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Relevant bibliographies by topics / Islamic Empire – Ethnic relations

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Academic literature on the topic 'Islamic Empire – Ethnic relations'

Author: Grafiati

Published: 4 June 2021

Last updated: 17 February 2022

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Journal articles on the topic "Islamic Empire – Ethnic relations"

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Meirison, Meirison. "The Political-Religious Relations between Kurds and the Ottoman Empire." TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam 9, no. 1 (June 1, 2019): 131–51. http://dx.doi.org/10.15642/teosofi.2019.9.1.131-151.

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The Kurds are an ethnic group that has undergone a lot of friction with other countries such as Persia, Arabia, Mongols, and Turkey. However, the Kurdish and the Ottoman Empire had established a completely distinct relation, including the mutual attraction of the Islamic Faith, school of thought, and the problem of nationalism. Islam discerns no people due to ethnicity they belong to, but it is a devotion that distinguishes their degree before God. This article attempts to examine how the Kurds have been able to survive under the auspices of the Ottoman Empire, an empire that was considered a substitute for the previous Islamic caliphate that ruled based on Islamic shari‘a. This study finds that the political and legal transformation in the body of the Ottoman Empire made the Kurds extremely depressed and agitated. This has subsequently brought about the rise of their nationalism and intention to establish an independent state. Unfortunately, this was difficult to realize since the map of the region is shaped by the winning countries of World War I. These countries did not recognize what so-called Kurdistan State. Besides, the surrounding countries like Turkey, Iran, Syria, and Iraq did not want to lose their territory.

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Benevolenski, Vladimir, and Andrei Kortunov. "Ethics, Integration, and Disintegration: A Russian Perspective." Ethics & International Affairs 7 (March 1993): 97–114. http://dx.doi.org/10.1111/j.1747-7093.1993.tb00145.x.

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This article is concerned mainly with the array of moral, ethnic, and nationalistic questions that emerged as a result of the disintegration of the Soviet Union. Its claim is that the cause for the collapse of the empire was not so much its poor economic performance, rather the moral bankruptcy of which the people could no longer endure. Now Russia (and the West) must tackle, for example, the rise of nationalism in the new states; the rise of Islamic fundamentalism in Central Asia; the highly unstable new states and their drive to dominate Soviet troops stationed within their territorial boundaries. Russia's role as a great power is imperative in maintaining global peace and acting as a stabilizing force in the area, as it was throughout the Cold War era. Reemergence of morality in Russian politics is the main success of Yeltsin's government, yet what alarms the authors most of all is the immoral treatment of ethnic minorities within the breakaway republics. The West is urged to make relations with these countries contingent upon this issue. As for the future, though prospects for a comprehensive collective security structure encompassing all new states is not realistic, regional alliances based on mutual interests are likely to surface.

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Kluge, Pascal. "Turkish Views on Christians: Implications for Armenian-Turkish Relations." Iran and the Caucasus 12, no. 2 (2008): 363–76. http://dx.doi.org/10.1163/157338408x406119.

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AbstractSamuel Huntington argues in The Clash of Civilizations that a principal cultural fault line is to be found between the Muslim world and the Western non-Muslim world. In this context it is not surprising that the Christian West often assumes Muslims to be suspicious or even hostile towards Christians. Periodic cases of anti-Christian public statements and actions support this impression and are indicative of profound inter-religious tensions. This notion also influences the relations between peoples and nations. In the South-Caucasian case, the Armenian-Turkish relations are affected most by this phenomenon. When conflicts arise, religion plays a role in the perception of the Other. What is needed, therefore, is more inter-religious understanding on all societal levels. Although politics play a key role in establishing friendly ties between nations, it is the grassroots of the population upon which fruitful relations stand and which secure a more consistent quality to the results of political efforts. When considering Turkish views on Christians, field research indicates that the average Turk harbours an overall benevolent view of Christians and, therefore, that there exists considerable potential for successful inter-religious dialogue. Christians are generally regarded with respect, and most Turkish participants showed little to no negative attitudes towards them. The Christians of Turkey, notably Armenians and Greeks, were, furthermore, perceived as part of Turkey's society. The reason for these predominantly positive attitudes may be sought in the institutional incorporation of Christians and Jews into the broader context of Islamic society or, more inherent to Turkish history, in the positive remembrance of the multi-religious and multi-ethnic face of the Ottoman Empire—and thus in the appreciation of religious diversity as an asset and historical obligation.

