Relevant bibliographies by topics / Hutu (African People) – Ethnic identity

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  2. Dissertations / Theses
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Academic literature on the topic 'Hutu (African People) – Ethnic identity'

Author: Grafiati
Published: 4 June 2021
Last updated: 3 February 2022

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Journal articles on the topic "Hutu (African People) – Ethnic identity"

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Eramian, Laura. "Ethnicity without labels?" Focaal 2014, no. 70 (December 1, 2014): 96–109. http://dx.doi.org/10.3167/fcl.2014.700108.

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Following the 1994 genocide, the government of Rwanda embarked on a “deethnicization” campaign to outlaw Tutsi, Hutu, and Twa labels and replace them with a pan-Rwandan national identity. Since then, to use ethnic labels means risking accusations of “divisionism” or perpetuating ethnic schisms. Based on one year of ethnographic fieldwork in the university town of Butare, I argue that the absence of ethnic labels produces practical interpretive problems for Rwandans because of the excess of possible ways of interpreting what people mean when they evaluate each other's conduct in everyday talk. I trace the historical entanglement of ethnicity with class, rural/urban, occupational, and moral distinctions such that the content of ethnic stereotypes can be evoked even without ethnic labels. In so doing, I aim to enrich understandings of both the power and danger inherent in the ambiguous place of ethnicity in Rwanda's “postethnic” moment.
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Beckerleg, Susan. "African Bedouin in Palestine." African and Asian Studies 6, no. 3 (2007): 289–303. http://dx.doi.org/10.1163/156920907x212240.

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AbstractThe changing ethnic identity and origins of people of Bedouin and African origin living in southern Israel and the Gaza Strip are explored in this paper. For thousands of years, and into the twentieth century, slaves were captured in Africa and transported to Arabia. Negev Bedouin in Palestine owned slaves, many of whom were of African origin. When Israel was created in 1948 some of these people of African origin became refugees in Gaza, while others remained in the Negev and became Israeli citizens. With ethnic identity a key factor in claims and counter claims to land in Palestine/Israel, African slave origins are not stressed. The terminology of ethnicity and identity used by people of African origin and other Palestinians is explored, and reveals a consciousness of difference and rejection of the label abed or slave/black person.
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Moss, Sigrun Marie. "Beyond Conflict and Spoilt Identities: How Rwandan Leaders Justify a Single Recategorization Model for Post-Conflict Reconciliation." Journal of Social and Political Psychology 2, no. 1 (August 26, 2014): 435–49. http://dx.doi.org/10.5964/jspp.v2i1.291.

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Since 1994, the Rwandan government has attempted to remove the division of the population into the ‘ethnic’ identities Hutu, Tutsi and Twa and instead make the shared Rwandan identity salient. This paper explores how leaders justify the single recategorization model, based on nine in-depth semi-structured interviews with Rwandan national leaders (politicians and bureaucrats tasked with leading unity implementation) conducted in Rwanda over three months in 2011/2012. Thematic analysis revealed this was done through a meta-narrative focusing on the shared Rwandan identity. Three frames were found in use to “sell” this narrative where ethnic identities are presented as a) an alien construction; b) which was used to the disadvantage of the people; and c) non-essential social constructs. The material demonstrates the identity entrepreneurship behind the single recategorization approach: the definition of the category boundaries, the category content, and the strategies for controlling and overcoming alternative narratives. Rwandan identity is presented as essential and legitimate, and as offering a potential way for people to escape spoilt subordinate identities. The interviewed leaders insist Rwandans are all one, and that the single recategorization is the right path for Rwanda, but this approach has been criticised for increasing rather than decreasing intergroup conflict due to social identity threat. The Rwandan case offers a rare opportunity to explore leaders’ own narratives and framing of these ‘ethnic’ identities to justify the single recategorization approach.
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Sutherland, Marcia Elizabeth. "Toward a Caribbean Psychology." Journal of Black Studies 42, no. 8 (May 31, 2011): 1175–94. http://dx.doi.org/10.1177/0021934711410547.

