The Ethnic Origin of Nations by Anthony D. Smith

By Anthony D. Smith

"The scope of Smith's paintings is breathtaking ... half I is in a few respects the main unique a part of the publication; to my wisdom there isn't any similar survey." magazine of yankee Ethnic History

"Unquestionably a big contribution to the literature on nationalism ... it is a considerate, insightful research into the roots and strengths of ethnonational id. ... i like to recommend it unhesitatingly to all scholars of nationalism." Walker Connor, Trinity collage, Hartford

A well-researched, perceptive research of a big topic. It discusses comprehensively ethnic groups in pre-modern eras and ethnic and international locations in glossy ones. as well as being in keeping with sturdy proof, it's methodologically sound and conceptually provocative ... no political scientist, historian or sociologist can do with out it." A. Jacob M. Landau, The Hebrew collage of Jerusalem

"Smith's intensity of studying is awe-inspiring, and this paintings merits a favorite position anyplace nationalism is discussed." Michael Levin, Ethnic and Racial Studies
From the again Cover
This booklet is a superb, finished account of the ways that international locations and nationhood have advanced over the years. winning in hardback, it's now to be had in paperback for a scholar audience.
Product Details

Paperback: 312 pages
writer: Wiley-Blackwell; Reprint variation (January eight, 1991)
Language: English
ISBN-10: 0631161694
ISBN-13: 978-0631161691
Product Dimensions: nine x 6.1 x 0.8 inches


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Extra info for The Ethnic Origin of Nations

Sample text

Even though a collective name may originate from a city or district rather than a 24 E thn ic comm unities in p re -m od e m eras personage or clan {gens) - Akkadians or Carthaginians - it acquires over generations an aura for members of the named community, especially when certain achievements and qualities are associated with that community. So, the name summons up images of the distinctive traits and characteristics of a community in the minds and imaginations of its participants and outsiders as well as posterity - though these images may differ widely.

Gregorian forms of Christianity, for example, which began as Orthodoxy, were acclimatized to Armenian rites and symbols, and 36 E thnic comm unities in p re -m od e m eras the growing separation of the Armenian kingdom, sandwiched between Byzantium and Sassanid Persia, and the struggle against Gnostic heresies, soon led to a more Monophysite type of Christianity becoming the norm in remote Armenia. T he process was hastened by decisions of the Church Councils, especially at Ephesus in the fifth century; but, in fact, this provincial form of Christianity both reinforced and was itself supported by the peripheral status of the Armenian community and language.

In practice, again, organized religions, particularly after the first ‘enthusiastic’ phase, have had to come to terms with existing economic and cultural divisions, especially if they have received some political expression; and as a result, we find ‘religions’ often reinforcing, if not igniting, ethnic sentiments with which they have coalesced to form distinctive religio-cthnic communi ties. Again, it is helpful to single out three aspects of this fusion of religion with ethnicity. The first is the often close relationship between the origin myths of ethnie and their religious beliefs about creation and their location in the cosmos.

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