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Journal articles on the topic 'Ethnic relations'

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Published: 4 June 2021

Last updated: 11 March 2023

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1

Soomro, Naureen Nazar, and Aslam Pervez Memon. "ETHNIC RELATIONS IN MULTI-ETHNIC MALAYSIA." Journal of Social Sciences and Humanities 53, no. 2 (December 31, 2014): 1–11. http://dx.doi.org/10.46568/jssh.v53i2.67.

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The Malaysian society, one of the successful and managed multi-ethnic societies, is replete of imbalances and there still underlie the racial and ethnic disproportions in geographical dwellings, educational and professional fields, and economic and political roles. The modern racial relation in Malaysia is the legacy of pre-colonial and colonial period of history dating back to fifteenth and sixteenth centuries. The unstable demographic balance, the unrestricted immigration policy or the policy of divide and rule by the colonial masters contributed besides other reasons toward the troubled relations between ethnic communities of Malaysia- Malays, Chinese, Indians, and others. But the way the respective Malaysian governments have managed such sour relationship in their socio-economic and political spheres is the lesson that all multiethnic states can learn from.

2

Soomro, Naureen Nazar, Aslam Pervez Memon, and Aslam Pervez Memon. "ETHNIC RELATIONS IN MULTI-ETHNIC MALAYSIA." Journal of Social Sciences and Humanities 53, no. 2 (December 31, 2014): 1–11. http://dx.doi.org/10.46568/jssh.v53i2.78.

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Abstract The Malaysian society, one of the successful and managed multi-ethnic societies, is replete of imbalances and there still underlie the racial and ethnic disproportions in geographical dwellings, educational and professional fields, and economic and political roles. The modern racial relation in Malaysia is the legacy of pre-colonial and colonial period of history dating back to fifteenth and sixteenth centuries. The unstable demographic balance, the unrestricted immigration policy or the policy of divide and rule by the colonial masters contributed besides other reasons toward the troubled relations between ethnic communities of Malaysia- Malays, Chinese, Indians, and others. But the way the respective Malaysian governments have managed such sour relationship in their socio-economic and political spheres is the lesson that all multiethnic states can learn from.

3

Gold, Steven J., Susan Olzak, Joane Nagel, Jerry Boucher, Dan Landis, and Karen Arnold Clark. "Competitive Ethnic Relations." Contemporary Sociology 17, no. 5 (September 1988): 590. http://dx.doi.org/10.2307/2073928.

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4

Feagin, Joe R., Susan Olzak, and Joane Nagel. "Competitive Ethnic Relations." Social Forces 66, no. 4 (June 1988): 1132. http://dx.doi.org/10.2307/2579448.

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5

Kurbonov, Abdulhamid. "Dialects, Historical Evidence of Inter-ethnic Language Relations." International Journal of Psychosocial Rehabilitation 24, no. 4 (April 30, 2020): 7341–51. http://dx.doi.org/10.37200/ijpr/v24i4/pr2020551.

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6

Kushmanova, Laylo. "Modern Tendencies In The Ethnic Relations Of Kuramas." American Journal of Interdisciplinary Innovations and Research 02, no. 12 (December 11, 2020): 17–21. http://dx.doi.org/10.37547/tajiir/volume02issue12-03.