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Although the Americas and Caribbean region are purported to comprise different ethnic groups, this article’s focus is on people of African descent, who represent the largest ethnic group in many countries. The emphasis on people of African descent is related to their family structure, ethnic identity, cultural, psychohistorical, and contemporary psychosocial realities. This article discusses the limitations of Western psychology for theory, research, and applied work on people of African descent in the Americas and Caribbean region. In view of the adaptations that some people of African descent have made to slavery, colonialism, and more contemporary forms of cultural intrusions, it is argued that when necessary, notwithstanding Western psychology’s limitations, Caribbean psychologists should reconstruct mainstream psychology to address the psychological needs of these Caribbean people. The relationship between theory and psychological interventions for the optimal development of people of African descent is emphasized throughout this article. In this regard, the African-centered and constructionist viewpoint is argued to be of utility in addressing the psychological growth and development of people of African descent living in the Americas and Caribbean region.
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Lekgoathi, Sekibakiba Peter. "‘Sikhuluma Isikhethu’ : Ndebele Radio, Ethnicity and Cultural Identity in South Africa, 1983-1994." Oral History Journal of South Africa 2, no. 2 (March 22, 2015): 21–35. http://dx.doi.org/10.25159/2309-5792/5.

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The South African Broadcasting Corporation (SABC) established nine African language radio stations ostensibly to cater for the diverse linguistic and cultural needs of the African communities in the country. In reality, however, these stations acted as a government mouthpiece and means through which a monopoly over the airwaves was asserted. Through these stations the government promoted ethnic compartmentalisation and popularised the ethnic ‘homelands’ created from the early 1960s to the early 1980s. One of these stations was Radio Ndebele, established in 1983, with a clear mandate to reinforce Ndebele ethnic nationalism. This article seeks to explore the history of this radio station, using both oral sources and documentary material, though privileging the former. The article makes a two-pronged argument: Firstly, Radio Ndebele came into existence not only because of the government’s mission but because of pressure from Ndebele-speaking people who needed radio programming in their own language. Secondly, this radio station helped turn a spoken language that was on the throes of extinction into a vibrant written language that found its way into the schooling system, particularly in areas with a large concentration of Ndebele-speaking people.
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Martinez-Ebers, Valerie, Brian Robert Calfano, and Regina Branton. "Bringing People Together: Improving Intergroup Relations via Group Identity Cues." Urban Affairs Review 57, no. 1 (June 19, 2019): 104–27. http://dx.doi.org/10.1177/1078087419853390.

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Many U.S. cities pursue a “human relations” strategy in response to racial and ethnic group conflict. Reflective of Common Ingroup Identity theory, human relations practitioners emphasize a superordinate community identity among residents from different groups for the purpose of “bringing people together” in an effort to improve intergroup relations. Practitioners also encourage intergroup contact to promote positive change in attitudes. Herein, we test the influence of group identity cues and intergroup contact as predictors of perceived intergroup commonality. The findings suggest emphasizing a superordinate community identity increases feelings of commonality in the attitudes of Anglos and Latinos toward one another and toward African-Americans and Asians, while intergroup contact has no significant influence on intergroup attitudes. These findings contribute to the extant literature by simultaneously testing the relative effect of salient group identities on intergroup attitudes and expanding the focus beyond the binary comparison found in most studies of racial–ethnic relations.
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Green, Elliott. "Ethnicity, National Identity and the State: Evidence from Sub-Saharan Africa." British Journal of Political Science 50, no. 2 (September 25, 2018): 757–79. http://dx.doi.org/10.1017/s0007123417000783.

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The process by which people transfer their allegiance from ethnic to national identities is highly topical yet somewhat opaque. This article argues that one of the key determinants of national identification is membership in a ‘core’ ethnic group, or Staatsvolk, and whether or not that group is in power. It uses the example of Uganda as well as Afrobarometer data to show that, when the core ethnic group is in power (as measured by the ethnic identity of the president), members of this group identify more with the nation, but when this group is out of power members identify more with their ethnic group. This finding has important implications for the study of nationalism, ethnicity and African politics.
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VENKATACHALAM, MEERA. "BETWEEN THE DEVIL AND THE CROSS: RELIGION, SLAVERY, AND THE MAKING OF THE ANLO-EWE." Journal of African History 53, no. 1 (March 2012): 45–64. http://dx.doi.org/10.1017/s0021853712000059.

