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Journal articles on the topic 'Greek feminism; National identity'

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Published: 4 June 2021

Last updated: 10 February 2022

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1

Chairetis, Spyridon. "Tracing the Ephemeral." VIEW Journal of European Television History and Culture 10, no. 19 (June 24, 2021): 89. http://dx.doi.org/10.18146/view.248.

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This paper examines how Greek television fiction introduced and represented lesbian characters during primetime. Drawing on feminist and queer theory and taking the codes and conventions of the comedy genre into account, the paper reveals Greek comedy’s elusive and ambiguous stances towards heteronormativity. By applying a qualitative textual approach, the paper argues that despite their subversive potentialities, the television shows in question (re)produce cultural stereotypes about lesbian identity, invest in queerbaiting strategies and play down the transgressive elements of certain lesbian characters. Despite this critique, the paper stresses the importance of recording, archiving, and further exploring such ephemeral moments in television history in understanding how small national television industries as well as audiences have engaged with the visual representation of gender and sexual diversity.

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2

Chung, Hyun Back. "National Identity and Feminism." Trans-Humanities Journal 2, no. 1 (2010): 175–94. http://dx.doi.org/10.1353/trh.2010.0007.

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3

Curthoys, Ann. "Feminism, Citizenship and National Identity." Feminist Review, no. 44 (1993): 19. http://dx.doi.org/10.2307/1395193.

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4

Curthoys, Ann. "Feminism, Citizenship and National Identity." Feminist Review 44, no. 1 (July 1993): 19–38. http://dx.doi.org/10.1057/fr.1993.18.

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5

Ben-Aharon, Eldad. "Armenian feminism and national identity." Patterns of Prejudice 51, no. 2 (March 12, 2017): 211–13. http://dx.doi.org/10.1080/0031322x.2017.1287464.

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6

Koumandaraki, Anna. "The Evolution of Greek National Identity." Studies in Ethnicity and Nationalism 2, no. 2 (September 2002): 39–53. http://dx.doi.org/10.1111/j.1754-9469.2002.tb00026.x.

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7

Tsoukalas, Constantine. "European modernity and Greek national identity." Journal of Southern Europe and the Balkans 1, no. 1 (May 1999): 7–14. http://dx.doi.org/10.1080/14613199908413983.

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8

Lennox, Sara. "Divided Feminism: Women, Racism, and German National Identity." German Studies Review 18, no. 3 (October 1995): 481. http://dx.doi.org/10.2307/1431776.

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9

Tziampiris, Aristotle. "Greek Historiography and Slav-Macedonian National Identity." Historical Review/La Revue Historique 8 (July 6, 2012): 215. http://dx.doi.org/10.12681/hr.283.

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10

Zambeta, Evie. "Religion and national identity in Greek education." Intercultural Education 11, no. 2 (July 2000): 145–56. http://dx.doi.org/10.1080/713665239.

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11

Voulgaris, Yannis. "Globalization and national identity: Monitoring Greek culture today." Portugese Journal of Social Sciences 5, no. 2 (January 18, 2006): 141–53. http://dx.doi.org/10.1386/pjss.5.2.141_1.

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12

Chrysoloras, Nikos. "Orthodoxy and the Formation of Greek National Identity." Chronos 27 (March 21, 2019): 7–48. http://dx.doi.org/10.31377/chr.v27i0.403.

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The aim of this paper is to describe, analyse and explain the historical emergence of nationalism in Greece. Initially, and in accordance with the modernist approach, we will be arguing that the emergence of the nationalist phenomenon in Greece is inseparably linked with the objective conditions of modernity. The emergence of an educated Greek-speaking middle class, the development of trade and industry, and the diffusion of the liberal, secular and scientific spirit of the Enlightenment in the Greek peninsula, were instrumental factors for the construction of the idea of the nation. In that sense, the Greek nation- like every nation- is an historical and social construction, which emerges as a result of the fundamental split between the pre-modern and the modern.

