My dissertation is titled "Ethnogenesis, Identity, and the Dominican Republic, 1844-Present." The topic is important because of the centuries-long influences of colonialism where peoples' cultural and political identities are emerging through neo-colonial ideologies. The processes of ethnogenesis are embedded in colonialism-enslavement, ethnocide, genocide, and demographic collapse, to name a few. The expansive nature of imperialism has affected the cultural production of identity, to the extent that ethnogenesis can no longer be understood in isolation within particular societies because it operates in sophisticated networks where multilingual and multicultural factions create and re-create distinct identities through a sense of both history and hybridity.The research that I carried out in this study answered crucial questions relevant to a range of issues in the process of identity formation for a cohort of the African Diaspora in the West Indies. Rather than portraying changes as inevitable movements from colonialism to postcolonialism, I placed identity within a much broader scope of understanding in terms of the impact of historical evidence and material culture in the process of ethnogenesis. Probably the most important aspect of my research for academic circles is that it exemplified an example of identity not commonly associated with people of African descent in the Americas.There are significant numbers of Dominican immigrants living in and coming to the United States. These immigrants are socially located within a parameter of classification unlike anything they encountered in the Dominican Republic. My findings demonstrated that dark-skinned individuals do not self-identify as Black in the Dominican Republic yet when placed in the U.S. Diaspora there is many times no other choice than to be labeled Black along with many of its social implications. My findings also showed that although Dominicans have removed themselves from Blackness, they have not collectively detached themselves from distinct influences of their African heritage.To understand the Dominican Republic from the year 1844 to the present, it is necessary to unfold the intricate conditions present within the parameters of independence and dependence, diversity and sameness, and colonial and neo-colonial ideologies, which simultaneously divide and unite the "Self" and "Other."

The traditional social and political divisions between the Late Roman and ‘Barbarian’ inhabitants of the post-Roman successor states has in the last few decades been challenged from several new angles. In this thesis, a comparative approach to the question of post-migration period urban settlement is constructed, taking into account recent scholarly research and developments. Following a short introduction broad issues such as terminology, ethnicity, historiography, cultural exchanges, and archaeological evidence are examined in the first two chapters of this work. After this the case studies of Visigothic Spain, Lombard Italy, and Merovingian Francia are presented in three respective chapters. Having looked at some of the specific details for these regions and how they illustrate some of the underlying concepts, trends, or variations in urban administration, the sixth chapter of this thesis presents the comparative approach itself. The main goal of the approach is to alter the ways in which historians perceive the processes of ethnic interactions and identity formation taking place from the mid-sixth to eighth centuries AD, and consists of six main points based upon both the earlier broader chapters, but also incorporates the specific details from the case studies as well. Ultimately it states that while each of the newly established aristocracies inherited a largely fragmentary and localized region following the collapse of the Western Roman Empire in the fifth century, the administrative structures and means of interaction with the Roman populace varied widely in each of the three case studies. The greatest variations were detected in how each group administered non-capital cities within their respective region, particularly the degrees to which they altered the Late Roman urban framework. This work advocates the importance of focusing on ‘the new elite and interactions with different types of cities’, rather than the traditional approach of studying their impact upon cities as a general and broad term.

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The Leco from North of La Paz were considered to have disappeared by the end of the 20th century; however in 1997, two groups of Leco re-emerged independently from each other, one in Larecaja and one in Apolo. In the former the claim was less violent than in the latter, where Quechua peasants share language, culture and kinship, and refuse to recognize the land rights and the identity of their “Indigenous Leco” neighbours. The thesis aims to understand ethnohistorically both resurgences, and tries to go beyond essentialism to understand the heterogeneous melting pot from where the Apoleños come. Apolobamba, because it connects highlands and lowlands, received Andean influences (puquina, aymara and quechua) early on. Its inhabitants, the Chuncho of the Incas then the Spaniards, show hybrid ethnolinguistic and socio-cultural features. The ethnic diversity was reduced in the 18th century Franciscan Missions, where the ethnolinguistic border between an Andean South and the “savages” of the North was drawn at the Tuichi river. The liberal Republican period, with the construction of a national identity, once again shrank regional diversity and increased “Andeanization”. Apolistas and then Apoleños emerged from these interethnic mixes defined more geographically than ethnically. The Leco revival happens in an auspicious national and international context, but the Leco language was still spoken two or three generations ago on the Mapiri's banks. It raises the question of social transformation and continuity: are we dealing with a case of acculturation, ethnogenesis, camouflage or resistance?