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ABSTRACTThe idea that mission Christianity played a pivotal role in the creation of modern African ethnic identities has become paradigmatic. Yet, the actual cultural and social processes that facilitated the widespread reception of specific ethnic identities have been under-researched. Suggesting that historians have overemphasised the role of Christian schooling and theology in ethnic identity formation, this article examines how the Anlo people of south-eastern Ghana came, over the twentieth century, to recognise themselves as part of the larger Ewe ethnic group. Although Christian missionaries were the first to conceive of ‘Ewe’ as a broad ethnic identity, a corpus of non-Christian ritual practices pioneered by inland Ewe slave women were crucial to many Anlos' embrace of Eweness.
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Ojo, Olatunji. "Beyond Diversity: Women, Scarification, and Yoruba Identity." History in Africa 35 (January 2008): 347–74. http://dx.doi.org/10.1353/hia.0.0015.

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On 18 March 1898 Okolu, an Ijesa man, accused Otunba of Italemo ward, Ondo of seizing and enslaving his sister Osun and his niece. Both mother and daughter, enslaved by the Ikale in 1894, had fled from their master in 1895, but as they headed toward Ilesa, the accused seized them. Osun claimed the accused forced her to become his wife, “hoe a farm,” and marked her daughter's face with one deep, bold line on each cheek. Otunba denied the slavery charge, claiming he only “rescued [Osun] from Soba who was taking her away [and] took her for wife.” Itoyimaki, a defense witness, supported the claim that Osun was not Otunba's slave. In his decision, Albert Erharhdt, the presiding British Commissioner, freed the captives and ordered the accused to pay a fine of two pounds. In addition to integrating Osun through marriage, the mark conferred on her daughter a standard feature of Ondo identity. Although this case came up late in the nineteenth century, it represents a trend in precolonial Yorubaland whereby marriages and esthetics served the purpose of ethnic incorporation.Studies on the roots of African ethnic identity consciousness have concentrated mostly on the activities of outsiders, usually Euro-American Christian missions, repatriated ex-slaves, and Muslims, whose ideas of nations as geocultural entities were applied to various African groups during the era of the slave trade and, more intensely, under colonialism. For instance, prior to the late nineteenth century, the people now called Yoruba were divided into multiple opposing ethnicities. Ethnic wars displaced millions of people, including about a million Yoruba-speakers deported as slaves to the Americas, Sierra Leone, and the central Sudan, mostly between the sixteenth and nineteenth centuries.
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Hathaway, Yulia. "“They Made us into a Race. We Made Ourselves into a People”: A Corpus Study of Contemporary Black American Group Identity in the Non-Fictional Writings of Ta-Nehisi Coates." Corpus Pragmatics 5, no. 3 (March 2, 2021): 313–34. http://dx.doi.org/10.1007/s41701-021-00101-8.

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AbstractThis article examines representations of contemporary Black American identity in the non-fictional writings of Ta-Nehisi Coates. The dataset is a self-compiled specialized corpus of Coates’s non-fictional writings from 1996 until 2018 (350 texts; 468,899 words). The study utilizes an interdisciplinary approach combining corpus linguistics and corpus pragmatics. Frequencies of five identity-related terms in the corpus (African(–)Americans, blacks, black people, black America/Americans and black community/communities) are compared diachronically; then the pragmatic prosody of the terms is analyzed via the notion of control. The findings suggest that Coates’s representation of Black American group identity has shifted over time. Specifically, the terms African Americans and black America are replaced by the terms blacks and black people. The study’s empirical findings, considered through the theoretical framework on Black solidarity, suggest a shift in representation of group identity in Coates’s writings from an identity based on cultural and ethnic commonalities to an identity based on the shared experiences of anti-Black racism.
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Dissertations / Theses on the topic "Hutu (African People) – Ethnic identity"

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Aapengnuo, Clement M. "Threat narratives, group identity and violence a study of the Dagomba, Nanumba and Konkomba of northern Ghana /." Fairfax, VA : George Mason University, 2008. http://hdl.handle.net/1920/3232.

