Ethnogenesis

NW Italy (500 - 1 BCE) provides an interesting case scenario to explore methodological problems regarding issues of identity and ethnicity.  In an area with many long-distance contacts across the Apennines, Alps, and along the Po Valley, the question arises how the various forms of cultural interaction were shaping people’s sense of identity. One major concern is, of course, the nature of our evidence. To what extent do pottery types, imported luxury products, funerary rituals, coinage, writing, language, and religion really inform us about issues of ethnicity? Artefact assemblages, for example, seem to change constantly and significant changes that indicate new developments regarding self-identity need to be identified. The second problem concerns the role of external factors in this process. What impact did the Celtic ‘invasion’ – allegedly in 396 or 388 BC – and subsequent Roman domination really have on people’s identity?  Another issue concerns the development and nature of these identities: was there ever anything like a ‘Ligurian’ or ‘Celtic’ identity in Cisalpine Gaul? In this context, the term ‘Celtic’ is a convenient shorthand to describe people who wrote and spoke a Celtic language and used artefacts and practices of Transalpine origin. We also have to explore the heterogeneous and geographically diverse character of local ethnicities and the way how these identities evolved when
"ethne" became Roman-style municipalities
Otherness, state formation and ethnogenesis - How did these constantly re-negotiated local identities develop in an increasingly pan-Italian world? With increasing interaction across Italy we would perhaps expect to find a more ‘global’ Italo-Hellenic identity in the post-conquest period. Instead our evidence suggests a much stronger local identity, especially aspects that reflect a certain ‘Celticity’ in writing, coinage, and material culture, as well as the continuous use of rituals and artefacts that go back to the early Iron Age period. Roman presence  per se did not result in  people ‘imitating’ or ‘emulating’ the conqueror’s culture, but their integration in Roman  political and military structures and their involvement beyond their local sphere of influence seems to create the wish to demarcate themselves by a stronger identity.

Научное наследие Л.Н. Гумилева выстроено совершенно логично. В основе всех его работ лежала собственная авторская методология, которую он не только не скрывал, но и, напротив, всячески пытался донести до сознания коллег и оппонентов. Однако именно в разговоре «на разных языках» Л.Н. Гумилева и его оппонентов кроется негативное отношение к методу, а вместе с ним и к работам, написанным с его помощью. Но проблема не только в том, что выхваченные отдельные звенья реконструкций Л.Н. Гумилева «подвергаются "критическому анализу", а затем "уничтожаются" с использованием тех самых источников, недостаточность которых как раз и пытается преодолеть Гумилев» (Р.Е. Котов). Опровергаются не цельные куски его рассуждений, а нечто другое – собственные построения критиков, не имеющие к Л.Н. Гумилеву никакого отношения. В результате, возникло ощущение полной научной несостоятельности и метода Л.Н. Гумилева, и всего его наследия, что под собой не имеет никакого действительного основания.

The idea of a Norman ethnic identity, of a Normannitas, has long been discussed by contemporary historiography. Nonetheless, this field of studies seems always to be caught up between two distinct types of discussion and theoretical basis: one more focused on Late Antiquity/Early Middle Ages and the other on the Late Middle Ages. Stressing connections between 10 th and 11 th century Normandy and the classical past, we propose applying the ethnogenesis concept and the extensive research it spawned on the construction of late antique ethnic identities to deepen our understanding on the forging of an early Norman identity. Acknowledging the extensive discussion over Scandinavian influence or Frankish continuity in the formation and development of the Norman duchy, we propose a different approach to Dudo of Saint-Quentin's Gesta Normannorum, viewing the text more in connection with a late-antique tradition of historical writing on 'barbaric' gentes. Seeing the work through that lens, this paper utilizes recent research by Lesley Abrams, Mark Hagger and Fraser McNair on 10 th century Normandy and attempts to understand how the construction of a gens normannorum identity could have been instrumental to the Norman dukes in their seeking to establish authority over a diverse group of elites, arguing that they did so through an idea of Normanness completely centered on and emanating from the ruling Rollonid lineage.

