Etnicity

The dislocated, deterritorialized discourse produced by repatriates from formerly European colonies has remained overlooked in academic scholarship. One such group is the Eurasian “Indo” community that has its roots in the former Dutch East Indies, today’s Indonesia. This article focuses on Tjalie Robinson, the intellectual leader of this community from the 1950s to the mid-1970s. The son of a Dutch father and a British-Javanese mother, Robinson became the leading voice of the diasporic Indo community in the Netherlands and later also in the United States. His engagement resulted in the foundation of the Indo magazine Tong Tong and the annual Pasar Malam Besar, what was to become the world’s biggest Eurasian festival. Robinson played an essential role in the cultural awareness and self-pride of the eventually global Indo community through his elaboration of a hybrid and transnational identity concept. By placing his focus “tussen twee werelden” (in-between two worlds) and identifying “mixties-schap” (mestizaje) as the essential characteristic of Indo identity, Robinson anticipated debates on hybridity, transnationalism, and creolism that only much later would draw attention from scholars in the field of postcolonial studies. This article highlights Robinson’s pioneering role in framing a deterritorialized hybrid alternative to nationalist essentialism in the postcolonial era.

Con la stesura di questa analisi, a fianco di uno studio più generico sulle teorie che hanno cercato di spiegare la formazione etnica e l'origine dei popoli barbarici, ci si vuole soffermare sul ruolo politico e "situazionale" che ha avuto la percezione identitaria all'interno di questi gruppi insediatisi in Europa occidentale tra Tardoantico e Medioevo. La prospettiva etnogenetica permette di considerare i tratti culturali in termini nuovi, ossia come strumenti via via utilizzati dai vari leader e capi per creare aggregazione e consenso, e dai vertici del potere dominante per legittimare il proprio status. La strumentalizzazione politica dell'identità etnica era perpetrata in modi diversi: o facendo proprie e manipolando a piacimento, a seconda della situazione, tradizioni di natura assai eterogenea, oppure inventandone di nuove, come per esempio genealogie e discendenze regie, battaglie leggendarie, o autoproclamandosi gli eredi di popoli antichi. Dietro ai nomi dei popoli barbari che ritroviamo nei manuali e che sembrano indicare realtà stabili, se non addirittura metastoriche, si cela invece una storia discontinua di cambiamenti incessanti, di interruzioni politiche e culturali, una storia dove questi stessi nomi sono stati soggetti a ripetute riappropriazioni per definire realtà nuove. Porre a critica l'idea che i "popoli barbarici" godessero di lineamenti culturali e sociali stabili e di come questi caratteri fossero percepiti diffusamente all'interno dei gruppi medesimi e non soltanto dalle élites (impiegati da queste come strategie di distinzione), risulta doppiamente insidioso se si considera che le principali fonti a nostra disposizione sono provenienti da autori romani o fortemente romanizzati. Queste fonti infatti non sono da sé impiegabili-senza un approccio critico-per una ricerca in questo senso, perché descrivevano le genti germaniche sempre in relazione dialettica con la civiltà romana, o comunque a partire da prospettive totalizzanti sempre infarcite da topoi e da pregiudizi. A supporto di un'analisi generica sui processi di etnogenesi, e per aiutare la comprensione di quale sia stata l'utilità politica e materiale delle rappresentazioni identitarie nell'affermazione dei vari regni romano-barbarici, si considereranno esempi più specifici tratti dalla storia altomedievale, e in particolare due casi che a riguardo sono emblematici: gli Ostrogoti e i Longobardi in Italia.