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Lange, Dierk. "Les Rois de Gao-Sané et les Almoravides." Journal of African History 32, no. 2 (July 1991): 251–75. http://dx.doi.org/10.1017/s002185370002572x.

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In recent years the impact of the Almoravid movement on the sahelian societies has been the object of some debate. Ancient Ghana seemed to be the most rewarding area of investigation, since al-Zuhrī (1154) and Ibn Khaldūn (end of the fourteenth century) suggested its ‘conquest’ by Almoravid forces. The evidence provided by these narrative sources has been disputed, but it could not be discarded.A new field of investigation was opened by the discovery in 1939 of a number of royal tombstones in Gao-Sané close to the old capital of the Gawgaw empire. The dates of the epitaphs extend from the early twelfth to the late thirteenth century. However, none of the Arabic names given to the rulers of Gao-Sané seemed to correspond to any of the names provided in the chronicles of Timbuktu, the T. al-Sūdān and the T. al-Fattāsh. A closer look at the epitaphs shows that the third ruler of Gao-Sané, called ‘Umar b. al-Khaṭṭāb and also Yāmā b. K.mā and who died in 1120, is in fact identical with Yama Kitsi mentioned in the chronicles. The available evidence suggests that by 1080 the local Berbers of Gao-Sané were able to seize power from the earlier Qanda/Kanta dynasty of Old Gao. This change of dynasty was certainly not the result of a military conquest, although it is likely that Almoravid propagandists contributed to arouse the religious fervour of the local Muslims in both Gao-Sané with its community of traders and Old Gao with its Islamic court members and dynastic factions. The clear message of the Gao epitaphs is that the new rulers of Gao-Sané, the Zāghē, tried to establish good relations with members of the former ruling clan resorting to a policy of intermarriage. By the middle of the thirteenth century the Zāghē rulers were so much integrated into the local Mandé society that they adopted the title Z.wā (Zā) which was originally the title of the Kanta rulers. Thus it would appear that in spite of the far-reaching dynastic effects resulting from the religious and political upheaval of the Almoravid period, there was no major incursion of Berber people into the kingdom of Gawgaw. Indeed, there are reasons to believe that the basic institutions of the original‘Mande’ society were destroyed only in the course of the fifteenth century, when Songhay warrior groups from the east under the leadership of the Sonni radically changed the ethnic set-up of the Middle Niger. In spite of these changes the Zarma, whose aristocracy descend from the Zā, preserve the tradition of their origin from Mali until the present day.

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Banton, Michael. "Islamic faith as a cultural dimension to ethnic relations." Ethnic and Racial Studies 39, no. 3 (January 5, 2016): 463–70. http://dx.doi.org/10.1080/01419870.2016.1103378.

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von Sicard, Sigvard. "The Almohads: the rise of an Islamic empire." Islam and Christian–Muslim Relations 22, no. 2 (April 2011): 225–26. http://dx.doi.org/10.1080/09596410.2011.560437.

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Sartori, Paolo. "Exploring the Islamic Juridical Field in the Russian Empire: An Introduction." Islamic Law and Society 24, no. 1-2 (March 8, 2017): 1–19. http://dx.doi.org/10.1163/15685195-02412p01.

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When studying Muslim-majority regions of the Russian empire, one sees substantial variations in the relations between the imperial state and Islam. These variations may be less reflective of changes in imperial policies designed to administer Islam than a function of the material we choose to study relations between the empire and its Muslim communities and, especially, of the assumptions that we bring to the study of such relations. Over the last decade, the historiography relating to Muslim communities living under Russian rule has shifted between two major interpretations. In this introduction I show that attention to Islamic juristic literature allows us to understand that such interpretations are not without problems and helps us to complicate the dominant narratives about Muslim culture in the Russian Empire.

