Etno-dinî grup

Etno-dinî grup bir milletin, yalnızca kendilerine ait bir dine sahip olması ve bu dini kutsal millî kurallar bütünü olarak saymasıdır.

Geleneksel elbiseli Yezidi kızlar (Yezîdîler, etno-dini grupa örnektir)

Örnekleri

1. seviye etno-dini grup	2. seviye etno-dini grup	3. seviye etno-dini grup
Dürzîler[1] Mandenistler Yezîdîler[2][3] Zerdüştler[4] Sihler[5][6] Sererler[7][8] Yahudiler[9][10][11] Karaylar[12] Sâmirîler[13] Amişler[1] Nusayriler[14] Valdocular[15]	Afarlar[16] Ermeniler[17] Kıptîler[18] Hırvatlar[19] Goralılar[20] Yunanlar[21][22][23] Huiler[20][23] Maharlar[20][23] Malaylar[23] Minangkabaular[23][24] Mormonlar[21][25] Somalililer[12][26] Suriye Türkmenleri[12][26] Uygurlar[12][26][27] Rus Ortodoks Kilisesi[12][26] Balililer[12][26]	Antakya Yunan Hristiyanları Maruniler

Kaynakça

Simon Harrison (2006). Fracturing Resemblances: Identity and Mimetic Conflict in Melanesia and the West. Berghahn Books. ss. 121-. ISBN 978-1-57181-680-1. 16 Mayıs 2020 tarihinde kaynağından arşivlendi. Erişim tarihi: 20 Haziran 2020.
Allison, Christine (20 Şubat 2004). "Yazidis i: General". Encyclopædia Iranica. 29 Nisan 2011 tarihinde kaynağından arşivlendi. Erişim tarihi: 20 Ağustos 2010.
Arakelova, Victoria. "Ethno-Religious Communities Identity markers" (İngilizce). Yerevan State University.
Paul R. Ehrlich; Anne H. Ehrlich (30 Haziran 2008). The Dominant Animal: Human Evolution and the Environment. Island Press. s. 315. ISBN 978-1-59726-096-1.
"Anti-Discrimination (Amendment) Bill: Second Reading". Parliament of New South Wales. 12 Mayıs 2007. 4 Nisan 2011 tarihinde kaynağından arşivlendi. Erişim tarihi: 14 Şubat 2010.
Gareth Griffith (Şubat 2006). Sedition, Incitement and Vilification: Issues in the Current Debate (PDF). NSW Parliamentary Library Research Service. s. 52. ISBN 0-7313-1792-0. 11 Mayıs 2019 tarihinde kaynağından (PDF) arşivlendi. Erişim tarihi: 14 Şubat 2010.
Villalón, Leonardo A., Islamic Society and State Power in Senegal: Disciples and Citizens in Fatick, p. 62, Cambridge University Press (2006), 9780521032322
Diedrich Westermann, Edwin William Smith, Cyril Daryll Forde, International African Institute, International Institute of African Languages and Cultures, Project Muse, JSTOR (Organization), "Africa: journal of the International African Institute, Volume 63", pp 86–96, 270–1, Edinburgh University Press for the International African Institute, 1993
Kenton L. Sparks (1998). Ethnicity and Identity in Ancient Israel: Prolegomena to the Study of Ethnic Sentiments and Their Expression in the Hebrew Bible. Eisenbrauns. ss. 146-148. ISBN 9781575060330.
"Conversion and Marriage". www.chabad.org (İngilizce). 24 Aralık 2007 tarihinde kaynağından arşivlendi. Erişim tarihi: 20 Haziran 2020.
Waxman, Dov (2006). The Pursuit of Peace and the Crisis of Israeli Identity: Defending/Defining the Nation. Springer. s. 115. ISBN 9781403983473.
Janzen, Rod; Stanton, Max (1 Eylül 2010). The Hutterites in North America (İngilizce). JHU Press. ISBN 9780801899256. 16 Mayıs 2020 tarihinde kaynağından arşivlendi. Erişim tarihi: 20 Haziran 2020.
Thomas 2006
Thiessen, Janis Lee (17 Haziran 2013). Manufacturing Mennonites: Work and Religion in Post-War Manitoba (İngilizce). University of Toronto Press. ISBN 9781442660595. 16 Mayıs 2020 tarihinde kaynağından arşivlendi. Erişim tarihi: 20 Haziran 2020.
Desplat, Patrick; Østebø, Terje (18 Nisan 2013). Muslim Ethiopia: The Christian Legacy, Identity Politics, and Islamic Reformism (İngilizce). Palgrave Macmillan. ISBN 9781137322081.
Dekmejian, R. Hrair (1994). "Reviewed Work: Revolution and Genocide: On the Origins of the Armenian Genocide and the Holocaust by Robert F. Melson". The International History Review. 16 (2). s. 377. JSTOR 40107201. ...both victimized groups [Armenians & Jews] were ethno-religious minorities...
Marty, Martin E. (1997). Religion, Ethnicity, and Self-Identity: Nations in Turmoil. University Press of New England. ISBN 0-87451-815-6. [...] the three ethnoreligious groups that have played the roles of the protagonists in the bloody tragedy that has unfolded in the former Yugoslavia: the Christian Orthodox Serbs, the Roman Catholic Croats, and the Muslim Slavs of Bosnia."
