Papers by Deniz Kandiyotti
The American Historical Review, 1993
Published with assistance from the foundation established in memory of Calvin Chapin of the Class... more Published with assistance from the foundation established in memory of Calvin Chapin of the Class of 1788, Yale College. Copyright © 1992 by Yale University. All rights reserved. This book may not be reproduced, in whole or in part, including illus-trations, in any form (beyond ...
Routledge eBooks, Sep 16, 2020
Al-Raida Journal, 1970
The report prepared in 88 pages on the abovementioned seminar serves to show three important facts.
Edinburgh University Press eBooks, Jul 8, 2003
University of California Press eBooks, Dec 31, 1997
Edinburgh University Press eBooks, Aug 18, 2009
Edinburgh University Press eBooks, Aug 14, 2019
In-house reproduction eBooks, 1995
We should begin with some definitions. The "colonial" era for most Middle Eastern and Central Asi... more We should begin with some definitions. The "colonial" era for most Middle Eastern and Central Asian states can be divided into several periods: informal imperialism, formal colonial domination, and neo-colonialism. The decline or the complicated nature of neo-colonialism in recent decades gives rise to a post-colonial era, in which the United States and the Soviet Union/Russia are unable to impose their wills on countries such as Iran, Afghanistan, and Iraq, despite the continued legacy in the region of the age of imperialism and of the superpower rivalries of the Cold War. Obviously, this periodization looks different in each region and does not fit some very well. Algeria experienced formal colonization early for the Middle East (beginning in 1830) and gained independence late (in 1962), whereas Iraq was not colonized until World War I and was formally independent by 1932, though a long period of British neo-colonial domination lasted at least until 1958. Iran was formally occupied by the great powers only during World War II, and only parts of Turkey felt the heel of European colonial troops for a very brief period after World War I, so that in both these countries the period of "formal colonial domination" was absent or extremely truncated. Czarist colonization of Turkestan in Central Asia from the 1860s had great similarities with the project of French North Africa, but the intervening Soviet period, 1917-91, introduced specificities and peculiarities into the relationship of metropole and periphery that complicate the story enormously. Still, most Middle Eastern and Central Asian populations during the past two centuries have lived through these four phases, even if at differing times and degrees of severity. By "nationalism" and "nation-state" we mean a set of changing discursive and institutional practices that differ from pre-modern self-conceptions and political arrangements. The modern nation is made up of citizens with an affective and imaginative commitment to identity with co-citizens. The nation has a state that governs a particular territory and strives to impose a common identity on all citizens through state education, usually focusing on linguistic unity, and that represents a political, diplomatic, and economic unity with its own sovereignty in all these realms. Nationalism is the subjective counterpart of the nation, a space of interiority in which the nation is conceived of as an aspect of Self, as well as an ideology wherein the nation is given a cobbled-together (and often purloined) history, a distinctive cultural heritage, and a commonality of interest that all stop at the borders of the nation-state. Nationalism implies the ability to identify with a large group of other people, but it also always involves the constitution of those outside the nation as Other in a powerful manner. Originally, the word "nation" simply meant a "people" or a "race." Obviously, there have been peoples-or what Anthony Smith calls "ethnies"-for a very long time. 4 These have constituted themselves on claims of common descent, or common language, or common religion, or some other set of commonalities that were felt to set them apart in some way from other such groups. The distinction between objective markers of identity and a consciousness of that identity continues to be salient here. Some populations with a distinctive language have not felt that their language was the most important part of their identity and have been glad to be subsumed in a group constituted on some other basis. (Turkish-speaking Armenians tended to think of themselves as Armenians rather than as Turks by virtue of their membership in the Armenian Orthodox Church.) During much of the Ottoman period, it was more impor
Edinburgh University Press eBooks, Aug 14, 2019
Yale University Press eBooks, Dec 31, 2017
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Papers by Deniz Kandiyotti