nationalism

Ludwig van Beethoven

white nationalism

Friedrich Nietzsche

Cherokee (language)

English

He abhorred German chauvinism and hoped it could be contained by a greater acceptance of Europe-wide values.' (Diethe 193)

is a fairly recent cultural phenomenon which is capable of generating colossal sacrifices.

These deaths bring us abruptly face to face with the central problem posed by nationalism: what makes the shrunken imaginings of recent history (scarcely more than two centuries) generate such colossal sacrifices' I believe that the beginnings of an answer lie in the cultural roots of nationalism.'

is a religion in the sense that it granted eternal life to its followers.

For Fichte, nationalism served as a religion in the sense that it granted eternal life to its followers. Writing that true love, even love of fatherland, can only be true if . . .

is a silly cock crowing on his own dunghill.

Nationalism is a silly cock crowing on his own dunghill.

All nationalism is based on racism and hate. I'm Scottish... I was born in Scotland, as my parents, as my grandparents.

is an ideology with its roots at the end of the 18th century.

Anderson's view of nationalism places the roots of the notion of 'nation' at the end of the 18th century.

is an institution that occupies the place of the unconscious. It is a result of a 'national cause', or way to organize their enjoyment in the national myth, enabled by the leveling off of all social differences, the production of the citizen as the subject of democracy.

[. . . ] the ideal levelling of all social differences, the production of the citizen, the subject of democracy, is possible only through an allegiance to some particular national Cause. If we apprehend this Cause as the Freudian Thing (das Ding), materialized enjoyment, it becomes clear why it is precisely 'nationalism' that is the privileged domain of the eruption of enjoyment into the social field: the national Cause is ultimately the way subjects of a given nation organize their collective enjoyment through national myths. What is at stake in ethnic tensions is always the possession of the national Thing: the 'other' wants to steal our enjoyment (by ruining our 'way of life') and/or has access to some secret, perverse enjoyment. (Looking Awry, p. 165)

is dependent not on national boundaries but on subjectively defining 'friend' and 'enemy' within more local communities.

The definition of national identity does not depend on national boundaries, nor is it defined by a nuclear component of social or cultural characteristics an essential, primordial quality of 'Frenchness' or 'Spanishness.' National identity is a socially constructed and continuous process of defining 'friend' and 'enemy,' a logical extension of the process of maintaining boundaries between 'us' and 'them' within more local communities. National identities constructed on the basis of such an oppositional structure do not depend on the existence of any objective linguistic or cultural differentiation but on the subjective experience of difference. In this sense, national identity, like ethnic or communal identity, is contingent and relational: it is defined by the social or territorial boundaries drawn to distinguish the collective self and its implicit negation, the other' (Sahlins 270-271)

nationalism, n.All

nationalism