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Kirillina, S. A., A. L. Safronova, and V. V. Orlov. "THE IDEA OF CALIPHATE IN THE MUSLIM WORLD (LATE 19TH — EARLY 20TH CENTURY): CHALLENGES AND REGIONAL RESPONSES." Islam in the modern world 14, no. 3 (October 2, 2018): 133–50. http://dx.doi.org/10.22311/2074-1529-2018-14-3-133-150.

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The article deals with theoretical approaches to the essence of Caliphate as they were formulated by Middle Eastern and South Asian Islamic thinkers. The distinguishing characteristics of Pan-Islamic and Pan-Ottoman conceptions and their perception in the Muslim communities of Arab provinces of the Ottoman Empire and among the Sunni Muslims of South Asia are analyzed. The study explores the historical and cultural background of the appeal of Caliphatist values for Muslims of various ethnic origins.

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Сквозников, Александр, and Aleksandr Skvoznikov. "LEGAL STATUS NON-MUSLIM COMMUNITIES IN THE OTTOMAN EMPIRE IN THE XVI-XIX CENTURIES." Advances in Law Studies 4, no. 2 (June 29, 2016): 102–10. http://dx.doi.org/10.12737/19638.

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The aim of the article is to investigate the legal status of non-Muslim communities in the Ottoman Empire. The author concluded that the sources of Islamic law, including the Koran and Islamic legal doctrine, formed the basis of the legal system of the Ottoman Empire, recognized the equality of people regardless of their racial, ethnic or religious affiliation. Non-Muslim subjects of the Ottoman Empire guaranteed the right to life, security of person and property, freedom of religion, freedom of economic activity, the right to judicial protection and protection against external enemies. However, the scope of rights and duties of citizens depend on their religious affiliation. The Ottoman Empire was essentially theocratic state, where Islam is the state religion and regularly held a dominant position among the other denominations. Served non-Muslim were somewhat limited in their rights: they could not come to the state, including military service, which does not allow us to talk about full equality of all subjects of the Ottoman Empire, regardless of religion.

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Amzi-Erdoǧdular, Leyla. "Inter-Islamic Modernity at the End of Empire." Comparative Studies of South Asia, Africa and the Middle East 41, no. 2 (August 1, 2021): 249–53. http://dx.doi.org/10.1215/1089201x-9127154.

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Abstract This review essay of Faiz Ahmed's Afghanistan Rising: Islamic Law and Statecraft between the Ottoman and British Empires focuses on the late imperial and the postimperial context of inter-Islamic networks. It emphasizes the Ottoman, Balkan, and Eurasian exchanges within the historiographical framework of the changing global order characterized by novel deliberations among Muslims across geographic and political boundaries. Situating Afghanistan Rising within these networks reveals the complexity of the inter-Islamic region and the consequence of Muslim agency.

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Dissertations / Theses on the topic "Islamic Empire – Ethnic relations"

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Slight, John Paul. "The British Empire and the hajj, 1865-1956." Thesis, University of Cambridge, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.610358.

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Panayotov, Alexander. "The Jews in the Balkan provinces of the Roman Empire : an epigraphic and archaeological survey." Thesis, University of St Andrews, 2004. http://hdl.handle.net/10023/13849.

