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: A groupe fonde par des utilisateurs de l'ordinateur central IBM 704 et ensuite 709, se developpa en reponse a un manque de donnees techniques dans une industrie relativement recente, mais aussi une carence au niveau des programurs.
Abstract: Ce groupe fonde par des utilisateurs de l'ordinateur central IBM 704 et ensuite 709, se developpa en reponse a un manque de donnees techniques dans une industrie relativement recente, mais aussi une carence au niveau des programmeurs. La contribution majeure de ce groupe fut de creer des ressources techniques servant a l'usage des machines et egalement de developper la professionnalisation de la programmation informatique.
78 citations
TL;DR: The globalisation of international migration has increased the ethnic diversity of most ageing populations across the Western world as discussed by the authors, and this has implications for gerontological research, policy and pr...
Abstract: The globalisation of international migration has increased the ethnic diversity of most ageing populations across the Western world. This has implications for gerontological research, policy and pr ...
78 citations
TL;DR: In this paper, a theoretical model is presented in which participation in the school community is viewed as a multifaceted activity and the type of conflict and the individual's strategy for dealing with it influence the children's development of motives and identity.
Abstract: A theoretical model is presented in which participation in the school community is viewed as a multifaceted activity. In this model, culture is conceptualized as traditions of practice and as a societal field. The school practice and the role of the family and their differences in value positions about school life are interpreted as a central factor for children’s involvement and participation in school practice and for the type of conflict they may face. The type of conflict and the individual’s strategy for dealing with it influence the children’s development of motives and identity. Discrepancies and conflicts between Turkish-Danish students’ motives and their parents’ value positions about school life are analysed to see how this influences young persons’ feelings of well-being and development of motives and competencies. The analyses draw on (a) interviews with Turkish-Danish youth about their school life, friends, subject matter learning, family and future plans, and (b) interviews with parents abou...
78 citations
Cites background from "Ethnic Groups and Boundaries: The S..."
...In anthropology, Barth (1969) opposed this view and argued that ethnic groups can be seen as a form of social organization....
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TL;DR: In this paper, the authors argue that Dalit groups in contemporary India move their concerns into global forums such as the 2001 UN World Conference Against Racism by appropriating ideas about caste and religion that have long been used to mystify the local and "native" inhabitants.
Abstract: The category of "caste" has had a long history both in and out of the Indian subcontinent, one that is frequently intertwined with that of "race." From H. H. Risley's use of late-nineteenth century European race science in anthropometric research, to Max Mueller's articulation of the Aryan theory of race and panAfricanist expressions of racial solidarity with the lower castes of India, caste has frequently been redefined and politicized by being drawn into wider discourses about race. Informed by this complex history, this essay asks how "race" and "caste" have come to serve as key metaphors of socio-political struggle, illuminating one-another and emerging as potent rhetorical strategies of social critique, particularly in India but increasingly also in more global contexts. I argue that Dalit groups in contemporary India move their concerns into global forums such as the 2001 UN World Conference Against Racism by appropriating ideas about caste and religion that have long been used to mystify the local and "native" inhabitants-ideas that are themselves the subjects of established ethnographic critique. As such, this essay remains aware of the difficulties of bringing anthropological concerns to bear on analyses of on-going political struggle. [caste, race, ethnicity, India, Dalits, activism, globalization] From Race to Caste to Ethnicity It is February, Black History Month. An exhibit has been assembled by the campus' Multicultural and International Student Services Office, and it stands in the downstairs Atrium, inviting attention. I stop to look at what appears to be a somewhat jumbled collection of memorabilia, images, and some short biographies of prominent Black leaders. All nice, but nothing out of the ordinary, I am beginning to think, as I notice suddenly a photograph of the Indian guru Sri Satya Sai Baba set alongside information about Malcolm X and Martin Luther King Jr. The printed narrative accompanying the photograph is entitled "The Dravidians." I read in it that "the term Dravidians describes a large population of blacks, concentrated in various parts of India (mostly in the South)," that these blacks once created "one of the most culturally opulent civilizations in all of Asia," but that they now call themselves Dalit, or the "crushed and broken," having been "plagued and desecrated" by the Hindu faith and the "immoral atrocities of the caste system." Sai Baba, the narrative concludes, is a "Dravidian avatar," whose "teachings are followed by millions around the world." The piece is obviously an attempt to draw caste into a larger narrative about racial oppression, while simultaneously celebrating the (presumably) unacknowledged achievements of the oppressed caste group. Far more compelling than the narrative which makes this case, however, is the photograph of Sai Baba, who is perhaps as famous for his Ashram in Puttaparthi, as for his saffron attire and what would be for this context appropriately described as his "Afro." An inset carries a second photograph, this one of a young, dark-skinned woman, with a cloth wrapped and tucked around her torso in much the same way African women tie their wrappers. Her gaze is defiant-a sharp contrast to Sai Baba's compassionate demeanor-and her hair unkempt, but it, too, resembles an Afro. So juxtaposed, the two images are meant to serve as metonyms of the distinction and the destitution of "the Dravidians" respectively, while simultaneously establishing the undeniable kinship of India's lower castes to Africans and so also African-Americans: indeed, the kinship of caste to race. Certainly, such collapsing of caste into race is not a new phenomenon in Indian history. From H. H. Risley's use of late-nineteenth century European race science in anthropometric research aimed at categorizing and enumerating the castes of India, to Max Mueller's articulation of the Aryan theory of race, to the consequent development of Tamil/Dravidian politics in Tamil Nadu, caste has frequently been redefined and politicized by being drawn into wider discourses about race (see Robb 1995). …
78 citations
TL;DR: This paper investigated currency iconography as an indicator of the content of collective identities in Europe and found that rather than using the currency to indoctrinate the public with a set of specifically national values, European state elites have traditionally tried to use it to enhance their public legitimacy by embracing the values currently fashionable in pan-European society.
Abstract: This article investigates currency iconography as an indicator of the content of collective identities in Europe. Using an original database of the human figures on European paper money since the 19th century, the article finds a combination of iconographic similarity across space and iconographic difference across time. This finding suggests that rather than using the currency to indoctrinate the public with a set of specifically national values, European state elites have traditionally tried to use the currency to enhance their public legitimacy by embracing the values currently fashionable in pan-European society. The article then draws out the implications of this argument for understanding the iconography of the euro and the prospects for a European ‘demos’.
77 citations
Cites background from "Ethnic Groups and Boundaries: The S..."
...Indeed, as Barth (1998) explains, human groups often prove much more eager to define their differences precisely when the objective similarities between them are great....
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