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Thesis (M.S.)--George Mason University, 2008.
Vita: p. 77. Thesis director: Karina Korostelina. Submitted in partial fulfillment of the requirements for the degree of Master of Science in Conflict Analysis and Resolution. Title from PDF t.p. (viewed Aug. 27, 2008). Includes bibliographical references (p. 72-76). Also issued in print.
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Ohlin, Paul. "The masters of the forest the ethnic identity of the Aka Pygmies and its significance to the Aka Church /." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Marguerite, Dodd Nicole. "Core self-evaluations, racial evaluation and learning amongst Zulu students at the university of Zululand." Thesis, Nelson Mandela Metropolitan University, 2011. http://hdl.handle.net/10948/d1008398.

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Core Self-Evaluations [CSE] are a person’s estimation of his/her own worth and ability (Judge & Scott 2009). This in turn, is related to Racial Evaluation which is a person’s internal evaluation of his/her racial identity (Diller, 2010). The Employment Equity Act (55 of 1998) makes provision for the employment of equity candidates who can acquire skills in a reasonable amount of time. This requires individuals to be able to learn and then achieve in outcomes-based assessment. Core Self-Evaluations and Racial Evaluation can have an impact on how individuals perceive themselves, and how they perform in education, training and development (Hanley & Noblit, 2009). This study explored the relationship between Core Self-Evaluation, Racial Evaluation, Learning and Outcomes-Based Assessment using an experimental design. The Core Self-Evaluation scores in this study (n=230) were consistent with levels found internationally (Broucek, 2005). There was positive Racial Evaluation, with a relationship existing between Racial Evaluation and Core Self-Evaluations. This means that part of a person’s identity as an individual is related to Racial Evaluation, with that Racial Evaluation being positive amongst young Zulu students at the University of Zululand. There was a statistically significant, but small correlation between Learning and Core Self- Evaluation and a relationship was also found between CSE and Outcomes-Based Assessment results. When Core Self-Evaluation is higher, Learning tends to be more likely. The same pattern does not hold for Outcomes-Based Assessment results. Among Zulu students, lower CSE is linked to improved Outcomes-Based Assessment results. Racial Evaluation has a small relationship with CSE. However, efforts to remedy apartheid may be directed towards socio-economic development and need not focus on boosting Racial Evaluation when it comes to young Zulu adults.
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Anderson, Tiffany Miranda. "Power to the People: Self-determined Identity in Black Pride and Chicano Movement Literature." The Ohio State University, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=osu1343826432.

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Douglas, Stuart Sholto. "Attractions and artillerymen, curiosities and commandos : an ethnographic study of elites and the politics of cultural distinction." Master's thesis, University of Cape Town, 1996. http://hdl.handle.net/11427/23104.

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Gausset, Quentin. "Les avatars de l'identité chez les Wawa et les Kwanja du Cameroun." Doctoral thesis, Universite Libre de Bruxelles, 1996. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/212271.

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Thothe, Oesi. "Investigating the role of media in the identity construction of ethnic minority language speakers in Botswana : an exploratory study of the Bakalanga." Thesis, Rhodes University, 2015. http://hdl.handle.net/10962/d1017788.

