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Artículos de revistas sobre el tema "Ethnic relations"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 30 de julio de 2024

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1

Soomro, Naureen Nazar y Aslam Pervez Memon. "ETHNIC RELATIONS IN MULTI-ETHNIC MALAYSIA". Journal of Social Sciences and Humanities 53, n.º 2 (31 de diciembre de 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.

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2

Soomro, Naureen Nazar, Aslam Pervez Memon y Aslam Pervez Memon. "ETHNIC RELATIONS IN MULTI-ETHNIC MALAYSIA". Journal of Social Sciences and Humanities 53, n.º 2 (31 de diciembre de 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.

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3

Gold, Steven J., Susan Olzak, Joane Nagel, Jerry Boucher, Dan Landis y Karen Arnold Clark. "Competitive Ethnic Relations." Contemporary Sociology 17, n.º 5 (septiembre de 1988): 590. http://dx.doi.org/10.2307/2073928.

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4

Feagin, Joe R., Susan Olzak y Joane Nagel. "Competitive Ethnic Relations." Social Forces 66, n.º 4 (junio de 1988): 1132. http://dx.doi.org/10.2307/2579448.

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5

Wilson, F. Harold y J. R. Feagin. "Racial and Ethnic Relations". Teaching Sociology 18, n.º 4 (octubre de 1990): 568. http://dx.doi.org/10.2307/1317656.

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6

Mackerras, Colin. "Ethnic Relations in China". Asian Ethnicity 10, n.º 3 (octubre de 2009): 301–3. http://dx.doi.org/10.1080/14631360903333991.

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7

Mutalib, Hussin. "Singapore’s Ethnic Relations’ Scorecard". Journal of Developing Societies 28, n.º 1 (21 de febrero de 2012): 31–55. http://dx.doi.org/10.1177/0169796x1102800102.

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8

Kurbonov, Abdulhamid. "Dialects, Historical Evidence of Inter-ethnic Language Relations". International Journal of Psychosocial Rehabilitation 24, n.º 4 (30 de abril de 2020): 7341–51. http://dx.doi.org/10.37200/ijpr/v24i4/pr2020551.

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9

Kushmanova, Laylo. "Modern Tendencies In The Ethnic Relations Of Kuramas". American Journal of Interdisciplinary Innovations and Research 02, n.º 12 (11 de diciembre de 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.

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10

Dewi, Rahmi Surya. "HIDUP DI DUNIA MULTIKULTURAL POTRET SOSIAL BUDAYA KERUKUNAN ETNIS MINANG DAN TIONGHOA DI KOTA PADANG". LUGAS Jurnal Komunikasi 2, n.º 1 (29 de junio de 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.

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11

Vergun, T. V. y D. V. Grishin. "IMPACT OF ETHNIC TOURISM ON INTER-ETHNIC RELATIONS". Science Almanac of Black Sea Region Countries 21, n.º 1 (2020): 17–23. http://dx.doi.org/10.23947/2414-1143-2020-21-1-17-23.

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12

Wang, Fu-chang. "Studies on Taiwan’s Ethnic Relations". International Journal of Taiwan Studies 1, n.º 1 (20 de febrero de 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.

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13

Demjaha, Agon. "Inter-Ethnic Relations in Kosovo". SEEU Review 12, n.º 1 (1 de junio de 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.

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14

Driedger, Leo. "Changing Visions in Ethnic Relations". Canadian Journal of Sociology / Cahiers canadiens de sociologie 26, n.º 3 (2001): 421. http://dx.doi.org/10.2307/3341895.

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15

Constantinou, Stavros T. y Stephen Ryan. "Ethnic Conflict and International Relations." International Migration Review 26, n.º 2 (1992): 685. http://dx.doi.org/10.2307/2547079.

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16

Banton, Michael. "The sociology of ethnic relations". Ethnic and Racial Studies 31, n.º 7 (10 de septiembre de 2008): 1267–85. http://dx.doi.org/10.1080/01419870701710922.

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17

Park, Jeongwon Bourdais. "Ethnic Relations in Northeast China". European Journal of East Asian Studies 16, n.º 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.

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18

Haokip, Thongkholal. "Inter-ethnic relations in Meghalaya". Asian Ethnicity 15, n.º 3 (6 de noviembre de 2013): 302–16. http://dx.doi.org/10.1080/14631369.2013.853545.

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19

Rothschild, Joseph y Stephen Ryan. "Ethnic Conflict and International Relations." Political Science Quarterly 107, n.º 1 (1992): 166. http://dx.doi.org/10.2307/2152150.

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20

Taagepera, Rein. "Ethnic relations in Estonia, 1991". Journal of Baltic Studies 23, n.º 2 (junio de 1992): 121–32. http://dx.doi.org/10.1080/01629779100000351.

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21

V.C.P. "International Migration and Ethnic Relations". Americas 48, n.º 2 (octubre de 1991): 282–83. http://dx.doi.org/10.1017/s0003161500017703.

