“The concept of nation, in its original and technical use, has traditionally referred to people sharing common ancestry, born in a certain geographic area, and sharing certain cultural attributes.” 1 National identity has also been defined by
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Teaching National Identity and Alterity
Nineteenth Century American Primary School Geography Textbooks
Leah Rosen and Ruth Amir
This study is part of a wider research, which examines different strategies of exclusion and inclusion in public discourse and in the construction of collective memory in Israel. At the beginning of the 1930s, following the great economic crisis and the rise of National Socialism in Germany, a plan was conceived to send Jewish German youth to Palestine. Thus began the Project of Youth Aliyah, and with it the debate within the Zionist Movement and the Yishuv in Palestine on the proper station of immigrants in the emerging Israeli national identity. We characterize the discourse on the young refugees in the 1930s by highlighting two issues: first, the aims of the project for the emigration of Jewish German youth; and secondly, the national identity which should be inculcated in these young immigrants.
This article explores the construction of boyhood in short fiction written by Patrick Pearse, the Irish nationalist and political activist executed for his leading role in the abortive Easter Rising of 1916. Pearse’s focus on the spiritual dimension of boyhood in his first collection of Irish-language stories, Íosagán agus Sgéalta Eile [Iosagan and Other Stories] (1907), simultaneously undermines and endorses imperialist and patriarchal assumptions about gender differentiation. In later stories published in An Mháthair agus sgéalta eile [The Mother and Other Stories] (1916), Pearse moved from advocacy of boyish spirituality to a more physical and militant representation of boyhood. This changing representation of Irish boyhood illustrates how Pearse’s increasing militarism reflected his ongoing construction of national identity.
This article focuses on the concept of identity by juxtaposing New Age philosophy and nationalism in the Israeli context. Based on my qualitative research, I deconstruct the Israeli New Age discourse on ethno-national identity and expose two approaches within this discourse. The more common one is the belief held by most Israelis, according to which ethno-national identity is a fundamental component of one's self. A second and much less prevalent view resembles New Age ideology outside Israel and conceives of ethno-national identities as a false social concept that separate people rather than unite them. My findings highlight the limits of New Age ideology as an alternative to the hegemonic culture in Israel. The difficulty that Israeli New Agers find in divorcing hegemonic conceptualizations demonstrates the centrality and power of ethno-national identity in Israel.
Tamara P. Trošt and Jovana Mihajlović Trbovc
The use of history textbooks in instilling images of the nation and national identity, particularly in places where the government controls the textbook publishing process, has been widely recognized. 1 The importance given to material printed in
There seems to be a wide consensus in the academic community that the Holocaust is gradually losing significance in the German public. This development is clearly reflected in public elite discourse on national identity, where “Holocaust-centered memory” has ceased to be hegemonic. In the literature, several interpretations and reasons have been presented to explain this development. This paper contributes to the debate by arguing that the declining presence of Holocaust-centered arguments in intellectual elite discourse on national identity is due to a new consensual idea of German nationhood. Based on an event-oriented discourse analysis of more than 800 articles in opinion-leading newspapers, journals and magazines covering a period of more than twenty years, I argue that in national identity discourse, the Holocaust has never been—as is usually assumed—a blockade to displays of national identity in general, but only to a specific interpretation of the German nation as a Volk and as an exclusionist culture nation. By contrast, the idea of nationhood that dominates in the German public sphere today, the civic nation model, has never invoked Holocaust-centered counter-arguments—not even in the Historikerstreit in the 1980s. Thus, over the past three decades, the way national identity discourse has operated might have changed less than had often been assumed. The central argument of this paper is that the Holocaust has become a “latent”—but not a less consequential—argumentative resource.
“We Are a Traveling People”
Tourism, Travel Journalism, and the Construction of a Modern National Identity in Sweden
implicitly discusses a national identity. In this article I analyze how a Swedish national identity was constructed in travel journalism and discussions about travel and tourism published in the newspaper Dagens Nyheter in the 1930s. In her article about
Visual Anthropology in the Middle East
Esther Hertzog and Yael Katzir
conspicuous examples are processes of national and community identity formation, and women's rights, status and struggles within the patriarchal regimes in the Middle East. Striving to establish ethnic, cultural and national identities goes hand in hand with
From Temporary Migrants to National Inclusion?
The Journey from Finnish Labor Migrants to a National Minority, Visualized by Swedish Textbooks from 1954 to 2016
“imagined communities,” 1 and on Thomas Hylland-Eriksen's theories of ethnic and national identities. 2 The article's standpoint is that an imagined community can be interpreted as a unit that aims to create a socially coherent identity. 3 Identities are
being widely accepted within Scotland as a totemic marker of national identity. 1 However, for much of this period, the drink was reliant on a caricatural representation of Otherness as the basis of its advertising. Barr's promoted the drink via a long