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Journal articles on the topic 'Ethno-religious identity'
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1
Muhambetaliev, K. M., Asem Berdalina, and Akmaral Doszhanova. "Questions of ethno-religious identity." Eurasian Journal of Religious studies 3, no. 3 (2015): 36–42. http://dx.doi.org/10.26577/ejrs-2015-3-36.
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Fleischmann, Fenella, Karen Phalet, and Marc Swyngedouw. "Dual Identity Under Threat." Zeitschrift für Psychologie 221, no. 4 (January 2013): 214–22. http://dx.doi.org/10.1027/2151-2604/a000151.
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Drawing on the literatures on dual identity and politicization, this study relates the political engagement of European-born Muslims to their dual identification as ethno-religious minorities and as citizens. Minorities’ political engagement may target mainstream society and/or ethno-religious communities. Surveying the Turkish and Moroccan Belgian second generation, our study analyzes their support for religious political assertion, participation in ethno-religious and mainstream organizations, and trust in civic institutions. Its explanatory focus is on the dual ethno-religious and civic identifications of the second generation and on perceived discrimination and perceived incompatibility as threats to their dual identity. Our findings show that participation in organizations beyond the ethno-religious community is most likely among high civic and low ethnic identifiers, and lower among dual identifiers. Rather than increasing political apathy, perceived discrimination goes along with higher levels of participation in both ethno-religious and mainstream organizations. Finally, the perception of Islamic and Western ways of life as incompatible predicts greater support for religious political assertion and lower trust in civic institutions. Implications for the role of dual identity and identity threat in the political integration of ethno-religious minorities are discussed.
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Arakelova, Victoria. "Ethno-Religious Communities: To the Problem of Identity Markers." Iran and the Caucasus 14, no. 1 (2010): 1–17. http://dx.doi.org/10.1163/157338410x12743419189180.
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AbstractThe paper focuses on the phenomenon of ethno-religiousness and, particularly, on the process of the formation of ethno-religious communities. In the spotlight of the research is the Yezidi identity—the stages of its formation from the new syncretic mentality, initially exclusively with the religious vector, and later having acquired the drive to ethnicity. The similar processes can be traced in other cases of ethno-religious identities, e.g., the Mandaeans and the Druzes, both cases being used as comparative material.
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Frith, Tabitha. "Ethno-Religious Identity and Urban Malays in Malaysia." Asian Ethnicity 1, no. 2 (September 2000): 117–29. http://dx.doi.org/10.1080/713611705.
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Boyajian, Vahe S. "Is there an Ethno-religious Aspect in Balochi Identity?" Iran and the Caucasus 20, no. 3-4 (December 19, 2016): 397–405. http://dx.doi.org/10.1163/1573384x-20160309.
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The paper deals with certain aspects of the complex phenomenon of Balochi identity in their traditional habitat, including the Iranian province of Sistan and Baluchistan, the Pakistani province of Balochistan, as well as the areas of Afghanistan where the Baloches live compactly. Considering quite different socio-political and cultural situations in the mentioned environments, it is argued that the identity perceptions among the Baloches themselves and among the others towards the Baloches (Persian-speaking Shi‘a population in Iranian province, as well as mostly Sunni diverse ethnic groups in the Pakistani province and in Afghanistan) are not fixed ideas bound by ethnicity and/or religion, but, rather, flexible constructs dependent particularly upon the peripeteia of the state policies. The multiple aspects of the Balochi identity could constantly be negotiated, as well as manipulated by engaged parties. The main argument of this paper rests upon the speculation that the already existing and bona fide aspects of Balochi identity, such as ethnicity and religion, could be paralleled into the aggregate of ethno-religiousness depending on the socio-political and cultural landscape.
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Donabed, Sargon George, and Shamiran Mako. "Ethno-Cultural and Religious Identity of Syrian Orthodox Christians." Chronos 19 (April 11, 2019): 71–113. http://dx.doi.org/10.31377/chr.v19i0.457.
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Many Middle Eastern Christian groups identify or have been identified with pre-lslamic peoples in the Middle East: the Copts with Ancient Egypt, the Nestorians with Assyria, the Maronites with Phoenicians and some Rum Onhodox and other Christians with pre-lslamic Arab tribes. The concern of this study is the Syrian Orthodox Christians or Jacobite(s) (named after the 6th century Monophysite Christian bishop Yacoub Burd'ono or Jacob Baradaeus of Urfa/Osrohene/Edessa), specifically those whose ancestry stems from the Tur Abdin region of Turkey, Diyarbekir, Mardin, Urfa, and Harput/Elazig.
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Aydın, Suavi. "The emergence of Alevism as an ethno-religious identity." National Identities 20, no. 1 (January 12, 2017): 9–29. http://dx.doi.org/10.1080/14608944.2016.1244521.
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Shakhbanova, Madina M. "Religious identity of the urban population of Dagestan in the structure of social identity." Historical and social-educational ideas 13, no. 1 (February 28, 2021): 93–108. http://dx.doi.org/10.17748/2075-9908-2021-13-1-93-108.
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The article deals with the manifestation of the religious identity of the urban population of Dagestan. The obtained empirical data show the dominance of the Republican type of social identity with a large preponderance in the mass consciousness of the respondents. The author's hypothesis about the importance of religious identity for respondents was not confirmed by the results of the study, because the designation of unity with co-religionists by respondents prevails only in a subgroup of convinced believers. In addition, the awareness of community with representatives of their ethnic community is of great importance for citizens. At the same time, the study revealed contradictory behavior of citizens: for example, the study of the religious identity of the urban population indicates the prevalence of the importance of religious affiliation. In addition, empirical data shows the existence in the attitudes of citizens of the consideration of religion as an integral part of ethno-culture, which is quite natural in the observed synthesis of ethnic and religious factors in the form of ethno-confessional identity. The level of trust in various social spheres, in particular religious institutions, contributes to the formation of a positive religious identity to a certain extent. The survey data indicates a weak level of trust in co-religionists, while at the same time its high manifestation to the near radius.
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Ganieva, R. Kh. "Ethnic and religious identity as a client’s resources in working with a psychologist." Minbar. Islamic Studies 14, no. 2 (June 27, 2021): 452–71. http://dx.doi.org/10.31162/2618-9569-2021-14-2-452-471.
