Preserving Ancestral Land and Ethnic Identification: Narratives of Kerinci Migrants in Malaysia

2020 ◽  
pp. 1-15
Author(s):  
Mahli Zainuddin ◽  
Hilman Latief
Keyword(s):  
Ethnic Group ◽  
Cultural Differences ◽  
Ethnic Groups ◽  
Cultural Context ◽  
Social Economic ◽  
Ethnic Identification ◽  
Nation State ◽  
Malay Peninsula ◽  
Migration Policies ◽  
Group Area

Abstract Members of the Kerinci ethnic group area migrated to and settled in Malaysia centuries before the nation-state era arrived on the Malay Peninsula. Their migration continues in the present, and they face a range of problems, such as ongoing changes in the nation-state in the Malay Peninsula, migration policies, available types of occupations and aspects of their social-economic and cultural context. This paper focuses on the lives of members of ethnic groups from the regency of Kerinci, Sumatra, who have been living as migrants in Malaysia for more than three generations. It explores the ethnic identification of Kerinci migrants in Malaysia and investigates how they have preserved their legacy and protected the land that was inherited from their ancestors. This paper argues that the migration of some Kerinci to Malaysia entails a preservation of cultural differences and reunification of some families, as well as the continuation of certain family inheritances.

Validation of the Moral Foundations Questionnaire with three Chinese ethnic groups

2019 ◽  
Vol 47 (8) ◽  
pp. 1-12 ◽  
Author(s):  
Jun Du
Keyword(s):  
Gender Difference ◽  
Ethnic Group ◽  
Ethnic Groups ◽  
Cultural Context ◽  
Moral Judgments ◽  
Influential Factor ◽  
Moral Foundations ◽  
Moral Foundations Theory

Moral foundations theory is claimed to be universally applicable and is classified into 5 foundations of morality: care/harm, fairness/cheating, loyalty/betrayal, respect/subversion, and purity/degradation. This theory has not been tested in the Eastern cultural context. Therefore, in this study I addressed this lack in the context of China, where there are people of a number of different ethnicities. I adopted the Moral Foundations Questionnaire, which was completed by 761 Chinese of Han, Uygur, and Tibetan ethnicity. The results show that there was no gender difference in morality foundation scores, but the differences among ethnic groups were significant: Tibetans scored lower than did Han and Uygur in care and fairness, and Uygur scored higher than Han and Tibetans did in loyalty, respect, and purity. The interactions between gender and ethnic group were significant for care, fairness, and respect. These findings suggest that moral foundations theory is applicable to China, that the Moral Foundations Questionnaire can also be partially applied to Chinese, and that ethnicity is an influential factor when people make moral judgments.

scholarly journals Preferred Parental Control of Mate Choice, Opposition to Out-Group Mating, and Ethnic Identification in Surinam

2019 ◽  
Vol 54 (2-3) ◽  
pp. 130-155 ◽  
Author(s):  
Abraham P. Buunk ◽  
Glenn Leckie ◽  
Dahira Pollack
Keyword(s):  
Mate Choice ◽  
Ethnic Group ◽  
Cultural Differences ◽  
Positive Attitude ◽  
Parental Control ◽  
Demographic Variables ◽  
Ethnic Identification ◽  
Potential Factors ◽  
The Republic ◽  
And Gender

This study examined the attitude toward parental control of mate choice, and two potential factors related to this, that is, opposition to out-group mating and ethnic identification, in the five major ethnic groups from the Republic of Surinam ( n = 500), that is, Hindustani, Creoles, Maroons, Javanese, and people of Mixed descent. Some of the main differences between groups were the following: Hindustani and Maroons had a more positive attitude toward parental control than all other groups, Hindustani were more opposed to out-group mating than all other groups, and Maroons expressed more identification with their ethnic group than any other group. Women, as compared with men, valued parental control of mate choice more and expressed more opposition to out-group mating. All effects of ethnic group and gender were independent of the demographic variables on which the groups differed significantly. A positive attitude toward parental control of mate choice was associated with more opposition to interethnic mating and with more ethnic identification. The results are discussed in the context of research on the persistence and independence of cultural differences.