If the authorship of rock art by particular groups is assumed, the very object under study can unwittingly be falsely attributed. Our interpretations have largely failed to incorporate evidence, in the colonial era and before, for the integration, mixing, and métissage of new peoples from two or more previously different ethnic groups. The results are equally assumed—namely: that one essential group impacted on the other, and the consequent imagery is a record of this secular narrative. Contrary to these simplistic reflections, creolization emphasizes cultural resilience, subversive agency, and a theoretical usefulness that enables better understandings of the rock art of people on the far side of colonial frontiers and texts.

The symbol axe on Neolithic-Bronze Age Chinese artefacts has long been considered a badge of prestige. This lecture connects its significance in the ethnogenesis of East and Southeast Asia from both linguistic and archaeological perspective. More importantly, a case study of Majiabang-Songze-Liangzhu economic and social transition at the Yangtze Delta around ca. 4000 BCE sheds a light on the beginning of the often disputed patriarchal society, and lays the foundation for the upcoming study of the long-forgotten matriarchal society in East Asia and the world. Linguistically, this corresponds to the transition from the mather tongue to the father tongue.

In my paper, I describe the discussion on the ethnogenesis of the Slavs in the Polish historiography. The interest to the origins of the own community is strongly connected with the historical way of thinking and was not alien to the founders of the Antic civilisation: the Greeks and the Romans. This way of thinking was taken over by the «Barbarians», who tried to prove their participation in the world of Antic civilization and inherited by the medieval and modern intellectuals. The development of the critical historiographychronologically overlapped with the birth of modern nationalisms. It determined the ethnogenetical discussions, which had the old task to glorify the own nation and to give the arguments in the conflicts on disputed territories. The Polish discussion on the Slavic ethnogenesis with participation of historians, archaeologists, philologists, anthropologists and ethnologists stood in shadow of the conflict with the Germans on the «historical rights» to the (West-Polish / East German) territories of Great Poland, Pomerania, Silesia, Mecklenburg, Lusatia. The Indigenous conception of the ethnogenesis of the Slavs dominated in the discussions, according to which it were the Polish lands which were the cradle of Slavs and a basis for the Slavic expansion to the greater part of Europe. This conception with some changes and nuances still prevails mainly in the discourse of the humanists from Poznań and Wrocław. The Allochtonic conception was developed in research centre of Cracow and is now popular also among the Slavists from Warsaw and Lublin. According to them, the Slavs originated in the Dnieper basin and Polesie and expanded to Central Europe only in the 6th century. The present-day discussion is dominated by the disputes between the supporters of both groups, which are often full of personal emotions, which make the consensus almost impossible.
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В статье анализируется проблема этногенеза славян в польской историографии. Интерес к изучению истоков своего народа связан с развитием исторической мысли, и возник еще в античной цивилизации. Античные идеи переняли «варвары», которые пытались доказать свою принадлежность к античному миру. В дальнейшем она перешла к средневековым и современным интеллектуалам. Развитие критической историографии остановилось с рождением современного национализма. Начались этногенетические дискуссии, главными задачами которых оказалось прославление своей нации и поиск аргументов в территориальных спорах. Польская дискуссия об этногенезе славян, в которой приняли участие историки, археологи, филологи, антропологи и этнологи, состоялась в тени конфликта с немцами об исторических правах на западно-польские / восточно-немецкие земли: Великую Польшу, Померанию, Силезию, Мекленбург, Лужицу. В дискуссии доминировала автохтоническая концепция этногенеза славян. Согласно ей, польские земли были колыбелью славянства и базисом его экспансии на большую часть Европы. Эта концепция с некоторыми изменениями и нюансами фигурирует в польской историографии до сего дня, особенно в концепциях специалистов, относящихся к научным школам
Познани и Вроцлава. Аллохтонистическая концепция развилась в краковском научном центре, и она популярна среди славистов из Варшавы и Люблина. Согласно ей, славяне сформировались в бассейне Днепра и в Полесье, а в Центральную Европу они прибыли только в VI в. Сейчас дискуссия продолжается между представителями обеих групп, в ней часто преобладают личные эмоции, что делает достижение научного консенсуса почти невозможным.