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The article highlights the issues, such as Kurama ethnicity ( or “ethnic group of Kuramas”), which is involved in the Uzbek nation, its ethnic composition, the identity sense of the Kuramas in terms of unity of the people, the attitude to the Uzbek national unity and transformational processes. Corresponding issues are presented as material for ongoing scientific analysis based on field materials and, where appropriate, scientific and popular literature data. The core meaning of the term “kurama” is explined by the fact that this ethnic group is of the polycomponent. To be specific, it is feasable to promote the idea that the genetic composition of Kuramas has a common root with Karluk, Kipchak and Oguz ethnicities, since the period of Turkish commonality. Subsequently, after the end of the Turkish commonality and the formation of independent Turkic fraternal nations, the ethnic union of the Uzbek, Turkmen, Kyrgyz and Kazakh peoples began in Central Asia. In particular, the main core of the Uzbek nation began with the Karluk branch, while the Uyghur ethnos grew in the same process with the Uzbek ethnic genesis, and the subsequent stages of development in the border areas were independent. However, the bond of historical ties between the two branches has not been ripped up. The article also analyses the issues of genetic memory of Kuramin residents of different villages along the streams of mountain and rivers. Thus, a survey conducted among the residents of Lashkarak Sai shows that the older generation practically began to forget the tribal origins of not only individual families, but also the entire group of residents of the compact community of the village. As for the inhabitants of Ertashsay, which originates from the Karakush peak, dividing the Tianshan mountain ranges into Chatkal and Kurama, they partly associate themselves with the traditional 92 Uzbek tribes. However, this information of Ertashsay residents is contraindicated for data on the genetic mixing of the Kuramis, consisting of Uzbek-Kazakh-Kyrgyz components. Our observations on the formation of the names of certain groups of Kuramins are interesting. Thus, the inhabitants of a number of villages, who have retained the memory of family ties in the past, are now known by various nicknames given to them from other villages. For example, Ezma top (chatty), Kal topi (bald), Zhanghirok topi (bells), Pulat topi (steelworkers), Toq topi (fed), etc. In addition, some groups of Kuraminians got their names from their place of residence: Kuramin residents Kurboz, Badrangi, Chelenovul, Ajir ovul, Samguron ovul, Guldirama soy, Kara kishlak, Soyogzi, etc. In general, in the ethno-cultural situation of the Kuramin people, there is a gradual tendency to smooth out the previously stable traditional forms of life, social relations and purely Kuramin rituals and customs, which merge with the general Uzbek ones, since the Kuramin people mostly identify themselves as Uzbeks.

7

Wilson, F. Harold, and J. R. Feagin. "Racial and Ethnic Relations." Teaching Sociology 18, no. 4 (October 1990): 568. http://dx.doi.org/10.2307/1317656.

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8

Mackerras, Colin. "Ethnic Relations in China." Asian Ethnicity 10, no. 3 (October 2009): 301–3. http://dx.doi.org/10.1080/14631360903333991.

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9

Mutalib, Hussin. "Singapore’s Ethnic Relations’ Scorecard." Journal of Developing Societies 28, no. 1 (February 21, 2012): 31–55. http://dx.doi.org/10.1177/0169796x1102800102.

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10

Vergun, T. V., and D. V. Grishin. "IMPACT OF ETHNIC TOURISM ON INTER-ETHNIC RELATIONS." Science Almanac of Black Sea Region Countries 21, no. 1 (2020): 17–23. http://dx.doi.org/10.23947/2414-1143-2020-21-1-17-23.

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11

Wang, Fu-chang. "Studies on Taiwan’s Ethnic Relations." International Journal of Taiwan Studies 1, no. 1 (February 20, 2018): 64–89. http://dx.doi.org/10.1163/24688800-00101005.

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This paper reviews the emergence and development of Taiwan’s ethnic relations studies by emphasising its connections to democratisation. It divides Taiwan’s ethnic relations studies into four periods according to the nature of ethnic relations or ethnic conflicts at different times: (1) before the early 1980s, (2) mid-1980s to 1994, (3) 1994 to 2000, and (4) after 2000. While focusing on the studies of relations among Han ethnic groups, especially the Taiwanese/Mainlanders dichotomy, this paper also shows the emergence of ‘four great ethnic groups’ (Holo, Hakka, Aborigines, Mainlanders) discourses during the 1990s, and to the new addition of a fifth ethnic group (the new migrants) after 2000. It concludes by urging reconceptualisations of Taiwan’s ethnic phenomenon in a democratised Taiwan after the old ethnic relations characterised by institutional asymmetric relations were largely resolved in the democratisation process.

12

Demjaha, Agon. "Inter-Ethnic Relations in Kosovo." SEEU Review 12, no. 1 (June 1, 2017): 181–96. http://dx.doi.org/10.1515/seeur-2017-0013.