scholarly journals ON EXTERNAL AND ETHNIC IDENTIFICATION BY MEANS OF LANGUAGE (BASED ON THE NAMES OF LOCAL ETHNOGRAPHIC GROUPS OF THE KOMI-PERM AND THE RUSSIAN LIVING IN THE TERRITORY OF KOMI-PERM DISTRICT)

2019 ◽  
Vol 13 (3) ◽  
pp. 403-411
Author(s):  
Alevtina Stepanovna Lobanova
Keyword(s):  
Ethnic Group ◽  
Ethnic Groups ◽  
The Self ◽  
Ethnic Identification ◽  
Language Family ◽  
Present Stage ◽  
Important Sign ◽  
Informal Setting

The article is devoted to the issues related to the names of ethnic groups of the Komi-Perm people, as well as the Russians living in the Komi-Perm district. Special attention is paid to the modern ethnonym Komi-Permyak , which contains in its composition both the foreign component (Permyak) and the term-self-name (Komi), as an exceptional example of such self-identification among all representatives of the Finno-Ugric language family. The article touches upon the problem of variability of names denoting today the Yazva and Zuzdin Komi-Perm people living outside the Komi-Perm district. Reasons for the emergence of pejorative ethnonyms in the speech of the Komi-Perm are revealed. The material shows that the opposition "the person of my group" - "the person of a different group" (even if the languages are cognate) first of all is based on the features of language as the most important sign of any ethnos. A number of features characterizes the names denoting ethnic groups of the Komi-Perm people at the present stage. For the official designation of the ethnic group (Komi-Permyak), a variant containing both an external ethnonym and a self-name component were adopted. In an informal setting, the self-name (Komi) is preserved, while the foreign term (Permyak) is lost. Yazva Komi-Perm and Zuzdin Komi-Perm for the self-identification adopted the received external identifier (Permian) and lost touch with the self-name (Komi). To implement the leading interdialectal differences in the area the name-pejorative lodz/vodz "gadfly" is used. The Russian-speaking population of the Yurlinsky district, called paryonki “steamed vegetables” by the Komi-Perm, identifies itself as a nickname of Russian origin.

Ego Identity: Effects of Ethnocentrism, Ethnic Identification, and Cognitive Complexity in Israeli, Oriental, and Western Ethnic Groups

1977 ◽  
Vol 40 (3_suppl) ◽  
pp. 1099-1110 ◽  
Author(s):  
David Tzuriel ◽  
Morris Moshe Klein
Keyword(s):  
High School Students ◽  
Ethnic Group ◽  
Ethnic Groups ◽  
Cognitive Complexity ◽  
Group Identification ◽  
Ego Identity ◽  
Ethnic Identification ◽  
School Students ◽  
Western Group ◽  
Relationship Of

This study investigated the relationship of ego identity to ethnocentrism, ethnic identification, and cognitive complexity. A sample of 378 Israeli high school students were administered: (a) the Adolescent Ego Identity Scale, (b) Ethnocentrism and Ethnic Group Identification Scale, and (c) Role Repertory Test. In a four-way analysis of variance, low as compared to high ethnocentric persons were higher in ego identity. Persons with high as compared to low ethnic identification were higher in ego identity. An inverted U-shaped relationship was found between ego identity and cognitive complexity only for the Western group. Ego identity, however, was related to the interaction of ethnic group, ethnocentrism, and ethnic identification, indicating the importance of considering all three ethnic variables simultaneously. While ethnocentrism was related to ego identity in both ethnic groups, ethnic identification was related to ego identity only in the Oriental group, among whom those with low ethnocentrism and high ethnic identification achieved the highest ego identity score. A social-personality explanation was used to interpret the results.

