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Journal articles on the topic 'Ethnoreligion'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

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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2

Winter, J. Alan. "The Transformation of Community Integration among American Jewry: Religion or Ethnoreligion? A National Replication." Review of Religious Research 33, no. 4 (June 1992): 349. http://dx.doi.org/10.2307/3511605.

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3

Gerasimova, Natalya Ivanovna, Sergey Ivanovich Gerasimov, and Svetlana Yurevna Drozdova. "On Positive Complementarity in the Context of History of Missionary Work in the Chuvash Region." Ethnic Culture, no. 3 (4) (September 29, 2020): 45–48. http://dx.doi.org/10.31483/r-96376.

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The article explores the reasons why the interaction between Russian and Chuvash culture became possible in the framework of Christian missionary work. Purpose of the study is to show that both cultures have positive complementarity. Methods. Comparative, analytical and descriptive methods were used by the authors. The study is based on the cultural and historical situation, i.e. adoption of Christianity in the Chuvash and Russian culture. Research results. In the process of research, the authors identified common features that bring the transition to the fold of Christianity in Ancient Russia and the Chuvash culture closer together, despite the thousand-year time distance. In their opinion, the deep assimilation of Christianity by the Chuvash culture is explained by the presence of a certain algorithm that regulated the penetration of the new religion into the pagan environment. The authors define Russian culture as donor culture and Chuvash culture as recipient culture. Christianity became the force thanks to which the Chuvash culture was revived. Before the adoption of Orthodoxy within the framework of its ethnoreligion, it was an immature education that needed to realize its creative potential. The Chuvash culture needed to realize the creative possibilities inherent in it, representing an entity striving to realize itself. Thanks to the Christian enlightenment, the Chuvash culture got this opportunity and successfully implemented it.

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4

Magcamit, Michael Intal. "Imagined Insecurities in Imagined Communities: Manufacturing the Ethnoreligious Others as Security Threats." International Studies Quarterly 64, no. 3 (July 3, 2020): 684–98. http://dx.doi.org/10.1093/isq/sqaa038.

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Abstract How does a once familiar and benign ethnoreligious community become a stranger and a threat? This article examines the underlying causal mechanisms driving rival ethnoreligious factions within pluralistic polities to frame each other as threats to their relative security, power, and status. Drawing on complementary theories from critical security, religious, and nationalism studies, I develop a framework that captures and explains the processes and dynamics through which threatening conceptions and narratives about the ethnoreligious others are constructed, socialized, and legitimized over time. To theoretically probe and empirically demonstrate the utility of this framework, I examine how the collective imagined insecurities among Muslim and Christian communities in Indonesia have crystallized into tangible security threats using the interpretive process tracing method. Evidences produced from my theoretical and empirical analyses using the novel qualitative data I gathered from my field research reveal that this chauvinistic, zero-sum phenomenon proceeds via a three-phase othering causal mechanism comprised of cultivation of hostile emotive effects of ethnoreligious nationalism, securitization of othered ethnoreligious groups using hostile symbolic predispositions, and sacralization of hostile perceptions of indivisible ethnoreligious identities and homelands.

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5

Soroka, Stuart, Matthew Wright, Richard Johnston, Jack Citrin, Keith Banting, and Will Kymlicka. "Ethnoreligious Identity, Immigration, and Redistribution." Journal of Experimental Political Science 4, no. 3 (2017): 173–82. http://dx.doi.org/10.1017/xps.2017.13.

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AbstractDo increasing, and increasingly diverse, immigration flows lead to declining support for redistributive policy? This concern is pervasive in the literatures on immigration, multiculturalism and redistribution, and in public debate as well. The literature is nevertheless unable to disentangle the degree to which welfare chauvinism is related to (a) immigrant status or (b) ethnic difference. This paper reports on results from a web-based experiment designed to shed light on this issue. Representative samples from the United States, Quebec, and the “Rest-of-Canada” responded to a vignette in which a hypothetical social assistance recipient was presented as some combination of immigrant or not, and Caucasian or not. Results from the randomized manipulation suggest that while ethnic difference matters to welfare attitudes, in these countries it is immigrant status that matters most. These findings are discussed in light of the politics of diversity and recognition, and the capacity of national policies to address inequalities.