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AbstractThe paper aims to analyse the state of inter-ethnic relations in Kosovo between ethnic Albanians and ethnic Serbs, with special focus on the period after unilateral declaration of independence of Kosovo in 2008. Inter-ethnic conflict in Kosovo has exclusively been over its territory since both Serbs and Albanians have made claims about history and ethno-demography to justify their alleged exclusive right to this ethnically mixed region. Consequently, inter-ethnic relations between Albanians and Serbs in Kosovo have been rather problematic throughout the most of the 20thcentury. During this period Albanians in Kosovo have been subjected to discrimination, intimidation and even mass expulsion by Yugoslav/Serb authorities. In late 1990s, these relations between Albanians and Serbs in Kosovo have progressively worsened and finally escalated in an armed warfare in 1999.Immediately after the war, Serbs in Kosovo were occasionally exposed to acts of inter-ethnic and retaliatory violence. Inter-ethnic relations between the two major ethnicities continued to be tense and fragile after independence of Kosovo in 2008. Dramatic changes of ethnic composition structure, atrocities and huge number of refugees due to the war, have left a legacy of deep mistrust and animosities between Albanians and Serbs in the newly created state. Consequently, Serbs in Kosovo have from the beginning refused to recognize Kosovo’s independence and have rigorously refused any governance by Kosovo authorities. Serbian community, especially in the North, claims stronger territorial autonomy, even separatism and unification with Serbia. The paper claims that in Kosovo inter-ethnic and interstate relations are basically the components of the same equation. Therefore, paper concludes that only overall improvement of relations between Kosovo and Serbia could contribute to overall relaxation of inter-ethnic relations between Albanians and Serbs in Kosovo. Unfortunately, the latest incidents between Kosovo and Serbia have increased the tensions between the two sides to alarming levels.

13

Vera, Elizabeth M., Kimberly Vacek, Laura D. Coyle, Jennifer Stinson, Megan Mull, Katherine Doud, Christine Buchheit, et al. "An Examination of Culturally Relevant Stressors, Coping, Ethnic Identity, and Subjective Well-Being in Urban, Ethnic Minority Adolescents." Professional School Counseling 15, no. 2 (December 2011): 2156759X1101500. http://dx.doi.org/10.1177/2156759x1101500203.

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This study explored relations between culturally relevant stressors (i.e., urban hassles, perceived discrimination) and subjective well-being (SWB; i.e., positive/negative affect, life satisfaction) to examine whether ethnic identity and/or coping strategies would serve as moderators of the relations between stress and SWB for 157 urban, ethnic minority adolescents. Ethnic identity moderated the relation between perceived discrimination and life satisfaction. Self-distraction coping moderated the relation between urban hassles and negative affect. This article discusses implications for school counseling prevention and interventions.

14

Dewi, Rahmi Surya. "HIDUP DI DUNIA MULTIKULTURAL POTRET SOSIAL BUDAYA KERUKUNAN ETNIS MINANG DAN TIONGHOA DI KOTA PADANG." LUGAS Jurnal Komunikasi 2, no. 1 (June 29, 2018): 27–32. http://dx.doi.org/10.31334/jl.v2i1.120.

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The issue of indigenous and non-indigenous, minorities and the majority has become an exaggerated issue causing the sentiment and the disturbance of relations between ethnic minorities and ethnic majority. This article was intentionally written to see a portrait of harmony between ethnic Minang and Tionghoa in Padang City. Lately it is so easy to insult and degrade the religion of others. Therefore, this article aims to provide awareness to the parties who deliberately divide relations and harmony among tribes, religions, races and groups in Indonesia. One of portraits of inter-ethnic and inter-religious harmony can be seen in West Sumatra. The ability of ethnic Chinese to be ethnic Minang who use matrilineal system by emphasizing the element of motherhood makes the potential of conflict can be minimized. The harmony between the two ethnics could frequently end with inter-ethnic marriage.

15

Driedger, Leo. "Changing Visions in Ethnic Relations." Canadian Journal of Sociology / Cahiers canadiens de sociologie 26, no. 3 (2001): 421. http://dx.doi.org/10.2307/3341895.

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16

Constantinou, Stavros T., and Stephen Ryan. "Ethnic Conflict and International Relations." International Migration Review 26, no. 2 (1992): 685. http://dx.doi.org/10.2307/2547079.

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17

Banton, Michael. "The sociology of ethnic relations." Ethnic and Racial Studies 31, no. 7 (September 10, 2008): 1267–85. http://dx.doi.org/10.1080/01419870701710922.

