Symbols of Cultural Identity: A Case Study from Tanzania

Cultural expressions and their contexts of use among two groups of Maconde form a basis for a discussion of cultural reproduction and the fluidity of ethnic boundaries. The material presented here is based on ethnoarchaeological fieldwork in Tanzania and Mozambique. Two groups, one based in Tanzania and the other in Mozambique, both identify themselves as one group, although they use and display material culture quite differently. The arguments in the paper are concerned with understanding the highly dynamic character of ethnicity in these East African societies and an attempt to look at shifting ethnic boundaries among the groups in the Rovuma Basin, in particular, over the last centuries. Here symbols of cultural identity have been manipulated and reintroduced into new contexts, as cultures change and groups adjust to their social environment.     

Ethnic Inequalities in the Public Sector: A Comparative Analysis

This article uses empirical data to discuss the links between ethnicity, inequality and governance in a framework that divides countries according to their levels of ethnic polarization. It makes three main arguments. First, types of diversity, not the existence of diversity per se, explain potentials for conflict or cohesion in multiethnic societies. Ethnic cleavages are configured differently in different social structures and are less conflictual in some countries than in others. Second, relative balance has been achieved in the public sectors of countries that are highly fragmented or those with ethnicity‐sensitive policies, but not in those with ethnicity‐blind policies. Third, the article is critical of institutional approaches to conflict management that underplay background conditions in shaping choices. Consociational arrangements may not be relevant in unipolar ethnic settings or fragmented multiethnic societies, where governments may be ethnically inclusive under democratic conditions. They seem unavoidable in ethnic settings with two or three main groups or in settings with strong ethnic/regional clusters.     

Theorising Ethnicity and Ethnic Communalisations at the Margins: From Quebec to the World System

Abstract. This article explores the changing and competing relations between multiple forms of ethnic communalisations in Quebec, as the Quebecois nation is now confronted by pressures to redefine its boundaries in more inclusive terms. This specific case allows me to address two major theoretical questions. First, I re-examine the usefulness of the dominant mode of classification of nations, the binary opposition between ethnic and territorial nations. I then develop a perspective which makes visible the construction of the external and internal dimensions of ethnic boundaries as well as their interrelations. Focusing on processes of ethnic communalisation allows me to transcend both the former static, primordialist, empiricist, essentialist, naturalist and absolutist conception of ethnicity and some of the more recent radical constructivist conceptions which envisage ethnicity as an infinite slide of the signifier, a fantasy, a game. Finally, I locate ethnic communalisations and their theorisation within the framework of modernity and of the world system; by recognising the unequal relations which often underlie ethnic forms of communalisation, it becomes possible to decentre the conceptualisation and the theorisation of ethnicity, which are inseparable from ethnic relations themselves and from the position held by different countries within the world system.     

Empire and ethnicity†

ABSTRACT. Historians and social scientists have typically assumed a conflictual or exploitative relationship between empire and ethnicity. On the one hand, empire might be seen (as perhaps Ernest Gellner saw it in Nations and Nationalism) as a superstructure of coercion to which a group of ethnic units were subject. On the other (according to an influential view), empire fabricated ethnicities (tribes or castes) to divide and rule. This article suggests that both of these views are too crude. In the British case at least (and in the modern history of empire, no generalisation that excludes the British case has much value), ‘imperial ethnicity’ was a much more subtle phenomenon. It existed ‘at home’ as one element in a more complex identity. It was a powerful force in British settler societies, where an indigenous identity could not be imagined. And, perhaps surprisingly, it was deeply attractive to some colonial elites in Asia and Africa – at least for a time.     

Fichte and the German Idiom: the Metaphysics of the Addresses to the German Nation

This article argues against the dominant Anglophone and Francophone interpretation of Fichte, which reads him as advancing either a form of ethnic or cultural nationalism. It claims that what is missing from the current reception of Fichte is the essentially philosophical and cosmopolitan character of his nationalism – the fact that the Addresses to the German Nation uses non‐empirical and cosmopolitical concepts to develop and articulate its nationalistic viewpoint. It therefore claims that the notion of a national philosophical idiom that the Addresses present, far from being a screen for its nationalism, is its driving engine. It does this by considering the problems of translating the German locution ist unsers Geschlechts. Consequently, it is claimed that the cosmo‐nationalism of Fichte is not reducible to a set of claims regarding ethnicity or even the empirical world, even if a discourse on the organismic, on what counts as life, irreducibly haunts the Addresses.     

