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Journal articles on the topic 'Religion and ethnicity in Mauritius'

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Published: 4 June 2021
Last updated: 1 February 2022

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1

Bös, Mathias. "Ethnicity and Religion." ProtoSociology 20 (2004): 143–64. http://dx.doi.org/10.5840/protosociology2004209.

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2

Sambajee, Pratima. "The dynamics of language and ethnicity in Mauritius." International Journal of Cross Cultural Management 16, no. 2 (August 2016): 215–29. http://dx.doi.org/10.1177/1470595816660123.

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3

Mishra, Vinod Kumar. "Caste, Religion and Ethnicity." CASTE / A Global Journal on Social Exclusion 1, no. 1 (February 14, 2020): 71–94. http://dx.doi.org/10.26812/caste.v1i1.139.

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4

Nightingale, Marcie C. "Religion, Spirituality, and Ethnicity." Dementia 2, no. 3 (October 2003): 379–91. http://dx.doi.org/10.1177/14713012030023006.

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5

Christopher, A. J. "Ethnicity, Community and the Census in Mauritius, 1830-1990." Geographical Journal 158, no. 1 (March 1992): 57. http://dx.doi.org/10.2307/3060017.

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6

Benedict, Burton, and Thomas Hylland Eriksen. "Common Denominators: Ethnicity, Nation-Building and Compromise in Mauritius." Journal of the Royal Anthropological Institute 5, no. 3 (September 1999): 500. http://dx.doi.org/10.2307/2661324.

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7

Houssart, Mark, and Richard Croucher. "Ethnicity and labour in Mauritius: assessing a cinematic account." Labor History 58, no. 4 (December 5, 2016): 490–505. http://dx.doi.org/10.1080/0023656x.2017.1255546.

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8

Kim, Rebecca Y. "Religion and Ethnicity: Theoretical Connections." Religions 2, no. 3 (July 26, 2011): 312–29. http://dx.doi.org/10.3390/rel2030312.

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9

MARKS, LARA. "Ethnicity, Religion and Health Care." Social History of Medicine 4, no. 1 (1991): 123–28. http://dx.doi.org/10.1093/shm/4.1.123.

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10

Tanner, J., D. Anthony, M. Johnson, D. Khan, and C. Trevithick. "Clostridium difficile, ethnicity and religion." Journal of Hospital Infection 68, no. 1 (January 2008): 90–91. http://dx.doi.org/10.1016/j.jhin.2007.10.019.

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11

Hirschmann, D. "Beyond hybridity: Culture and ethnicity in the Mauritius Revenue Authority." African Affairs 110, no. 440 (June 14, 2011): 417–37. http://dx.doi.org/10.1093/afraf/adr026.

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12

Hirschmann, David. "‘Rendering’ Ethnicity in the Mauritius National Assembly: Continuities and Codes." Parliamentary Affairs 68, no. 4 (July 2, 2014): 647–64. http://dx.doi.org/10.1093/pa/gsu010.

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13

Eisenlohr, Patrick. "Religion and Diaspora: Islam as Ancestral Heritage in Mauritius." Journal of Muslims in Europe 5, no. 1 (May 28, 2016): 87–105. http://dx.doi.org/10.1163/22117954-12341320.

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Orientation towards a point of political and historical allegiance outside the boundaries of the nation-state is often taken to be a defining quality of diasporas, and this aligns with the ubiquitous tendency of Islamic practice to engage with sources of long-distance, or indeed global, religious authority. In this article, I shall investigate the dimensions of religious and political long-distance allegiances by analysing Mauritian Muslims as a diasporic formation. Looking at debates between proponents of Barelwi, Deobandi and Salafi traditions of Islam and disagreements between Urdu and Arabic as ‘ancestral languages’, I show the malleability of diasporic orientations manifest in such ‘ancestral culture’. This is not just a matter of theological contestation, but represents forms of belonging driven by local politics in a context where the state privileges the engagement with major, standardised forms of religious tradition as ancestral heritage.
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14

Montero, Paula. "Religion, ethnicity, and the secular world." Vibrant: Virtual Brazilian Anthropology 11, no. 2 (December 2014): 294–326. http://dx.doi.org/10.1590/s1809-43412014000200011.