ЭМИГРАЦИОННОЕ ДВИЖЕНИЕ УРАЛЬСКИХ НЕМЦЕВ В 1929-1930 гг. (ОПЫТ ЛОКАЛЬНОГО ИССЛЕДОВАНИЯ) На основе архивных источников, впервые вводимых в научный оборот, рассматривается сопротивле-ние коллективизации в немецких колониях Уральской области. Описано положение в немецких поселениях Троицкого округа и охарактеризованы эмиграционные настроения колонистов. Ключевые слова: социалистическое строительство, коллективизация, национальные меньшинства в СССР, немцы на Урале, немецкие колонии, миграционное поведение, эмиграцион-ное движение российских немцев, Троицкий округ, историческая локалистика. Постановка проблемы В XX-начале XXI в. через южно-уральский край проходили маршруты трансграничных миграций, носивших как добровольный, так и вынужденный характер. Заметную роль в этниче-ской истории региона на протяжении последних трех столетий играли немцы, которые являются наглядным примером «народа в пути» («Volk auf dem Weg»). Его история-это история мигра-ций и выработки адаптивных моделей поведения к изменяющимся условиям в российском обще-стве. Политика государства в отношении подданных немецкой национальности или внешнеполи-тические факторы оказывали существенное влияние на положение немцев в России. Модерниза-ционные процессы часто сопровождались привлечением иностранцев, в первую очередь немцев. На определенных отрезках отечественной истории в отношениях принимающего общества и не-мецкой этнической группы нарастала напряженность. Это приводило к оттоку немецкого населе-ния. Такой страницей в истории российских немцев является коллективизация. Эмиграционное движение в этот период изучено уже достаточно подробно [Белковец, 1995; Mick, 1995; Branders, Savin, 2001]. На уральском материале раскрыты основные вопросы истории немцев в годы социалистического строительства [Тюлюлюкин, 2006; Немцы на Урале…, 2009; Емельянова, 2013; Толмачева, 2013]. Несмотря на это в исследовании темы остались некоторые пробелы. Не все документы архивохранилищ по этой проблеме введены в научный оборот. Статья посвящена сюжету об эмиграционных настроениях немецких колонистов в Троиц-ком округе Уральской области (с 1934 г.-территория Челябинской области) зимой 1929-1930 гг. В основе материала лежит метод исторической локалистики. Тем самым данный кейс встраи-вается в общий контекст истории российских немцев в период коллективизации и дополняет историю немцев края. Источниковую базу составили документы Oбъединенного государственного архива Челя-бинской области (ОГАЧО). Это фонды Троицкого окружного комитета ВКП(б) (П-170) и Троицко-го окружного исполнительного комитета Совета рабочих, крестьянских, казачьих и красноар-мейских депутатов (Р-421). Эмиграционное движение советских немцев в 1929-1930 гг. Существенная роль в формировании политики в отношении немецкого населения в рас-сматриваемый период принадлежит постановлению Секретариата ЦК ВКП(б) от 12 апреля 1929 г. «Об итогах хозяйственного и культурного строительства в немецких колониях». Эмиграционное движение немецких колонистов приобретало все более организованный и широкий характер. На это влияла политика советской власти и деятельность различных пропагандистов, действо-вавших среди немцев. Отмечен рост влияния кулачества и духовенства на настроения немец-ких крестьян, подчеркивалось отсутствие кадров для организации просветительской работы. В этой связи окружные и районные комитеты партии обязывали выдвигать на руководящую со

In the article the author discusses the differing notions of the new border situation along the Slovenian-Croat state-border as emerged after the proclamation of Slovenian and Croat independence in 1991. The central attention is given to the understandings of national (self)identifications of the people in the Upper Kolpa valley, a southern section of the Slovenian-Croat state border. It is argued that the view of borderlanders is markedly distinct from the one that state nationalism and its promulgators imagine to be proper for the ideal borderlander. On the one hand it allows for many idiosyncratic deviations from the unquestioned categorical definition of membership as employed in official records, yet on the other hand such legally recognised categorisations are regularly built into their everyday identity repertoire. One of the most salient manifestation at play, is precisely the language issue at the border. Commonsensical view that the Kolpa river is linguistic border between Slovenians and Croats »from time immemorial« is exposed as highly problematic and oversimplified. In the limelight of analysis is the endeavour of linguist scholars from the mid of the nineteenth century that sought to prove the linguistic line on the Kolpa river, compared to the local perceptions of spoken languages in the valley.

The conflict in Ukraine has altered the geopolitical configuration in Eurasia. The very beginning of Russia’s military intervention in Ukraine’s internal affairs became the starting point of major geopolitical shifts in the region and in the world. Ukraine and later Syria became “points of no
return” – of Russia’s policy course transformation into a policy of essentially different quality, possibly with regard to the Central Asian region, too. The conflict began to de-escalate only about six months ago; however, the consequences of the Ukraine conflict still continue to
unfold in time and space.
Those consequences have affected all the Central Asian countries, but, especially, Kazakhstan, Russia’s geographical neighbor, with a strong division of public opinion, which was fraught with numerous dangers.
The principal consequences of the Ukraine conflict for Central Asia and Kazakhstan can be classified and described as follows...

Nationalism is one of the most potent political forces on the world stage today. Fusing the intractability of cultural politics with the power of the state, nationalism organizes individuals into cohesive political communities that are unique, exclusionary, and wedded to mythologized histories. Nationalism sometimes inspires violence and xenophobia, but it also supplies the wellspring for sentiments such as patriotism and self-sacrifice. The deep emotions that nationalism taps into make it a powerful tool in the hands of demagogues, who manipulate nationalist sentiments for political gain. In this book (divided in two volumes) 48 scholars offer several competing explanations of nationalism and nationality: from antiquity to the present day.