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The dissertation investigates the social, economic and religious aspects of Jewish life in the Balkan provinces of the Roman Empire between the 4th century BCE and 8th century CE. This is the first study, which studies the social and religious life of the Jewish communities in the Balkans, as recoded in the epigraphic and archaeological material, and will provide scholars with much needed basis for further research in the field. The primary focus of my research is a historical analysis of the epigraphic and archaeological evidence regarding the Jewish communities in the Roman provinces of Pannonia Inferior, Dalmatia, Moesia, Thracia, Macedonia, Achaea and Crete. The work is arranged in the form a corpus of inscriptions with additional entries on the archaeological and literary evidence. The intention has been to include all Jewish inscriptions and archaeological remains from the Balkans, which are likely to date from before c.700 CE. The analysis concentrates on the language and content of the available inscriptions, the onomastic repertoire employed, the historical context of the Jewish archaeological remains and their relation to the non- Jewish archaeological material from the region. The results of my research are important for understanding the involvement of Jews in the city life and their civic status, the cultural interaction between Jews and their non-Jewish neighbours and may define the local community organisation and background of Jewish settlement in the Balkan provinces of the Roman Empire. In my commentaries I suggest that the social system of the Jewish communities in the Balkans was dependent upon the local public and economic situation in the Roman city but not determined by it.

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Maurer, George-Molland Sylvie. "Les relations intergroupes interethniques, intercommunautaires dans un pays pluriel : le cas des "Créoles" à l'Ile Maurice." Thesis, Grenoble, 2014. http://www.theses.fr/2014GRENL009/document.

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L'évocation de l'Île Maurice fait rêver : ses couleurs « arc-en-ciel », ses plages paradisiaques et sa population accueillante sont bien connues dans le monde. L'île a été tour à tour colonie hollandaise, colonie française et colonie britannique. Aujourd'hui, elle fait toujours partie du Commonwealth, au même titre que d'autres ex-colonies, notamment l'Inde. Après presqu'un siècle et demi de domination britannique (1810-1968), Maurice est aujourd'hui une république indépendante qui souffre des maux typiques de la décolonisation et de l'ère postcoloniale. On y observe les problèmes liés à la construction identitaire, comme dans les sociétés multiethniques, sur lesquels se greffent des dysfonctionnements liés aux inégalités entre les groupes qui composent le pays. Cette thèse se propose de dépasser l'image idyllique que nous avons de cette île, pour nous concentrer sur la vie quotidienne de ses habitants, plus spécifiquement sur les relations sociales qu'entretiennent les « Créoles » avec les autres groupes en présence. Nous tentons d'identifier et d'expliquer les raisons pour lesquelles une certaine catégorie de Créoles est particulièrement touchée par la pauvreté et les discriminations, ce qui entraîne des fléaux tels que la prostitution, la drogue, l'alcoolisme, la violence domestique, le viol, les enfants des rues et les grossesses précoces. Après avoir rappelé les différentes phases de peuplement de l'Île Maurice, nous nous penchons sur les notions, parfois controversées, de « race », couleur, mondialisation, regard et perception, pour essayer de comprendre les relations assez conflictuelles entre les différentes communautés, notamment entre les Créoles et les Hindous. Nous émettons l'hypothèse selon laquelle le passé historique lié à l'esclavage, avec la déshumanisation dont ont été victimes les ancêtres d'un certain nombre de Créoles, pèse encore aujourd'hui sur leurs descendants. À travers des études de cas, des interviews et des observations, nous analysons les limites dans les relations interethniques, intergroupes et intercommunautaires, prenant en compte les particularités de chaque groupe afin de savoir dans quelle mesure certains peuvent être qualifiés d'ethnies, de communauté ou simplement de groupe. Le résultat de nos recherches sur le terrain nous montre que différentes formes de discrimination sont exercées contre les Créoles et qu'elles sont dues essentiellement au verrouillage exercé par les Hindous, les seuls véritables détenteurs des rênes politiques locales, en plus, bien entendu des riches Blancs et des riches Chinois. Nous observons cependant que les Créoles semblent enfin commencer à accepter leur identité, dans un monde postcolonial où ils s'autonomisent et se distancient d'un passé esclavagiste
The image conveyed by Mauritius is full of fantasy with pretty rainbow colours everywhere, beaches of white sand and friendly people. The island was alternately a Dutch, a French and a British colony. It is still a member of the Commonwealth, like other former British colonies, including India. After almost one and a half century under British rules (1810-1968), Mauritius is now an independent Republic, which suffers from the typical trauma linked to decolonisation and the post-colonial era. As a result, we can spot problems linked to identity construction in multiethnic societies along with the dysfunctions related to inequalities among the groups in this country. This thesis proposes to go beyond the idyllic image that we have of this island, to focus on the daily life of its inhabitants, more specifically on the social relationships among the Creoles and between the Creoles and other groups. We try to identify and explain the reasons why a certain class of Creoles is particularly affected by poverty and discrimination, which lead to evils such as prostitution, drugs, alcoholism, domestic violence, rape, street children and teenage pregnancy. After recalling the different phases of settlement in Mauritius, we focus on some controversial concepts such as, "race", colour, globalisation, gaze and perception, to understand the rather conflicting relations among the different communities, especially between Creoles and Hindus. We hypothesise that the historical past and slavery – as well as the dehumanisation affecting Creole ancestors – are still weighing on their descendants. Through case studies, interviews and observations, we analyse the limits in inter-ethnic and inter-community relations, and attempt to define the specificities of each group to determine whether it can be considered as an ethnic group, a community or a simple social group. The results of our field research show that different forms of discrimination are exercised against the Creoles, and that they are mainly due to obstruction by the Hindus, the only true ‘owners' of local political power along with the wealthy Whites and the wealthy Chinese. However, we observe that the Creoles finally seem to accept their identity in a postcolonial world where they find empowerment and are able to distance themselves from their ancestors' slave past

