food and medical system otherwise it may be lost.
... Ten pierwszy pogląd to prymordializm, tłumaczony jako pierwotność, zasadniczość, a jego promotorami są m.in. Edward Shils (1979), Fredrik Barth (1998), Anthony D. Smith (1991). Jak pisze Jarosław Rokicki: Podejście prymodialne, prezentowane przez Edwarda Shilsa czy Fredrika Bartha zakłada, że identyfi kacja etniczna i tożsamość etniczna odgrywają podstawową rolę w procesach identyfi kowania jednostki, że treści w nich zawarte są przyjmowane przez jednostki jako oczywiste, podstawowe, kształtujące światopogląd (Rokicki, 2002, s. 86). ...
This article analyses the concept of “virtual ethnicity” and, as this phrase indicates, it concerns the relationship between the Internet and ethnicity. Rooted in sociology term “ethnicity” is juxtaposed here with the modern technology of the global network. The Internet and related applications are changing numerous aspects of our lives, both individually and collectively. The change this technology brings is radical. Digitalization and global connections aff ect every aspect of social life – everyday life, customs, politics, economics, interpersonal relations and ways of organizing social life. Social phenomena as we know them are being transformed; new ones are also being created, such as virtual communities uniting people who, without sharing a common territory, feel a strong bonds and are able to act together effectively. The above comments also apply to the phenomenon mentioned in the title of the article. This work analyses ethnicity expressed through online communication practices. Comparing offl ine and online ethnicity, the article notes the numerous positive functions of the Internet for articulation of ethnicity and raises questions about the defi nition and methods of examining online manifestations of ethnicity.
Three main proposals have been put forward for how to understand the covenant of the foreign woman’s God in Prov. 2:17: (1) the marriage covenant; (2) a covenant with her foreign god; or (3) the covenant with Yhwh, usually specified as the Sinai covenant. In this essay it is argued that the Sinai covenant is indeed in view, but that to properly square this with the fact that the woman is in fact depicted as “foreign” requires further explanation. It is argued that, with due attention to the socio-political and religious dynamics of the late Persian period (when Proverbs 1–9 is widely agreed to have been written), along with a robust understanding of the constructed nature of ethnic foreignness, emerging tensions between Judah and Samaria in the late Persian period provide a probable scenario for seeing how this was so.
Le Parti démocratique du Kurdistan (PDK), dans sa volonté, qui l’oppose à l’État central irakien, de revendiquer et de prendre le contrôle d’une partie des « territoires disputés », a mis en place à partir de 2023 un certain nombre de stratégies pour atteindre cet objectif. Parmi celles-ci, celle de déployer une importante politique d’entrepreneuriat ethnopolitique en direction des populations kurdes ou kurdophones sur ces territoires. L’un de ces territoires est le district du Sinjar, majoritairement habité par la minorité religieuse kurdophone yézidie. Malgré l’importance des moyens déployés entre 2003 et 2014 dans cette entreprise, la grande majorité des Yézidis du Sinjar rejette, aujourd’hui encore, l’identité kurde et contrecarre de ce fait la volonté du PDK de faire du Sinjar une composante du Kurdistan irakien. Cette situation s’explique d’abord par les discriminations subies par les Yézidis dans la société à majorité kurde musulmane du Gouvernement régional du Kurdistan (GRK), mais surtout par l’abandon dans lequel ils se sont trouvés – avec les horreurs qui s’en sont ensuivies – lorsque les forces militaires kurdes ont laissé le Sinjar sans défense face à l’offensive de l’organisation État islamique [Daech] en août 2014.
