ethnic relations

Ethnic Chrysalis is the first book in English to cover the early modern history of the Orochen, an ethnic group that has for centuries inhabited areas now belonging to the Russian Federation and the People’s Republic of China. The Qing dynasty (1644–1911) was a formative period for Orochen identity, and its actions preserved the Orochen as a separate ethnic group.

The meeting of the Russian and Qing empires in the nineteenth century had dramatic consequences for Central Asia’s Muslim communities. Along this frontier, a new political space emerged, shaped by competing imperial and spiritual loyalties, cross-border economic and social ties, and the revolutions that engulfed Russia and China in the early twentieth century. David Brophy explores how a community of Central Asian Muslims responded to these historic changes by reinventing themselves as the modern Uyghur nation.

Shao-yun Yang challenges assumptions that the cultural and socioeconomic watershed of the Tang-Song transition (800–1127 CE) was marked by a xenophobic or nationalist hardening of ethnocultural boundaries in response to growing foreign threats.

Despite competing with much larger imperialist neighbors in Southeast Asia, the Kingdom of Thailand—or Siam, as it was formerly known—has succeeded in transforming itself into a rival modern nation-state over the last two centuries. Recent historiography has placed progress—or lack thereof—toward Western-style liberal democracy at the center of Thailand’s narrative, but that view underestimates the importance of the colonial context.

Bovine politics exposes fault lines within contemporary Indian society, where eating beef is simultaneously a violation of sacred taboos, an expression of marginalized identities, and a route to cosmopolitan sophistication. The recent rise of Hindu nationalism has further polarized traditional views: Dalits, Muslims, and Christians protest threats to their beef-eating heritage while Hindu fundamentalists rally against those who eat the sacred cow.

Minority Rules is an ethnography of a Chinese people known as the Miao, a group long consigned to the remote highlands and considered backward by other Chinese. Now the nation’s fifth largest minority, the Miao number nearly eight million people speaking various dialects and spread out over seven provinces.

In Other Chinas Ralph A. Litzinger investigates the politics of ethnic identity in postsocialist China. By combining innovative research with extensive fieldwork conducted during the late 1980s and early 1990s in south-central and southwestern China, Litzinger provides a detailed ethnography of the region’s Yao population in order to question how minority groups are represented in China. In particular, he focuses on how elite members of this minority population have represented their own culture, history, and identity to a range of Chinese and Western observers.

In Terror Capitalism anthropologist Darren Byler theorizes the contemporary Chinese colonization of the Uyghur Muslim minority group in the northwest autonomous region of Xinjiang. He shows that the mass detention of over one million Uyghurs in “reeducation camps” is part of processes of resource extraction in Uyghur lands that have led to what he calls terror capitalism—a configuration of ethnoracialization, surveillance, and mass detention that in this case promotes settler colonialism.

Following the 1998 peace agreement in Northern Ireland, political violence has dramatically declined and the region has been promoted as a model for peacemaking. Human rights discourse has played an ongoing role in the process but not simply as the means to promote peace. The language can also become a weapon as it is appropriated and adapted by different interest groups to pursue social, economic, and political objectives.

The White Possessive explores the links between race, sovereignty, and possession through themes of property: owning property, being property, and becoming propertyless. Focusing on the Australian Aboriginal context, Aileen Moreton-Robinson questions current race theory in the developed world and its preoccupation with foregrounding slavery and migration. The nation, she argues, is socially and culturally constructed as a white possession.