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Bajalan, Djene Rhys. "Between accommodationism and separatism : Kurds, Ottomans and the politics of nationality (1839-1914)." Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:19df6c44-b55c-4807-8d8b-bf202184bcda.

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This dissertation examines the origins and development of ethno-national mobilisation amongst the Kurds of the Ottoman Empire in the decades leading up to the outbreak of the First World War in 1914. It argues that, like other elements of Ottoman community, over the course of the late nineteenth and early twentieth century the idea that the Kurds constituted a 'nation' gradually proliferated amongst Kurdish intellectual and political leaders. This nascent 'national consciousness' found concrete expression in the establishment of a series of newspapers, journals and organisations claiming to represent the views and interests of the Ottoman Kurdish community. However, while a growing number of Kurds began to see themselves as part of a 'Kurdish nation', the political implications of Kurdish 'nationhood' remained controversial. Indeed, from its inception the Kurdish movement contained within it a number of factions which held very different opinions on what precisely constituted the Kurds' national interests. This included some who attempted to secure the advancement and development of their people within the framework of the empire (accommodationists) and others who sought national independence (separatists). This study seeks to highlight the diversity within the Kurdish movement and, more importantly, shed light on the reasons behind it. In doing so, it will become possible to create a more nuanced historical narrative of the origins and nature of the Kurdish question, a question which remained a major political issue facing Middle Eastern leaders and statesmen today.

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Mitchell, Kathryn E. "Foreign Terrorist Organizations: The Correlation Between Group Identity and Becoming Transnational." Ohio University / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1366131538.

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White, Carron. "“A Christian by Religion and a Muslim by Fatherland”: Egyptian Discourses on Coptic Equality." The Ohio State University, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=osu1308337064.

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Lanzillotti, Ian Thomas. "Land, Community, and the State in the North Caucasus: Kabardino-Balkaria, 1763-1991." The Ohio State University, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=osu1408624340.

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Alawam, Sultan Ali. "In the Shadow of War on Terrorism: The influence of Terrorist-Labeling on Arab Muslims' Identity." The Ohio State University, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=osu1306862460.

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Kadric, Sanja. "Ottoman Bosnia and Hercegovina: Islamization, Ottomanization, and Origin Myths." The Ohio State University, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=osu1523972390663303.

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Naziri, Micah B. D. C. "Persistence of Jewish-Muslim Reconciliatory Activism in the Face of Threats and “Terrorism” (Real and Perceived) From All Sides." Antioch University / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=antioch158125273779039.