Drinking to Mana and Ethnicity: Trajectories of Yaqona Practice and Symbolism in Eastern Fiji

This paper sets out a transformational history of yaqona use in Fiji from first contact with Europeans to present times. Trying to transcend the familiar history/structure dichotomy, two relatively separate trajectories of Fijian practice are identified, both incorporating enduring cultural premises, both logically and historically transformative. In the older of these trajectories, yaqona drinking is transformed ritually to promote or block the circulation of mana in embodied Fijian ‘lands’. In the younger pathway, by contrast, secular variants of yaqona ceremonial are invented to ethnic effect as one particular transformation of a modern structure that, against the grain of ritual practice, tends to detach ethnic Fijians from ancestral powers. It is suggested that, whilst, in appropriate spaces, contemporary ethnic objectifications of yaqona are formulated in opposition to other ethnic presences as expressions of ‘authentic’ Fijian‐ness, the underlying ritual transformations of yaqona produce a range of Fijian states that exceed this authenticity and challenge the otherwise hegemonic claims of ethnicity.     

East and West in Jewish nationalism: conflicting types in the Zionist vision?

ABSTRACT. This article analyses the ethnic and civic components of the early Zionist movement. The debate over whether Zionism was an Eastern‐ethnic nationalist movement or a Western‐civic movement began with the birth of Zionism. The article also investigates the conflict that broke out in 1902 surrounding the publication of Herzl's utopian vision, Altneuland. Ahad Ha'am, a leader of Hibbat Zion and ‘Eastern’ cultural Zionism, sharply attacked Herzl's ‘Western’ political Zionism, which he considered to be disconnected from the cultural foundations of historical Judaism. Instead, Ahad Ha'am supported the Eastern Zionist utopia of Elchanan Leib Lewinsky. Hans Kohn, a leading researcher of nationalism, distinguished between ‘Eastern’ and ‘Western’ nationalist movements. He argued that Herzl's political heritage led the Zionist movement to become an Eastern‐ethnic nationalist movement. The debate over the character of Jewish nationalism – ethnic or civic – continues to engage researchers and remains a topic of public debate in Israel even today. As this article demonstrates, the debate between ‘Eastern’ and ‘Western’ Zionism has its foundations in the origins of the Zionist movement. A close look at the vision held by both groups challenges Kohn's dichotomy as well as his understanding of the Zionist movement.     

Nation,Ethnicity, and Canada in Laura Goodman Salverson’s The Viking Heart

This article argues that expressions of national identity in twentieth-century Euro-Canadian literature often conceive of the nation as existing in both ethnic and ostensibly pluralist, immigration-based models, and that the former is frequently valorized over the latter, resulting in the implicit legitimation of settler colonialism. It does so by examining a few major theorizations of nationalism—constructivism, ethno-symbolism, and ethnonationalism—and suggesting that literary critics’ frequent adherence to the constructivism of Benedict Anderson can sometimes obscure the aforementioned dynamic. Finally, this article reads Laura Goodman Salverson’s The Viking Heart (1923) as a text that renders in all its contradiction the problem of ethnicity and nation in Canada, arguing that Salverson combines (but does not synthesize) the twin forces of ethnicity and liberal pluralism that make up the Euro-Canadian imagination’s split conception of the nation.     

Linking Essentialist and Constructivist Ethnicity

Abstract

This article argues that the essentialist and the constructivist positions within theories of ethnicity are in fact compatible if one introduces a concept here called “internalized fluid capacities”, connoting that which is inherently (genetically) dispositional – and in that sense biologically “anticipated” – but which remains to be developed into observable social characteristics through sociocultural impact. This perspective is based on the genetic capacity to mold or “instruct” the development of an organism from its embryonic state and onwards by using prior stages as points of departure for further instructions. In this way, certain fluid capacities become imprinted in individuals and collectivities through reinforcing interaction with the ambient society. These capacities may then harden and develop into apparent “essentials”, forming a group's collective self-image. The article concludes with the suggestion that this explanatory model can be usefully applied to the debate around Swedish governmental definitions of Saamihood.     

