Race (human categorization) in the context of "Nationality"

Social stratification refers to a society's categorization of its people into groups based on socioeconomic factors like wealth, income, race, education, ethnicity, gender, occupation, social status, or derived power (social and political). It is a hierarchy within groups that ascribe them to different levels of privileges. As such, stratification is the relative social position of persons within a social group, category, geographic region, or social unit.

In modern Western societies, social stratification is defined in terms of three social classes: an upper class, a middle class, and a lower class; in turn, each class can be subdivided into an upper-stratum, a middle-stratum, and a lower stratum. Moreover, a social stratum can be formed upon the bases of kinship, clan, tribe, or caste, or all four.

An ethnicity or ethnic group is a group of people who identify with each other on the basis of perceived shared attributes that distinguish them from other groups. Attributes that ethnicities believe to share include language, culture, common sets of ancestry, traditions, society, religion, history, or social treatment. Ethnicities are maintained through long-term endogamy and may have a narrow or broad spectrum of genetic ancestry, with some groups having mixed genetic ancestry. Ethnicity is sometimes used interchangeably with nation, particularly in cases of ethnic nationalism. It is also used interchangeably with race although not all ethnicities identify as racial groups.

By way of assimilation, acculturation, amalgamation, language shift, intermarriage, adoption and religious conversion, individuals or groups may over time shift from one ethnic group to another. Ethnic groups may be divided into subgroups or tribes, which over time may become separate ethnic groups themselves due to endogamy or physical isolation from the parent group. Conversely, formerly separate ethnicities can merge to form a panethnicity and may eventually merge into one single ethnicity. Whether through division or amalgamation, the formation of a separate ethnic identity is referred to as ethnogenesis.

The Charter of the United Nations, also referred to as the UN Charter, is the foundational treaty of the United Nations. It establishes the purposes, governing structure, and overall framework of the United Nations System, including its principal organs: the Secretariat, General Assembly, Security Council, Economic and Social Council, International Court of Justice, and Trusteeship Council. The UN Charter is an important part of public international law, and is the foundation for much of international law governing the use of force, pacific settlement of disputes, arms control, and other important functions of the maintenance of international peace and security.

The UN Charter mandates the United Nations and its member states to maintain international peace and security, uphold international law, achieve "higher standards of living" for their citizens, address "economic, social, health, and related problems", and promote "universal respect for, and observance of, human rights and fundamental freedoms for all without distinction as to race, sex, language, or religion". As a charter and constituent treaty, its rules and obligations are binding on all members and supersede those of other treaties.

Racism is the belief that groups of humans possess different behavioral traits corresponding to inherited attributes and can be divided based on the superiority of one race or ethnicity over another. It may also mean prejudice, discrimination, or antagonism directed against other people because they are of a different ethnic background. Modern variants of racism are often based in social perceptions of biological differences between peoples. These views can take the form of social actions, practices or beliefs, or political systems in which different races are ranked as inherently superior or inferior to each other, based on presumed shared inheritable traits, abilities, or qualities. There have been attempts to legitimize racist beliefs through scientific means, such as scientific racism, which have been overwhelmingly shown to be unfounded. In terms of political systems (e.g. apartheid) that support the expression of prejudice or aversion in discriminatory practices or laws, racist ideology may include associated social aspects such as nativism, xenophobia, otherness, segregation, hierarchical ranking, and supremacism.

While the concepts of race and ethnicity are considered to be separate in contemporary social science, the two terms have a long history of equivalence in popular usage and older social science literature. "Ethnicity" is often used in a sense close to one traditionally attributed to "race", the division of human groups based on qualities assumed to be essential or innate to the group (e.g., shared ancestry or shared behavior). Racism and racial discrimination are often used to describe discrimination on an ethnic or cultural basis, independent of whether these differences are described as racial. According to the United Nations's Convention on the Elimination of All Forms of Racial Discrimination, there is no distinction between the discrimination resulting from either basis of race or ethnicity, but that the terms do have different meanings that may not always coincide. It further concludes that superiority based on racial differentiation is scientifically false, morally condemnable, socially unjust, and dangerous. The convention also declared that there is no justification for racial discrimination, anywhere, in theory or in practice.

Intersectionality is an analytical framework for understanding how groups' and individuals' social and political identities result in unique combinations of discrimination and privilege. Examples of these intersecting and overlapping factors include gender, caste, sex, race, ethnicity, class, sexuality, religion, disability, physical appearance, and age. These factors can lead to both empowerment and oppression.

Intersectionality arose in reaction to both white feminism and the then male-dominated Black liberation movement, citing the "interlocking oppressions" of racism, sexism and heteronormativity. It broadens the scope of the first and second waves of feminism, which largely focused on the experiences of women who were white, cisgender, and middle-class, to include the different experiences of women of color, poor women, immigrant women, and other groups, and aims to separate itself from white feminism by acknowledging women's differing experiences and identities.

Panethnicity is a political neologism used to group various ethnic groups together based on their related cultural origins; geographic, linguistic, religious, or "racial" (i.e. phenotypic) similarities are often used alone or in combination to draw panethnic boundaries. The term panethnic was used extensively during mid-20th century anti-colonial/national liberation movements. In the United States, Yen Le Espiritu popularized the term and coined the nominal term panethnicity in reference to Asian Americans, a racial category composed of disparate peoples having in common only their origin in the continent of Asia.

It has since seen some use as a replacement of the term race; for example, the aforementioned Asian Americans can be described as "a panethnicity" of various unrelated peoples of Asia, which are nevertheless perceived as a distinguishable group within the larger multiracial North American society.

Identity politics is politics based on a particular identity, such as ethnicity, race, nationality, religion, denomination, gender, sexual orientation, social background, political affiliation, caste, age, education, disability, opinion, intelligence, and social class. The term encompasses various often-populist political phenomena and rhetoric, such as governmental migration policies that regulate mobility and opportunity based on identities, left-wing agendas involving intersectional politics or class reductionism, and right-wing nationalist agendas of exclusion of national or ethnic "others".

The term identity politics dates to the late twentieth century, although it had precursors in the writings of individuals such as Mary Wollstonecraft and Frantz Fanon. Many contemporary advocates of identity politics take an intersectional perspective, which they argue accounts for a range of interacting systems of oppression that may affect a person's life and originate from their various identities. To these advocates, identity politics helps center the experiences of those they view as facing systemic oppression so that society can better understand the interplay of different forms of demographic-based oppression and ensure that no one group is disproportionately affected by political actions. Contemporary identity labels—such as people of specific race, ethnicity, sex, gender identity, sexual orientation, age—are not mutually exclusive but are, in many cases, compounded into one when describing hyper-specific groups. An example is that of African-American homosexual women, who can constitute a particular hyper-specific identity class.