New Spain’s northwestern province of Alta California constituted a frontier for the waning years of the Spanish empire’s imperial interests of the late 18th and early 19th centuries. For the founding colonists, however, California was a frontier for new beginnings. Through the examination of diverse primary sources, including census records and mission registers, the Interrogatorio de 1812, and an 1814 respuesta to the Interrogatorio by Fray Amorós, this paper examines colonial identity formation and its recontextualization on the frontier. It is this latter document by Father Amorós that in part serves to demonstrate that the utilization of the six casta
identifications ceased to be applicable to those colonial populations of the frontier. As such, this paper explores how it was that Alta California provided an opportunity for soldiers and settlers to reject the sistema de castas (caste system) practiced in New Spain in order to establish a
distinctive and more unified identity as gente de razón. In addition, this paper examines other incentives or pull-factors that motivated prospective soldiers and settlers to relocate to Alta California. The Spanish military settlement of El Real Presidio de San Carlos de Monterey, better known as the Royal Presidio of Monterey, herein serves as a case study. Ultimately, this study intends to contribute to the current scholarship on the history and presidial ethnogenesis of Monterey within the broader context of the Spanish colonial experience of the Provincias Internas, and Alta California in particular.

This article argues that the local appropriation of Christian liturgy in 'Polonia' facilitated the early-medieval state formation of the first Piast realm. ‘Polish’ political identity was shaped by original liturgical phenomena by mostly two means. First, the hitherto unprecedented name of the territory, 'Polonia', was firstly attested in writing in the liturgical sequence 'Annua recolamus' (Bamberg, Staatsbibliothek, Ms. Lit. 5, fol. 97v). The name was promoted mostly by sources used during Christian worship (the sequence mentioned above and the hagiography of Saint Adalbert). Second, liturgical phenomena interiorized the new identities of the political community and the theology of rulership. For instance, the invocations of rulers’ names in the disputed territories, repetitive intercessions for monarchs, developed liturgy of war have been shaping and, subsequently, expressing the identities of the Piast dynasty and of those who participated in the Christian worship. Political liturgy functioned as the tool in the identification processes of the early-medieval 'Polonia'.

В ноябре 2014 нами были опубликованы результаты ДНК-теста Big-Y по башкирам из подветви R1a-Y2632. К этой подветви относятся телевские, кыпсакские, нугай-бурзянские, аксак-усерганские, шакман-тамьянские башкиры.

Снип Y2632 также встречается среди иранцев, индоариев, арабов и ашкеназов, поэтому для них необходимо проверять снипы из панели R1a-Y2632.

Предки карачаево-балкарских R1a-Y934 — массагеты-аланы.
Предки башкирских и испанских R1a-FGC10232 — усуни (асианы, асы).

Массагеты значит в переводе 'большая сакская орда'  или 'большие скифы' , на китайском да-юэчжи .

А вот предки башкир Y2632 — они 'малая сакская орда'  или 'малые скифы'  (на туранских языках — капсаки ), на китайском сяо-юэчжи (小月氏) , или кюэ-ше (古耶舍), они же цинча (欽察 Qin-cha) — что значит 'кипчак' . Сяо-юэчжи связаны с динлинами, поэтому ветвь Y2632 называется Сако-Динлинская. Кипчаки — это западная отрасль динлинов.

Одно из подразделений массагетов носило название асиан (асы, усуни烏孫).

Согласно данным ДНК-теста потомки усуней (асиан, асов) и массагет-алан — более родственны друг другу, так как их объединяет общий снип Y934, т.е. верной оказалась точка зрения А.Н.Бернштама об усунях как части массагетов.

Саки-динлины — предки башкирских Y2632, особняком стоят от массагет-алан и усуней (асиан, асов), у них снип Y934 - не обнаружен.