The Influence of the Ethnic Composition of Australian Federal Electorates on the Parliamentary Responsiveness of MPs to their Ethnic Sub-constituencies

This paper examines the parliamentary responsiveness of Australian MPs with respect to their ethnic constituents in the official arena of representation, the federal parliament. It first reviews the notion of representation and discusses the twofold influence that ethnicity may exert on the representational behaviour of elected representatives: the ethnicity of the electorate and the ethnicity of the elected representative. It then presents and discusses the results of a content analysis of the parliamentary interventions of MPs from 12 ethnic electorates and 10 non-ethnic electorates between 1983 and 1996. On the basis of this analysis, two indexes were constructed, the ethnic reference ratio and the ethnic distance ratio in order to compare the responsiveness of MPs to their ethnic constituents. The findings suggest that the ethnicity of the electorate does have an influence on ethnic responsiveness in absolute terms but less so in relative terms. In other words, MPs from ethnic electorates generally make more ethnic-related interventions than MPs from non-ethnic electorates, but not as much as the proportion of ethnic constituents in these electorates would suggest they should make. The ethnicity of the electorate also influences the types of ethnic issues MPs make, with those from ethnic seats more likely to make constituency-related issues. The marginality of the seat, especially in ethnic electorates, rather than the political party to which the representative belongs, would appear to have a bigger influence on the degree and type of responsiveness. Finally, the ethnicity of the MP does have an influence in both the degree and type of ethnic responsiveness.     

Security,ethnicity, nationalism

Using Slavic examples, the article looks at the nationalism/security nexus present today between the birth of ethnicities (early middle ages) and the birth of nationalism (eighteenth century). I discuss how Slavic ethnicity emerged in Greek and Roman security thinking. Others were classified in terms of ethnoi and were then interpellated into this self‐understanding. If ethnicity is an identity for the Other, then nationalism is an identity for the Self. It becomes a security concern not to order the Other polity's identity, as did the Byzantines, but to see to it that groups that may threaten your own nationalism – minorities, imperial subjects – cannot embrace nationalism. The policy of denying nationhood to minorities must be understood amongst other things as security policy. The organic understanding of the nation as young and vital demonstrates a third interstice between security and nationalism. If the young and vital nation is to grow and expand at the expense of the old and tired, then the polity that represents itself as a young and vital nation is by dint of that representation alone a security threat against those that they represent as old and tired. Finally, I discuss how this theme is played out in today's Russia     

Ethnic boundaries and boundary-making in handicrafts: examples from northern Norway,Sweden and Finland

When ethnicity is said to be manifest and practised through handicrafts, these seemingly innocent objects become political. They raise questions concerning who can do what handicraft, who can use what symbols or what developments are “allowed”. They illustrate the continuous production of ethnic norms and boundaries, especially when global tourism enters into the equation. Taking a social constructivist perspective, our study addresses ethnic boundaries and boundary-making in handicrafts in northern Sweden, Norway and Finland. Our findings are based on fieldwork (35 interviewees) with people of diverse local backgrounds making and selling handicrafts. Methodologically, we avoid preselecting people based on ethnicity, but instead contribute to an understanding of the constitutive processes of ethnicity by looking at how ethnic talk comes into conversations about handicrafts. Our findings demonstrate that the interviewees draw an ethnic divide between “Sámi”/“non-Sámi”, while other ethnic-choices move to the background. This divide can be seen to be amplified by tourism. The boundary for who can make a Sámi handicraft or use Sámi symbols remains significant, yet also fluid. The article deepens the understanding of the Sámi/non-Sámi ethnic categorization, here in relation to handicrafts. It also helps unravel the complexities between tourism, ethnicities and handicrafts more broadly.     

Ethnic Performance and the State in Laos: The Boun Greh Annual Festival of the Khmou

Following the 1975 revolution, the Laotian statesmen adopted a modernising discourse that targeted “backward” traditions as undesirable. But since the 1990s, authorities have mitigated this standpoint, distinguishing “good” from “bad” traditions according to their compatibility with the program of national development, and professing their will to (re)instate the former as suitable expressions of culture in a multi-ethnic nation. This is manifest everywhere from the National Constitution to TV shows and ethnic catalogues. This paper analyses the implementation of these principles through the case of the boun greh New Year festival, an invented ethnic tradition of the Khmou, the largest ethnic minority in Laos. The article demonstrates that this implementation has consequentially implied the adoption of a grammar of national ethnicity; that this official framework paradoxically allows the Khmou to articulate demands for better recognition of their group; and that this process does not mute expressions of “cultural intimacy” at variance with this matrix. The official frame of ethnicity has been eventually adopted by the Khmou, but this state effect has multiplied the layers of expressed ethnicity: it cannot be equated with a unilateral regimentation that would deprive the Khmou of their agency.     

