The poverty of primordialism: The demystification of ethnic attachments

The notion of primordialism has been used to describe the origins and strength of ethnic attachments in the literature on ethnicity for the last three decades. It was originally coined by Shils and developed by Geertz in the 1950s. Recent trends have shifted emphasis away from primordialism towards structural and circumstantial/situational approaches. These alternative approaches frequently provide implicit criticism of the notion of primordialism by pointing to counter examples, cases of ethnic attachments that vary over time and according to circumstance, hence undermining the contention that such loyalties could be considered ‘primordial’. Here, for the first time, the concept of primordialism is examined in its own terms. We analyse the intellectual history of the notion, its intended meaning and the misunderstandings it has spawned. We identify three aspects of primordialism and submit each to critical scrutiny. We conclude that the term is unsociological, unanalytical and vacuous. We advocate dropping it from the sociological lexicon.     

A resynthesis of the primordial and circumstantial approaches to ethnic group solidarity: Towards an explanatory model

Social scientists who have attempted to explain ethnic group solidarity have tended to use either the primordial or the circumstantial approach. The first approach accounts for strong ethnic attachments on the basis of their ineffable affective significance. Moreover, this affective significance most often surrounds images of the group's distinctive past, thus giving a historical dimension to the concept of primordialism. The second approach views ethnic group solidarity as resulting from certain social circumstances, both internal and external, under which the members of the group exist. It is argued that neither approach alone offers a sufficient explanation ‐ i.e., that the primordial approach cannot readily account for fluctuating ethnic group solidarity and that the circumstantial approach tends to ignore the affective significance of ethnic ties ‐ and that previous attempts to synthesize them have been inadequate as explanatory models. Such a synthetic model is offered, which is based on the oppositional approach originated by Edward Spicer and which maintains that fluctuating ethnicity, along with fluctuating primordial sentiments, can be best explained on the basis of the circumstance of fluctuating opposition.     

Reconsidering primordialism: an alternative approach to the study of ethnicity

This theoretical article first clarifies the exclusive assumptions of primordialism and constructivism. Subsequently, it demonstrates that primordialism has substantial power to explain ethnic phenomena, since (a) ethnic identities persist even in the hardest cases, such as sub-Saharan Africa and the United States, and (b) the attributed significance of assumed kinship has psychological and sociological bases. Finally, this article formulates hypotheses based on the core primordialist assumptions and develops ethnic distance as an explanatory variable on the level of integration of immigrants. It defines ethnic distance as the degree to which two ethnic identities have been solidified as opposed to each other by their dyadic violent conflicts and religious and/or nationalistic education and hypothesizes that the higher the ethnic distance between immigrants and the host society the lower the level of integration.     

Modernity and ethnic affiliation in Israeli schools: A dependence approach*

In this article, we argue that there is an important, but as yet unidentified, process involved in the maintenance and reconstruction of ethnic identity. We call this process ‘ethnic reorganization’. We argue that this process is useful for understanding the ethnic survival of indigenous peoples in colonized societies, as well as for illuminating the processes of ethnic renascence among both indigenous and immigrant groups. We find it especially useful in accounting for both the persistence and the transformation of American Indian ethnicity in the United States. Ethnic reorganization occurs when an ethnic minority undergoes a reorganization of its social structure, redefinition of ethnic group boundaries, or some other change in response to pressures or demands imposed by the dominant culture. From this viewpoint, ethnic reorganization is a mechanism that facilitates ethnic group survival, albeit in a modified form. We specify several types of ethnic reorganization. These include: social reorganization, economic reorganization, political reorganization, and cultural reorganization. We argue that ethnic reorganization represents a central mechanism of ethnic change. We present evidence of these forms of ethnic reorganization among many different American Indian societies faced with demographic and cultural extinction.     

From Casta to Californio: Social Identity and the Archaeology of Culture Contact

In culture contact archaeology, studies of social identities generally focus on the colonized–colonizer dichotomy as the fundamental axis of identification. This emphasis can, however, mask social diversity within colonial or indigenous populations, and it also fails to account for the ways that the division between colonizer and colonized is constructed through the practices of colonization. Through the archaeology of material culture, foodways, and architecture, I examine changing ethnic, racial, and gendered identities among colonists at El Presidio de San Francisco, a Spanish-colonial military settlement. Archaeological data suggest that military settlers were engaged in a double material strategy to consolidate a shared colonial identity, one that minimized differences among colonists and simultaneously heightened distinctions between colonists and local indigenous peoples.     