Ivangorodsky Kostiantyn. The Ethnic History of East Slavs in the contemporary historiography (Ukrainian, Belarusian and Russian discourses).
In the study are analyzed modern historiographic discourses of Ukraine, Russia and Belarus, devoted to the ethnic history of Eastern Slavs communities during the pre-Mongol era.  Exactly scientific analysis of that problem is of great importance on the background of the great pressure of ideologies and political engagement, including the absence of such a historiographic study (especially based on a broad comparative approach) until now. We have established that for now in all the historiography, mentioned above, are dominated the models of the Slavs’ ethnic history, constructed in the Soviet era.
In the study have been found out the state of that topic scientific development, its factual priorities, has been formed representative base of sources, have been developed the conceptual and methodological foundations of the research, has been determined the theoretical specificity of ethno-historical reconstruction, taking into account the main trends in the development of modern ethnological science.
Also have been characterized the source study approaches in the newest Ukrainian, Belarusian and Russian historiographies, and have been traced the potential of the corresponding verification of sources by historians in the course of «east-slavic» ethnic history study. Described theoretical and methodological models and the difficulties of their application in the ethnohistorical reconstructions of Eastern Slavic communities offered by modern researchers, are convinced us in the urgent need for a radical improvement in this segment of the entire post-Soviet humanities.
A detailed analysis of available sources, as well as outlining the weaknesses in theory, methodology and terminology that are involved in solving the problem, allowed us to reveal more deeply the essence of the latest concepts of the Eastern Slavic communities ethnic history  proposed by modern Ukrainian, Belarusian and Russian scholars, to identify the main research strategy in this area, synchronously comparing the development of the corresponding historical thought in the designated national historiography areas.
According to Soviet tradition, archaeologists pay most attention to the Eastern Slavs communities ethnic history in modern post-Soviet historiographs. Although in the Belarusian discourse this problem is covered rather fragmentary and often depends on the specific scientific explored object of one or another archaeologist – usually from a certain archaeological culture associated with ethnogenesis and early East Slavic ethnic history. In general, modern Belarusian historiography cannot yet boast of any conceptual achievements in the field of Eastern Slavs ethnic history reconstruction, including the Belarusians ethnogenesis.
The most developed and popular, but at the same time extremely debatable, schematized and biased in modern Russian historiography is the V. Sedov concept. His controversial hypotheses receive many criticisms and refutations in the framework of «east-slavic» historiography. It does not stand up to criticism his apologeticism regarding the so-called «Old-Rus’ nationality», which the scientist seeks to prove (completely arbitrarily) solely on archaeological materials.
Most of the modern Ukrainian historiography versions of this problem study are also represented primarily by archaeologists. But it is worth to note, that within the framework of historical and ethnological reconstructions  of Eastern Slavs ethnic history, represented by Ukrainian experts, there are more variability of concepts and hypotheses, compared with similar discourses in Belarus and Russia. Although, as in the last two, the “nationalized” approach is also dominant in Ukrainian.

The article reviews the semantics of names of the Buryat tribes buin and abazai, which are connected with Old-Uighur period of
the Central Asian history. These ethnonyms are unique in the Central Asian region and found only among the Buryats, but not among
the other Turkic-Mongolian peoples. Ethnonym abazai is etymological problem, since the two versions discussed in this article
suggest its Turkic origin from the two areas, Yenisei area, or Central Asian area. In both cases it linked to the ancient Turkic
(Uighur). To resolve the problem of the origin of the ethnonym buin the author presents a hypothesis associated with the rise of
Buddhism in Uyghur Khaganate in the early Middle Ages. These two versions o f the origin of the Buryat ethnonyms help to expand
the humanitarian knowledge about ethnogenesis of the Buryats.

Celem niniejszej pracy jest omówienie powstania oraz okoliczności zmierzchu koncepcji wandalskiej na ziemiach polskich, w świetle polskiej historiografii średniowiecznej i wczesnorenesansowej. Idea Polski-Wandalii w skali milenijnych dziejów polskich zaistniała w rodzimej oraz zagranicznej historiografii w sposób dość znaczący, a jej wpływy widoczne będą aż po czasy zaborów.
Przeświadczenie o pochodzeniu Polaków od plemion wandalskich panowało już w średniowieczu. Kiedy jednak powstała owa koncepcja i co wpłynęło na jej niesłychaną popularność? Dlaczego nastąpił jej zmierzch? Czy teza o sarmackim rodowodzie okazała się zwyczajnie atrakcyjniejsza od dawnej wandalskiej? Co leżało u źródeł zawrotnej „kariery” nowej koncepcji? Pytań jest wiele, a proste tłumaczenia o ślepym naśladownictwie tradycji Zachodu mało zadowalające. Intrygująca jest także kwestia etniczna. Czy w średniowieczu przedługoszowym można w ogóle posługiwać się kryteriami etnicznymi w dzisiejszym rozumieniu? Czy dopiero od Longinusa możemy mówić o decydującym zwrocie w tym aspekcie? Świadomość „germańskości” bądź „słowiańskości” domniemanych antenatów zostanie zatem osobno omówiona.