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Konstantinou, Miltiadis. "Bible translation and national identity: the Greek case." International journal for the Study of the Christian Church 12, no. 2 (May 2012): 176–86. http://dx.doi.org/10.1080/1474225x.2012.694056.

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14

Triandafyllidou, A., M. Calloni, and A. Mikrakis. "New Greek Nationalism." Sociological Research Online 2, no. 1 (March 1997): 50–59. http://dx.doi.org/10.5153/sro.44.

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The creation of the Former Yugoslav Republic of Macedonia after the dismantling of the Yugoslav federation has led to a revival of Greek nationalism. Greece has refused to recognize the new state as the ‘Republic of Macedonia’, sustaining that its name and national symbols form part of Greek culture and identity and are, therefore, unacceptable. The aim of this study is to highlight the Greek claims of ‘property’ over certain cultural traditions and, more specifically, the relationship between these claims and the ethno-cultural character of Greek national identity. Moreover, the paper examines the strategic manipulation of nationalist feelings by Greek politicians. The role of political and cultural myths in (re)defining national identity and in drawing the boundaries, symbolic and territorial, between ‘us’ and the ‘others’ is investigated. The problems that may arise from such an ethnic conception of the nation-state are discussed and a ‘constitutional model of patriotism’ is proposed as an alternative solution.

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Katsiardi-Hering, Olga. "The Role of Archaeology in Forming Greek National Identity and its Embodiment in European Identity." European Review 28, no. 3 (February 28, 2020): 448–58. http://dx.doi.org/10.1017/s1062798719000577.

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The murder of Johann Joachim Winckelmann, for many the ‘founder of archaeology’, in 1768 in a Trieste inn, did not mean the end for his work, which could be said to have been the key to understanding ancient Greece, which Europe was re-discovering at the time. In the late Enlightenment, Neoclassicism, followed by Romanticism, elevated classical, Hellenistic and Roman antiquity, and archaeological research, to the centre of academic quests, while the inclusion of archaeological sites in the era’s Grand Tours fed into a belief in the ‘Regeneration’/‘Wiedergeburt’ of Greece. The Modern Greek Enlightenment flourished during this same period, the late eighteenth and early nineteenth centuries, with a concomitant classicizing turn. Ancient Greek texts were republished by Greek scholars, especially in the European centres of the Greek diaspora. An admiration for antiquity was intertwined into the Neohellenic national identity, and the first rulers of the free Greek State undertook to take care of the nation’s archaeological monuments. In 1837, under ‘Bavarian rule’, the first Greek University and the ‘Archaeological Society of Greece in Athens’ were set up. Archaeologists flocked to Greece and those parts of the ancient Greek world that were still part of the Ottoman Empire. The showcasing of classical monuments, at the expense of the Byzantine past, would remain the rule until the latter half of the nineteenth century. Modern Greek national identity was primarily underpinned by admiration for antiquity, which was viewed as a source of modern Hellenism, and for ‘enlightened, savant, good-governed Europe’. Today, the ‘new archaeology’ is striving to call these foundations into question.

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16

Lowenthal, David. "Classical antiquities as national and global heritage." Antiquity 62, no. 237 (December 1988): 726–35. http://dx.doi.org/10.1017/s0003598x00075177.

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The current campaign to return to Athens the Parthenon sculptures that have been in the British Museum since the early 19th century highlights the profoundly dual nature of Greek architectural and sculptural heritage, as emblems of both Greek and global attachment. Classical relics in particular have become symbols of Greek attachment to the homeland; underscoring links between past and present, they confirm and celebrate Greek national identity. Other elements of Greek heritage – language, literature, religion, folklore – likewise lend strength to this identity, but material remnants of past glories, notably temples and sculptures from the times of Phidias and Praxiteles, assume an increasingly important symbolic role (Cook 1984; Hitchens 1987).

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Mavroudi, Elizabeth. "Feeling Greek, speaking Greek? National identity and language negotiation amongst the Greek diaspora in Australia." Geoforum 116 (November 2020): 130–39. http://dx.doi.org/10.1016/j.geoforum.2020.08.003.

