User:Antidiskriminator/Drafts of articles/Myth of ethnic purity

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The Myth of ethnic purity is the most common myth of the racism doctrine.^[1] The myth of pure national character is fundamental in Herderian concept of nation, where purity can also be expressed as "authenticity", "essence" and "genuinnes".^[2]

Both in Western and Eastern Europe it is widely percieved that individual and collective identity is based on the specific combination of territory, ethnicity and nationality.^[3]

Albania edit

In Albanias textbooks the myth of ethnic purity is interwined with myth of vertical continuity based on forged alternative historical timeline tracing direct line between Illyrians to modern Albanians.^[4] The myth of ethnic purity in Albania is based on gross oversimplification of medieval history of Albanians which presents Albanians as ethnic entity untouched by any outside ifnluence.^[5]

Ex-Yugoslavia edit

In ex-Yugoslavia the myth of ethnic purity together with trritorial vindication are entangled binominal of various "ethnic philosophies".^[6] Besides myth of "golden" pre-Ottoman times, Myth of Kosovo, Myth of the Turkish Yoke, the Hajduk Myth and Victimisation Myth the Myth of ethnic purity is one of the most important myths in the Balkans.^[7]

Greece edit

The Greek myth of ethnic purity insists on the ethnic purity of Greek nation in continuity since the Ancient Greece, inspite of substantial population of Greeks of Slavic, Turkish, Bulgarian, Albanan, Aromanian, Jew or Romani origin.^[8]

Consequences edit

According to Noël O'Sullivan, the myth of ethnic purity still continues to create the basis for campaigns of separatisms and ethnic cleansing even today.^[9]

The myth of ethnic purity is contradicted by the reality of ethnic intermixing, which makes difficult for nationalists to determine how to define belonging to the nation.^[10] Jacqueline Rose emphasizes that notion of separate national, religious or racial identity leads to war.^[11] Franco Fornari underlines that love between individual members within such groups is contrasted by the necessity of hate between different groups, because he believes that "hate toward a common enemy is a group's form of love", explaining why group psychology disposes people toward war.^[12]

Reactions edit

^[13]

References edit

The True-Born Englishman authored by Daniel Defoe was the first satirical work which challenged the myth of ethnic purity.^[14]

^ (Vorster 2011, p. 145):"The most common myth in racist theology is the notion ofblood purity. For the nation to fulfil its divine destiny its must be isolated from admixtures that would dilute its purity."
^ (Willert 2012, p. 70):"Purity is inherent in the Herderian conception of the national idea which builds on the myths of a pure and unadulterated national character. Purity is also articulated..."
^ (Giordano 2003, p. 75): "'Staatsnation' and the 'purity myth' BOTH IN WESTERN and eastern Europe the specific combination of territory, ... It is not surprising that the past century has been marked by repeated efforts to make individual national territories ..."
^ (Lichnofsky, Pandelejmoni & Stojanov 2017, p. 39)
^ (Lichnofsky, Pandelejmoni & Stojanov 2017, p. 40)
^ (Balla & Sterbling 1998, p. 116): "'Territorial-centralism' and the idea of 'mono-ethnic space' are particularly palpable in ex- Yugoslavia, where territorial vindications and the myth of 'ethnic purity' are the inseparable binomial of the different 'ethnic philosophies' expressed by various 'warlords'."
^ (Ruegg & Boscoboinik 2010, p. 179): "Apart from the myth of the 'golden' pre-Ottoman times, the 'Kosovo myth', the myth of the 'Turkish yoke', the 'Haidouk myth' and the myth of the 'purity of the nation', it is ..."
^ (Shea 1997, p. 91)
^ (O'Sullivan 2013, p. 68): "Today the myth of ethnic purity continuestoformthe basis for programmes ofethnic cleansing and separatist nationalism. This prospect seems tobe unavoidable unless we undertakea critical analysis of the role of symbols in mediating identity."
^ (Stieg 2001, p. 149): "Faced with the contradiction between the myth of ethnic purity and the reality of ethnic intermixing, nationalists have to choose how to define membership in the nation."
^ (Deutsche 2010, p. 27)
^ (Deutsche 2010, p. 27)
^ Journal of Commonwealth and Postcolonial Studies. Department of English and Philosophy, Georgia Southern University. 2002. p. 21. In a significant article with wide bearings on the issue of hybridity in English identity, R.J.C Young attributes to Defoe (True Born Englishman, 1701) the earliest satirical presentation of a challenge to the myth of national purity.
^ Journal of Commonwealth and Postcolonial Studies. Department of English and Philosophy, Georgia Southern University. 2002. p. 21. In a significant article with wide bearings on the issue of hybridity in English identity, R.J.C Young attributes to Defoe (True Born Englishman, 1701) the earliest satirical presentation of a challenge to the myth of national purity.

Sources edit

Balla, Bálint; Sterbling, Anton (1998). Ethnicity, nation, culture: Central and East European perspectives. Krämer. ISBN 978-3-89622-025-7.
Stieg, Elizabeth J. (24 October 2001). Fields of Vision : Readings about Culture, Race, and Ethnicity. Pearson Education Canada. ISBN 978-0-13-089054-2.
Shea, John (1 February 1997). Macedonia and Greece: The Struggle to Define a New Balkan Nation. McFarland. ISBN 978-0-7864-3767-2.
Giordano, Christian (6 September 2003). Jan Koehler (ed.). Potentials of Disorder: Explaining Conflict and Stability in the Caucasus and in the Former Yugoslavia. Christoph Zurcher. Manchester University Press. ISBN 978-0-7190-6241-4.
Ruegg, François; Boscoboinik, Andrea (2010). De Palerme À Penang. LIT Verlag Münster. ISBN 978-3-643-80062-6.
Vorster, Nico (26 October 2011). Created in the Image of God: Understanding God's Relationship with Humanity. Wipf and Stock Publishers. ISBN 978-1-63087-811-5.
Stala, Krzysztof; Willert, Trine Stauning (1 January 2012). Rethinking the Space for Religion: New Actors in Central and Southeast Europe on Religion, Authenticity and Belonging. Nordic Academic Press. ISBN 978-91-87121-85-2.
Deutsche, Rosalyn (6 August 2010). Hiroshima After Iraq: Three Studies in Art and War. Columbia University Press. ISBN 978-0-231-52649-4.
Lichnofsky, Claudia; Pandelejmoni, Enriketa; Stojanov, Darko (4 December 2017). Myths and Mythical Spaces: Conditions and Challenges for History Textbooks in Albania and South-Eastern Europe. V&R unipress GmbH. ISBN 978-3-7370-0811-2.
O'Sullivan, Noel (4 July 2013). Political Theory In Transition. Routledge. ISBN 978-1-135-35904-1.