Happiness and Social Exclusion of Indigenous Peoples in Taiwan - A Social Sustainability Perspective

IntroductionHappiness and social inclusion are important indicators of social sustainability, as recommended in the Sustainable Development Goals; however, little is known about the social sustainable development of ethnic minorities. To fill this knowledge gap, special attention is paid to understanding the issues of social exclusion and happiness in relation to the indigenous peoples in Taiwan.MethodsData used were drawn from a nationwide representativeness survey of the Taiwanese Indigenous People in 2007; it included 2,200 respondents. This study employed binary logistic regression to examine the effects of different domains of social exclusion on the likelihood of perceiving happiness; other exogenous factors, were controlled.ResultsThe results show that among the respondents, mountain indigenous peoples, females, the elderly and those who are healthier, wealthier, highly educated, possessing western beliefs, and are more likely to be happy, compared to their counterparts. As expected, the results reveal that the likelihood of being happy is higher for those who have received medical benefits, as well as those persons without housing problems or financial difficulties, compared to their excluded counterparts. However, no significant association is found between happiness and some social exclusion domains, such as child and youth benefits, and unemployment benefits.ConclusionsThe disengagement of the indigenous peoples in mainstream society, with respect to the accessibility of welfare provisions, is a crucial element in regard to social exclusion and happiness. Several policy implications for the social sustainability of indigenous peoples can be inferred from these findings. For example, providing a mobile clinical tour, on-site health counseling, or homecare service can contribute to the removal of institutional and geographic barriers to medical welfare provisions for the mountain indigenes. Moreover, the government may devote more welfare resources to assist indigenous families and tribal communities to develop their own social safety net, instead of the individual-oriented welfare provisions.     

The politics of genealogical incorporation: ethnic difference,genetic relatedness and national belonging*

This paper explores the relationship between genomic accounts of ethnic origins and distinctiveness and genealogical models of ethnic and national similarity and difference. It does so by focusing on genetic investigations of Irish Traveller origins in the context of ongoing campaigns for state recognition of Irish Travellers as an ethnic group, and in relation to the politics of national belonging. The ostensibly ethical practice of liberal genomics is entangled with the fraught politics of the Irish state’s commitments to addressing ethnic minority rights, insistence on differentiating between Travellers and other ethnic groups on the basis of genealogical difference, and the genealogical incorporation of Travellers within the national community of shared descent. Though ideas of ancestral relatedness across social or cultural boundaries are often figured as politically progressive, locating groups within a national family tree on the basis of genealogical relatedness can simultaneously deny ethnic difference and naturalize exclusive models of nationhood.     

The Otavalo trade diaspora: social capital and transnational entrepreneurship

This article examines the role of historical social resources in the development of a transnational trade diaspora of Ecuador's indigenous Otavalan merchants. The Otavalans are well known for their production of handicrafts, using pre-industrial and industrial technologies, and for their far-flung trips in search of foreign buyers. In this account, the role of 'social capital', typically defined as a 'public good', is highlighted to better gauge its usefulness to other migrant and indigenous groups. I conclude that the Otavalo case suggests that in-group 'social capital' is: (a) not sufficient or necessary for 'grass-roots' transnational entrepreneurship; (b) the political origins of an ethnic group's 'trust-worthiness' reveal a more diverse set of symbolic and cultural 'capitals', which may then be used by an emergent merchant class to gain financial capital for a business venture; and (c) 'globalization' notwithstanding, contemporary trade diasporas may rise and fall due to similar causal dynamics found among much older and ubiquitous 'cross-cultural trade diasporas'.     

Xavante Ritual Hunting: Anthropogenic Fire,Reciprocity, and Collective Landscape Management in the Brazilian Cerrado

Conservation attention to indigenous hunting with fire in the cerrado largely focuses on sustainability as construed in scientific terms rather than according to indigenous points of view. Towards the goal of reframing the debate in terms more congruent with indigenous perspectives, I address how the Xavante (A’uw?) view ritualized and collective hunting, including hunting with fire, as indispensable means of acquiring gifts by which to celebrate important events, express feelings of respect and gratitude towards others, promote positive social values among male youth, and maintain the group’s ethnic identity. In particular, ritualized exchanges of game meat are necessary and culturally appropriate means of expressing esteem for others at some of life’s most important moments. For the Xavante, the social imperative to give and receive gifts of meat during weddings and initiation ceremonies motivates efforts to maintain the collective hunting with fire tradition in a manner that ensures its long term environmental viability.     

Dynamics of ethnic and racial self-identification in contemporary Peru

This study has sought to analyse how the social and cultural dynamics of the population are expressed in the recent processes of ethnic self-identification in Peru. Data from 2012 to 2016 Peru National Household survey was used to investigate specifically: (a) on the contribution of the questions about ethnic and racial self-identification included in the National Household Survey to the visibility of indigenous and Afro-Peruvian populations; (b) on the individual and local characteristics related with certain self-identification categories; and (c) if the self-identification patterns have remained stable or have varied during the survey period. Results show that the number of persons who identifies as indigenous varies according to the question used. Likewise, it was found that characteristics such as age, migratory experience, education, and income level influence on the self-identification. Finally, modest but significant changes over time were registered, which could be shedding light on some processes of social transformations.     