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6

Fox, Jonathan, and Shmuel Sandler. "Regime Types and Discrimination against Ethnoreligious Minorities: A Cross-Sectional Analysis of the Autocracy-Democracy Continuum." Political Studies 51, no. 3 (October 2003): 469–89. http://dx.doi.org/10.1111/1467-9248.00436.

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Although many assume that the relationship between the autocracy-democracy continuum and discrimination is linear, with autocracies discriminating the most and democracies discriminating the least, the assumption is not universal. This study uses the Minorities at Risk dataset to test this relationship with regard to government treatment of religiously differentiated ethnic minorities (ethnoreligious minorities) as well as ethnic minorities that are not religiously differentiated. The results show that the pattern of treatment of ethnoreligious minorities differs from that of other ethnic minorities. The extent to which a state is democratic has no clear influence on the level of discrimination against non-religiously differentiated ethnic minorities, but it has a clear influence on the level of discrimination against ethnoreligious minorities. Autocracies discriminate more than democracies against ethnoreligious minorities, but semi-democracies, those governments that are situated between democracies and autocracies, discriminate even less. This result is consistent on all 11 measures used here and is statistically significant for seven of them, and it remains strong when controlling for other factors, including separatism. This phenomenon increases in strength from the beginning to the end of the 1990s. Also, democracies discriminate against ethnoreligious minorities more than they do against other minorities. The nature of liberal democracy may provide an explanation for this phenomenon.

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7

Kostic, Nemanja. "Ethnoreligious dichotomization in Serbian epic poetry." Sociologija 61, no. 1 (2019): 113–32. http://dx.doi.org/10.2298/soc1901113k.

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By using certain theoretical settings of ethno-symbolic and interactionist approach to the phenomena of nation and nationalism, this paper?s aim is to explain and reconstruct various pre-modern forms of ethno-religious dichotomization widely present in Serbian folk epic poetry. In that purpose, the paper displays ideas about ?other? communities that were nurtured in the Serbian epic poetry, where these ideas were interpreted as a reflection and consequence of concrete socio-historical circumstances. Special attention was given to examining the interconfessional and inter-class relations, which could have vastly influenced the self-determination process for the members of Serbian ethnic community. In other words, the factors of religious affiliation, social ranking and ethnicity are recognized as key determinants in establishing ethnoreligious dichotomization in the epic literature. The findings of the study showed that the most pronounced and most represented ethno-religious boundary in the epic poetry was set in relations to the Ottomans and Islam. On the other hand, the scarcity, incoherency or the lack of distinction of the dichotomization in relations to non-Ottoman communities, Greeks, Bulgarians, Hungarians, ?Latins?, Albanians and Arabs show that this boundary was not particularly defined, unlike the one with the Ottomans, who were different not only in terms of ethnicity, but also in terms of religion and class.

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8

Valeeva, Alsu F. "A Linguistic Paradigm of Ethnoreligious Traditions." Dialogue and Universalism 24, no. 3 (2014): 121–25. http://dx.doi.org/10.5840/du201424370.

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9

Selka, Stephen L. "Ethnoreligious Identity Politics in Bahia, Brazil." Latin American Perspectives 32, no. 1 (January 2005): 72–94. http://dx.doi.org/10.1177/0094582x04271855.

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10

FOX, JONATHAN. "Is Ethnoreligious Conflict a Contagious Disease?" Studies in Conflict & Terrorism 27, no. 2 (March 2004): 89–106. http://dx.doi.org/10.1080/10576100490275085.

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11

Bodak, Valentyna Anatoliyivna. "Catholic Church on Ethnoreligious Dimensions of Culture." Ukrainian Religious Studies, no. 50 (March 10, 2009): 247–54. http://dx.doi.org/10.32420/2009.50.2059.