***

La nazione (come forma politica) e il nazionalismo (come ideologia) – visti nei loro rapporti con la democrazia e lo Stato – continuano ad occupare la scena storica e a influenzare la lotta politica. Ma, dopo la fioritura di pubblicazioni e ricerche avutasi negli anni Ottanta del Novecento, sembra essersi affievolito l’interesse degli studiosi nei loro confronti. Probabilmente è venuto il momento di rimettere mano ad un lavoro critico-analitico su questi temi, che tenga conto di come è andato evolvendo il quadro storico mondiale. Quest’ultimo è esattamente l’obiettivo perseguito dal presente volume, che raccoglie gli Atti del convegno svoltosi a Perugia il 15-17 settembre 2016: quarantacinque saggi originali (in due grossi tomi) che offrono una panoramica aggiornata e completa degli studi sul concetto di nazione, sulle dottrine del nazionalismo e sui movimenti nazionalisti ancora oggi attivi a livello internazionale. Con un’attenzione particolare al modo con cui le culture politiche italiane otto-novecentesche hanno affrontato il tema dell’identità nazionale.

U nepoznatoj situaciji u kojoj se iznenada naaemo, tako govore mitovi svakodnevnog zivota, najprobitaenije je okrenuti se iskustvu starijih i od njih crpiti savjete za nas problem. Dakle, okrenuti se tradiciji i slijedeCi korijenje crpiti iz samog (hipotetiekog) izvora. Jer tamo se in nuce nalazi rjdenje svih "nasih" problema -istorija nam pokazuje da smo osuaeni na vjeCito ponavljanje, a 0 tome govore Nietzsche i Freud.

This study aims to examine the Israeli identity discourse as embodied on contemporary Israeli television – national and ethnic identity, with an emphasis on the intersection of these identity with gender formations- both feminine and masculine- as well as male- female relations and interactions. This identity discourse is at the heart of the television dramas that I have chosen to focus on: Timrot Ashan (Hebrew for Billows of Smoke, 2009–2011, HOT3), and Asfur (Arabic for Bird, 2010–2012, HOT3). Furthermore, I examine how specifically these dramas mobilize the resources of television- genre, characterization, casting, the construction of place to reflect upon notions of identity, gender and ethnicity; I examine how they creatively reclaim popular cinematic television genres that are preoccupied with ethnicity and gender as well as literary and cinematic genres, paradigms and mythologies such as the "Bourekas" films, the masculine gang or the myth of the binding in order to negotiate and revise central national, social and political values and agenda in contemporary Israeli society. In addition, I examine how the subject position and biography of the authors might affect the ideological and aesthetic discourses of these television dramas that are associated with negotiations over gender, ethnic, and national identities in contemporary Israeli televised discourse.

The awareness and desire to allocate funds to meet future needs have caused many employees to start investing. The purpose of this study is to investigate the influence of the level of financial literacy and demographic factors on employee investment decisions. This study uses multiple linear regression analysis models to analyze data. The population in this study is employees with the criteria of having an investment instrument, either real or financial asset investments. The results of this study indicate that only the level of financial literacy partially influences investment decisions while gender, education, and ethnicity do not affect employee investment decisions.

This paper uses A. Wimmer's multilevel process theory to assess the dynamics of Flemish and Walloon ethnic groups through the ages and explain how political events have changed the Roman multilingual frontier into a political salient linguistic border. Moreover the article highlights how identity is being used today and how other factors, like a Brussels regional identity complicate contemporary relations and keep the conflict alive.

VOLUME I - FROM REVOLUTION TO WAR

"Freedom or Death!" With this slogan in 1991 Chechnya proclaimed independence. A people of a million souls, led by General Dzhokhar Dudaev, challenged the authority of the Soviet Union. This book traces the troubled history of the Chechen Republic of Ichkeria, never recognized by any government, yet capable of exercising its authority for a decade, and to continue to exist today, almost thirty years after its constitution, albeit in the form of government in exile. It is the story of a visionary political experiment, capable of inspiring a people to the point of challenging one of the greatest powers on the planet, convinced that it can win armed only with its faith. And, incredibly, capable of really winning, forcing Russia to bow its head. But it is also the story of an idea that did not stand up to reality: misery, religious fanaticism, military anarchy were the constants that dragged independent Chechnya into two devastating conflicts, from which the country came out totally destroyed, prey to the lords of war, fundamentalism and the brutality of an occupying army. A complete chronicle of the entire parable carried out by Chechen independence, from the Revolution of autumn 1991 to the present day.

The first volume of this series deals with the period between the so-called "Chechen Revolution" of autumn 1991 and the outbreak of the First Chechen War, with an in-depth introduction to the history of the Vaynakhs and the evolution of Russian-Chechen relations.

In this chapter, I wish to propose that, by the Bronze AGe, we see for the first time in European History, the formation of larger cultural and- perhaps ethnic traditions.In this, the Bronze Age presents itself as a historicalc epoch with a distinctive identity of its own, part of which was carried on in later history

The awareness and desire to allocate funds to meet future needs have caused many employees to start investing. The purpose of this study is to investigate the influence of the level of financial literacy and demographic factors on employee investment decisions. This study uses multiple linear regression analysis models to analyze data. The population in this study is employees with the criteria of having an investment instrument, either real or financial asset investments. The results of this study indicate that only the level of financial literacy partially influences investment decisions while gender, education, and ethnicity do not affect employee investment decisions. Keywords: Financial Literacy; Gender; Education; Ethnicity; Investment Decisions

Shmuel N. Eisenstadt has modified the classical theory of modernization in principle. In the history of his work which is connected with the changes of sociological theory since the 1950s he has made a turn from the comparative analysis of institutions to the research program of comparative civilizations. The research program of multiple modernities has emerged out of this shift of attention. This led him to the critique of the theory of structural differentiation as the main process underlying the socio-structural evolution of societies and the convergence theories of modernization which have taken effect in contemporary sociological theory. The article reconstructs Eisenstadt's theoretical sociology and his analysis of institution building. It interprets his research program of multiple modernities and the function of Axial-civilization in the structural evolution in this framework.

