Historical identity in the coordinate system of world development

Due to its diverse nature, being an Indonesian is sometimes confusing as it entails overlapping national, ethnic and religious identity. By using a social representation approach, online survey research involving 114 Indonesians was carried out to explore these questions: How do Indonesians negotiate their ethnic, religious and national identity? What identity markers should one possess to claim being an Indonesian? And lastly, who is the nationalist? Research findings suggest that national and ethnic identity as well as ethnic and religious identity were consensual, while the relation between religious and national identity was emancipated. It is also found that being a Muslim and possessing a stronger sense of ethnic identity would increase the likelihood of being a prouder Indonesian, while being a female, living abroad for 5–10 years, being a nationalist Muslim and embracing transnational Islamic movements reduced the probability of having a stronger sense of national identity.

The article examines the formation of national and ethnic identity in the process of ontogenesis in children from 5 to 18 years of age from the three main ethnic communities in Bulgaria - Bulgarians, Turks and Roma. Models of national and ethnic identity formation specific to children from each of the three ethnic groups are derived based on tracing children's sequential formation of certain notions/indicators (cognitive and affective/еmotional) of national and ethnic identity. In the study of the successive changes in the formation of the notion of national and ethnic identity in the process of ontogenesis, as a theoretical basis was used the concept of the great Swiss psychologist Jean Piaget on the stages of intellectual development. The data in the article are based on two comprehensive case studies conducted in kindergarten and secondary school (with all children attending the kindergarten and the school aged 5 to 18) in a small town with an ethnically mixed population in Bulgaria, where for centuries representatives of the three ethnic communities studied - Bulgarians, Turks and Roma - have lived in close coexistence, which is why the patterns of ethnic and national identity formation derived can be seen as typical for the town.

This paper examines the self-descriptions of twenty-one people living on one of several Haudenosaunee (a.k.a. Six Nations or Iroquois) reservations in western New York. The open-ended interviews revealed an underlying theme - the spatial base of the reservation. It is not only a land base, but also a historical and spiritual base upon which the majority of the interviewees described their identities. This study examined how Native people described their ethnic or cultural identities. Ethnic or cultural identity, for the purpose here, is different than national or racial identity. Racial identity is a broader category, categorizing people into just a few groups, sometimes using a partially genetic basis that is often argued. It is problematic as the definition gets stretched, such as the current controversy over multiracial identification for the U.S. Census. National identity uses temporal political boundaries, which sometimes change with external pressures. Examples here would be the creation of Israel or the segmentation of the USSR. Ethnic identity will straddle those concepts. Ethnic identity is a lived experience. One can remain a Native person regardless of place of residence or significant genetic bloodline (I am speaking of enrollment here, where a person may be enrolled due to direct lineage, although different Nations may have blood quantum requirements). Ethnic/cultural identity, then, is defined as a norm of familial and community ties within a network of similar cultural values and societal behaviors. This is a qualitative study using interviews. The interviewees consisted of twelve persons over the age of fifty, six males and six females, and nine teens, four males and five females. The decision to interview two separate age groups was made in order to explore possible differences between them. Both males and females were interviewed to see if there were any differences based on gender. These were open-ended interviews, generated from the initial question of "How would you describe yourself? If I were to say, Mr. ABC is . . . how would [End Page 635] finish that sentence?" The intent was to avoid leading the individual toward any particular identifier - age, gender, ethnicity, and so on, when mentioned, were introduced by the interviewee. This technique was used to understand what meaning people give to the language they use and to avoid imposing others' conceptions. The interview data were analyzed from a sociological perspective on community. The findings seem to fit closely with the classical theories of community, particularly those of Tonnies and his concept of Gemeinschaft. According to this concept, human relations are intimate, enduring and members are relatively immobile in a physical or social way (Bell and Newby, 1974). Kinship, neighborhood and friendship are correlates of community. As the interviewees referred to their respective reservations, connecting aspects of duties, responsibilities and concerns were expressed. It was a sense of kinship or relatedness to the community that was the basis for their more specific descriptions of their place or role in communities. Social, political, economic, and spiritual aspects of their lives were linked to this relationship to their communities. Each of these aspects is explored in the analysis that follows. Nearly all of the interviewees spoke about their respective reservations and the boundaries or space it represented for them. The boundaries of the reservation meant more than a space to reside. The relationship to the reservation was indicated in many dimensions of their identities. One aspect was residency, which was introduced in simple statements such as "I was born here" or "I was raised here." Others simply referred to their reservation as "here" and saw everywhere else as "outside" or "off" the reservation. The reservation was a place to conduct ceremonies and social events, a place to maintain cultural identity. Both elders and teenagers talked about their responsibilities around learning the specific songs or speeches or carrying out the duties associated with ceremonies. Some of the comments were broader, relating their commitment to "my people" or "our community," and the sense that it...