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22

Banton, Michael. "Modelling ethnic and national relations". Ethnic and Racial Studies 17, n.º 1 (enero de 1994): 1–19. http://dx.doi.org/10.1080/01419870.1994.9993810.

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23

Davlatova, S. T. "ON THEORETICAL AND METHODOLOGICAL ASPECTS OF STUDYING INTERNATIONAL RELATIONS IN ETHNOSOCIOLOGY". International Journal Of History And Political Sciences 4, n.º 4 (1 de abril de 2024): 5–11. http://dx.doi.org/10.37547/ijhps/volume04issue04-02.

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The article describes the content of the concept of ethnosociology, its formation as a science and its scientific significance in the study of inter-ethnic relations, as well as theoretical and methodological aspects. Ethnosociology also analyzes the mechanism of the relationship between ethnic and social phenomena in modern society -ethnic processes in different social groups, and social processes in different ethnic communities.

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24

Muslim, Nazri. "The Transformation of Ethnic Relations in Malaysia". Journal of Public Administration and Governance 12, n.º 2 (22 de junio de 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.

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25

Demjaha, Agon. "THE STATE OF INTER-ETHNIC RELATIONS IN MACEDONIA AFTER 16 YEARS OF THE OHRID AGREEMENT". SEEU Review 12, n.º 2 (20 de diciembre de 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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26

Lorenzana, Jozon A. "Ethnic moralities and reciprocity: towards an ethic of South-South relations". Bandung: Journal of the Global South 2, n.º 1 (5 de febrero de 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.

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27

Lee, Sharon Mengchee. "Intermarriage and Ethnic Relations in Singapore". Journal of Marriage and the Family 50, n.º 1 (febrero de 1988): 255. http://dx.doi.org/10.2307/352444.

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28

Kinloch, Graham C. y E. Ellis Cashmore. "Dictionary of Race and Ethnic Relations." Contemporary Sociology 14, n.º 5 (septiembre de 1985): 632. http://dx.doi.org/10.2307/2069566.

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29

Tuch, Steven A., John Rex y David Mason. "Theories of Race and Ethnic Relations." Contemporary Sociology 17, n.º 6 (noviembre de 1988): 751. http://dx.doi.org/10.2307/2073563.

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30

Vigil, James y Felipe Lopez. "Race and Ethnic Relations in Mexico". Journal of Latino/Latin American Studies 1, n.º 2 (enero de 2004): 49–74. http://dx.doi.org/10.18085/llas.1.2.w703q81768744475.

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31

Maldonado, Lionel A. y S. Dale McLemore. "Racial and Ethnic Relations in America". Teaching Sociology 12, n.º 2 (enero de 1985): 260. http://dx.doi.org/10.2307/1318333.

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32

Alexander, Susan H., S. Dale McLemore, Harriet D. Romo y Susan Gonzalez Baker. "Racial and Ethnic Relations in America". Teaching Sociology 29, n.º 3 (julio de 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, n.º 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, n.º 4 (1 de abril de 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, n.º 2 (25 de septiembre de 2012): 226–43. http://dx.doi.org/10.1177/0011392112456507.

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36

Kirch, Marika y Aksel Kirch. "Ethnic Relations: Estonians and Non-Estonians". Nationalities Papers 23, n.º 1 (marzo de 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.

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37

Coulby, David. "Dictionary of race and ethnic relations". International Journal of Educational Development 5, n.º 4 (enero de 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, n.º 1 (septiembre de 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, n.º 2 (septiembre de 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, n.º 1-2 (septiembre de 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, n.º 4-6 (enero de 1986): 77–85. http://dx.doi.org/10.1080/0020486860220415.

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42

Arneaud, Mary J., Nicole Alea y Theodore E. A. Waters. "Flourishing Privately but Languishing Publicly: Ethnic Identity’s Contribution to Understanding Eudaimonic Wellbeing". International Journal of Environmental Research and Public Health 19, n.º 21 (29 de octubre de 2022): 14156. http://dx.doi.org/10.3390/ijerph192114156.

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The paper probes the meaning of wellbeing by examining whether ethnic identity is related to private and public conceptualisations of eudaimonic wellbeing. Private and public eudaimonic wellbeing are assessed as positive relations with others and social integration. Ethnic identity is a type of social identity that is meaningful in contexts of enduring inter-ethnic group contact. Fiji and Trinidad and Tobago (TT), nations with contact between two major ethnic groups for over a century, are the contexts for a preliminary exploration. Young adults (Fiji N = 38, 19–26 years old; TT N = 41, 18–25 years old) completed measures of positive relations with others (private eudaimonic wellbeing), social integration (public eudaimonic wellbeing), and ethnic identity development. Across the nations, a stronger sense of ethnic identity, or commitment to the ingroup, predicted better positive relations with others but worse social integration. Ethnic identity thus seems to be a key construct in understanding positive private, but negative public eudaimonic wellbeing among young adults in contexts of ethnic diversity. Findings are discussed by considering how implications of ethnic diversity (competitive inter-group relations, inter-group contact making ethnic group membership salient) might be related to ethnic identity development, and private and public eudaimonic wellbeing.

