Argument and Ethnopolitical Conflict

Ellis, Donald G.

doi:10.1080/19312451003680665

Cited by 4 publications

(4 citation statements)

References 21 publications

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“…To our knowledge no one has done a discursive analysis of Malaysians of different ethnic/religious backgrounds in dialogue. As ordinary Malaysians they draw upon their own personal experiences as well as on broader ethnopolitical discourses in criticizing, defending, or telling their side (Ellis 2006(Ellis ,2010. The issues raised about multiculturalism are unavoidably politicized.…”

Section: Discussionmentioning

confidence: 97%

“…Each side may have diverging assessments of the other's accounts. But listening to the other group's perspective is at least a first step toward acknowledging that both sides can have reasonable positions (Ellis 2010). So instead of looking at the rhetoric of political leaders, there is a need to examine how ordinary Malaysians make sense of multiculturalism.…”

Section: Malaysia As a Multicultural Societymentioning

confidence: 99%

“…Conflict in the form of argument can be helpful for ethnically divided groups to come together to air grievances and explain themselves to each other (Ellis 2010). Argument can be beneficial for laying out the parameters of what is at issue.…”

Section: Malaysia As a Multicultural Societymentioning

confidence: 99%

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Ethnopolitical discourse among ordinary Malaysians: diverging accounts of “the good-old days” in discussing multiculturalism

Buttny¹,

Hashim

Kaur

2013

Text &Amp; Talk

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A small group of ethnically diverse Malaysians was assembled to discuss the state of multiculturalism in Malaysia. Discursive analysis was used to get at the participants' accounting practices and constructions of multiculturalism. Participants' accounts revealed an increasing social distance between the Malays and the non-Malays, but differing assessments and explanations for such group boundaries. Participants' accounts drew on both their own experiences and on broader ethnopolitical discourses to tell their side. Participants used various voicing practices to represent or evaluate the current situation and how it became this way. Religion, especially Islam, was used as an ethnopoHtical discourse and was articulated in different ways. For instance, the Malays invoked being Muslim as the primary source of identity and imagined community, while the non-Malays cited the politicization of Islam as a cause for the increasing boundary between groups. Despite these differences participants seemed willing to engage on these "sensitive issues" through criticism and defensive accounts sequences.

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Section: Discussionmentioning

confidence: 97%

Section: Malaysia As a Multicultural Societymentioning

confidence: 99%

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Ethnopolitical discourse among ordinary Malaysians: diverging accounts of “the good-old days” in discussing multiculturalism

Buttny¹,

Hashim

Kaur

2013

Text &Amp; Talk

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“…The politicisation of identity unfolds when subjective forces move to deploy distinctive narratives of culture and history as strategic issues that define themselves as a collective and rationalise their struggle for power (Huddy 2001;Schwartz et al, 2009;Seul, 1999;Simon & Klandermans, 2001). Politicising social identity to establish ethnopolitical consciousness necessitates that subjective forces differentiate their interest from other ethnopolitical subjectivities in a manner that at times spurs 'inter-ethnic' difference and tensions (Ellis, 2010). These views echo earlier analysis illustrating how ethnonationalist 2 and separatist political formations mobilised specific historical narratives and ethno-linguistic distinctions to evoke the sense of difference so great to the extent that they can never be expected to share a territory, let alone power (Hobsbawm & Ranger, 1992;Turton, 1998).…”

Section: Social Identities and Territorial Conflictmentioning

confidence: 99%

The Unifying and Divisive Effects of Social Identities: Religious and Ethnopolitical Identities Among Mindanao Muslims in the Philippines

Macapagal

Montiel

Canuday

2018

Journal of Pacific Rim Psychology

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The present study looks into the unifying and divisive effects of ethnopolitical and religious social identities, and an emerging superordinate Bangsamoro identity of Muslims in the southern region of the Philippines. We surveyed 394 Muslims with a mean age of 32.6 and standard deviation of 13.3 from the Tausug, Maranao, and Maguindanaoan ethnopolitical affiliations using various measures of social identities. Findings showed that the Muslims in our sample identify themselves more strongly with their religious identity over their ethnopolitical affiliations. Religious identity may thus be a unifying element in the conflict-ridden context of Mindanao, as a significant correlation was also found between their Muslim identity and attitudes toward the superordinate Bangsamoro identity. Qualitative data on the meaning of Bangsamoro were also analysed and revealed that Bangsamoro means a fusion of Mindanao, Islam, and peace/unity. However, data also reveal the divisive effects of ethnic identity. A moderately high overlap was found between their own ethnic identity and the Bangsamoro identity. The Tausugs, the low-power group in the peace talks, showed lesser overlap compared to Maguinanaons, suggesting that ethnopolitical, or what observers of Mindanao conflict have referred to as ‘tribal’ relations, implicates the respondent's perception of a superordinate Bangsamoro identity.

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Communicative Peacebuilding: Discursive Civility and Safe Discursive Spaces

Pukallus

2021

Communication in Peacebuilding

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Argument and Ethnopolitical Conflict

Cited by 4 publications

References 21 publications

Ethnopolitical discourse among ordinary Malaysians: diverging accounts of “the good-old days” in discussing multiculturalism

Ethnopolitical discourse among ordinary Malaysians: diverging accounts of “the good-old days” in discussing multiculturalism

The Unifying and Divisive Effects of Social Identities: Religious and Ethnopolitical Identities Among Mindanao Muslims in the Philippines

Communicative Peacebuilding: Discursive Civility and Safe Discursive Spaces

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