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Journal articles on the topic 'Ethnic culture in Bolivia'

Author: Grafiati

Published: 4 June 2021

Last updated: 15 February 2022

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1

Chernyshev, Alexey. "The Bolivian puzzle. Why did MAS win the elections again one year after the overthrow?" Latinskaia Amerika, no. 9 (2021): 73. http://dx.doi.org/10.31857/s0044748x0014791-9.

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The Luis Arce’s victory in the elections of the 2020 in Bolivia, on one hand, could be perceived as an unexpected one due to an extremely adverse political situation for the Movement toward the Socialism (Movimiento al Socialismo, MAS), but on the other hand it’s still understandable and attributable to some circumstances of the moment, as well as to some fundamental characteristics of the Bolivian society with its political culture peculiarities, complex social structure and the factor of the indigenous ethnic voting. The indigenous ethnic voting factor seems to gain more importance in the Andean region, if we consider the recent elections in Ecuador and Peru in the 2021. Moreover, the return of the MAS to power in Bolivia shall be analysed within the other regional phenomenon which is the strengthening of the left forces positions, contrary to the mid-2010s forecasts about the “right turn” in the Latin America.

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2

Canessa, Andrew. "Indigenous Conflict in Bolivia Explored through an African Lens: Towards a Comparative Analysis of Indigeneity." Comparative Studies in Society and History 60, no. 2 (March 27, 2018): 308–37. http://dx.doi.org/10.1017/s0010417518000063.

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AbstractSince Evo Morales was first elected President of Bolivia in 2005, indigeneity has moved from being a language of protest to a language of governance with concomitant profound changes in how indigeneity is imagined and mobilized. However, one of the striking features of Morales's presidency is his administration's open conflict with various indigenous groups. Although a number of scholars have addressed these issues, they have largely focused on the peculiarities of the Bolivian example in a Latin American context; this has obscured the advantage of significant comparative analysis with other areas of the world. I argue that indigeneity as it is currently practiced and understood is a recent global phenomenon and that there are more similarities between African countries and Bolivia than is generally appreciated. In particular, scholarly debates surrounding the difference between autochthony and indigeneity, and the case of Cameroon in particular, have much to offer in our understanding of the Bolivian case. To date, the primary frame for understanding indigeneity is an ethnic/cultural one and this can obscure important similarities and differences between groups. The comparative framework presented here allows for the development of analytical tools to distinguish fundamental differences and conflicts in indigenous discourses. I distinguish between five related conceptual pairs: majoritarian and minoritarian discourses; claims on the state and claims against the state; de-territorialized peoples versus territorialized peoples; hegemonic and counterhegemonic indigeneity; and substantive versus symbolic indigeneity. These nested pairs allow for analytic distinctions between indigenous rights discourses without recourse to discussions of culture and authenticity.

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3

Arocena, Felipe. "Multiculturalism in Brazil, Bolivia and Peru." Race & Class 49, no. 4 (April 2008): 1–21. http://dx.doi.org/10.1177/0306396808089284.

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The different strategies of resistance deployed by discriminated ethnic groups in Brazil, Peru and Bolivia are analysed here. In Brazil, Afro movements and indigenous populations are increasingly fighting against discrimination and developing their cultural identities, while demystifying the idea of Brazil's national identity as a racial democracy. In Peru and Bolivia, indigenous populations are challenging the generally accepted idea of integration through miscegenation (racial mixing). Assimilation through race-mixing has been the apparent solution in most Latin American countries since the building of the nation states. Its positive side is that a peaceful interethnic relationship has been constructed but its negative side, stressed in recent multicultural strategies, is that different ethnicities and cultures have been accepted only as parts of this intermingling and rarely recognised as the targets of discrimination.

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4

Serukhina, Elena. "The Impact of Phenomenon of Diaspora in The Preservation of National Culture on Example of Russian Diaspora in Bolivia." Jurnal Ilmiah Hubungan Internasional 14, no. 1 (May 9, 2018): 51. http://dx.doi.org/10.26593/jihi.v14i1.2808.51-59.

