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Books on the topic 'Ethno-religious identity'

Author: Grafiati

Published: 4 June 2021

Last updated: 5 February 2022

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Rougier, Natalie. Ethno-religious identities: An identity structure analysis of clergy in Ireland, North and South. [s.l: The Author], 2000.

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Rural Batak, kings in Medan: The development of Toba Batak ethno-religious identity in Medan, Indonesia, 1912-1965. Uppsala: Uppsala University, 2000.

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Religion as metaphor for ethno-ethical identity. Milwaukee, Wis: Marquette University Press, 2011.

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Ethno-religious identification and intergroup contact avoidance: An empirical study on Christian-Muslim relations in the Philippines. Zürich: Lit Verlag, 2014.

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Jenkins, Celia, Suavi Aydin, and Suavi Aydin, eds. Alevism as an Ethno-Religious Identity. Routledge, 2019. http://dx.doi.org/10.4324/9781315105390.

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Aydin, Suavi, Celia Jenkins, and Umit Cetin. Alevism As an Ethno-Religious Identity: Contested Boundaries. Taylor & Francis Group, 2018.

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Staff, University of Manitoba Press, and Frances Swyripa. Storied Landscapes: Ethno-Religious Identity and the Canadian Prairies. University of Manitoba Press, 2010.

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Öztürk, Ahmet Erdi, and Jeffrey Haynes. Religion, Identity and Power. Edinburgh University Press, 2021. http://dx.doi.org/10.3366/edinburgh/9781474474689.001.0001.

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Turkey and its recent ethno-religious transformation have had a strong impact on the state identity and country’s relation to the Balkan Peninsula. This book examines Turkey’s ethno-religious activism and power-related political strategies in the Balkans between 2002 and 2020, the period under the rule of the Justice and Development Party (AKP), to determine the scopes of its activities in the region. This study illuminates an often-neglected aspect of Turkey’s relations with its Balkan neighbours that emerged as a result of the much discussed ‘authoritarian turn’ – a broader shift in Turkish domestic and foreign policy from a realist-secular to a Sunni Islamic orientation with ethno-nationalist policies. In order to understand how these concepts have been received locally, the author draws on personal testimonies given by both Turkish and non-Turkish, Muslim and non-Muslim interviewees in three country cases: Republic of Bulgaria, Republic of North Macedonia and Republic of Albania. The findings shed light on contemporary issues surrounding the continuous redefinition of Turkish secularism under the AKP rule and the emergence of a new Muslim elite in Turkey.

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Milligan, Jeffrey Ayala. Islamic Identity, Postcoloniality, and Educational Policy: Schooling and Ethno-Religious Conflict in the Southern Philippines. Palgrave Macmillan, 2020.

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Milligan, Jeffrey Ayala. Islamic Identity, Postcoloniality, and Educational Policy: Schooling and Ethno-Religious Conflict in the Southern Philippines. Palgrave MacMillan, 2020.

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Milligan, Jeffrey Ayala. Islamic Identity, Postcoloniality, and Educational Policy: Schooling and Ethno-Religious Conflict in the Southern Philippines. Palgrave Macmillan, 2005.

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Bagheri, Reza. Integration. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474427234.003.0013.

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Since the 1970s, we have seen increasing interest in the integration of Muslims as the most visible ethno-religious minority group in Britain. The term ‘integration’ as used in this chapter is concerned with the social aspect of a process in which Muslims, as well as other minority ethnic people, required and/or would like to participate in society. More elaboration of different theoretical and academic interpretations of this term is discussed later in this chapter. The social aspects of integration mainly revolve around the maintenance of Muslims’ distinctive identity and practice (Modood, 2005, 2007; Parekh, 2008; Vertovec and Wessendorf, 2010). This chapter looks at Scottish Muslims’ integration strategies (based on gender, generational and level of religiosity) and introduces the idea of ‘halal integration’ which entails fitting into society while maintaining their religious identity. This refers to the life of many Scottish Muslims, whom I refer to as ‘halal Scots’ – those who integrated into many aspects of Scottish society while maintaining their religious identity and practice. Some examples of such integration are adopting alternative ways of socialising such as meeting at cafés, running family and social events in non-alcoholic environments, and taking part in voluntary and charitable work.

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Chryssochoou, Xenia. Social Justice in Multicultural Europe: A Social Psychological Perspective. Edited by Phillip L. Hammack. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199938735.013.18.