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This paper explores the contrastive, or even contradictory, relations established between 'religions' and 'ethnicities' and what is by convention called the secular world in the conception of contemporary multicultural and post-secular democracies. When and why are 'religions' and 'ethnicities' perceived as a challenge to the political system? We draw on the literature that addresses the challenges posed by the growing presence of Muslim populations in Europe in order to analyze the confrontation in Brazil between Neo-Pentecostal and Afro-Brazilian groups. Our purpose is to understand why, differently from the European conflict, in which Muslim minorities are perceived as a simultaneously ethnic and religious challenge, conflict in Brazil occurs in a doubly inverted relation. Afro-Brazilian religions have built a positive relation to Brazilian nationality and have been acknowledged as religions by the State. In contrast, Neo-Pentecostal religions, although legally recognized, are weakly connected to Brazilian nationality.
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15

Midlarsky, Elizabeth, Steven Pirutinsky, and Florette Cohen. "Religion, Ethnicity, and Attitudes Toward Psychotherapy." Journal of Religion and Health 51, no. 2 (April 7, 2012): 498–506. http://dx.doi.org/10.1007/s10943-012-9599-4.

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16

Kinghorn, Johan. "Social cosmology, religion and Afrikaner ethnicity." Journal of Southern African Studies 20, no. 3 (September 1994): 393–404. http://dx.doi.org/10.1080/03057079408708409.

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17

Hudson, Mark J. "Religion and ethnicity in Chinese Islam." Institute of Muslim Minority Affairs. Journal 8, no. 1 (January 1987): 156–60. http://dx.doi.org/10.1080/02666958708716024.

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18

Raphael, F. J., S. Rani, R. Bale, and L. M. Drummond. "Religion, Ethnicity and Obsessive-Compulsive Disorder." International Journal of Social Psychiatry 42, no. 1 (March 1996): 38–44. http://dx.doi.org/10.1177/002076409604200105.

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19

Form, William. "Italian Protestants: Religion, Ethnicity, and Assimilation." Journal for the Scientific Study of Religion 39, no. 3 (September 2000): 307–20. http://dx.doi.org/10.1111/0021-8294.00026.

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20

Brown, R. Khari, and Ronald E. Brown. "Race/Ethnicity, Religion and Partisan Leanings." Review of Religious Research 57, no. 4 (February 1, 2015): 469–505. http://dx.doi.org/10.1007/s13644-014-0206-x.

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21

Carroll, Barbara Wake, and Terrance Carroll. "State and ethnicity in Botswana and Mauritius: A democratic route to development?" Journal of Development Studies 33, no. 4 (April 1, 1997): 464–86. http://dx.doi.org/10.1080/00220389708422477.

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22

Lester, David. "Ethnicity, Religion and Suicide in Swiss Cantons." Perceptual and Motor Skills 86, no. 3_suppl (June 1998): 1210. http://dx.doi.org/10.2466/pms.1998.86.3c.1210.

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23

Cohen, Percy S., Elizer Ben-Rafael, and Stephen Sharot. "Ethnicity, Religion and Class in Israeli Society." British Journal of Sociology 44, no. 3 (September 1993): 554. http://dx.doi.org/10.2307/591837.

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24

Simon, Rita J., Eliezer Ben-Rafael, and Stephen Sharot. "Ethnicity, Religion, and Class in Israeli Society." Contemporary Sociology 21, no. 3 (May 1992): 337. http://dx.doi.org/10.2307/2076262.

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25

Ikasari, Wipsar Siwi Dona. "Achoolgirls in Indonesia: Ethnicity, Religion, and Education." Journal of English and Education 3, no. 1 (October 7, 2016): 76–95. http://dx.doi.org/10.20885/jee.vol3.iss1.art7.

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26

DEN HEIJER, Johannes. "Religion, Ethnicity and Gender under Fatimid Rule." Bibliotheca Orientalis 65, no. 1 (May 31, 2008): 38–72. http://dx.doi.org/10.2143/bior.65.1.2030877.

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27

Chuah, Swee-Hoon, Robert Hoffmann, Bala Ramasamy, and Jonathan H. W. Tan. "Religion, ethnicity and cooperation: An experimental study." Journal of Economic Psychology 45 (December 2014): 33–43. http://dx.doi.org/10.1016/j.joep.2014.07.002.

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28

Shelley, Fred. "Demographics, ethnicity, religion, and politics in Florida." Political Geography 29, no. 4 (May 2010): 235–37. http://dx.doi.org/10.1016/j.polgeo.2010.01.006.