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18

Park, Jeongwon Bourdais. "Ethnic Relations in Northeast China." European Journal of East Asian Studies 16, no. 1 (2017): 36–66. http://dx.doi.org/10.1163/15700615-01601001.

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This article discusses the dynamic changes in ethnic relations that have taken place in the Joseonjok (Chaoxianju) community comprising minority Koreans residing in and around Yanbian, an autonomous prefecture in northeastern China, and discusses the implications of those changes for the region. The main focus is on how the tension between China’s fluctuating ethnicity-related politics and this diaspora group’s continual struggle for a collective identity has been managed and internalised. Contrary to existing studies on the Joseonjok, the paper argues that the group has experienced de-ethnicisation, both as a top-down (government policy) and bottom-up (diaspora’s reaction) process, rather than ethnic revival. The puzzling question is how and why de-ethnicisation occurs despite the commonly accepted conditions of ethnonationalism and, more recently, with trans-nationalism, heavily influenced by their Korean motherlands. Based primarily on ethnographical research and using a multiculturalism approach, this paper argues that the recent policy failure in dealing with multiculturality in China, together with the changing geopolitics of the region, has accelerated the process of de-ethnicisation. Joseonjok society’s particular way of resisting political pressures and coping with ethnic tension in fact reflects a diaspora’s common struggle to achieve integration with mainstream society while ensuring recognition of its own distinctive characteristics.

19

Haokip, Thongkholal. "Inter-ethnic relations in Meghalaya." Asian Ethnicity 15, no. 3 (November 6, 2013): 302–16. http://dx.doi.org/10.1080/14631369.2013.853545.

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20

Rothschild, Joseph, and Stephen Ryan. "Ethnic Conflict and International Relations." Political Science Quarterly 107, no. 1 (1992): 166. http://dx.doi.org/10.2307/2152150.

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21

Taagepera, Rein. "Ethnic relations in Estonia, 1991." Journal of Baltic Studies 23, no. 2 (June 1992): 121–32. http://dx.doi.org/10.1080/01629779100000351.

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22

V.C.P. "International Migration and Ethnic Relations." Americas 48, no. 2 (October 1991): 282–83. http://dx.doi.org/10.1017/s0003161500017703.

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23

Banton, Michael. "Modelling ethnic and national relations." Ethnic and Racial Studies 17, no. 1 (January 1994): 1–19. http://dx.doi.org/10.1080/01419870.1994.9993810.

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24

Verkuyten, Maykel, and Katarzyna Zaremba. "Interethnic Relations in a Changing Political Context." Social Psychology Quarterly 68, no. 4 (December 2005): 375–86. http://dx.doi.org/10.1177/019027250506800405.

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The aim of this study was to examine evaluations of multiple groups by both ethnic majority-group (Dutch) and minority-group (Turkish-Dutch) members during a turbulent political period in the Netherlands, marked by the rapid rise and subsequent decline of a new-rightist, populist movement. The analysis of cross-sectional data from three periods (2001 to 2003) showed clear changes in these evaluations. As expected, both the Dutch and the Turkish participants showed higher ingroup identification and ingroup evaluation in 2002 than in 2001 and 2003. In addition, in 2002 the Dutch participants evaluated the Islamic outgroups (Turks and Moroccans) more negatively, whereas their evaluation of other ethnic minority groups did not differ across the three years. In contrast, Turkish participants evaluated all ethnic outgroups, including the Dutch and the Moroccans, more negatively in 2002. We conclude that it is important to study ethnic relations across time, in relation to political circumstances, from the perspective of both majority- and minority-group members, and in relation to different ethnic outgroups.

25

Muslim, Nazri. "The Transformation of Ethnic Relations in Malaysia." Journal of Public Administration and Governance 12, no. 2 (June 22, 2022): 62. http://dx.doi.org/10.5296/jpag.v12i2.19997.