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This dissertation investigates the role of media in the identity construction of minority language speakers in Botswana, with a focus on the Bakalanga. The study is informed by debates around the degree to which the media can be seen to play a central role in the way the Bakalanga define their own identity. As part of this, it considers how such individuals understand their own sense of identity to be located within processes of nation-building, and in particular in relation to the construction of a national identity. It focuses, more particularly, on the extent to which the absence of particular languages within media can be said to impact on such processes of identity formation. The study responds, at the same time, to the argument that people’s more general lived experiences and their broader social environment have a bearing on how they make sense of the media. As such, it can be seen to critique the assumption that the media necessarily play a central and defining role within processes of socialisation. In order to explore the significance of these debates for a study of the Bakalanga, the dissertation includes a contextual discussion of language policy in Botswana, the impact of colonial history on such policy and the implications that this has had for the linguistic identity of the media. It also reviews theoretical debates that help to make sense of the role that the media plays within the processes through which minority language speakers construct their own identity. Finally, it includes an empirical case study, consisting of qualitative interviews with individuals who identify themselves as Bakalanga. It is argued that, because of the absence of their own language from the media, the respondents do not describe the media as central to their own processes of identity formation. At the same time, the respondents recognise the importance of the media within society, and are preoccupied with their own marginalisation from the media. The study explores the way the respondents make sense of such marginalisation, as demonstrated by their attempts to seek alternative media platforms in which they can find recognition of their own language and social experience. The study thus reaffirms the significance of media in society – even for people who feel that they are not recognised within such media.
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Connor, Teresa Kathleen. "Opportunity and constraint : historicity, hybridity and notions of cultural identity among farm workers in the Sundays River Valley." Thesis, Rhodes University, 2007. http://hdl.handle.net/10962/d1008367.

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This thesis focuses on relationships of opportunity and constraint among farm workers in the Sundays River Valley (SRV), Eastern Cape Province. Relationships of 'constraint' include those experiences of displacement and forced removal and war, including forced removals by the apartheid state in 1960 and 1970. Relationships of 'opportunity' include the ways in which residents in the SRV have contested their experiences of upheaval and domination, and the formation of a regional sense of place and belonging/ investigate how farm workers actually draw elements of locality and identity from their experiences of upheaval, and how displacement bolsters feelings of belonging and place. Instead of viewing displacement as a once-off experience, this thesis investigates displacement in historical terms, as a long-term, 'serial' experience of human movement, which is continued in the present- specifically through the creation of the Greater Addo Elephant National Park. I concentrate on developing a spatialised and cultural notion of movemenUplacement. 'Place' is investigated as a term that refers to rather indeterminate feelings of nostalgia, memory and identity, which depend on a particular connection to territory (ie: 'space'). I emphasise that elements of place in the SRV are drawn from and expressed along dualistic lines, which juxtapose situations of opportunity and constraint. In this way, farm workers' sense of connection to farms and ancestral territory in the SRV depends on their experiences of stable residency and work on farms, as well as their memories of removal from land in the area. I emphasise that those elements of conservatism (expressed as 'tradition' and Redness) among Xhosa-speaking farm workers are indications of a certain hybridity of identity in the region, which depend on differentiation from other groups (such as so-called 'coloured' farm workers and 'white' farmers), as well as associations between these groups. This thesis lays emphasis upon those less visible and definable 'identities' in the Eastern Cape Province, specifically by shifting focus away from the exhomeland states of the Ciskei and Transkei, to more marginal expressions of identity and change (among farm workers) in the Province. I point out that labourers cannot solely be defined by their positions as farm workers, but by their place and sense of cultural belonging in the area. In this sense, I use the idea of work as a loaded concept that can comment on a range of cultural attitudes towards belonging and place, and which is firmly embedded in the private lives of labourers - beyond their simple socio-economic conditions of farm work. I use Bourdieu's conception of habitus and doxa to define work as a set of dispositions that have been historicised and internalised by workers to such an extent, that relationships of domination are sometimes inadvertently obscured through their apparent 'naturalness'. Moreover, I point out that work can be related to ritualised action in the SRV through the use of performance and practice-based anthropological theory. Both work and ritual are symbolic actions, and are sites of struggle within which workers express themselves dualistically. Rituals, specifically, are dramatic events that combine disharmonious and harmonious social processes - juxtaposing the powerlessness of workers (on farms), and the deep sense of belonging and place in the SRV. I argue that the deep historical connections in the SRV have largely been ignored by conservationists in the drive to establish new protected zones (such as the Greater Addo Elephant National Park), and that a new model of shared conservation management is needed for this Park.
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Muthien, Bernedette. "The KhoeSan & Partnership: Beyond Patriarchy & Violence." Thesis, Stellenbosch : University of Stellenbosch, 2008. http://hdl.handle.net/10019.1/1879.

