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1
O'Brien, Morgan J. III. "Religious Pluralism in Mauritius and Turkey." Wright State University / OhioLINK, 2007. http://rave.ohiolink.edu/etdc/view?acc_num=wright1183648967.
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Mngomezulu, Nosipho Sthabiso Thandiwe. "Re-imagining the nation." Thesis, Rhodes University, 2015. http://hdl.handle.net/10962/d1019999.
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This thesis examines young people’s constructions of nationhood in Mauritius. In 2008, the Mauritian government instituted a Truth and Justice Commission (TJC), set up to investigate the consequences of slavery and indentured labour. Through the Truth and Justice Commission, the Mauritian government indicated its desire to achieve social justice and national unity. Drawing on developments in studies of national identification practices in the 21st Century, this thesis addresses the question of young Mauritian’s locally and globally informed identification practices and asks how their unofficial narratives of nationhood challenge, or divert, or relate to official state narratives of nationhood. The basis of the study emerges from data collected from 132 participants during fieldwork in multiple fieldsites from May to September 2010 as well as research on Mauritian youth on-line from 2011-2014. The advent of the TJC offers an ideal moment to evaluate the dynamics of post-colonial nation-building and nationhood in a selfstyled multi-cultural state. Nationhood, does not exist apriori to the constructions of narratives of the nation, thus the stories told about the nation, imagine the nation into being. By situating the Truth and Justice Commission and other official state narratives alongside young people’s narratives, I argue that contemporary narratives of nationhood in Mauritius represent an intergenerational struggle to define the meaning of the past in the present and consequently outline the future. Reflecting on the ideas and socio-economic and political processes that induce national consciousness, I argue that young people’s narratives of everyday lived experiences are vital for an interpretation of how nationhood is produced in everyday life. The cultural projects of young people – often rendered as liminal or marginal – offer a critical vantage point from where to read constructions of nationhood. Far from being growing pains or childish games, young people’s identity making practices are what Sherry B. Ortner has called “serious games.” This research suggests that official state government narratives of multicultural nationhood in Mauritius narrowly define national identification along communal loyalties, overlooking the dynamism of interculturality and transnationalism in daily practice on the island. Although communalism and rigid colonial interpretations of ethnicity attempt to police and limit the possibilities of alternative modes of being in Mauritius, young people’s identification practices question, challenge, and threaten to disrupt official discourses of ethnic identification in Mauritius Scholarly investigations of young peoples’ lived experiences of nationhood extend theoretical and methodological frames for the study of nationalized subjects and deepen the understanding of the construction of national consciousness. The construction of nationhood always involves narratives of some sort – scholarship on this area has usually focused on official state narratives from social theorists, state governments, and state elites. I argue for the importance of considering subjectivity and lived experience in conceptions of nationhood. In contemporary post-colonial societies, young people are the numerical majority, however, their voices are seldom represented in theories and narratives of nationhood. Whilst young people may appear in state policies (especially education) and official narratives about the future of the nation, their creative imagining and reimagining of narratives of selfhood is often ignored. I examine how young people increasingly are aware of their transnational connections, through participation in transnational youth cultures, and they are consequently increasingly multi-lingual and multicultural. Fixed notions of ethnic identification and discourses of trauma are not at the forefront of young people’s identification of selfhood, rather their ability to take advantage of their multiply situated identification processes allows them new means to evade and transform these narratives. Their identification of selfhood is characterised by a greater degree of dynamism than previous generations had access to, and thus they do not only identify themselves through officially sanctioned national forms of identification. Loyalty to nationhood is thus less predictable, and young people represent a potential threat to the continuation of older forms of nationhood. While official narratives of nationhood may manipulate ethnic and racial cleavages to secure old loyalties, not all young people are persuaded by these notions
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McLaren, Kristin. "Indonesian Muslims in Canada, religion, ethnicity and identity." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ48167.pdf.
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McLaren, Kristin L. "Indonesian Muslims in Canada: Religion, ethnicity and identity." Thesis, University of Ottawa (Canada), 2000. http://hdl.handle.net/10393/9398.
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Indonesian Muslims are a new immigrant group to Canada. Small numbers of Indonesians began immigrating to this country in the second half of the twentieth century. Upon arrival in Canada, Indonesian Muslim immigrants are confronted with new boundaries that challenge existing notions of identity and force them to re-interpret their sense of place in their world. This thesis project explores religion, ethnicity and identity among a group of Indonesians in the Ottawa area. Through the use of historical and sociological methods, this paper examines the negotiation of human, physical, historical and cosmic boundaries as Indonesians adapt their identity to suit the Canadian situation. The Indonesian experience is examined in the context of Canadian history, the history of Muslim communities in Canada, and Indonesian history. Questionnaires were distributed and interviews conducted among members of the Indonesian community in the Ottawa area to investigate attachment to Indonesian heritage, ethnic community attachment, Islamic observance, and the community's relationship with other Canadian Muslims and with Canadian society in general. The experiences of this group provide new insights into inter-ethnic and interreligious relations in Canadian society.
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Pelkmans, Mathijs Emiel. "Uncertain divides religion, ethnicity, and politics in the Georgian borderlands /." [S.l. : Amsterdam : s.n.] ; Universiteit van Amsterdam [Host], 2003. http://dare.uva.nl/document/71405.
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O'Boyle, Manus Patrick. "Religion, ethnicity and policy in Catholic schools in Northern Ireland." Thesis, Queen's University Belfast, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.318777.
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Kilic, Kutbettin. "Ethnicity, Religion and Political Behavior| The Kurdish Issue in Turkey." Thesis, Indiana University, 2019. http://pqdtopen.proquest.com/#viewpdf?dispub=13423446.
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This study is an examination of how ethnicity and religion affect political behavior of Kurds of Turkey. Despite the presence of some predisposing factors (violent conflict, high ethnic polarization, and significant population size), a substantial portion of Kurds prefer non-ethnic political parties (specifically the ruling Islamist party, the Justice and Development Party) to the pro-Kurdish political parties that have struggled for certain ethnic political and cultural rights. This dissertation systematically and comparatively investigates the ethnicity-based demands (political and cultural) and ethnic identity perceptions of the Kurds who subscribe to either ethnic or non-ethnic political parties. To this end, I have developed a model based on a significant conceptual distinction, derived from the relevant literature, between ethnic category and ethnic group. I demonstrate that membership in the Kurdish ethnic category does not necessarily imply membership in the Kurdish ethnic groups constructed and led by Kurdish political entrepreneurs. More specifically, my argument in this study is two-fold: First, while Kurds generally support ethnic cultural demands, they differ significantly in terms of their political demands. That is, while the overwhelming majority of those who support the pro-Kurdish political parties constitute the Kurdish ethnic groups by sharing the political demands raised by their ethnic entrepreneurs, the majority of those who support non-ethnic political parties do not support these political demands. Second, I argue that there are two forms of Kurdish ethnic identity perception in relation to Islam: secular and non-secular/religious. The Kurds who support the pro-Kurdish political parties as ethnic political groups are more likely to adopt a secular form of Kurdish identity that has been constructed and promoted by the Kurdish political elites, while those Kurds who support the ruling Islamist party (JDP/AKP) are more likely to display a non-secular form of Kurdish identity.
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Castellanos, Diego Giovanni. "Religion and Ethnicity among Afro-Colombian Muslims in Buenaventura (Colombia)." FIU Digital Commons, 2018. https://digitalcommons.fiu.edu/etd/3861.
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The purpose of this thesis is to analyze the way in which religious beliefs and practices are instrumentalized by a Muslim community in order to strengthen Afro-Colombian ethnic identity, in an urban context of social exclusion. The study aims to examine the relationship between ethnicity and religion, and the role they play in the process of identity construction, particularly the way in which religious concepts and behaviors can be used to fortify ethnic identity. Another aim of this research is to describe and understand the processes of social change in an ethnic-religious minority and, as a final goal, to analyze the history of the Afro-Colombian Muslim community of Buenaventura. The thesis is based on fieldwork, which includes observation activities and interviews with members of the Muslim community in Buenaventura. A total of 21 participants between the ages of 18 and 72 are included in this study, all of them of Afro-Colombian origin. It is clear that the religious conversion of Afro-Colombians to Islam took place within the complex socio-political context of the Colombian conflict. To be sure, the adoption of this new religious perspective did not evolve in an isolated manner, rather, it transformed the identity of the community by strengthening the value of ethnic differences in a place of segregation. In this way, this thesis analyzes the role of religion as an important element in the construction of ethnic identity. Departing from this paradigm, we will look into some theological concepts, such as the Islamic jurisprudence and rituals, which have been reworked, in order to accommodate local aspirations for social mobility and ethnic differentiation. It is important to keep in mind, however, that this cultural negotiation happens at the margins of the dominant society, which negatively views Afro-Colombian minorities, or simply ignores them. Other findings include the identification of key moments of the historical development of the community; the analysis of the processes of conversion to Islam in this population; and the description of the organization, institutionalization, and hierarchy in the community in accordance with the changes from the Islamic perspective they have developed through its five-decade history.