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This article is a part of series of articles, and demonstrates positive dynamics of psychological work within the framework of a specific case activity based on Ingush culture and religious values. In the first article of the series “Multicultural approach in psychological counseling: ethnoreligious aspect (analysis of case)”, using the example of father-daughter relationship, we described the content of the process of psychological counseling, performed considering ethno-cultural and spiritual characteristics of a client. In the second article, “Consulting in the client’s ethno cultural and spiritual context (case analysis)”, the process of culturally oriented counseling is revealed on the example of the Father-Son relationship. The results of the study revealed that the multicultural competence of a therapist, based on the use of ethno-religious resources, serves as a bed for a high level of trust from a client and displays a professional approach based on the use of ethno-religious resources in therapeutic work. This article describes the process of culturally oriented counseling on the example of a woman treated on the basis of analysis of her attitude to the fact of her missing husband.
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Mohd Hussain, Rosila Bee. "Ethno-religious Identity and Border Crossing in the Malay World." International Journal of Interdisciplinary Social Sciences: Annual Review 6, no. 6 (2012): 41–52. http://dx.doi.org/10.18848/1833-1882/cgp/v06i06/52092.
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Orlov, Yurii, Andrii Yashchenko, and Yurii Danylchenko. "ETHNO-RELIGIOUS TERRORISM: ESSENCE, DIMENSIONS, CONCEPT." Baltic Journal of Economic Studies 4, no. 4 (September 2018): 244–51. http://dx.doi.org/10.30525/2256-0742/2018-4-4-244-251.
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The objective of the article is to identify, describe, and explain the essence of terrorism as a general civilizational criminal phenomenon, the characteristics of dimensions of its reproduction and the formation of its concept on this basis. The results of the study provided the grounds for several conclusions. First, ethno-religious terrorism is manifested as a cultural phenomenon, a special segment of the inhumane discourse of hostility and aggressive social practices. It appears as a reaction to the systemic planetary crisis of managing economics, culture, consumption of natural resources, and becomes possible in the result of the massive loss of identity, fragmentation of the world-view. Secondly, we have established that the specified type of terrorism is a segment of aggressive and violent crime, in the collective and psychological basis of which there is the religious and ideological and/or ethnic domination in the systems of socio-political practice, which is achieved through intimidation as a result of committed murders, destruction or damage to property, objects of nature and offenses of a preventive nature (financial, human resources, information, and other provision). Thirdly, ethno-religious terrorism exists within three dimensions: individual (the act of sacrifice, catharsis), group (integration, social orientation) and general (administrative practice, political criminal activity, the postmodern phenomenon of the culture). The applied value of the study is that the suggested vision of the nature and dimensions of ethno-religious terrorism can be used to improve the systemic principles of counteracting its reproduction. The latter should be reflected in the improvement of the provisions of the United Nations Global Counterterrorism Strategy through the consolidation of a coherent, coordinated system of level differentiation of anti-terrorist activities’ directions and measures. We note that without changing the basic approaches within the cultural, political, and economic aspects of the interaction of nations and peoples of the world with regard to their diversity and parity, proper autonomy, without stopping the global tendency towards marginalization, it is impossible to effectively counteract to ethno-religious terrorism. Value/originality. The new vision of a complex, multidimensional nature of ethno-religious terrorism has been formed in the work. Its nature is grounded as a civilizational phenomenon reflected on the level of discourse, mass social practices, global managerial strategies. It forms an empirically grounded theoretical basis for increasing the effectiveness of counteracting ethno-religious terrorism in Europe and the world in the whole.
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Mohd Hussain, Rosila Bee. "Exploring Ethno-Religious Identity: Transition in Malay Muslim Culture and Practice." International Journal of Interdisciplinary Social Sciences: Annual Review 5, no. 8 (2010): 371–82. http://dx.doi.org/10.18848/1833-1882/cgp/v05i08/51828.
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Loewen, Royden. "Competing Cosmologies: Reading Migration and Identity in an Ethno-religious Newspaper." Histoire sociale/Social history 47, no. 96 (2015): 87–105. http://dx.doi.org/10.1353/his.2015.0017.
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Sahoo, Sarbeswar. "Ethno-Religious Identity and Sectarian Civil Society: A Case from India." Studies in Ethnicity and Nationalism 8, no. 3 (December 2008): 453–80. http://dx.doi.org/10.1111/j.1754-9469.2008.00037.x.
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Petrova, Zornitsa. "Challenging religious hegemony." Ciencias Sociales y Religión/Ciências Sociais e Religião 23 (August 31, 2021): e021015. http://dx.doi.org/10.20396/csr.v23i00.15067.
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This work applies the theoretical framework of the religious marketplace to examine the religious landscape of Lithuania as a hegemonic field where the dominant Catholicism is regarded as an integral part of the national identity. The research interest aims at exploring the Ethno-Pagan movement Romuva and its strategies to counteract the social authority of the Catholic Church and build legitimacy through maximization of cultural capital. I advance the hypothesis that the ritualized form of the celebration of the spring holiday Jorė could be regarded as an attempt to construct an alternative, counterhegemonic narrative of identity, which portrays a worldview where the ethnical, cultural, natural and political aspects of Lithuanian reality come together to form a comprehensive unity under the guidance of the Ethno-Pagan religion.
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Eze, Malachy Chukwuemeka. "Ethno-Religious Struggle and Human Insecurity in the Fledging Nigerian Democracy since 1999." Society & Sustainability 3, no. 2 (September 22, 2021): 16–36. http://dx.doi.org/10.38157/society_sustainability.v3i2.321.
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Religious and ethnic identity clashes laid the structure of the Nigerian state in 1914, which transmogrified into and characterized the struggle for control of power and distribution of national resources. This paper explores the nature and manifestation of these conflicts since 1999. It seeks to find out if ethno-religious struggles led to the emergence of major conflicts in Nigeria since 1999, their impact on human insecurity, and the influence of politics on the conflicts. This inquiry is designed in line with a one-shot case study, while literature survey and ex post facto methods were adopted as methods of data collection. Trend analysis is adopted for data analysis. Analysis reveals that ethno-religious struggles were the primary progenitor of conflicts in Nigeria since 1999, and have debilitating consequences while politics exacerbated ethno-religious conflicts. Upholding Nigeria's circular state and implementing the National Political Reforms Conference Report is the panacea for ethno-religious conflicts in Nigeria.