Turkish immigrant-origin youth in Western Europe often develop strong ethnic and weaker national identities. To advance our understanding of this pattern, we investigated the concurrent development and intergenerational transmission of both identities over time in conjunction with maternal homesickness. Our study was based on a sample of 176 Turkish mother-child dyads from Germany, Norway, and the Netherlands. Mothers (Mt1 = 38 years) reported on their identities and homesickness at T1 and children (Mt1 = 12 years) on their identities at T1 and T2. Our results showed that children’s ethnic and national identities became more incompatible over time, mother’s homesickness strengthened children’s ethnic identities, and mother’s ethnic identities in combination with high levels of homesickness weakened children’s national identities. We conclude that early adolescence is a critical time for Turkish immigrant youth’s identity development and that a focus on parental acculturative stressors can advance ethnic socialization and cultural transmission research.

Following the incorporation of the unconditional right to ethnic self-determination in the FDRE Constitution, previously under oppressed ethnic groups can establish regional or zonal self-administered government. Despite its success, there are still challenges in the practical application of ethnic based federalism in Ethiopia. Within this framework, this study aims to assess the impacts of ethnic based federalism in developing national identity in Silte zone. The qualitative approach with descriptive survey study research design was employed. Interview, observation, document analysis, legal analysis, and literature were used to collect data. Thematic method of data analysis was employed. By purposive sampling out of 10 woredas and 5 town administration six woredas were selected, four institutions were selected, 48 civil servants for interview were selected, 2 federalism experts were selected as the source of data. According to the finding of the study even though ethnic based federalism results in many challenges in the process of nation building in Ethiopia it ensures partially socio- economic, political and cultural development in Silte zone. The finding of the study also indicates that beside its positive outcome ethnic based federalism results negative impacts on nation building such as decline in national identity, it erodes common values, symbols and our common identities, imbalance between ethnic identity and national identity (imbalance between components of self-rule and shared rule), it results in excessive sense of division, isolation, and frustration to have property to exogenous people in Ethiopia. In addition to these ethnic based federalism results in competition and conflicts between ethnic groups, specifically about “resources: land, water, minerals, and federal budgets and about power. To construct national identity and to mitigate drawbacks of ethnic based federalism in Silte zone the finding of the study revealed several mechanisms such as balancing self-rule(ethnic identity) and shared rule(national identity), conducting national identity plat forum (national discourse on how to construct national identity in multinational states), reforms in early schooling system and educational curriculum, legal requirement for collective rights of exogenous groups, power sharing through zoning of political and bureaucratic posts, building democratic federalism, special programs designed to bring young people together, and ideologies designed to raise consciousness about tolerance, unity, loyalty, discipline, and obedience and designing mega projects like renaissance dam to unite the people are also mechanism to balance ethnic identity and national identity in Ethiopia and in Silte zone in particular. Based on the conclusions, the following recommendations are made to resolve the negative impacts of ethnic based federalism in developing national identity in Silte, such as the Silte zonal government should balance promoting ethnic identity with national identity, and the Silte zonal government should conduct consistent national discourse or national plat forum on how to construct national identity, the Silte zonal government should build democratic federalism, there should be institutions to promote national identity parallel with ethnic identity at federal, at regional and at zonal level, there should be curriculum revision in a way to integrate common values, history and culture in education system especially at students earlier schooling age, as common working language is an instrument for nation building and constructing national identity emphasis should be given for the teaching of Amharic (it is the federal working language),the federal government should design mega projects like Renaissance dam to unify the people in Ethiopia, there should be: legal recognition for collective rights of exogenous groups, power sharing through zoning of political and bureaucratic posts, Special programs designed to bring young people together, and ideologies designed to raise consciousness about tolerance, unity, loyalty, discipline, and obedience. Keywords: ethnic federalism, national identity, federalism, ethnic identity DOI: 10.7176/IAGS/95-03 Publication date: June 30 th 2022

