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Despite the proscription of public political debates under colonial rule in Burma, boundary-crossing ventures like the Burma Research Society (founded in 1910) allowed those from different racial and cultural backgrounds to engage in debates about national belonging and identity. At the same time their scholarship generated new historical and cultural knowledge. Such social and intellectual interactions sowed the seeds of nascent nationalism in Burma, not least a unifying Burmano-Buddhist hegemony as promoted by BRS members like J.S. Furnivall and his circle. This was contested by the regional nationalism of San Shwe Bu, with Leslie Fernandes Taylor also warning of the consequences of neglecting the ethnic and linguistic diversity of Burma's many races. With the rise of Rangoon University and popular culture and militant nationalism coming to dominate the social and political landscape by the mid-1930s, the influence of the BRS began to wane. This detailed study of the BRS and its membership, together with an analysis of its published output, contextualizes the Society within its metropolitan and regional setting, as well as drawing on a broader, transnational intellectual landscape. This timely work on the Society's intellectual legacy has the potential to inform current debates in Myanmar at a time when the activities of ultra-nationalist groups threaten other religions and ethnicities' rights as citizens. The study will be of interest to historians and students of colonial Burma as well as anyone interested in the roots of the identity issues currently to the fore in Myanmar.
In this book leading social scientists from many countries analyze the extent to which we are seeing a globalization of culture. Is a unified world culture emerging? And if so, how does this relate to existing cultural divisions and to the autonomy of the nation state? Differing explanations are offered for trends towards global unification and their relation to an economic world-system. Will the intensification of global contact produce increasing tolerance of other cultures? Or will an integrating culture produce sharper reactions in the form of fundamentalist and nationalist movements? The contributors explore the emergence of `third cultures', such as international law, the financial markets and media conglomerates, as
“A compelling read” that reveals how maps became informational tools charting everything from epidemics to slavery (Journal of American History). In the nineteenth century, Americans began to use maps in radically new ways. For the first time, medical men mapped diseases to understand and prevent epidemics, natural scientists mapped climate and rainfall to uncover weather patterns, educators mapped the past to foster national loyalty among students, and Northerners mapped slavery to assess the power of the South. After the Civil War, federal agencies embraced statistical and thematic mapping in order to profile the ethnic, racial, economic, moral, and physical attributes of a reunified nation. By the end of the century, Congress had authorized a national archive of maps, an explicit recognition that old maps were not relics to be discarded but unique records of the nation’s past. All of these experiments involved the realization that maps were not just illustrations of data, but visual tools that were uniquely equipped to convey complex ideas and information. In Mapping the Nation, Susan Schulten charts how maps of epidemic disease, slavery, census statistics, the environment, and the past demonstrated the analytical potential of cartography, and in the process transformed the very meaning of a map. Today, statistical and thematic maps are so ubiquitous that we take for granted that data will be arranged cartographically. Whether for urban planning, public health, marketing, or political strategy, maps have become everyday tools of social organization, governance, and economics. The world we inhabit—saturated with maps and graphic information—grew out of this sea change in spatial thought and representation in the nineteenth century, when Americans learned to see themselves and their nation in new dimensions.
Since the early twentieth-century, Kurds have challenged the borders and national identities of the states they inhabit. Nowhere is this more evident than in their promotion of the 'Map of Greater Kurdistan', an ideal of a unified Kurdish homeland in an ethnically and geographically complex region. This powerful image is embedded in the consciousness of the Kurdish people, both within the region and, perhaps even more strongly, in the diaspora. Addressing the lack of rigorous research and analysis of Kurdish politics from an international perspective, Zeynep Kaya focuses on self-determination, territorial identity and international norms to suggest how these imaginations of homelands have been socially, politically and historically constructed (much like the state territories the Kurds inhabit), as opposed to their perception of being natural, perennial or intrinsic. Adopting a non-political approach to notions of nationhood and territoriality, Mapping Kurdistan is a systematic examination of the international processes that have enabled a wide range of actors to imagine and create the cartographic image of greater Kurdistan that is in use today.
Despite competing with much larger imperialist neighbors in Southeast Asia, the Kingdom of Thailand—or Siam, as it was formerly known—has succeeded in transforming itself into a rival modern nation-state over the last two centuries. Recent historiography has placed progress—or lack thereof—toward Western-style liberal democracy at the center of Thailand’s narrative, but that view underestimates the importance of the colonial context. In particular, a long-standing relationship with China and the existence of a large and important Chinese diaspora within Thailand have shaped development at every stage. As the emerging nation struggled against colonial forces in Southeast Asia, ethnic Chinese entrepreneurs were neither a colonial force against whom Thainess was identified, nor had they been able to fully assimilate into Thai society. Wasana Wongsurawat demonstrates that the Kingdom of Thailand’s transformation into a modern nation-state required the creation of a national identity that justified not only the hegemonic rule of monarchy but also the involvement of the ethnic Chinese entrepreneurial class upon whom it depended. Her revisionist view traces the evolution of this codependent relationship through the twentieth century, as Thailand struggled against colonial forces in Southeast Asia, found itself an ally of Japan in World War II, and reconsidered its relationship with China in the postwar era.