Marty, Martin E. (1997). Religion, Ethnicity, and Self-Identity: Nations in Turmoil. University Press of New England. ISBN 0-87451-815-6. [...] the three ethnoreligious groups that have played the roles of the protagonists in the bloody tragedy that has unfolded in the former Yugoslavia: the Christian Orthodox Serbs, the Roman Catholic Croats, and the Muslim Slavs of Bosnia.
Ponna Wignaraja; Akmal Hussain, (Edl.) (1989). The Challenge in South Asia: Development, Democracy and Regional Cooperation. United Nations University Press. s. 278. ISBN 9780803996038.
Hammond and Warner, p.59: "1. Religion is the major foundation of ethnicity, examples include the Amish, Hutterites, Jews, and Mormons. Ethnicity in this pattern, so to speak, equals religion, and if the religious identity is denied, so is the ethnic identity. [Footnote: In actuality, of course, there can be exceptions, as the labels "jack Mormon," "banned Amish," or "cultural Jew" suggest.] Let us call this pattern "ethnic fusion." 2. Religion may be one of several foundations of ethnicity, the others commonly being language and territorial origin; examples are the Greek or Russian Orthodox and the Dutch Reformed. Ethnicity in this pattern extends beyond religion in the sense that ethnic identification can be claimed without claiming the religious identification, but the reverse is rare. Let us call this pattern "ethnic religion." 3. An ethnic group may be linked to a religious tradition, but other ethnic groups will be linked to it, too. Examples include Irish, Italian, and Polish Catholics; Danish, Norwegian, and Swedish Lutherans. Religion in this pattern extends beyond ethnicity, reversing the previous pattern, and religious identification can be claimed without claiming the ethnic identification. Let us call this pattern "religious ethnicity""
Yang and Ebaugh, p.369: "Andrew Greeley (1971) identified three types of relationships in the United States: some religious people who do not hold an ethnic identity; some people who have an ethnic identity but are not religious; and cases in which religion and ethnicity are intertwined. Phillip Hammond and Kee Warner (1993), following Harold J. Abramson (1973), further explicated the “intertwining relationships” into a typology. First is “ethnic fusion,” where religion is the foundation of ethnicity, or, ethnicity equals religion, such as in the case of the Amish and Jews. The second pattern is that of “ethnic religion,” where religion is one of several foundations of ethnicity. The Greek or Russian Orthodox and the Dutch Reformed are examples of this type. In this pattern, ethnic identification can be claimed without claiming the religious identification but the reverse is rare. The third form, “religious ethnicity,” occurs where an ethnic group is linked to a religious tradition that is shared by other ethnic groups. The Irish, Italian, and Polish Catholics are such cases. In this pattern, religious identification can be claimed without claiming ethnic identification. Hammond and Warner also suggest that the relationship of religion and ethnicity is strongest in “ethnic fusion” and least strong in “religious ethnicity.” Recently, some scholars have argued that even Jews’ religion and culture (ethnicity) can be distinguished from each other and are separable (Chervyakov, Gitelman, and Shapiro 1997; Gans 1994)."
Frith, T. (1 Eylül 2000). "Ethno-Religious Identity and Urban Malays in Malaysia". Asian Ethnicity. 1 (2). Routledge. ss. 117-129. doi:10.1080/713611705.
Minangkabau people 5 Mayıs 2015 tarihinde Wayback Machine sitesinde arşivlendi.. Encyclopædia Britannica. 2015 Encyclopædia Britannica, Inc.
"Part I - Mormons as an Ethno-Religious Group - University Publishing Online". ebooks.cambridge.org. 16 Mayıs 2020 tarihinde kaynağından arşivlendi. Erişim tarihi: 24 Ocak 2016.
Rabasa, Angel (2009). "The Ethno-Religious Landscape of East Africa". ss. 71-78. JSTOR 10.7249/mg782af.13.
Touraj Atabaki; Sanjyot Mehendale, (Edl.) (2004). Central Asia and the Caucasus:Transnationalism and Diaspora. Routledge. s. 165. ISBN 9781134319947.