While studies on students’ ethnic identity, national identity and social mobility gained relatively good research development in Western societies, little attention has been given to other social contexts, particularly non-Western societies like China. A questionnaire (N = 570, aged 14 to 20) was conducted in a Xinjiang Class school in Southern China to examine the nexus of students’ ethnic identity, national identity and perception on social mobility. The Xinjiang Class is currently one of the most iconic preferential educational policies recruiting students from ethnic groups in Xinjiang (an ethnic minority-concentrated border region) and offering them senior secondary education in select Han-centric, senior-secondary schools in China’s central and east coast provinces. The results demonstrate that the strengthening effect of students’ ethnic identity on national identity is not obvious; students’ strong national identity contributes to their positive perception on upward social mobility. However, the widely accepted viewpoint that students’ ethnic identity has a negative influence on perception of social mobility cannot be fully supported in this case. This study enriches the extant literature by providing a combined model to explore the nuanced mechanisms between ethnic identity, national identity and students’ perception on social mobility in a multi-ethnic society and by helping to unveil the identity politics unfolded in current China’s educational sector.

Through overall developments and movements, migration has spread throughout the world, causing concurrence and amalgamation of heterogeneous and culturally different societies. Present day societies are culturally even more diverse: individuals live in numerous cultures, speak in various languages, and have different identities. Despite the fact that the movement of Armenians previously existed in Antiquity and the Middle Ages, and Armenians have made numerous networks around the world, the considerable flow of relocation and the modern term of the Armenian Diaspora has developed because of the First World War after the Armenian Genocide in 1915, more explicitly, it comprises mostly individuals who survived the Armenian Genocide. The current research investigates the lives of the Armenian Diaspora in Germany, more specifically, the ones that have moved to Germany from Armenia, Iran, and Turkey. Studying the lives of the Armenian ethnic group in a host society, it discusses the issues of living in heterogeneous societies and cultures, the role that religion plays in the migration and integration context, affiliation and attachment to various cultures, hybrid cultural, religious and social identities: how Armenians perceive themselves and different societies in Germany, what it feels like to be away from their homeland and live in various cultures simultaneously, to what cultures they have a sense of belonging, how they endeavour to retain their ethnic, religious, and cultural identities, what assists them in the integration process, and how they assess their lives in Germany. The research applies three methods: participant observation, semi-structured interview and Stefan Huber’s questionnaire “The Centrality of Religiosity Scale”. Religion plays a vital role in most of the interviewees’ lives, depending on various circumstances, such as a spiritual nourishment, a psychological support, closeness to one’s ethnicity or ethnic group, access to the host society, etc. According to the current research results, the Armenian interviewees in Germany perceive religion as an inseparable part of their culture, since their religious, ethnic, and cultural identities are intertwined and regarded as an inseparable unit: religious identity – Christian, ethnic identity – Armenian, cultural identity – customs and traditions. Christianity is perceived and practiced by the Armenian interviewees as a ‘cultural religion’ for the following reasons. They consider themselves to be Christians, but are not actively engaged in religious rituals or prayers. Christianity played an important role in the history of Armenians since it helped them preserve their ethnic identity and culture throughout history. Christianity has become an inseparable part of their culture since many Armenian customs and traditions are tightly connected to it and play an important role in their ethnic, national, cultural and religious identities. Interestingly enough, even those, who consider themselves to be atheists, conceive Christianity as an indispensable part of the Armenian culture and identity.

