6.10: Discussion Questions
- Page ID
- 293044
This page is a draft and is under active development.
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Modernist theorists like Gellner and Anderson argue that nations are "unintended" products of industrialization and "print capitalism". However, ethnosymbolists like Smith argue that nations require a pre-existing "ethnic core" of myths and memories to be successful. In your opinion, can a state successfully "invent" a national identity from scratch, or must it always be rooted in a "summoning of an eternal past"?
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Michael Billig suggests that nationalism is an "endemic condition" maintained through "unwaved flags" and daily routines, such as weather forecasts that geographically define the nation. How do these subtle, everyday reminders shape our sense of belonging more effectively than the "waved flags" of national holidays or sports competitions?
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While civic nationalism is often framed as inclusive and democratic, the sources note that even "civic" institutions (like official languages or legal traditions) are rarely culturally neutral. To what extent is "civic nationalism" actually a form of "homogenizing nationalism" that masks the dominance of a specific cultural group?
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Current national populist movements focus on a horizontal axis (the "people" vs. "elites") and a vertical axis (the "nation" vs. "foreigners"). Why might this specific form of nationalism provide a sense of "ontological security" and "simple answers" in today’s globalized and "chaotic" world?
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A nationalist movement is defined as an effort to make political and cultural boundaries congruent. The case of Quebec shows that the sovereignist movement failed to create an independent state but succeeded in transforming the population's collective identity from "French Canadians" to "Quebecers". If a movement fails to achieve political independence but succeeds in creating a distinct nation, can it still be considered a "successful" nationalist movement?