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MacKay, Donald Bruce. "Ethnicity and Israelite religion, the anthropology of social boundaries in judges." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp02/NQ27686.pdf.
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Küçükcan, Talip. "The politics of ethnicity, identity and religion among Turks in London." Thesis, University of Warwick, 1996. http://wrap.warwick.ac.uk/36326/.
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'The Politics of Ethnicity, Identity and Religion Among Turks in London' is a study of a micro-Muslim community in Britain. Earlier research on Islam and Muslims in Britain concentrated predominantly on Islam amongst South-Asian Muslims although there is a large degree of diversity in the expression of cultural and religious identity among Muslim communities in Britain. This thesis seeks to come to an understanding of the politics of ethnicity, identity and religion among Turkish Muslims who are a part of this diversity. The main objective of this research is to analyse how Turkish identity is constructed and what are the roles of family, culture, organisations and religious groups in the reproduction and transmission of traditional values to the young generation. This research is expected to fill a gap in research on micro-Muslim communities in Britain. Research methods involved participant observation, in-depth interviews and a survey. Seventeen months of fieldwork in the north-east London and two months fieldwork in Berlin were carried out to collect ethnographic data. During the research, 77 people were interviewed in-depth, 93 young Turks participated in a survey and 29 people took part in group interviews. The thesis begins with a brief account of immigration to Western Europe in general and to Britain in particular. Then, a discussion of theoretical issues on migration, ethnicity and the development of identity is presented where the major anthropological and sociological theories are examined. Turkish immigration to Western Europe in general and to Britain in particular is outlined in Chapter Four and issues concerning family, kinship and reproduction of traditional values are examined in Chapter Five wherein it is argued that Turkish identity is reinforced by the reproduction of family values and kin relations in London. It is also demonstrated in this Chapter that new types of relations are established which are based on wider social networks. Continuity and change in the identity construction of the young Turkish generation are discussed by analysing their attitudes towards language, culture, family, sexuality and religion in Chapters Six and Seven. The process of institutionalisation and analysis of the influence of Turkish organisations on the politics of identity and its expression are presented in Chapters Eight, Nine and Ten. The institutionalisation of Islam is analysed in relation to identity and religious diversity within the Turkish community. The politics of main Islamic groups are also analysed to explain how religion and politics are related and the extent to which religious movements in the country of origin influence Islamic organisations abroad. This research shows that family relations and social networks have played an important role on every stage of immigration and settlement Traditional values are constantly reproduced within Turkish families as an expression of identity and every effort is made to ensure that the young generation are not alienated from these values. However, there is an emergent identity construction taking place among the young generation, generally inspired by the 'local' experience. This suggests that the emergent Turkish identity accommodates continuity and change in relation to Turkish culture, sometimes producing tension between generations. For the young generation traditions, culture and religion are increasingly becoming values for 'symbolic' attachment.
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Bhatt, Chetan. "Race, ethnicity and religion : agency, translocality, indeterminacy and new political movements." Thesis, Birkbeck (University of London), 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.503504.
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Harmon, Jimmy Desiré. "A critical ethnography of Kreol Morisien as an optional language in primary education within the Republic of Mauritius." University of the Western Cape, 2015. http://hdl.handle.net/11394/5395.
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Philosophiae Doctor - PhDThis research is a critical ethnography of KM in primary schools. Its purpose is to explore the link between heritage language and identity construction. My central research question is: how does the introduction of KM as an optional language in primary education shape Creole pupils' language identity construction in Mauritius? The research studied the overall impact of KM on two schools which I selected as research sites. Research participants were pupils of Standard I-II-III, head of schools, teachers and parents. I also selected some key informants. The study was placed within the international literature on heritage language and identity construction. The research is significant in the sense that it was conducted at the initial stages of the introduction of KM in schools. It might be of interest for future studies as its findings would serve to understand the place of KM in schools. At the same time looking at KM as a heritage language set against the 'ancestral languages' has not been done before. It contributes to other ways of looking at 'heritage' in a global world. I elaborated a conceptual framework based on classical Marxism, post-structural Marxism, French theories and post-colonial studies. I applied critically the theoretical lens in the Critical Theory Tradition which basically challenges the status quo. This study drew implications for language teaching policy and practice and the teaching of KM as a tool for empowerment and human agency. This research indicated the learners' views as to how their exposure to Kreol Morisien in the classroom shapes their ability to construct new, desired identities within local, national or global communities. The research design was based on a critical ethnographic approach whereby the researcher and the participants find themselves in a reciprocal human experience. Research instruments that were used were ethnographic interviews, class observations, document analysis complemented by the Delphi Method which is a forecast study of future trends. I got five findings. First, Creole consciousness movement underpinned the introduction of KM as an optional language in primary education. Second, parents chose KM on a purely utilitarian basis. Third, the curriculum and syllabus do not reflect and support the Creole identity and culture. Fourth, there was an invisibility and ambiguity about Creole culture in the school textbook. Finally, the pedagogy used to teach KM as an optional language created motivation and self-esteem. This study which was conducted during the first three years of the introduction of KM in two primary schools indicates that the presence of KM did not however, really enhance the identity of the Creole children as the curriculum, syllabus and textbook did not reflect and support the Creole culture and identity. KM was an additional language subject which certainly seduced by its novelty but it did not bring great changes as were expected. But KM does open avenues for adjustments and initiatives for an alternative programme in KM as heritage language and culture which could be implemented outside school. Such initiative would foster KM in its double identity of being both an ethnic and national language plus its future use as medium of instruction.
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Essoo, Nittin. "A study of cultural influences on consumer behaviour in a small island economy : religious influences on purchasing behaviour in Mauritius." Thesis, University of Warwick, 2001. http://wrap.warwick.ac.uk/36415/.
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Although researchers have long recognised the significance of religious value systems in sociology and in psychology, the role of religion in consumer research has not yet been completely acknowledged. In the consumer behaviour literature, religion has been studied from two main perspectives namely, religious affiliation and religious commitment. Religious affiliation is the adherence of individuals to a particular religious group while religiosity is the degree to which beliefs in specific religious values and ideals are held and practised by an individual. This research investigated the influence of religious affiliation and religiosity on selected aspects of consumer behaviour: shopping behaviour, retail store preference and external information search among three religious groups, Hindus, Muslims and Catholics. A mail survey was conducted among a sample of heads of households in Mauritius and six hundred usable questionnaires were obtained. Univariate, bivariate and multivariate statistical techniques were employed to analyse the data. Significant differences were found in the purchasing behaviour of Hindus, Muslims and Catholics. Devout consumers, those for whom religion is a central focus in life, also differed significantly in their purchasing behaviour from casually religious consumers, those for whom religion is expedient across all three religious groups. Religiosity and religious affiliation were found to be predictors of consumer behaviour in the presence of demographic and lifestyle variables, implying that the influence of religion on the value systems of the society and the effect of these value systems on consumer behaviour cannot be underestimated. The managerial implications of the research findings were discussed arid suggestions for further research were proposed.
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Dalzell, Victoria Marie. "Freedom, Margins and Music| Musical Discourses of Tharu Ethnicity in Nepal." Thesis, University of California, Riverside, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3731835.
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The Tharu are reportedly the fourth largest minority group in Nepal. Yet despite their numerical strength, their social experience in modern Nepal largely consists of marginalization. A culturally and linguistically diverse people indigenous to the flat, southern Terai region of Nepal, the Tharu have claimed an ethnic group identity in the past sixty years in light of their shared geographic location and state exploitation, as well as the rise of ethnic politics in Nepal. I examine how performance practices and musical experiences are central to the Tharu’s group identity formation. First, I examine how the Tharu combat their social exploitation largely through musical means. I focus on the role of sociomusical practices in community ritual, its transformation through folkloricization, and extension as tools for activism. The cultural significance of these practices shift as the Tharu come into contact not only with Nepal’s changing political, social and economic scenes, but also paradigms of global indigenism and human rights. However, even as a marginalized people, the Tharu have their own internal politics. Second, I examine how musical practices are locations for productive friction within Tharu communities. Musical performances constitute intense community negotiation and contestation concerning Tharu womanhood and religious identity, and are places where the Tharu produce situated knowledge about development and modernity. While not ignoring political, historical, and global frameworks, my focus on sociomusical practices brings attention to how an ethnic identity is generated and embodied on a local level.
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Rhone, Sharrunn Nicole. "Eating, body satisfaction, ethnicity, and women's relationship with God /." unrestricted, 2006. http://etd.gsu.edu/theses/available/etd-01242007-094902/.
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Thesis (honors)--Georgia State University, 2006.Title from title screen. Lisa Lilenfeld, advisor. Electronic text (45 p. : col. ill.) : digital, PDF file. Description based on contents viewed June 6, 2007 . Includes bibliographical references (p. 31-35).
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Höttges, Bärbel. "Faith matters : religion, ethnicity, and survival in Louise Erdrich's and Toni Morrison's fiction /." Heidelberg : Winter, 2007. http://deposit.d-nb.de/cgi-bin/dokserv?id=2991870&prov=M&dok_var=1&dok_ext=htm.