The Inscriptions on the Gravestones in the Croatian Villages of Slovakia, Chunovo and Jarovce: The Specificity of Mixing Graphics Systems

2019 ◽  
Vol 14 (1-2) ◽  
pp. 159-173
Author(s):  
Darya Yu. Vashchenko
Keyword(s):  
Foreign Language ◽  
Ethnic Group ◽  
Ethnic Groups ◽  
Native Language ◽  
Close Contact ◽  
Funerary Monuments ◽  
Traditional Spelling ◽  
The Family ◽  
High Degree ◽  
The Village

The article discusses the inscriptions on funerary monuments from the Croatian villages of Cunovo and Jarovce, located in the South of Slovakia, near Bratislava. These inscriptions reflect the complicated sociocultural situation in the region, which is particularly specific due to the fact that this territory was included to Slovakia’s territory only after 1946, while earlier the village was part of Hungary. In addition, the local Croatian ethnic group was actively in close contact with the German and Hungarian communities. At the same time, the orthographic norms of the literary Croatian, German, Hungarian, and Slovak languages, which could potentially be owned by the authors of the inscriptions, differ in many ways, despite the Latin alphabet used on all the gravestones. All this is reflected in the tombstones, representing a high degree of mixing codes. The article identifies the main types of fusion on the monuments: separate orthograms, writing the maiden name of the deceased in the spelling of her native language, the traditional spelling of the family name. In addition, the mixing of codes can be associated with writing feminitives, also order of name and surname within the anthroponym. Moreover, the settlements themselves represent different ethnic groups coexistence within the village. Gravestones from the respective cemeteries also differ from each other in the nature of the prevailing trend of the mixing codes. In Jarovce, where the ethnic groups live compactly, fusion is often presented as a separate foreign language orthograms. In Cunovo, where the ethnic groups constitute a global conglomerate, more traditional presents for a specific family spelling of the names on the monument.

MENAFSIRKAN TEKS SASTRA LISAN BADAMPIANG SEBAGAI UPAYA MEMAKNAI WARISAN BUDAYA BANGSA

2017 ◽  
Vol 7 (1) ◽  
pp. 115
Author(s):  
Krisnawati Krisnawati
Keyword(s):  
Ethnic Group ◽  
Ethnic Groups ◽  
Oral Tradition

Minangkabau ethnic group, as other ethnic groups in Indonesia, has many kinds of cultural heritages. Among other is Badampiang, an oral tradition. Badampiang (acting of accompanying) is mutually responding poetry (berbalas pantun) by the time accompanying a groom to a bride’s house to do the procession of wedding. This tradition is currently threatened to extinct, whereas in fact, it has many positive values which are deserved to be inherited to the next generations. Thus, it is important to do a research on Badampiang. This paper discussed about the speakers, the music instruments, the place, the time and the condition of Badampiang utterances. Besides, this paper also discussed the meaning contained in the text of Badampiang. The method used to investigate the tradition of Badampiang is hermeneutics method and theory of values. Therefore, the various elements that exist can be found so that badampiang will realize and the values that contained in the oral tradition.AbstrakSuku bangsa Minangkabau, sebagaimana suku bangsa lainnya di Indonesia, memiliki berbagai warisan budaya. Di antara warisan budaya tersebut adalah tradisi lisan badampiang. Badampiang (melakukan pendampingan) adalah berbalas pantun ketika mendampingi mempelai laki-laki menuju rumah mempelai perempuan ketika hendak melakukan ijab kabul (pernikahan). Tradisi lisan badampiang saat ini terancam punah digerus waktu, padahal banyak nilai positif dalam teks badampiang yang layak diwariskan kepada generasi penerus. Oleh sebab itu, kajian terhadap badampiang sangat penting dilakukan. Melalui makalah ini dibahas pedendang, alat musik pengiring, tempat, waktu, dan suasana pedendangan badampiang. Selain itu, dibahas pula makna yang terkandung dalam teks badampiang. Metode yang digunakan untuk mengkaji tradisi lisan ini adalah metode hermeneutika dan teori tentang nilai-nilai. Dengan demikian, terlihatlah berbagai unsur yang ada sehingga badampiang terwujud dan nilai-nilai yang terkandung dalam tradisi lisan tersebut.