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Artman, Vincent M. "Nation, Religion, and Theology: What Do We Mean When We Say “Being Kyrgyz Means Being Muslim?”." Central Asian Affairs 5, no. 3 (July 28, 2018): 191–212. http://dx.doi.org/10.1163/22142290-00503001.
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Scholars of Central Asia often view religion and ethno-national identity as being linked: “to be Kyrgyz (or Uzbek, Kazakh, etc.) is to be Muslim.” The specific ways in which the relationship between ethno-national identity and religion is constructed and understood, however, have not been adequately researched. “Being Muslim” is not merely an ethnic marker: it can imply a range of different, perhaps even competing, theologies with different relationships to national identity. Drawing on fieldwork conducted in Kyrgyzstan in 2014, this article investigates the question of what it means to be Kyrgyz and to be Muslim by undertaking a comparative analysis of two Islamic discourses: Kyrgyz ethno-national traditionalism and the normative Maturidi Hanafism promoted by the Kyrgyz state and the religious authorities. What emerges is a portrait of a complex and variegated religious landscape, one in which the meaning of being Kyrgyz and Muslim is continually questioned and renegotiated.
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Каlаch, Viacheslav. "RELIGIOUS IDENTITY IN THE CONTEXT OF THE ETHNO-NATIONAL DEVELOPMENT OF UKRAINE." Sophia. Human and Religious Studies Bulletin 13, no. 1 (2019): 21–24. http://dx.doi.org/10.17721/sophia.2019.13.5.
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The article discusses the peculiarities of the formation of religious identity in the dynamics of geopolitical processes in Ukraine, which depend on historical conditions, features of the economic and socio-political structure, democratic and cultural traditions of society, the level of legal and moral development of its members and the ambitions of its leaders. It is proved that religion is a decisive factor in the ethnic life of Ukrainians, and the controversial role of Christianity in ethno-identification and ethno-consolidation processes is noted. The modern world-wide political, economic and spiritual crisis imposes its imprint on Ukraine as well. As one of the transitional countries of the post-socialist space, our state has not yet found a single-minded vector of its own development, in particular, the ecclesiastical. Ukraine is only on the verge of forming a united national idea and crystallizing its own self-identification on the religious marker. Religion is the basic semantic-forming component of a unified national identity. Today, religious and ethnic identities are closely intertwined. Therefore, the problem of the ethnorelain factor always attracts significant attention of leading scholars, statesmen and church hierarchs. In Ukraine, a significant number of religious groups completely coincide with the boundaries of a separate ethnic group. The lack of civic consensus on the country's foreign policy, cultural identity, separate sovereign positions of the Ukrainian state, the diverse views of the past and the future at the present makes it impossible to formulate unanimous interests, which negatively affects external and internal policies. Compared with the Soviet period, religious identity today is a relatively new category. On opposition to the state-civilian benchmark for many Ukrainians, religion is on the forefront. Undeniably, Orthodoxy played a very important role in the formation of the Ukrainian nation and our religious identity. However, today, multiconfessional diversity and inability or reluctance to negotiate, to be tolerant, break Ukraine into several regions. The negative tendency of loss of awareness of Ukrainians of the unity of religion, nation, common spirit is traced. The formation of religious identity is a long process of formation of society as a whole, and is a consequence of the historical formation of Ukraine as a nation. Religious identification is the reproduction of accumulated social and religious experience in all spheres. World and domestic scholars are unequivocal in the conclusions that the central place in the formation of national identity belongs to religiousness. Religious beliefs that have an indelible imprint of an ethnic group living on a particular territory are precisely the center of the formation of a new national-religious identity of Ukrainian society.
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Khaskhanova, М. Т., and M. V. Vereshchagina. "The Types of Religious Identity of Chechen Students." Education and science journal 21, no. 9 (November 27, 2019): 80–97. http://dx.doi.org/10.17853/1994-5639-2019-9-80-97.
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Introduction. In connection with the growth of religious consciousness of young people in Russia, the study of their religious identity is being updated. Scientists pay special attention to Islamic denominations, as both in Western countries and in the Russian Federation, the number of Muslims is increasing. However, scientific publications cover mainly sociological aspects of the problem, and its psychological component remains insufficiently investigated, which largely determines the social behaviour of a person and affects the process of his or her socialisation. In view of the interest shown by the scientific community in Arab-Muslim culture, appropriate psychological research should be carried out in Muslim-dominated regions. The Chechen Republic is one of such territories in the Russian Federation.The aim is to identify the characteristics and types of religious identity of Chechen students.Methodology and research methods. The study was performed in the framework of socio-psychological approach using the following questionnaires: “Scale of Religious Orientation” by G. Allport, D. Ross; “Structure of Individual Religiosity” by Y. V. Shcherbatykh; questionnaires developed by A. N. Tatarko and N. M. Lebedeva for the study of certainty and valence of ethnic identity and readiness for interethnic interaction; “Types of Ethnic Identity” by G. U. Soldatova and S. V. Ryzhova.Results and scientific novelty. It is revealed that the majority of Chechen students are characterised by consistently internal religious orientation, in which religion is the main value and primary motive of activity. Almost a quarter of respondents demonstrated consistently external religious orientation, characterised by instrumental or external significance. A small group of respondents can be classified as inconsistently religious, whose external religiosity prevails over the internal, and their motivation for behaviour is poorly connected with religion. On the basis of the factor analysis, the types of religious identity of Chechen students are revealed: ethno-cultural, true Muslim, formal, pro-social, non-adaptive, nonreligious, ethnocentric and positive ethnic. The present study evidences that the structure of social identity of students is dominated by ethno-cultural religious identity.Practical significance. The research results extend the knowledge about the content of the concept of “religious identity”, its place in the structure of social identity of the individual, as well as about the relationship of religious orientations with ethnic identity.
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Milligan, Jeffrey Ayala. "Faith in School: Educational Policy Responses to Ethno-Religious Conflict in the Southern Philippines, 1935–1985." Journal of Southeast Asian Studies 36, no. 1 (February 2005): 67–86. http://dx.doi.org/10.1017/s0022463405000032.