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Nishimura, Arthur Jiro. "Religion, ethnicity, and organization : an organizational analysis of the Buddhist Churches of America /." Thesis, Connect to this title online; UW restricted, 2003. http://hdl.handle.net/1773/8851.
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Weisenhorn, David A. "ATTITUDES TOWARD CORPORAL PUNISHMENT: THE EFFECTS OF SEX, ETHNICITY, MILITARY CULTURE, AND RELIGION." UKnowledge, 2017. http://uknowledge.uky.edu/hes_etds/53.
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Nearly 19 out of every 20 parents with 3- or 4-year-old children report spanking their child within the past year, and in schools spanking is a legal form of discipline in 19 states (nearly a quarter-million students received corporal punishment at school at least once during the 2006–2007 academic year). Although corporal punishment is a widely accepted form of child discipline in the United States, little is known about differences concerning attitudes toward the use of corporal punishment among subcultures within the United States.
To address this gap, three studies were designed to examine attitudes toward corporal punishment in a few distinct subgroups that may show a propensity or aversion to spanking relative to the general public. Specifically, these studies were conducted using a panel of 420 active duty military personnel, a simple random sample of 1,357 undergraduate college students at a major research university, and a general population sample of 732 people obtained via Amazon Mechanical Turk (MTurk).
A 2 x 2 x 2 x 2 factorial vignette design was used to examine whether sex, ethnicity or race, education, parental status, religion, religiosity, and culture affect attitudes toward corporal punishment, and whether the effects of those factors varies across subgroups. Binary logistic regression models were constructed to assess the effect that the contextual variables had on respondents’ support for the use of corporal punishment, as well as whether the respondents would use corporal punishment on their own child given the same scenario. Descriptive statistics, cross-tabulations, and content analysis was also used to examine in greater detail how attitudes toward corporal punishment vary according to religion and religiosity.
Overall, 73.6 % of active duty military respondents indicated that the use corporal punishment in the vignette was appropriate, and 52.4% indicated that they would use corporal punishment on their own child given the same situation presented in the vignette. There was not a statistically significant difference between males and females in the sample, χ2 (2, N = 420) = 3.15, p = .207. In addition, those who read about a mother or a military parent were roughly 2.5 times more likely to say it was appropriate to spank the child than non-military parents and fathers respectively.
When comparing the military, college student, and general population samples in the second study results show military respondents (73.6%) indicated that the use corporal punishment in the vignette was appropriate at a statistically significant, higher rate than the general population (42.8%), and college students (40.1 %), χ2 (2, N = 2,485) = 110.05, p = < .001. Similarly, 52.4% of military respondents indicated they would spank their own child given the same scenario at a statistically significant higher rate than general population (28.7%), and college students (32.4%), χ2 (2, N = 2,485) = 71.12, p = < .001. In the third study, descriptive statistics indicate attitudes toward corporal punishment vary according to religion and religiosity, as well as between active duty military personnel and civilians but that religion and religiosity do not statistically enhance the prediction of attitudes toward corporal punishment after accounting for several respondent characteristics. Open-ended rationales provided by respondents provide insight and directions for family life educators wishing to intervene with military and religious individuals (i.e., two groups with relatively high endorsement of corporal punishment).
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Adjei, Korang Evans. "Regional Income differences in Ghana: the importance of socio-demography and ethnicity." Thesis, Umeå universitet, Institutionen för geografi och ekonomisk historia, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-79105.
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Following the increased attention income differences/inequality has gained within the area of economic geography and among policy-planning; this study seeks to explore and analyze the factors affecting income differences in the regions of Ghana. From the use of regional (10 regions) panel data for 1960, 1970, 1984 and 2000; the results show a direct link between socio-demographic factors and regional income differences/inequality and also the impact of ethnic and religious composition on regional income differences. It was identified that ethnicity and religious compositions have different impacts on regional income differences. Christians have positive effect on regional income due to their fairly representation in almost all the regions likewise the Akans, but have negative effect on regional income. And also high population density in a region reduces the mean regional income, similarly high concentration of population aged 60years and over reduces the regional income. Evidence from the results empirically conclude that regions with high share of aged population, Akans, Muslims and high population density have low regional income compared with regions with high share of Christians.
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Gertz, Evelyn. "Christian Identity in Israel." The Ohio State University, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=osu1544538558580656.
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Yunos, Nasruddin. "The relationship between religious orientation, ethnic identity and tolerance among adolescents in Malaysia." Thesis, University of Wales Trinity Saint David, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683066.
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Jan, Muhammad Ayub. "Contested and contextual identities : ethnicity, religion and identity among the Pakhtuns of Malakand, Pakistan." Thesis, University of York, 2010. http://etheses.whiterose.ac.uk/1179/.
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This study reflects on Pakhtun sense of belonging and suggests a complex and dynamic process of identification that involves multiple aspects. The multilayered, contextual and contested identification process among Pakhtuns indicates segmentary ethnicity that has intra ethnic, inter ethnic and national aspects. It argues that the literature on Pakhtun identity highlights the internal stratification and ecological variation amongst Pakhtuns but stop short of establishing any relationship between this internal stratification and the process of identification. The literature also fails to see the significance of the continuous and progressive identification of Pakhtuns with Pakistan and Islam. Focusing on generative processes (internal and external identification) in time of flux this thesis remains contemporary in its approach to ethnicity and identity. It also contributes to the debate in Social Anthropology about the relative emphasis on ‘boundary’ or the ‘cultural stuff’. The research focuses on Malakand in Khyber Pakhtunkhwa (Pakistan), which in its changing administrative status has hybridity of the ‘autonomous’ Tribal Areas and ‘governed’ Settled Districts. Such transforming status has a greater significance to investigate identity processes in time of flux and in the context of Pakhtun ecological variation. I have argued in this study that Pakhtuns in Malakand categorize each other as Khanan and Ghariban in times of socio economic change. These categories in reciprocal opposition maintain categorical boundary through a meaning system that is informed by particular patterns of social conduct. The two categories are also involved in contextual contestation over the ethnic identity i.e who is Pakhtun? The contestation involves alternative emphasis on ascribed and performing aspects of Pakhtunness in local and non local contexts. Pakhtuns also reflect on their Pakistani and Muslim identities in a progressive way. Although Pakhtun identity remains primary in relation to Pakistani identity, they do perceive themselves as belonging to a multi ethnic Pakistani identity. The non ideological and non sectarian Muslim identity remains significant to Pakhtuns. However, the current religious unrest in the region has generated a discourse that reconsiders the relationship between Pakhtun cultural code and Islam. The thesis thus concludes that dynamic identification processes among Pakhtuns of Pakistan indicate multilayered, contested and contextual Pakhtunness. This also alludes to the segmentary nature of ethnicity and the complexity of relationship between ethnicity and Islam in Pakistan.
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Haider, Maheen. "Race, Religion, and Class at the Intersection of High-Skilled Immigration in the US:." Thesis, Boston College, 2021. http://hdl.handle.net/2345/bc-ir:109147.
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Thesis advisor: Eve E. SpanglerThesis advisor: C. Shawn C. McGuffey
My dissertation, “Race, Religion, and Class at the Intersection of High-Skilled Immigration,” takes a comprehensive approach to understanding the contemporary contexts of U.S. immigration underlined by Islamophobia and neo-liberal conditions of the U.S. economy. Methodologically, the data for my dissertation comes from the lived experiences of first-generation South-Asian Muslim immigrants arriving as young adults in search of their American dream, pursuing their graduate education in the fields of liberal arts, and science and technology, finding job prospects as high-skilled labor, growing into families, and emerging as American citizens. I study their acculturation and integration experiences, using two distinct groups of high-skilled migrants, i.e., short-term (international students) and long-term (permanent-residents), for which I conducted a total of 68 life-history interviews across the two categories. These ethno-racial and religiously othered identities located at the confluence of their Asian American and South Asian identities, model minority stereotypes, and racialized Muslim constructs present a unique window in examining the social and cultural processes of high-skilled immigration underlined by the political contexts of the War on Terror (WOT) era, and the recent Muslim ban. I study these intersectional identities using the case of Pakistani migrants, who continue to be the largest Muslim immigrant group by national origins in the U.S. Moreover, they also have higher skill levels than the native population (MPI 2015), making the non-white, Pakistani Muslim immigrant experience in the U.S. ideal for the study of high-skilled immigration.The first chapter, titled “Double Consciousness: How Pakistani Graduate Students Navigate Their Contested Identities in American Universities,” contributes to the knowledge of contemporary contexts of Islamophobia. It presents a global and transnational frame to DuBoisian theories of double consciousness, illustrating how Pakistani graduate students perceive their religious and national identities as threatening within the Western political constructs of Islamic terrorism. They experience a sense of twoness as they pursue their academic lives in the United States. While they see their religion as an extension of their cultural selves, they battle with the social constructions of terrorism imposed on their Muslim and Pakistani identities by the American political rhetoric on WOT. Thus, continuously challenging the stereotypes surrounding their contested identities as global Muslim migrants. The research has been published alongside educational policy practitioners and academics in a Springer publication titled International Students from Asia: The Two-Way Street of Learning and Living Globalization. The second chapter, titled “Gendered acculturation: Pakistani international graduate students navigating U.S. culture,” is a publication in the Journal of South Asian and Middle Eastern Studies and presents new ways of thinking about the acculturation of non-white migrants as a gendered process. I demonstrate that the interplay of their intersectional identities underlines their acculturative strategies. Moreover, their gender identity emerges as a master status, shaping how they interact with different aspects of American culture distinct from their home cultural settings. The third article, titled “From 9/11 to Travel Bans: The Contemporary Ethno-Racial, High-Skilled Muslim American experience,” focused on the experiences of long-term immigrants, examines how South Asian Muslim Americans come to terms with the outburst of Islamophobia surrounding their ethno-racial and religious identities. The study theoretically contributes to understanding the intersectional relationships of upwardly mobile classed, gendered, and racialized immigrant identities that conflate the issues of race and religion. Bringing together racialization theory, intersectionality theory, and the concept of master status, I demonstrate how high-skilled Muslim immigrants present their understandings of the Islamophobic contexts of the American mainstream. I show that while their religious identity serves as a master status to their racialized experiences, the intersectional dimensions of their complex identities are crucial to how they experience overt and covert forms of Islamophobia in their personal and professional lives
Thesis (PhD) — Boston College, 2021
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Sociology
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Akoto, Johnny Yao. "Christian education and nation building: promoting ethnicity and identity among the Ewes in Atlanta, Georgia through the study of Ewe language and culture." DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 1999. http://digitalcommons.auctr.edu/dissertations/616.