Guigou, L. Nicolás. Etnicidad y laicismo en el Uruguay.
(a cura di) Carla Maria RITA
Un paese che cambia
Saggi antropologici sull'Uruguay tra memoria e attualità
Collana Ethnografie americane, CISU, Università degli Studi di Roma “La Sapienza.”2010, p. 216, ISBN: 9788879754811.

L’Accordo bilaterale di collaborazione culturale e scientifica interuniversitaria tra l’Università degli Studi di Roma “La Sapienza” e la Universidad de la República di Montevideo, nato nel 2004, ha dimostrato da subito di essere un fertile terreno di incontro per stimolare la conoscenza del-l’antropologia italiana in America Latina e parallelamente dell’antropologia di quella regione in Italia. L’intrecciarsi di positivi soggiorni didattici e di ricerca – tra Roma e Montevideo – ha permesso la realizzazione di questo volume che costituisce un contributo sistematico a uno dei temi più vivi del dibattito culturale uruguaiano, quello dell’identità e della sua costruzione storica. L’uruguaianità e il suo affermarsi – appunto – in un Paese che è cambiato, ma che in questo modificarsi ha voluto e saputo mantenere centrale il proprio ideale identitario.
Emerge dunque la difficile storia dell’identità in “un Paese che cambia”, lungo un percorso che ha visto alternarsi, contrastarsi, ricomporsi in nuovi equilibri, continuità e cambiamento. E appare quella mezcla di valenze simboliche, patrimoni culturali ed espressioni sociali, costruitasi e manifestatasi in differenti modi nei vari periodi storici: da una uruguayidad mitizzata seguendo le linee di progetti nazionalistici, a un emblema di modello avanzato di integrazione sociale, fino a una riserva di memorie cui attingere come risorsa simbolica per elaborare le ombre lunghe della dittatura depositatesi nella coscienza profonda del Paese.

District 9 as a critique on 'Otherness' in new South Africa When science fiction uses its limitless range of symbol and metaphor novelistic ally, with the subject at the centre, it can show us who we are, and where we are, and what choices face us, with unsurpassed clarity, and with a great and troubling beauty. -Ursula K. LeGuin, The Language of the Night, quoted in Self and Other in SF: Alien Encounters. 1

This study will comprehensively analyze the article “Using Racial and Ethnic Concepts: The critical case of very young children” by Debra Van Ausdale and Joe R. Feagin from the journal of American Sociological Review (1996). From this perspective, it should be necessary and efficient if we start our examination with the short summary of this paper.

In this article we will review the anthropological work of the Prussian philosopher Immanuel Kant, in its relationship with the scientific instrumentalization by imperial policies of the time, and from the point of view of the Latin American postcolonial (decolonial) perspective. Our goal is to explore Kant’s idea of ‘race’ in his courses on anthropology and physical geography, which allows us to broaden our understanding of the scope that this kind of philosophical racism had in the European view of the ‘savage’ (in America, Asia and Africa) and of the hermeneutical implications that the concept of ‘race’had in the philosophy of history.

Tujuan penulisan skripsi ini adalah untuk mengetahui sejauh mana pengaruh-pengaruh agama suku terhadap pertumbuhan rohani jemaat. Adapun penelitian ini dapat disimpulkan sebagai berikut: Pertama, jemaat Pappanga dibangun dari latar belakang yang belum mengenal Injil telah menjadi mengenal injil oleh pelayanan Tim STT Jaffray dan dilanjutkan oleh gereja Kemah Injil Talitakumi Makassar. Kedua, agama suku di masyarakat Pappanga ternyata masih mempunyai pengaruh dalam kehidupan sehari-hari jemaat. Ketiga, pengaruh itu cukup besar, meskipun secara fisik mereka dapat membangun sebuah gereja namun secara rohani mereka belum bertumbuh. Keempat, walaupun secara mata jasmani kita melihat jemaat ini sudah rajin baca Alkitab, rajin berdoa dan rajin ke gereja, tetapi mereka juga masih mengandalkan kekuatan dunia.  Kelima, gembala jemaat Pappanga masih dalam pendidikan sehingga pembimbingan kepada jemaat belum maksimal.

