Kurdish ethno-nationalism versus nation-building states: collected articles
In: Analecta Isisiana 47
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In: Analecta Isisiana 47
In: Contemporary South Asia, Band 2, Heft 3, S. 327-333
ISSN: 1469-364X
In: Contemporary South Asia, Band 2, Heft 3, S. 327-333
ISSN: 0958-4935
World Affairs Online
In: Bulletin d'histoire politique, Band 26, Heft 1, S. 170
ISSN: 1929-7653
In: Nations and nationalism: journal of the Association for the Study of Ethnicity and Nationalism, Band 17, Heft 1, S. 45-64
ISSN: 1469-8129
Sri Lanka's Sunni Muslims or 'Moors', who make up eight percent of the population, are the country's third largest ethnic group, after the Buddhist Sinhalese (seventy-four per cent) and the Hindu Tamils (eighteen per cent). Although the armed LTTE (Tamil Tiger) rebel movement was defeated militarily by government forces in May 2009, the island's Muslims still face the long-standing external threats of ethno-linguistic Tamil nationalism and pro-Sinhala Buddhist government land and resettlement policies. In addition, during the past decade a sharp internal conflict has arisen within the Sri Lankan Muslim community between locally popular Sufi sheiks and the followers of hostile Islamic reformist movements energised by ideas and resources from the global ummah, or world community of Muslims. This simultaneous combination of 'external' ethno-nationalist rivalries and 'internal' Islamic doctrinal conflict has placed Sri Lanka's Muslims in a double bind: how to defend against Tamil and Sinhalese ethnic hegemonies while not appearing to embrace an Islamist or jihadist agenda. This article first traces the historical development of Sri Lankan Muslim identity in the context of twentieth-century Sri Lankan nationalism and the south Indian Dravidian movement, then examines the recent anti-Sufi violence that threatens to divide the Sri Lankan Muslim community today. Adapted from the source document.
In: The Pacific review, Band 15, Heft 4, S. 517-537
ISSN: 0951-2748
Fully-formed nationalisms do not emerge from nothing. Nor are they inextinguishable expressions of pre-modern forms of identity and political aspirations. The argument in this paper is that if they are fully formed, they have to emerge from ethno-nationalism. (...) The argument is made in relation to the Karen nationalist movement in Burma. Karen nationalism emerged out of ethno-nationalism that was fostered by Christian missionary interest and ethnological attempts to set out a Karen ethno-history. Missionary writings offered Christian-educated Karen, in colonial times, the basis for a "narration of nation" and for viewing themselves not merely as an ethnic group but a "nation". This paper sets out the ceaseless unfolding of this "narration of nation" that began in the nineteenth century and now tragically occurs in refugee camps in Thailand because of drastically altered politico-military conditions in Burma since the late 1980s. These narrations can only be understood in terms of their discursive history and how this history has been shaped. These narrations are are examined with a view to addressing some key theoretical issues contained in more recent studies of nationalism and nation-state-making as modern phenomena and how ethno-nationalism is transformed into nationalism. (Pac Rev/DÜI)
World Affairs Online
In: Internasjonal politikk, Band 52, Heft 4, S. 479
ISSN: 0020-577X
In: Nations and nationalism: journal of the Association for the Study of Ethnicity and Nationalism, Band 17, Heft 1, S. 45-65
ISSN: 1354-5078
In: Nations and nationalism: journal of the Association for the Study of Ethnicity and Nationalism, Band 17, Heft 1, S. 45-64
ISSN: 1469-8129
In: Nations and nationalism: journal of the Association for the Study of Ethnicity and Nationalism, Band 20, Heft 3, S. 436-458
ISSN: 1354-5078
A view of the past is an important element of ethnic identity in the contemporary world. Nowadays, it plays also a crucial instrumental role in a struggle for political, financial, territorial and cultural resources and benefits. This struggle is especially intensive under unstable political environment which is used by various ethnic elites in order to upgrade their status and to get an access to some privileges. The myths of the past are often forged and disseminated as an important part of the ethno-national ideologies which are aimed at ethnic solidarity. An image of the enemy is an integral element of the ideologies in question which have xenophobic connotations as a result. A place of these sort of myths and ideologies in the contemporary Russian education system is analysed. It is demonstrated how they manifest ethnic strifes and conflicts in various regions of the Russian Federation, and how they infuse students with intolerance, chauvinism and racial moods which seems alarming.
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In: Journal of Asian and African studies: JAAS, Band 55, Heft 7, S. 979-1006
ISSN: 1745-2538
World Affairs Online
In: Momentum Quarterly: Zeitschrift für sozialen Fortschritt, Band 5, Heft 2, S. 88-96
ISSN: 2226-5538
World Affairs Online
In: Političeskie issledovanija: Polis ; naučnyj i kul'turno-prosvetitel'skij žurnal = Political studies, Heft 2, S. 138-146
ISSN: 1026-9487, 0321-2017
In: Political geography: an interdisciplinary journal for all students of political studies with an interest in the geographical and spatial aspects, Band 98, S. 102711
ISSN: 0962-6298