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The expansion of public education is often seen as an effective tool for the promotion of national identity and the mitigation of ethno-religious tensions in diverse post-colonial states. This essay questions such assumptions via an examination of successive Philippine governments' efforts to deploy educational policy as a response to chronic tensions between the nation's Christianised mainstream and a restive Muslim minority on the southern island of Mindanao. It suggests that the expansion of education to foster a cohesive national identity without careful reconsideration of the religious, cultural and political biases inherent in its content is likely to fail in achieving peaceful, cohesive relations between different ethno-religious communities in religiously diverse multicultural states.
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Block, Tina. "Storied Landscapes: Ethno-Religious Identity and the Canadian Prairies by Frances Swyripa." Histoire sociale/Social history 48, no. 97 (2015): 586–88. http://dx.doi.org/10.1353/his.2015.0048.
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Agbiboa, Daniel Egiegba. "Ethno-religious Conflicts and the Elusive Quest for National Identity in Nigeria." Journal of Black Studies 44, no. 1 (October 25, 2012): 3–30. http://dx.doi.org/10.1177/0021934712463147.
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Sorensen, Sue. "Storied Landscapes: Ethno-Religious Identity and the Canadian Prairies (review)." University of Toronto Quarterly 81, no. 3 (2012): 697–99. http://dx.doi.org/10.1353/utq.2012.0063.
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Klassen, Pamela. "Storied Landscapes: Ethno-Religious Identity and the Canadian Prairies by Frances Swyripa." Canadian Ethnic Studies 47, no. 4-5 (2015): 369–70. http://dx.doi.org/10.1353/ces.2015.0045.
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Kung, Lap-Yan. "National identity and ethno-religious identity: A critical inquiry into Chinese religious policy, with reference to the Uighurs in Xinjiang." Religion, State and Society 34, no. 4 (December 2006): 375–91. http://dx.doi.org/10.1080/09637490600974450.
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Martinez, Juan R. "“This is an Italian Church with a Large Hispanic Population”: Factors and Strategies in White Ethno–Religious Place Making." City & Community 16, no. 4 (December 2017): 399–420. http://dx.doi.org/10.1111/cico.12270.
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This paper examines how a group of white ethnic, mostly Italian American, Catholics participate in ethno–religious place making in a predominantly Latino church. In light of a growing number of Latino parishioners, white ethnic church members engage in place making activities to ascribe a white ethno–religious identity to place. Drawing on participant observations, interviews, and archival documents, I examine the impetus behind, and strategies used, in making ethno–religious place. I find that place attachment and group threat drive white ethnics to make place. They do so by employing strategies of place making, place marking, and place marketing. The findings point to the importance of using place as a focal point of social analysis and understanding how people make place.
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Pamungkas, Cahyo. "Ethno-Religious Identification and Social Distance Between Muslims and Christians: Analysis on Social Identity Theory." Journal of Indonesian Social Sciences and Humanities 6, no. 1 (December 5, 2018): 53–70. http://dx.doi.org/10.14203/jissh.v6i1.59.
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This article aims to investigate the relationship between ethno-religious identity and the social distancebetween Muslims and Christians in Ambon and Yogyakarta, taking into account factors at the individual level.Also, this research is addressed to fll a gap in the literature between studies that emphasize economic andpolitical competition as the main sources of con?ict, and studies that focus on prejudice and discriminationas causes of con?ict. The central question is: to what extent is ethno-religious identifcation present amongMuslims and Christians in Ambon and Yogyakarta and observable in their daily lives? This research usessocial identity theory that attempts to question why people like their in-group, and dislike out-groups. Thetheory says that individuals struggle for positive in-group distinctiveness, and have positive attitudes towardtheir in-group and negative attitudes towards out-groups. This research uses both quantitative and qualitative approaches. A survey was conducted with 1500 university students from six universities in Ambon andYogyakarta. By using quantitative and qualitative methods of analysis, this study came up with several fndings. Firstly, the study found high levels of religious identifcation among Muslim and Christian respondents,demonstrated by their participation in religious practices, which we defne as frequency of praying, attendingreligious services, and reading the Holy Scriptures. Secondly, social distance consists of contact avoidance,avoidance of future spouses from another religion, and the support for residential segregation. Di?erencesfrom the mean show that Muslim respondents tend to display higher contact avoidance and support forresidential segregation compared to Christian respondents. Thirdly, analysis of variance demonstrates thatelements of ethno-religious identity are related signifcantly to elements of social distance.
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Pakulski, Jan, and Bruce Tranter. "Civic, national and denizen identity in Australia." Journal of Sociology 36, no. 2 (August 2000): 205–22. http://dx.doi.org/10.1177/144078330003600205.
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Macro-social identities reflect the strength of social attachments (strong vs weak) and the objects-referents of such attachments (society vs nation). Three types of macro-social identities-civic, (ethno-) national and denizen-are distinguished and operationalised in Australia using national survey data (1995 ISSP). The largest proportion (38 per cent) of Australians embrace civic identity, an identity type most widespread among 'baby boomers', the tertiary educated and secular. Those who embrace the national identity form a sizeable minority (30 per cent), and are predominantly older, less educated and religious. Denizen identity characterises a small minority (6 per cent) of Australians who feel weakly attached to the country. The key issues dividing the adherents to civic and national identities are immigration and its socioeconomic consequences. Ethno-nationalists embrace neo-conservative rather than extremist attitudes, although their numbers may be declining in the wake of generational replacement, the education revolution and progressive secularisation.
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Calder, Mark D. "Syrian Identity in Bethlehem: From Ethnoreligion to Ecclesiology." Iran and the Caucasus 20, no. 3-4 (December 19, 2016): 297–323. http://dx.doi.org/10.1163/1573384x-20160304.
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At first sight, the Syriac Orthodox community in Bethlehem appears to be well-described as “ethno-religious”: while many Palestinian siryān emphasise their connection to an ancient Aramean ethnos, this identification also usually entails some relationship to the Syriac Orthodox Church. However, “religion” (ethno or otherwise) is arguably too overburdened a category to tell us much about how being siryāni in Bethlehem compares to being something else. I propose, instead, that thinking of Syrian self-articulation as a kind of ecclesiology, a tradition of incarnating a body (specifically Christ’s), draws attention to the creative, situated and dialogic process of being and becoming siryāni, while problematising categories with which social scientists customarily think about groups. Unlike ethno-religion, ecclesiology captures the fraught pursuit of redeemed sociality, connecting Bethlehem’s destabilized local present to universal and eternal hope. In Bethlehem, what’s more, these dialogues proceed in tantalizing proximity to places and paths, which are haunted by the incarnate (Aramaic-speaking) God whom Syriac Orthodox Christians embody and envoice. Indeed, while this Syrian body is often narrated as an organic, racial fact, nevertheless it is susceptible to a kind of transubstantiation at the margins when an “other” participates fully in the life of this body, especially via the church.