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Informed by Social Representations and Social Identity theories, this chapter argues that investigation of justice issues in multicultural Europe requires focusing on the ideological context in which justice is pursued or obstructed. Following Touraine (2005), it argues that two social representations of societal organization coexist in Europe with different implications for status, values, and justice attribution: one that organizes society and builds hierarchies in terms of merit; and another that organizes society according to cultural differences and to group membership. The use of each representation implies different criteria for distributive and procedural justice and emphasizes conflicts based on different memberships. A representation of society following a cultural order might hide the class membership of migrants and obstruct their individual mobility. Unable to fight in terms of class, migrants’ sole opportunity for seeking justice and equal treatment is to fight collectively by adopting an ethno-cultural or religious identity.

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Dudoignon, Stéphane A. History and Memory. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190655914.003.0002.

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A geographical survey of Iranian Baluchistan highlights the modern transformation of the desert/oasis dichotomy, and the socioeconomic impact of this evolution upon political and religious authority within the Baluch world. Examining the discourses of different categories of primary sources on the Baluch, the chapter highlights the changing perception by diverse observers of Baluch religiosity and religious identity since the early twentieth century. It also shows, notably, how Iranian anticolonial discourse in the 1960s-70s exposed the impact of Shia migration to the country’s Sunni-peopled periphery upon the consolidation of an ethno-social Sunni minority identity. Dealing with Baluch historiography, the chapter discusses how Baluch chroniclers have promoted, since the 1960s, a typology of heroes and values in which the ulama and Islamic discourse tend to replace tribal leaders and pastoral ethics of previous centuries. The chapter underlines the role played in this discursive change and the contest of the tribal chieftains’ power, by representatives of the oases world and of minor tribal groups of landowning status.

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Calvillo, Jonathan E. The Saints of Santa Ana. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190097790.001.0001.

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To examine the intersection of religion and ethnicity among Mexican immigrants, this volume takes readers into the vibrant neighborhoods of central Santa Ana, California, a Mexican-majority metropolis with high rates of religious participation. Ethnic Mexicans have traditionally been characterized by their religiosity, and have historically been marked as ethno-racially distinct from the white majority. On the one hand, this volume investigates whether Mexican ethnicity is indeed a cohesive organizing principle that continues to mark Mexicans as distinct. On the other hand, the volume examines the mechanisms of religion that sustain or alter in-group understandings of ethnicity. To highlight the mechanisms that shape ethnic identity, the volume takes a comparative approach, juxtaposing the experiences of Catholic and evangelical Mexican immigrants, the two largest religious groupings in the city. Through five years of participant observation within formal and informal Catholic and evangelical spaces in Santa Ana, and based on in-depth interviews of fifty parishioners, this book argues that religious affiliations set Catholics and evangelicals along diverging trajectories of ethnic identity construction. In particular, the author argues that while Mexican Catholics ritualize a sense of their ethnic past, Mexican evangelicals posit a rupture with the past rooted in conversion. Catholics and evangelicals’ diverging understandings of ethnic community and of ethnic identity manifest as distinct practices of ethnic space.

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Youssef, Mary. Minorities in the Contemporary Egyptian Novel. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474415415.001.0001.

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This book examines questions of identity, nationalism, and marginalization in the contemporary Egyptian novel from a postcolonial lens. Under colonial rule, the Egyptian novel invoked a sovereign nation-state by basking in its perceived unity. After independence, the novel professed disenchantment with state practices and unequal class and gender relations, without disrupting the nation’s imagined racial and ethno-religious homogeneity. This book identifies a trend in the twenty-first-century Egyptian novel that shatters this singular view, with the rise of a new consciousness that presents Egypt as fundamentally heterogeneous. Through a robust analysis of “new-consciousness” novels by authors like Idris ᶜAli, Bahaᵓ Tahir, Miral al-Tahawi, and Yusuf Zaydan, the author argues that this new consciousness does not only respond to predominant discourses of difference and practices of differentiation along the axes of race, ethno-religion, class, and gender by bringing the experiences of Nubian, Amazigh, Bedouin, Coptic, Jewish, and women minorities to the fore of Egypt’s literary imaginary, but also heralds the cacophony of voices that collectively cried for social justice from Tahrir Square in Egypt’s 2011-uprising. This study responds to the changing iconographic, semiotic, and formal features of the Egyptian novel. It fulfills the critical task of identifying an emergent novelistic genre and develops historically reflexive methodologies that interpret new-consciousness novels and their mediatory role in formalizing and articulating their historical moment. By adopting this context-specific approach to studying novelistic evolution, this book locates some of the strands that have been missing from the complex whole of Egypt’s culture and literary history.

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Jarjour, Tala. Chant as the Articulation of Christian Aramean Spirithood. Edited by Jonathan Dueck and Suzel Ana Reily. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199859993.013.35.