Variations in Facial Anthropometric Measurements among Major Ethnic Groups in Nigeria: A 3-Dimentional Stereophotogrammetry Analysis

FACE ◽  
2021 ◽  
pp. 273250162110290
Author(s):  
Adegbayi Adeola Adekunle ◽  
Abiodun Yusuff Olowo ◽  
Moses Adetona ◽  
Olutayo James ◽  
Olawale Olatubosun Adamson ◽  
...  
Keyword(s):  
Ethnic Group ◽  
Ethnic Groups ◽  
Imaging System ◽  
Descriptive Analysis ◽  
Multivariate Regression Analysis ◽  
Mean Difference ◽  
Anthropometric Measurements ◽  
Lower Lip ◽  
Facial Height ◽  
3D Photogrammetry

Objectives: The aim of the study is to highlight variations in facial anthropometric measurements among the major ethnic groups in Nigeria using 3D photogrammetry. Materials and Methods: This study was conducted in Lagos, Nigeria. Acquisition of 3D facial photographs was done using a Vectra H1 portable 3D photogrammetry imaging system. Descriptive analysis of collected data was done and a test of associations performed using independent samples t-test. The level of significance was set at <.05. Results: The total number of participants in this study was 503. The study population was made up of 302 (60%) males and 201 (40%) females. Mean upper facial height among Yoruba, Igbo, Hausa, and other ethnic groups were 68.93 ± 5.85, 70.18 ± 5.99, 63.79 ± 4.80, and 69.29 ± 5.95 mm respectively, while mean interpupillary distances were 66.99 ± 3.70, 67.34 ± 3.56, 66.73 ± 3.80, and 67.09 ± 3.72 mm respectively. A Tukey posthoc test revealed significant pairwise differences for upper facial height between the Yoruba and Hausa population with a mean difference of 5.15 mm ( P < .001, 95% CI 2.94-7.35) ( P < .001, 95% CI 2.94-7.35), and Hausa and Igbo population with a mean difference of 6.39 mm ( P < .001, 95% CI 3.75-9.03). Multivariate regression analysis confirmed the presence of significant inter-ethnic differences between Hausa ethnic group and the Yoruba ethnic group for midfacial height ( P < .001), upper lip height ( P = .004), lower lip height ( P = .003), total face height ( P = .010), and orbital fissure width ( P < .001). Conclusion: The result of this study shows that distinct difference does exist in the facial anthropological measurements between the ethnicities included in this study especially in vertical facial measurements.

scholarly journals Night-Time Light Remote Sensing Mapping: Construction and Analysis of Ethnic Minority Development Index

2021 ◽  
Vol 13 (11) ◽  
pp. 2129
Author(s):  
Fei Zhao ◽  
Lu Song ◽  
Zhiyan Peng ◽  
Jianqin Yang ◽  
Guize Luan ◽  
...  
Keyword(s):  
Remote Sensing ◽  
Ethnic Group ◽  
Ethnic Groups ◽  
Ethnic Minorities ◽  
Population Data ◽  
Night Time ◽  
Entire Study ◽  
Development Index ◽  
Remote Sensing Mapping ◽  
Entire Study Area