Kata Kunci: Pengaruh, Budaya, Agama Suku, Pertumbuhan Rohani, Jemaat GKII, Pappanga, Sulawesi Barat

Hipotetički okvir za istraživanje nacionalizma i obrazovanja u BiH OBRAZOVANJE UNUTAR SOCIOLOŠKE MISLI: OD IDEOLOŠKOG APARATA DO INSTRUMENTA RAZVOJA Obrazovne perspektive moderne Liberalna perspektiva obrazovanja Funkcionalistička perspektiva obrazovanja Marksistička ili konfl iktna perspektiva obrazovanja Obrazovne perspektive "druge moderne" ili postmoderne Bernsteinova postavka govornih kodova Bourdieova postavka kulturne reprodukcije Appleova kontekstualizacija obrazovanja u okvirima ekonomske i političke moći društva Nacionalizam i obrazovanje u sociološkoj misli Gellnerova kritika "nacionalističkog doba" Urlich Beck: Kritika metodološkog nacionalizma moderne Proces globalizacije i promjena obrazovne prakse Obrazovna praksa unutar Evropske unije ULOGA OBRAZOVANJA U KONSTRUKCIJI NOVIH POLITIČKIH IDENTITETA NA JUŽNOSLAVENSKOM PROSTORU DO 1918. Južnoslavenski kulturni prostor: Obrazovanje u eri pojave nacionalizama 8 13 17 21 29 30 32 36 39 44 45 47 49 53 54 59 64 69 75 81 7 Srbija i srpski nacionalni nastavni planovi nakon stjecanja nezavisnosti 1878. godine Hrvatska i nacionalni obrazovni sistem u okrilju "Dvojne monarhije" Bosna i Hercegovina -Obrazovanje između osmanskih mileta i austrougarske "kulturne misije" Obrazovanje u doba osmanske okupacije Obrazovanje u doba austrougarske okupacije STUDIJA SLUČAJA: OBRAZOVANJE U BOSNI I HERCEGOVINI POD TERETOM ETNONACIONALIZAMA (1996-2007) Deytonska konstrukcija kao paradigma etničke dekonstrukcije bosanskohercegovačkog društva Obrazovni sistem/i u Bosni i Hercegovini: BiH kao država bez suvereniteta u oblasti obrazovanja Struktura bh. obrazovnog/ih sistema Nastavni plan/ovi i program/i Federalni sistem etničke segregacije Federalni fenomen "dvije škole pod jednim krovom" Integralni obrazovni sistem Srpske Teror etnopolisa putem ideološke instrumentalizacije obrazovanja Reforma obrazovanja u Bosni i Hercegovini: Priča bez vidljivog kraja Reforma obrazovanja: Bitka protiv vjetrenjača Bosna i Hercegovina i Sjeverna Irska: Kratka usporedba ZAKLJUČNA RAZMATRANJA: OBRAZOVANJE KAO INSTRUMENT PACIFIKACIJE ETNOPOLISA Novi društveni cilj bh. obrazovanja: Obrazovanje za mir Kuda dalje? Distrikt Brčko: Obrazovni model za cijelu BiH LITERATURA: Knjige, Zbornici i enciklopedije, Članci i tekstovi, Istraživanja, izvještaji i dokumenti, Internet izvori 82

