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Over more than a century, a growing body of books, articles, and dissertations has emerged that can now be recognized as part of the archaeology of ethnogenesis. Regardless of whether this work concerns people in the far reaches of antiquity or the more recent past, archaeologists are grappling with a variety of social forces, historical processes, contexts, and dimensions of social identity making. As with much contemporary anthropological social theory, prevalent themes include politics and economics as well as specific topics such as colonialism, frontiers, ethnonymy, persistence, nativism, migration, instrumentalism, slavery, and religion. There are few major regions of the world where archaeologists have not applied ethnicity or ethnogenesis theories. Although many archaeologists' attitudes toward investigating these forms of social identity involve skepticism or ambivalence, there is growing support. For similar and different reasons, native and descendent communities share this range of opinions about ethnogenetic research.

AbstractIt is an anthropological truism that ethnic identity is "other"-oriented, such that who wearerests on who we arenot. Within this vein, the development of Yoruba identity in the late nineteenth century is attributed to Fulani perspectives on their Oyo neighbors, Christian missionaries and the politics of conversion, as well as Yoruba descendants in diaspora reconnecting with their West African homeland. In this essay, my aim is to both complement and destabilize these externalist perspectives by focusing on Yoruba concepts of "home" and "house" (ilé), relating residence, genealogy and regional identities to their reconstituted ritual frameworks in Cuba and Brazil. Following Barber's analysis of Yoruba praise-poetry (oríkì) and Verran's work on Yoruba quantification, I reexamine the semantics of the categoryiléin the emergence of Lucumí and Nagô houses in order to explain their sociopolitical impact and illuminate transpositions of racial "cleansing" and ritual purity in Candomblé and Santería. More broadly, the essay shows how culturally specific or "internal" epistemological orientations play an important if neglected role in shaping Atlantic ethnicities and their historical trajectories.

The so-called "Illyrian" theory of the ethnic origin of the Albanians (created by the German and the Austrian scholars) became purposely the most popular theory of the Albanian nation's derivation among the majority of Albanian scholars, politicians, and intellectuals. The crucial and concluding point of this theory (in fact, it is actually a non-provable hypothesis) is that the Albanians are an authentic nation (ethnolinguistic group) of the Balkans, the oldest, aboriginal and autochthonous one in this part of Europe

The so-called "Illyrian" theory of the ethnic origin of the Albanians (created by the German and the Austrian scholars) became purposely the most popular theory of the Albanian nation's derivation among the majority of Albanian scholars, politicians, and intellectuals. The crucial and concluding point of this theory (in fact, it is actually a non-provable hypothesis) is that the Albanians are an authentic nation (ethnolinguistic group) of the Balkans, the oldest, aboriginal and autochthonous one in this part of Europe