(Un)becoming Dayak: Intermarriage and the Dynamics of Identity and Belonging in East Kalimantan

Much of the ethnographic literature on East Kalimantan has assumed relatively stable group identities. Intermarriage between different Dayak groups has been frequent, but is usually perceived as leading to swift cultural assimilation of the in-marrying party. Similarly, Dayak-Malay intermarriages have been understood in terms of socio-religious assimilation (masuk Islam). This article suggests that a number of socio-historical developments, including Christian mission work, the spread of formal education and recent advances in regional political autonomy, have resulted in high cultural adaptability among East Kalimantan's ‘Dayaks’, leading to hybrid identity formation. Simultaneously, people of mixed ancestry are confronted with ethno-nationalist revitalisation and often face a problematic lack of belonging, challenging them to become—or un-become—‘Dayak’. This article explores the marital histories and social networks of two extended families in the urban and semi-urban centres of the province. It suggests that children of mixed parentage have cultivated various modes of adaptation to the expectations of Dayak indigenism, often involving the strategic invocation of essentialised ethnic labels (suku).     

Locality Matters: Ethnic Segregation and Community Conflict—the Experience of Protestant Girls in Belfast

Research continues to illustrate the resonance and intensity of feeling that attachment to a locality can generate, within this highlighting the gender‐specific impacts created by the intersection of ethnicity and locality. Within the ethnically segregated working class communities of Belfast, the importance of locality takes on added significance. By focusing on a case study of Protestant girls aged 7–8 and 10–11 years living in a predominantly Loyalist community in Belfast, the study demonstrates the significance of locality and the girls’ experience of sectarian residential segregation and community conflict in Belfast. The findings highlight the importance of engaging with children to increase our understanding of their lived experiences and to inform policy and decision‐making on matters of importance to their lives. Copyright © 2006 Barnardo's Northern Ireland.     

Infrastructures for ethnicity: understanding the diversification of contemporary Indonesia

Social categories need to be replicated to endure. Commentaries about social practices drive replication. Commentaries increase the number of signs emblematic of this category. In contemporary nation-states, mass education, bureaucratic processes, and mass media create large participation frameworks that facilitate replication. I term these participation frameworks ‘infrastructures for ethnicity’. This paper examines two types of infrastructures that have facilitated replication of emblems of ethnicity in Indonesia. My data is drawn from a soap opera, Internet commentaries about this soap, and news stories about clothing and culture. In looking at this data, I examine how old elements that point to ‘ethnicity’ are combined with new elements, how this new combination invites commentaries, how this process increases the semiotic density of these categories, and how all of this engenders diversity in Indonesia.     

Inventing Tradition,Inventing Modernity: Dayak Identity in Urban Sarawak

While a good deal of ethnographic work has been done on the Dayak groups of Sarawak, much of it refers to a hinterland life that is now rare. As Sarawak's urban areas burgeon under the impetus of industrialisation, its ethnic groups are coming to understand themselves, ethnic fellows and ethnic others in new ways. In this article, I draw upon a field project involving 112 interviews of Dayaks living in Kuching to locate such changes within the context of a changing Malaysia and a changing world. What is emerging from the research is that ethnicity, in Sarawak as elsewhere, is helpfully seen as a key element in the struggle to define what is traditional versus what is modern. Increasingly, Dayaks have vested interests in what their government promotes as modern, but there are indications that these same Dayaks want input into how modernity is constructed, and wield a concept of ethnicity as a means to exercise some control over the process. Such intrigues lead us far from the 'end of culture' that proponents of globalisation have touted, as people manipulate the modern in keeping with their own ends, though not without constraints on their capacity to act.     

Space and place in an Urban Landscape: Learning from children's views of their social worlds

In this paper, I examine photos made by children as one part of a three‐year, ethnographic study of childhoods in different communities in California. Within this study, the children's photographs—and their talk about these and other images—illuminate distinctions between the urban spaces that outsiders might notice from particular urban places meaningful to children themselves. These images and commentaries reveal some of the ways in which the children's urban experiences are shaped by social class, gender, ethnicity, immigration, and racialization. They also confirm the importance of social relationships for the meanings that children attach to the urban landscapes in which they live.     

“I was discriminated against because I was seen as PRC-Chinese”: The negotiation between ethnicity and nationalism among Taiwanese migrants in Australia

Research on race and ethnicity has focused on conditions under which solidarity will be developed to consolidate collective benefits. For example, facing racial discrimination can bring large-scale affiliations (e.g., people of color, Latinos, or Asians) to fight against racial injustice. Focusing on the negotiation and struggle between ethnicity and nationalism among Taiwanese migrants in Australia—a politicizing context associated with a prior definition of Chinese category, despite inherent differences within it, this article shows the complexity of ethnicity when ethnic identity/solidarity intersects with nationalism and racial discrimination. I argue that Taiwanese migrants attach specific meanings to the ethnic (Chinese) category and constantly connect to and shift its boundaries in different contexts. Meanwhile, they also make a distinction between racial discrimination from white Australians and political hostility from PRC-Chinese. This article proposes a procedural and contextual understanding of ethnic identity, solidarity, nationalism, and boundary making/unmaking within the Chinese category as it is enacted in Taiwanese migrants' everyday lives. It also examines situational variability in the salience of ethnic identifications, racialization of the ethnic category, and people's interpretation of ethnic and national identity when facing racial discrimination.     