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Payne, Daniel P. "Nationalism and the Local Church: The Source of Ecclesiastical Conflict in the Orthodox Commonwealth." Nationalities Papers 35, no. 5 (November 2007): 831–52. http://dx.doi.org/10.1080/00905990701651828.
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Much of the social science literature pertaining to the development of civil society in post-communist Eastern Europe focuses on the issue of religious pluralism, especially the relationship of religious minorities and new religious movements (NRMs) to the state and their established Orthodox churches. Their findings suggest that the equation of ethno-religious nationalism, cultural identity, and the state becomes a hindrance to religious pluralism and the development of civil society in these nation-states. As a result, social scientists depict these national churches, and in most cases rightly so, as being the caretakers and fomenters of ethno-religious nationalism in their particular states. A factor in this debate that is often overlooked, however, is the role of the local church in intra-ecclesial relations. Is the concept of the “local church,” which developed in the time of the Roman and Byzantine Empires, to be identified with the modern national church? If this is the case, these churches may be guilty of the sin of ethno-phyletism, which the Council of Constantinople condemned in 1872 in regards to the Bulgarian schism. Additionally, while the development of religious pluralism in post-communist society with the proliferation of Protestant Christian sects and NRMs challenges the religious hegemony of the national churches, even more problematic has been the issue of inter-territorial Orthodox churches in Eastern Europe. The existence of a plurality of national Orthodox churches in the same territory violates the ecclesiological principle of the “local church” as well as perpetuates the sin of ethno-phyletism. While some social scientists may laud the development of a multiplication of churches in the same territory, from an ecclesiastical standpoint such a multiplication denies the unity and identity of the Orthodox Church as the one, holy, catholic and apostolic Church, which it confesses to be. What social scientists have failed to discuss is this important self-understanding of the Orthodox churches, especially as it pertains to inter-Orthodox ecclesial relations. Only with this self-understanding of the church blended with the issue of ethno-nationalism can the problems pertaining to the relations and development of ethno-national churches be properly understood.
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Khukhlaev, O. E., E. A. Аlexandrova, V. V. Gritsenko, V. V. Konstantinov, I. M. Kuznetsov, O. S. Pavlova, S. V. Ryzhova, and V. A. Shorokhova. "Religious Group Identification and Ethno-National Attitudes in Buddhist, Muslim and Orthodox Youth." Cultural-Historical Psychology 15, no. 3 (2019): 71–82. http://dx.doi.org/10.17759/chp.2019150308.
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The current research studies the problems connected with interrelation between religiosity and intergroup hostility (or prejudice). We hypothesized and verified the connection between identification with religious group and ethno-national attitudes. Diagnostic methods measuring in-group religious identification, ethno-national attitudes, subjective categories of social consolidation and agreement with patriotic ideologems (by C.W. Leach, E. R. Agadullina, A.V. Lovakov, L. M. Drobizheva, O.E. Khukhlaev, N.V. Tkachenko, I.M. Kuznetsov, V.D. Shapiro) were used on the sample of 1032 participants (ages from 17 to 22 years), belonging to one of three religions: Buddhism (Kalmyks), Islam (Chechens) or Orthodoxy (Russians). The regression analysis provided statistically significant connections (p<0.05) of in-group religious identification and patriotic ethno-national attitudes of young people, regardless of their religion. Moreover among Russian Buddhist, Muslim and Orthodox youths the identification with the religious group is not revealed as a predictor of intergroup hostility. The study results extend the scientific understanding of the relationship between religious identity and intergroup relations.
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Rethelyi, Mari. "Hungarian Nationalism and the Origins of Neolog Judaism." Nova Religio 18, no. 2 (2014): 67–82. http://dx.doi.org/10.1525/nr.2014.18.2.67.
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The new religious movement of the Neolog Jews in Hungary argued for Jews’ acceptance into Hungarian society by articulating an ethnic identity compatible with that of Hungarians. Neolog Jews promoted nationalism by propagating an ethnic Oriental Jewish identity mirroring Hungarian nationalist identity. By negotiating a common identity, Neolog Jews hoped to achieve recognition as fellow Hungarians. The history of the Neologs is unique because a non-Semitic, ethno-nationalist definition of Jewish identity occurred only in Hungary. Neolog Judaism constitutes a significant religious group not only because of its isolated case of nationalist ethnic formation of Jewish identity, but also because it became the mainstream Jewish religious movement in Hungary.
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WINLAND, DAPHNE NAOMI. "The quest for Mennonite peoplehood: ethno-religious identity and the dilemma of definitions*." Canadian Review of Sociology/Revue canadienne de sociologie 30, no. 1 (February 1993): 110–38. http://dx.doi.org/10.1111/j.1755-618x.1993.tb00937.x.
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Timol, Riyaz. "Ethno-religious socialisation, national culture and the social construction of British Muslim identity." Contemporary Islam 14, no. 3 (November 2020): 331–60. http://dx.doi.org/10.1007/s11562-020-00454-y.
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AbstractThis paper interfaces a specific theory of socialisation, derived from Peter Berger and Thomas Luckmann’s influential book The Social Construction of Reality, with the empirical story of Muslim settlement in Britain. It makes a key distinction between the primary socialisation experiences of immigrants, which unfolded in their countries of origin, and that of their diaspora-born offspring whose identity is forged between an inherited ethno-religious culture and the wider British collective conscience. Drawing on extensive ethnographic fieldwork conducted with the Islamic revivalist movement Tablighi Jama’at, the paper explores the cultural embodiments of religion as it evolves over generations through an examination of identity markers such as language, dress and food. The analysis triangulates Berger and Luckmann’s concepts of primary and secondary socialisation with a tripartite model of British Muslim identity developed by Ron Geaves. It further argues, in light of Kwame Gyekye’s theory of nation-building, that recent government efforts to promulgate a set of fundamental British values in schools represent an essentially Durkheimian attempt to supply the ‘social glue’ that binds citizens together. While the article acknowledges the increasing salience of religion for many British-born Muslims, it argues for the ongoing influence of ethnicity and nationality in determining their lived experience.