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<p>Globalization covers the most diverse spheres of human life, including social, where the processes of migration and globalization of culture take on special significance. Cultures arise and develop, interacting with each other. And the first field of this interaction is the diaspora. Diaspora is the environment where culture is directly developed and enriched. The development of diasporas is carried out by spreading the culture, values and traditions of their people, but at the same time integrating into society with a different culture, which implies the acquisition of new socially and spiritually significant qualities. The psychological reason for the emergence of the diaspora is that people far from their homeland begin to understand, appreciate and even more love their native culture. The development of the modern world is characterized, as we know, by globalization. Can the phenomenon of the diaspora in modern social life be associated with it? No, because the diaspora is directly connected with culture, while globalization is opposed to culture. Globalization is aimed at unification, ignoring the problem of cultural identity. Globalization involves the erasure of cultural features, the loss of cultural, ethnic, religious differences. But at the same time, globalization contributes to the growth of population migration, which leads to an increase in the number of diasporas abroad. The rapid growth of immigrant communities and their institutionalization forced to talk about "the diasporaization of the world" as one of the scenarios for the development of mankind. One way or another, this process deepens and takes more and more new forms, and the role of diasporas and their influence are intensified.</p>

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5

Assies, Willem. "Land tenure legislation in a pluri-cultural and multi-ethnic Society: The case of Bolivia." Journal of Peasant Studies 33, no. 4 (October 2006): 569–611. http://dx.doi.org/10.1080/03066150601119975.

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6

Kretov, S. M. "“Ethnic Revival” in Globalizing World: The Example of Indigenous Political Movements in Latin America." MGIMO Review of International Relations 12, no. 5 (November 18, 2019): 44–63. http://dx.doi.org/10.24833/2071-8160-2019-5-68-44-63.

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The article offers an inquiry into the problem of “ethnic revival” in politics against the background of the accelerated globalization processes through the example of the indigenous movements in Latin America. In particular, it explains how such global trends as the democratization and liberalization of social and political spheres, intensified activities of international institutions on the empowerment of disadvantaged social groups, the inclusion of ecological problems in national and international agendas, growing interest of international society to the social and political problems of developing countries have contributed to the intensification of political activities of the indigenous peoples in Latin America in the last 25 years.The indigenous political activism has taken radically different institutional forms and has led to diverse outcomes. For instance, in Mexico the indigenous peoples did not manage to create a viable sociopolitical force capable of advocating for their rights. In some other Latin America states, there are indigenous organizations that successfully promote the interests of native peoples. Moreover, in various countries the indigenous representatives are elected to national and local governments. In Colombia, Ecuador and Nicaragua the indigenous political parties were found, which, as long as other political forces, are participating in electoral processes and are delegating their representatives to public institutions. Whereas in case of Bolivia, the indigenous movement in alliance with left and progressive social organizations, has become the leading political force.The author gives an explanation why the political activism of the indigenous peoples in different Latin American countries has taken such forms and has contributed to such results. On the basis of the analysis of these political activities the conclusion is made about common features of political culture, self-identification and perception of social and political processes by the indigenous peoples of Latin America.

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7

Huarcaya, Sergio Miguel. "Performativity, Performance, and Indigenous Activism in Ecuador and the Andes." Comparative Studies in Society and History 57, no. 3 (June 25, 2015): 806–37. http://dx.doi.org/10.1017/s0010417515000298.

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AbstractTo explain causality between ethnic consciousness and indigenous political activism in the Andes, scholars have proposed two perspectives. Some argue that ethnic consciousness was pre-existing; others claim that it was the product of political organizational processes. In this study, I demonstrate that the ethnic consciousness of Ecuadorian indigenous Andeans has been a dialogical work-in-progress that has hinged significantly on the emergence of self-conscious cultural performance. I analyze the trajectory from submission to assertiveness of Ecuadorian indigenous Andeans and compare it with the Peruvian and Bolivian cases, focusing on the ways in which performance and performativity have constructed indigeneity as a social reality. Performance implies a bounded act done by a subject who consciously performs, whereas performativity refers to the construction of the subject by the reiteration of norms. The research investigates three interrelated fields that are crucial in the constitution of indigeneity: the performativity of racial and ethnic hierarchies, the performance of indigenous culture during protest, and the performance of indigenous festivities. Considering that social hierarchies are iteratively constructed and that cultural performance is part and parcel of the political redress of cultural difference, I argue that through cultural performance Ecuadorian and Bolivian indigenous Andeans have been able to undermine the ways in which performativity has constituted them as subaltern subjects. This transformation has not happened in the Peru, where indigenous Andeans still feel that indigeneity is a stigmatized condition.