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A Ghanaian proverb in Akan language says, obi nkyere akwadaa Onyame. This literally means nobody shows a child who God is. Naturally, the child grows up into this knowledge of God. This growth is spontaneous through informal education embedded within the child's mother tongue and the culture within which he or she was born. Our culture is rich with various attributes to God. Such attributes are proverbial and also observed in the names given to people. With the lack of knowledge of the child's mother tongue, the language and culture that carry these attributes to God, the child is deprived of the knowledge of God. The problem of modernization and easy movement of people from one place to another in quest of economic, political, educational or religious prosperity or freedom has divorced people from their mother tongues and culture. Thus plunged into foreign cultures and languages, unforeseen social problems leading to frustration and isolation are created. Such problems ostracize people making them strangers to their homelands. Future generations have a total loss of the mother tongue since they only communicate in the foreign language of their residence. My project which is promoting ethnicity and identity among Ewes in Atlanta, Georgia through the study of Ewe language and culture is one way of addressing the above problem facing most immigrants in foreign lands. I started a center of worship and the study of Ewe language and culture here in Atlanta. The center provides opportunities for learning of the language and culture which are largely used in worship. This type of fellowship galvanizes the Ewes in Atlanta, and provides a platform for the learning and speaking of the language and putting cultural values in practice. It is a proof-text that we can be bilingual and bi-cultural as resident aliens. It is a call to end unconscious child-cultural abuse committed by parents who do not take pains to teach their children the mother tongue and the culture of their origin. To submit a child to a culture that diminishes the child's self-worth or self-esteem is tantamount to child-cultural abuse which this project seeks to address.
25
Angerbrandt, Henrik. "Placing Conflict : Religion and politics in Kaduna State, Nigeria." Doctoral thesis, Stockholms universitet, Statsvetenskapliga institutionen, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-120386.
Full textAbstract:
Decentralisation and federalism are often said to mitigate conflict by better meeting the preferences of a heterogeneous population and demands for limited autonomy. But it is argued in this thesis that this perspective does not sufficiently address the ways in which conflict-ridden relations entangle processes across different scales ‒ local, regional as well as national. The aim of this thesis is to explain how it is that while decentralisation may contribute to national stability, it may simultaneously generate local conflict. This problem is analysed through a conflict in Kaduna State in north-central Nigeria where there have been outbreaks of violence between Hausa-Fulani Muslims and Christians of different ethnicities since the 1980s. Christian ethnic groups claim to be excluded from state benefits, while Muslim groups claim that Christians have undue influence over the state bureaucracy. The conflict feeds off ethnic and religious mobilisation. Expanded local political space further fuelled the conflict following the decentralisation that came with the shift from military to civilian rule in 1999. Decentralisation in Nigeria implies that the authorities should be associated with the majority ethnicity or religion in a specific territory. A localisation of politics accordingly raises the stakes in identity-based conflicts, especially as control of local institutions is necessary for inclusion in wider political processes. In Kaduna, this has led to demands for separating the state on a religious and ethnic basis. Actors make use of “scalar politics” to conform to or challenge boundaries set by the state. Social relations are associated with different boundaries. Accordingly, decentralisation triggers conflicts on an identity basis, involving contestation over the hierarchy of scales. While national struggles between ethnic and religious groups may be subdued, conflicts play out locally as decentralisation in Nigeria makes religion and ethnicity a powerful tool for political mobilisation.At the time of the doctoral defense, the following paper was unpublished and had a status as follows: Paper 2: Manuscript.
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Seif, Haley Hinda 1961. "A weave of sexuality, ethnicity and religion: Jewish women of the San Francisco Bay area embracing complexity." Thesis, The University of Arizona, 1997. http://hdl.handle.net/10150/291984.
Full textAbstract:
This thesis is based on 31 interviews and one focus group conducted with Jewish bisexual women and men in the San Francisco Bay Area. While there is much academic discussion and theory about interlocking oppressions of race, class, gender, and sexuality, I explore the complex ways that these systems weave together with religious and ethnic identification in the lives and speech of study participants. Interviewees discuss their multiple and shifting identities, difficulties that they encounter in conceptualizing the intersection of their ethnicity, religion and sexual orientation, and demonstrate the ways that these identifications intermingle in their speech and stories in spite of these difficulties. They compare the liminal status of both Jewish and bisexual identifications on the boundary of privilege, and their decisions about passing or acting in solidarity with the oppressed. Participants' experience and practice of both Jewishness and bisexuality are changed and influenced by each other.
27
Mendoza, Leyva Irene Rebeca. "Does God favor the unequal distribution of resources? a study of the effects of religion on ethnic conflicts /." To access this resource online via ProQuest Dissertations and Theses @ UTEP, 2009. http://0-proquest.umi.com.lib.utep.edu/login?COPT=REJTPTU0YmImSU5UPTAmVkVSPTI=&clientId=2515.
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Evered, Emine O. "The Politics of Late Ottoman Education: Accomodating Ethno-Religious Pluralism Amid Imperial Disintegration." Diss., The University of Arizona, 2005. http://hdl.handle.net/10150/195742.
Full textAbstract:
A major factor cited in the collapse of the Ottoman Empire is the emergence of nationalist ideologies and identities among the empire’s ethno-religious minority groups. Such arguments, however, often fail to recognize roles played by the Ottoman state itself in promoting – albeit unwittingly – politicizations of such constructs. By examining Ottoman educational policies during the reign of Sultan Abdülhamid II (1876-1909), it becomes evident that policies intended to contain, manipulate, or otherwise affect the conduct of ethno-religious minorities’ identities and/or politics actually promoted their particularization. Individualizations of ethno-religious identities in a pluralistic society like the Ottoman Empire thus exacerbated problems of resistance, fragmentation, and secession. This research thus examines Ottoman politics of education vis-à-vis the ethnic and religious minorities of the empire during the nineteenth and early-twentieth centuries. While numerous studies have examined ways in which education fostered political cohesion when administered directly or through other governmental institutions, few have examined those examples when such policies failed – or even fostered fragmentation. In considering alternate cases, one quickly ascertains that while these cases may have been traumatic and far from uniform through time and over place, their eventual successes resided in the fact that they did foster loyalties on the basis of the universal ideal of a nation-state. By contrast, educational policies in societies lacking the nation-state as the ultimate ideal – and the nation as ultimate sovereign, might be said to have failed eventually. In ethnically, religiously, and linguistically pluralistic societies like the Ottoman Empire, evolved notions of citizenship were the best that could be aspired to without obvious alienations of particular groups. In such cases, increased involvements by the state – even when designed to enhance the loyalties of its citizens, could be seen as having catastrophic outcomes for multi-ethnic/-religious empires in the modern era of the nation-state. In short, this work maintains this observation as its primary thesis and seeks to foster an inquiry into its conduct and consequences with respect to the ethnic and religious minorities of the Ottoman Empire. This research draws upon unique primary materials written in Ottoman Turkish that were acquired from archives in Turkey. In sum, histories of Ottoman educational politics illuminate many of the failings of citizenship-fostering and/or nation-building educational agendas that would subsequently be enacted worldwide in pluralistic societies. Indeed, such examples were even apparent later as the Turkish Republic attempted to deal with its minorities. At a time when certain ideologies, religions, and nationalisms of the Middle East are characterized as malevolent, this collective experience from Ottoman educational history yields a powerful and cautionary lesson as to the potential ramifications of state policies geared towards controlling, co-opting, marginalizing, or otherwise manipulating political, religious, and/or other identity-based constructs.