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Ethnic relations in Malaysia have undergone a long history. It all began when the Melaka Malay Government was founded until today. Today, communities of various backgrounds, cultures and religions are the main characteristics of world countries. These pluralistic communities are perceived to have been burdened with all-too-common ethnic competitions and conflicts. In Malaysia, the concept of race is not used in understanding the relationship between people of various cultures. The concept adopted instead is the one characterising upon the culture, language, and religion. The Malay World had successfully constructed a pluralistic society through inter-group bonding that there was a cross-cultural relationship based on the permeable and umbrella ethnicity concepts. However, through the Divide and Rule Policy by the British colonials, it had changed the form of ethnic relations in the Malay World to the point that there was a distributed occupational form according to different ethnic groups. The structure of ethnic relations in Malaysia post-NEP was influenced by a very thin line of ethnic boundaries and their relationships based on non-ethnic considerations. Meanwhile, the analysis of the Post-14th General Election finds that there has a positive and negative scenario and situations created in terms of the ethnic relations in Malaysia. Thus, this article will analyse the transformation of ethnic relations in Malaysia since the Malay Sultanate Era in Melaka, the Era of Colonisation, the Post-New Economic Policy Era and the Post-14th General Election Era.

26

Lorenzana, Jozon A. "Ethnic moralities and reciprocity: towards an ethic of South-South relations." Bandung: Journal of the Global South 2, no. 1 (February 5, 2015): 1–14. http://dx.doi.org/10.1186/s40728-014-0006-2.

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Normative critiques of South-South relations assess the extent to which solidarity and cooperation are achieved among partner countries. However, they tend to overlook the role of inter-ethnic tensions in partnerships and the ways global South actors exercise agency in achieving cooperation. Transnational skilled migration between global South countries is an emerging context where South-South cooperation takes place. Using the case of Filipino skilled workers in Indian cities, this paper aims to ascertain the sort of tensions that characterise South-South relations and the manner in which actors work out cooperative partnerships. The concept of boundary work, a process of defining ‘us’ and ‘them’ and relating to others through a set of socio-cultural criteria (ASR 73:37-59, 2008), is deployed to analyse Filipino-Indian interactions in the workplace. Ethnographic data reveal that while ethnic moralities constitute boundaries and tensions between Filipino and Indian workers, they also become bases of affinity. Cooperation is achieved when Filipino and Indian participants engage in personal and mutually beneficial arrangements such as guru-student and patron-client relations. An ethic of reciprocity thus animates South-South cooperation. I conclude with some implications for global South partnerships.

27

Lee, Sharon Mengchee. "Intermarriage and Ethnic Relations in Singapore." Journal of Marriage and the Family 50, no. 1 (February 1988): 255. http://dx.doi.org/10.2307/352444.

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28

Kinloch, Graham C., and E. Ellis Cashmore. "Dictionary of Race and Ethnic Relations." Contemporary Sociology 14, no. 5 (September 1985): 632. http://dx.doi.org/10.2307/2069566.

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29

Tuch, Steven A., John Rex, and David Mason. "Theories of Race and Ethnic Relations." Contemporary Sociology 17, no. 6 (November 1988): 751. http://dx.doi.org/10.2307/2073563.

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30

Vigil, James, and Felipe Lopez. "Race and Ethnic Relations in Mexico." Journal of Latino/Latin American Studies 1, no. 2 (January 2004): 49–74. http://dx.doi.org/10.18085/llas.1.2.w703q81768744475.

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31

Maldonado, Lionel A., and S. Dale McLemore. "Racial and Ethnic Relations in America." Teaching Sociology 12, no. 2 (January 1985): 260. http://dx.doi.org/10.2307/1318333.

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32

Alexander, Susan H., S. Dale McLemore, Harriet D. Romo, and Susan Gonzalez Baker. "Racial and Ethnic Relations in America." Teaching Sociology 29, no. 3 (July 2001): 369. http://dx.doi.org/10.2307/1319195.

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33

KOCHI, Fumi. "Ethnic Relations in the Multiethnic Community." Annals of Japan Association for Urban Sociology 2008, no. 26 (2008): 187–203. http://dx.doi.org/10.5637/jpasurban1983.2008.187.

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34

Hashim, Roosfa. "Ethnic Relations: Some Related Editorial Issues." Social Sciences 7, no. 4 (April 1, 2012): 557–59. http://dx.doi.org/10.3923/sscience.2012.557.559.

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35

Doná, Giorgia. "Interconnected modernities, ethnic relations and violence." Current Sociology 61, no. 2 (September 25, 2012): 226–43. http://dx.doi.org/10.1177/0011392112456507.

