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This study explores the consequences and origins of between-ethnicity inequality for a large sample of countries. First, combining satellite images of nighttime luminosity with the homelands of ethnolinguistic groups, we construct measures of ethnic inequality. Second, we uncover a strong inverse association between ethnic inequality and contemporary development above and beyond its relationship with cross-region and cross–administrative unit inequality. Third, we establish that differences in geographic endowments across ethnic homelands explain a sizable fraction of the variation in economic disparities across groups. Fourth, we show that inequality in geographic endowments across ethnic homelands is a negative correlate of development.

From a methodological and folkloristic perspective, the article explores attitudes toward older people and aging in Slovene and Estonian proverbs based on archival paremiological material collected from the second half of the 19th century to the present day. Various aspects of old age and ageing are also reflected in the rich tradition of proverbs. As can be seen from the examined material, proverbs related to the elderly and to ageing reflect established cultural stereotypes or attitudes that are full of controversy and ambivalence. On the one hand, there are many negative stereotypes that emphasize the vulnerability and needs of the elderlz and portray them as a passive group in need of help. This stereotype is extremely common in proverbs, where young people are portrayed as capable of learning and adapting to change, while the elderly are not. On the other hand, some proverbs reflect a highly positive attitude towards older people, suggesting that they deserve respect and are to be regarded as full members of society. The other extreme approach is active ageing, which suggests that the solution lies in older people acting young. The proverbs analysed stem from two different languages (Estonian and Slovene), two different language families (Uralic and Indo-European), and two different regions of Europe (northern and southern), but their embedded stereotypes and messages are similar – emphasizing physical decline, wisdom, mental decline, grey hair, walking canes as well asrespect. If the understanding of universal signs and stereotypes of old age in proverbs often varies across cultures, it can also be argued that it is often actually rather similar, especially in countries that were historically connected to and influenced by the same “centre,” i.e., the historical area of German culture in the case of Estonian and Slovene.

Forty eight of the African continent's 54 sovereign states are located in the Sub-Saharan Africa (SSA) region, with the government of each defining and shaping its own health services and delivery systems. This paper reviews the trends and patterns of contraceptive practice in the region. Using survey data available from the Demographic and Health Surveys and Performance Monitoring and Accountability 2020, the study finds modern contraceptive practice to be on the rise overall but with much geographic variation. The contraceptive methods most frequently used are injectables and, more recently, implants. Higher levels of use are observed among unmarried sexually active than married females. Although use is rising, contraceptive discontinuation rates are also high. Recent program initiatives discussed include expanding long-acting contraceptive options, promoting and delivering contraceptive methods in the postpartum period, and relying on community health workers for contraceptive outreach and service delivery. SSA's family planning situation remains challenged by weak health systems which must address competing priorities to manage disease prevention as well as primary health care. Increasing investments in family planning delivery in many SSA countries, however, augur for continued rapid uptake of modern contraception, possibly matching if not outpacing the record of other regions.

Abstract Changes in migration patterns of Mexicans from the United States have resulted in the enrollment of some 600,000 students (Jensen and Jacobo-Suarez 2019) in Mexican schools who have completed part or all of their education in English in the United States. After outlining a brief history of immigration to and from the United States, the article presents the findings of a decade of ethnolinguistic research (2010-2020) carried out in the Mexican states of Puebla and Zacatecas. The results underscore the linguistic challenges that these transnational students face when they try to adapt a language from one purpose (home and social life) to another (school). Palabras clave: estudiantes transnacionales; etnolingüíistica; lenguaje de la migración; lingüística; capacitación de maestros Keywords: transnational students; ethnolinguistics; language of migration; linguistics; teacher-training Introducción Tras un siglo y medio de migración continua de México a Estados Unidos, en los últimos 10 años se ha visto un aumento significativo en la migración de retorno de Estados Unidos a México.

As the continent of origin for our species, Africa harbours the highest levels of diversity anywhere on Earth. However, many regions of Africa remain under-sampled genetically. Here we present 350 whole genomes from Angola and Mozambique belonging to ten Bantu ethnolinguistic groups, enabling the construction of a reference variation catalogue including 2.9 million novel SNPs. We investigate the emergence of Bantu speaker population structure, admixture involving migrations across sub-Saharan Africa and model the demographic histories of Angolan and Mozambican Bantu speakers. Our results bring together concordant views from genomics, archaeology, and linguistics to paint an updated view of the complexity of the Bantu Expansion. Moreover, we generate reference panels that better represents the diversity of African populations involved in the trans-Atlantic slave trade, improving imputation accuracy in African Americans and Brazilians. We anticipate that our collection of genomes will form the foundation for future African genomic healthcare initiatives. African human genome variation remains under-sampled. Here, the authors present a collection of 350 whole genome sequences from Angola and Mozambique and model the timing and extent of significant demographic events in African history.

