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Books on the topic 'Ethnoreligion'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Yugoslavian inferno: Ethnoreligious warfare in the Balkans. New York: Continuum, 1994.

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2

Fox, Jonathan. Ethnoreligious conflict in the late twentieth century: A general theory. Lanham, Md: Lexington Books, 2002.

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3

The edge of Islam: Power, personhood, and ethnoreligious boundaries on the Kenya Coast. Durham: Duke University Press, 2009.

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4

Fisk, William L. The Scottish high church tradition in America: An essay in Scotch-Irish ethnoreligious history. Lanham: University Press of America, 1995.

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5

Buddhist monks and the politics of Lanka's Civil War: Ethnoreligious nationalism of the Sinhala saṅgha and peacemaking in Sri Lanka, 1995-2010. Bristol, CT: Equinox Publishing Ltd, 2014.

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6

Fox, Jonathan. Ethnoreligious Data Collection. Oxford University Press, 2018. http://dx.doi.org/10.1093/acrefore/9780190846626.013.389.

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Collecting and examining datasets on ethnicity and religion involves translating and codifying real-world phenomena such as actions taken by governments and other groups into data which can be analyzed by social science statistical techniques. This methodology is intended to be applied to phenomena which in their original form are in a format not readily accessible to statistical analyses, i.e. “softer” phenomena and events such as government policies and conflict behavior. Thus, this methodology is not necessary for phenomena like GDP or government military spending, but is based on behavior by organizations or groups of individuals which are assessed by a coder who translates this behavior into data. Aggregate data collected by this methodology should have three qualities. First, they must be reproducible. Second, the data must be transparent in that all aspects of the data collection process and its products be clear and understandable to other researchers, to the extent that they could, in theory, be replicated. Third, it must measure what it intends to measure in a clear, accurate, and precise manner. A project which accomplishes all of this must be conceptualized properly from the beginning, including the decision on which unit of analysis to use and which cases to include and exclude. It must have appropriate sources and a tight variable design. Finally, the data must be collected in a systematic, transparent, and reproducible manner based upon appropriate sources.

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7

Yugoslavian Inferno: Ethnoreligious Warfare in the Balkans. Bloomsbury Academic, 2016.

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8

Mojzes, Paul. Yugoslavian Inferno: Ethnoreligious Warfare in the Balkans. Continuum Intl Pub Group (Sd), 1995.

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9

Storied Landscapes Ethnoreligious Identity And The Canadian Prairies. University of Manitoba Press, 2010.

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10

Ethnoreligious Conflict in the Late 20th Century: A General Theory. Lexington Books, 2002.

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11

Wang, Xiaoming. Muslim Chinese--The Hui in Rural Ningxia: Internal Migration and Ethnoreligious Identification. de Gruyter GmbH, Walter, 2020.

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12

McIntosh, Janet. Edge of Islam: Power, Personhood, and Ethnoreligious Boundaries on the Kenya Coast. Duke University Press, 2009.

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13

Welch, Carol. Ties that bind: Correlates of stratification on sociopolitical behavior among white ethnoreligious groups. 1990.

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14

Kizilov, Mikhail. Karaites of Galicia: An Ethnoreligious Minority among the Ashkenazim, the Turks, and the Slavs, 1772-1945. Ebsco Publishing, 2009.

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15

Karatzogianni. The Politics of Cyberconflict: Security, Ethnoreligious and Sociopolitical conflicts (Routledge Research in Information Technology and Society). Routledge, 2006.

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16

1974-, Kizilov Mikhail, ed. The Karaites of Galicia: An ethnoreligious minority among the Ashkenazim, the Turks, and the Slavs, 1772-1945. Leiden: Brill, 2008.

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17

Modood, Tariq. Multiculturalizing Secularism. Edited by Phil Zuckerman and John R. Shook. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199988457.013.22.

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This chapter explores a proposal that multicultural equality require some type of public multifaithism in a civic context where state–religion connections flourish. An establishment of religion, suitably pluralized, can offer one way forward. It deserves consideration as a practical option, especially if it would be the least disruptive and the least threatening to those for whom establishment is important or those who are uncomfortable with multiculturalism. Given the goal of citizen equality for democracy, this challenge deserves an adequate response: how will ethnoreligious groups receive appropriate recognition unless existing state–religion connections are sufficiently pluralized? By attaining that goal, a multiculturalism in which religion is just one of a number of valued identities and forms of social organization can be recognized as such in a public and political way.

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