From the National State to the Stateless Nation 1821-1910

Veremis, Thanos

doi:10.1177/026569148901900202

Cited by 19 publications

(10 citation statements)

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“…Traditionalist nationalist reconstructions through the idiom of entrepreneurship have been also pointed out in the case of China (Ong 1997) and India (Mani and Varadarajan 2005). 15 On the older theme of a 'stateless nation' in Greek nationalism until the early twentieth century, see Veremis (1989), Kadıoglu (2009), and Sofos and Özkırımlı (2010). On 'flexible citizenship' in late capitalism, see Ong (1998).…”

Section: Resultsmentioning

confidence: 99%

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Towards a Powerful Nation: Neoliberalism andGreek Nationalism inThrace at the Turn of the Twenty‐First Century

Gkintidis¹

2014

Studies Ethnicity & National

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This article retraces the permutations of Greek nationalism from the early 1990s up to the late 2000s using the example of the World Thracian Congresseslocalized public events of ostentatious nationalist display that were organized from the early 1990s in the Greek border region of Thrace. New discourses on a 'Powerful Greece' and flexible geopolitics reflect the particular ways in which Greek nationalism and neoliberalism were configured among local and national elites. By understanding the ways in which aspirations of national grandeur, rationality, and accountability have been constructed for the last twenty years, we can begin to develop a deeper insight into the dilemmas of Greek nationalism during the economic crisis of the early 2010s.

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Section: Resultsmentioning

confidence: 99%

“…On the older theme of a ‘stateless nation’ in Greek nationalism until the early twentieth century, see Veremis (), Kadıoğlu (), and Sofos and Özkırımlı (). On ‘flexible citizenship’ in late capitalism, see Ong ().…”

mentioning

confidence: 99%

Towards a Powerful Nation: Neoliberalism andGreek Nationalism inThrace at the Turn of the Twenty‐First Century

Gkintidis¹

2014

Studies Ethnicity & National

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“…The linguistic profile of Greece was characterized by diversity even before the recent influx of migrants. However, ever since the first decades of the independent Greek state, the nation has been defined with reference to common ancestry (Kitromilides, 1983; Veremis, 1983, 1990), culture and language (Kitromilides, 1990). Greek national consciousness was ‘constructed’ throughout the 19th century with reference to the irredenta , namely the regions inhabited by Greek‐speaking Christian Orthodox populations that had not been included in the Greek state at the moment of its creation.…”

Section: Introductionmentioning

confidence: 99%

Religion as a Core Value in Language Maintenance: Arabic Speakers in Greece

Gogonas

2011

International Migration

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This paper presents the findings of research investigating language maintenance ⁄ shift among second-generation Arabic speakers in Athens using adolescents of mainly Egyptian origin and their parents as informants. Quantitative data on language competence and on patterns of language use within Egyptian households indicate language shift in adolescents of the Coptic religion. In contrast, Muslim informants emerge as language maintainers. Qualitative results originating from interviews with parents indicate that the significance of religious practice leads Muslims and Copts to view Arabic and Coptic respectively as core values for their identity. This distinction leads to a differentiation in patterns of Arabic language transmission between Muslim and Coptic Egyptian parents, reflecting both the different internal dynamics of these sub-communities, and their different relationships to the host society.

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“…Stalled conflicts in the Mediterranean particularly intra-state conflicts are explicitly linked to failures in embracing political accommodation including for instance federal or consociational models. 1 This is a paradox as historically, the region even its most conflictual eastern part has hosted a multiplicity of popular federal movements and nationalist ideologies, for example, among the Balkan nations (Stavrianos 1959), the Southern Slavs (Banac 1983(Banac , 1984, Macedonians (Rossos 2008), Greeks and Turks (Anagnostopoulou 1997;Veremis 1989), Israeli and Palestinians (Yiftachel 2006) and pan-Arab nationalists (Ajami 1978;Dawisha 2003).…”

Section: Political Accommodation and Stalled Conflictsmentioning

confidence: 99%