Suchergebnisse

The article analyzes the role of the national language in the formation of ethnocultural identity on the example of the polyethnic Republic of Adygea. It is proved that there are conditions in the republic for a significant expansion of the sphere of distribution of the Adyghe language. Ethnosociological studies conducted in Adygea have confirmed the importance of the role of the national language in the formation of the ethnic and cultural identity of the Adygs, despite significant transformations of society in recent decades. It is concluded that the Adyghe language is an important and significant marker of ethnocultural identity in the region. At the same time, the problems associated with the development of the Adyghe language are determined. The ways of strengthening the positions of the Adyghe language and preserving the ethno-cultural identity of the Adygs in the modern world are proposed.

Traditional application of self-attitude formation theories to members of ethnocultural minority groups has postulated that they will internalize the dominant social group's negative evaluations of them and thus suffer from low self-esteem. Therefore, members of ethnocultural minority groups have been said to be in need of interventions designed to increase their self-esteem through enhancement of their ethnic identity. However, empirical findings fail to support the proposition that ethnocultural minority group members in general suffer from low self-esteem. It is suggested that these empirical findings are entirely consistent with self-attitude formation theories and that those theories actually predict that only a specific subset of ethnocultural minority group members will tend to internalize negative evaluations from out-groups. That subset consists of those ethnocultural minority group members who are immersed in a dissonant ethnocultural context. Conclusions are drawn about the appropriate role which interventions designed to enhance ethnic identity may reasonably be expected to fulfill in the struggle to ameliorate the effects of ethnic prejudice and racism.

In this paper, painting is observed as a source for studying the ethnic and
cultural identity of Slovaks in Serbia, with the retrospective view to the
painters from Kovacica. During the second half of the 20th century there were
60 Slovakian artists in Serbia who dealt with the Naive Art, and 46 of them
were from Kovacica. Today, in this majority Slovakian village in Serbia there
are 30 people of both sexes who deal with the Naive Art. What do the members
of the Slovak ethnic group tell us about their community through their art?
Many motives from folk life can be observed in the paintings of Slovakian
naive artists. However, the village is not often shown as it is today, but as
it was remembered or depicted by the predecessors. On the other hand,
multiple social and political changes during the second half of the 20th
century, which have continued until today, influenced and changed village
life, and also the subject matter of the Art.

In this paper, we present evidence from a case study exploring the intricate relationship between transgenerational historical and colonial trauma and the process of ethno-cultural identity formation among young Mapuche individuals residing in rural communities in Chile. Our analysis centers on two prominent themes derived from their personal narratives, shedding light on the intergenerational dynamics that significantly influence the current development of their ethno-cultural identities. These themes are the communication and transmission of family history and memory, and the valuation of Mapuche culture. Our methodology employs biographical narratives and adopts a grounded theory approach, specifically in its constructivist variant. The findings of this study reveal that the biographies of these young individuals reflect distinct elements of emotional impact and coping strategies linked to historical and colonial trauma, which are transmitted across generations. In one case, there appears to be a tendency to conceal family history, while in the other, active preservation of memory seems to underpin reflections on identity, belonging, and the appropriation of Mapuche culture. Furthermore, our analysis highlights the significance of emotional connections with family, as well as individual expectations and future aspirations, which play pivotal roles in shaping motivations and expressions concerning Mapuche ethno-cultural affiliation or disassociation. We contend that these intricate dynamics mediate the formation of ethno-cultural identity among Mapuche young people.

Many Middle Eastern Christian groups identify or have been identified with pre-lslamic peoples in the Middle East: the Copts with Ancient Egypt, the Nestorians with Assyria, the Maronites with Phoenicians and some Rum Onhodox and other Christians with pre-lslamic Arab tribes. The concern of this study is the Syrian Orthodox Christians or Jacobite(s) (named after the 6th century Monophysite Christian bishop Yacoub Burd'ono or Jacob Baradaeus of Urfa/Osrohene/Edessa), specifically those whose ancestry stems from the Tur Abdin region of Turkey, Diyarbekir, Mardin, Urfa, and Harput/Elazig.