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Books on the topic "Islamic Empire – Ethnic relations"

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Non muslims in the Islamic society. Indianapolis, Ind., USA: American Trust Publications, 1985.

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Beʻerebkirdin le herême kurdnişînekanda, 637-847 Z, 16-323 K: Lêkołîneweyekî mêjûyî, şîkarîye. Silêmanî [Kurdistan, Iraq]: Mełbendî Kurdolocî, 2008.

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Snyder, Jed C. After empire: The emergin geopolitics of Central Asia. Washington, DC: National Defense University Press, 1995.

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Jawdah, Jamāl. al- Awḍāʻ al-ijtimāʻīyah wa-al-iqtiṣādīyah lil-mawālī fī ṣadr al-Islām. ʻAmmān, al-Urdun: Dār al-Bashīr, 1989.

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History as prelude: Muslims and Jews in the medieval Mediterranean. Lanham, Md: Lexington Books, 2011.

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Montville, Joseph V. History as Prelude: Muslims and Jews in the Medieval Mediterranean. Lanham, Maryland: Lexington Books, a wholly owned subsidiary of Rowman & Littlefield Publishing Group, Incorporated, 2013.

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Non-Muslims in the early Islamic Empire: From surrender to coexistence. Cambridge: Cambridge University Press, 2011.

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Aboona, Hirmis. Assyrians, Kurds, and Ottomans: Intercommunal relations on the periphery of the Ottoman Empire. Amherst, NY: Cambria Press, 2008.

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Religious interactions in Mughal India. New Delhi, India: Oxford University Press, 2014.

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Orientalism and Empire: North Caucasus mountain peoples and the Georgian frontier, 1845-1917. Montreal: McGill-Queen's University Press, 2002.

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Book chapters on the topic "Islamic Empire – Ethnic relations"

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McKinney, Judith. "Dissolution of a Multinational Empire: Migration Flows and Ethnic Relations." In Russian Women and the End of Soviet Socialism, 215–42. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-16226-9_10.

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Weisensel, Peter R. "Russian-Muslim Inter-ethnic Relations in Russian Turkestan in the Last Years of the Empire." In Ethnic and National Issues in Russian and East European History, 46–63. London: Palgrave Macmillan UK, 2000. http://dx.doi.org/10.1057/9780230596931_4.

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"FIFTEEN Native Policy and Colonial State Formation in Pondicherry (India) and Vietnam Recasting Ethnic Relations, 1870s– 1920s." In Sociology and Empire, 415–35. Duke University Press, 2020. http://dx.doi.org/10.1515/9780822395409-016.

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JERÓNIMO, MIGUEL BANDEIRA. "The ‘Civilisation Guild’: Race and Labour in the Third Portuguese Empire, c. 1870–1930." In Racism and Ethnic Relations in the Portuguese-Speaking World. British Academy, 2012. http://dx.doi.org/10.5871/bacad/9780197265246.003.0010.

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This chapter examines the continuity and the resilience of slavery and other modes of forced or compulsory labour in the Portuguese colonial empire in Africa from the late nineteenth century. Addressing the major transformations of the political and moral economy of the ‘new Brazil’, it demonstrates how longstanding racial ideologies were crucial to the formulation of the country's doctrine of a civilising mission and to the development of the successive native policies that governed colonial populations – especially the native labour policy that legalised forced labour until the 1960s.

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CAHEN, MICHEL. "Indigenato Before Race? Some Proposals on Portuguese Forced Labour Law in Mozambique and the African Empire (1926–62)." In Racism and Ethnic Relations in the Portuguese-Speaking World. British Academy, 2012. http://dx.doi.org/10.5871/bacad/9780197265246.003.0009.