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The processes occurring on ethno-national and ethno-confessional soil in different countries of the world, including in Ukraine, encourage the study of the relationship and patterns of interaction between ethnicity and religion. After all, as our national researcher I. Vlasovsky states, "the connection between nationality and religion in the history of mankind must be recognized as a natural phenomenon"

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12

Partos, Gabriel. "Yugoslavian inferno: ethnoreligious warfare in the Balkans." International Affairs 71, no. 3 (July 1995): 651–52. http://dx.doi.org/10.2307/2624924.

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13

Safran, William. "Ethnoreligious Politics in France: Jews and Muslims." West European Politics 27, no. 3 (May 2004): 423–51. http://dx.doi.org/10.1080/0140238042000228086.

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14

Pace, Vincenzo, and Jonathan Fox. "Ethnoreligious Conflict in the Late Twentieth Century." Sociology of Religion 66, no. 4 (2005): 435. http://dx.doi.org/10.2307/3712393.

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15

Niebuhr, Robert. "Yugoslavian Inferno. Ethnoreligious Warfare in the Balkans." Südosteuropa 66, no. 2 (July 26, 2018): 284–86. http://dx.doi.org/10.1515/soeu-2018-0021.

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16

Kiper, Jordan, and Richard Sosis. "Shaking the tyrant’s bloody robe." Politics and the Life Sciences 35, no. 1 (2016): 27–47. http://dx.doi.org/10.1017/pls.2016.7.

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Group violence, despite much study, remains enigmatic. Its forms are numerous, its proximate causes myriad, and the interrelation of its forms and proximate causes poorly understood. We review its evolution, including preadaptations and selected propensities, and its putative environmental and psychological triggers. We then reconsider one of its forms, ethnoreligious violence, in light of recent discoveries in the behavioral and brain sciences. We find ethnoreligious violence to be characterized by identity fusion and by manipulation of religious traditions, symbols, and systems. We conclude by examining the confluence of causes and characteristics before and during Yugoslavia’s wars of disintegration.

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17

DeVotta, Neil, and Sumit Ganguly. "Sri Lanka's Post—Civil War Problems." Current History 118, no. 807 (April 1, 2019): 137–42. http://dx.doi.org/10.1525/curh.2019.118.807.137.

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18

Kostic, Nemanja. "The use of St. Sava in setting ethnoreligious boundaries: Sociological-historical approach." Sociologija 59, no. 3 (2017): 314–38. http://dx.doi.org/10.2298/soc1703314k.

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From the sociological-historical perspective, this article deals with questioning the adequacy of frequently appearing nationalistic standpoints about the continuous, centuries-old maintaining of ethnoreligious boundaries, often set by emphasizing important symbols of collective identity, whose social function is reflected in creating everlasting, sturdy and unquestionable differences between nations. This problem has been investigated by studying the symbolism of St. Sava in cases of Serbo-Croatian, Serbo-Bosniac and Serbo-Montenegrin ethnoreligious dichotomization. By applying the combination of ethno-symbolist and interactionist approaches to the phenomena of nation and nationalism, this article compares the premodern and modern historical context of this process in the mentioned cases. As opposed to the aforementioned nationalistic beliefs, the results of the study have shown that St. Sava could have become a prominent symbol of ethnoreligious division only in modern times, precisely by means of nationalistic instrumentalisation. Namely, sociohistorical conditions of the premodern era, where ethnic identity did not have the same role and strength often ascribed to it today, initiated the birth of different attitudes towards this saint by various groups and individuals, at the same time displaying the permeability and the unstable character of ethnic boundaries in the past.

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19

Hall, Jonathan, and Dennis T. Kahn. "Exposure to Wartime Trauma Decreases Positive Emotions and Altruism Toward Rival Out-Groups (But Not Nonrival Out-Groups): A Survey Experiment in a Field Setting Among Syrian Refugees." Social Psychological and Personality Science 11, no. 4 (October 23, 2019): 552–59. http://dx.doi.org/10.1177/1948550619876631.