The paper focuses on the identity building strategies of a minority group in Mauritius, the Franco-Mauritians, as they had to face ethnic competition in the Mauritian plural society. How was an ethnic identity shaped and how did the Franco-Mauritian group eventually define itself as a community sharing a common origin and blood ties How did ethnic markers become meaningful despite the fact that ethnic boundaries kept changing throughout history? Identity in its political dimension therefore results to be a way to manage the contradiction which arises between the conflicts of interests and the need to preserve interethnic relations.

Cet article propose d’analyser dans une perspective socio-historique comment se construit l’identité franco-mauricienne face aux enjeux de la compétition inter-groupes existant au sein de la société plurale mauricienne. Par quel processus le discours identitaire permet-il aux Franco-Mauriciens de se définir en tant que communauté partageant des liens de sang et une origine commune ? Comment émergent et se consolident les marqueurs identitaires du groupe, alors que les cadres de référence se modifient en permanence ? L’identité dans sa dimension politique apparaît ici comme un mode de gestion de la contradiction historique entre conflit d’intérêts et nécessité de préserver les relations d’échange inter-ethniques.

We set out to identify the origins of the Árpád Dynasty based on genome sequencing of DNA derived from the skeletal remains of Hungarian King Béla III (1172–1196) and eight additional individuals (six males, two females) originally interred at the Royal Basilica of Székesfehérvár. Y-chromosome analysis established that two individuals, Béla III and HU52 assign to haplogroups R-Z2125 whose distribution centres near South Central Asia with subsidiary expansions in the regions of modern Iran, the Volga Ural region and the Caucasus. Out of a cohort of 4340 individuals from these geographic areas, we acquired whole-genome data from 208 individuals derived for the R-Z2123 haplogroup. From these data we have established that the closest living kin of the Árpád Dynasty are R-SUR51 derived modern day Bashkirs predominantly from the Burzyansky and Abzelilovsky districts of Bashkortostan in the Russian Federation. Our analysis also reveals the existence of SNPs defining a novel Árpád Dynasty s...

Hablantes de un idioma desconocido pero sin embargo muy difundi-
do en el siglo XVI, los numerosos gorgotoquis de la actual Chiquitania boliviana
parecen haber desaparecido sin dejar rastro. Este artículo plantea, primero, que
se puede reconocer a los gorgotoquis en los “penoquis” de los jesuitas del siglo
XVIII; segundo, y retomando algunas de las intuiciones de la etnóloga eslovena
Branislava Susnik, que al contrastar las similitudes y diferencias entre su idioma
y el de los indígenas chiquitos de los alrededores puede cuestionarse la tradicional clasificación étnica basada sobre el criterio lingüístico

В сборнике представлены учебно-исследовательские работы студентов второго курса исторического факультета ПГГПУ, подготовленные  в рамках дисциплины «Этногенез народов Урала». Работы охватывают широкую научную тематику, касающуюся теории этноса и этногенеза, а также этнической истории уральских народов.
Сборник будет интересен школьникам, студентам и всем тем, кто только начинает свое знакомство с этнической историей Урала.