Identity Constructions and Dayak Ethnic Strife in West Kalimantan,Indonesia

This article discusses the construction of Dayak identity in the context of a violent conflict between local indigenous Dayaks and migrant Madurese in West Kalimantan province between late 1996 and early 1997. The conflict was widely regarded as an ‘ethnic’ conflict and, especially for the Dayaks who were involved in the violence, the idea of a fixed, Borneo-wide, (pan-)Dayak identity versus a common Madurese enemy was crucial. This notion of a unified, homogenous Dayak category was invoked notwithstanding the fact that Dayak groups differ greatly in many respects and that ‘Dayak’ ethnic identity is highly dynamic and fluid. This paper discusses the ways in which Kanayatn Dayaks perceived and invoked their ethnic identity during the conflict and how they later interpreted the events with a particular focus on ‘Dayakness’.     

The connectivity of ethnic displays: new codes for identity in northern Laos

In Laos, cultural festivals and other forms of ethnic display communicate locality and ethnicity to external agencies, in particular the nation state. This article documents strategies of identity-making in a small festival that was staged spontaneously in a Rmeet (Lamet) village. The chosen representations were conventional: dance, music, clothing. The Rmeet thereby employed a festival code used by numerous minorities worldwide. But these recently invented traditions are continuous with earlier representations that addressed various categories of strangers, including historic states and non-state groups. What has changed is the connectivity of the representations. Dance or costume used to represent external relationships in the past, but have been recoded for present use. Moreover, Rmeet have appropriated a New Year’s festival invented by the neighboring Khmu. Thus, ethnic displays appear as the most recent way of communicating difference in a code that connects them with the state, neighboring ethnicities, and a global language of locality.     

Local Food and Civic Engagement: Do Farmers Who Market Local Food Feel More Responsible for Their Communities?

Do farmers who participate in local food systems attach greater importance to civic engagement than farmers whose livelihood is not tied to the vitality of local markets? The literature on local food as a social movement continues to paint a picture of local food systems as contributing to, and benefiting from, rich networks of civil society groups. Yet to date, few studies have directly addressed the question of whether marketing local food is actually associated with higher levels of civic engagement among farmers. In this paper, I draw on local capitalism theory to identify two different mechanisms—depth of economic reliance on local markets, and breadth of social networks related to local food sales—that might spur farmers who market local food to feel more responsible for their communities. Then, using data from a large-scale survey of specialty crop growers, I explore whether a relationship exists between farmer involvement with local food markets and attitudes toward civic engagement. Results suggest that while farmers strongly committed to local food markets attach greater importance to civic engagement, participation in multiple categories or kinds of local food supply chains is not necessarily associated with stronger civic values.     

Developmental Theory: A Yardstick for Ethnic Minority Content

Knowledge pertaining to ethnicity and culture within the social work curriculum is incorporated currently on a fragmented basis. Often this knowledge is presented from the narrow view of personality theory. Oversimplifications and gross generalizations of cultural variables of ethnic minority groups are present. This paper presents three significant theoretical constructs from developmental theory—the societal-institutional facet, the group-interactional facet and the individual-psychological facet—as a framework to aid in the identification and incorporation of ethnic minority content within the social work curriculum.     

Searching for a Narrative of Loss: Interactional Ordering of Ambiguous Grief

In this article I analyze the collective management of ambiguous emotions in the case of grief arising from perinatal loss/stillbirth. Based on a content analysis of selected Polish discussion lists for bereaved parents and interviews with moderators of these lists, I conceptualize the experience of grief arising from miscarriage/stillbirth as both culturally “disembedded”—not regulated by a coherent set of feeling and display rules, and interactionally “disenfranchised”—framed by the immediate social surrounding of the bereaved as illegitimate. This study then focuses on subsequent social processes surrounding the collective management of such emotions through interactions within online bereavement communities, leading to the creation of local definitions of the situation of loss and formation of subcultural feeling and display rules of grief. I posit that in a wider perspective these community processes can be seen as grassroots mechanisms that agents use to transform the existing emotional culture of grief.     