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18

Pollis, Adamantia. "Greek National Identity: Religious Minorities, Rights, and European Norms." Journal of Modern Greek Studies 10, no. 2 (1992): 171–96. http://dx.doi.org/10.1353/mgs.2010.0193.

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19

Leonard, Madeleine. "Us and them: Young people’s constructions of national identity in Cyprus." Childhood 19, no. 4 (January 9, 2012): 467–80. http://dx.doi.org/10.1177/0907568211429209.

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The purpose of this article is to explore young people’s constructions of national identity in Cyprus. The article is based on focus group discussions with 20 Greek-speaking and 20 Turkish-speaking young people between 13 and 15 years of age, drawn from two schools in the divided capital city of Nicosia. The article explores both the ways in which Greek Cypriot and Turkish Cypriot young people understand their own identity and the degrees of their allegiance to an overarching identity as ‘Cypriot’, rather than Turkish/Greek Cypriot. The article reflects on the contradictions young people face in divided societies where there are competing discourses around national identity.

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Papaeconomou, Anthony. "National Identity versus European Identity The Dimensions of Change Developing the Greek teachers’ European identity." Preschool and Primary Education 2 (June 15, 2014): 45. http://dx.doi.org/10.12681/ppej.55.

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21

Anagnostou, Yiorgos. "Private and public partnerships: The Greek diaspora’s branding of Philotimo as identity." Journal of Greek Media & Culture 7, no. 1 (April 1, 2021): 3–25. http://dx.doi.org/10.1386/jgmc_00025_1.

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This article recognizes the discourse of Philotimo as a prevalent mode of the diaspora’s representation of national identity in the context of the Greek debt crisis. It shows how this narrative adheres to the cultural technologies of nation branding to establish a positive Greek self-representation and in so doing, countering the crisis-related international devaluation of the national image. This cultural rehabilitation functions as a mode of governmentality: it seeks to shape the global perception of Greece and Greek identity for several interrelated purposes. First, in endowing value to Greek identity, it aims to restore national credibility and in turn cast Greece as an attractive destination for foreign investments. In this capacity, the narrative links national culture with global capitalism. Second, in redeeming the Greek nation as a moral nation, the branding fosters diaspora solidarity to Greece as a moral imperative. Notably, the purpose of the branding enterprise is not to merely disseminate a favourable image globally, but also to constitute Greek identity in the diaspora and Greece. Operating at the intersection of national, transnational and global processes, the narrative requires analysis that extends beyond the conventional framework of diaspora‐homeland relations. The Greek branding enters a broader politics in which countries deploy their national cultures to position themselves competitively within global capitalism. From this angle, the article identifies an emergent diaspora political form ‐ a partnership between private and civic organizations ‐ which asserts authority to represent Greek identity globally for the purpose of economic, social and cultural gains. It concludes with a reflection about the social and political implications of this branding, as well as the role of scholars who write about this phenomenon, and more broadly about Greek national mythologies.

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22

Xenitidou, Maria. "National identity and otherness in Greek speakers’ talk about immigration: Methodological and transdisciplinary reflections." MIGRATION LETTERS 8, no. 2 (January 28, 2014): 121–31. http://dx.doi.org/10.33182/ml.v8i2.160.

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The aim of the paper is to present the potential contribution of using Critical Discursive Psychology to study national identity and immigration. It draws upon a study on Greek national identity negotiations in relation to immigration. The study was guided by the perspective of banal nationalism which treats national identity as a form of life in a world divided into nation-states (Billig, 1995). In terms of Greek national identity and immigration, the study drew similarities between the perspective of banal nationalism and the critique of methodological nationalism (Wimmer and Schiller, 2002).

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23

Moisi, Evangelina, and Alexandros Zachariades. "Performing Identity: The Case of the (Greek) Cypriot National Guard." Studies in Ethnicity and Nationalism 21, no. 1 (April 2021): 26–45. http://dx.doi.org/10.1111/sena.12341.

