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Iurii P. Shabaev

Using recent sociological and demographic data, this article reviews the vibrancy of several ethnic minority groups in the European North of Russia. The article is framed in terms of three paradoxes. The first paradox is that the group thought to be the most vulnerable—the Samis of the Kola peninsula—have the strongest ability to preserve their identity. The second paradox is that the process of de-ethnicization, which refers to the assimilative pressure of urban settings, continues despite institutional structures designed to prevent it. The final paradox is that ethnic revival can be identified in unexpected places relatively independent of the structural factors of language and birthrate that are traditionally associated with ethnic reproduction.

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Saudi Patients and Health Care Providers

Divergent Perceptions of Illnesses and Their Symptoms

Mohamed Harakati, Faissal Shaheen, Hani Tamim, Saadi Taher, Adel Al. Qublan, and Abdulla Al Sayyari

This cross-sectional survey study analyses the degree of concordance between Saudi patients and their nurses and physicians in four areas: (1) perceived causation of diseases and drivers of cure, (2) symptom ranking and perception, (3) views on social habits and traditional medicine, and (4) assessment of health care providers' empathy. The doctors and nurses were asked to predict their patients' responses to the survey. Significant divergence was found between the patients' responses and the health care providers' predictions. Cultural and background differences between the two groups, as well as a large educational gap, might account for this disparity. Such discordance could conceivably lead to wrong diagnoses being made, due to the different levels of importance that patients and doctors accord to symptoms.

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Ekaterina Chekhorduna, Nina Filippova, and Diana Efimova

Translator : Jenanne K. Ferguson

!” As with other epics, the consciousness of ethnic group is reflected in the Olonkho. The entire process of the formation of personhood is the result of the integration of various values, and therefore “the Olonkho is a valuable legacy of spiritual

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Pan-African Linguistic and Cultural Unity

A Basis For pan-Africanism and the African Renaissance

Simphiwe Sesanti

language ( wa Thiong’o 1993: 41 ). While the call for an African continental language is both revolutionary and noble, the fear of linguistic domination of one ethnic group by another should not be underestimated. In a recent informal conversation (2017

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Azim Malikov

processes. Frequently, the same clan can be found in more than one ethnic group ( Schlee 1994 ). To understand the complex of identities that includes ethnic as well as regional, religious and others, the concept of multiple identities (multiidentity) has

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Babak Rezvani

are depicted in a number of authoritative websites. The Russian Federation: Anthroponyms and Toponyms Onomastics is the study of names; of anthroponyms, i.e. personal names, ethnonyms, i.e. names of ethnic groups, and toponyms, i.e. names of

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Pushkar Sohoni

preferred to the African bush elephant ( Loxodonta africana ), the Indian elephant ( Elephas maximus ) was not an option for logistical reasons. Similarly, local African ethnic groups like the Azande were an alternative to importing Indian mahouts, because

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Cècile Mathieu

Translator : Matthew Roy

for considering these post-World War I cultural imaginaries. I will examine the question of otherness in this dictionary through the study of ethnonyms (names of peoples or ethnic groups) and demonyms or gentilics (names for residents or natives of a

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A Clash of Civilizations?

Pegida and the Rise of Cultural Nationalism

David N. Coury

, and Frank Walter recount in their overview of the history of Pegida, the founders of the group wished to concentrate their resistance on migrants and immigrants and rejected any solidarity with ethnic groups, choosing instead to focus on German

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Rune Hjalmar Espeland

Across Africa, conflicts over land rights are increasingly centered on notions of autochthony. This article analyzes a violent event that took place in 2003 in connection with ethnically biased land redistribution in Western Uganda. Through the concepts of autochthony and communal violence, it analyzes the wider political context, tracing the processes from ethnic conflict to communal violence between autochthonous Banyoro and immigrant Bafuruki ethnic groups. Foregrounding the role of rumors in communal violence, it argues that rumors are not simply a response to conflict. Rather, they are constitutive of the situation, particularly in the formation of common moral imagination and in shaping the direction of social processes between the conflicting parties.