Visions of Public Space: Reproducing and Resisting Social Hierarchies in a Community Garden

Urban public spaces are sites of struggles over gentrification. In increasingly diverse cities, these public spaces also host interactions among people of different class, race, ethnicity, and immigration status. How do people share public spaces in contexts of diversity and gentrification? I analyze the conflicting ways of imagining shared spaces by drawing on an ethnographic study of a community garden in a diverse and gentrifying neighborhood in New York City, conducted between 2011 and 2013. I examine how conflicts among gardeners about the aesthetics of the garden and norms of conduct reproduce larger gentrification struggles over culture and resources. Those who wanted the garden to be a lush and orderly space drew on their privilege and resources to leverage support from institutional actors and push through a vision that resonated with aesthetic preferences of affluent residents and developers. At the same time, I found that the diversity, combined with several other characteristics, created openings for cultural disruption. Utilizing relationships built across dramatic lines of class, race, and immigration difference, less privileged gardeners were able to destabilize hierarchies and defend their visions of this public space. Conflict and messy deliberation—rather than harmonious community—facilitated engagement with difference.     

"We All Have Identity at the Table": Negotiating Difference in a Southern African American Environmental Justice Network

This article focuses on conflicts and resolutions among members of a south-wide environmental justice network as they negotiated their collective goals, identities, and strategies. I find that the process of building and advancing this network raised a host of questions about what it means to be a Black activist in the post-civil rights-era, as well as how to resolve multiple and divergent ideas about contemporary African American identity and the implications of claiming race as a primary basis of identification in social movement organizing. As activists' debates grew heated, they tended to frame their disagreements in class terms; however, I argue that class discourses were flexible and contingent, and reflected important organizing values. In part, due to the flexibility of these categories, I find that, ultimately, activists were able to reframe their differences as a larger problem of racism and move forward as a collectivity.     

Canadian Social Enterprises: Who Gets the Non-Earned Income?

For social enterprises (SEs), non-earned income remains an attractive and important form of financing. Yet, many of these funds are donated without serious and collective deliberation about the overall impact of these transfers on the composition of the sector. Various authors suggest that the recent professionalization of the broader third sector and the use of accounting frameworks that favour short-term measurable results—a trend which SEs exemplify—are having an impact on who and what gets funded. We test this hypothesis by investigating whether the distribution of non-earned income to SEs located in three different Canadian provinces can be explained by donor preferences for the following: (i) culture and arts-related social goods; (ii) SEs that are located in wealthier neighbourhoods; and (iii) SEs that are ‘visible’ beyond their locality. The paper briefly discusses the generalizability of the results and concludes with policy recommendations that emphasize the limits of SEs in achieving a core goal of welfare provision.     

More than ideology: perceived unfairness differentiates supporters of a new anti-austerity party from supporters of traditional left-wing parties / Más que ideología: la injusticia percibida diferencia a los simpatizantes de un nuevo partido antiausteridad de los simpatizantes de los partidos tradicionales de izquierda

After the outbreak of the economic crisis in 2008, anti-austerity parties in South Europe have gained prominence and dramatically transformed the political landscape. In Spain, the emergence of PODEMOS, a left-wing, anti-austerity party, has jeopardized the traditional two-party system. However, little is known about the psychological reasons that prompted more than one million Spaniards to vote for a newly created party in its first elections. To fill this gap the present study examines why people intend to vote for PODEMOS as opposed to traditional left-wing parties. We found that in addition to conventional predictors of voting behaviour (ideological orientation and party identification), perceived unfairness — a key variable within the collective action theory — critically influenced the preference for PODEMOS as opposed to traditional left-wing parties. A qualitative analysis of the reasons that participants reported in an open question yielded similar results. These findings suggest that supporting an anti-austerity party might be considered a collective action aimed at promoting social change.     

Who lives and dies on death row? Race, ethnicity, and post-sentence outcomes in Texas

A substantial body of research has explored the extent to which the race of offenders and victims influences who receives a death sentence for capital crimes. Little is known about how race and ethnicity might pattern death-row outcomes. Drawing upon evidence from male offenders sentenced to death in Texas during the years 1974 through 2009, we extend recent research by examining whether the race and ethnicity of offenders and victims and a number of offender, victim, and crime attributes influence the likelihood of executions and sentence relief (whereby prisoners leave death row). Cox regression analyses are used in conjunction with a multiple-imputation method for handling a modest amount of missing data. The results show that cases involving minorities—with black or Latino offenders or victims—have lower hazards of execution than cases in which both offenders and victims are white. Victim and offender race and ethnicity have little to no independent effect upon the hazard of sentence relief.     

Performative Listening

Communication as transaction implies the importance of listening, but it leaves room for the mistaken impression that listening fails to shape the content of the encounter. Listening scholarship focuses on the constituent elements and effects of the act but has left unaddressed the ways the listening act is entirely sufficient to fulfill duties and/or create relationships. Borrowing the elements of speech act theory, I describe three categories of illocutionary performative listening—listening toward relationship, toward leadership, and toward fairness—and call for research into such corollaries as listener credibility and meta-listening.