The Others with Many Names: Macedonia as an Intersection Point of Otherness in the Medieval Balkans
This paper examines the phenomenon of Otherness in the Medieval Balkan region of Macedonia. We analyze the terms used to designate and label ‘otherness’ in respect of their origin, character, use, and their (non)acceptance by the population categorized as the Other. Оtherness is a key aspect in understanding the ethnicities of the past: which populations were regarded as their Other and by whom. Today, by the combination of these data from various (often opposed) political and cultural centers, we may identify the ‘zones of Otherness’, which often remained undefined and even unidentified in the sources. We may determine that certain geographical areas did not have their own elites to legitimize their separate identity, yet, that identity differed and refused to be identified with the imposed identity structures. Their Otherness could refer to a specific ethnicity, but not necessarily. The population in these zones did not necessarily have to be unified (by self-awareness, language, name, etc.), but they could. These zones were variable and often changed in both time and space.
However, some of the labeling terms used to designate this Otherness in the past are in use even today. More often than not, this use is aimed at different populations and geographical areas that are not related to the ones from the past, usually in a new national sense that does not correspond to their use in the Middle Ages. This phenomenon creates serious confusion in understanding history as it transfers contemporary pretensions and realities to the past (Fine 2006: 9–11).
Thereby, the author calls for careful studying of the terms and zones of Otherness within the context of their time and place. The region of Macedonia was definitely a zone of Otherness in Medieval times.
The Otherness was expressed by different names at different times, but the perception of many people in Macedonia as ‘others’ is constant throughout almost the entire Middle Ages. Those people were seen as ‘other’ and different from the Medieval Balkan centers of power: Constantinople, Pliska, Preslav, Trnovo, Ras. That Otherness was not strictly fixed to the borders of the region of Macedonia: sometimes it was spreading wider, other times it referenced only a part of Macedonia.
In the period between the 7–10th centuries, the Otherness was designating all the Slavs, expressed by the general term Slavs (but also Scythians, barbarians), used for the population of most of the Balkans, but also in Eastern Europe. Later on, between the 11–12th centuries, most of the region of Macedonia (without its southeastern part) was designated to an area of Otherness together with the territory of present-day Serbia, Kosovo, and some neighboring regions (Serdika, Southern Albania, part of Thessaly). This Otherness was designated by the term Vulgars/ Bulgars and was closely related to the Ohrid Archbishopric, its title, and the Slavic language nurtured in the churches of this area. At that time, the Balkan was not the only zone of Otherness in the perceptions of the Romans. There were two more: one in Dalmatia, designated with the terms Slavs, Illyrians, Serbs, and Croats; and another in Moesia, designated by terms such as mixed barbarians, Scythians, and local people. Contemporary Byzantine and other authors do not mix these three Othernesses and define them on different grounds: Dalmatia by its political autonomy, the Ohrid Archbishopric by the distinctiveness of its church and liturgy, and Moesia by multiethnicity, non-Romanism, and barbarism. During this period, in the terminology of some Byzantine authors, equivalence and mutual identification appeared between the terms ‘Bulgaria’ (Ohrid
Archbishopric) and ‘Slavic language/people’ (the liturgical language and the basic population in the archiepiscopate). It was a synonymous equation, not an idea. It meant that there are more Slavic peoples and Bulgarian is one of them, i.e. the Slavs are the Bulgarians and vice versa. In the Slavic sources of this time, this equivalence was not observed.
Between the 13th–14th centuries, Macedonia together with Thracia formed a new group of Otherness in the eyes of the elites of Bulgaria and Serbia, denoted by the terms Romania, Greek lands, and Greeks. At the same time, in Byzantium, a large part of that population was also seen as foreign, expressed in terms such as Myzi (Μυσοί), barbarians, Bulgarians, tribal people. During that time, in Greek sources from the Ohrid Archpiscopate, the term Bulgarianswill be redefined as a collective name for several Slavic nations. While in Bulgaria, the same term will be interpreted as an alternative to Romaioi—a supra-ethnic imperial name for the population in the northern Balkans (north of the line of Stara Planina-Skopje-Dyrrachium)—which includes Slavs, Vlachs (Aromanians), Serbs, and Cumans.
Namely, in this period, the equivalence between the terms Bulgarians and Slavs passes from the Byzantine in some Slavic sources. On the other hand, in other periods, for the Slavic authors in Macedonia, terms like Greeks and Bulgarians are clearly understood as foreign and those that express Otherness.
The author concludes that the region of Macedonia constantly belonged to some zone of Otherness during the Middle Ages: in a ‘vertical zone’, together with the region of today’s Serbia (11–12th century); or in a ‘horizontal zone’, together with Thracia (13–14th century). This territorial variability means that the Otherness was not assigned to known ethnically formed communities. Rather, the terms were being used to express the meaning of disloyalty, peripherality, marginality, cultural difference, cultural inferiority, and/or unknown foreign language. Most of these terms—Slavs, Bulgars/Bulgarians, barbarians, Myzi, Greeks, Scythians, and others—were used for designating the population in these zones, not as self-designation. Of all the names that were used to denote Otherness in Macedonia, only the term Slavs was used by the population itself as their own name and in an ethnic sense. After some time, the people who were designated as Others also developed terms for their Othernesses.

KEYWORDS: Otherness, zones of Otherness, ethnicity, Macedonia, Medieval
Balkans, Slavs, barbarians, Scythians, Moesians, Bulgars, Bulgarians.

Patih: Karna, yo main tebak2an.
Karno: nggih man.
Patih: hayo bedheken klungsune tak gegem tangan kiwa pa tengen? Karna: eem ....tengen. Patih: ora bisa...dheloken tanganku wis tak bukak. 
Karna: lha niku wonten tengen man.
Patih: mbuh tengen mbuh kiwa, leh ku ngarani kuwi kiwa.
Karna: lho.
Patih: lho piye, kowe karo aku kuwasa sapa?
Karna: kuwaos njenengan man.
Patih: ya nek kuwasa aku, kowe kudu manut.
Patih: hayo coba maneh, saiki klungsune neng kiwa pa tengen.
Karna: eem....kiwa, kiwa man. Patih: ora bisa, klungsune neng tengen, ki tamatna.
Karna: lho lha niku man, cetha wonten kiwa mekaten kok man.
Patih: kowe karo aku kuwasa sapa?
Karna: inggih kuwaos panjenengan.
Patih: nek ngono ya kudu manut karo aku.
Karna: na....na..ananging sing leres lhe nebak rak kula man.
Patih: dhengkulme lecet, punggawa kok ora ngerti tatanan. Bener ora bener, salah ora salah, kuwi aku sing bener.
Karna: lha gunanipun tebakan wau kangge punapa man.
Patih: kanggo nguji kowe, bekti karo aku apa ora.