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24

Fleming, K. E. "Athens, Constantinople, “Istambol”: Urban Paradigms and Nineteenth-Century Greek National Identity." New Perspectives on Turkey 22 (2000): 1–23. http://dx.doi.org/10.1017/s0896634600003253.

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Your nostalgia has createdA nonexistent country, with lawsAlien to earth and man.George Seferis,The Return of the Exile(Keeley and Sherrard, 1981, pp. 224-25)The history of Greece's first century as an independent nation-state is in many ways a history of the interplay among urban space, nationalism, and identity. It is also a history of nostalgia: Western European nostalgia for one specific past, Greek nostalgia for another, and the tension between the two.

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25

Purcell, Elizabeth. "Testimony, Memory and Solidarity across National Borders: Paul Ricoeur and Transnational Feminism." Études Ricoeuriennes / Ricoeur Studies 8, no. 1 (July 31, 2017): 110–21. http://dx.doi.org/10.5195/errs.2017.369.

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In many ways, globalization created the problem of representation for feminist solidarity across the borders of the nation state. This problem is one of presenting a cohesive identity for representation in the transnational public sphere. This paper proposes a solution to this problem of a cohesive identity for women’s representation by drawing on the work of Paul Ricœur. What these women seem to have in common are shared political aims, but they have no basis for those aims. This paper provides a basis for these aims by turning to Ricœur’s work on collective memory from Memory, History, Forgetting. The paper concludes that it is the shared testimony through narrative hospitality, which can provide a foundation for a social bond for those with common political aims. More specifically, this common knowledge provides a justification for the representation of women and their allies in the transnational public sphere.

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26

Wallace, Jennifer. "‘We are all Greeks’?: National Identity and the Greek War of Independence." Byron Journal 23 (January 1995): 36–49. http://dx.doi.org/10.3828/bj.1995.3.

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27

Stavrinides, Panayiotis, and Stelios Georgiou. "National identity and in-group/out-group attitudes with Greek-Cypriot children." European Journal of Developmental Psychology 8, no. 1 (January 2011): 87–97. http://dx.doi.org/10.1080/17405629.2010.533989.

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28

Beaton, Roderick. "The Making of a Modern Greek Identity: Education, Nationalism, and the Teaching of a Greek National Past." European Legacy 20, no. 2 (December 11, 2014): 184–85. http://dx.doi.org/10.1080/10848770.2014.990260.

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29

Frantzi, Anteia. "Literature and National Consciousness of the Greek Minority in NorthernEpirus." Historical Review/La Revue Historique 3 (January 20, 2007): 205. http://dx.doi.org/10.12681/hr.204.

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<p>The first period of Albanian rule in Northern Epirus, from 1912 to 1945, witnessed a continuation of the oral tradition enriched by the experience of the unceasing struggle for liberation. It should be stressed that what we now call "literature of the ethnic Greek minority of Albania" is in fact nothing but an integral part of Greek literature. It is the literary output of the Greek inhabitants of the area who, despite the adverse political developments that left them outside the borders of the Greek state, maintained their creativity and their Greek identity. From 1945 onwards, with the establishment of the People's Republic of Albania, any attempt to assess the literature of the Greek minority in Northern Epirus stumbles upon the political and national dichotomy of the land and its people. Firstly, the writers who identified themselves with the Communist ideals were following the principles of Socialist Realism. Secondly, those who followed a path of silent resistance and struggled for the preservation of the Greek language reverted to allegory and cryptic writing.</p>

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30

Efstathiadou, Anna. "Constructing national identity: Depictions of national and international space in Second World War Greek popular iconography." Journal of European Studies 45, no. 3 (June 11, 2015): 236–55. http://dx.doi.org/10.1177/0047244115586926.

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31

Batool, Syeda. "Historicizing Feminism in Pakistan." Feminist Research 4, no. 2 (November 3, 2020): 42–57. http://dx.doi.org/10.21523/gcj2.20200201.

