When Ethnic Boundaries and Language Boundaries Mismatch

2021 ◽  
pp. 621-644
Author(s):  
Sergio Romero
Keyword(s):  
Ethnic Boundaries ◽  
Language Boundaries

Language Change and Movement as Seen by Historical Linguistics

2018 ◽  
Author(s):  
Derek Nurse
Keyword(s):  
West Africa ◽  
20Th Century ◽  
Language Change ◽  
Historical Linguistics ◽  
Linguistic Features ◽  
Time And Space ◽  
Change Over Time ◽  
Comparative Linguistics ◽  
Language Boundaries ◽  
Over Time

The focus of this chapter is on how languages move and change over time and space. The perceptions of historical linguists have been shaped by what they were observing. During the flowering of comparative linguistics, from the late 19th into the 20th century, the dominant view was that in earlier times when people moved, their languages moved with them, often over long distances, sometimes fast, and that language change was largely internal. That changed in the second half of the 20th century. We now recognize that in recent centuries and millennia, most movements of communities and individuals have been local and shorter. Constant contact between communities resulted in features flowing across language boundaries, especially in crowded and long-settled locations such as most of Central and West Africa. Although communities did mix and people did cross borders, it became clear that language and linguistic features could also move without communities moving.

scholarly journals How Often Have You Felt Disadvantaged? Explaining Perceived Discrimination

2021 ◽  
Author(s):  
Claudia Diehl ◽  
Elisabeth Liebau ◽  
Peter Mühlau
Keyword(s):  
Longitudinal Data ◽  
Host Country ◽  
Language Skills ◽  
Perceived Discrimination ◽  
Main Mechanism ◽  
Host Society ◽  
Negative Attitudes ◽  
Ethnic Boundaries ◽  
Attributional Processes

AbstractBased on longitudinal data from Germany, we analyze how perceptions of discrimination change once migrants’ integration evolves. Individuals who identify more strongly with the host country, speak the language, have native friends, and are adequately employed report less discrimination overall. However, group-specific analyses reveal that German-born Turks feel more rather than less discriminated against after their language skills and their identification increase. For this group, we find evidence for the “integration paradox”, i.e., the finding that better educated migrants have more rather than less negative attitudes about the host society. Results suggest that attributional processes rather than rising exposure to discrimination might be the main mechanism linking integration to higher levels of perceived discrimination. Obviously, discrimination does not disappear for groups facing salient ethnic boundaries and is met with growing awareness and sensitivity among individuals that have become more similar to the majority of members. This, in turn, by no means implies that perceived discrimination is detached from reality.

Luke-Acts:Political Biography/Historyunder Rome. On Gender and Ethnicity

2020 ◽  
Vol 111 (1) ◽  
pp. 65-99
Author(s):  
David L. Balch
Keyword(s):  
Ethnic Groups ◽  
Inaugural Address ◽  
Roman World ◽  
Ethnic Boundaries

AbstractIn the Hellenistic-Roman world, both philosophical schools (Platonists) and ethnic groups (Romans, Athenians, Judeans) were committed to the authority of founder figures. Dionysius, Josephus, and Luke included biographies of their founders (Romulus, Moses, Jesus) within their historical works. Luke-Acts also acculturated Roman politics: 1) Luke narrated the official leadership of early Pauline assemblies exclusively by males, not narrating earlier leadership by women (Junia, Euodia, Syntyche). 2) Luke gave Jesus an inaugural address “to declare God’s age open and welcome to all [nations]” (Luke 4:19 quoting Isa 61:2), urging Luke’s auditors to become multiethnic. Peter instituted this crossing of ethnic boundaries in Judea (Acts 10) and Paul “accepted all” in Rome (Acts 28:30), the concluding sentence of the two volumes.

scholarly journals From Class to Culture: Immigration, Recession, and Daily Ethnic Boundaries in Belgium, 1940s–1990s

2008 ◽  
Vol 53 (1) ◽  
pp. 37-61 ◽  
Author(s):  
Leen Beyers
Keyword(s):  
Population Data ◽  
Labour Migration ◽  
European Legislation ◽  
Ethnic Boundaries ◽  
Successful Adaptation ◽  
Mining Region ◽  
European Culture ◽  
The Status ◽  
Migration Politics

Each society has myths about the successful adaptation of former migrants. Historians need to deconstruct these myths by dealing with the imagined boundaries between “indigenous” and “foreign” people that give way to them. This essay does so by comparing how children of Polish interwar immigrants and children of Italian postwar immigrants came to be seen as insiders in the Belgian Limburg mining region. Oral testimonies, associational records, and population data reveal that Poles achieved the status of industrious, adapted people around 1960, due to the equal promotion of Polish and indigenous miners' sons in the mines and to the labour migration regime which constructed Italians as unskilled outsiders. Around 1980, the industrial recession caused unemployment among young Italians. However, migration politics has, since the recession, primarily focused on culture. Moreover, European legislation constructed foreignness as non-European. Consequently, it is not class, but European culture which has turned Italians into “integrated” people.

Apostle to the Gentiles: Constructions of Paul's Identity

2005 ◽  
Vol 13 (3) ◽  
pp. 270-288 ◽  
Author(s):  
Caroline Johnson Hodge
Keyword(s):  
Critical Race Theory ◽  
Dynamic Model ◽  
Recent Work ◽  
Division Of Labor ◽  
Multiple Identities ◽  
Race Theory ◽  
Ethnic Boundaries ◽  
In Christ ◽  
Religious Other ◽  
Do So

AbstractIn Galatians 2:7–9, Paul lays out the parameters for the spread of the gospel for himself and his Judiean colleagues: all agreed that ?We should go to the gentiles and they to the circumcised? (Gal 2:9). This division of labor is crucial for understanding Paul: his task involves an intentional crossing of ethnic boundaries. Ethnicity determined the organization of the mission and Paul was responsible for the ethnic and religious "other."Here I explore Paul's construction of his identity as a Judean teacher of gentiles. Drawing on recent work in anthropology and critical race theory, I propose an approach which understands identity as flexible and multiplicative. Two principles operate within this dynamic model: 1) people shift identities according to specific circumstances and 2) people prioritize their various identities, ranking some higher than others.This model helps us understand Paul, who describes himself in a variety of ways: Judean by birth, born of the tribe of Benjamin, seed of Abraham, apostle to the gentiles, in Christ. These multiple identities as Paul shifts among them and sometimes ranks one over others serve his argument in strategic ways. He is willing, for example, to forego certain practices of the law (an important part of his Judean identity) in order to interact with gentiles (and he rebukes his colleagues for refusing to do so [Gal 2:11–14]). Yet other aspects of his identity are more important and also less flexible: his "in-Christness" (which he shares with gentiles) and his birth as a Judean (which he does not share with gentiles). In closing, I consider the implications this reading has for the identities of the members of his audience, who are simultaneously gentiles, in Christ, and adopted sons of God.

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