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A survey experiment, carried out in a field setting among Sunni Arab Syrian refugees ( N = 2,479), examined the effect of exposure to wartime trauma, ethnoreligious group affiliation, and degree of hostility of intergroup relations on altruism and positive emotional regard. The results showed that in-group targets were met with more positive emotional regard and altruism than relatively neutral out-group targets, which in turn were met with more positive emotional regard and altruism than individuals from a hostile out-group. These tendencies were elevated among participants with a high degree of exposure to wartime trauma. Emotions mediated the effect of ethnoreligious group affiliation on altruism, and this mediating effect was moderated by exposure to wartime trauma.

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20

Stroschein, Sherrill. "Politics is Local: Ethnoreligious Dynamics under the Microscope." Ethnopolitics 6, no. 2 (June 2007): 173–85. http://dx.doi.org/10.1080/17449050701344994.

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21

Fox, Jonathan. "Counting the Causes and Dynamics of Ethnoreligious Violence." Totalitarian Movements and Political Religions 4, no. 3 (December 2003): 119–44. http://dx.doi.org/10.1080/14690760412331326260.

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22

Tutinova, Nurgul, Bekzhan Meirbayev, Albert Frolov, and Kudaiberdi Bagasharov. "REPUBLIC OF KAZAKHSTAN: ETHNORELIGIOUS IDENTITY AS AN INTEGRATION FACTOR." Central Asia and The Caucasus 20, no. 4 (December 17, 2019): 147–60. http://dx.doi.org/10.37178/ca-c.19.4.13.

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23

Schnapper, Dominique, and Roger Greaves. "The Significance of the Ethnoreligious Field in Nation-building." International Journal of Sociology 24, no. 2-3 (June 1994): 61–80. http://dx.doi.org/10.1080/15579336.1994.11770085.

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24

Obilom, Rose E., and Tom D. Thacher. "Posttraumatic Stress Disorder Following Ethnoreligious Conflict in Jos, Nigeria." Journal of Interpersonal Violence 23, no. 8 (February 22, 2008): 1108–19. http://dx.doi.org/10.1177/0886260507313975.

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25

Dağtaş, Seçil. "Nationalism, displacement, and ethnoreligious differentiation in Turkey’s southern borderlands." Dialectical Anthropology 42, no. 4 (November 21, 2018): 359–72. http://dx.doi.org/10.1007/s10624-017-9481-6.

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26

Polo, Sara M. T. "How Terrorism Spreads: Emulation and the Diffusion of Ethnic and Ethnoreligious Terrorism." Journal of Conflict Resolution 64, no. 10 (June 10, 2020): 1916–42. http://dx.doi.org/10.1177/0022002720930811.

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Previous research on the causes of domestic terrorism has tended to focus on domestic determinants. Although this approach can be helpful to understand many causes of terrorism, it implicitly disregards how the tactical choices made by similar nonstate actors elsewhere influence a group’s decision to resort to terrorist tactics. This study argues that the adoption of terrorism among ethnic and ethnoreligious groups results from a process of conditional emulation. Groups are more likely to emulate the terrorist choice of others with whom they are connected by shared political grievances and spatial networks. The theory is tested on a new and original group-level data set of ethnic and ethnoreligious terrorism (1970 to 2009) using geospatial analysis and spatial econometric models. The results provide strong support for the hypothesized mechanism leading to the diffusion of terrorism and suggest that emulation—more than domestic and contextual factors—substantially influences dissidents’ tactic choice.

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27

Ktsoeva, Sultana Gil'midinovna. "PROBLEMS OF WORLD OUTLOOK TRANSFORMATIONS OF THE OSSETIANS’ ETHNORELIGIOUS SYSTEM." Manuscript, no. 11-1 (November 2018): 99–102. http://dx.doi.org/10.30853/manuscript.2018-11-1.20.

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28

Ganieva, R. H. "Multicultural approach in psychological counseling: ethnoreligious aspect (analysis of case)." Minbar. Islamic Studies 13, no. 1 (April 7, 2020): 196–216. http://dx.doi.org/10.31162/2618-9569-2020-13-1-196-216.