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[Harrison-1] Simon Harrison (2006). Fracturing Resemblances: Identity and Mimetic Conflict in Melanesia and the West. Berghahn Books. ss. 121-. ISBN 978-1-57181-680-1. 16 Mayıs 2020 tarihinde kaynağından arşivlendi. Erişim tarihi: 20 Haziran 2020.

[iranica-2] Allison, Christine (20 Şubat 2004). "Yazidis i: General". Encyclopædia Iranica. 29 Nisan 2011 tarihinde kaynağından arşivlendi. Erişim tarihi: 20 Ağustos 2010.

[Arakelova-3] Arakelova, Victoria. "Ethno-Religious Communities Identity markers" (İngilizce). Yerevan State University.

[4] Paul R. Ehrlich; Anne H. Ehrlich (30 Haziran 2008). The Dominant Animal: Human Evolution and the Environment. Island Press. s. 315. ISBN 978-1-59726-096-1.

[Anti-Discrimination_(Amendment_Act_1994_Second_Reading-5] "Anti-Discrimination (Amendment) Bill: Second Reading". Parliament of New South Wales. 12 Mayıs 2007. 4 Nisan 2011 tarihinde kaynağından arşivlendi. Erişim tarihi: 14 Şubat 2010.

[Sedition-6] Gareth Griffith (Şubat 2006). Sedition, Incitement and Vilification: Issues in the Current Debate (PDF). NSW Parliamentary Library Research Service. s. 52. ISBN 0-7313-1792-0. 11 Mayıs 2019 tarihinde kaynağından (PDF) arşivlendi. Erişim tarihi: 14 Şubat 2010.

[7] Villalón, Leonardo A., Islamic Society and State Power in Senegal: Disciples and Citizens in Fatick, p. 62, Cambridge University Press (2006), 9780521032322

[8] Diedrich Westermann, Edwin William Smith, Cyril Daryll Forde, International African Institute, International Institute of African Languages and Cultures, Project Muse, JSTOR (Organization), "Africa: journal of the International African Institute, Volume 63", pp 86–96, 270–1, Edinburgh University Press for the International African Institute, 1993

[Sparks-9] Kenton L. Sparks (1998). Ethnicity and Identity in Ancient Israel: Prolegomena to the Study of Ethnic Sentiments and Their Expression in the Hebrew Bible. Eisenbrauns. ss. 146-148. ISBN 9781575060330.

[10] "Conversion and Marriage". www.chabad.org (İngilizce). 24 Aralık 2007 tarihinde kaynağından arşivlendi. Erişim tarihi: 20 Haziran 2020.

[Waxman-11] Waxman, Dov (2006). The Pursuit of Peace and the Crisis of Israeli Identity: Defending/Defining the Nation. Springer. s. 115. ISBN 9781403983473.

[13] Janzen, Rod; Stanton, Max (1 Eylül 2010). The Hutterites in North America (İngilizce). JHU Press. ISBN 9780801899256. 16 Mayıs 2020 tarihinde kaynağından arşivlendi. Erişim tarihi: 20 Haziran 2020.

[Thomas_2006-14] Thomas 2006

[15] Thiessen, Janis Lee (17 Haziran 2013). Manufacturing Mennonites: Work and Religion in Post-War Manitoba (İngilizce). University of Toronto Press. ISBN 9781442660595. 16 Mayıs 2020 tarihinde kaynağından arşivlendi. Erişim tarihi: 20 Haziran 2020.

[:2-16] Desplat, Patrick; Østebø, Terje (18 Nisan 2013). Muslim Ethiopia: The Christian Legacy, Identity Politics, and Islamic Reformism (İngilizce). Palgrave Macmillan. ISBN 9781137322081.

[17] Dekmejian, R. Hrair (1994). "Reviewed Work: Revolution and Genocide: On the Origins of the Armenian Genocide and the Holocaust by Robert F. Melson". The International History Review. 16 (2). s. 377. JSTOR 40107201. ...both victimized groups [Armenians & Jews] were ethno-religious minorities...