The article deals with the study of ethnic composition of the Olkhon Buryats and features of their expansion on the territory of the former Olkhonskaya Stepnaya Duma, which was splitted into two parts called Kutulskaya and Yelantsinskaya indigenous authorities in 1890. Creation of the first Buryat territorial administrative units – Mirskaya izba and Steppe bureau (Stepnaya kontora) and their further development to Steppe Dumas led to the formation of ethno-territorial groups of Buryat people, the identity of which remains relevant to the present time. One of these groups had become Olkhon Buryats. The ethnic composition of the Olkhon Buryat occupying the west bank of Lake Baikal and Island of Olkhon reprerents an interest of tribes that lived in the contacting zone with population of Upper Lena and Kuda Steppes from the west and with population of the eastern bank of Lake Baikal, Lower Selenga and Barguzin valley. Buffer status of the Olkhon region led to the emergence and settling in this area during different periods of the history of ethnic Mongol, Turkic, Tungusic tribes, such as Shono, Abazai, Bayandai, Hengelder, Segenut, Galzut, Qaital, Qamnai, etc. Also among the Buryats were settled Irkit tribe. Its genesis is connected to Samoyedic peoples who lived in Sayan region long before turkic and mongolic tribe. Some of them preserved traditional reindeer husbandry in 19th century. This study continues the discussion on ethnicity and origin of small Buryat tribes and their relations with the Mongolic and Turkic tribes in Central Asia and Southern Siberia. Reconstruction of the network of settlement of Buryat ethnic groups in the investigated territory in the 19th allowed to recover the most complete picture of the Olkhon Buryats settlement with an indication of the maximum number of uluses, that existed at the end of the 19th century. Also on the author's map was allocated status of the territory and the ratio of the density of population of the Buryat tribes.

Historiographical approach to the study of the Celts in Portugal, with special attention to the contributions of archeology and linguistics in the 20th century and to the new data on genetics and paleoethnology in the 21st century, in which popular traditions are essential, including literature. Celts are defined from their components as an ethno‑culture: material culture, economy, society, political structure, language,
anthropology, religion, etc., and its diachronic and geographical changes, in addition to interaction with other ethnic groups in a continuous process of ethnogenesis.
From this perspective, the origin of the Celts in the Iberian Peninsula is analyzed. Recent genetic and linguistic data indicate that they come from a bell‑beaker substrate from which the Atlantic Bronze derives. On this “Proto‑Celtic” substrate of the Atlantic Bronze Age expanded new elements from the Urnfields Culture, from which derive the Celtiberian peoples. This long process explains the diversity of the Celtic peoples in Iberia as a result of a complex ethnogenesis, which ends with the Roman Conquest.

Ever since genetics “joined” history and archaeology, some 20 years ago, there has been a huge breakthrough in the study of the origin and development of various human populations. Genetic genealogy, haplogroups, STR markers, SNPs… have made the story much clearer, confirmed many historical assumptions, and even proved some deeply rooted opinions to be wrong. “Genetics” has recently become rather popular among many ordinary people who wanted to know what it was all about.  However, naturally, it turned out that some (or, to be truthful, most) brains have problems in accepting scientific way of thinking, cannot handle new, unexpected information well, and therefore, more or less skilfully try to adapt the “inappropriate” discoveries to some political, ideological, national… interests or “truths”. One good example (or is it a consequence?) of this “cognitive impairment” is completely artificially, and unnecessary created controversy regarding the origin and expansion of Y-DNA (paternal) haplogroup I2a1a2b.

The archaeology of Samoa relates to two key points in Asia-Pacific culture history that may or may not be inter-connected. First, the Samoan islands are situated near the eastern limit of the Austronesian Lapita-associated expansion into Remote Oceania about 2800 years ago. Second, these islands are near the western boundary of the Polynesian cultural region, where distinctive Polynesian language, cultural practice, and archaeological material signature developed by 1000 years ago. When considering how these two points might be inter-connected, variable potential interpretations are in need of updating according to the current archaeological evidence as reviewed here.

This article discusses a problem in integrating archaeology and philology. For most of the twentieth century, archaeologists associated the spread of the Celtic languages with the supposed westward spread of the ‘eastern Hallstatt culture’ in the first millennium BC. More recently, some have discarded ‘Celtic from the East’ in favour of ‘Celtic from the West’, according to which Celtic was a much older lingua franca which evolved from a hypothetical Neolithic Proto-Indo-European language in the Atlantic zone and then spread eastwards in the third millennium BC. This article (1) criticizes the assumptions and misinterpretations of classical texts and onomastics that led to ‘Celtic from the East’ in the first place; (2) notes the unreliability of the linguistic evidence for ‘Celtic from the West’, namely (i) ‘glottochronology’ (which assumes that languages change at a steady rate), (ii) misunderstood place-name distribution maps and (iii) the undeciphered inscriptions in southwest Iberia; and (3) proposes that Celtic radiating from France during the first millennium BC would be a more economical explanation of the known facts.