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The article analyzes the multicultural approach in psychological counseling, which takes into account ethnic and religious specifics of the client, using the example of a specific case of an adult daughter’s relationship with her father. The positive dynamics of psychological work based on Ingush culture and values of Islam is shown. Based on the analysis, it is concluded that the multicultural competence of the psychologist provides the consultant, on the one hand, a high level of trust on the part of the client, and a professional approach based on the use of ethno-religious resources in counseling on the other.

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29

DellaPergola, Sergio. "Ethnoreligious intermarriage in Israel: an exploration of the 2008 census." Journal of Israeli History 36, no. 2 (July 3, 2017): 149–70. http://dx.doi.org/10.1080/13531042.2018.1532565.

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30

Feinberg, Ayal. "Explaining Ethnoreligious Minority Targeting: Variation in U.S. Anti-Semitic Incidents." Perspectives on Politics 18, no. 3 (February 5, 2020): 770–87. http://dx.doi.org/10.1017/s153759271900447x.

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Over the last two decades alone, the United States has suffered well over ten thousand religion-motivated hate crimes. While racism and religion-motivated prejudice have received considerable attention following the “Unite the Right” rally in Charlottesville that resulted in deadly violence, there is little systematic scholarship evaluating where and when incidents targeting ethnoreligious minorities by non-state actors are likely to occur. Utilizing the FBI’s reported anti-Semitic hate crime data from 2001–2014, my main theoretical and empirical exercise is to determine which factors best explain where and when American ethnoreligious groups are likely to be targeted. I propose that there are four essential mechanisms necessary to explain variation in minority targeting: “opportunity” (target group concentration), “distinguishability” (target group visibility), “stimuli” (events increasing target group salience) and “organization” (hate group quantity). My models show that variables falling within each of these theoretical concepts significantly explain variation in anti-Semitic incidents in the United States. Of particular importance for scholars and practitioners alike, Israeli military operations and the number of active hate groups within a state play a major role in explaining anti-Semitic incident variation.

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31

Girvin, Brian. "From Civic Pluralism to Ethnoreligious Majoritarianism: Majority Nationalism in India." Nationalism and Ethnic Politics 26, no. 1 (January 2, 2020): 27–45. http://dx.doi.org/10.1080/13537113.2020.1716437.

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32

Sager, Eric W. "The Transformation of the Canadian Domestic Servant, 1871–1931." Social Science History 31, no. 4 (2007): 509–37. http://dx.doi.org/10.1017/s0145553200013845.

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This article uses the national sample of the 1901 census of Canada to compare the earnings of live-in domestic servants with the earnings of women in other occupations and to examine the ethnoreligious backgrounds of domestic servants. The hypothesis that domestic service offered relative material advantages, when room and board are taken into account, is rejected. The hypothesis that female domestic servants came from a narrow range of specific ethnoreligious backgrounds is also rejected. The changing backgrounds and expectations of female domestic servants in the early twentieth century exacerbated class tensions in the service sector, helping ensure that domestic service remained an occupation of short duration and high turnover. The conclusion is that domestic service did not simply decline; rather, a work process was transformed. Demographic changes combined with changes in family and individual strategies to limit the supply of labor. When efforts to increase labor supply failed, bourgeois employers attempted to replace labor with new household technology; the wage-paid occupation of the domestic servant declined and was replaced by that of the unpaid housewife.

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33

Coulter, Colin. "Class, Ethnicity and Political Identity in Northern Ireland." Irish Journal of Sociology 4, no. 1 (May 1994): 1–26. http://dx.doi.org/10.1177/079160359400400101.