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29

Ruane, Joseph, and Jennifer Todd. "Ethnicity and Religion: Redefining the Research Agenda." Ethnopolitics 9, no. 1 (March 2010): 1–8. http://dx.doi.org/10.1080/17449050903557377.

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30

Blok, Geke A. "Approaching donor families: culture, religion & ethnicity." Current Opinion in Organ Transplantation 11, no. 2 (April 2006): 123–29. http://dx.doi.org/10.1097/01.mot.0000218923.10364.db.

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31

Barjaktarovic, Mirko. "Religion and settlement as preservers of ethnicity." Glasnik Etnografskog instituta, no. 52 (2004): 187–97. http://dx.doi.org/10.2298/gei0452187b.

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32

Siddiq, Akhmad, Leonard C. Epafras, and Fatimah Husein. "Contesting Religion and Ethnicity in Madurese Society." Religió: Jurnal Studi Agama-agama 8, no. 1 (March 11, 2018): 57–81. http://dx.doi.org/10.15642/religio.v8i1.733.

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Abstract: This paper describes historical phases of Madurese identity construction, the origins of Madurese ethnicity, inter-ethnic and inter-cultural relation, Madurese Pendalungan culture, and how Islam involves into cultural identities of the Madurese. In this paper, I will argue that Islam has become part of cultural values of the Madurese, that is, embedded within traditional activities and local wisdom. However, the involvement does not mean to exclude other “non-Islamic” and “non-Madurese” tradition in the process of construing Madurese identity. By exploring how Madurese identity was culturally constructed we could be able to draw more visible connection between religion, tradition, and social identity. This paper illustrates how Madurese identity culturally produced, nurtured, and matured. Since identity is a way of perceiving, interpreting, and representing the existence of people, I persist that Madurese identity has also been produced and reproduced depending on political, social, and cultural situation. In this regard, inter-religious or inter-ethnic relation remains important. [Artikel ini menjelaskan fase terbentuknya identitas orang-orang Madura, asal-usul etnis, hubungan lintas-budaya dan antaretnis, budaya Pendalungan, dan bagaimana Islam berinteraksi dengan identitas budaya orang Madura. Dalam artikel ini saya meneguhkan bahwa Islam telah menjadi bagian tak terpisahkan dari nilai-nilai budaya Madura, yang bisa dilihat dari dalam aktivitas sosial dan kearifan lokal orang Madura. Meski demikian, hal ini tidak menafikan bahwa tradisi “non-Islam” atau “non-Madura” juga memiliki peran dalam proses pembentukan identitas Madura. Dengan mengurai proses konstruksi identitas sosial Madura, seseorang bisa melihat dengan lebih jelas hubungan erat antara agama, tradisi, dan identitas sosial. Artikel ini juga menggambarkan bagaimana identitas Madura diproduksi, dikembangkan, dan dilestarikan. Sebab identitas adalah sebuah persepsi, interpretasi, dan representasi, artikel ini menyimpulkan bahwa identitas Madura pun tidak lepas dari tahapan itu: bergantung pada kondisi politik, sosial, ekonomi dan budaya. Dalam konteks ini, relasi antaragama dan antaretnis menjadi sangat penting.]
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33

Schoenfeld, Eugen, Eliezer Ben-Rafael, and Stephen Sharot. "Ethnicity, Religion, and Class in Israeli Society." Sociological Analysis 53, no. 2 (1992): 238. http://dx.doi.org/10.2307/3711133.

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34

Hunt, Matthew O. "Religion, Race/Ethnicity, and Beliefs about Poverty." Social Science Quarterly 83, no. 3 (September 2002): 810–31. http://dx.doi.org/10.1111/1540-6237.00116.

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35

Ahmed, Akbar S. "The State, Religion, and Ethnic Politics." American Journal of Islam and Society 5, no. 1 (September 1, 1988): 151–55. http://dx.doi.org/10.35632/ajis.v5i1.2886.