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This paper is historisization of feminism/feminist movement in Pakistan which has been influenced by national and global rearrangement of power, nationalism, dictatorship, democracy and the War on Terror (WoT). It presents the evolution and transformation of feminism in Pakistan since its inception; also gives an overview of the issues, challenges and achievements of the feminism and how it has evolved to its recent form passing through over seven decades of its journey. It also tries to address the question, where it goes from here, whether the feminist movement expands its scope, or shrivels into little niche pockets of identity-based resistance, is a question for the future. The article heavily relies on desk review of literature produced on feminism in Pakistan. Additionally, a qualitative research was carried out to explore subjectivities, realities, and opinions of women who have been part of feminist movement through in-depth interviews. The second part of in depth interviews included opponents of feminism both men and women belonging to religious right. A purposive and judgement sample was selected keeping in mind the research questions as well as consideration of research resources available. In-depth interviews method of inquiry of Feminist Research Methodology (FRM) was utilised to gain insights and opinions of preselected research participants.

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Sakellariou, Alexandros. "Fear of Islam in Greece: migration, terrorism, and “ghosts” from the past." Nationalities Papers 45, no. 4 (July 2017): 511–23. http://dx.doi.org/10.1080/00905992.2017.1294561.

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The article explores the “fear of Islam” through a specific series of political debates about Islam and the future of the Greek-Orthodox national identity. The analysis is based on the method of qualitative content analysis, which makes use of thematic categories and draws on the proceedings of the Greek parliament. The main questions the article will try to address are: How have Greek political parties reacted to public demand for the construction of a mosque? What have been the rhetorical tropes they use? How have they capitalized on current and old fears about Islam? What have been the implications of this discourse on state policies toward Islam? Have there been any differences in this discourse over time? The analysis highlights the role of historical interpretations of Greek national identity and contemporary problems related to new waves of migration due to Greece's place on the border with Turkey and with the broader Islamic world.

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Sapountzis, Antonis, Lia Figgou, Pavlos Pantazis, Giorgos Laskaridis, Dimitra Papastavrou, Nikos Bozatzis, and Antonis Gardikiotis. "Immigration and European Integration in Greece: Greek National Identity and the ‘Other Within’." Westminster Papers in Communication and Culture 3, no. 3 (August 1, 2006): 27. http://dx.doi.org/10.16997/wpcc.57.

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34

Baksh-Soodeen, Rawwida. "Issues of Difference in Contemporary Caribbean Feminism." Feminist Review 59, no. 1 (June 1998): 74–85. http://dx.doi.org/10.1080/014177898339460.

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This paper interrogates Caribbean feminist theory and activism in relation to the Euro-American experience and to challenges emerging from the Third World discourse. The author argues from the standpoint position that second wave Caribbean feminism has been largely Afro-centric and simultaneously interlocked with processes of independence and national identity struggles. She suggests that there is a need for the movement to reflect the experiences of women of other ethnic groups in the region. In this regard, in Trinidad and Tobago the Indo-Caribbean voice has been emerging and broadening the feminist base. In more recent years also the divisions between feminist and non-feminist groups are subsiding, strengthening the ultimate capacity of this movement for change in the region.

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Locher-Scholten, Elsbeth. "Morals, Harmony, and National Identity: "Companionate Feminism" in Colonial Indonesia in the 1930s." Journal of Women's History 14, no. 4 (2003): 38–58. http://dx.doi.org/10.1353/jowh.2003.0010.

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Filippidou, Eleni, Maria Koutsouba, Vassiliki Lalioti, and Vassilis Lantzos. "The Construction of National Identity through Cybernetic Process: The Example of “K’na” Dance Event in Greek and Turkish Thrace." European Review Of Applied Sociology 12, no. 18 (June 1, 2019): 13–31. http://dx.doi.org/10.1515/eras-2019-0002.

