Professional Documents
Culture Documents
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dress code, food, language, etc., to examining the boundaries of these
contents and therefore the distinguishing traits between groups. He
made two major points; firstly that the boundaries of groups remain
intact regardless of the flow of people and information across them,
and secondly that “the boundary does not bound ‘something’ off from
nothingness, but rather it distinguishes between two (or more)
‘somethings’” (Barth 1969a: 14-15, cited by Banks 1996:13). Thereby,
implying that a group exists in contrast to another and therefore
defines itself by comparing and contrasting with another.
An example of Barth’s influential work considers the ethnicity of the
Pathan population who are spread out over an extremely large area in
Pakistan and Afghanistan. While there are many Pathan groups who all
know some other local Pathans it is not feasible that they know every
group, and therefore they have developed their ethnic identity on the
basis of shared cultural traits. These traits are patrilineal descent from
a common ancestor; shared religion (Islam); and shared customs,
including language and oral literature (Banks 1996). Along the
southern border of ‘Pathan country’ where the Baluchi tribes confront
the Pathans “the border is marked by knowledge and the custom, not
topology or ecology – it is an ethnic boundary, not a physical one”
(Barth 1969c: 123 cited in Banks 1996:14). It is possible to become
Baluchi by forming a contract with the chief and many Pathans choose
to do this in the face of conflict at the boundaries as the Baluchi tribes
encroach on Pathan territory. However, while it is very easy to change
from Pathan to Baluchi it is not possible the other way round as
obviously patrilineal descent cannot be changed. The point Barth
concludes from this study is that as a Pathan can change their identity
to Baluchi there can be nothing inherent in ethnic identity. Barth
advocates that the Pathans appear to choose Baluchi identity when it
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becomes advantageous to do so, however Banks 1996 suggests an
alternative view might be that the Pathan is relabelled Baluchi by the
Baluchi when they are a majority within the territory, thus changing
the assumption from freewill to domination. Stephen 1996 also asserts
that ethnic identity often takes place in situations of conflict and
competition, and that it is a continual process of negotiation with those
who hold political and economic power. While Barth’s work has been
influential by identifying that it is through investigating the boundaries
of groups that the situational context of groups are revealed, he is
criticised for remaining primordialist and assuming that people are
purely rational actors.
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establishing any new identity. Both Barth and Cohen were writing in
the 1960’s and describe ethnicity as situational by focussing on the
boundaries, but they do not really address how people feel about their
ethnic identity.
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used in rituals and as a medicine by the local adivasis, when the
government liquor stores closed down in the 1980’s the Oraon women
took on the responsibility of making and supplying arkhi. However, the
Hindu adivasis are their biggest customer and the fact of a lower order
caste Oraon being responsible for supplying the higher caste Hindu
brings a threat to the power relationship between castes. The
Rashtriya Swayamsevak Sangh (RSS) through their promotion of
Hindutva used this tension to emphasise Christians (Oraon adivasis) as
‘threatening others’. The national agenda to spread Hindutva invoked
religious boundaries within the same village by emphasising the
control the lower caste were gaining by making and selling alcohol to
the higher caste. Although there was a difference in labour between
the castes, the Oraon being waged workers and the Hindus owning
and farming the land in a self sufficient way, the perception promoted
by RSS was that the Oraon were profiteering from the sale of alcohol
rather than from their waged employment. This study highlights how
by promoting a ‘threatening other’ and attaching ethnic group loyalties
to national agenda boundaries were drawn within an existing ethnic
group. That is that the once Adivasi community which tolerated
difference in religion, now due to wider political agenda, has been
divided into two distinct ethnic groups based upon religious beliefs.
The boundaries then have been reconstructed to suit a national
agenda within a small rural community.
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were not well defined groups, the Nuer expanded by assimilating
Dinka into their tribes. The Nuer therefore have flexible boundaries
and they have often made outsiders feel like insiders, for instance by
providing Dinka with cattle and wives. To be a Nuer is to share
behaviour, language and the love of cattle. However, this is not so for
the Dinka, they are primordialist their group membership is through
blood lines, direct descent so Dinka are born not made. Both tribes
took the view that a woman would take on the ethnic identity of their
husband and any children would take on the ethnic identity of their
Father. In this way then a woman or girl could grant any ethnic
identity on their children depending on who they married. This made
the women and children relatively safe in times of conflict and infact
they were used to protect their wounded of fleeing men during
warfare. However, the Sudanese Peoples Liberation Army encouraged
women and children to become legitimate targets and due to this the
Nuers’ own concept of ethnicity has been changed. Whereas in the
past a Nuer would not kill a Dinka woman or child, their beliefs have
changed and now they would kill a Dinka child because they would
grow up to be a Dinka. This shows their concept of ethnic identity has
changed to believing a Dinka identity is fixed at birth, in order to
justify the military action required of them.
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can be seen as a universal social phenomenon it can also be seen as a
cultural construct” (Erikson 1996). The idea of forming ethnic loyalties
for a purpose has been evidenced by Froerer and Hutchinson who
provide accounts of identity for political purpose. It must also be born
in mind that as Erikson 1996 states ethnicity is a concept working on
two levels that of the analyst and the native.
In conclusion this essay has demonstrated that while ethnic groups are
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Bibliography
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