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Alienation, Ambivalence and Identity

Jhumpa Lahiri’s In Other Words

Mohammad Shafiqul Islam

fascinates her, and she feels a strong desire to learn the language. It is rare for an established writer of English novels and stories to shift from her own language to a new one; Lahiri will in fact form a new identity through learning a new language. Many

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Evenki Adolescents’ Identities

Negotiating the Modern and the Traditional in Educational Settings

Svetlana Huusko

Federation ( Russian Federation 2000b ), but also they have vital consequences for indigenous adolescents and their identities. These debates show that people often assume that traditions have to be “old”; otherwise, they are not “real” and “authentic

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Vytis Čiubrinskas

The Centre of Social Anthropology (CSA) at Vytautas Magnus University (VMU) in Kaunas has coordinated projects on this, including a current project on 'Retention of Lithuanian Identity under Conditions of Europeanisation and Globalisation: Patterns of Lithuanian-ness in Response to Identity Politics in Ireland, Norway, Spain, the UK and the US'. This has been designed as a multidisciplinary project. The actual expressions of identity politics of migrant, 'diasporic' or displaced identity of Lithuanian immigrants in their respective host country are being examined alongside with the national identity politics of those countries.

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Özlem Özmen

revive Shakespeare’s play, but rather to offer a political critique of Jewish history in America and Europe. By representing the concerns of a particular group of people, her work engages with the politics of identity. The function of identity politics in

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Performing Identity

Early Seventeenth-Century Travelers to the Ruins of Troy

Vassiliki Markidou

The article focuses on three early-seventeenth-century (English and Scottish) leisure travelers’ accounts of the (alleged) ruins of Homeric Troy, namely those penned by Thomas Coryat, William Lithgow, and George Sandys. It argues that their rumination on the specific remains both shaped and reflected their manifold, fractured, and precarious identities while it also highlighted the complex dialogue taking place in these texts between a ruinous past and a fragmented and malleable present. The essay also examines the three travelers’ broken poetics, interspersed in the aforementioned accounts, and shows that they constitute highly self-aggrandizing narratives through which their authors perform their fragile identities.

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Identity and Traditional Law

Local Legal Conceptions in Svan Villages, Georgia

Stéphane Voell, Natia Jalabadze, Lavrenti Janiashvili and Elke Kamm

Traditional law continues to be relevant for the Svans (Georgians), who usually live in the highlands of the Caucasus, but who have also migrated to various parts of Georgia. To grasp its practice we draw on approaches in which its use is discussed as a strategy for '(re)asserting collective identities' (Benda-Beckmann) in order to enforce specific goals. But our research also shows another dimension of traditional law: more than in actual conflict resolutions, traditional law is found in narratives, that is in memories of how conflicts were resolved earlier and should be solved today. These stories, however, of how and when traditional law should be applied rarely correspond to lived reality. Drawing on Brubaker and Cooper, we argue that beside a rather instrumental motivated use of traditional law in asserting collective identities, its contemporary practice can only be fully understood if we also acknowledge its non-instrumental practice.

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Andrei Bazarov

Translator : Jenanne K. Ferguson

The identity of Buryat Buddhists is closely connected with the book culture of the “average person,” the most important component of which was the cult of the family ( Basaeva 1980 ). This phenomenon can be described both from a historical and from

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Robert A. Parkin

While it can claim some historical depth, essentially Lubuskie is a new province in western Poland that emerged from the local government reforms of 1999. It is thus located in a part of the country taken over by Poland from Germany in 1945, which as a consequence experienced a complete replacement of populations (Polish for German) at that time. This makes the province a useful case in which to study the emergence of a new identity over time. At present its identity is not as strong as in the case of its neighbours like Silesia and Wielkopolska, though it is being cultivated where possible by some local bureaucrats and politicians. It is argued that it is nonetheless justified to study such cases in order to determine and account for differences in the strength of regional identities in the same nationstate. The wider framework is regional identities within Europe as part of the process of European integration and its articulation with nation-states in the EU.

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Sartrean Self-Consciousness and the Principle of Identity

Sartre’s Implicit Argument for the Non-Self-Identity of the Subject

Maiya Jordan

Sartre defines consciousness as “being what it is not and not being what it is,” 1 a claim he takes to be logically equivalent to the thesis that consciousness lacks self-identity ( BN , 47–84). 2 This paradoxical mode of expression yields genuine

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Shreya Ghosh

If nations are “imagined communities”, as many theorists like to define them, then they need an ideology to create a cohesive imagination. In modern times, the project of writing “history” has been an important instrument in the service of this ideological purpose of justifying and reproducing the modern nation-state as the predestined and legitimate container of collective consciousness. School textbooks, at least in South Asia, have long been among the most exploited media for the presentation of the history of the national collective. This essay is a study of school textbooks in Bangladesh. It looks at narrative representations of selected episodes from the past, both pre- and postindependence, in order to reflect on how they construct “history”. Through this work I endeavor to relate textual images to issues of community relations and identity by identifying and sharing the ways in which the audience for nationalist discourse is created, nurtured, and secured through symbolic means.