Ethnic Groups and Boundaries: The Social Organization of Culture Difference
About: This article is published in British Journal of Sociology.The article was published on 1970-06-01. It has received 4205 citations till now. The article focuses on the topics: Social organization & Ethnic group.
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TL;DR: In two studies among Turkish and Dutch early adolescents in The Netherlands, it was found that both groups did not differ in global self-esteem as mentioned in this paper, however, the Turks indicated more positive ethnic selfesteem than the Dutch and they more strongly endorsed family integrity as an individual tendency towards collectivism.
Abstract: The relationship between ethnic minority identity and global self-esteem continues to be an important topic. In two studies among Turkish and Dutch early adolescents in The Netherlands, it was found that both groups did not differ in global self-esteem. However, the Turks indicated more positive ethnic self-esteem than the Dutch and they more strongly endorsed family integrity as an individual tendency towards collectivism. In addition, ethnic self-esteem was found to have a stronger positive relation with global self-esteem among Turkish than Dutch participants. Further, only among the Turks was family integrity positively related to ethnic self-esteem and global self-esteem. Both the esteem derived from ethnic group membership as well as family integrity contributed independently to global personal self-esteem among the Turks. Among both ethnic groups boys had a more positive global (two studies) and ethnic self-esteem (one study) than girls.
43 citations
Cites background from "Ethnic Groups and Boundaries: The S..."
...This idea is advanced by researchers from various disciplines, such as anthropology (e.g., Barth, 1969), sociology (e.g., Nagel, 1994), social psychology (e.g., Ethier & Deaux, 1994), and psychology (Banaji & Prentice, 1994)....
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Dissertation•
01 Jul 2019
TL;DR: In this paper, the extent to which a notion of Christian ministry understood as movement offers a means of engagement with situations of the boundary is a measure of its connectedness, with movements at, across, and along the boundaries of place.
Abstract: The thesis tests the extent to which Christian ministry, understood as movement, is a meaningful form of engagement with the many boundary situations apparent in modern urban living. In the thesis opportunity is given for Methodists to revisit their own self-understanding, through looking at ministry in terms of its movement and as an everyday practice. The research also offers a more general investigation of ministry in terms of its spatial relationships and of the relationship of churches with place. The thesis is tested through an ethnographic and theological study carried out in the Metropolitan City of Bradford. The study is conducted ethnographically through exploration of Bradford as a place, and through a detailed study of some of the boundary spaces that help to give the city its character. The thesis also addresses a theological concern in giving consideration to a theology of place as it relates especially to these boundary spaces of movement.
The main finding of the research is that the extent to which a notion of Christian ministry understood as movement offers a means of engagement with situations of the boundary is a measure of its connectedness, with movements at, across, and along the boundaries of place. The study also concludes that movement is a form of practised connectedness, and that ministry as explored in the thesis operates through everyday processes of moving and paying attention. A further key finding is that this ministry of movement contributes to the making of places through an itinerary set out as a gathering of fragments and a glimpsing of flows. Finally, it is argued that when theology is done itinerantly, it becomes a resource for producing theology that is relational, motional and transformational.
43 citations
Cites background from "Ethnic Groups and Boundaries: The S..."
...understanding has been the focus on boundaries not just in terms of lines on a map, but as social and cultural constructs, with contributions to the academic discussion being made from a growing number of social scientists in the fields of anthropology (Barth, 1969), sociology (Lamont...
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...…constructs, with contributions to the academic discussion being made from a growing number of social scientists in the fields of anthropology (Barth, 1969), sociology (Lamont and Molnar, 2002; Sennett, 2011) and geography of religion (Stump, 2000) taking a particular interest in social,…...
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TL;DR: The changing architecture of the professional rugby union has created a seeming contradiction in Fijian nationalism: the best Fiji rugby players are now representing other nations and yet remain national heroes regarded by many Fijians as the embodiment of masculine indigenous fijian ideals as mentioned in this paper.
Abstract: The changing architecture of the professional rugby union has created a seeming contradiction in Fijian nationalism: the best Fijian rugby players are now representing other nations and yet remain national heroes regarded by many Fijians as the embodiment of masculine indigenous Fijian ideals. Fijian ideologies about rugby problematize Benedict Anderson’s celebrated but problematic understanding of the nation as based on a territorially bounded, imagined community in which perceived commonality and deep horizontal comradeship override a reality of inequality and difference. Instead, the semiotic connections among rugby, indigenous masculinity, and nationalism operate to the exclusion of other potential claimants to the Fijian nation, particularly members of a sizable minority of South Asian descent, in ways which are better understood using George Mosse’s conception of nations as defined through the marginalization and exclusion of internal countertypes. Furthermore, Fijian nationalism operates in relation to the institutional and corporate structures in world rugby, which serve to standardize particular forms of nationalism that differ in significant ways from the commonsensical understanding of nationalism as coterminous with citizenship. An ethnography of an amateur club in Fiji, a multi-sited ethnography of Fijian players based overseas, and the analysis of mass media highlight the multiple levels on which Fijian nationalism is produced and reproduced through rugby. Nationalism is not culturally or socially bounded by a nation, but rather linked, in this case through sport, to identity politics that are at once intensely local and masculine while at the same time global, corporate, and nationalized.
43 citations
Book•
25 Jun 2012TL;DR: In this paper, the Salih family rules and the Sanham tribe in Yemen and the spoils of civil war are discussed, and the return of Yemeni regionalism is discussed.
Abstract: Introduction 1. Understanding the regional divisions of Yemen 2. Two revolutions, two republics 3. Salih family rules and the Sanham tribe 4. Unity in name only 5. The spoils of civil war 6. A regime in control? 7. Political eruptions after 9/11 8. The return of Yemeni regionalism 9. Yemen's political meltdown Conclusion.
43 citations
Book•
01 Jan 2006TL;DR: In this article, the authors present a history of the margins in the borderland and discuss the role of chieftaincy in the history of borderland. And they present a mapping of settlement.
Abstract: 1. History of the margins 2. Nature of the borderland 3. Politics of chieftaincy 4. Mapping of settlement 5. Culture of demarcation 6. Margins in history.
43 citations