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43

Wang, Ziqi. "A Comparison of Ethnic Policies in Rwanda and Tanzania". Communications in Humanities Research 11, n.º 1 (31 de octubre de 2023): 308–14. http://dx.doi.org/10.54254/2753-7064/11/20231499.

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Ethnic construction is a historical phenomenon and process, generally involving two main directions: assimilation, integration, and unity among ethnic groups, and differentiation, separation, and diversification. Typically, these directions alternate and may coexist during certain historical stages. Tanzania and Rwanda are both multi-ethnic countries, but their ethnic relations could not be more different. The former, with more than 120 ethnic groups, is basically in harmony, while the latter has erupted into large-scale ethnic conflicts. Rwanda and Tanzania exhibit significant differences in their processes of ethnic construction, influenced by factors such as colonial rule and ethnic policies. The composition of ethnic groups and interethnic relations in these countries demonstrate distinct characteristics. This study aims to compare the ethnic composition and ethnic policies of Rwanda and Tanzania, elucidating the shaping role of ethnic policies on interethnic relations and exploring practical pathways towards ethnic integration and coexistence. This paper mainly analyses the process and relationship of ethnic construction in Rwanda and Tanzania through literature and data analysis. This paper finds that whether the relationship between ethnic groups is harmonious mainly depends on whether the government can gradually eliminate ethnic barriers and strengthen ethnic identity while respecting history, rather than ignoring or even strengthening the contradictions between ethnic groups.

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44

Verkuyten, Maykel y Katarzyna Zaremba. "Interethnic Relations in a Changing Political Context". Social Psychology Quarterly 68, n.º 4 (diciembre de 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.

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Egharevba, Stephen. "Tenuous relations: Ethnic–racial cultural and police disrespect in Finland". International Journal of Police Science & Management 23, n.º 2 (7 de enero de 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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Diem, Vu Kim y Nguyen Hoang Thien. "Resolving Ethnic Relations in Vietnam: A Case in Lam Dong Province in the Central Highlands". Journal of University of Shanghai for Science and Technology 23, n.º 06 (2 de junio de 2021): 204–12. http://dx.doi.org/10.51201/jusst/21/05243.

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The paper briefly presents the concept of ethnicity and nationality. Based on the definition and scope of the concept, the paper presents the characteristics of ethnic groups and analyzes the history of ethnic relations in Lam Dong. From these analyzes, the paper focuses on interpreting the importance of building ethnic relations in the process of industrialization and modernization in Lam Dong province: i) To create opportunities and conditions for ethnic groups in the province to cooperate and develop in all aspects, together successfully realize the cause of industrialization and modernization. ii) To build up ethnic relations so that the ethnic groups in the province can consolidate their mutual understanding and trust, thus avoiding conflict and tension leading to the danger of ethnic separateness, obstructing the process of industrialization and modernization.

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Zadorin, Maksim Y. y Ekaterina S. Kotlova. "The ‘hybrid model’ of Norway’s ethnic policy in its northern counties: a key to stable interethnic relations". Baltic Region 11, n.º 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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Muslim, Nazri, Helimy Aris y Nik Yusri Musa. "Ethnic Relations in Malaysia from the Perspective of Hadiths". Asian Social Science 15, n.º 12 (20 de noviembre de 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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Kaarbaeva, Zhyldyz. "Mezietnický a občanský aspekt oslav státních svátků v Kyrgyzstánu". Kulturní studia 2021, n.º 1 (1 de mayo de 2021): 48–60. http://dx.doi.org/10.7160/ks.2021.150103.

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This article presents research on interethnic relations conducted in southern Kyrgyzstan. This research was primarily concerned with the study of relations between ethnic Kyrgyz and Uzbeks in various spheres of relations between the two ethnic groups since the 1980s. The research examined the factors of improvement of the interethnic situation in the region and the conditions of ethnic and civic self-identification of various ethnic groups of southern Kyrgyzstan. The aim of the article is to show how some official state holidays can play a positive role in strengthening the unity of ethnic diversity among the citizens of Kyrgyzstan and in promoting their civic identity.

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Nihayah Hamhij, Durroh. "Chinese and Javanese Traders in the Frame of Social Relations". JASSP 3, n.º 1 (31 de mayo de 2023): 72–77. http://dx.doi.org/10.23960/jassp.v3i1.111.

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The purpose of this study is to explain the social relations of Chinese and Javanese ethnic traders in traditional markets. The research was conducted in Kangkung Market, Bumi Waras District, Bandar Lampung City. Social relations between Chinese and Javanese ethnic traders in the Kangkung market are reflected in several activities carried out, namely social relations in the market and outside the market. Relations outside the market still show the social distance that is more influenced by ethnicity, but relations in the market seem closer. Service to customers does not care about ethnic differences. In general, Javanese and Chinese can coexist well, both benefitting from each other socially and economically. However, ethnic differences between the two still exist and develop in the community which is enough to affect the social relations of the two ethnicities in daily life.

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