Abstract
No matter how many times a country has been conquered, subjugated and even destroyed by enemies, there is always a certain national core preserved in its character, and, before you are aware of it, a long-familiar popular phenomenon has emerged. (Goethe, 1998: 139) Nationalism is not the awakening of the nation to self-consciousness; it invents nations where they do not exist. (Gellner, 1964: 169) The quotations above reflect two opposing views of the nation and nationalism. Their implications need to be examined. But before doing this, we must first introduce the concept of an ethnic group and examine its relationship to the nation. Ethnicity and nationhood, though closely related, are distinct. Ethnicity is a set of features characteristic of a given ethnic group. It has long been disputed whether they are inseparably part of the human character (this has been described as the ‘primordialist’ view), or constructed by elite groups for economic and political reasons (this has been described as the ‘constructionist’ view). Various views intermediate between these two extremes have also been put forward.
No matter how many times a country has been conquered, subjugated and even destroyed by enemies, there is always a certain national core preserved in its character, and, before you are aware of it, a long-familiar popular phenomenon has emerged. (Goethe, 1998: 139)
Nationalism is not the awakening of the nation to self-consciousness; it invents nations where they do not exist. (Gellner, 1964: 169)
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Notes
T. H. Eriksen (1993: 116–8) has suggested that the island of Mauritius is one place where a ‘non-ethnic nationalism’ has developed, on the basis of both a multi-ethnic approach (in which the nation is seen as identical with the mosaic of cultures present on the island) and a supra-ethnic approach (in which the nation is seen as a community-transcending ethnicity).
According to M. M. Atkepe (1986: 276), there was an Ottoman sancak of Kosovo during the sixteenth century. But the complete list of known sancaks in the eyalet of Rumeli given by Halil InalcLk (there were 17 in 1475, 33 in 1520, and 15 in 1644) does not include a Kosovo sancak (Inalctk, 1995: 610–11).
As G. Grimm notes: ‘The Kosova region was not an administrative unit during the Turkish period until 1878. Before 1878 it was divided between the eyalets of Bosnia, Uskub and Monastir. Afterwards a vilayet of Kosova was set up but it was much bigger than present-day Kosova’ (Grimm, 1984: 41).
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© 2002 Ben Fowkes
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Fowkes, B. (2002). Introduction. In: Ethnicity and Ethnic Conflict in the Post-Communist World. Palgrave Macmillan, London. https://doi.org/10.1057/9781403914309_1
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DOI: https://doi.org/10.1057/9781403914309_1
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