Seed exchange is a major means for smallholder farmers to access seeds of both traditional and new crop varieties. This study explores how social and cultural norms influence farmers’ seed exchange and thereby shape the distribution of sorghum diversity among farmers from two ethnolinguistic groups in Northern Ethiopia. Network data on sorghum variety transactions for 300 households was analyzed to map the flow of seed and determine key characteristics of the farmers playing particularly important roles as nodes in the networks. Together with a household survey, ethnographic studies of cultural practices and norms informed the interpretation of the network data. We found that exchange with neighbors was the main seed transaction type and that exchange mainly happens within ethnolinguistic groups and villages. A norm saying that no one should be denied access to seeds underpins seed sharing within the communities. Sociocultural institutions like the labor exchange institutions Lifnti/Kowa, marriage, and religious institutions influence seed sharing within both ethnolinguistic groups. Seed sharing is common among all categories of farmers, and we found no significant association between farmers’ socioeconomic status and seed sharing. The dynamics of seed exchange can explain the sorghum diversity in the study areas, as the most exchanged sorghum varieties within each ethnolinguistic group are also the most cultivated. We discuss the implications of our findings for the conservation of sorghum diversity and seed system development and conclude that policies and extension programs should leverage farmers’ seed exchange networks for the management of crop diversity and in efforts to strengthen farmers’ access to seeds of both local and improved seeds.

Linguistic ethnography provides insight into how communication occurs between individuals and institutions, while situating these local actions within wider social, political and historical contexts (Copland & Creese, 2015) and has proven to be a particularly effective tool for developing our understanding of individuals’ lived multilingual realities (see Unamuno, 2014) and societal multilingualism. Turning the ‘reflexive gaze’that is central to ethnography (Clifford & Marcus, 1986) back onto linguistic ethnography itself, we argue that where complex multilingual interactions are the object of study, more attention must be given to how multilingualism affects each aspect of the process of actually doing linguistic ethnography. In this paper we outline the development of three principles that we put forward as being essential in developing and conducting contemporary linguistic ethnography in multilingual settings. The principles are: 1) Researching multilingually; 2) Researching collaboratively; and 3) Researching responsively.

Sorghum is an important crop in the livelihoods of Kunama and Tigrayan farmers in Northern Ethiopia and we present here a study of what factors have shaped the genetic diversity of the varieties cultivated in neighboring communities of the two ethnolinguistic groups. Using a combination of methods from crop science and cultural anthropology, we investigate patterns of historical and contemporary relationships between crop genetic diversity and cultural and social factors. The spatial genetic structure reveals patterns of ethnolinguistic differentiation and admixture that reflect deep affinities between cultures and crops, but the seed systems of the two communities are also open to exchange and gene-flow. Our findings highlight the importance of understanding cultural factors for genetic resource conservation, as well as for plant breeding and seed system development efforts.

Seventeen years ago Gloria Ladson-Billings (1995) published the landmark article \"Toward aTheory of Culturally Relevant Pedagogy,\" giving a coherent theoretical statement for resource pedagogies that had been building throughout the 1970s and 1980s. I, like countless teachers and university-based researchers, have been inspired by what it means to make teaching and learning relevant and responsive to the languages, literacies, and cultural practices of students across categories of difference and (inequality. Recently, however, I have begun to question if the terms \"relevant\" and \"responsive\" are really descriptive of much of the teaching and research founded upon them and, more importantly, if they go far enough in their orientation to the languages and literacies and other cultural practices of communities marginalized by systemic inequalities to ensure the valuing and maintenance of our multiethnic and multilingual society. In this essay, I offer the term and stance of culturally sustaining pedagogy as an alternative that, I believe, embodies some of the best research and practice in the resource pedagogy tradition and as a term that supports the value of our multiethnic and multilingual present and future. Culturally sustaining pedagogy seeks to perpetuate and foster—to sustain—linguistic, literate, and cultural pluralism as part of the democratic project of schooling. In the face of current policies and practices that have the explicit goal of creating a monocultural and monolingual society, research and practice need equally explicit resistances that embrace cultural pluralism and cultural equality.

Arguments about how ethnic diversity affects governance typically posit that groups differ from each other in substantively important ways and that these differences make effective governance more difficult. But existing cross-national empirical tests typically use measures of ethnolinguistic fractionalization (ELF) that have no information about substantive differences between groups. This article examines two important ways that groups differ from each other—culturally and economically—and assesses how such differences affect public goods provision. Across 46 countries, the analysis compares existing measures of cultural differences with a new measure that captures economic differences between groups: between-group inequality (BGI). We show that ELF, cultural fractionalization (CF), and BGI measure different things, and that the choice between them has an important impact on our understanding of which countries are most ethnically diverse. Furthermore, empirical tests reveal that BGI has a large, robust, and negative relationship with public goods provision, whereas CF, ELF, and overall inequality do not.