29
Sheikh, Christine. "Religious and Ethnic Variation Among Second-Generation Muslim Americans." Diss., The University of Arizona, 2007. http://hdl.handle.net/10150/194730.
Full textAbstract:
The research question for this study is: how do religious and ethnic identities intersect for second-generation Americans? Is religious identification consistently coupled with strong ethnic identity among second-generation Americans, as posited by the current literature on is this issue, or are there other extant patterns that need to be further examined? I considered this question by comparing religious and non-religious second-generation Americans from Muslim-origin families from a variety of ethnic backgrounds. I interviewed 44 individuals across a range of religious and ethnic identification, and found six main patterns in how ethno-religious identities do and do not map on to one another. I titled these six patterns thusly: "Religion > Ethnicity; Higher Religion, Higher Ethnicity," "Religion > Ethnicity; Higher Religion, Lower Ethnicity," "Religion = Ethnicity," "Religion < Ethnicity," "Somewhat Ethnic, Somewhat Religious," and "Critics of Religion and Ethnicity."The case of second-generation Muslim Americans is particularly interesting, given that what may actually be occurring is the growing importance of a "pan-religious" identity, rather than the continued dominance of specific ethnic identities at the group level. Indeed, the primary function of the congregation vis-Ã -vis ethnicity may not be to maintain the ascendancy of a particular ethnic identity, as the sociology of religion literature claims; rather, for second-generation Muslims, religiosity may encourage a "pan-ethnicity" based on shared religious identity. This is borne out in the presence of two forms of the "Religion > Ethnicity" category, and the differentiation in how segmented assimilation occurs between the highly religious and the less religious.
30
Waxman, Deborah. "Ethnicity and Faith in American Judaism: Reconstructionism as Ideology and Institution, 1935-1959." Diss., Temple University Libraries, 2010. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/87875.
Full textAbstract:
HistoryPh.D.
This dissertation addresses the development of the movement of Reconstructionist Judaism in the period between 1935 and 1959 through an examination of ideological writings and institution-building efforts. It focuses on Reconstructionist rhetorical strategies, their efforts to establish a liberal basis of religious authority, and theories of cultural production. It argues that Reconstructionist ideologues helped to create a concept of ethnicity for Jews and non-Jews alike that was distinct both from earlier "racial" constructions or strictly religious understandings of modern Jewish identity.
Temple University--Theses
31
Niarchos, Georgios. "Between ethnicity, religion and politics : foreign policy and the treatment of minorities in Greece and Turkey, 1923-1974." Thesis, London School of Economics and Political Science (University of London), 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.418178.
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Viirand, Mart. "Ethnography of schooling, religion and ethnonationalism in the Kachin State, Myanmar : dreams and dilemmas of change." Thesis, University of Edinburgh, 2016. http://hdl.handle.net/1842/22937.
Full textAbstract:
For much of its recent history, the Kachin State of northern Myanmar has been wrought with civil warfare that has come to define its image from the outside, as well as being a key signifier in the conceptual life worlds of many of its ethnic nationalities. While Myanmar is currently witnessing significant – if still uncertain – political and economic transitions, the Kachin State remains largely marginalized from these processes. Rather than an absence of state power, however, this marginalization had led to competing projects of statecraft vying over resources, military control and popular legitimacy in the highly fragmented territorialities. In this thesis I engage this complex landscape through the nexus of formal schooling, organized religion, and ethno nationalist politics. My primary ethnographic focus is on the emergence ‐ of several private schools led by a younger generation of Kachin educators. I am asking why these schools arose at this point in time and what has motivated their leaders to strive for institutional autonomy in settings long characterised by a scarcity of human and material resources. I argue that, in addition to their explicitly stated pedagogical aims, these initiatives are serving particular visions of social and political development, defined by Christian moralities and ethno‐nationalist ideologies. As such, their practice can be read as a form of critique towards the established systems of schooling and governance led by the central state of Myanmar, as well as that of the Kachin Independence Organization, the main contender for political self‐determination in the area. Decades of perceived marginalization of the Kachin populace of northern Myanmar are the principal motivator for the leaders of these educational projects. However, important points of tension also exist within the Kachin society itself, both in the fields of schooling and religion. A focus on the institutions of private education thus enables me to ask questions about the nature of local political authority, ethnic identification, and the influence of organized religion more generally. By employing a historical perspective to complement my ethnographic material, I am tracing the emergence of ideas, practices, and institutions of schooling that were born from the missionary encounter and decades of military conflicts. These, together with the more recent cosmopolitan ideas of modernity, lie at the heart of contemporary efforts to provide alternative paths to schooling, and to attain the dreams of social development for the Kachin society that the educators seek.
33
Can, Levent. "Ethnic conflicts and governmental conflict management." Thesis, Monterey, Calif. : Naval Postgraduate School, 2006. http://bosun.nps.edu/uhtbin/hyperion.exe/06Dec%5FCan%5FDA.pdf.
Full textAbstract:
Thesis (M.S. in Defense Analysis)--Naval Postgraduate School, December 2006.Thesis Advisor(s): Peter Gustaitis. "December 2006." Includes bibliographical references (p. 81-83). Also available in print.
34
Rizgar, Shahyan. "The Crisis of Identity in a Multicultural Society : A Multicultural Reading of Zadie Smith’s White Teeth." Thesis, Södertörns högskola, Institutionen för kultur och lärande, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-30710.
Full textAbstract:
This essay, on Zadie Smith’s White Teeth, deals with the characters’ identities and the influences of multiculturalism on their complex identities. It also discusses the role of the characters roots and history in constructing their identities and how they have made life problematic for the characters in multicultural London. The roots and history of the first generation of immigrants make problematic identities for the second generation in the novel. The main aim of this essay is to demonstrate the instability of identity as depicted in the novel. The characters in the novel cannot ‘’plan’’ their identities because it is a process which continues in all stages of life. Though the first generation of immigrants want to ‘’plan’’ an identity for their children (the second generation of immigrants), they are not successful. Because identity is a process and it is changeable based on place and time. The second generation of immigrants, who live in London, tries to mix the dominant culture (English culture) with their familial culture in order to have a different identity. They also want to escape from their family’s roots and history but it is difficult, because leaving roots is not an easy process.
35
Dagona, Zubairu K. "An analysis of trauma resilience among Hausa young people affected by ethno-religious violence in Jos." Thesis, University of Bradford, 2013. http://hdl.handle.net/10454/6323.
Full textAbstract:
This study explored the experiences of Hausa young people in the Jos ethno-religious crisis. It sought to answer the following research question: is there evidence of trauma resilience among the Hausa young people in Jos? If established, further enquiry into the methods employed by the social organisation to make its young people resilient was made. A qualitative study of 32 young people (16 females and 16 males) drawn from the social organisation discussed their experiences during the crisis in a focus group forum. In addition, 16 parents (consisting of 8 males and 8 females) discussed their experiences and observations of the young people¿s behaviours during and after the crisis. Furthermore, focus group discussions were held with some hospital workers (comprising 2 male and 4 female staff) to gain insight into their experiences of working with the young people during the crisis. Five traditional/religious leaders in Jos were also interviewed to share their experiences during and after the crisis. Focus groups, picture drawings and individual interviews were used to capture and illuminate on the young people¿s experiences.
The results revealed that there is high level of resilience among the young people. The young people through their discussions and pictures demonstrated that they had faced many difficulties during the crisis, and presented symptoms of trauma, but these symptoms were not severe enough to attract a diagnosis of PTSD and did not require treatment. All the young people reported a great deal of anxiety and fear (100%), and avoiding some parts of Jos (100%); however, none reported increased irritability (0%) and none reported symptoms of hypervigilance or insomnia (0%). However, the pictures drawn by the young people revealed lots of trauma, some dealing directly with crisis and others in different areas of their lives. Girls reported more traumatic incidents than boys. Likewise, the younger age group (7-12 years) reported more traumatic incidents than the older age group (13-18years). Furthermore, all the young people reported engagement with religiosity/spirituality; social support; cultural factors such as the socialisation process; and individual resources to contain the effects of the conflict and to remain healthy. The young people also gave reasons why they used religion/spirituality; most mentioned it gave them confidence, independence and hope. Gender and age differences were revealed. Girls used more emotion-focused channels to cope with the difficulties in addition to religion/spirituality. Boys used problem-solving channels in addition to religion/spirituality. The younger age group also used more of an emotion focus in addition to religiosity, while the older age group used more problem-solving techniques.
The results from the parents, hospital workers and traditional/religious leaders further corroborate the findings from the young people.
The findings were discussed alongside the literature (Millwood, 1995, Koenig, King, & Carson, 2012, Bracey, 2010). It is recommended that in times of recovery of a post-conflict society, religion and the indigenous methods should be explored and employed to get the young people out of their emotional difficulties.Yobe State Government
36
Carpenedo, Manoela. "Becoming 'Jewish' believing in Jesus? : conversion, gender and ethnicity in the production of the Judaising Evangelical subject." Thesis, University of Cambridge, 2019. https://www.repository.cam.ac.uk/handle/1810/284412.