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The formal purpose of this paper is to offer a critical examination of the social and political philosophy of electoral integrationism. The critique of electoral integrationism is employed as a means by which to explore the relationship between class, ethnicity and political identity in contemporary Northern Ireland. The paper tenders two principal contentions. First, I challenge the view that the ethnoreligious divisions existent within the province are aberrant and irrational. I claim instead that political sectarianism in the six counties may be more faithfully conceived as a rational and perhaps inevitable reflection of the manner in which northern society is structured and experienced. Secondly, I argue that whilst political identity in Northern Ireland may be fashioned primarily by ethnicity, it also bears the indelible impression of class sentiment and experience. It is the particular nature of the articulation between class and ethnic identity in modern Northern society which renders the present conflict so apparently intractable. The paper concludes with the suggestion that, given the material foundations of ethnoreligious sentiment, the eradication of political sectarianism in the six counties will require radical structural reform.

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34

Kovalenko, Yuliia. "ETHNORELIGIOUS IDENTITY AS A MANIFESTATION OF THE NEED: CROSS-CULTURAL RESEARCH." Scientific Notes of Ostroh Academy National University: Psychology Series 1 (January 30, 2020): 71–78. http://dx.doi.org/10.25264/2415-7384-2020-10-71-78.

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35

Kavoori, Anandam. "The Dreams of Nations." International Review of Qualitative Research 11, no. 2 (May 2018): 158–61. http://dx.doi.org/10.1525/irqr.2018.11.2.158.

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This postcolonial “Ethno-Story” narrative weaves through the unwilled constructs (dreams) of two protagonists/recent graduate students—an Indian Muslim man and a (Caucasian) American woman—working/living at the intersection of media, self, and nation. It explores the inner dynamics of personhood (and couplehood) through intersecting narratives of the self with those of mass-mediated images and realities in an age of terrorism and ethnoreligious confilct.

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Wapwera, Samuel Danjuma, and Jiriko Kefas Gajere. "Ethnoreligious Urban Violence and Residential Mobility in Nigerian Cities: The Kaduna Experience." Urban Studies Research 2017 (March 6, 2017): 1–10. http://dx.doi.org/10.1155/2017/4624768.

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This paper seeks to examine the ethnoreligious urban violence and residential mobility in the city of Kaduna with a view to make recommendations towards ameliorating its effects by evaluating the causal factors fueling the crisis and examining the pattern and direction of the residential mobility in the city. The sources of data were both primary and secondary. The sampling technique used was purposive and random sampling from two residential districts from both the northern and southern parts of the city. A total of 1,000 questionnaires were administered within the study areas and 900 questionnaires were collected. Face-to-face interviews were conducted with major stakeholders from the two parts. The data obtained were analysed using thematic and content analysis for the qualitative data whilst the quantitative data were analysed using simple percentages. The results revealed that the factors causing the ethnoreligious urban violence and residential mobility are unemployment, social institutional breakdown, politics, and colonial impact and the pattern/direction of the residential mobility in the city of Kaduna show a clear polarization along religious lines based reactive residential mobility between the two parts of the city. Based on these results recommendations were made to assist the academia, practitioners, and policy makers.

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37

Lavrov, Ilya R., and Oxana G. Kharitonova. "Approaches to Managing Ethnoreligious Diversity: the Case of the City-State Singapore." RUDN Journal of Political Science 22, no. 4 (December 15, 2020): 634–46. http://dx.doi.org/10.22363/2313-1438-2020-22-4-634-646.

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The article examines the problem of finding an appropriate power-sharing model for a divided society with cleavages along religious, linguistic, cultural and ethnic lines. Two key approaches to the institutional management of ethnoreligious diversity, consociationalism and centripetalism, are studied. The theoretical framework then applied to the city-state Singapore, a secular nation-state with a dominant ethnic group. The article states that the individual ethno-religious segments aware of their socio-political role can not be detected in the nation-state, whose citizens lack clear ethnic and religious identification, as a result of the culturally neutral citizenship concept application. The authors conclude that a centripetalist approach can theoretically be applicable to Singapore as the role of the unifying centre is played by the PAP, representing all ethnic groups and religions. However, the city-state could be threatened by conflicts between different segments due to religious self-radicalization, and these conflicts could be prevented through the use of consociational mechanisms.