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8

Lopez, Esther. "“Evo sólo es un colono mas”: Conflictos interétnicos y nuevos poderes políticos de mujeres indígenas en Bolivia." La Manzana de la Discordia 5, no. 2 (March 17, 2016): 77. http://dx.doi.org/10.25100/lamanzanadeladiscordia.v5i2.1520.

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Resumen: El presente trabajo plantea un análisisantropológico sobre conflictos entre grupos indígenas enBolivia y nuevos poderes políticos de mujeres indígenas.Este análisis pretende investigar por qué las eleccionespresidenciales de 2005 y 2009 un grupo mayoritario deTacanas se posicionaron en contra de Evo Morales auncuando su partido mantiene una política pro-indígena.Los conflictos violentos en Bolivia tienen su origen enfricciones entre las regiones de las tierras bajas y tierrasaltas, y típicamente son representados en la prensa y academiacomo conflictos de la oligarquía blanco/mestizojunto con la clase media reciente (post 1930s) contra losgrupos indígenas. Sin embargo, la tensión existente entregrupos indígenas es generalmente obviada, debido a quela imagen del “indio” fue homogenizada a una sola figurabasada en la relación de explotación proveniente del Estadomestizo hacia el Indio. Enfocando en mujeres Tacana dela Amazonia de Bolivia y los conflictos cotidianos entreellas y los colonos Aymara/Quechua a su territorio, estetrabajo hace tangible la naturaleza de los temas claves queestán en base de estos conflictos históricos.Palabras clave: cultura, indígenas, etnia, raza, tacana,Amazonía, Estado boliviano.“Evo Is Merely Another Colonial”: Inter-ethnical Conflicts and New Political Powers of Indigenous Women in BoliviaAbstract: The present paper focuses on an anthropologicalanalysis of tensions between indigenous groups inBolivia, by asking the question of why it is that in the 2005and 2009 presidential elections many Tacana, native toAmazonia Bolivia, voted against and generally opposedEvo Morales’ candidacy and his pro-indigenous politic.Violent conflicts in Bolivia, which find their root in stronghighland-lowland regionalism, are typically portrayed inthe media and academia as one between the white/criollooligarchies along with the more recent (post 1930s) mestizomiddle-class against indigenous groups. The fact thatthere are strong conflictive sentiments between indigenousgroups in Bolivia has largely been overlooked preciselybecause the image of the Bolivian “indian” has been distilledinto a single generic figure which by definition standsin an exploited relation to the mestizo state. By focussingon Amazonian Tacana women and especially in theirposition of leaders, this paper makes tangible the natureof the conflicts as brought forth in everyday situations ofTacana women and highland Aymara/Quechua migrantsinto their territory.Key Words: identity, ethnicity, race, Tacana, colonos,regionalism, Amazonia, land rights, Bolivian state

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9

Luzuriaga-Quichimbo, Carmen, José Blanco-Salas, Carlos Cerón-Martínez, Milan Stanković, and Trinidad Ruiz-Téllez. "On the Possible Chemical Justification of the Ethnobotanical Use of Hyptis obtusiflora in Amazonian Ecuador." Plants 7, no. 4 (November 23, 2018): 104. http://dx.doi.org/10.3390/plants7040104.

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In rural areas of Latin America, Hyptis infusions are very popular. Hyptis obtusiflora extends from Mexico throughout Central America to Bolivia and Peru. It has added value in Ecuador where it has been used by different ethnic groups. We aimed to learn about the traditional knowledge of ancient Kichwa cultures about this plant, and to contrast this knowledge with the published information organized in occidental databases. We proposed to use traditional knowledge as a source of innovation for social development. Our specific objectives were to catalogue the uses of H. obtusiflora in the community, to prospect on the bibliography on a possible chemical justification for its medicinal use, to propose new products for development, and to give arguments for biodiversity conservation. An ethnobotanical survey was made and a Prisma 2009 Flow Diagram was then followed for scientific validation. We rescued data that are novel contributions for the ethnobotany at the national level. The catalogued main activity of anti-inflammation can be related to the terpene composition and the inhibition of xanthine oxidase. This opens the possibility of researching the extract of this plant as an alternative to allopurinol or uricosuric drugs. This is a concrete example of an argument for biodiversity conservation.

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10

Segovia, Jimena Silva. "Body, Beauty, and Death in an Andean Context: A Self-Ethnographic Narration." Qualitative Sociology Review 16, no. 3 (August 7, 2020): 86–105. http://dx.doi.org/10.18778/1733-8077.16.3.06.

