Titlebook: Identity as Ideology; Understanding Ethnic Sini?a Male?evi? Book 2006 Palgrave Macmillan, a division of Macmillan Publishers Limited 2006 c

Infiltrate

Coercion, Nationalism and Popular Culturealised ideas of progress, humanism, rationality and moral equality of all human beings stand in stark contrast to feudal hierarchy, hereditary inequality and periodic butchery of ‘inferior’ others. Yet it is this historical epoch more than any other — and especially its most recent phase, the twenti

Redundant

跳脫衣舞的人

陳列

Ethnic Cleansing, Nation-building and Modernity recent historical and macro-sociological research has convincingly demonstrated that systematic mass scale bloodshed was rarely (if ever) an explicit aim of pre-modern rulers. In other words, as R. W. Smith (1999) puts it, one was killed because of where he was, not . he is. It was the arrival of m

輪流

Intellectual

Introduction irrelevant if not obscure by today’s standards, or at the structural-functionalist icons of the 1950s and early 1960s, such as Davis and Moore, as outdated relics of the past. As soon as old icons are discarded new ones are embraced: Althusser is passé, Foucault is in; Marcuse is out-of-date, Bourd

Accolade

Ethnic and National Identity: The Conceptual Critiquessages that sell us distinct status identities. As numerous studies and publications demonstrate ‘identity’ has become a dominant idiom in popular, activist, and contemporary academic discourse. This near absolute dominance can best be illustrated by the simple fact that Google search lists over 93

長處

安心地散步

Rehabilitating Ideologyisation of a society — as in Marx’s ‘fetishism of commodities’, Mannheim’s distinction between ideology and utopia, Geertz’s ideology as a cultural system, or ?i?ek’s ‘fantasy of enjoyment’. Although significantly different neither one of these traditions and approaches questioned the relevance of t

音樂會

The Dominant Ideology of Modernitynctionalism, they attempted to demonstrate the analytical limitations of the dominant ideology concept in both of its uses: when linked to class structure as in Marxism, and in the notion of common culture apropos of the Parsonian functionalist tradition. Their argument was essentially that there is