Myths of descent: Views of the remote past,as reflected in school textbooks in contemporary Russia

Abstract

A view of the past has proved to be a valuable aspect of ethnic identity in the contemporary world. It also plays a crucial role in contemporary struggles for political, financial, territorial and cultural resources. This struggle is especially intense in unstable political environments, as various ethnic elites compete to upgrade their political status and to gain desirable benefits. In the post-Soviet world, where ethnicity is still highly politicised, myths of the remote past and glorious ancestors are often forged and disseminated as important aspects of ethno-nationalist ideologies. Instead of appreciating cultural diversity, this trend introduces new models of social division, dominance and discrimination legitimised by a ‘distinct culture’ and ‘cultural roots’. An image of the enemy is an integral element of the ideologies in question, which have explicit or implicit xenophobic connotations. The place of this type of myth and ideology in the contemporary Russian education system is analysed here.     

Behind the Ties that Bind: Diaspora-making and Nation-building in China and India in Historical Perspective, 1850s-2010s

Whereas the rare existing comparative studies of Chinese and Indian diaspora policies have focused on recent periods following economic restructuring in both countries, this article, using a historical perspective, looks at diaspora policies in both countries from the angle of conceptions of the nation. Comparing three specific periods – the early twentieth century, the period between the 1950s and the 1970s, and the period since the 1970s – the article argues that there was a similarity between China and India in terms of how conceptions of the nation expanded and contracted together with both domestic and international changes during these periods, in spite of differences in nationality laws. As such, it demonstrates that countries with nationality laws based on jus sanguinis are not necessarily always more inclusive towards diaspora populations than those with nationality laws based on jus soli. In both cases, there is a tension at work between a state-led paradigm that is territorial in nature and ethnic and cultural notions of nationhood.     

Viti,the Soil from Eden: On Historical Praxis as a Mode of Connecting in Kadavu

Looking at Fijian Methodism and its role in discourses on identity in Fiji leads to the question of the relationship between Christianity and the vanua, the complex notion of land so crucial for ethnic Fijians' traditionalistic identity constructions. How is it possible to retain important dimensions of the vanua within a Christian worldview? An attempt to understand this relationship using the example of a Fijian meke makes clear that specific ways of constructing the past are crucial here. A concept of history as a symbolic form renders these ways of constructing the past understandable as historical — and it is exactly this historical character which opens the possibility of establishing a relationship to the Christian God while retaining essential dimensions of the vanua, a possibility which can provide one experiential background for the plausibility of an ethnic interpretation of Christianity.     

Everyone Begins as Fish & Captivated – by that

Abstract

An invited address in 1964 constitutes the pre-history of fractals, and a justification is given here why its publication is now of interest because of its interdisciplinary nature. Fractal geometry has been successful as mathematics and has – through computer graphics – pioneered a new art. But until 1975, the author's work was generally considered as premature. In the original address of 1964, which here follows the historical introduction, the author states the mathematical basis for his philosophy of the Second Stage of Indeterminism in Science. The term fractals was not coined until 11 years after the original address of 1964.     

Language as apparatus: entanglements of language,culture and territory and the invention of nation and ethnicity

Postcolonial linguistics has shown that African languages emerged from a complex figuration of missionary, scientific and colonial practices. The article interprets this emergence as the result of an existential onto-epistemological dislocation stabilised through the hegemonic project of colonialism. It rests on an apparatus of modernity that separated nature and culture/society and stabilised this new order with a particular notion of language as an autonomous object. In the nineteenth century, language enters a conjunction of territory and culture, which played out in Europe in the terms of a nationalist, hegemonic trajectory and in Africa as the fractionation of ethnic/linguistic groups and the pervasive linguo-ethnification of contemporary societies. Thus, language can be understood to be an apparatus productive of nationalism as well as ethnicity. In an attempt to demonstrate the plausibility of this conceptualisation, I show how today these trajectories have effects in that Afrikaans in South Africa as ethnified language loses and Swahili in Tanzania as national language gains ground at the respective universities. Both languages compete with global academic English, which despite its colonial heritage appears as a deterritorialised, culturally neutral language.     

Religion and nationalism: four approaches*

ABSTRACT. Building on recent literature, this article discusses four ways of studying the relationship between religion and nationalism. The first is to treat religion and nationalism, along with ethnicity and race, as analogous phenomena. The second is to specify ways in which religion helps explain things about nationalism – its origin, its power or its distinctive character in particular cases. The third is to treat religion as part of nationalism, and to specify modes of interpenetration and intertwining. The fourth is to posit a distinctively religious form of nationalism. The article concludes by reconsidering the much‐criticised understanding of nationalism as a distinctively secular phenomenon.