摘要:

The owl of Minerva which brings wisdom, said Hegel, flies out at dusk. It is a good sign that it is now circling round nations and nationalism.—(E. J. Hobsbawm,Nations and Nationalism

ISSN:1035-8811    

DOI:10.1111/j.1835-9310.1996.tb00156.x

出版商:Blackwell Publishing Ltd    

年代:1996

数据来源: WILEY

摘要:

The criteria invoked in the definition of national identity are commonly derived from contexts other than those of the nation‐state itself—most notably those of territoriality, language/culture, kinship/descent and religion. It therefore follows that in seeking to understand the kind of identity or belongingness invoked in a particular instance of national ideology it is necessary to explore not only the kind of nation‐state envisaged, but also those non‐national forms of belonging or community from which the national ideology may itself be historically derived. In this paper I seek to develop this argument by comparing some of the principal forms of nationalism found in India, Pakistan and Central Asia. I pay particular attention to the importance of the conceptqawm, which in Pakistan, Afghanistan and elsewhere in Central Asia, is used to refer to a wide variety of groups to which people owe allegiance. Such usages alert us to the important fact that the nation, as ‘imagined community’, may have its origins as a political movement among sentiments and allegiances which draw on pre‐modern social arrangements and are in tension with ‘nationalist’ exclusivism. Even when the nation (as nation‐state) has been secured, so‐called ‘nationalist’ revivalism, while taking the nation for granted, may in fact appeal to senti

ISSN:1035-8811    

DOI:10.1111/j.1835-9310.1996.tb00157.x

出版商:Blackwell Publishing Ltd    

年代:1996

数据来源: WILEY

摘要:

The nation of the nationalists is always conceived to be in crisis. There is always an other standing between them and ‘it’. ‘It’ is often the impossible goal of a ‘totally gratifying nation’. Within a psychoanalytic framework, gratifying this nation is perceived as a fantasy, an object‐cause of desire (Lacan), that is, a practical impossibility that neverthless keeps the practitioner trying to reach it. Within such a framework the other standing between the nationalists and their goal becomes a necessary subjective construction which allows the conversion of the impossibility of the nationalist fantasy into deferred possibility. The crisis presented by nationalist thought as triggered by the presence of the other is in fact a mode of reproducing the nationalists' belief in themselves and their nation. The ‘real’ crisis is when nationalists ‘lose’ their other and are forced to face the impossibility of the desired nation. Such situations can be described as states of nationalist anxiety. This paper, based on research during the civil war in Lebanon, examines certain events where the Lebanese Christian Nationalists were faced with the threat of losing their Muslim other. The paper describes the states of anxiety generated by this ‘threat’ and the nature of the strategies the Christian militias deployed to bring their s

ISSN:1035-8811    

DOI:10.1111/j.1835-9310.1996.tb00158.x

出版商:Blackwell Publishing Ltd    

年代:1996

数据来源: WILEY

摘要:

This paper is about Australian nationalism in Papua at the beginning of the century. It analyses the role of science and humanitarianism in sustaining the colonial project and the white man's identity. Colonialism was formulated as philanthropy operating on a global scale, where the redemption and salvation of humanity involved the ‘higher cultures’ having a ‘sacred trust’ to educate and morally uplift the natives. This duty to pacify and civilise the tribal other was also a process of reworking the boundaries of western identity so as to remove it from too close a kinship with those forms of savage subjectivity over which it claimed moral superiority. Anthropology became part of the ethical task of how to be a good coloniser; it was heavily involved in reforming state power, such that it governed through culture rather than through violence. Indeed, anthropology was used to legitimise new understandings of native culture as something that could not be overly repressed without destroying the natives. A new internal form of colonialism emerged, one which required cultural pluralism and which was worried about the dangers of over‐ass

ISSN:1035-8811    

DOI:10.1111/j.1835-9310.1996.tb00159.x

出版商:Blackwell Publishing Ltd    

年代:1996

数据来源: WILEY

摘要:

The focus of this paper is a famous boys' boarding school in the North Indian city of Dehra Dun. The Doon School was founded in 1935 and was soon hailed by a wide cross section of post‐colonial Indian intelligentsia as the site for the production of the ‘modern’ Indian citizen. The discussion below suggests that contemporary social analysis needs to focus on specific sites of the production of the discourses of the nation and citizenship rather than simply announce their dissolution as an ‘inevitable’ by‐product of ‘globalisation’; this seems to be the stand taken by certain strands of theorisation in the so‐called globalisation debate and in particular versions of cultural studies. I argue that rather than having simply dissolved, the ‘national’ emotion, at least in the Indian context, may have been transformed into the production of ‘post‐coloniality’ as a differentiating category to distinguish the ‘progressive’ populations of the nation‐state from its ‘backward’ counterparts. I employ Baudrillard's concept of the ‘real’ in order to argue for situated analyses of the contemporary global condition where analyses of the relationship between nation‐states and of the asymmetries within th

ISSN:1035-8811    

DOI:10.1111/j.1835-9310.1996.tb00160.x

出版商:Blackwell Publishing Ltd    

年代:1996

数据来源: WILEY