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AbstractThe research field of this paper is the area of Thrace, a large geopolitical-cultural unit that was divided – due to political reasons – in three subareas distributed among three different countries: Bulgaria, Turkey and Greece. A dance event that used to take place before the border demarcation but is still performed in the Greek and Turkish Thrace is that of “K’na”, a wedding dance event danced by the people of both border areas, despite of the changes in their magical-religious beliefs and the changes brought by socio-economic and cultural development. In particular, the aim of this paper is the study of the “construction” of the national identity of inhabitants both of Greek and Turkish Thrace, as this is manifested through the dance practice within the wedding event of “K’na”, through the lens of sociocybernetics. Data was gathered through ethnographic method as this is applied to the study of dance, while its interpretation was based on sociocybernetics according to Burke’s identity control theory. From the data analysis, it is showed that the “K’na” dance in Greek and Turkish Thrace constructs and reconstructs the national identity of the people who use them as a response to the messages they receive via the communication with “the national others”. In conclusion, the “construction” of the identity results from a continuous procedure of self-regulation and self-control through a cybernetic sequence of steps.

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37

Gruber, Isaiah. "Biblical Languages and National-Religious Boundaries in Muscovy." Russian History 41, no. 1 (2014): 8–22. http://dx.doi.org/10.1163/18763316-04101001.

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Inspired in part by conversations with David Goldfrank, this essay considers aspects of how attitudes toward biblical language contributed to representations of national and religious identity in late medieval and early modern Muscovite Russia. At roughly the same time in history that revived Hebrew and Greek study in Western Europe helped to stimulate the Renaissance and Reformation, bookmen in East Slavia also reconsidered the original languages of sacred writings. Contrary to what is sometimes assumed, such interest was neither unknown nor marginal within Muscovite religious culture. Hebrew-Russian glossaries circulated in leading monasteries from at least the thirteenth century; major infusions of Greek (and other) words and definitions in the sixteenth century transformed these texts into multilingual dictionaries. This mainstream tradition in Russian Orthodoxy can be linked to such important religious figures as Nil Sorskii and Maksim Grek. I argue that by “appropriating” biblical languages and terminology, often via inaccurate translations, Muscovite Russian literati created and defended their distinctive identity vis-à-vis Jews and Greeks, who were considered God’s former chosen peoples. These findings suggest reconsideration of the nature and boundaries of faith in Muscovy in the “age of confessionalism.”

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Chatziprokopiou, Marios. "Queering the archive of Greek laments." Journal of Greek Media & Culture 4, no. 2 (October 1, 2018): 223–38. http://dx.doi.org/10.1386/jgmc.4.2.223_1.

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Lament in Greece has been historically linked to notions of cultural continuity and national belonging. As a literary genre or mode of performance, but also as a rhetorical trope, it has had a constitutive role in shaping national identity. Within this ideological context, Greek laments were strategically used by nineteenth- and early twentieth-century folklorists as survivals of an uninterrupted oral tradition, and hence as original proofs of continuity between modern Greeks and their supposed ancestors. Yet, the archives of oral poetry in general were extensively edited – but also partially constructed – by early folklorists in order to serve ideological purposes related to the construction of national identity, and to the promotion of the nation’s image according to Western European notions of Hellenism. Furthermore, it was not unusual for these scholars to create themselves quasi-demotic songs, in the manner and style of oral tradition. This was the case, for instance, of Georgios Tertsetis, whose quasi-demotic song ‘The Fair Retribution’ (H Δικαία Eκδίκησις) raises issues regarding desire between men, but also upon the impossibility of the subjects of such a desire to be mourned and lamented. Departing from an analysis of ‘The Fair Retribution’, and after offering a selective overview of the discourses of early folklorists regarding the use of Greek laments in the nationalist project, this article proceeds with a self-reflexive account of my lecture-performance Poustia kai Ololygmos: Selections from the Occult Songs of the Greek People. Enacting a pseudo-scientific persona, in this performance I announced the fictive discovery of an archive of Greek laments, which addresses issues of queer mourning and desire, while also bringing to the fore the absence of lament when it comes to queer subjectivities, in the past, but also in the present.

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Singh, Yash Deep. "Re-constructing Self-identity and Reorienting National Discourse: Critical Insights into an Autobiographical Book Karukku by an Indian Dalit Writer Bama." Contemporary Voice of Dalit 13, no. 1 (April 19, 2021): 105–11. http://dx.doi.org/10.1177/2455328x211008450.