Many films depicting the European Middle Ages delve into issues of nation building and national identity. This is problematic for the early medieval period and for Arthurian cinema. Whether or not a historical King Arthur ever existed, nation states as we know them certainly did not, and both national and ethnic identity are difficult to discern for Britain in the early Middle Ages. This essay looks at issues of national and ethnic identity raised by three Arthurian films: Monty Python and the Holy Grail (1975), King Arthur (2004), and The Last Legion (2007). (CAS)

This article presents a detailed theoretical analysis of ethnic identity as a socio-psychological phenomenon. The structure of ethnicity is outlined (cognitive, affective and behavioral components). Ethnic identity is regarded as an integral part of social identity. On the individual level ethnic identity is viewed as a special form of Self-concept, at the same time ethnicity is considered as a group characteristic. This paper examines research methods which are used to measure ethnic identity in Russian and foreign cross-cultural studies. Foreign surveys which are dedicated to the examination of ethnic identity are divided by the author of the article into two categories: culture-specific methods (e.g. surveys which can be used to study only one specific ethnic or cultural group) and general methods (surveys which can be used among respondents who come from different ethnic backgrounds taking into account translation and adaptation of these methods). The present article provides evidence that in Russian psychological tradition cognitive and affective components of the ethnic identity are primarily measured. Behavioral context of ethnicity is examined occasionally. Modern Russian and foreign surveys which measure behavioral component of ethnicity and which are rarely used in contemporary Russian ethnopsychological empirical studies are described in detail. The studies of how identity is translated into everyday practices as well as the degree of behavioral involvement with an ethnic group and studies dedicated to the factors which influence the revival of ethnicity are viewed as perspective goals for contemporary researchers.

Estimating Ethnic and National Identities’ Importance Amongst Immigrants Iranian Tribes

This chapter on Kosovo offers a description of how Albanians and Serbs shape their social identities after conflict. Analyzing the construction of ethnic identities historically, it draws on social psychological literature to describe how identity content is negotiated now in light of Kosovo’s declaration of independence. For both groups, ethnic identity remains a central identity: perceived as primordial and heavily impeding intergroup relations. It overlaps with religious identity, although the relation is stronger for Serbs, for whom religion is as unchangeable as ethnic identity. New national identity differs in meaning: it conflates with ethnic identity for Albanians, while perceived as threatening to ethnic identity for Serbs. The chapter concludes by exploring the potential that Kosovar identity holds in reconciling these differences.

Introduction. In multiethnic societies, the issues of interaction between different peoples is the subject of monitoring, as well as of constant attention, on the part of the government as a measure of preventing any contradictions and complications in this area. The article aims at studying the populations’ attitudes and perceptions in terms of local and national (federal, Russian) identities in the Republics of Bashkortostan and Tatarstan, as well as the degree of their involvement in the global social transformations of the Russian society at large. Data and methods. The research focuses on the analysis of the results of 2020–2021 surveys of the population of the two neighboring republics conducted within the framework of the Project «Preservation and development of the ethnocultural and linguistic diversity of the republics as a condition for promoting Russian federalism». When selecting the objects for the research the authors were guided by the fact that Bashkortostan and Tatarstan are leading subjects of the Russian Federation both in terms of socio-economic development and an awareness of civil and ethnic identities. Results. The study shows that while their ethnic (regional) identities have recently been of relevance for the populations in both republics, at the same time, there is a growing awareness of their national (federal) identity; there is an interest in promoting institutes of civil society, as well as in facilitating greater access to active involvement of the people in the economic, social, and public processes. Sociological surveys help correct approaches, as well as clarify and specify some concepts related to ethnological issues. This article, for example, includes analysis of various types of identities, including such concepts as «all-Russian nation», «ethnic identity», which are in the center of discussions in the scientific community. Granted the data of new ethno-sociological studies, the study attempts to further clarify the conceptual bases of these notions, the processes contributing to their formation, and their relationship with other forms of individuals’ identities and loyalties characteristic of modern Russian society. Conclusion. The process of growing national (federal) identity may encounter some difficulty, granted that there are problems in the economic sphere and everyday life. Positive changes in the economic, political, and social areas that will further a better quality of life and provide greater opportunities for development of human potentialities may significantly improve the situation. A diversity of ethnic, cultural, and confessional backgrounds characteristic of the populations in the regions in question contribute to the specific features of their worldviews, loyalties and perceptions, and the study of the mentalities of the people is of urgent relevance for the development of adequate policies in the area.