Before the direct contact with Europe, the area of present-day south-eastern Nigeria was inhabited by a dispersed population limited to only village or local consciousness but in 1967 representatives of this region declared the independent state of Biafra with the intention to separate from Nigeria which indicates strong collective consciousness. The bearers of this consciousness consider themselves to be Igbo and the collectivity has features of a nation. Therefore it is the Igbo national consciousness I deal with in this thesis. In the theoretical introduction I situate a nation within the sphere of ideas. The historiographic part of the thesis examines how the Igbo nation came into existence. It deals with traditional culture, trade, missionary activity, education, colonial administration, migration, decolonization and politics in independent Nigeria. The second, semiologic part is based on my research among the Igbos in Prague and focuses on the contemporary means for the inter-subjective maintenance of their national consciousness. I try to explain it using a concept of national symbols which can be understood as narratives supporting the idea of continuity, strengthening of borders and assuring the internal homogeneity as distinguished from the external differences.

Les Leco du nord de La Paz étaient considérés disparus à la fin du XXe siècle, pourtant en 1997, deux groupes resurgissent séparément pour compter au total 9006 Leco en 2013.Si la résurgence ne fut pas conflictuelle à Guanay où se parlait une langue leca il y a 50 ans, elle fut violente à Apolo, où les Leco partagent langue, culture et parenté avec les paysans quechua voisins qui contestent à la fois leur droit à un territoire et leur condition de « vrais » Indiens.Afin de dépasser les essentialismes, la thèse tente de comprendre ces résurgences à partir de l’étude ethnohistorique de la région et de saisir les brassages hétéroclites d’où sont issus les Apoleños (indigènes Leco et paysans).Véritable nœud entre hautes et basses terres, Apolobamba a reçu très tôt des apports andins (puquina, aymara et quechua). Ses habitants, les Chuncho des Incas puis des Espagnols, présentent tous des traits linguistiques et socioculturels hybrides. La diversité ethnique se réduit dans les missions franciscaines du XVIIIe siècle, instaurant la frontière ethnolinguistique du Tuichi entre un sud plus andin et les « sauvages » du nord. Le libéralisme de la période républicaine et la construction identitaire nationale amenuisent encore la diversité régionale et accélèrent l’« andinisation ». De ces brassages émergent les Apolistas puis les Apoleños ; des identités toponymiques plus qu’ethniques. La renaissance des Leco s’inscrit dans un panorama national et international favorable, mais une langue leco se parlait encore il y a deux à trois générations sur les bords du Mapiri. Se pose le problème des transformations des sociétés et de leur continuité : métissages, acculturation, ou bien ethnogenèse, camouflage et résistance ? / The Leco from North of La Paz were considered to have disappeared by the end of the XXth century ; however in 1997, two groups of Leco re-emerged independently from each other, one in Larecaja and one in Apolo. In the former the claim was less violent than in the latter, where Quechua peasants share language, culture and kinship, and refuse to recognize the land rights and the identity of their “Indigenous Leco” neighbours.The thesis aims to understand ethnohistorically both resurgences, and tries to go beyond essentialism to understand the heterogeneous melting pot from where the Apoleños come.Apolobamba, because it connects highlands and lowlands, received Andean influences (puquina, aymara and quechua) early on. Its inhabitants, the Chuncho of the Incas then the Spaniards, show hybrid ethnolinguistic and socio-cultural features. The ethnic diversity was being reduced in the 18th century Franciscan Missions, where the ethnolinguistic border between an Andean South and the “savages” of the North was drawn at the Tuichi river. The liberal Republican period, with the construction of a national identity, once again shrunk regional diversity and increased “andeanization”. Apolistas and then Apoleños emerged from these interethnic mixes defined more geographically than ethnically.The Leco revival happens in an auspicious national and international context, but the Leco language was still spoken two or three generations ago on the Mapiri’s banks. It raises the question of social transformation and continuity: are we dealing with a case of acculturation, ethnogenesis, camouflage or resistance?

This thesis explores how the advent of the Indian Gaming Regulatory Act of 1988 caused Native American identities to become hyper-politicized and manipulated by the Bureau of Indian Affairs' (BIA) Federal Acknowledgment Process (FAP). I use the Ramapough Lenape Nation of New York and New Jersey's 1990's attempt at federal recognition as an example of gaming's pervasiveness in identity debates. I demonstrate that despite the consistent understanding of the Ramapough's Lenni-Lenape ancestry through direct and indirect references since the eighteenth century, the risk of Ramapough gaming in New Jersey caused proponents of Atlantic City, New Jersey's gaming economy to secure an unjust denial of Ramapough sovereignty through interference in FAP proceedings.