What are the imagined communities that compel men to kill or to die for an idea of a nation? This notion of nationhood had its origins in the founding of the Americas, but was then adopted and transformed by populist movements in nineteenth-century Europe. It became the rallying cry for anti-Imperialism as well as the abiding explanation for colonialism. In this scintillating, groundbreaking work of intellectual history Anderson explores how ideas are formed and reformulated at every level, from high politics to popular culture, and the way that they can make people do extraordinary things. In the twenty-first century, these debates on the nature of the nation state are even more urgent. As new nations rise, vying for influence, and old empires decline, we must understand who we are as a community in the face of history, and change.
In nearly two decades since Samuel P. Huntington proposed his influential and troubling ‘clash of civilizations’ thesis, nationalism has only continued to puzzle and frustrate commentators, policy analysts and political theorists. No consensus exists concerning its identity, genesis or future. Are we reverting to the petty nationalisms of the nineteenth century or evolving into a globalized, supranational world? Has the nation-state outlived its usefulness and exhausted its progressive and emancipatory role? Opening with powerful statements by Lord Acton and Otto Bauer – the classic liberal and socialist positions, respectively – Mapping the Nation presents a wealth of thought on this issue: the debate between Ernest Gellner and Miroslav Hroch; Gopal Balakrishnan’s critique of Benedict Anderson’s seminal Imagined Communities; Partha Chatterjee on the limitations of the Enlightenment approach to nationhood; and contributions from Michael Mann, Eric Hobsbawm, Tom Nairn, and Jürgen Habermas.
In this book Processor Barnett analyzes a successful political movement in South India that used cultural nationalism as a positive force for change. By exploring the history of the Dravida Munnetra Kazhagam party, the author provides a new perspective on political identity. In so doing, she challenges the interpretation of cultural nationalism as a product of atavistic and primordial forces that poses an inherent threat to the integrity of territorially defined nation-states and thus to the progress of modernization. The founding of the DMK party in 1949, the author shows, was a turning point in the political history of Tamil Nadu, South India, because it ushered in the era of Tamil cultural nationalism. In the hands of the DMK, Tamil nationalism became an ideology of mass mobilization and thus shaped the articulation of political demands for a generation. The author analyzes the social, political, and economic factors that gave rise to cultural nationalism; the interplay between cultural nationalist leaders; and the role of cultural nationalism in a heterogeneous nation-state. Originally published in 1976. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.
Drawing on a wide range of Chinese historical and contemporary texts, Contemporary Taiwanese Cultural Nationalism addresses diverse subjects including nationalist literature; language ideology; the crafting of a national history; the impact of Japanese colonialism and the increasingly strained relationship between China and Taiwan. This book is essential reading for all scholars of the history, culture and politics of Taiwan.
Three flags fly in the palace courtyard of Òyótúnjí African Village. One represents black American emancipation from slavery, one black nationalism, and the third the establishment of an ancient Yorùbá Empire in the state of South Carolina. Located sixty-five miles southwest of Charleston, Òyótúnjí is a Yorùbá revivalist community founded in 1970. Mapping Yorùbá Networks is an innovative ethnography of Òyótúnjí and a theoretically sophisticated exploration of how Yorùbá òrìsà voodoo religious practices are reworked as expressions of transnational racial politics. Drawing on several years of multisited fieldwork in the United States and Nigeria, Kamari Maxine Clarke describes Òyótúnjí in vivid detail—the physical space, government, rituals, language, and marriage and kinship practices—and explores how ideas of what constitutes the Yorùbá past are constructed. She highlights the connections between contemporary Yorùbá transatlantic religious networks and the post-1970s institutionalization of roots heritage in American social life. Examining how the development of a deterritorialized network of black cultural nationalists became aligned with a lucrative late-twentieth-century roots heritage market, Clarke explores the dynamics of Òyótúnjí Village’s religious and tourist economy. She discusses how the community generates income through the sale of prophetic divinatory consultations, African market souvenirs—such as cloth, books, candles, and carvings—and fees for community-based tours and dining services. Clarke accompanied Òyótúnjí villagers to Nigeria, and she describes how these heritage travelers often returned home feeling that despite the separation of their ancestors from Africa as a result of transatlantic slavery, they—more than the Nigerian Yorùbá—are the true claimants to the ancestral history of the Great Òyó Empire of the Yorùbá people. Mapping Yorùbá Networks is a unique look at the political economy of homeland identification and the transnational construction and legitimization of ideas such as authenticity, ancestry, blackness, and tradition.