Esta investigación se centra en estudiar las causas por las cuales la Comunidad Campesina e “Indígena” San Juan de Cañaris de Lambayeque se opone al “Proyecto Cañariaco” de la empresa minera canadiense Candente Cooper Corp. Para ello se utilizó el enfoque de ecología política de las transformaciones territoriales, el cual privilegia la aproximación a las narrativas territoriales de los pobladores locales desde su propio locus. Este conflicto, además, expresa de modo particular algunas de la más significativas características del extractivismo peruano: las tensiones entre las empresas, el Estado y las Comunidades; el tema de la consulta previa, la gobernanza ambiental de los territorios y la eclosión de los movimientos socioambientales que de manera sostenida vienen cuestionando el modelo neoliberal.

Ulus ve etni arasında kurulmuş hiyerarşik yapı, etnik/ulusal çatışmaların başlıca nedenidir denebilir. Bu yüzden ulus ve etnisite arasındaki farkın belirginleştirilmesine ihtiyaç vardır, ancak ulusdevletlerin inanmaya yatkın oldukları gibi kesin hatlarla çizilmiş bir ulus ve etnisite farkından bahsetmek kolay değildir. Çeşitli ulus ve etnisite tanımlarına yer verilerek ikisi arasındaki benzerliklerin ve farklılıkların ortaya konmaya çalışılacağı bu makalenin etnisite ve ulus tanımlarına tam bir açıklık getirme iddiasında olmadığını en başta belirtmekte yarar vardır.

Öz
Bu makalede; Gacallarla birlikte anılan ve halk kültürleri çok yakın olan Gerlova-Çıtak ve Tozluk Türkleri de birlikte ele alınmıştır.
Makalede; Gacalların isim alışları; Oğuz, Peçenek, Kuman gibi hangi Türk grubuna mensup oldukları; dil özellikleri; gerek geçmişte, gerekse bugün Türkiye dışında ve içinde yaşadıkları yerler; dini mensubiyetlerine yer verilmektedir.
Gacalların etnografyası, halk mutfağı, halk takvimi, halk tababeti, halk oyunları, halk edebiyatı gibi kültürel ürünleri de yazıya eklenmiştir. Bu makalede; ağırlıklı olarak halk inanmaları üzerinde durulmuştur. Doğum, evlilik, ölüm gibi hayatın safhaları anlatılmıştır. Gacalların; bereket ve mevsimlik merasimleri; hayvanlar, bitkiler ve cansız olarak bilinen varlıklarla ilgili inançlara da yer verilmiştir. Gacal halk inançlarına dair derlenmiş bilgiler, Türk kültürlü diğer halkların inançları ile karşılaştırılmaktadır.
Anahtar Kelimeler: Gacal Türkleri, halk inanışları, karşılaştırmalı tespit, halk kültürü.

Abstract

In this article has been taken Gerlova-Citak and Tozluk Turks, whose folklore are very close to Gacals.
In writing is given places to, Taking names in Gacal, which Turkish society they belong to: such as Oguz, Pechenegs, Kuman, language features; in the past and present the places they lived inside and outside Turkey and the religious affiliation.
Ethnography of Gacals, folk cuisine, folk calendar, folk medicines, folk dance, folk literature etc are added to the writing. This article; has mainly focused on the folk beliefs. Birth, marriage, death is described as stages of life. Abundance and seasonal ceremonies,animals, plants and inanimate objects beliefs are mentioned. Gacal compiled information on the public belief is is compared with the beliefs of other Turkish cultured people.
Keywords: Gacal Turkish, folk beliefs, comparative determination, folk culture

Dans une « réflexion sur les différences, les différends et les développements des communautés », Nsame Mbongo (2004) se demande comment réussir une « recomposition intercommunautaire » à l'intérieur des États multiethniques africains. Cette question part de l'observation que l'un des problèmes majeurs que doivent affronter les villes africaines contemporaines est la question de l'allogène. Il se propose alors de prendre des distances théoriques avec le paradigme du choc des civilisations et de l'incommensurabilité des cultures, pour montrer que les relations autochtones-allogènes sont économiquement déterminées et peuvent prendre une coloration politique ou idéologique. De fait, soutient-il, l'étranger et l'autochtone constituent un duo conflictuel susceptible à tout moment d'adopter le schéma de l'affrontement ethnique.