Made available in DSpace on 2014-12-17T13:54:44Z (GMT). No. of bitstreams: 1 ClaudiaMMS.pdf: 8469999 bytes, checksum: 6956d2b0e49cfbe30a05f4efa584bcdd (MD5) Previous issue date: 2007-09-24 / Coordena??o de Aperfei?oamento de Pessoal de N?vel Superior / The south region of the Rio Grande do Norte has been historically recognized as a place of old indian villages. Inhabitants of the edges of the Catu River, border between the cities of Canguaretama and Goianinha, the Eleot?rios in the threshold of 21st century had passed to be seen and self recognized as "remaining indians" of the RN. Their ethnic mobilizations, when becoming public had placed to the intellectual and political fields an old question to be reflected on: the asseverations concerning the "indian disappearing" in the State. This item brings with it other implications. Accessed by a para-oficial indigenism, the Eleot?rios had started to establish political relations with the Potiguara indians of the Ba?a da Trai??o/PB and the Indian Movement, feeling stimulated to produce and to reproduce forms of social differentiation. In this context, this research is worried about elucidating the process of construction of the ethnicity among the Eleot?rios, percepted from the social relations and politics kept with the amplest society, into a particular historical situation involving sugar cane fields owners, proprietaries, militants, researchers, ambiental agencies. The effects of these political and social relations had been extended, making Eleot?rios appear to the society as susceptible social actors to the specific policies for the aboriginal populations / A regi?o sul do Rio Grande do Norte tem sido, historicamente, reconhecida como l?cus de antigos aldeamentos ind?genas. Os habitantes das margens do rio Catu, divisa entre os munic?pios de Canguaretama e Goianinha, os Eleot?rios, no limiar do s?culo XXI, passaram a ser vistos e a se auto reconhecer como remanescentes ind?genas do RN. As suas mobiliza??es ?tnicas, ao se tornarem p?blicas, colocaram no campo intelectual e pol?tico uma antiga quest?o a ser refletida: as assevera??es acerca do desaparecimento ind?gena no Estado. Tal item traz em si outras implica??es. Acessados por um indigenismo p?ra-oficial, os Eleot?rios passaram a estabelecer rela??es pol?ticas com os ?ndios Potiguara da Ba?a da Trai??o/PB, Movimento Ind?gena. Diante disso, eles sentiram-se estimulados a produzir e a (re)produzir formas de diferencia??o social. Nesse contexto, a pesquisa, aqui exposta, envereda no sentido de elucidar o processo de constru??o da etnicidade dos Eleot?rios, vistos a partir das rela??es sociais e pol?ticas mantidas com a sociedade mais ampla, situadas numa determinada situa??o hist?rica, envolvendo usineiros, posseiros, militantes, pesquisadores, ag?ncias ambientais. Os efeitos destas rela??es sociais e pol?ticas se ampliaram, fazendo com que os Eleot?rios aparecessem para sociedade como atores sociais suscet?veis ?s pol?ticas espec?ficas das popula??es ind?genas

This work reevaluates commonly accepted interpretations of Seminole ethnogenesis in light of recent scholarship and previously ignored sources from the Spanish archives. It argues that Seminole formation was largely a bi-product of a struggle between two opposing Lower Creek factions: the Creek "nationalists" and the ostensive Creek "partisans" of the British. This factional struggle became increasingly bitter during the French and Indian War and ultimately led to a schism whereby the ostensive "partisans" of the British colonized of the Alachua savanna in the early 1760s to become recognized as the first Florida Seminoles. This work also raises questions about the ostensive Anglophile identity of the first Seminoles and suggests that such an "identity" was based largely on deception and theatrics. In closing, this work addresses the institutional basis of the myth of Seminole aboriginality.

Despite the political disunity of early Irish society, theories and expressions of national identity abounded in the work of the learned classes of clerics, genealogists, poets and lawyers. This thesis examines texts from two crucial periods in the evolution of these theories. Focusing initially on the seventh and eighth centuries, the first part of the thesis argues that Irish national identity was created as part of a campaign to assert the joint authority of the Uí Néill kings of Tara and their ecclesiastical allies in Armagh. Drawing inspiration from biblical and patristic sources, and possibly also from contemporary developments elsewhere in Europe, these ecclesiastico-political allies asserted the national unity of the Irish in linguistic, genetic and territorial terms in pursuit of their own particular objectives. The influence of biblical and patristic beliefs on many of these early expressions of Irish identity highlights the outward-looking nature of the Irish scholarly tradition. During the eleventh and twelfth centuries, this international dimension intensified as the histories and identities of foreign peoples became subjects of study in Ireland, and new source materials filtered into the country from overseas. With reference to two texts composed during this period, the Irish Sex Aetates Mundi and a poem on national characteristics beginning Cumtach na nIudaide n-ard – the second part of this thesis discusses the influence of newly acquired sources on contemporary Irish scholarship. It also examines how the information contained in these sources was adapted and rationalised to conform to the basic assumptions of Irish society.