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For Urfalli Suryanis, an ethno-religious migrant community from Turkish Urfa/Edessa, chant is of paramount importance. Using Syriac, the fugitive Christians who escaped post-WWI persecution continue to practise this ancient oral musical tradition in their new home in Syria. This minority group has a communally agreed conception of identity that should be understood in its proper set of terms. Their conception of Suryaniness may best be seen through particular chants from the Edessan school of Syriac chant they practice in St. George’s Syrian Orthodox Church of Aleppo. Focusing on an example from Great Lent, this chapter traces the local terms of an Urfalli Suryaniness that is believed, lived, constructed, and performed, around a unique blessing. The chapter contextualizes expressions of Suryaniness in the local terms of being and belonging, where the Suryani ideal is manifested in the combination of demographic existence and a performative reconstructive process that relates to faith, place, time, history, memory, and language.

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Bader, Veit. Raising Claims and Dealing with Claims in a ‘Mobile World’ of ‘Superdiversity’: Institutions and Policies of Accommodation under Pressure. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474428231.003.0011.

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Global migration has become more diversified and also the settlement, citizenship and integration package has changed. These changes have important consequences for cultures and identity-definitions, for the socio-political conditions of collective action and claims-making, for established institutional policy-patterns and dealing with claims, for citizenship and democratic representation, and for theories of multiculturalism. My focus is on changing socio-political conditions of collective action because it seems to be the empirically least researched topic and because the competing, fashionable paradigms – ‘intersectionalism’, ‘transnationalism’, ‘mobility’ or ‘superdiversity’ – are kryptonormative, overgeneralized and misleading. I start with conceptual, theoretical, empirical and normative objections against the superdiversity paradigm because it seems to have rapidly increasing traction. Next, however, I proceed from the criticized assumption that superdiversity diagnoses would be empirically true: If, and to the degree to which, cultural practices get more radically flexible, hybrid and fluid and objective social positions, collective identity definitions, netness, groupness and organizations would get fluid and flexible, less stable claims-making can be expected: immigrant ethno-religious minorities of all kinds would loose collective voice. Contrary to the normative praise of superdiversity and ‘individualization’ and of ‘diversity-policies’ this would be – in the real world of structural power-asymmetries – not a praiseworthy utopia but a nightmare.

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Fonneland, Trude. Contemporary Shamanisms in Norway. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190678821.001.0001.

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This book examines Sámi shamanism in Norway as a uniquely distinctive local manifestation of a global new religious phenomenon. It takes the diversity and hybridity within shamanic practices seriously through case studies from a Norwegian setting and highlights the ethnic dimension of these currents, through a particular focus on Sámi versions of shamanism. The book’s thesis is that the construction of a Sámi shamanistic movement makes sense from the perspective of the broader ethno-political search for a Sámi identity, with respect to connections to indigenous peoples worldwide and trans-historically. It also makes sense in economic and marketing terms. Based on more than ten years of ethnographic research, the book paints a picture of contemporary shamanism in Norway in its cultural context, relating it both to the local mainstream cultures in which it is situated and to global networks. By this, the book provides the basis for a study revealing the development of inventiveness, nuances, and polyphony that occur when a global religion of shamanism is merged in a Norwegian setting, colored by its own political and cultural circumstances.

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Jhala, Angma Dey. An Endangered History. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199493081.001.0001.

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An Endangered History is an account of the little-studied region of the Chittagong Hill Tracts (CHT) of British-governed Bengal from the late eighteenth to the mid-twentieth centuries. The CHT lie on the crossroads of India, east Bengal (now Bangladesh), and Burma (contemporary Myanmar). An area of lush rivers and fertile valleys, it has historically been celebrated for its haunting natural beauty and religious heterodoxy, from the chronicles of Mughal governors to the ethno-histories of colonial British administrators. The region is composed of several indigenous or ‘tribal’ communities, whose transcultural histories defied colonial and later postcolonial taxonomies of identity and difference. In particular, this book focuses on how British administrators used European knowledge systems—botany, natural history, gender and sexuality, demography and anthropology—to construct the autochthone groups of the CHT and their landscapes. In the process, British administrators and later South Asian nationalists would misunderstand and falsely classify the region through the reifying language of religion, linguistics, race, and, most perniciously, nation, in part due to its unique, and at times perilous, location on the invisible fault lines between South and Southeast Asia. In this manner, this book argues that the colonial archive serves not only to exhume a long-forgotten regional past but also to illuminate a dynamic interconnected global history. It hopes to re-establish the vital place of this much marginalized border region within the larger study of colonial South Asia and Indian nationalism.

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