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族教群體

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族教群體（Ethnoreligious group），又稱民族宗教群體，指有共同宗教信仰背景、依照共同宗教而联系起来的族群。从相同的宗教信仰出发，族教群體亦有共同的文化传统，相信自身有共同祖先[1][2]。

Swierenga 1990给出了“族教群體”（ethnoreligious group）的三大特征：社会特征（英语：Social character）、历史经历、神学信仰[3]。族教群體在传统上也往往实行严格的内婚制[4]。

定义

总体来说，族教群體的身份认同既来自于祖先血缘，也来自于宗教联系，內部共同的历史和文化传统亦可划入宗教范畴。在很多情况下，族教群體可视同有共同民族宗教的族群文化群体（ethno-cultural group）[5][6]。

一些族教群體在某些地区属于少数群体，其认同感在维持其少数群体地位的过程中有所加强。如果其宗教信仰和某些特定地区有所关联，那么族教群體亦可以和族裔民族主义联系起来[7]。

举例

以下群体有可靠来源佐证被视为“民族宗教群体”
民族宗教群体 宗教民族 混合群体

犹太人

主条目：谁是犹太人？、贝塔以色列和以色列之子

在成为巴比伦囚虏之前，以色列人已经是民族宗教群体，可能在何西亚的时代以前就已经发展成熟[35]。

19世纪以来，犹太教改革派的某些神学信条和传统犹太教相比有了变化；不过近年来改革派又重新恢复了一些传统习俗。20世纪末以来，改革派在美国犹太人群体中成为主流。美国犹太人的跨族婚姻现象越来越多，试图令配偶皈依的现象随之增多，这是传统犹太教极不提倡的行为[36]。如果一名实行跨族婚姻的犹太人的妻子没有皈依，改革派会认同父系祖先血脉（传统犹太教认同母系血脉）。而且，改革派认定跨族婚生的犹太人子女的方式是借由行为的，即“通过合适且及时的、公开正式的认同犹太信仰和犹太身份的行为[37]”。这令部分犹太人已经不符合“民族宗教群体”之定义。

自20世纪60年代以来，随着锡安主义的胜利，以色列的国族认同和犹太人认同联系起来[38][39]。近年来，有反锡安主义者提出许多理论，试图证明当代犹太人是皈依者的后裔，主张锡安主义仅是一种现代的非理性种族主义[40]，从而否认现代以色列人的族教群體身份。

法律概念

澳大利亚

澳大利亚法律中，新南威尔士州的1977年反歧视法案（英语：Anti-Discrimination Act 1977）提及的“种族”（race）概念中，包含“族群、族群宗教或国族起源”的定义[41]，其中“民族宗教”（ethno-religious）是1994年修正案中增补的[42]。时任新南威尔士州司法部长约翰·汉纳福德（John Hannaford）解释称：“这是为了将犹太人、穆斯林和锡克教徒纳入反诽谤和歧视条款的保护范畴中……这次延伸不涉及宗教范畴的歧视[26][27]。”

塔斯马尼亚州的1998年反歧视法案的种族定义和新南威尔士州相同，亦包含族教群體[43]。这一法案同时也针对宗教领域的歧视[44]。

英国

在英国有一桩标志性的法律案例“曼德拉诉道尔-李案（英语：Mandla v Dowell-Lee）”，为有着宗教联系的族群给出了法律定义[45]。犹太人[28][29][30]和锡克人[46][47][48]都在1994年反歧视法案修正案中以族教群體的身份被纳入保护范畴[47]。

1994年反歧视法案修正案参考曼德拉诉道尔-李案，将族群（ethnic group）定义为：

  1. 有着悠久的共同历史的群体，足以将这一群体和其他群体区分开来，令群体延续至今；
  2. 有着自身文化传统的群体，包括家庭和社会习俗，经常但不一定和宗教有关；除了以上两点重要特征外，以下特征互相关联：
  3. 有相同的地理来源，或有着共同祖先的；
  4. 有着共同语言的，并不一定是该群体特有；
  5. 有着特有的文学文献的；
  6. 和周围其他群体不同的共同的宗教信仰；
  7. 在较大群体中充当少数群体，或是被压迫或主导性群体的，例如被征服的群体以及征服他们的群体是不同的民族。

参见

参考文献

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书目

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