Comprendre le pluralisme linguistique et religieux canadien : une étude empirique à travers les récits des juif•ves de l'Afrique du Nord Par Övgü Ülgen Cet article explore la relation complexe entre la langue et la religion à travers les récits des immigrants, à savoir des juif•ves de l'Afrique du Nord, vivant à Montréal et à Toronto. Tout au long de l'article, plutôt que de simplement désigner la foi ou les pratiques religieuses des participants, notre intérêt à la religion sera relié à son expression « post », c'est-à-dire après la période de la Révolution tranquille au Québec 1. En d'autres termes, puisque la plupart de nos interviewés et des Franco-Québécois avec lesquels ils et elles ont été confrontés à la suite de la Révolution tranquille dans la province sont séculaires, nous devrons souligner la relation des interviewés au Catholicisme dans sa phrase « post », plutôt que la façon dont ils et elles pratiquent leur foi; c'est donc ce que nous prendrons en compte ici. À cette fin, nous montrons comment l'identité juive constitue une identité ethnique attachée à la langue, plutôt que seulement religieuse 2. L'arrivée des juif•ves d'Afrique du Nord ou des Sépharades, surtout marocains, au Québec dans les années 1950 modifie la structure démographique juive de la province et renouvelle la relation entre les Canadiens français, qui seront appelés plus tard « Franco-Québécois » à la suite de la Révolution tranquille, et les Juif•ves. Nous pouvons imaginer trois vagues d'immigration sépharade au Canada : la première a eu lieu entre 1957 et 1964, avec des arrivées directement du Maroc ; la seconde entre 1966 et 1970, avec des émigrations de France et d'Israël ; et la troisième s'est produite après les années 1970, principalement pour la réunification familiale et pour des raisons d'emploi 3. Les données empiriques présentées ici sont glanées à partir de vingt-quatre entrevues semi-dirigées 4 dont la durée a varié d'une heure à quatre heures. Nous avons mené nos entrevues virtuelles entre mai 2020 et février 2021. Parmi les interviewés, treize personnes francophones vivant à Montréal sont originaires, majoritairement, du sud du Maroc et une personne est originaire de Tunisie. D'autre part, onze juif•ves hispanophones qui ont participé à notre recherche et qui vivent à Toronto, sont originaires du nord du Maroc, de la ville de Tanger. Alors que nous avons réalisé nos entrevues avec les participants à Montréal en français, nos entrevues avec les personnes à Toronto ont été conduites en grande partie en anglais. Nous avons interviewé six femmes et sept hommes à Montréal et deux femmes et neuf hommes à Toronto, leurs 1 TAYLOR Charles,
The paper discusses the impact of recent socio-economic and geopolitical changes on cultural ties and ethnic identity formation in the wider area of Čabar, Croatia. It emphasises the importance of understanding the historical context of cross-border relations in this geographically peripheral border region. To assess the specific position of relative isolation, a robust interdis- ciplinary methodological approach was used, combining the analysis of historical documents, registry books, and population censuses with qualitative methodology like in-depth semistructured interviews with local residents. To assess the specific local interrelations, the patterns of population migration and cross-border marriages (presented in the appendix) were reconstructed and exa-mined. Changes that occurred after the dissolution of Yugoslavia and the establishment of new independent states shed new light on how the local populace reproduced their identity.
The paper focuses on the results of a qualitative study conducted in the southern part of Kazakhstan for 1 year in 2023. The paper analyzes the results of the research project "Women from ethnic communities (Turkestan region and Shymkent city) as a channel for the reproduction and formation of civic and ethnic identity", funded by the Ministry of Science and Higher Education of the Republic of Kazakhstan. The paper focuses on the analysis of the socio-cultural characteristics of Kazakhistani Turkish women, their role in the family and society. The key theme of the paper is the identification of Turkic women and their social portrate. The study is based on qualitative methods and includes in-depth interviews with representatives of the Turkic diaspora of the Turkestan region and Shymkent city (large regions of Kazakhstan). The results of the study show that Kazakhistani Turks deported during the Soviet period have preserved a significant part of their ethnic identity, including language, traditions and family values. Despite the traditional division of gender roles, many Turkish women have university degrees and actively participate in the social life of their communities. The study also reveals that Kazakhistani Turks have successfully integrated into Kazakhistani society while preserving their ethnic identity. As a result, the study emphasizes that although they actively participate in the political life of the country, they also take into account many issues in daily life, such as the role of women in society, their dreams and disappointments.
This paper explores the orientalisation of Siberian ethnic minorities who have actively participated in the war on Ukraine. The overrepresentation of Buryats and Tuvans within the Russian army has sparked public discussions in Ukraine and Russia about the relations of Siberian minorities with the Russian state. This study is a starting point in analysing the relationship between the state, nationalism, and ethnic minorities in contemporary Russia, particularly in the Russo-Ukrainian conflict. The orientalisation of Siberian ethnic minorities is interpreted as a significant aspect of a broader national and cultural boundary construct between Russian and Ukrainian societies. The research focuses on two key areas: (1) an examination of discursive representations of Siberian minorities in both Ukrainian and Russian media and (2) an exploration of the process of national and cultural differentiation between Russian and Ukrainian societies.
The study of surnames as both linguistic and geographical markers of the past has proven valuable in several research fields spanning from biology and genetics to demography and social mobility. This article builds upon the existing literature to conceive and develop a surname origin classifier based on a data-driven typology. This enables us to explore a methodology to describe large-scale estimates of the relative diversity of social groups, especially when such data is scarcely available. We subsequently analyze the representativeness of surname origins for 15 socio-professional groups in France.