Full textAbstract:
Based on an ethnography conducted between 2013-2015 within a religious community in Brazil, this thesis investigates the meanings of a growing worldwide religious movement fusing beliefs and identity claims deriving from Judaism and Charismatic Evangelicalism. Unlike Messianic Judaism, where Jewish-born people identified as believers in Jesus remain faithful to their Jewish traditions while observing Charismatic Evangelical practices or Christian Zionism, Evangelicals who emphasise the theological and eschatological importance of Jews living in Israel, this thesis addresses a different dimension of this trend. Focusing particularly on women's conversion narratives, this study investigates the reasons why Charismatic Evangelical Brazilians are actively embracing a version of Judaism that requires them to follow the strict dress codes and purity laws of Orthodox Jews while believing in Jesus as the Messiah. My analysis concluded that the emergence of these communities should be understood as a revival aiming to restore some Charismatic Evangelical practices. Pointing to the moral permissiveness, materialism, individualism, and petitionary rhetoric enforced in their former Charismatic Evangelical churches-influenced by Neo-Pentecostal tenets-they embrace an austere religious style characterised by self- cultivation centred in Jewish ritual and ethos. This pious revival also involves recovering a collective past. References to a hidden Jewish heritage and a 'return' to Judaism are mobilised for justifying the community's strict adherence to Jewish practices. Drawing upon a socio-cultural and gender-sensitive analysis, this study examines the historical, religious and subjective reasons behind this emerging 'Judaising' trend in Charismatic Evangelicalism. This thesis also engages with the literature of religious conversion, morality, cultural change and debates examining hybridisation processes.
37
Demir, Lina. ""Ett liv i två världar" : En kvalitativ studie om hur pojkar konstruerar etnisk och religiös identitet i olika sociala kontexter." Thesis, Södertörns högskola, Lärarutbildningen, 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-14900.
Full textAbstract:
"One life in two worlds" is a qualitative study of Syriac boys constructs ethnic and religious identity in different social contexts. Based on these three questions: how do the boys describe the importance of the parents' cultural and religious background in relation to their own identity? How do the boys describe their experiences of being categorized in school? Which significance is given to religion and ethnicity when the boys describe their experiences in relation to home and school context? I did reach the aim of this essay which was to investigate by interviewing the Syrian boys how they construct or reconstruct ethnic and / or religious identity in relation to different social contexts with a focus on the home and the school. In this study, I assumed the qualitative method in which I interviewed six Syriac boys who attend grade nine. The starting point of the study was social constructivism. Therefore, knowledge in this study is seen as something that is constructed in language, social and cultural interactions. The reality and perspective of reality is socially constructed, meaning that knowledge is created through the interplay of common action. The results of this study show that all the informants are agreed that their parents' ethnic background has had and has great significance for their identity formation. They argue that by their parents identify themselves as Syriac and, through a heritage transmitted traditions, language, values, norms and upbringing created an identity in which even the boys identify themselves as Syriacs. Furthermore, the study shows that all informants agree that when you have parents with another ethnic background, it means that we must somehow combine a life but in two separate standards - and the value system that the boys must constantly confront or take a position on both the school - and home context. All informants have in one way or another expressed that Christianity is an important part of the Syrian identity, even if they themselves do not identify themselves as religious.
38
Dagona, Zubairu Kwambo. "An analysis of trauma resilience among Hausa young people affected by ethno-religious violence in Jos." Thesis, University of Bradford, 2013. http://hdl.handle.net/10454/6323.
Full textAbstract:
This study explored the experiences of Hausa young people in the Jos ethno-religious crisis. It sought to answer the following research question: is there evidence of trauma resilience among the Hausa young people in Jos? If established, further enquiry into the methods employed by the social organisation to make its young people resilient was made. A qualitative study of 32 young people (16 females and 16 males) drawn from the social organisation discussed their experiences during the crisis in a focus group forum. In addition, 16 parents (consisting of 8 males and 8 females) discussed their experiences and observations of the young people's behaviours during and after the crisis. Furthermore, focus group discussions were held with some hospital workers (comprising 2 male and 4 female staff) to gain insight into their experiences of working with the young people during the crisis. Five traditional/religious leaders in Jos were also interviewed to share their experiences during and after the crisis. Focus groups, picture drawings and individual interviews were used to capture and illuminate on the young people's experiences. The results revealed that there is high level of resilience among the young people. The young people through their discussions and pictures demonstrated that they had faced many difficulties during the crisis, and presented symptoms of trauma, but these symptoms were not severe enough to attract a diagnosis of PTSD and did not require treatment. All the young people reported a great deal of anxiety and fear (100%), and avoiding some parts of Jos (100%); however, none reported increased irritability (0%) and none reported symptoms of hypervigilance or insomnia (0%). However, the pictures drawn by the young people revealed lots of trauma, some dealing directly with crisis and others in different areas of their lives. Girls reported more traumatic incidents than boys. Likewise, the younger age group (7-12 years) reported more traumatic incidents than the older age group (13-18years). Furthermore, all the young people reported engagement with religiosity/spirituality; social support; cultural factors such as the socialisation process; and individual resources to contain the effects of the conflict and to remain healthy. The young people also gave reasons why they used religion/spirituality; most mentioned it gave them confidence, independence and hope. Gender and age differences were revealed. Girls used more emotion-focused channels to cope with the difficulties in addition to religion/spirituality. Boys used problem-solving channels in addition to religion/spirituality. The younger age group also used more of an emotion focus in addition to religiosity, while the older age group used more problem-solving techniques. The results from the parents, hospital workers and traditional/religious leaders further corroborate the findings from the young people. The findings were discussed alongside the literature (Millwood, 1995, Koenig, King, & Carson, 2012, Bracey, 2010). It is recommended that in times of recovery of a post-conflict society, religion and the indigenous methods should be explored and employed to get the young people out of their emotional difficulties.
39
Pillai, Rupa. "Caribbean Hinduism on the Move." Thesis, University of Oregon, 2018. http://hdl.handle.net/1794/23118.
Full textAbstract:
This dissertation is an ethnographic study of how members of the Indo-Guyanese community traveled from Guyana to New York City, carrying with them distinct understandings of Hinduism informed by their multiple dislocations and how they utilize religion as ideology and practice to help cultivate their identities as Indo-Guyanese Americans. I argue religion as a mobile concept, what I have termed as ‘religion on the move,’ gives a theoretical frame to understand how devotees adapt religion to help them navigate their identities in unknown territories. By studying more than devout individuals in places of worship, I have followed Caribbean Hinduism and Indo-Guyanese Hindus in New York City to various sites to appreciate how religion informs their experiences, operates on different scales (spatially, politically, and temporally), and negotiates power structures. I found that the Indo-Guyanese Hindu community asserts their ethnicity through Caribbean Hinduism to become visible, to overcome marginalization and to claim belonging in the United States.2019-10-17
40
Rusell, Anton. "Identiteten, Kapitalet och den Subjektiva Sociala Statusen." Thesis, Umeå universitet, Sociologiska institutionen, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-109287.
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The concept of identity and identities have a long history, especially regarding societal and behaviour studies. Many of them are analyzed trough class-schemes or family-situations, others are based on more direct approaches, such as income and education. This paper are examining a fraction of these different theories, and then applying it to the main purpose of the study, which is to examine different kinds of identities in context to subjective social status. Furthermore will the analysis concern different kinds of capital, which also will be presented in context to identities and subjective social status. This kind of analysis where possible by using already existing quantitative data from ISSP (International social survey programme) and their 2003 draft about National identity. My debentent variable, self-concept (subjective social status), was extracted through the existing material. The study was concentrated to the Scandinavian countries of Sweden, Denmark, Norway and Finland. By presenting these results through frequency and mean-tables, and multiple-regressions, but also with the theoretical framework, then it stands clear that their is no direct relation between identities and subjective social status, expect for religious identification. It is presented as that the capital itself are more influencial.
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Saed, Noha, and Rad Fatemeh Amiri. "”Jag passar in överallt och ingenstans” : En narrativ studie om svenska svarta kvinnors identitetsskapande." Thesis, Högskolan i Skövde, Institutionen för hälsovetenskaper, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:his:diva-20575.