The shaping of Gujarati Cinema: Recognizing the new in traditional cultures

The study of ethnographic film has turned to the study of indigenous productions, primarily nonfictional videos made by native persons for internal and external consumption. This study was prompted by the need to locate alternate ways of seeing that Nonwestern peoples may have. This paper suggests that it is important to study local genius by studying their fictional films as well, and suggests that newness may not be found at first encounter but later after native groups domesticate foreign technology and make it their own tool. In citing this, the paper describes the various genres of films within contemporary Gujarati cinema and how the hybridity of its present forms has been procured from several sources that make for a distinctiveness which underlines emergent creative social forces at play.     

The ‘other side’ of embedded ness: A case‐study of the interplay of economy and ethnicity

As interest in ethnics and their entrepreneurial activities has grown in recent years, sociologists have come to emphasize the importance of ethnic social structures as the source of actions propelling business growth. In a sign of convergence with the ‘new economic sociology’, recent literature suggests that embeddedness in ethnic networks and communities leads to cooperative, if not conformist, behaviour among ethnic economic actors. This article looks at the ‘other side’ of embeddedness, through a case‐study of African‐American, Caribbean, Korean and white construction contractors in New York City. I argue that, in construction, the embeddedness of economic behaviour in ongoing social relations among a myriad of social actors impedes access to outsiders. Embeddedness contributes to the liabilities of newness that all neophytes encounter, breeding a preference for established players with track records. However, the convergence of economic and ethnic ties has a further baneful effect, since outsiders also fall outside those networks that define the industrial community. While African‐American, Caribbean and Korean outsiders all experience these barriers in similar ways, they differ in the adaptive strategies that they have pursued. African Americans appear to be most disadvantaged, in part because they have been the most exposed to the social closure that results from the mobilization of white ethnics’ social capital. By contrast, Caribbeans and Koreans entered the labour market in societies where racial domination played little or no role in labour market outcomes ‐ a considerable asset since construction skills are transferable from one society to another. The Koreans appear to be the most embedded in ethnic networks, through which they secure jobs and skilled labour, though class factors play a role here as well and even the Koreans must reach out beyond the ethnic community for a clientele. By contrast, ethnic solidarity operates less powerfully among the black contractors, who are tied to a community where intra‐ethnic diversity and internal competition have grown as a result of immigration. In the absence of an ethnic market, black'entrepreneurs turn to the state, whose requirements and dependence on union labour expose black builders to risks from which their Korean counterparts are sheltered.     

Ethnic heterogamy and the risk of partner violence in Mexico

A common stereotype holds that in Mexico male violence toward women is common among indigenous peoples and reflects cultural norms that sanction a male's domination of his female partner. We employ a recent Mexican survey to examine the relative risk of violence against women as a function of the couple's ethnic homogamy. Among couples in which both partners are either non-indigenous or indigenous the female's risk of partner violence is similar. Among heterogamous couples non-indigenous females in relationships in which the male is indigenous are at elevated risk of violence, while indigenous women in relationships with non-indigenous males are at a lower risk of violence. The stresses associated with heterogamy appear to be more salient in determining a woman's risk of violence than ethnicity per se. The implications for future research and the need to deal with the issue of ethnic homogamy in culturally heterogeneous populations are discussed.     

Racism,disadvantage and multiculturalism: towards effective anti-racist praxis

Measuring ethnicity in any society is a challenge. Given world immigration patterns, many countries face a growing dilemma in determining the cultural antecedents of their populations. A further complication is the reality that such determination occurs within the political and nationalistic settings where ethnic‐cultural groups may be potent forces in their own right. As societies mature and evolve, there is an increasing tendency for populations, especially those with many generations of residence in the country, to see themselves as ‘indigenous’ to the society in which they live. Canada is not alone in having to deal with the fluidity of the concept, ‘Canadian’, ‘American’, ‘Australian’, ‘Yugoslav’, and ‘Soviet’ are parallel concepts in other countries of multiple ethnic composition. Using 1991 National Census Test results, the article explores some of the parameters of the indigenous category ‘Canadian’. In particular, the location in Canada and mother tongue of respondents reporting ‘Canadian’ as the ethnic origin of their parents and grandparents or as their own ethnic identity are important indicators for this emerging ethnic category.     