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Faulkner, Caroline L. "Identity Change Among Ethno-Religious Border Crossers: The Case of the Former Amish." Review of Religious Research 59, no. 4 (September 13, 2017): 447–70. http://dx.doi.org/10.1007/s13644-017-0309-2.
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Momodu, Jude A., G. I. Matudi, and Abiodun L. Momodu. "Exploring the Dynamics of Identity Based Conflict and the Possibility for its Sustainable Management: A Study of the Persistent Ethno-Religious Conflict in Wukari Area of Taraba State, Nigeria." Ethnic Studies Review 36, no. 1 (January 1, 2013): 105–25. http://dx.doi.org/10.1525/esr.2013.36.1.105.
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This article explores the dynamics of identity-based conflict and the possibility for its management. The study in particular focuses on the persistent ethno-religious conflicts in the Wukari Area of Taraba State, Nigeria. The real issues precipitating the persistent ethno-religious conflicts and the costs of the conflicts were clearly brought to the fore. The study proposes a new paradigm for managing social conflicts at the community level through the ‘use of community solutions for community problems’ which will involve the constructive participation of all of the stakeholders in the community. This paper concludes by making a proposal for the establishment of a Truth and Reconciliation Committee (TRC) and a power sharing arrangement as strategies that could bring about lasting peace between the Jukun Christians/Traditionalist Jukun and the Jukun Muslims/Hausa Muslims who are the warring parties in the persistent ethno-religious conflicts ravaging Wukari Local Government Area of Taraba State, Nigeria.
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Cetin, Umit, Celia Jenkins, and Suavi AYDIN. "Politics and Identity in Alevi Kurds: An interview with Martin van Bruinessen." Kurdish Studies 8, no. 1 (May 24, 2020): 7–15. http://dx.doi.org/10.33182/ks.v8i1.560.
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This interview with Martin van Bruinessen records his personal and intellectual engagement with Alevis in Turkey and the Netherlands for over fifty years. Initially, his interest was in Anatolian Alevi culture and he began exploring the religious dimension of Alevism in the 1970s at a time when Alevis were more preoccupied with left-wing politics. He charts the emergence of Alevism studies since the 1980s and links it to the religious resurgence and reinvention of diverse ethno-religious Alevi identities associated with urbanised and diasporic communities. He further examines the relationship between Kurdish and Alevi movements and Alevism and Islam.
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Arslan, Zeynep. "The Alevi Diaspora – Its emergence as a political actor and its impact on the homeland." BORDER CROSSING 6, no. 2 (October 6, 2016): 342–53. http://dx.doi.org/10.33182/bc.v6i2.499.
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Through comparative literature research and qualitative analysis, this article considers the development of Alevi identity and political agency among the diaspora living in a European democratic context. This affects the Alevi emergence as political actors in Turkey, where they have no official recognition as a distinct religious identity. New questions regarding their identity and their aspiration to be seen as a political actor confront this ethno-religious group defined by common historical trauma, displacement, massacre, and finally emigration.
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Niechciał, Paulina, and Mateusz M. Kłagisz. "Are Zoroastrians a Nation? Different Identity Formations/Patterns of Iranian and Indian Zoroastrians." Iran and the Caucasus 20, no. 3-4 (December 19, 2016): 277–96. http://dx.doi.org/10.1163/1573384x-20160303.
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The article contributes to the debate on the modern transformations of collective identities and nation-building processes. We compare different identity patterns of Zoroastrians in Iran and India and answer the question whether one can consider them as a nation or as separate ethno-religious communities. The paper is an answer to a suggestion made by Rashna Writer about national ties linking Zoroastrians worldwide. Basing on field research of Zoroastrians in Iran and India, we argue that among them there are no visible traits regarding the construction of a national identity, only certain trends to remember ties with their diasporas. We believe that among the factors shaping rather a sense of belonging to a local ethno-religious community, are the concept of local ethnohistory, the usage of the Zoroastrian Dari language, strong Iranian nationalism based on a common Iranian history and a culture effectively separating Iranian Zoroastrians from their Indian coreligionists.The focus of the article is collective identity understood as something socially constructed mainly by local community’s leaders. We compare the process of identity construction of Iranian and Indian Zoroastrians, considering it as something rooted in different historical, as well as sociocultural and political contexts.
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Der Matossian, Bedross. "The Development of Armeno-Turkish (Hayatar T‘rk‘erēn) in the 19th Century Ottoman Empire." Intellectual History of the Islamicate World 8, no. 1 (January 20, 2020): 67–100. http://dx.doi.org/10.1163/2212943x-00702011.
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Abstract Armeno-Turkish played an important role in the lives of Armenians in the Ottoman Empire. At a time in which more than half of the Armenians of the Empire did not speak Armenian, Armeno-Turkish came to fill an important gap. It led to the proliferation of literacy among Armenians and allowed them to mark and strengthen their ethno-religious boundaries vis-à-vis other ethno-religious groups in the Ottoman Empire, while simultaneously allowing for the crossing of these boundaries which, in general, were characterized by fluidity. The 19th century represents an important phase in the development of Armeno-Turkish. Its development cannot be attributed to one factor; rather to a host of factors that include the impact of the Armenian Zart‘ōnk‘ (awakening), the spread of Catholicism and Protestantism, the impact of the Tanzimat Reforms (1839–1876), the development of Armenian ethno-religious boundaries, and the role of print culture. Finally, Armeno-Turkish raises important questions regarding identity formation, belonging, and cross-cultural interaction.
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Rana, Meenal, Desiree B. Qin, and Carmina Vital-Gonzalez. "Mistaken Identities: The Media and Parental Ethno-Religious Socialization in a Midwestern Sikh Community." Religions 10, no. 10 (October 12, 2019): 571. http://dx.doi.org/10.3390/rel10100571.