Full textAbstract:
Syftet med denna narrativa studie är att beskriva och förstå upplevelsen av hur unga svarta kvinnors identiteter kan utformas i mötet med andra människor i Sverige. Därför används begreppet intersektionalitet för att belysa skillnader mellan sociala kategoriseringar så som “ras”, klass, religion och etnicitet i identitetsskapande. Identitet formas kontinuerligt beroende av situation och i samspel med andra människor. Studien bygger på en kvalitativ ansats med tolv semi-strukturerade intervjuer med svenskfödda svarta kvinnor i åldern 20–30. Studiens resultat visade att samtliga intervjupersoner upplevde en form av utanförskap, bristande representation i media, fördomar i mötet med omgivningen och en svag tillhörighetskänsla till samhället. De flesta av respondenterna upplevde marginalisering till följd av deras hudfärg, klädsel, klasskillnader samt religionstillhörigheter. Samtliga respondenter upplevde att deras olika intersektioner av identiteter i det svenska samhället skapar svårigheter för identitetsskapandet, på grund av att samspelet av olika sociala kategoriseringar förstärker en strukturell makthierarki. Resultatet framhäver även en positiv frihet i att uppleva sig tillhöra flera identiteter samtidigt.The purpose with this narrative study is to describe and understand how the experiences of young black women’s identities can be shaped through interactions with other people in Sweden. The term intersectionality is therefore used to highlight differences between social categories such as race, class, religion and ethnicity in the construction of identity. The identity is formed continuously depending on the situation and within interactions with other people. This study is based on a qualitative approach with twelve semi-structured interviews conducted with black females between the ages of 20-30 born in Sweden. The results of this study revealed experiences of exclusion, lack of representation in media, prejudices in the surroundings and a weak sense of belonging to the society among the participants. Most of the participants experienced marginalization, because of their skin complexion, clothing, class differences and religious identity. All the participants experienced that their different intersecting identities in Swedish society creates difficulties for identity construction, due to the interplay of different social categories which reinforces a structural power hierarchy. The results also illustrate a positive sense of freedom in the experience of belonging to various identities at the same time.
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Ganz, Alexander. "Vem där? En studie i vilka individer som får stå som representanter i läroböcker i religion/Who’s there? A study of which individuals stand as representatives in Religion textbooks?" Thesis, Malmö högskola, Fakulteten för lärande och samhälle (LS), 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-27830.
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Syftet med detta arbete är att se hur det multikulturella samhället speglas i de läromedel som används på skolorna idag. Undersökningen tittar på vilka individer som väljs ut som representanter för en hel religion och tar avstamp i ett genus och etnicitetsperspektiv. Läromedlen är alla utgivna under Lpo 94. Resultaten har kommit fram via en innehållsanalytisk och komparativ studie där individerna i läromedlen undersökts; saker som kön, etnicitet och innehåll i utsagorna har lyfts fram. De har därutöver komparerats mot varandra för att ge ett övergripande resultat och sammanställning. Sammanfattningsvis ges en bild av ett gott genus och etnicitetsperspektiv hos individerna i de läromedel som undersökts.The aim of this study was to examine how the multi cultural society is reflected in the Religion textbooks used in schools today. The study looks at which individuals are chosen as representatives of a whole religion and it takes off in a gender- and ethnicity perspective. The textbooks have all been published under the curriculum of Lpo 94.The results were found with the use of a content analysis and a comparative analysis. These analyses have been used to look at the individuals in the textbooks and things like gender, ethnicity and content in their statements have been emphasized. In addition to that these things have been compared to one another in order to form a general compilation of the results. In conclusion, the image of the individuals examined in the textbooks proves to be of a fair gender- and ethnicity perspective.
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Tol, Ugras Ulas. "The Sustainability Crisis Of Alevis." Phd thesis, METU, 2009. http://etd.lib.metu.edu.tr/upload/12610507/index.pdf.
Full textAbstract:
One of the important agendas of Turkey in the 2000s has been the &ldquoAlevi Revival&rdquo
. The subject of this thesis, which claims that Alevis are in a search of identity rather than in a period of revival, is the sustainability crisis of the Alevis. Aleviness which has not been mentioned in the political sphere before has now turned into frequently spoken phenomenon. In this &ldquo
Open Aleviness&rdquo
period Alevis felt themselves more free and relieved and with this sense they started to claim more rights and freedoms. The most important and unexpected consequence of the period for the Alevis is the need for an identification of Aleviness. When Alevis realized the distance they have with Aleviness, they did not adopt different definitions of Aleviness made from different positions. Other identities of Alevis determine what kind of an Aleviness they would become. Nevertheless, while the variety of Aleviness understandings has increased, common points of different approaches have decreased. While Islamic Alevism which is one of the projects aiming at becoming hegemonic tries to sustain the tradition
the other one, Political Alevism refers to pressures and assaults of the past. As long as the Alevi elites can generate projects of Alevism which would encapsulate the tradition but differentiate itself from Islam and does not contradict with secularism
which could renew the traditional leadership
which could define positive elements
which have a mechanism of inclusion, and whose members will have the feeling of responsibility the sustainability crisis of Aleviness will deepen.
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Vrotsou, Christina. "Stories about sex trafficking in Greece : A productive power play." Thesis, Linköpings universitet, Tema Genus, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-110638.
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The theme of this thesis regards power manifestations in sex trafficking in Greece, through the context of a particular women’s NGO situated in Athens, Greece. The stories that are analysed here are in one way or the other drawn from that NGO context, specifically: the story of the president of the NGO, the story of an activist in that NGO and the story of a woman who has been sex trafficked. What this thesis explores, under a poststructuralist road, influenced by a genealogical approach and inspired by Foucault’s notions of power, is how power can be productive in sex trafficking and the relevant anti-sex trafficking activism. Additionally, using intersectionality as an analytical tool, it explores which social markers are part of that productive play. Situated in crisis Greece, where several issues/problems are intensified, entangled, spread and spilled over in several areas, I find that there is relevance in research concerning how power, in the respective context, can work in productive ways. What is shown through the stories are several contradictions regarding conceptualizations of the role of the police, law, justice, and their relation with rights, religion, ethnicity, race, sex and gender. I treat these contradictions as key illustrators of the productive power play, visualized as a network that entangles different elements and draws its power through their relations. Productive power is seen through corrupt police officers; the accusation of the president of the NGO; through subjects of law, religion and debt; through gender performances; through prolific captivity and so on. What is shown is that the manifestations of power through these stories vary according to the context, but the productive element of power is their joint effect.
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Patel, Jasmine. "Trainee counselling psychologists' experiences of working with clients from different ethnic/religious backgrounds to themselves." Thesis, University of Manchester, 2017. https://www.research.manchester.ac.uk/portal/en/theses/trainee-counselling-psychologists-experiences-of-working-with-clients-from-different-ethnicreligious-backgrounds-to-themselves(ff7613e3-439d-4ae3-baff-b2f95fb97c9d).html.
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Background and objectives: Despite the large amount of research around counselling psychology and working with culture, ethnicity and religion, literature has mainly focused on clients' experiences of therapy. We know little about trainee counselling psychologists and how they experience working with clients from different ethnic and/or religious backgrounds. The objective of this study was therefore to explore UK-based trainee counselling psychologists and their experiences of working with clients from different backgrounds and to also explore educational implications trainee counselling psychologists identify when working with clients from different backgrounds. Therefore, following the aim of this study the two research questions, which will be, explored area as follows: 1. How do trainee counsellingpsychologists experience working with clients from different ethnic/religious backgrounds? and 2. What educational implications are identified by trainee counselling psychologists when working with clients from different ethnic/religious backgrounds to themselves? Method and analyses: A qualitative design was used within project. Semi-structured interviews were conducted with twelve UK-based trainee counselling psychologists who had experiences of working with clients from different ethnic/religious backgrounds. A systematic review of the literature was conducted in order to inform the research and to also produce a coding template, which was used to analyse the findings of this thesis. The interview material was analysed using thematic analysis. Analysis: The findings from the first research question revealed eight major themes, which were extracted from the coding template, these themes included: challenges, exploration, relationship, client's perspective, appropriateness, competency, sense of self and emotional responses. These eight major themes were extracted via the coding template and expanded further as the interviews were analysed. The interviews provided a richer understanding ofthese themes and they are introduced and outlined in depth in turn. Following the first researchquestion, the second research question concentrates on educational implications identified by trainee counselling psychologists. These findings yielded a total of four main themes, which included: course input, practical experience, personal experience and reflectivity. These themes are also outlined and explored further in the discussion of this thesis. Conclusions: The research enabled, for the first time, an insight into trainee counselling psychologists' reported experiences of working with clients therapeutically who were from different ethnic/religious backgrounds. Some trainee counselling psychologists reported that rather than working with clients from different backgrounds, working with clients from similar backgrounds posed to be quite difficult as well. More importantly, the idea of reflectivity and personal growth were key elements identified when working with differences in therapy. Trainees expressed that their own sense of self and personal development were key factors when working with clients from different backgrounds. The Discussion of this thesis further expanded on the findings relevant in this thesis. Finally, the Conclusion explored the implications for counselling psychology and education, additionally future considerations for research are also mentioned.
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Scior, K. "Knowledge, inclusion attitudes, stigma and beliefs regarding intellectual disability and schizophrenia among the UK public : the role of ethnicity, religion and contact." Thesis, University College London (University of London), 2013. http://discovery.ucl.ac.uk/1383755/.