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With this article I seek to build bridges between the different narrative elements where the body is situated as a central language, of experiences as a researcher in socio-cultural contexts of Bolivian indigenous peoples in the years 1984 and 1998. In this biographical period I have lived different reflective processes, frustrations, and successes that can contribute to an understanding of the framework of gender, ethnic, and political relations. This text, auto-ethnographic, enables us to see the deconstruction and subjective transformations in an androcentric context of a traditional Andean culture, as well as the investigative awareness achieved during interactions in the field. In my field work I have used tools from different disciplines (anthropology, sociology, social psychology), that are useful for validating the autoethnography as a methodological model to the gender autonomy, listening and learning the different ways of understanding corporal discourses. That is, I wish to recognize the value of various types of production and interpretation of knowledge, such as narration, arts, literature, film, and photography that favors emancipation of the peoples and their inhabitants.

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11

Fantin, Aldo. "Oftalmologia En Bolivia. Grupos Etnicos Aislados (Ophthalmology in Bolivia. Isolated Ethnic Groups)." American Journal of Ophthalmology 113, no. 1 (January 1992): 114. http://dx.doi.org/10.1016/s0002-9394(14)75776-9.

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12

Flesken, Anaïd. "Why ethnic parties form: evidence from Bolivia." Nations and Nationalism 24, no. 4 (February 9, 2018): 1162–84. http://dx.doi.org/10.1111/nana.12400.

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13

Corr, Edwin G. "Whither Bolivia?: The Ethnic, Cultural, and Political Divide." World Literature Today 80, no. 2 (2006): 32. http://dx.doi.org/10.2307/40158872.

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14

Canessa, Andrew. "Procreation, Personhood and ethnic difference in Highland Bolivia." Ethnos 63, no. 2 (January 1998): 227–47. http://dx.doi.org/10.1080/00141844.1998.9981573.

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15

Heath, Dwight B. "Bolivia: The Evolution of a Multi-Ethnic Society, (2nd edition):Bolivia: The Evolution of a Multi-Ethnic Society (2nd edition)." Latin American Anthropology Review 6, no. 1 (March 1994): 54–55. http://dx.doi.org/10.1525/jlat.1994.6.1.54.2.

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16

Cordova Oviedo, Ximena. "The Bolivia Reader: History, Culture, Politics." Bulletin of Latin American Research 39, no. 2 (April 2020): 270–72. http://dx.doi.org/10.1111/blar.13092.

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17

MADRID, RAÚL L. "Ethnic Proximity and Ethnic Voting in Peru." Journal of Latin American Studies 43, no. 2 (May 2011): 267–97. http://dx.doi.org/10.1017/s0022216x11000034.

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AbstractPeru, in contrast to neighbouring Bolivia and Ecuador, has neither an important indigenous party nor a strong indigenous movement. Nevertheless, in recent years a growing gap has emerged in the voting patterns of indigenous and non-indigenous areas. This article maintains that this gap has developed because some Peruvian politicians, including Alberto Fujimori, Alejandro Toledo and Ollanta Humala, successfully wooed indigenous voters with a combination of ethnic and populist appeals. Like traditional populist leaders, they denounced the political elites, focused their campaigns on the poor and presented themselves as the saviours of Peru, but also forged ties to indigenous leaders, invoked indigenous symbols and embraced some ethnic demands. Although neither Fujimori, nor Toledo, nor Humala self-identified as indigenous, they successfully presented themselves as more ethnically proximate to the indigenous population than their main competitors, who represented the white Lima elite.

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18

Heath, Dwight B. "Bolivia: The Evolution of a Multi-Ethnic Society, (2nd edition)." Latin American Anthropology Review 6, no. 1 (June 28, 2008): 54–55. http://dx.doi.org/10.1525/jlca.1994.6.1.54.2.

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19

Hall, Edward T. "Deaf Culture, Tacit Culture & Ethnic Relations." Sign Language Studies 1065, no. 1 (1989): 291–304. http://dx.doi.org/10.1353/sls.1989.0015.

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20

Andolina, Robert, Sarah Radcliffe, and Nina Laurie. "Development and culture: Transnational identity making in Bolivia." Political Geography 24, no. 6 (August 2005): 678–702. http://dx.doi.org/10.1016/j.polgeo.2005.03.001.