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Strong anti-Islamic sentiments increased dramatically after the 9/11 terror attacks on the United States, leading to an uptick in prejudice and the perpetration of hate crimes targeting Muslims. Sikh men and boys, often mistaken for Muslims, suffered as collateral damage. The overall health of both communities has been adversely affected by these experiences. Faced with such realities, communities and parents often adopt adaptive behaviors to foster healthy development in their children. In this paper, drawing on interviews with 23 Sikh parents from 12 families, we examine Sikh parents’ ethno-religious socialization of their children. The confluence of media stereotyping and mistaken identities has shaped Sikh parents’ beliefs regarding their children’s retention/relinquishment of outward identity markers. Sikh parents, in general, are concerned about the safety of their boys, due to the distinctive appearance of their religious markers, such as the turban. They are engaged in a constant struggle to ensure that their children are not identified as Muslims and to protect them from potential harm. In most of the families in our study, boys were raised to give up wearing the indicators of their ethno-religious group. In addition, many parents took responsibility for educating the wider community about their ethno-religious practices through direct communication, participation in cultural events, and support of other ethno-religious minorities. Policy implications are discussed.
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Tooker, Deborah E. "Identity Systems of Highland Burma: 'Belief', Akha Zan, and a Critique of Interiorized Notions of Ethno-Religious Identity." Man 27, no. 4 (December 1992): 799. http://dx.doi.org/10.2307/2804175.
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Hanoosh. "In Search of the Iraqi Other: Iraqi Fiction in Diaspora and the Discursive Reenactment of Ethno-Religious Identities." Humanities 8, no. 4 (October 6, 2019): 157. http://dx.doi.org/10.3390/h8040157.
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In Iraqi fiction, the prerogative to narrate the experience of marginal identities, particularly ethno-religious ones, appeared only in the post-occupation era. Traditionally, secular Iraqi discourse struggled to openly address “sectarianism” due to the prevalent notion that sectarian identities are mutually exclusive and oppositional to national identity. It is distinctly in post-2003 Iraq—more precisely, since the sectarian violence of 2006–2007 began to cut across class, civil society, and urban identities—that works which consciously refuse to depict normative Iraqi identities with their mainstream formulations became noticeable. We witness this development first in the Western diaspora, where Iraqi novels exhibit a fascination with the ethno-religious culture of the Iraqi margins or subalterns and impart a message of pluralistic secularism. This paper investigates the origins of the taboo that proscribed articulations of ethno-religious subjectivities in 20th-century Iraqi fiction, and then culls examples of recent diasporic Iraqi novels in which these subjectivities are encoded and amplified in distinct ways. In the diasporic novel, I argue, modern Iraqi intellectuals attain the conceptual and political distance necessary for contending retrospectively with their formative socialization experiences in Iraq. Through a new medium of marginalization—the diasporic experience of the authors themselves—they are equipped with a newfound desire to unmask subcultures in Iraq and to write more effectively about marginal aspects of Iraqi identity inside and outside the country. These new diasporic writings showcase processes of ethnic and religious socialization in the Iraqi public sphere. The result is the deconstruction of mainstream Iraqi identity narratives and the instrumentalization of marginal identities in a nonviolent struggle against sectarian violence.
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Neumann, Victor. "Timişoara between “fictive ethnicity” and “ideal nation” the identity profile during the interwar period." Balcanica, no. 44 (2013): 391–412. http://dx.doi.org/10.2298/balc1344391n.
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Seeking to delineate the identity profile of the citizens of interwar Timi?oara, a city at the crossroad of Central- and South-East-European cultures and civilizations, the paper analyzes the national, linguistic and religious population structure using the data provided by three censuses (1910, 1930 and 1941). Under Hungarian rule, until the First World War, there prevailed the policy of linguistic nationalism. After 1918, in Romania, there occurred a policy shift towards ethno-culturally based differentiation, i.e. towards belonging to a nation. Yet, amidst the interaction of cultures and customs, the notion of nationality or ethno-nationality was quite relative, and Timi?oara functioned as a multilingual and multireligious environment. Contradictions were observable between nationalist political orientation and aspirations of local society. The Jewish community was an embodiment of multiculturalism. The Jews enjoyed equal rights and functioned as a bridge between other communities. In the 1930s multicultural Timi?oara seems to have been a contrast to the cities where different linguistic and religious communities lived parallel lives in isolation from one another. Thus, Timi?oara resisted radical, racist and anti-Semitic movements that emerged on the European political scene in the interwar period.
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Priest, Kersten Bayt, and Korie L. Edwards. "Doing Identity: Power and the Reproduction of Collective Identity in Racially Diverse Congregations." Sociology of Religion 80, no. 4 (2019): 518–41. http://dx.doi.org/10.1093/socrel/srz002.
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AbstractCongregational identity formation is a challenge for any head clergy. It is particularly challenging for head clergy of racially and ethnically diverse congregations as these leaders occupy positions uniquely situated for destabilizing or instantiating racial hierarchies. Drawing upon the Religious Leadership and Diversity Project (RLDP), this article examines multiracial church pastors’ stories of how they achieve ethnic and racial inclusion in their congregations. We pay particular attention to how these leaders reference and draw upon four contestable cultural worship elements—language, ritual, dance, and music—that operate as primary terrain for collective identity construction. Integrating theories on identity, race, ethnicity, and culture, we take a realistic context-sensitive approach to the nature of how worship works as a bridge, recognizing that cultural markers are not neutral but can simultaneously activate ethno-specific identities in racially and ethnically diverse spaces, instantiating hierarchies of value and thus making worship a potential barrier to the formation of a unified diverse community.
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Aycock, Jennifer L., Elizabeth Korver-Glenn, and Heidi Ramer. "At the Crossroads of Narratives." Mission Studies 31, no. 3 (November 19, 2014): 340–63. http://dx.doi.org/10.1163/15733831-12341355.
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Realities and narratives which shape the identity of Maghrébin women living in ormigrating to France have been minimally explored for purposes of informing missiontheory and practice in this religiously plural yet secularized nation. This paper offers anexploration of lived realities and ideological narratives that Maghrébin women maneuverin the contested nexus of secular French life and ethno-religious identity. The paperaccomplishes this by examining how gendered, migrant, ethno-religious, and racializedencounters shape Maghrébin women. The paper then demonstrates how French nationalismand la laïcité actively inform lived realities of Maghrébin women. The paper thenpresents the French national education system as a case study indicating how Frenchnationalism is codified and perpetuated so that Maghrébin women are excluded frompublic space. The paper then provides reflection on Christian mission theory in light ofMaghrébin women’s oft-contested identities in the hope of invoking more substantialreflection on Christian mission and witness in contemporary France and other centersof migration.