Using toponym data, population data, and night-time light data, we visualized the development index of the Yi, Wa, Zhuang, Naxi, Hani, and Dai ethnic groups on ArcGIS as well as the distribution of 25 ethnic minorities in the study area. First, we extracted the toponym data of 25 ethnic minorities in the study area, combined with night-time light data and the population proportion data of each ethnic group, then we obtained the development index of each ethnic group in the study area. We compared the development indexes of the Yi, Wa, Zhuang, Naxi, Hani, and Dai ethnic groups with higher development indexes. The results show that the Yi nationality’s development index was the highest, reaching 28.86 (with two decimal places), and the Dai nationality’s development index was the lowest (15.22). The areas with the highest minority development index were concentrated in the core area of the minority development, and the size varied with the minority’s distance. According to the distribution of ethnic minorities, we found that the Yi ethnic group was distributed in almost the entire study area, while other ethnic minorities had obvious geographical distribution characteristics, and there were multiple ethnic minorities living together. This research is of great significance to the cultural protection of ethnic minorities, the development of ethnic minorities, and the remote sensing mapping of lights at night.

Scientific Racism in Modern America, 1870s–1990s

Prospects ◽  
1996 ◽  
Vol 21 ◽  
pp. 471-490 ◽  
Author(s):  
Hamilton Cravens
Keyword(s):  
Ethnic Group ◽  
Ethnic Groups ◽  
Race And Ethnicity ◽  
Scientific Discourse ◽  
Cultural Authority ◽  
Group Differences ◽  
Scientific Racism ◽  
National Population

In post-Darwinian times, Americans have usually thought of the national population as divided into many distinct races and ethnic groups. The notions and definitions they have used for a race and an ethnic group have varied from one age to another. Although Americans have not needed the resources of science to believe that some races and ethnic groups are superior to others, in these times science has become a powerful symbol of cultural authority. For the racist, the assistance of science has often been useful. In this essay, it is important to distinguish between the scientific discourse on race and ethnicity whose participants do not necessarily assume that groups differ in value, and that of scientific racism, whose participants might or might not be scientists, but who have consistently assumed that science proves the existence of permanent group differences and legitimates the assertion that some groups are inherently superior to others. Here we shall discuss the latter.

A study on East-Asian designations of 
pufferfish

2021 ◽  
pp. 251385022098006
Author(s):  
Hyun-suk Kwak
Keyword(s):  
Ethnic Group ◽  
Ethnic Groups ◽  
Ming Dynasty ◽  
East Asian ◽  
Chinese Characters ◽  
Modern Times ◽  
China And Japan ◽  
Body Patterns ◽  
The Look ◽  
Chinese Term

In ancient Korea, pufferfish were called “복” or “복어,” whereas they have been called “hétún” (河豚) since the Ming dynasty in China, and were called “fugu” in ancient Japan. Since the introduction of the Chinese term “hétún” (河豚) into Korean and Japanese, pufferfish in Korea, China, and Japan have all been named “河豚.” Besides “하돈” (the Korean pronunciation of 河豚), pufferfish have been given various designations, such as the following: “후태” (鯸鮐) or “반어” (斑魚) based upon body patterns; “후이” (鯸鮧)” or “호이” (鰗鮧) by shape; and 
“기포어” (氣泡魚), “취두어” (吹肚魚), and “布久” by the look of its swollen belly. Other designations, such as “검돈” (黔魨), “작돈” (鵲魨), “활돈” (滑魨), “とらふぐ,” “からす,” and “ヒガンフグ,” were derived from pufferfish species, and designations like “진어” (嗔鱼) and “てっぽう” that originated from their habit also exist. As above, “복어” has various designations in each of the three countries, Korea, China, and Japan. These designations, composed of Chinese characters, influenced the others, and each country and ethnic group helped to form or transform new vocabularies. In particular, numerous terms concerning object designations in the forms of Chinese characters reveal hidden definitions of the ethnic groups and cultures in these designations. This study is focused on puffer designations in Korea, China, and Japan, how the puffer was named in each country from ancient through to modern times, and where the designations originated, and tries to determine the characteristics of each country’s puffer designations through investigation of the species and types of “pufferfish.”

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