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21

Morales, Rolando, Ana María Aguilar, and Alvaro Calzadilla. "Geography and culture matter for malnutrition in Bolivia." Economics & Human Biology 2, no. 3 (December 2004): 373–89. http://dx.doi.org/10.1016/j.ehb.2004.10.007.

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22

Lalander, Rickard. "Ethnic rights and the dilemma of extractive development in plurinational Bolivia." International Journal of Human Rights 21, no. 4 (May 6, 2016): 464–81. http://dx.doi.org/10.1080/13642987.2016.1179869.

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23

Flesken, Anaïd. "On the Link between Ethnic Politics and Identification: Lessons from Bolivia." Ethnopolitics 13, no. 2 (November 18, 2013): 159–80. http://dx.doi.org/10.1080/17449057.2013.825436.

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24

Oseguera, Leticia, Gilberto Q. Conchas, and Eduardo Mosqueda. "Beyond Family and Ethnic Culture." Youth & Society 43, no. 3 (October 4, 2010): 1136–66. http://dx.doi.org/10.1177/0044118x10382030.

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25

Greene, Victor R. "Ethnic comedy in American culture." American Quarterly 51, no. 1 (1999): 144–59. http://dx.doi.org/10.1353/aq.1999.0010.

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26

Ryndina, Olga M. "ETHNIC CULTURE, DIGITALIZATION AND NEO-TRADITIONALISM." Vestnik Tomskogo gosudarstvennogo universiteta. Kul'turologiya i iskusstvovedenie, no. 35 (2019): 264–74. http://dx.doi.org/10.17223/22220836/35/24.

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27

이일석. "Religious and Ethnic Conflict of Culture." Journal of the Association of Korean Photo-Geographers 20, no. 2 (June 2010): 15–23. http://dx.doi.org/10.35149/jakpg.2010.20.2.002.

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28

Ol'sevich, Iu. "The Economic System and Ethnic Culture." Problems of Economic Transition 37, no. 2 (June 1, 1994): 63–77. http://dx.doi.org/10.2753/pet1061-1991370263.

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29

Albrecht, Hans-J�rg. "Ethnic minorities, culture conflicts and crime." Crime, Law and Social Change 24, no. 1 (March 1995): 19–36. http://dx.doi.org/10.1007/bf01297655.

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30

Sivertseva, Tamara. "Culture and Ethnic Identity in Daghestan." Journal of Interdisciplinary Studies 10, no. 1 (1998): 142–56. http://dx.doi.org/10.5840/jis1998101/29.

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This field research report summarizes the results of interviews during special research trips to Daghestan from 1992-96. These interviews were conducted with both secular and religious leaders in villages, district centers, and the capital of Makhachkala. We found indigenous cultures, ethnic identities, and the entire North Caucasus region in transition from a Russian sphere of cultural and political influence to that of Islam, epitomized by a split cultural and generational identity of fathers versus sons. Yet indigenous cultures show great resilience toward both the former Soviet influences of atheism and modemization and the contemporary revival of Islam, which seeks to integrate all aspects of individual and community life. Curiously, just like the British Empire, the former imperial Soviet State evokes ambivalent feelings of nostalgia and admiration, mixed with apprehension, while Islam now appears as the major agent transformation of indigenous cultures toward a new geo-political identity.

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31

Makarevičs, Valērijs, and Dzintra Iliško. "ETHNIC IDENTITY AND ETHNIC CULTURE AMONG THE RESIDENTS OF EASTERN LATVIA." SOCIETY. INTEGRATION. EDUCATION. Proceedings of the International Scientific Conference 2 (May 20, 2020): 28. http://dx.doi.org/10.17770/sie2020vol2.4886.

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Ethnic identity is an important component of a person’s personal identity. Many studies indicate that a strong and secure ethnic identity positively correlates with an adequate self-esteem, coping mechanisms, and optimism. In this study the authors intend to analyse the socio-psychological theories of the ethnic group, ethnic identity and the relationship of ethnic identity and ethnic culture. This article reflects findings gained as a result of a comparative analysis of the characteristics of ethnic identity and its connectedness with ethnic culture among the students of Eastern Latvia. The authors identify what is common for the ethnic groups of the region, as well as point to the differences in the perceptions of their ethnic identity and its manifestation among the respondents. Research methodology: The authors developed a methodology that combines quantitative and qualitative methods of processing the results. This article reflects part of the data obtained as a result of conducting inquiry, where respondents were asked to name literary works in which their ethnic character is reflected most vividly, as well as to name traditions that corresponds to their ethnic identity. The results of the study suggest that there is an idea of the ideal ethnic character and its manifestation. The ethnic traditions, mentioned by the respondents who has Latvian as their native language, were associated with nature, cyclical rhythms in nature and religious symbols. As for the respondents who had Russian as their mother tongue, the most significant were such public holidays such as the New Year, as well as traditional religious festivals.

