維基百科

族教群體

有着共同宗教信仰的民族群体

族教群體（Ethnoreligious group），又稱民族宗教群體，指有共同宗教信仰背景、依照共同宗教而聯繫起來的族群。從相同的宗教信仰出發，族教群體亦有共同的文化傳統，相信自身有共同祖先[1][2]。

身着傳統服裝的雅茲迪女子

Swierenga 1990給出了「族教群體」（ethnoreligious group）的三大特徵：社會特徵（英語：Social character）、歷史經歷、神學信仰[3]。族教群體在傳統上也往往實行嚴格的內婚制[4]。

定義

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總體來說，族教群體的身份認同既來自於祖先血緣，也來自於宗教聯繫，內部共同的歷史和文化傳統亦可劃入宗教範疇。在很多情況下，族教群體可視同有共同民族宗教的族群文化群體（ethno-cultural group）[5][6]。

一些族教群體在某些地區屬於少數群體，其認同感在維持其少數群體地位的過程中有所加強。如果其宗教信仰和某些特定地區有所關聯，那麼族教群體亦可以和族裔民族主義聯繫起來[7]。

舉例

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以下群體有可靠來源佐證被視為「民族宗教群體」
民族宗教群體 宗教民族 混合群體

猶太人

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主條目：誰是猶太人？、貝塔以色列和以色列之子

在成為巴比倫囚虜之前，以色列人已經是民族宗教群體，可能在何西亞的時代以前就已經發展成熟[35]。

19世紀以來，猶太教改革派的某些神學信條和傳統猶太教相比有了變化；不過近年來改革派又重新恢復了一些傳統習俗。20世紀末以來，改革派在美國猶太人群體中成為主流。美國猶太人的跨族婚姻現象越來越多，試圖令配偶皈依的現象隨之增多，這是傳統猶太教極不提倡的行為[36]。如果一名實行跨族婚姻的猶太人的妻子沒有皈依，改革派會認同父系祖先血脈（傳統猶太教認同母系血脈）。而且，改革派認定跨族婚生的猶太人子女的方式是藉由行為的，即「通過合適且及時的、公開正式的認同猶太信仰和猶太身份的行為[37]」。這令部分猶太人已經不符合「民族宗教群體」之定義。

自20世紀60年代以來，隨着錫安主義的勝利，以色列的國族認同和猶太人認同聯繫起來[38][39]。近年來，有反錫安主義者提出許多理論，試圖證明當代猶太人是皈依者的後裔，主張錫安主義僅是一種現代的非理性種族主義[40]，從而否認現代以色列人的族教群體身份。

法律概念

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澳大利亞

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澳大利亞法律中，新南威爾士州的1977年反歧視法案（英語：Anti-Discrimination Act 1977）提及的「種族」（race）概念中，包含「族群、族群宗教或國族起源」的定義[41]，其中「民族宗教」（ethno-religious）是1994年修正案中增補的[42]。時任新南威爾士州司法部長約翰·漢納福德（John Hannaford）解釋稱：「這是為了將猶太人、穆斯林和錫克教徒納入反誹謗和歧視條款的保護範疇中……這次延伸不涉及宗教範疇的歧視[26][27]。」

塔斯馬尼亞州的1998年反歧視法案的種族定義和新南威爾士州相同，亦包含族教群體[43]。這一法案同時也針對宗教領域的歧視[44]。

英國

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在英國有一樁標誌性的法律案例「曼德拉訴道爾-李案（英語：Mandla v Dowell-Lee）」，為有着宗教聯繫的族群給出了法律定義[45]。猶太人[28][29][30]和錫克人[46][47][48]都在1994年反歧視法案修正案中以族教群體的身份被納入保護範疇[47]。

1994年反歧視法案修正案參考曼德拉訴道爾-李案，將族群（ethnic group）定義為：

  1. 有着悠久的共同歷史的群體，足以將這一群體和其他群體區分開來，令群體延續至今；
  2. 有着自身文化傳統的群體，包括家庭和社會習俗，經常但不一定和宗教有關；除了以上兩點重要特徵外，以下特徵互相關聯：
  3. 有相同的地理來源，或有着共同祖先的；
  4. 有着共同語言的，並不一定是該群體特有；
  5. 有着特有的文學文獻的；
  6. 和周圍其他群體不同的共同的宗教信仰；
  7. 在較大群體中充當少數群體，或是被壓迫或主導性群體的，例如被征服的群體以及征服他們的群體是不同的民族。

參見

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參考文獻

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  1. ^ Müller, Marion; Zifonun, Darius. Ethnowissen: Soziologische Beiträge zu ethnischer Differenzierung und Migration. Springer-Verlag. 2010-08-05: 102–103 [2021-06-16]. ISBN 978-3-531-92449-6. （原始內容存檔於2021-10-01） （德語）. 
  2. ^ Valerio-Jimenez, Omar; Vaquera-Vasquez, Santiago. Latina/o Midwest Reader. University of Illinois Press. 2017-06-30: 319 [2021-06-16]. ISBN 978-0-252-09980-9. （原始內容存檔於2021-10-02） （英語）. 
  3. ^ Greer, Joanne Marie; Moberg, David O.; Lynn, Monty L. Research in the Social Scientific Study of Religion. BRILL. 2001-04-01: 45 [2021-06-16]. ISBN 978-1-55938-893-1. （原始內容存檔於2021-10-02） （英語）. Historically, each ethnoreligious group had its own social character, historical experience and theological beliefs. (Robert P. Swierenga 1990, p. 149) 
  4. ^ Asatrian, Garnik S.; Arakelova, Victoria. The Religion of the Peacock Angel: The Yezidis and Their Spirit World. Routledge. 2014-09-03 [2021-06-16]. ISBN 978-1-317-54428-9. （原始內容存檔於2021-10-02） （英語）. 
  5. ^ 5.0 5.1 5.2 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)."
  6. ^ 6.0 6.1 6.2 6.3 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""
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書目

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維基共享資源上的相關多媒體資源：族教群體
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