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V. Vodenko, Konstantin, Olga S. Ivanchenko, Olesya E. Labadze, and Maria P. Tikhonovskova. "HISTORICAL MEMORY IN PRESERVING ETHNO-RELIGIOUS IDENTITY: FOREIGN EXPERIENCE IN MANAGING MIGRATION AND CULTURAL SECURITY." Humanities & Social Sciences Reviews 8, no. 3 (June 21, 2020): 1099–105. http://dx.doi.org/10.18510/hssr.2020.83113.
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Purpose: The object of this paper is to develop the concept of historical memory as a resource for preserving the ethnoreligious identity and cultural security.
Design/methodology/approach: The methodological apparatus of research is based on civilizational and constructivist approaches that allow us to understand the specifics and role of identity in the modern world, as well as the concept of civilizational confrontation in modern migration processes. As a part of the study, we used the concept of "cultural trauma" to understand the influence of historical events on modern relations between Muslims and Europeans.
Result: It was found that the low level of Muslim migrants' integration into Western society is determined by social-psychological and cultural-historical factors. The social-psychological factor is associated with an individual's need for group identity, which creates a zone of comfort and security. Muslim migrants' integration into European society is difficult because their ethnoreligious identity is exacerbated in conditions of migration. The cultural-historical factor is associated with discrepancies in civilizational models (Islamic and Western), the relations between them being conflict-ridden for a long period of time.
Application: This suggests that historical memory has a significant impact on the relations of modern Islamic and European cultures. Historical memory, preserving the plots of eternal rivalry and confrontation of Islamic and Western civilizations, affects the process of their rapprochement: firstly because the injuries of past are very difficult to get rid of; secondly, memory, as a collective past or as knowledge of this past, is the basis of social identity.
Originality/value: The study proves that the negative stereotypes prevailing in people's historical memory determine their perception of the present and the future. Consolidation of the "image of the enemy" in historical memory promotes the spread of Islamophobia in European society and radical Islamism in the Muslim world. The anti-Western ideology of radical Islamism undermines the historically present process of cultural interaction in the development of Western and Islamic civilizations.
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Zhigunova, M. A. "Turkic and Slavic population of Siberia: identity, culture, religion." Ethnography of Altai and Adjacent Territories 10 (2020): 28–34. http://dx.doi.org/10.37386/2687-0592-2020-10-28-34.
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Siberia is an area of active interethnic, interreligious and intercultural contacts the most of which take place between Slavic and Turkic peoples. Despite the extraordinary diversity of their traditional and everyday culture, they have a lot in common in mentality and culture which got all-Siberian features, formed on a basis of the Russian language and culture. The religious, ethnic, linguistic and ethno-cultural identities of one person are often not similar, as well as self-determination and the real situation. We can conclude that Siberia is a place where a special version of the Eurasian identity is formed.
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Kurtiş, Tuğçe, Nur Soylu Yalçınkaya, and Glenn Adams. "Silence in official representations of history: Implications for national identity and intergroup relations." Journal of Social and Political Psychology 5, no. 2 (January 31, 2018): 608–29. http://dx.doi.org/10.5964/jspp.v5i2.714.
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Dominant representations of history evolve through differential exercise of power to enable memory of collective triumphs and silence memory of collective misdeeds. We examined silence regarding minorities in official constructions of history and the implications of this silence for national identity and intergroup relations in Turkey. A content analysis of official constructions of history inscribed in Turkish national university admissions exams (Study 1) revealed an emphasis on celebratory events, silence about ethnic and religious minorities, and a construction of national identity in ethno-cultural (e.g., as “Turk” and “Muslim”) rather than civic terms (e.g., in terms of citizenship). An investigation with Turkish participants (Study 2) revealed that denial of historical information regarding minority populations documented in sources outside the national curriculum was associated with greater endorsement of ethno-cultural constructions of identity and less support for minority rights and freedom of expression. We discuss the liberatory potential of alternative forms of historical knowledge to promote more inclusive models of identification and improve intergroup relations.
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Markovich, Slobodan. "Patterns of national identity development among the Balkan orthodox Christians during the nineteenth century." Balcanica, no. 44 (2013): 209–54. http://dx.doi.org/10.2298/balc1344209m.
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The paper analyses the development of national identities among Balkan Orthodox Christians from the 1780s to 1914. It points to pre-modern political subsystems in which many Balkan Orthodox peasants lived in the Ottoman Empire at the beginning of the nineteenth century. The Serbian and Greek uprisings/revolutions are analyzed in the context of the intellectual climate of the Enlightenment. Various modes of penetration of the ideas of the Age of Revolution are analyzed as well as the ways in which new concepts influenced proto-national identities of Serbs and Romans/Greeks. The author accepts Hobsbawm?s concept of proto-national identities and identifies their ethno-religious identity as the main element of Balkan Christian Orthodox proto-nations. The role of the Orthodox Church in the formation of ethno-religious proto-national identity and in its development into national identity during the nineteenth century is analyzed in the cases of Serbs, Romans/ Greeks, Vlachs/Romanians and Bulgarians. Three of the four Balkan national movements fully developed their respective national identities through their own ethnic states, and the fourth (Bulgarian) developed partially through its ethnic state. All four analyzed identities reached the stage of mass nationalism by the time of the Balkan Wars. By the beginning of the twentieth century, only Macedonian Slavs kept their proto-national ethno-religious identity to a substantial degree. Various analyzed patterns indicate that nascent national identities coexisted with fluid and shifting protonational identities within the same religious background. Occasional supremacy of social over ethnic identities has also been identified. Ethnification of the Orthodox Church, in the period 1831-1872, is viewed as very important for the development of national movements of Balkan Orthodox Christians. A new three-stage model of national identity development among Balkan Orthodox Christians has been proposed. It is based on specific aspects in the development of these nations, including: the insufficient development of capitalist society, the emergence of ethnic states before nationalism developed in three out of four analyzed cases, and an inappropriate social structure with a bureaucratic class serving the same role as the middle class had in more developed European nationalisms. The three phases posed three different questions to Balkan Christian Orthodox national activists. Phase 1: Who are we?; Phase 2: What to do with our non-liberated compatriots; and Phase 3: Has the mission of national unification been fulfilled?