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All battles cannot be won by swords or guns alone, particularly when the battle is against discriminatory ideologies and supremacist ideas. Dalit Writer Bama’s book Karukku is one such attempt to contest, resist and replace all such flawed ideas and hegemonic dogmas that have dehumanized Indian Dalits for centuries. This testimonio exposes the shameful and ugly facets of Indian societal structure, in which caste-based stratification has unfortunately and unjustly treated those very masses who have most diligently served this ancient civilization with their sweat and blood. Through this book, Bama makes an impactful appeal to her fellow folks—the Dalits and, in particular, to the Dalit women—to join hands together in re-conceptualizing and re-asserting their collective as well as individual identities so as to claim their rightful place in the Indian social order. This article not only delineates upon these multiple dimensions of this masterpiece that have contributed substantially to Dalit feminism but also argues that this book must be read as a thought-provoking piece of ‘Resistance literature’. Further, this article will also make an attempt to trace the intersecting trajectories between ‘Dalit feminism’, ‘Black feminism’ and ‘Postcolonialism’.

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40

Fleming, K. E. "Theodore Zervas, The Making of a Modern Greek Identity: Education, Nationalism, and the Teaching of a Greek National Past." European History Quarterly 47, no. 3 (July 2017): 605–7. http://dx.doi.org/10.1177/0265691417711663aw.

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41

Nedavnya, Olga. "The place of Greek Catholicism in the self-identification of Ukrainians in their civilizational environment." Ukrainian Religious Studies, no. 12 (November 16, 1999): 106–14. http://dx.doi.org/10.32420/1999.12.1044.

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Among the significant religious factors that influenced and influence the cultural orientation of the Ukrainian nation, the phenomenon of Ukrainian Greek Catholicism is a unique place. In recent years, researchers of this phenomenon have focused their efforts primarily on identifying the national and consoli- datory role of the Ukrainian Greek Catholic Church in identifying the opportunities and achievements of the Greek-Catholic denomination in identifying Ukrainian Greek Catholics in their identity between the neighboring-Polish Roman Catholic and Russian Orthodox - ethnic groups.

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42

Molina, Irene. "Is there a non-socialist Swedish feminism?" European Journal of Women's Studies 27, no. 3 (June 9, 2020): 301–9. http://dx.doi.org/10.1177/1350506820930671.

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Based on a narrative of the recent history of postcolonial feminism within and outside the Swedish academic world, this article discusses the controversial relationship between feminism and politics. Installing a socialist inspired perspective on intersectionality in Swedish feminist debates and in gender research has been a hard task for postcolonial feminists in a society whose self-imagination excludes the recognition of racism as a fundamental component of the national identity. Moreover, as the country moves rapidly towards a neoliberalization of the former Keynesian Swedish welfare state, racism and homo-nationalism spreads out and permeates the political sphere and state institutions. The author emphasizes the importance for postcolonial feminists to continuously highlight the chasm that exists between neoliberal understandings of gender equality, which are not meant to eradicate structural class, gender, racial or other social inequalities, and those emanating from socialist and anti-racist feministic ontologies.

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Pshenychnyi, T. "THE ROLE OF THE UKRAINIAN GREEK CATHOLIC CHURCH IN THE NATIONAL EDUCATION OF SOCIETY IN THE FIRST HALF OF THE 20th CENTURY." Bulletin of Taras Shevchenko National University of Kyiv. History, no. 138 (2018): 60–64. http://dx.doi.org/10.17721/1728-2640.2018.138.13.

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An integral part of society's life was and remains the church. Ukrainian church space was built on the heritage of generations and subsequently could become an integral element of the national revival of the Ukrainian people. In the twentieth century, it was clearly represented by the Ukrainian Greek Catholic Church, which was able to become the center of the national movement and the creator of the national intellectual elite, a promoter of justice in Soviet times. This article is devoted to the mission of the Ukrainian Greek Catholic Church in Ukrainian society, the activities of its clergy and bishops in preserving the national identity of the Ukrainian people.

