3.4: Ethnicity

Ethnicity

"Kuy women in traditional attires" by Louistrinh is licensed under CC BY-SA 4.0.

A common question asked in introductory geography classes is “What is ethnicity and how is it different from race? The short answer to that question is that ethnicity involves learned behavior and race is defined by inherited characteristics. This answer is incomplete. In reality, both race and ethnicity are complex elements embedded in the societies that house them. The relationship between race, ethnicity and economic class further complicates the answer.

Other students have asked, “How is this geography? Ethnicity and race have strong spatial dimensions. Both races and ethnicities have associated places and spatial interactions. A person’s ability to navigate and use space is contingent upon many factors- wealth, gender, and race/ethnicity. Anything that sets limits on a person’s movement is fair game for geographic study. Numerous geographic studies have centered on the sense of place. Race and ethnicity are part of a place. Signs are written in languages, houses have styles, people wear clothing (or not!) and all of these things can indicate ethnicity.

Ethnicity is identification through language, religion, collective history, national origin, or other cultural characteristics. A cultural characteristic or a set of characteristics is the constituent element of an ethnicity. Another way of thinking of an ethnicity is as a nation or a people. In many parts of the world, ethnic differences are the basis or political or cultural uprisings. For example, in almost every way the Basque people residing on the western border between France and Spain are exactly like their non-Basque neighbors. They have similar jobs, eat similar foods, and have the same religion. The one thing that separates them from their neighbors is that they speak the Basque language. To an outsider, this may seem like a negligible detail, but it is not. It is the basis of Basque national identity, which has produced a political separatist movement. At times, this movement has resorted to violence in their struggle for independence. People have died over the relative importance of this language. The Basques see themselves as a nation, and they want a country.

The ethnicities of dominant groups are rarely ever problematized. Majority ethnicities are considered the default, or the normal, and the smaller groups are in some way or another marginal. Talking about ethnicity almost always means talking about minorities.

There are three prominent theories of Ethnic Geography: amalgamation, acculturation, and assimilation. These theories describe the relation between majority and minority cultures within a society. Amalgamation is the idea that multiethnic societies will eventually become a combination of the cultural characteristics of their ethnic groups. The best-known manifestation of this idea is the notion of the United States as a “melting pot” of cultures, with distinctive additions from multiple sources.

Acculturation is the adoption of the cultural characteristics of one group by another. In some instances, majority cultures adopt minority cultural characteristics (for example the celebration of Saint Patrick’s Day), but often acculturation is a process that shifts the culture of a minority toward that of the majority.

"Saint Patrick's Day Parade" by Dmitry Djouce is licensed under CC BY 2.0.

Assimilation is the reduction of minority cultural characteristics, sometimes to the point that the ethnicity ceases to exist. The Welsh in the United States have few, if any, distinct cultural traits.

When we look in other parts of this book- Language, Religion, and now Ethnicity, we have explored subjects that are often the core of a person’s identity. Identity is who we are and we, as people, are often protective of those who share our collective identity. For example, ethnicity, and religion can be closely tied, and what can appear as a religious conflict may be in fact a politicized ethnic disagreement or a struggle over resources between ethnicities that has become defined as a religious war. Muslim Fula herders and Christian farmers in Nigeria aren’t battling over religious doctrine; they’re two different peoples fighting for the same land and water resources.

One of the enduring ideas of modern political collectives is that we consider everyone within the boundaries of our country as “our group.” The reality has not lived up to that concept, however. Many modern countries are wracked by ethnic struggles that have proven remarkably resistant to ideas of ethnic or racial equality.

Models of Ethnicity

Different places have different conceptions of ethnicity. In the United States, we separate race from ethnicity, and we have exhaustive lists of ethnicities collected by the census. France collects neither racial nor ethnic data, under the belief that every French citizen is ethnically French. This doesn’t include linguistic minorities such as the Bretons, the Basques or the Alsatians, all of whom are indigenous to France and whose ideas about their own ethnicities are different from that of the state.

In other places, ethnic identity is the most significant impediment to state cohesion. In Nigeria, no less a person than Nobel Prize winner Wole Soyinka wrote,” There is no such thing as a Nigerian.” He wasn’t saying that Nigerians are a figment of the imagination. He was stating that in his country, few people would identify first as a Nigerian, but instead as Igbo, Yoruba, Hausa or many others. This is another concept that will be addressed in the next chapter.