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32

Foeman, Anita K., and Gary Pressley. "Ethnic culture and corporate culture: Using black styles in organizations." Communication Quarterly 35, no. 4 (September 1987): 293–307. http://dx.doi.org/10.1080/01463378709369695.

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33

Alberto Nunez Ramirez, Marco, Roger Alejandro Banegas Rivero, Cecilia Lorena Velarde Flores, Irma Guadalupe Esparza Garcia, Sacnicte Valdez Del Rio, Maria Nelida Sanchez Banuelos, and Altayra Geraldine Ozuna Beltran. "Organizational Culture and Knowledge Management: Evidence from Bolivia and Mexico." Asian Economic and Financial Review 10, no. 3 (2020): 249–65. http://dx.doi.org/10.18488/journal.aefr.2020.103.249.265.

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34

O'Connor, Alan. "The Miners' Radio Stations in Bolivia: A Culture of Resistance." Journal of Communication 40, no. 1 (March 1, 1990): 102–10. http://dx.doi.org/10.1111/j.1460-2466.1990.tb02254.x.

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35

Centellas, Miguel. "The Santa CruzAutonomíaMovement in Bolivia: A Case of Non-indigenous Ethnic Popular Mobilization?" Ethnopolitics 15, no. 2 (March 16, 2015): 245–64. http://dx.doi.org/10.1080/17449057.2015.1018710.

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36

Regalsky, Pablo. "Fluid modern ethnic spaces: contesting the spatial ordering of the State in Bolivia." Area 40, no. 1 (March 2008): 34–44. http://dx.doi.org/10.1111/j.1475-4762.2008.00788.x.

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37

Norris, Brian. "Without Distinguishing Color or Profession: Culture, Vatican II and the Long-Term Development of Credit Institutions in Bolivia." Bolivian Studies Journal/Revista de Estudios Bolivianos 21 (March 17, 2016): 202–33. http://dx.doi.org/10.5195/bsj.2015.125.

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By the late 20th and early 21st century, credit institutions in Bolivia had become more complex, resilient and popular that at any time previously in its history. Traditional economics analyses emphasize incentives created by laws such as those promulgated by the Kemmerer mission in Bolivia in the 1920s and 30s, or material factors, such as transportation costs. Yet neither of these explanations offers a compelling explanation for the magnitude of the flourishing of popular and complex credit institutions in Bolivia after the 1960s. Cultural changes, however, might offer a compelling complement to legal and material explanations of credit development. Vatican II represented an important mass change in Bolivian culture, and institutions associated with these reforms ushered in a new era of credit institution development in the country.A finales del siglo XX y comienzos del XXI, las instituciones crediticias en Bolivia se volvieron más complejas, elásticas y populares que en cualquier otro momento de su historia. Los análisis económicos tradicionales ponen de relieve los incentivos creados por leyes como las promulgadas por la misión Kemmerer en Bolivia en las décadas de 1920 y 1930, o factores materiales, tales como los costos de transporte. Con todo, ninguna de estas explicaciones ofrece una explicación convincente de la importancia del florecimiento de instituciones crediticias populares y complejas en Bolivia después de la década de 1960. No obstante, los cambios culturales podrían ofrecer un complemento de peso a las explicaciones legales y materiales del desarrollo del crédito. El Concilio Vaticano II representa un importante cambio en la cultura boliviana, y las instituciones asociadas con sus reformas marcan el comienzo de una nueva era en el desarrollo de la institución crediticia en el país.

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38

Pranger, Jan H. "Culture, Ethnicity, and Inculturation." Mission Studies 18, no. 1 (2001): 154–78. http://dx.doi.org/10.1163/157338301x00117.