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Lay people’s understanding about a health condition and their perceptions of the condition can have far reaching consequences. Where ignorance, and misinformed beliefs about the condition or its causes prevail this may lead to stigma, prejudice and discrimination, and can have negative consequences for help seeking. These processes have been extensively studied in relation to mental illness, particularly schizophrenia and depression. In contrast, in the intellectual disability field empirical investigations have largely concentrated on the study of explicit attitudes. While the primary aim of this thesis was to increase our understanding of lay conceptualisations of intellectual disability and their consequences for stigma associated with intellectual disability, throughout comparisons are drawn with lay responses to schizophrenia to identify generic and disorder specific processes and to relate the findings to a larger body of evidence. A new measure, the Intellectual Disability Literacy Scale (IDLS), was developed. This assesses knowledge, beliefs about causes of, suitable interventions for, and social distance towards an individual presenting with symptoms of intellectual disability. It allows comparison with lay conceptualisations of schizophrenia, using diagnostically unlabelled vignettes. A large scale UK general population survey was conducted using the IDLS and the Community Living Attitude Scale-Intellectual Disability version (Henry, Keys, Balcazar & Jopp, 1996a). Responses by 1002 lay people of working age were examined to assess the relationships between awareness, inclusion attitudes and social distance. Causal and intervention beliefs of 1752 lay people and the association between causal beliefs and social distance were investigated. The sample was ethnically and religiously diverse and close attention was paid throughout to participants’ socio-demographic characteristics, with a particular focus on the role of contact, ethnicity and religion. The findings indicate that awareness of intellectual disability and schizophrenia among the UK public is relatively low. When presented with an unlabelled vignette 28% of lay people recognised intellectual disability. Recognition of schizophrenia was at a similar level, with 24% identifying the condition in an unlabelled vignette and a further 44% making reference to mental illness in general or to another psychiatric diagnosis. Awareness of both conditions was lower among participants from ethnic minorities. Contact with people with intellectual disability/ mental health problems was the strongest predictor of lay people’s ability to recognise the two conditions. There was support for the view that people with intellectual disabilities have similar life goals as people without disabilities and should not be segregated from society, but support for empowerment, i.e. choice and self-advocacy, was weaker. Correlations between inclusion attitudes and social distance were significant but modest. Social distance was lower for intellectual disability than for schizophrenia, but views on social contact with an individual with mild intellectual disability were no more than ambivalent. Lay people were most likely to endorse environmental causes for the intellectual disability vignette and biomedical and adversity causes for the schizophrenia one. Recognition of the condition was associated with reduced social distance, increased endorsement of biomedical causes and reduced endorsement of supernatural causes for both intellectual disability and schizophrenia. Belief in supernatural causes, which were associated with increased social distance, was low overall but more common among specific sections of the public, including people with low educational attainments, those who viewed religion as important in their lives, and Muslims. Expert help was much less likely to be recommended for intellectual disability than for schizophrenia. Beliefs about suitable sources of help showed fairly close correspondence with participants’ causal beliefs. Lay people who recognised the symptoms were more likely to favour expert help, and less likely to endorse lifestyle or religious/ spiritual help. Familiarity with someone with intellectual disability or mental illness did not influence causal beliefs, but was associated with endorsement of expert help. Overall the findings suggest that many of the relationships between awareness, causal beliefs, social distance, contact and socio-demographic factors are common to intellectual disability and schizophrenia, but vary in strength, while some are disorder specific. The findings indicate that people with intellectual disability or mental illness from ethnic minority backgrounds not only face racial discrimination and poorer access to appropriate assessment and treatment, but the additional challenge of increased stigma and lack of understanding among their own cultural communities. Raising awareness and tackling stigmatising attitudes and beliefs at general population level should go hand in hand. Public education and anti-stigma interventions that target certain sections of society in particular seem indicated.
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Persson, Ann Schaefer. "The Archaeology of Opequon Creek: Religion, Ethnicity, and Identity in the Material Culture of an Eighteenth-Century Immigrant Community, Frederick County, Virginia." W&M ScholarWorks, 2004. https://scholarworks.wm.edu/etd/1539626441.
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Momplaisir, Hans. "Racial/Ethnic Heterogeneity, Religion, and Mental Health: Examining the Influence of Religiosity on African American and Afro-Caribbean Subjective Well-Being." Diss., Virginia Tech, 2018. http://hdl.handle.net/10919/83870.
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Religion is important to most African Americans and Afro-Caribbeans. Church attendance is positively associated with aspects of subjective well-being. However, research concerning the influence of religiosity on African Americans' and Afro-Caribbeans' subjective well-being is scarce. Research into whether measures other than church attendance is positively linked to measures of subjective well-being is thin. In addition, investigations into which mechanisms shape religion's impact on subjective well-being for both groups are also lacking. Next, investigations into whether religiosity buffers the influence of stressors on subjective well-being is limited. To address these concerns this three-part study examined the relationship among race/ethnicity, dimensions of religiosity, psychological and social resources, stressors, and subjective well-being for African Americans and Afro-Caribbeans. I used data from the National Survey of American Life (NSAL; Jackson et al. 2004) to conduct my investigation. Collectively these studies address the following overarching research questions: Is religiosity (organizational religious involvement and non-organizational religious involvement) associated with better subjective well-being for both African Americans and Afro-Caribbeans? Does religious social support mediate the relationship between religiosity and subjective well-being? Does racial discrimination adversely impact subjective well-being for African Americans and Afro-Caribbeans? Does religiosity buffer the adverse impact of racial discrimination on subjective well-being for both groups? Does religiosity interact with financial stress to influence subjective well-being? Does self-esteem mediate any buffering effects of religiosity on this relationship? Results showed that organizational religious involvement was positively associated with African American and Afro-Caribbean's subjective well-being. Non-organizational religious involvement had no association with most measures (Only position on the life ladder). Organizational religious involvement benefited happiness, life satisfaction, and position on life ladder more for Afro-Caribbean immigrants than African Americans and U.S born Afro-Caribbeans. Religious social support partially mediated the relationships between organizational religious involvement and life satisfaction and position on the life ladder for African Americans and Afro-Caribbeans. Organizational religious involvement fully mediated the relationship between organizational religious involvement and self-rated mental health for both groups. Next, organizational religious involvement did not help protect subjective well-being against the negative effects of racial discrimination for African Americans. Organizational religious involvement alleviated the negative impact of racial discrimination on happiness more for Afro-Caribbean non-immigrants and the other two groups. In addition, organizational religious involvement buffered the negative effect of racial discrimination on being on a better position on the life ladder more for Afro-Caribbean immigrants than their counterparts. Finally, organizational religious involvement was associated with less adverse effects of financial stress on subjective well-being. Organizational religious involvement buffered the deleterious effect of financial stress on subjective well-being by protecting self-esteem.Ph. D.
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Reynolds, Saundra K. "Media Representation of Islam and Muslims in Southern Appalachia." Digital Commons @ East Tennessee State University, 2015. https://dc.etsu.edu/etd/2574.
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Southern Appalachian attitudes about the religion of Islam and Muslim adherents are influenced largely by mass media's representations. With more than 80% of Appalachia’s population following Protestant Christianity, exposure to Islam in daily life is limited. Media outlets offer the greatest exposure to information about the religion and its adherents. This thesis examined the region's media representation of Islam and Muslims to determine what images are most often portrayed. Research following a twoyear span of reporting in Southern Appalachia studied substance, word frequency, imagery, and editing used in articles that focused on Islam and Muslims. Through the use of content analysis examining rural and metropolitan news circulated in the area, the study found significant use of negative words and phrases in reporting about Islam and Muslims. Newsroom editing of articles also had a considerable damaging effect on how reports represented Islam and Muslims.
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Egberg, Mårten. "The Fragmentation of the Indigenous Movement in Ecuador. : Perspectives on the Tension between Class and Ethnicity." Thesis, Stockholms universitet, Institutionen för spanska, portugisiska och latinamerikastudier, 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-59476.
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Since the first years of the 21st century, the Ecuadorian indigenous movement, classified as the most overwhelming social actor since its emergence in the mid 1980s, finds itself in crises, with its principal organizations marked by tensions and conflicts. With a departure in the fragmentation of the indigenous movement, the context of the study is the impact of issues related to the concepts of class and ethnicity. In order to achieve a deeper understanding of the topic, the approach is based on a comparative study of different historical periods. The theoretical part of the study mainly focuses on analysing the concept of social movement in relation to indigenous movement. By comparing different periods, the study seeks to demonstrate that the inter-relationship between class and ethnicity has changed due to the context. For example, the revival of once-impotent leftist parties and movements has altered the relations of power and the incentives that strucktured past linkages between the indigenous movement and the political left. Thus, due to the meteoric rise of Rafael Correa and his radical political project, the indigenous movement is confronted with a new kind of challenge. In this context, the concepts of plurinationality and interculturality have emerged and further polarized the positions both between the left and the indigenous movement and between the two indigenous organizations: CONAIE and FENOCIN. In light of these aspects, the ambition of this study is to emphasize the importance of highlightning the concepts of class and ethnicity, when analysing the cause of the current fragmentation of the indigenous movement in Ecuador.