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Thesis (MA (Political Science))--University of Stellenbosch, 2008.
This thesis contributes to existing literature on violent and peaceful societies generally, and more specifically contributes to debates on gender egalitarian societies within the fields of Peace, Gender and Indigenous Studies, by focusing on the KhoeSan, and KhoeSan women especially. This research project focused on two critically intersectional components: (1) reconstructing knowledge in general and reclaiming indigenous knowledge, from an African feminist perspective; and (2) analysing and reclaiming peaceful societies and the notion of nonviolence as a norm. Inextricably tied to these primary research questions, is the issue of gender, and gender egalitarianism, especially as it relates to women. An interdisciplinary, intersectional approach was used, combining the analytical lenses of the fields of Political Science (Peace Studies), Anthropology and Gender Studies, with some attention to cultures and spiritualities. The participatory methods employed include focus group discussions and unstructured interviews with KhoeSan community leaders, especially women elders. Concrete skills exchange with, and support for, the participating communities was consciously facilitated. Scholarship on, as well as practices of, the Khoesan evince normative nonviolence, as well as gender egalitarianism. These ancient norms and practices are still evident in modern KhoeSan oral history and practice. This thesis sets the following precedents, particularly through the standpoint of a female KhoeSan scholar: (a) contributing to the research on peaceful societies by offering an analysis of the KhoeSan’s nonviolence as a norm; (b) and extending scholarship on gender egalitarian societies to the KhoeSan. Further research in these intersecting areas would be invaluable, especially of peacefulness, social egalitarianism and collective leadership, as well as gender egalitarianism, among the KhoeSan. Broadening research to encompass Southern Africa as a region would significantly aid documentation.
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Lo, Sardo Sébastien. "S'identifier, se matérialiser et se penser Hausa: anthropologie des dynamiques urbaines et islamiques au Niger." Doctoral thesis, Universite Libre de Bruxelles, 2010. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/210119.

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Cette thèse traite d’une série de dynamiques identitaires qui marquent le pays Hausa nigérien contemporain. Elle est fondée sur trois missions d’enquêtes ethnographiques, conduites au Niger entre janvier 2006 et décembre 2008. La prise en compte de l’extrême mobilité des populations au Niger a également conduit à effectuer un travail de terrain auprès de la communauté nigérienne implantée en Belgique.

Notre approche est une ethnographie attentive aux dynamiques de matérialisation des identités, aux pratiques et aux objets par lesquels les personnes et les communautés qui se revendiquent « hausa » rendent effective une telle affirmation.

Il s’agit également d’interroger, dans leur rapport aux dynamiques de l’identité, les flux migratoires, commerciaux et médiatiques qui traversent les espaces urbains et ruraux du Sahel nigérien.

Notre recherche vise à saisir la dynamique d’hausaisation (expansion de la langue hausa et des pratiques perçues comme hausa) qui marque les paysages identitaires du Niger. Cette dynamique est analysée au travers des stratégies de reconversion identitaire de migrants touaregs, le plus souvent de basse classe, implantés dans les villes de Sud. Elle est également illustrée par le peuplement de l’un des quartiers périphériques de Niamey. Cet espace présente, en effet, la caractéristique d’être pris dans une dynamique d’hausaisation qui soit à la fois bien avancée et relativement récente.

Enfin, ces dynamiques sont analysées par le prisme du « réveil islamique » qui, depuis la fin des années 1970, marque le pays Hausa. Il s’agit notamment de montrer comment ce réveil islamique est fonction de la place occupée par le kasar hausa au sein des géographies globales de l’islam contemporain.


Doctorat en Sciences politiques et sociales
info:eu-repo/semantics/nonPublished

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Books on the topic "Hutu (African People) – Ethnic identity"

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Purity and exile: Violence, memory, and national cosmology among Hutu refugees in Tanzania. Chicago: University of Chicago Press, 1995.

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Kanyamachumbi, P. Société, culture et pouvoir politique en Afrique interlacustre: Hutu et Tutsi de l'ancien Rwanda. Kinshasa: Editions Select, 1995.