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AbstractThis article discusses the concept "inculturation" from both a critical and constructive perspective. It is concerned with the ideas about "culture" and cultural or ethnic identity that underlie the discourse and practice of inculturation. While inculturation is an important hermeneutical and theological principle it is necessary to be critical of the way in which theologians sometimes employ these notions, in particular in situations of ethnic conflict. The article juxtaposes essentialist and static assumptions about ethnic identity and culture underlying projects of inculturation in Sri Lanka with theoretical, postcolonial perspectives on such identities as "negotiated" or "constructed" in an ongoing cultural process. It considers the possible implications of such a perspective for the practices of inculturation in Sri Lanka, as well as the consequences for the theoretical understanding of the concept inculturation itself. The article criticizes the understanding of cultural or ethnic identity as the foundation of theological inculturation, and raises the question what does constitute such a basis. It argues, first, for an emphasis on the theological basis of inculturation in God's incarnation and saving presence in human cultures. Second, difference of culture rather than cultural identity should constitute the basis for the local construction of theology. Third, it argues that claims for theological difference are always voiced within, and therefore already presuppose, ecumenical or catholic relationships and structures of communication. The article concludes by arguing, on the basis of a "globalized" and postcolonial concept of culture, for an understanding of inculturation that includes other than cultural or ethnic identities as part of its concern with culture, as well as socioeconomic and political processes. It is hoped that a revision of the concept of inculturation along these lines may be more helpful in situations of ethnic conflict, and may also help to bring a convergence between the understanding of inculturation and contextualization.

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Eversole, Robyn. "Migration and Resource Access: View from a Quechua Barrio." MIGRATION LETTERS 2, no. 2 (October 28, 2005): 93–100. http://dx.doi.org/10.33182/ml.v2i2.8.

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A study of migration patterns among residents of an urban Bolivian neighbourhood sheds light on how households access resources, and the impact of ethnic identity markers on their ability to do so. The study shows how, in an ethnically divided society, households of rural, indigenous Andean background use migration as part of a complex range of strategies to access resources through space and across social and ethnic divides. The study demonstrates the limitations that these migrant households face, and their implications for social and economic development in Bolivia.

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Volokitina, N. А. "The ethnic culture and the representation of ethnic identity through the internet." Человек. Культура. Образование, no. 3 (2019): 39–45. http://dx.doi.org/10.34130/2223-1277-2019-3-39-45.

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Jiménez, Tomás R. "Affiliative ethnic identity: a more elastic link between ethnic ancestry and culture." Ethnic and Racial Studies 33, no. 10 (April 23, 2010): 1756–75. http://dx.doi.org/10.1080/01419871003678551.

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Yang, Jingjing, Chris Ryan, and Lingyun Zhang. "Impersonation in ethnic tourism – The presentation of culture by other ethnic groups." Annals of Tourism Research 56 (January 2016): 16–31. http://dx.doi.org/10.1016/j.annals.2015.10.005.

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Vorotnikova, T. A. "Bolivia at a Crossroads: Is Consolidation of a ‘Divided Society’ Feasible?" Moscow University Bulletin of World Politics 12, no. 2 (November 20, 2020): 142–63. http://dx.doi.org/10.48015/2076-7404-2020-12-2-142-163.

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A protest wave which began in 2019 has swept across many Latin American countries. The Multinational State of Bolivia, where rapid destabilization of political situation has led to a serious internal crisis, was no exception. The paper examines the prospects for conﬂict resolution in Bolivia through the lens of the ‘divided society’ concept. The ﬁrst section identiﬁes the key fault lines in Bolivia including ethnic, cultural, and civilizational diﬀerences, economic disproportions, and high levels of social and political polarization. The author shows how the regime of Evo Morales managed to reach an internal balance and maintain it for quite a long time through complex balancing, concessions, and compromises. The second section identiﬁes the causes behind the 2019 crisis. These include miscalculations of the government which has revealed general instability of the country’s political system and threatened to erode democratic institutions; changes in electoral behavior of the population; the increasing role of the armed forces. The author links the possibilities to overcome these challenges faced by Bolivia with the expansion of the social protection in conjunction with the principle of consociationalism, but stresses that even so the consolidation of the Bolivian society will be a time-consuming process.

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Kutsaeva, Marina Vasilevna. "Ethnic Musical Culture of Moscow Mari (I)." Ethnic Culture, no. 2 (3) (June 20, 2020): 24–30. http://dx.doi.org/10.31483/r-75842.