This ethnomusicological, anthropological, and archaeomusicological study examines pre-modern conceptualizations of sound, ‘music’, and spatiality in northern Sweden before trains, electricity, gramophone, and radio arrived, through the lens of a specific body of material: mentions of sound and ‘music’ in recorded folklore accounts of the supernatural race known as the vitra and the ‘supernatural’ infrastructures known as vitra paths. The article introduces an extensive body of material – including both written records and sound recordings – from the northernmost landscapes of Sweden, especially Lappland, Västerbotten, and Ångermanland, with particular emphasis on Lycksele and Degerfors parishes. According to folklore, the vitra lived underground, in the woods, inside the mountains, and outside human culture. They were encountered along the paths they traveled through in the landscape, and especially in auditory and musical experiences. Vitra beliefs are documented in oral descriptions and in Sámi vuole, Swedish herding tunes, and other tunes attributed to vitra. Vitra ‘music’ has been described as strong, beautiful, chromatic, and dissonant, and could be vocal or instrumental. This study addresses the pre-modern reception of sound and ‘music’ through theories of hearing/listening, soundscapes, and acoustemology. It offers new perspectives on how people in the area studied have understood their sounding reality in relation to natural spaces, landscapes, and soundscapes. It presents an interpretation of the cultural meanings of vitra paths as an originally Sámi concept related to shamanism and Saivo, which mixed with Swedish and Finnish folk beliefs. The resulting transculturation was specific to the area and produced the acoustemological and sound-musical-spatial infrastructure concept of vitra paths, which have been perceived – along with vitra sounds – as spatial framings of vitra areas. The study ends with a discussion of pre-modern conceptualizations of sound and ‘music’ before the modern concept of music was established in northern Sweden (and all of Western culture) with the advent of modernity.
This Element explores the origins, current state, and future of the archaeological study of identity. A floruit of scholarship in the late 20th century introduced identity as a driving force in society, and archaeologists sought expressions of gender, status, ethnicity, and more in the material remains of the past. A robust consensus emerged about identity and its characteristics: dynamic; contested; context driven; performative; polyvalent; intersectional. From the early 2000s identity studies were challenged by new theories of materiality and ontology on the one hand, and by an influx of new data from bioarchaeology on the other. Yet identity studies have proven remarkably enduring. Through European case studies from prehistory to the present, this Element charts identity's evolving place in anthropological archaeology.
Children as Social Butterflies examines how kindergarten children experience, negotiate, and claim belonging in a diverse and stigmatized Swiss neighborhood. Schools as formative instances of social belonging are particularly important where children with different migration histories are educated together. Childhood scholar Ursina Jaeger followed individual children in a kindergarten class from day one of their school enrollment and accompanied them to extracurricular activities, to ballet classes, to their children's rooms, to the social welfare office, or on family visits abroad. Based on data from several years of this child-centered and multisited research, Children as Social Butterflies offers a vivid ethnography with unique insights into the everyday lives of young children in a diverse neighborhood. The book provides an analytical language informed by theories of social differentiation to grasp complex configurations of social belonging and shows the full potential of ethnographic research with young children. Jaeger thus offers a dynamic reading of migration, schooling, and childhood that is strongly informed by the experience of working with young children. The book provides educators, childhood scholars, and parents alike with suggestions for dealing with (migration-related) social differentiation. ***
This book is also freely available online as an open-access digital edition, published with the support of the Swiss National Science Foundation.
Situated in the conflict-affected Cypriot context, this paper aims to explore the affective dimension of nationalism as manifested in the representations of national ‘others’ in a Greek-Cypriot secondary school. Drawing on data from a linguistic ethnographic study looking at the negotiations of ethnic and intercultural education discourses, we focus on a series of classroom interactions discussing a poem written by a Turkish-Cypriot poet and how this text was interpreted by Greek-Cypriot students in focus group discussions. Our analysis shows how Turks and Turkish-Cypriots are affectively construed as national ‘others’, perpetuating dichotomies of ‘we’ and ‘they’. We also discuss the ambivalent feelings the particular poem brought, challenging hegemonic representations and feelings attached to those. The paper concludes with implications for education policies and practices.
In the conclusion, I encapsulate the plot of the book and unfold the ways that ethnicity and masculinities are acted out in the Finnish prison environment. The chapter summarises the similarities and differences of Finnish prisons compared with prisons studied in other countries regarding the meanings of ethnicity and race in everyday social life. I summarise and elaborate my findings and arguments concerning the indigenous and imported origins of the meanings of ethnicity—and the changes in these. I also formulate possible paths ahead for Finnish prisons and argue that only one of these paths is worth exploring.
Previous research in the evolutionary and psychological sciences has suggested that markers or tags of ethnic or group membership may help to solve cooperation and coordination problems. Cheating remains, however, a problem for these views, insofar as it is possible to fake the tag. While evolutionary psychologists have suggested that humans evolved the propensity to overcome this free rider problem, it is unclear how this module might manifest at the group level. In this study, we investigate the degree to which native and non-native speakers of accents – which are candidates for tags of group membership – spoken in the UK and Ireland can detect mimicry. We find that people are, overall, better than chance at detecting mimicry, and secondly we find substantial inter-group heterogeneity, suggesting that cultural evolutionary processes drive the manifestations of cheater detection. We discuss alternative explanations and suggest avenues of further inquiry.
Puesta al día del conocimiento alcanzado sobre los vacceos, cincuenta años después de la publicación de la obra pionera de Federico Wattenberg, en el que un nutrido conjunto de especialistas pasa revista a diversos aspectos de esta cultura con los nuevos datos existentes procedentes, sobre todo, del registro arqueológico.
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