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Marcel, Kabanda, ed. Rwanda, racisme et génocide: L'idéologie hamitique. Paris: Belin, 2013.

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P. Kanyamachumbi (Patient Kanyamachumbi Semivumbi). Les populations du Kivu et la loi sur la nationalité: Vraie et fausse problématique. [Kinshasa]: Editions Select, 1993.

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La dérive sanglante du Rwanda. Montréal: Ecosociété, 2004.

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Verlinden, Peter. Hutu en Tutsi: Eeuwen strijd. Leuven: Davidsfonds, 1995.

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Politics of innocence: Hutu identity, conflict, and camp life. New York: Berghahn Books, 2010.

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Fusaschi, Michela. Hutu-Tutsi: Alle radici del genocidio rwandese. Torino: Bollati Boringhieri, 2000.

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Ndarubagiye, Léonce. Burundi: Les origines du conflit Hutu-Tutsi. Châtelet [Belgium]: L. Ndarubagiye, 1995.

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Ndarubagiye, Léonce. Burundi: The origins of the Hutu-Tutsi conflict. Nairobi, Kenya: L. Ndarubagiye, 1996.

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Book chapters on the topic "Hutu (African People) – Ethnic identity"

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Dube, Thembani. "Politics of Belonging." In African Studies, 335–50. IGI Global, 2020. http://dx.doi.org/10.4018/978-1-7998-3019-1.ch018.

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The Kalanga occupy the south-western parts of Zimbabwe, their larger concentration is in modern-day Bulilimamangwe district although some clusters of Kalanga people are distributed throughout Kezi, Gwanda and Tsholotsho districts, among other areas, west of Zimbabwe. The chapter acknowledges that Kalanga identities in pre-colonial Zimbabwean society were multiple, however, it mainly focusses on Kalanga religion (the Mwali/Ngwali Cult) and Kalanga language and demonstrates how these pre-colonial Kalanga forms of identities were later politicised and (re) interpreted and manipulated by colonialists, missionaries and Africans in an endeavour to construct Kalanga ethnic identity. The main purpose of the chapter is to present and reflect on selected Kalanga precolonial forms of identities and show how these were used to (re) construct the Kalanga ethnic identity in colonial Zimbabwe. The chapter further argues that identities are not fixed primordial phenomenon but are constructed and reconstructed over the longee durree using precolonial forms of identities such as language and religion.
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Saveau, Patrick. "Breaking the chains of ethnic identity: Faïza Guène, Saphia Azzeddine, and Nadia Bouzid, or the birth of a new Maghrebi-French women’s literature." In Reimagining North African immigration, 31–48. Manchester University Press, 2018. http://dx.doi.org/10.7228/manchester/9780719099489.003.0003.

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This chapter demonstrates how the media representation of immigration in France is at odds with the recent production of literary works by French authors of Maghrebi origins. Referring to novels by Faïza Guène (Les gens du Balto), Saphia Azzeddine (La Mecque-Phuket), and Nadia Bouzid (Quand Beretta est morte), it shows how the concerns of the “first” and “second” generation of immigrants are a thing of the past, as these writers choose to deconstruct the usual discourse about Maghrebi-French people, inscribe their narrative in different literary traditions, and assert their place in Literature.
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3

Watson, Marcus Alan. "“The Little Stairway under the Bell”." In Archaeology of Identity and Dissonance, 106–32. University Press of Florida, 2019. http://dx.doi.org/10.5744/florida/9780813056197.003.0006.

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The Lott House in Brooklyn, one of the few remaining Dutch colonial farmhouses in New York City, was a place of multiple and transforming identities in encounters between persons of Dutch, English, and African descent. At one time the family was among the largest slaveholders in Brooklyn, yet they may have become abolitionists and used their house as part of the Underground Railroad. This chapter looks at the Lott family in the first half of the nineteenth century and how they fashioned and adapted their identities within the changing environment of antebellum America, particularly in relation to the people of African descent whom they owned, employed, or otherwise encountered. Making use of the built environment and archival evidence, the author argues that identity formation for the Lotts was a troubled endeavor, made difficult by the contradictory and sometimes clashing facets of their ethnic, religious, and social identities.
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O'Brien, John. "“Cool Piety”." In Keeping It Halal, 22–49. Princeton University Press, 2019. http://dx.doi.org/10.23943/princeton/9780691197111.003.0002.