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Was blackness the key factor for labelling native people as ‘non-civilised’ and thus to be pushed into forced labour in Portuguese Africa? Without denying the importance of blackness as a stigmatising tool, this chapter argues, through a careful analysis of colonial law and practice, that the production of ‘nativeness’ was related to clear consciousness of Africans living outside the capitalist economy and social sphere. This helps us to understand that emerging forced labour represented not a smooth transition from slavery, but a rupture between two colonial ages and modes of production. Therefore, if colonial racism obviously used skin colour to construct a social bar, above all it used the definition of otherness as external to the capitalist sphere. Petty whites and natives could live side by side in suburban neighbourhoods, but in two impermeable spheres. Racism was pervasively present, but it was more social than racial.

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Zehnle, Stephanie. "Animal Skinners." In Environments of Empire, 151–75. University of North Carolina Press, 2020. http://dx.doi.org/10.5149/northcarolina/9781469655932.003.0008.

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The chapter examines the transcolonial networks of a Swiss zoologist, Johann Büttikofer. He was employed by the Royal Museum of Natural History in Leiden. Together with the Swiss hunter, Franz Xaver Stampfli, he participated in two zoological expeditions to Liberia in the 1870s and 1880s. The chapter analyzes the various forms and cultures of human-animal relations that developed in the West African contact zone during the expeditions when different social classes, ethnic groups and species met and interacted. The chapter argues that these exchanges in the contact zone shaped the research agendas in the scientific metropoles in Europe to a considerable degree.

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PAIVA, JOSÉ PEDRO. "The New Christian Divide in the Portuguese-Speaking World (Sixteenth to Eighteenth Centuries)." In Racism and Ethnic Relations in the Portuguese-Speaking World. British Academy, 2012. http://dx.doi.org/10.5871/bacad/9780197265246.003.0014.

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This chapter intends to offer a general, synthetic and long-term survey of the impact of New Christian segregation throughout the Portuguese empire, between the late fifteenth and the eighteenth centuries.

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DAHER, ANDREA. "The ‘General Language’ and the Social Status of the Indian in Brazil, Sixteenth to Nineteenth Centuries." In Racism and Ethnic Relations in the Portuguese-Speaking World. British Academy, 2012. http://dx.doi.org/10.5871/bacad/9780197265246.003.0013.

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This chapter focuses on the uses of language in successive historical strategies in Brazil. From the sixteenth to the eighteenth centuries, the Tupi language was the main vehicle for the catechising work of the Jesuits, a precondition for the conduction of the Indian to the mystical body of the Portuguese empire; from 1758 onwards, Portuguese was imposed as the sole official language for the integration of the Indian as a vassal of the Portuguese king; and in the nineteenth century, Tupi became nationalised for literary and scientific purposes. In each moment, different figures of Indian otherness were traced, from the Jesuits' other as ‘the same’ or ‘fellow man’, to the other as ‘cultural difference’ or ‘racial difference’ in the civilising projects of the Brazilian empire.

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PINA-CABRAL, JOÃO DE. "Charles Boxer and the Race Equivoque 1." In Racism and Ethnic Relations in the Portuguese-Speaking World. British Academy, 2012. http://dx.doi.org/10.5871/bacad/9780197265246.003.0006.

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Abstract:

Charles Boxer's Race Relations in the Portuguese Colonial Empire, 1415–1825, which came out nearly half a century ago, has found a readership beyond the circle of those interested in the history of Portuguese overseas expansion. Boxer was perfectly conscious, as he produced it, of the impact his essay would have. He found in the discourse of race an instrument of mediation that allowed him to continue to develop his favoured topics of research in the United States in the 1960s and 1970s. The response to Boxer's book points to the highly charged atmosphere that continues to surround all debates concerning ‘race’ and, in particular, those that compare North American notions of race with those that can be observed elsewhere in the world. This chapter attempts to shed new light on what caused such a longstanding cross-cultural misinterpretation.

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"The “white man’s burden” and the Islamic Movement in the Philippines: the Petition of Zamboanga Muslim Leaders to the Ottoman Empire in 1912." In Ottoman-Southeast Asian Relations (2 vols.), 877–929. BRILL, 2020. http://dx.doi.org/10.1163/9789004409996_012.

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