[18] Marty, Martin E. (1997). Religion, Ethnicity, and Self-Identity: Nations in Turmoil. University Press of New England. ISBN 0-87451-815-6. [...] the three ethnoreligious groups that have played the roles of the protagonists in the bloody tragedy that has unfolded in the former Yugoslavia: the Christian Orthodox Serbs, the Roman Catholic Croats, and the Muslim Slavs of Bosnia."

[19] Marty, Martin E. (1997). Religion, Ethnicity, and Self-Identity: Nations in Turmoil. University Press of New England. ISBN 0-87451-815-6. [...] the three ethnoreligious groups that have played the roles of the protagonists in the bloody tragedy that has unfolded in the former Yugoslavia: the Christian Orthodox Serbs, the Roman Catholic Croats, and the Muslim Slavs of Bosnia.

[Group3-20] Ponna Wignaraja; Akmal Hussain, (Edl.) (1989). The Challenge in South Asia: Development, Democracy and Regional Cooperation. United Nations University Press. s. 278. ISBN 9780803996038.

[Hamond&Warner-21] Hammond and Warner, p.59: "1. Religion is the major foundation of ethnicity, examples include the Amish, Hutterites, Jews, and Mormons. Ethnicity in this pattern, so to speak, equals religion, and if the religious identity is denied, so is the ethnic identity. [Footnote: In actuality, of course, there can be exceptions, as the labels "jack Mormon," "banned Amish," or "cultural Jew" suggest.] Let us call this pattern "ethnic fusion." 2. Religion may be one of several foundations of ethnicity, the others commonly being language and territorial origin; examples are the Greek or Russian Orthodox and the Dutch Reformed. Ethnicity in this pattern extends beyond religion in the sense that ethnic identification can be claimed without claiming the religious identification, but the reverse is rare. Let us call this pattern "ethnic religion." 3. An ethnic group may be linked to a religious tradition, but other ethnic groups will be linked to it, too. Examples include Irish, Italian, and Polish Catholics; Danish, Norwegian, and Swedish Lutherans. Religion in this pattern extends beyond ethnicity, reversing the previous pattern, and religious identification can be claimed without claiming the ethnic identification. Let us call this pattern "religious ethnicity""

[22] Yang and Ebaugh, p.369: "Andrew Greeley (1971) identified three types of relationships in the United States: some religious people who do not hold an ethnic identity; some people who have an ethnic identity but are not religious; and cases in which religion and ethnicity are intertwined. Phillip Hammond and Kee Warner (1993), following Harold J. Abramson (1973), further explicated the “intertwining relationships” into a typology. First is “ethnic fusion,” where religion is the foundation of ethnicity, or, ethnicity equals religion, such as in the case of the Amish and Jews. The second pattern is that of “ethnic religion,” where religion is one of several foundations of ethnicity. The Greek or Russian Orthodox and the Dutch Reformed are examples of this type. In this pattern, ethnic identification can be claimed without claiming the religious identification but the reverse is rare. The third form, “religious ethnicity,” occurs where an ethnic group is linked to a religious tradition that is shared by other ethnic groups. The Irish, Italian, and Polish Catholics are such cases. In this pattern, religious identification can be claimed without claiming ethnic identification. Hammond and Warner also suggest that the relationship of religion and ethnicity is strongest in “ethnic fusion” and least strong in “religious ethnicity.” Recently, some scholars have argued that even Jews’ religion and culture (ethnicity) can be distinguished from each other and are separable (Chervyakov, Gitelman, and Shapiro 1997; Gans 1994)."

[Group2-23] Frith, T. (1 Eylül 2000). "Ethno-Religious Identity and Urban Malays in Malaysia". Asian Ethnicity. 1 (2). Routledge. ss. 117-129. doi:10.1080/713611705.

[24] Minangkabau people 5 Mayıs 2015 tarihinde Wayback Machine sitesinde arşivlendi.. Encyclopædia Britannica. 2015 Encyclopædia Britannica, Inc.

[25] "Part I - Mormons as an Ethno-Religious Group - University Publishing Online". ebooks.cambridge.org. 16 Mayıs 2020 tarihinde kaynağından arşivlendi. Erişim tarihi: 24 Ocak 2016.

[Nation-26] Rabasa, Angel (2009). "The Ethno-Religious Landscape of East Africa". ss. 71-78. JSTOR 10.7249/mg782af.13.

[27] Touraj Atabaki; Sanjyot Mehendale, (Edl.) (2004). Central Asia and the Caucasus:Transnationalism and Diaspora. Routledge. s. 165. ISBN 9781134319947.