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36

Kirch, Marika, and Aksel Kirch. "Ethnic Relations: Estonians and Non-Estonians." Nationalities Papers 23, no. 1 (March 1995): 43–59. http://dx.doi.org/10.1080/00905999508408348.

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As is generally known, the contemporary demographic situation in Estonia is fundamentally different from that of the prewar period. The autochthonous minorities who lived in the prewar Estonian Republic—Germans, Jews, Swedes, Finns, but also native Russians (living in the northern and southern areas of the Peipsi lake)—were lost after World War II together with a change of Estonia's eastern border by Soviet authorities in 1945. This left Estonia a very homogeneous country where Estonians formed some 97% of the population and where the entire population was made up of Estonian-speakers.

37

Coulby, David. "Dictionary of race and ethnic relations." International Journal of Educational Development 5, no. 4 (January 1985): 329–30. http://dx.doi.org/10.1016/0738-0593(85)90033-1.

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38

BANTON, MICHAEL. "The International Oversight of Ethnic Relations." American Behavioral Scientist 40, no. 1 (September 1996): 86–101. http://dx.doi.org/10.1177/0002764296040001009.

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39

Damon, Frederick H. "From regional relations to ethnic groups?" Asia Pacific Journal of Anthropology 1, no. 2 (September 2000): 49–72. http://dx.doi.org/10.1080/14442210010001705920.

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40

Dex, Shirley. "Economists and ethnic relations in Britain." Journal of Ethnic and Migration Studies 14, no. 1-2 (September 1987): 198–201. http://dx.doi.org/10.1080/1369183x.1987.9976047.

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41

Scott, Joseph W. "Models of American Race/Ethnic Relations." Equity & Excellence in Education 22, no. 4-6 (January 1986): 77–85. http://dx.doi.org/10.1080/0020486860220415.

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42

Tarasova, L. E. "The Self-Relation as the Determinant of Personal’s Subjective Well-Being." Izvestiya of Saratov University. Philosophy. Psychology. Pedagogy 13, no. 3 (2013): 86–89. http://dx.doi.org/10.18500/1819-7671-2013-13-3-86-89.

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The goal of the study was to identify the psychological aspects of self-relation as component of subjective well-being of personality of students. Theme is identification the specifics of people’s self-relations formed in various national-psychological, socio-political and economic conditions; the subject is self-relation as a determinant of subjective well-being of ethnic Russians and Kazakhs. For the diagnosis of subjective well-being method «The scale of subjective well-being» adapted by M. V. Sokolova was applied. The self-relation was investigated with the techniques of MIES («The technique of self-relations research» V. V. Stolin, S. R. Panteleev). Analysis of common characteristics of self-relations has shown that, in general, for both the Russian and Kazakh ethnic group positive development of self-relation is characterized. It was found that there are some specific features of self-relations represents on different ethnic groups. Knowledge about the world, about myself, life and activities, their correlation and evaluation, treatment, to itself and reflection of other external evaluation to diagnose the presence or absence of subjective well-being and satisfaction with personal life, communication, self, social contacts.

43

Takovski, Aleksandar. "Extending ethnic humour theory: Genuine vs. functional ethnic jokе scripts." European Journal of Humour Research 6, no. 2 (June 23, 2018): 60. http://dx.doi.org/10.7592/ejhr2018.6.2.254.takovski.

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Most ethnic humour that has been studied so far consists of jokes which use ethnically non-specific qualities such as stupidity or canniness in order to ridicule an ethnic group and thus to preserve and perpetuate ethnically based social hierarchies in western industrial societies. In light of this dominant logic in ethnic humour theory, the objective of this study is to problematize the relation of such non-ethnic qualities and the notion of ethnic identity, as well as their relation to a specific type of society, in an attempt to convincingly argue in favour of the need to differentiate between ‘ethnically-empty’ functional joke scripts and genuine ethnic joke scripts that are related to the ethnic identity of the target. In so doing, I extend ethnic humour theory by introducing and testing the notion of genuine ethnic joke scripts in order to motivate future research that will tackle other potential ethnic humour idiosyncrasies. Toward this end, I have collected and analysed joke material (N=369) coming from Macedonia, Bulgaria, Serbia, and Albania, societies with histories and relations very different that those in the western industrial societies. Additionally, the study incorporates two questionnaires with members of the two largest ethnicities in the Republic of Macedonia, Macedonians and Albanians, to ascertain the relation between the genuine ethnic humour and ethnic identity.

