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In Latin America and the Caribbean, racial issues are extremely complex and fluid, particularly the nature of 'blackness.' What it means to be called black is still very different for an African American living in the United States than it is for an individual in the Dominican Republic with an African ancestry. Racial categories were far from concrete as the Dominican populace grew, altered, and solidified around the present notions of identity. Kimberly Simmons explores the fascinating socio-cultural shifts in Dominicans' racial categories, concluding that Dominicans are slowly embracing blackness and ideas of African ancestry. Simmons also examines the movement of individuals between the Dominican Republic and the United States, where traditional notions of indio are challenged, debated, and called into question. How and why Dominicans define their racial identities reveal shifting coalitions between Caribbean peoples and African Americans, and proves intrinsic to understanding identities in the African diaspora.
Notions of culture, rituals and their meanings, the workings of ideology in everyday life, public representations of tradition and ethnicity, and the social consequences of economic transition— these are critical issues in the social anthropology of Russia and other postsocialist countries. Engaged in the negotiation of all these is the House of Culture, which was the key institution for cultural activities and implementation of state cultural policies in all socialist states. The House of Culture was officially responsible for cultural enlightenment, moral edification, and personal cultivation—in short, for implementing the socialist state’s program of “bringing culture to the masses.” Surprisingly, little is known about its past and present condition. This collection of ethnographically rich accounts examines the social significance and everyday performance of Houses of Culture and how they have changed in recent decades. In the years immediately following the end of the Soviet Union, they underwent a deep economic and symbolic crisis, and many closed. Recently, however, there have been signs of a revitalization of the Houses of Culture and a re-orientation of their missions and programs. The contributions to this volume investigate the changing functions and meanings of these vital institutions for the communities that they serve.
American Indian literary critics, such as lace Weaver (Cherokee), Gerald Vizenor (Anishinaabe), and Louis Owens (Choctaw/Cherokee), are contributing critical theory that focuses on examining indigenous works within their native cultural context. These scholars offer methodologies that provide a better understanding of American Indian novels. By pairing indigenous criticism with Western theorists, such as Wolfgang Iser and Chadwick Allen, a reader can analyze the narrative strategies utilized to present a uniquely American Indian world view. In this comparison of Ella Cara Deloria's Waterlily (1988) and James Welch's Fools Crow (1986), the pairing of indigenous and Westem criticism reveals how American Indian Literary Nationalism surfaces in the texts and how its manifestations support tribal sovereignty. These presentations of tribal sovereignty enable the novels to revitalize ethnic identity for contemporary readers. Waterlily and Fools Crow share similar structural and thematical strategies that demonstrate the techniques that cultural "insiders" employ to re-present the past in a manner that is positive for present day communal identity.
New Testament scholarship lacks an overall interpretive framework in which to understand Judean identity. This lack of interpretive framework is quite acute in scholarship on the historical Jesus, where the issue of Judeanness ('Jewishness') is moststrongly debated. A socio-cultural model of Judean ethnicity is developed, being a synthesis of (1) Sanders' notion of covenantal nomism, (2) Berger and Luckmann's theories on the sociology of knowledge, (3) Dunn's 'four pillars of Second Temple Judaism' and his 'new perspective' on Paul, (4) cultural or social anthropology in the form of modern ethnicity theory, and lastly, (5) Duling's Socio-Cultural Model of Ethnicity. The proposed model is termed Covenantal Nomism. It is a pictorial representation of the Judean 'symbolic universe', which as an ethnic identity, is proposed to be essentially primordialist. The model is given appropriate content by investigating what would have been typical of first-century Judean ethnic identity. It is also argued that there existed a fundamental continuity between Judea and Galilee, as Galileans were ethnic Judeans themselves and they lived on the ancestral land of Israel. Attention is lastly focused on the matter of ethnic identity in Q. The Q people were given an eschatological Judean identity based on their commitment to Jesus and the requirements of the kingdom of God.
She argues that in each case, a community-specific nexus of religion, gender, and status shaped migration and was, in turn, transformed by it."--BOOK JACKET.
This book explores the impact of war and political crisis on the national identity of Jews, both in the multinational Habsburg monarchy and in the new nation-states that replaced it at the end of World War I. Jews enthusiastically supported the Austrian war effort because it allowed them to assert their Austrian loyalties and Jewish solidarity at the same time. They faced a grave crisis of identity when the multinational state collapsed and they lived in nation-states mostly uncomfortable with ethnic minorities. This book raises important questions about Jewish identity and about the general nature of ethnic and national identity.
A transdisciplinary collaboration among ethnologists, linguists, and archaeologists, Ethnicity in Ancient Amazonia traces the emergence, expansion, and decline of cultural identities in indigenous Amazonia. Hornborg and Hill argue that the tendency to link language, culture, and biology--essentialist notions of ethnic identities--is a Eurocentric bias that has characterized largely inaccurate explanations of the distribution of ethnic groups and languages in Amazonia. The evidence, however, suggests a much more fluid relationship among geography, language use, ethnic identity, and genetics. In Ethnicity in Ancient Amazonia, leading linguists, ethnographers, ethnohistorians, and archaeologists interpret their research from a unique nonessentialist perspective to form a more accurate picture of the ethnolinguistic diversity in this area. Revealing how ethnic identity construction is constantly in flux, contributors show how such processes can be traced through different ethnic markers such as pottery styles and languages. Scholars and students studying lowland South America will be especially interested, as will anthropologists intrigued by its cutting-edge, interdisciplinary approach.