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Choy, H. Y. F. ""To Construct an Unknown China": Ethnoreligious Historiography in Zhang Chengzhi's Islamic Fiction." positions: east asia cultures critique 14, no. 3 (December 1, 2006): 687–715. http://dx.doi.org/10.1215/10679847-2006-018.

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39

Blandina, Olivia Asih. "The Influence of Ethnoreligious Conflict Effect on Student's Learning Motivation in North Halmahera." Klabat Journal of Nursing 2, no. 1 (August 2, 2020): 44. http://dx.doi.org/10.37771/kjn.v2i1.433.

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The conflict in North Halmahera affects various aspects of community life there. This study aims to find out the influence of ethnoreligious conflict effect on student’s learning motivation in North Halmahera. The sample of this study were students in North Halmahera who was studying at the higher education level. Samples taken as many as 39 people based on a purposive sampling technique. The data were collected using two scales: trauma scale and learning motivation scale. The conclusion from the results of this study is that students from North Halmahera who experienced trauma have wrong learning motivation. This can be seen from the description of trauma measurements that give the results of most (56%) North Halmahera students who study in higher education are in the moderate trauma category, 23% are in the high trauma category, and 21% are in the very high trauma category. On learning motivation, the measurement description results as much as 44% are at a high category, 28% are in the medium category, 23% in the very high category, and 5% in the low category.

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40

Eaaswarkhanth, M., T. S. Vasulu, and Ikramul Haque. "Genetic Affinity Between Diverse Ethnoreligious Communities of Tamil Nadu, India: A Microsatellite Study." Human Biology 80, no. 6 (December 2008): 601–9. http://dx.doi.org/10.3378/1534-6617-80.6.601.

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41

Shepard, Todd. "ALGERIAN NATIONALISM, ZIONISM, AND FRENCH LAÏCITÉ: A HISTORY OF ETHNORELIGIOUS NATIONALISMS AND DECOLONIZATION." International Journal of Middle East Studies 45, no. 3 (July 30, 2013): 445–67. http://dx.doi.org/10.1017/s0020743813000421.

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AbstractThe Algerian war resituated the meaning of “Muslims” and “Jews” in France in relation to religion and “origins” and this process reshaped French secular nationhood, with Algerian independence in mid-1962 crystallizing a complex and shifting debate that took shape in the interwar period and blossomed between 1945 and 1962. In its failed efforts to keep all Algerians French, the French government responded to both Algerian nationalism and, as is less known, Zionism, and did so with policies that took seriously, rather than rejected, the so-called ethnoreligious arguments that they embraced—and that, according to existing scholarship, have always been anathema to French laïcité. Most scholars on France continue to presume that its history is national or wholly “European.” Yet paying attention to this transnational confrontation, driven by claims from Algeria and Israel, emphasizes the crucial roles of North African and Mediterranean developments in the making of contemporary France.

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Abakumova, Irina V., Victoria F. Boguslavskaya, and Anastasiya V. Grishina. "Ethnoreligious attitudes of contemporary Russian students toward labor migrants as a social group." Psychology in Russia: State of the Art 9, no. 1 (2016): 112–20. http://dx.doi.org/10.11621/pir.2016.0108.

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Díaz‐Stevens, Ana María. "ETHNORELIGIOUS IDENTITY AS LOCUS FOR DIALOGUE BETWEEN PUERTO RICAN CATHOLICS AND AMERICAN JEWS." Religious Education 91, no. 4 (September 1996): 473–79. http://dx.doi.org/10.1080/0034408960910405.

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Angerbrandt, Henrik. "Struggles over Identity and Territory: Regional Identities in Ethnoreligious Conflict in Northern Nigeria." Nationalism and Ethnic Politics 22, no. 2 (April 2, 2016): 172–92. http://dx.doi.org/10.1080/13537113.2016.1169061.

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Jozami, Gladys. "The Manifestation of Islam in Argentina." Americas 53, no. 1 (July 1996): 67–85. http://dx.doi.org/10.2307/1007474.