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As the ideas of struggle against imperialism and class were prominentamong social scientists a generation ago, those of ethnicity are in the forefronttoday. Ethnicity-language, race, folk culture, food, etc., cut across classand sect. In Africa and Asia it has assumed violent political shape, succeedingin creating nations like Bangladesh or seriously disrupting them as in thecase of (Sri Lanka).The interrelationship of ethnicity with the state and religion are exploredin Pakistan, Iran and Afghanistan in the book. It is the very fuzziness ofthese central concepts - state, religion, ethnicity - that creates so much heataround their discussion. The theoretical linkages between the concepts inthese three states are clear. Not so clear is the method to resolve tensionsbetween them. A book, then, which brings together “an outstanding groupof anthropologists, historians, political scientists and Islamicists” promisesvalue.Fourteen distinguished academics have combined to produce the contentsof the book. Some cannot resist the pitfall into which social scientists arewont to plummet, i.e., the use of impenetrably recondite jargon: “Whateverthe particular criterion for group identity, inquiry into the relationship ofethnic groups to the larger sociocultural systems of which they are a partought to rest on the ‘situational’ approach to ethnicity” (P. Higgins: p.169).Mercifully this kind of language is restricted.African and Asian scholars will be quick to apply the label “Orientalist”to some of the participants. Others will note that the 4 authors of the chapterson Pakistan are non-Muslims; an observation not entirely irrelevant abouta book on ethnicity and religion. This kind of emotionalism however, mustnot be allowed to distract from the quality of the work. The papers are scholarly,and most are based on a life-time’s work. They attempt to discuss the centralissues in complex and changing societies.The editors, in a comprehensive and useful introduction, lay out their ...
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36

Äystö, Tuomas. "Religion, Ethnicity, and Race in Finnish Legal Cases on Insults Against Religion." Temenos - Nordic Journal of Comparative Religion 54, no. 2 (December 19, 2018): 185–212. http://dx.doi.org/10.33356/temenos.69828.

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This article scrutinizes the Finnish religious insults and the related legal practice during the 21st century. It examines how the Office of the Prosecutor General, the courts, as well as the defendants construct the category of religion – i.e. that, which is a target of a special protection – and how the discourses on ethnicity and race play a part in that process. It is found, that ways in which the defendants construct the targeted groups with terms considered to be about religion, ethnicity or race affects the ways the officials construct these groups. This includes the practical abolishment of the formal category of religion, found in the letter of law, in favour of the popular one. Furthermore, it is argued, that while being part of the established religion discourse improves the chances for benefitting from the religious insult legislation, the said law, applied quite inconsistently, is found to be relatively ineffective avenue for groups seeking justice amid speech or actions considered to be religiously offending. More generally, the article demonstrates that the discursive study of religion can benefit from a perspective where empirically nearby categories (such as ethnicity and race) are incorporated into the analysis.
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37

Salverda, Tijo. "(Dis)unity in Diversity: How Common Beliefs about Ethnicity Benefit the White Mauritian Elite." Journal of Modern African Studies 53, no. 4 (November 4, 2015): 533–55. http://dx.doi.org/10.1017/s0022278x15000749.

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ABSTRACTWhite Africans are particularly associated with the troubles South Africa and Zimbabwe have faced throughout their histories. The story of the Franco-Mauritians, the white elite of Mauritius, and how they have fared during more than forty years since the Indian Ocean island gained independence, is much less known. However, their case is relevant as a distinctive example when attempting to understand white Africans in postcolonial settings. Unlike whites elsewhere on the continent, Franco-Mauritians did not apply brute force in order to defend their position in the face of independence. Yet the society that emerged from the struggle over independence is one shaped by dominant beliefs about ethnicity. As this article shows, despite a number of inverse effects Franco-Mauritians have benefited from this unexpected twist, and part of the explanation for their ability to maintain their elite position lies therefore in the complex reality of ethnic diversity in postcolonial Mauritius.
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38

Gitelman, Zvi. "Judaism and Jewishness in the USSR: Ethnicity and Religion." Nationalities Papers 20, no. 01 (1992): 75–86. http://dx.doi.org/10.1080/00905999208408227.

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American Jews often treat their religion and ethnicity as coterminous. In the Soviet Union religion and ethnicity are formally more distinct, through in most people's minds the two are closely related. American society generally considers Jews both an ethnic and religious group. There is a strong correlation between religion and ethnicity among other groups—for example between Irish and Polish ethnicity, on the one hand, and Catholicism, on the other. But since Catholicism is a universal religion—to say “Irish” or “Polish” is usually is to say “Catholic”—the converse is not true, since to say “Catholic” may also imply French, Spanish, Italian, Brazilian or many other ethnicities.
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39

O'Malley, Eoin, and Dawn Walsh. "Religion and democratization in Northern Ireland: is religion actually ethnicity in disguise?" Democratization 20, no. 5 (August 2013): 939–58. http://dx.doi.org/10.1080/13510347.2013.801259.