44

Baranov, A. V., and S. V. Vasyuk. "ETHNIC AND RELIGIOUS RELATIONS AS A FACTOR OF THE ETHNOPOLITICAL PROCESS IN CRIMEA (BASED ON SURVEY MATERIALS)." Вестник Пермского университета. Политология 15, no. 4 (2021): 88–96. http://dx.doi.org/10.17072/2218-1067-2021-4-88-96.

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The article identifies the factors of ethnic and interconfessional relations, conducts a comparative analysis of public opinion of the residents of the Republic of Crimea and the city of Sevastopol on this topic. The article is carried out within the framework of the constructivist approach and is based on questionnaire surveys organized by political scientists of Kuban State University. As a result of the analysis of the development of ethnopolitical relations, the authors explain a decrease in the level of conflict between general political, ethnic and confessional factors. The economic and socio-demographic factors of ethnopolitical relations are still significant. The territorial contrast of ethnopolitical and confessional relations in the Crimea remains. Interethnic and inter-confessional relations are assessed by the respondents as personally significant and influencing political processes, to a greater extent in the Republic of Crimea. Interethnic and interconfessional relations are perceived as a significant factor of development dependent on socio-economic and political circumstances. The inter-group distances are reduced in relation to Russians and Orthodox Christians and increased in relation to Crimean Tatars and Muslims. The asymmetry of perceptions of conflict between ethnic and confessional groups is established. Civil identity is most common among Russian youth, the least common among Crimean Tatar.

45

Egharevba, Stephen. "Tenuous relations: Ethnic–racial cultural and police disrespect in Finland." International Journal of Police Science & Management 23, no. 2 (January 7, 2021): 133–44. http://dx.doi.org/10.1177/1461355720983824.

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The relationship between ethnic–racial cultural communities and the Finnish police is evolving, and relatively little research is available within the criminal justice system that highlights police practices and behaviour towards ethnic and racial cultural in Finland. There is also a lack of scientific certainty about how to assess ethnic and racial cultural’ experiences of fair, unfair and impolite treatment by the police. The available research suggests that the experiences of Black and other ethnic–racial cultural groups in the criminal justice system differs from that of the ethnic majority population, and this tends to increase the tense relationship between the police and ethnic–racial cultural communities. The data on which this article is based were collected between April 2013 and July 2015 among ethnic and racial cultural groups from three different sites to explore ethnic cultural perceptions of legal authority in Finland. The experiences of 205 people with a cultural ethnic background were used to examine ethnic–racial cultural views on four types of police behaviour—respect, fairness, politeness and courtesy—in deciding whether to trust or distrust the police. We compared adverse encounters between members of ethnic and racial cultural communities and the police using a mixed-methods approach to procedural justice in a questionnaire and face-to-face interviews. The study indicates that hostile police humour contributes to a negative attitude, fear and lack of trust towards the police, whereas every respectful interaction brings about a positive attitude.

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Zadorin, Maksim Y., and Ekaterina S. Kotlova. "The ‘hybrid model’ of Norway’s ethnic policy in its northern counties: a key to stable interethnic relations." Baltic Region 11, no. 2 (2019): 4–16. http://dx.doi.org/10.5922/2079-8555-2019-2-1.