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In March 1995, a tragic incident understandably evoked public displays of Muslim religiosity in Buenos Aires. The incident—the death of the head of state's son—provoked the irruption of ritual and religious aspects of Islam, unknown to most Argentines, on the country's radio and television. The demise of president Carlos Menem's first-born brought into the public arena with a vengeance the issue of ethnoreligious identity that had been kept under wraps since the end of the nineteenth century as a matter for the intimacy of family and community.

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Onah, Nkechinyere G., and Favour Uroko. "HATE SPEECH AND ETHNO-RELIGIOUS CONCLICTS IN NIGERIA: Implications for Political Stability." MAHABBAH: Journal of Religion and Education 2, no. 2 (July 30, 2021): 161–83. http://dx.doi.org/10.47135/mahabbah.v2i2.31.

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While freedom of expression or free speech is a fundamental human right of all, hate speech heralds danger for a country. Using a qualitative research approach, this study examines the connection between hate speech, ethnoreligious conflicts, and political stability in Nigeria. This study argues that the threat to internal security in Nigeria is a resultant effect of social injustice in the country. In Nigeria, hate speech has been on the increase instigating ethnic and religious sentiment, mistrust, and conflicts. The study suggests that peace social justice and political inclusion should be adopted in running the affairs of the nation.

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Houston, Stan. "Transcending Ethnoreligious Identities in Northern Ireland: Social Work's Role in the Struggle for Recognition." Australian Social Work 61, no. 1 (March 2008): 25–41. http://dx.doi.org/10.1080/03124070701818716.

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Lozko, G. S. "Ethnoreligia as a scientific concept: the definitions of "knowledge" and "faith", "natural" and "supernatural"." Ukrainian Religious Studies, no. 18 (June 12, 2001): 3–12. http://dx.doi.org/10.32420/2001.18.1140.

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Religion is a phenomenon of the spiritual life of mankind, its world-view basis, which regulates the daily life and behavior of man, and also allows communication with the "supernatural" (the Supreme Mind, the Absolute God) through the rites.The overwhelming majority of definitions of the religious phenomenon relies mainly on two categories of religious studies: "supernatural" and "faith." For example, religion is defined as: "a spiritual phenomenon, which expresses not only the belief in the existence of a supernatural Beginning, which is the source of existence of all existing, but also acts as a means of communicating with him, entering into his world."

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Fitrianah, Rossi Delta. "Sistem Pendidikan Islam Berwawasan Multikultural Di Negara Negara Asean (Malaysia, Filipina, Singapura Dan Brunei Darussalam)." At-Ta'lim : Media Informasi Pendidikan Islam 17, no. 2 (December 25, 2018): 231. http://dx.doi.org/10.29300/attalim.v17i2.1414.

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In the world of education, multicultural discourse is a relatively new phenomenon. Multicultural education began to be known after World War II. In other words multicultural education is a new symptom in the association of humanity who longs for equal rights, including he right to get the same education, for all people (education for all). Southeast Asia has its own history that is rich in diversity and participation. Some Western researchers describe the West as a carrier of pluralist world tolerance, Western Imperialism will have a direct influence on the four Southeast Asian societies, namely the deterioration and rigidity of ethnoreligious differences such as those in West Colonial.

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Izady, Michael M. R. "Urban Unplanning: How Violence, Walls, and Segregation Destroyed the Urban Fabric of Baghdad." Journal of Planning History 19, no. 1 (May 19, 2019): 52–68. http://dx.doi.org/10.1177/1538513219830106.

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Baghdad was formerly a relatively well-planned and thriving city, serving as home to a multitude of intertwined ethnoreligious groups. As a result of the American-led invasion, and five years of urban civil war that followed, the city was segregated along ethnic lines. The effects of comprehensive wall building to segregate the warring urban neighborhood have altered the very fabric of the city and have undone the earlier rational urban planning. Contemporary Baghdad shares much with cities like Belfast that have been physically divided due to civil unrest. The author visited Baghdad a number of times following the 2003 invasion, collecting data personally or through hired informants.

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