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40

Eisenlohr, Patrick. "Mediality and materiality in religious performance: religion as heritage in mauritius." Material Religion 9, no. 3 (September 2013): 328–48. http://dx.doi.org/10.2752/175183413x13730330868997.

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41

Srebrnik, Henry. "Ethnicity and the development of a 'middleman' economy on Mauritius: The diaspora factor." Round Table 88, no. 350 (April 1999): 297–311. http://dx.doi.org/10.1080/003585399108162.

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42

Dahlan, Nur Khalidah, Mohd Rizal Palil, Noor Inayah Yaa‟kub, and Mohamad Abdul Hamid. "ARBITRATION AND MEDIATION METHOD APPLIED TO ISLAMIC FINANCE CONFLICTS IN MALAYSIA." JOURNAL OF SOCIAL SCIENCE RESEARCH 6, no. 3 (February 16, 2015): 1151–58. http://dx.doi.org/10.24297/jssr.v6i3.4329.

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Malaysia has already known as an Islamic country. In a country of multi-ethnicity, multi-religion and multi-cultural societies, demands a concept of justice and equality that is different from other countries, particularly the ones with homogenous societies. The highest law of the land places Islam, the religion associated with one of the main ethnicity, as the official religion of the nation and allowed the duality of economic system, in particular banking system, whereby conventional banking system exists side-by-side with the Sharia-compliant, Islamic banking. By reviewing the pertinent literature on the development of Islamic banking, the reviewed cases on Islamic banking and its contributions to Malaysian society regardless of ethnicity and religion. The discussion in this paper therefore will be directed towards highlighting the laws and mechanisms of solution on Islamic banking and its implication to enhance the application of Islamic banking laws to consumers regardless of ethnicity and religion, in order to maintaining fairness and justice in a multi-ethnic society
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43

Lonsdale, John, and Adrian Hastings. "The Construction of Nationhood: Ethnicity, Religion and Nationalism." Journal of Religion in Africa 30, no. 1 (February 2000): 129. http://dx.doi.org/10.2307/1581627.

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44

Ramos, Raul A., and Timothy M. Matovina. "Tejano Religion and Ethnicity: San Antonio, 1821-1860." Western Historical Quarterly 27, no. 1 (1996): 91. http://dx.doi.org/10.2307/969940.

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45

Crimm, A. Caroline Castillo, and Timothy M. Matovina. "Tejano Religion and Ethnicity: San Antonio, 1821-1860." Journal of Southern History 62, no. 4 (November 1996): 803. http://dx.doi.org/10.2307/2211154.

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46

Klass, Morton, and Steven Vertovec. "Hindu Trinidad: Religion, Ethnicity and Socio-Economic Change." Man 29, no. 4 (December 1994): 1025. http://dx.doi.org/10.2307/3034025.

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47

Miller, David M. "Ethnicity, Religion and the Meaning ofIoudaiosin Ancient ‘Judaism’." Currents in Biblical Research 12, no. 2 (February 2014): 216–65. http://dx.doi.org/10.1177/1476993x13507532.

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48

Iyer, Sriya, and Melvyn Weeks. "Social interactions, ethnicity, religion, and fertility in Kenya." Journal of Demographic Economics 86, no. 3 (September 2020): 329–65. http://dx.doi.org/10.1017/dem.2020.6.

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AbstractReproductive externalities are important for fertility behavior in Kenya. We identify from anthropology structural forms of social interaction operating across individuals belonging to different ethnic and religious groups on the number of children ever born. We use the 1998 Demographic and Health Survey, combined with primary meteorological data on Kenya, and GMM methods, to show that social interaction effects by ethnicity are important over and above an individual's characteristics such as their religion to explain variations in fertility. Our findings have implications for policy debates in Kenya and in other developing countries about ethnic, religious, and other differences in fertility behavior.
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49

Citak, Z. "Religion, Ethnicity and Transnationalism: Turkish Islam in Belgium." Journal of Church and State 53, no. 2 (December 2, 2010): 222–42. http://dx.doi.org/10.1093/jcs/csq105.

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50

Slate, C. Philip. "Book Review: Preserving Ethnicity through Religion in America." Missiology: An International Review 39, no. 1 (January 2011): 126–27. http://dx.doi.org/10.1177/009182961103900135.

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