Despite themselves suffering different forms of violence at the hands of the Myanmar military, Myanmar’s masses have resoundingly endorsed the military’s ethnic cleansing of its Rohingya minority. Why? We analyze collective dis-identification with the Rohingya plight by exploring histories of state violence in Myanmar, arguing that mass violence against Rohingya and other ethnic groups has taken two different forms in Myanmar’s symbolic milieu. Specifically, the violence leveled against the Rohingya has been expulsive, directed at their belonging and existence itself, while both the violence against other ethnic groups and the structural violence against the majority Burmans has been, somewhat paradoxically, incorporative, drawing them – under conditions of domination – into the polity. The effect of the violence on the latter has interpellated them as members of the polity (in a diminished, graduated sense) meaning that they have been targeted as subjects to be governed. Rohingya, by contrast, have been killed as objects, as others to be eliminated. The physically and symbolically expulsive violence suffered by the Rohingya both buttresses and secures the standing of the other Myanmar subjects, even as it justifies itself in the eyes of the broader polity as protective of the entire multi-ethnic nation.

Prasse-Freeman, Elliott, and Andrew Ong. "Expulsion/incorporation: Valences of mass violence in Myanmar." Political Violence in Southeast Asia since 1945. Routledge, 2021. 41-55.

History Compass 4 (2006) EU 311 (Blackwell, Oxford) 1-20

Podcast: Interview: Professor Felice Lifshitz and Dr Andrew Gillett discuss “Ethnogenesis: A Contested Model of Early Medieval Europe,” 2007
http://www.blackwell-compass.com/subject/history/

The area which stands inbetween Hungarian plains and the Mongolia Southern Siberia line has been named as “Eurasian Steppes”. Gumilev used the term of “Great Steppe” for the same area. Aforementioned region hosted many folks and tribal confederations like Scythians, Sarmatians, Huns, Göktürks, Oghuzes, Kipchaks, Alans and Mongolians. Ethnic blossom process of those peoples, which is a result of various clashes and unifications, is crucial for the researches about “ethnogenesis”. Moreover, influence zone of this area goes further than Hungary-Mongolia line. Parts of Indian Subcontinent, Middle East, North Africa, Far East, Indochina and European continent was ruled by steppic originated dynasties and influenced from them culturally. Therefore, it is essential to know about Eurasian Steppes, for understanding World History in a holistic way. This research is concentrated on the cycles of ethnogenesis in Eurasian Steppes starting from prehistory, by using biology and genetics. Contemporary nations and ethnicities who have cultural, geographical and linguistic continuity with the steppic people also mostly have the genetic affinity with them, especially Turkic nations. This research uses
“sociobiology” concept of Edward O. Wilson in order to explain problems of social sciences and a multidisciplinary method has been applied by combining history, linguistics and genetics. Especially Y-DNA markers are used in this study, in order to show paternal continuity.

In November-December 2014 the ethnogenomics-historical project «Suyun» were organized expedition to Turkey for DNA-testing Oghuz clans. The ancient Turks, which brought Turkish language in Anatolia, they are by origin from the 24 oghuz  (oguz)tribes. The rest of the people of Turkey are descendants of local of the population — Armenians, Syrians, Laz people, Kurds, Greeks, etc.

According to preliminary data of the test Y-DNA, the heirs of these 24 tribes of Oghuz are not relatives, but for the most part belong to the descendants of the various allied tribes, United by the legendary Oghuz-khan. The Oghuz-khan was probably a real historical figure, a representative of the house of Ashina, from whom aristocratic families of Kinik clan (Seljuks) and Kayi clan (the Ottomans). The tribal structure of the oghuzs identical the tribal structure of the ancient xiongnu, it is known that the ancient xiongnu were divided into 24 clans, on the right and left wings.