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Herzfeld, Michael. ""Law" and "Custom": Ethnography of and in Greek National Identity." Journal of Modern Greek Studies 3, no. 2 (1985): 167–85. http://dx.doi.org/10.1353/mgs.2010.0074.

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Glynos, Jason, and Savvas Voutyras. "Ideology as blocked mourning: Greek national identity in times of economic crisis and austerity." Journal of Political Ideologies 21, no. 3 (July 15, 2016): 201–24. http://dx.doi.org/10.1080/13569317.2016.1207300.

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Nezi, Roula, Dimitri A. Sotiropoulos, and Panayiota Toka. "Attitudes of Greek Parliamentarians Towards European and National Identity, Representation, and Scope of Governance." South European Society and Politics 15, no. 1 (March 2010): 79–96. http://dx.doi.org/10.1080/13608746.2010.496930.

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Antoniou, Yiannis, Michalis Assimakopoulos, and Konstantinos Chatzis. "The National Identity of Inter‐war Greek Engineers: Elitism, Rationalization, Technocracy, and Reactionary Modernism." History and Technology 23, no. 3 (September 2007): 241–61. http://dx.doi.org/10.1080/07341510701300320.

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Mykolayiv, R. "Traditional Christian currents in the process of the newest national creation of Ukrainians." Ukrainian Religious Studies, no. 43 (June 19, 2007): 154–62. http://dx.doi.org/10.32420/2007.43.1881.

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With the revival of Ukrainian statehood and the unfolding of the process of state formation, the problem of national identity of the citizens of Ukraine became especially urgent, because it is the main cementing element in the foundation of the new state-national formation. In view of this, it is important for Ukrainians to determine the level of significance of certain components of national identity. Therefore, in our article we will try to give a scientific assessment of the place and role of traditional Christian trends - Orthodoxy and Greek Catholicism - in the process of the newest Ukrainian national creation.

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Evagelia, Kalerante. "Macedonia Faculties’ Students - “Chrisi Avgi” (Right Party) Followers’ Critique on the Greek Educational Policy." Studies of Changing Societies 2013, no. 1 (November 5, 2014): 3–14. http://dx.doi.org/10.2478/scs-2014-0172.

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AbstractThe present paper is involved with the Pedagogical faculties’ students’ critique on the current educational system as it has been altered after 1981. The research was carried out utilizing both quantitative and qualitative tools. Students-voters participated in the interviews whereas active voters were difficult to be located to meet the research requirements. The dynamics of the specific political party is based on a popular profile in terms of standpoints related to economic, social and political issues. The research findings depict the students’ strong wish for a change of the curricula and a turn towards History and Religion as well as an elevation of the Greek historic events, as the History books that have been written and taught at schools over the past years contributed to the downgrading of the Greek national and cultural identity. There is also a students’ strong belief that globalization and the immigrants’ presence in Greece have functioned in a negative way against the Greek ideal. Therefore, an overall change of the educational content could open the path towards the reconstruction of the moral values and the Greek national identity.

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Androutsopoulos, Jannis K. "Global issues and local findings from Greek contexts." Pragmatics. Quarterly Publication of the International Pragmatics Association (IPrA) 19, no. 3 (September 1, 2009): 413–17. http://dx.doi.org/10.1075/prag.19.3.06and.

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Any glo bally circulating piece of research that flags up a particular national-language context as its centre of attention is bound to raise a twofold expectation in this day and age: To discuss a specific state of affairs in a particular language/society, and to use this as a case in point to cast light on wider theoretical, methodological or empirical issues. The contributions to this issue take their cue from recent sociolinguistics and discourse studies to address aspects of Greek language and discourse, culture and identity in Greece, Cyprus, and the Greek diaspora. In reflecting on the preceding four papers, I shall be asking what they tell us as about Greek and Greekness, whether this Greekness is made relevant as discursive process or interpretive motif, and also how these Greek cases may contribute to our understanding of wider processes of language, society, identity and communication technologies.

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