Thesis to obtain the degree of Candidate of Political Science, specialty 23.00.02 –
Political Institutions and Processes. – Yuriy Fedkovych Chernivtsi National University,
Chernivtsi, 2015.
This thesis presents research findings related to the Rusyn issue, Rusyn
identification, the political and legal status of the Rusyn community and the scope of its
influence on ethnic policy in Central and Southeastern European Countries such as
Slovakia, Serbia, Poland and Ukraine, according to the level of the community’s
political subjectivity.
There have been ascertained the major research areas of the subject matter, which
can be classified regarding the issue of Rusyn identification – as a part of the Ukrainian
ethnic group or a separate Slavic people. An integrated approach to the analysis of the
Rusyn phenomenon in ethnopolitics has been suggested. The appropriateness of using
ethno-political categories in the course of studying the Rusyn issue has been explicated.
Thereby we have arrived at a conclusion re Rusyns’ objective characteristics being
a subject of ethno-political studies, namely the classification of Rusyns as an ethnicity
and the phenomenon in Ethnopolitology, the contradictory issue of Rusyn identification,
their characteristics as a minority that must have the appropriate level of political
subjectivity. However, we can hardly speak about the latter because of the absence of
unity in the community and among the Rusyn elite in the first place.
Keywords: Rusyns, Lemkos, ethnic identity, ethnopolitics, national minority, ethnic
minority, ethnographic group, political subjectivity.

Language is the phenomenon that cannot be thought apart from society. At this sense the characters of societies more or less and diversely reflect on languages up to a certain extent. These features can differ within the scope of some variables. Some of these variables are age, gender, social class, ethnicity, social networks and so on. Sociolinguistics focuses on how, why and to what extent these variables occur.
Oaths are the terms commonly used by many societies to build trust, make someone believe and persuade. For Turkish people to face up with this term starts from early childhood in primary schools with the ‘Turkish National Oath’ and lasts until having a job.
Dealing with lack of trust, a feeling mostly come out in modern societies; can be possible by means of oaths. In other words, oaths are commonly used as a strategy to come over lack of communication.
In this study the relationship between language and society is examined by means of ‘oath terms’. For this study qualitative research method is used by putting sociolinguistics variables like gender, social class, ethnicity and age into consideration. A questionnaire is applied on 154 attendants from Dicle University students and the outputs of this questionnaire is assessed via SPSS 19 data analyse program.
As a result of the study, the religious items, which are very effective social items for Turkish society, are demonstrating a structural relationship with oath terms. In addition to that, one of the commonly used reasons to take oaths is ‘to make others believe’ after the assessment of the data collected. This situation puts forward that there is a meaningful tie between using oath terms and constructing trust.

This article analyzes Jewish and Arab national formations by exploring dynamics surrounding their border-zone community of Arabized-Jews during the first half of the 20th century. As the internal composition of the Arab and Zionist-Jewish collectivities was not pre-ordained, their sociopolitical demarcations fluctuated as a consequence of domestic, regional and international developments. The Jewish and Arab national movements sometimes included Arabized-Jews in—and at other times excluded them from—their ranks. From the late 1930s, actions by Zionist and Arab forces vis- a-vis Arabized-Jews converged, producing their dispersal. The events surrounding Arabized-Jews impacted considerably the  post-1948 direction that the phenomenon of nationalism in the Middle East has followed and the imbalance of power between Israel and the Arab states.

"Drugost je osnovna kategorija ljudske misli. Nijedna zajednica se nikada ne definiše kao Jedno bez neposrednog postavljanja prema sebi Drugog." Simone de Beauvoir 1 Apstrakt: Na području Bosne i Hercegovine, u periodu od 1878. do 1918. godine, Romi 2 su predstavljali zanemarenu manjinu, gotovo nevidljivu druš-tvenu grupu koja je egzistirala unutar bosansko-hercegovačkog društva. Na-lazili su se na društvenoj margini i nisu učestvovali u značajnijim društevnim procesima u ovom periodu. Cilj rada je prikazati kako su Romi bili pozicio-nirani unutar zvaničnog, administrativnog diskursa, ali i drugih diskursa kao što su nacionalni, kulturološki, konfesionalni i sl. Autorica je nastojala oslikati poziciju romske populacije u Bosni i Hercegovini na prijelomu 19. i 20. stoljeća putem analize izvora različite provenijencije i karaktera, od dokumenata zva-nične uprave do narativa, novinskih članaka i tadašnjih znanstvenih elaborata. Ključne riječi: drugost, Romi, Bosna i Hercegovina, austrougarska uprava, Zemaljska vlada. 1 Bovoar S. 1982. 13. 2 U radu koristim i termin Ciganin/Cigani u skladu s korištenim izvorima u kojima je to najčešći pojam za tretiranu etničku manjinu. U svim ostalim slučajevima koristim termin Rom/Romi.

The paper explores Wanna/ Wangala, a Garo festival related to harvesting, its revival in the newer settings of Dhaka and its import amongst the urban Mandi youth. It focuses on how organizing for Wanna is bringing about a “consciousness” of identity among the Mandis, a community better ¬¬¬¬known as the Garos to the world. The ethnographic example provided in this article presents us with the opportunity to explore theories of ethnicity, ethnographic imagination and identity in the wake of what I call the rise of transnational discourses of indigenous rights and its effects in Bangladesh.