Conflicts between groups in Indonesia continue to occur, and diverse studies have attempted to find solutions. As one of the efforts to find these solutions, this research focuses on national identity development as a long-term effort to establish an inclusive national identity to reduce conflict between groups. This study aimed to provide an overview of the national identity development process implemented in public and private elementary schools. The data collection methods employed were observation, interviews, and document analysis. Coding analysis is applied to sort the data and generate themes for the findings. The empirical findings and discussion generate the following conclusions: First, efforts to develop a national identity in public and private elementary schools run comprehensively through cognitive aspects (thoughts, understanding, and principles), affective aspects (attitudes and appreciation), and behavioral aspects (actions and habits). These three aspects are well implemented in the school’s vision, curriculum, subject matter, learning process, non-academic activities, and social life. Second, there are kinds of national identities such as national symbols, religious identity, ethnic identity, and environmental identity. However, national identity and religious identity are boldly emphasized. This is to anticipate the tension between national identity and religious identity, which might stimulate conflict between identities. Therefore, national and religious identities are socialized as two unified identities. Finally, the success rate of the development of national identity in schools varies due to various factors. However, this is a prospect for further research, especially in schools, families, and society.

As the dust of the immediate post-Soviet transition settles, we are now better placed to begin to examine how national identities are being reforged in the fourteen borderland states of what up until December 1991 constituted the non-Russian union republics of the former Soviet Union. Having secured sovereign spaces following the collapse of the world's largest multiethnic federation, the borderland states are now embarking upon nation-building. And herein lies the paradox. The post-colonial desire to recreate national identities can facilitate solidarity, play a positive role in state-making and form a basis for popular participation in politics. A politics defined in relation to a particular national community may not in itself be incompatible with processes of democratisation. The problem arises when national or ethnic identity is predicated on a form of imagined community that reifies the importance of national or ethnic boundaries to the detriment of the wider political community. In this regard, there is as yet only limited evidence to suggest that the post-Soviet borderland states are on the threshold of entering such a post-national era in which national and ethnic identities have been superseded by understandings of cultural difference based on a broader and more inclusive vision of political community. Rather, although the scale of inter-ethnic violence as witnessed in TransDniester, Nagorno-Karabakh and Georgia in the late 1980s and the first half of the 1990s has now diminished, national identities continue to be caught up in power struggles, leadership elections, legislative acts and in the state distribution of social goods.

Immigrant‐origin minority adolescents combine their common national identity with distinct ethnic identities. Depending on different social ecologies they develop more or less compatible dual identifications. Taking an ecological approach to ethnic‐racial socialization (ERS), we investigate how schools and peers as socializing agents can afford compatible ethnic and national identifications. We draw on the Children of Immigrants Longitudinal Survey of 944 Turkish and Moroccan minority adolescents in 229 classrooms across 55 Belgian secondary schools with low (10%) to high minority presence (60%+). On average ethnic and national identifications were not significantly associated. In support of the protective role of minority peers, multilevel modeling revealed that national and ethnic identifications were more compatible in classrooms with more minority peers; while school discrimination undermined compatibility only in classrooms with fewer minority peers. We conclude that minority peers are key agents in the socialization of compatible ethnic and national identities.