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The article deals with the problem of maintaining and preserving the ethnic musical culture of the Mari people in the conditions of the diaspora. The purpose of the article is to determine the prospects for preserving the ethnic musical culture of members of the Mari diaspora in the framework of integration processes in the multicultural Moscow region. Methods. The article is based on the data obtained when conducting a sociolinguistic survey in the Mari diaspora of the Moscow region; the selective sampling includes 100 respondents, all of them are natives of the Republic of Mari El or places of traditional compact settlement of the Mari ethnic group, currently living in Moscow or in the Moscow region. One of the aspects of the survey was to study the respondents’ language loyalty, which indirectly manifests itself in in the knowledge and observance of ethnic musical culture. In particular, the respondents were asked questions about the language or languages in which they are likely to sing or listen to songs, about the value and significance of Mari songs in their lives. Based on their answers, tables, reflecting the results, were drawn. Results. According to the results of the sociolinguistic survey in the Mari diaspora, a vast majority of the respondents (96%) listen to (and/or sing) songs in their ethnic language one way or another, under completely different circumstances and using a wide range of modern technologies and telecommunications. The representatives of the Mari Diaspora take an active part in various cultural and musical events, which are held not only within the framework of the ethnic Mari community in Moscow, but also on the private initiative of young Mari activists. The author concludes that the ethnic musical culture, which the members of the Diaspora maintain both independently and in groups, undoubtedly plays an important role in uniting the Moscow Mari people and attracting new members of the Mari Diaspora, it slows down assimilation processes and contributes to the preservation of their ethnic and cultural identity.

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Kutsaeva, Marina Vasilevna. "Ethnic Musical Culture of Moscow Mari (II)." Ethnic Culture, no. 3 (4) (September 29, 2020): 11–18. http://dx.doi.org/10.31483/r-75887.

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The article deals with the problem of maintaining and preserving the ethnic musical culture of the Mari people in the conditions of the diaspora. The purpose of the article is to determine the prospects for preserving the ethnic musical culture of members of the Mari diaspora in the framework of integration processes in the multicultural Moscow region. Methods. The article is based on the data obtained when conducting a sociolinguistic survey in the Mari diaspora of the Moscow region; the selective sampling include 100 respondents, all of them are natives of the Republic of Mari El or places of traditional compact settlement of the Mari ethnic group, currently living in Moscow or in the Moscow region. One of the aspects of the survey was to study the respondents’ language loyalty, which indirectly manifests itself in in the knowledge and observance of ethnic musical culture. In particular, the respondents were asked questions about the language or languages in which they are likely to sing or listen to songs, about the value and significance of Mari songs in their lives. Based on their answers, tables, reflecting the results, were drawn. Results. According to the results of the sociolinguistic survey in the Mari diaspora, a vast majority of the respondents (96%) listen to (and/or sing) songs in their ethnic language one way or another, under completely different circumstances and using a wide range of modern technologies and telecommunications. The representatives of the Mari Diaspora take an active part in various cultural and musical events, which are held not only within the framework of the ethnic Mari community in Moscow, but also on the private initiative of young Mari activists. The author concludes that the ethnic musical culture, which the members of the Diaspora maintain both independently and in groups, undoubtedly plays an important role in uniting the Moscow Mari people and attracting new members of the Mari Diaspora, it slows down assimilation processes and contributes to the preservation of their ethnic and cultural identity.

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Shastina, Tat’yana Vladimirovna. "Ethnic vocal culture modern university students formation." Vestnik of Saint Petersburg State University of Culture 3 (September 2018): 105–9. http://dx.doi.org/10.30725/2619-0303-2018-3-105-109.

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Young, Mary, Russell Bourne, Gregory Evans Dowd, and Joel W. Martin. "War and Culture on the Ethnic Frontier." American Quarterly 44, no. 3 (September 1992): 467. http://dx.doi.org/10.2307/2712988.

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Rodgers, Susan. "The Ethnic Culture Page in Medan Journalism." Indonesia 51 (April 1991): 83. http://dx.doi.org/10.2307/3351066.

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Sacks, Karen Brodkin. "Euro-Ethnic Working-Class Women's Community Culture." Frontiers: A Journal of Women Studies 14, no. 1 (1993): 1. http://dx.doi.org/10.2307/3346555.

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Gracheva, G. N. "Ethnic Features of the Language of Culture." Anthropology & Archeology of Eurasia 32, no. 4 (April 1994): 9–32. http://dx.doi.org/10.2753/aae1061-195932049.

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