Investigating the Relationship between Ethnic Consciousness,Racial Discrimination and Self-Rated Health in New Zealand

In this study, we examine race/ethnic consciousness and its associations with experiences of racial discrimination and health in New Zealand. Racism is an important determinant of health and cause of ethnic inequities. However, conceptualising the mechanisms by which racism impacts on health requires racism to be contextualised within the broader social environment. Race/ethnic consciousness (how often people think about their race or ethnicity) is understood as part of a broader assessment of the ‘racial climate’. Higher race/ethnic consciousness has been demonstrated among non-dominant racial/ethnic groups and linked to adverse health outcomes in a limited number of studies. We analysed data from the 2006/07 New Zealand Health Survey, a national population-based survey of New Zealand adults, to examine the distribution of ethnic consciousness by ethnicity, and its association with individual experiences of racial discrimination and self-rated health. Findings showed that European respondents were least likely to report thinking about their ethnicity, with people from non-European ethnic groupings all reporting relatively higher ethnic consciousness. Higher ethnic consciousness was associated with an increased likelihood of reporting experience of racial discrimination for all ethnic groupings and was also associated with fair/poor self-rated health after adjusting for age, sex and ethnicity. However, this difference in health was no longer evident after further adjustment for socioeconomic position and individual experience of racial discrimination. Our study suggests different experiences of racialised social environments by ethnicity in New Zealand and that, at an individual level, ethnic consciousness is related to experiences of racial discrimination. However, the relationship with health is less clear and needs further investigation with research to better understand the racialised social relations that create and maintain ethnic inequities in health in attempts to better address the impacts of racism on health.     

Age at first birth and disadvantage among ethnic groups in Britain

This article examines the relationship between age at first birth and poverty among ethnic minorities in Britain. It is well known that ethnic minorities, particularly Pakistanis and Bangladeshis, have very high rates of family poverty and early fertility. Because it has been established that early motherhood is associated with a high risk of poverty and other disadvantages, it is tempting to link Pakistani and Bangladeshi poverty with their early family formation patterns. We find, however, that age at first birth had little effect on the poverty experienced by ethnic minorities. While the disadvantaged outcomes of teenage motherhood within the white community appear to be associated with the young women's departure from the dominant social norm, when early fertility is the norm in a minority community, it does not lead to any further disadvantage beyond that experienced by the ethnic group as a whole.     

In search of ritual: tradition, outer world and bad manners in the Amazon

Ritual is currently a central issue in Indian politics in the Amazon. Ritual implies tradition, and thus ethnic legitimacy. But to some groups, such as the Panoan-speaking Yaminawa, political and social looseness are handicaps to the invention of shared performances that are recognizable as rituals. Leadership is based both on an outward policy and an inward search for patterned, collective actions that can designate a gathering of kin and followers as an indigenous community. This article focuses on such ritual-making efforts, describing two otherwise informal parties held on a Brazilian Yaminawa reservation where fieldwork was carried out in 1993.     

The Contribution of Genetic Diversity to Subdivide Populations Living in the Silk Road of China

There are several indigenous ethnic populations along the silk road in the Northwest of China that display clear differences in culture and social customs, perhaps as a result of geographic isolation and different linguistic traditions. However, extensive trade and other interactions probably facilitated the admixture of different gene pools between these populations over the last two millennia. To further explore the evolutionary relationships of the 13 ethnic populations residing in Northwest China and to reveal the features of population admixture, the 9 most-commonly employed CODIS loci (D3S1358, TH01, D5S818, D13S317, D7S820, CSF1PO, vWA, TPOX, FGA) were selected for genotyping and further analysis. Phylogenetic tree and principal component analysis revealed clear pattern of population differentiation between 4 populations living in Sinkiang Uighur Autonomous Region and other 9 populations dwelled in the upper regions of Silk Road. R matrix regression showed high-level gene flow and population admixture dose exist among these ethic populations in the Northwest region of China. Furthermore, the Mantel test suggests that larger percent of genetic variance (21.58% versus 2.3%) can be explained by geographic isolation than linguistic barriers, which matched with the contribution of geographic factors to other world populations.     

The annual Day of the Dead song contest: musical‐linguistic ideology and practice,piratability, and the challenge of scale

Building on research theorizing scale, this article proposes augmentations to existing frameworks that will help illuminate how localities are linked to ‘stranger collectives’ like nations, ethnicities, and global religious ‘communities’. In this case of ethnic revival from Mexico's Sierra Mazateca, people use new vernacular literacy practices tied to local musical performances as a way of ‘customizing’ modular forms deployed by national and global institutions to manage indigenous difference. People ‘re‐imagine’ locality through a localized indigenous literacy that takes templates provided by the Mexican state and the Catholic Church and places them in productive tension with local context: musical properties of the indigenous language Mazatec, locally valued performance practices, and local musical‐linguistic ideologies. While this revival movement draws on immanently modular forms, once locally embedded they become ‘unpiratable’, and constitute a new resource for inscribing local belonging. This case suggests the importance of considering linguistic and musical aspects of social context often taken for granted in anthropological investigations of scale.