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In this article, we study the political and legal model currently used by Norway in its Northern counties. This work is a part of comprehensive research supported by the Russian Science Foundation. Our study aims to provide a historical perspective to the model of Norway’s national ethnic policy in the Northern counties by identifying the operational capabilities and assessing the efficiency of these models amid increasing migration flows and changes in the country’s socio-economic environment. The methods we use in this multidisciplinary study are situated at the interface of national and international law, political science, history, and sociology. They include the comparative historical method (the dynamics of ethno-political processes), the systemic method (ethic policy in the framework of target-based programme management), the comparative law method (a comparison of national legal systems and international contractual standards), the value and norm-driven method (ethnic policy viewed through the prism of public good), institutional method (the role of political institutions), and the secondary analysis of sociological data. We also rely on qualitative methods, namely, the collection, analysis, and interpretation of data on ethnic diasporas living in the North of Norway. As a result, we establish that the Kingdom of Norway has a unified approach to national ethnic policy, which rests on self-confessed multiculturalism. However, different ethnic political models are applied in the case of certain ethnic groups. Today, against the background of declared state multiculturalism and integration, the models of acculturation and non-violent assimilation are both operational in Norway. There are sporadic expressions of nationalism and voluntary segregation. We conclude that, despite a unified approach to ethnic policy and despite Norway’s political and legal achievements in the protection of indigenous peoples’ rights, the country’s government carries out a differentiated ‘hybrid’ ethnic policy towards ethnic groups living on its territory. The growing infighting between the right and the left parties in the Storting translates into unpopular and spur-of-the-moment political decisions as regards inter-ethnic relations.

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Demjaha, Agon. "THE STATE OF INTER-ETHNIC RELATIONS IN MACEDONIA AFTER 16 YEARS OF THE OHRID AGREEMENT." SEEU Review 12, no. 2 (December 20, 2017): 8–31. http://dx.doi.org/10.1515/seeur-2017-0016.

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Abstract Inter-ethnic relations between Albanians and Macedonians in Macedonia have been rather problematic since the times of former Yugoslavia. After independence, the new constitution of the Republic of Macedonia instead of improving it has further downgraded the position of Albanians and other minorities living in the country. The non-fulfilment of Albanians’ core demands led to an armed conflict in 2001. The Ohrid Agreement has in addition to ending the armed conflict, also provided for a range of legislative and policy measures to improve the position of the Albanians by ensuring equality and minority protection. However, 16 years after the Ohrid Agreement, inter-ethnic relations in Macedonia still remain burdened by prejudice and stereotypes, rather than cooperation and mutual prosperity. The main aim of the paper is to analyse the state of inter-ethnic relations in Macedonia, with special focus on relations between ethnic Macedonians and ethnic Albanians. The paper also offers an analysis of main factors that contribute to inter-ethnic tensions in the country and explores possible scenarios in the future. The most relevant part of the paper analyses the causality between inter-ethnic and interstate relations. The paper claims that similarly to most of the countries in the Western Balkans, inter-ethnic and interstate relations are basically the components of the same equation. The paper concludes that in Macedonia, Kosovo rather than Albania is much more relevant for the causality between inter-ethnic and interstate relations in Macedonia, and it also offers several reasons to support such thesis. Accordingly, the overall inter-ethnic relations between Macedonians and Albanians in Macedonia heavily depend on inter-state relations between Macedonia and Kosovo and vice versa.

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Muslim, Nazri, Helimy Aris, and Nik Yusri Musa. "Ethnic Relations in Malaysia from the Perspective of Hadiths." Asian Social Science 15, no. 12 (November 20, 2019): 140. http://dx.doi.org/10.5539/ass.v15n12p140.

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Ethnic relations have never escaped Islamic scrutiny. This is made clear through the observation on two of its primary sources, namely the Quran and Hadiths. This is very apparent through the observation about two primary sources namely the Quran and Hadiths. According to Islam, ethnic differences are not the aim as to why humans are created on this earth. According to Islam, ethnic differences are not the sole reason why humans are created on this earth. It does not stop someone from following and practising Islam. It is also unreasonable for one to be discriminated against, and from, getting his or her rights. Thus, this article discusses the hadiths that touch on ethnic relations and the analysis of ethnic relations in Malaysia from the perspective of hadiths.

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BAHK, C. MO. "RELATIONS OF PERCEIVED ETHNIC DISPARITY TO INVOLVEMENT IN ETHNIC AND HOST CULTURES." Psychological Reports 93, no. 5 (2003): 251. http://dx.doi.org/10.2466/pr0.93.5.251-262.

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Ma, Rong. "Ethnic Relations in Contemporary China: Cultural Tradition and Ethnic Policies Since 1949." Policy and Society 25, no. 1 (January 2006): 85–108. http://dx.doi.org/10.1016/s1449-4035(06)70128-x.

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