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This chapter discusses how participation in hip hop culture could lead to recognition from non-Muslim peers. “Hip hopper” was for the Legendz a widely recognized and desirable identity that could momentarily precede and eclipse that of “religious Muslim” in an interaction with non-Muslim peers. In making meaningful social connections with other urban youth based on a shared engagement with hip hop culture, the Legendz were following a pattern observed by sociologists among other second-generation immigrants whose participation in hip hop music and style allowed them to gain acceptance and make social inroads among young people from outside their immediate ethnic community. In addition to employing hip hop as a way to gain acceptance and make connections with a broader urban American community of non-Muslims, the Legendz also actively adapted the genre's music and culture in creative ways to develop their own in-group Muslim American identity and style. The resulting identity performance—referred to as cool piety—tapped into broader African American urban cool while still exhibiting a close association with local standards of Islamic behavior to produce a nuanced and multifaceted presentation of Muslim American self.
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Ramsaran, Dave, and Linden F. Lewis. "Theoretical and Historical Sketches of Guyana and Trinidad." In Caribbean Masala, 21–48. University Press of Mississippi, 2018. http://dx.doi.org/10.14325/mississippi/9781496818041.003.0002.

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This chapter presents theoretical and historical sketches of Guyana and Trinidad. Both countries share a similar colonial history and ethnic makeup, with people of Indian descent representing 39.3 percent of the total population in Guyana and 35 percent in Trinidad. The focus on Trinidad and Guyana, then, stems from the social and political significance of the Indian communities in these countries. The problematic coexistence of the dominant African creole culture and Indian culture in the Caribbean is central to explaining the location of Indo-Caribbean populations within their particular socioeconomic, political, and gendered spaces. In addressing the notion of “Indian identity,” both Indo-Trinidadians and Indo-Guyanese ask whether their respective identities reflect the “purity” of their Indian ancestry. In both spaces, the Indian community must determine the extent to which they want to associate their “Indianness” with India, or with the nation-state in which they were born.
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Wynne-Jones, Stephanie. "Objects in the Swahili World." In A Material Culture. Oxford University Press, 2016. http://dx.doi.org/10.1093/oso/9780198759317.003.0007.

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The stone towns of the Swahili coast define and embody both contemporary Swahili society and the ways that the archaeology of that region is known. The series of large-scale projects that have explored their architecture and changing material culture provide the means through which the past is conceived, even though these stone towns were themselves a particular material expression of a broader eastern African society, linked through networks of trade and interaction from earliest times. Urban centres provided the setting for the practices and lifestyles that came to be construed as Swahili, and twenty-first-century stone towns such as Lamu, Mombasa, and Zanzibar are still the quintessential expression of coastal culture. Stone-town excavations therefore structure our understandings of ancient Swahili materiality, and explorations of the wider society use these urban trajectories and developmental sequences as their reference point for exploration of the broader context. The objects of the Swahili world, reviewed in this chapter, are therefore presented through the archaeology of some of the more prominent stone-town excavations that together have defined our understandings. Rather than offering a comprehensive review of the archaeology of the coast (for which see Horton and Middleton 2000; Kusimba 1999b), this chapter discusses the material settings of the town. After a brief consideration of these key excavations, discussion focuses on themes in the study of Swahili materiality, and the ways that this has been conceptualized. Objects are implicated in understandings of identity from two angles, first as a reflection of some kind of ethnic identity, and second as part of the practices of daily life and the ways that people have constructed the urban social world. These discussions introduce more sites into consideration, and attempt to position them with relation to material understandings. The Swahili world presents itself as a ‘material culture’, in which objects are and were crucial to the performance of social roles and the construction of the urban environment. The evidence suggests that the Swahili themselves have long manipulated the material world to create a certain form of urban life, which defines and also creates certain types of person and activity.
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