A History of Nationalism in Modern Japan: Placing the by Kevin M. Doak

By Kevin M. Doak

This magisterial heritage of jap nationalism unearths nationalism to be a contested and pluralistic perform that seeks to middle the folks in political existence. It provides a wealth of basic resource fabric on how jap themselves have understood their nationwide id.

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Here, it is worth noting that imperialism, as a theory and practice, is inconceivable without first an embrace of the territorial claims of ethnic nationality along the lines Stalin drew. Today, such “de-territorialized” ethnic identity is simply positioned within the concept of a liberal democratic “multi-ethnic” nation. Stalin’s instrumental ethnic nationalism was, and remains, inordinately influential among Japanese nationalist theorists from the 1920s to the present. As discussed below in Chapter Six, his theories (and Bauer’s) were widely debated among theorists of nationalism (chiefly among Marxist political theorists) such as Nagashima Matao, Sano Manabu, Nishi Masao, yama Ikuo, Matsubara Hiroshi and others.

Muir recognized that nations have divided over religion (Dutch and Belgium, North and South Ireland), but in other places religion simply has not posed an obstacle to national unity (Germany, England). Muir evaluated other claims, too: unified government, community of economic interest and a common tradition, only to find that while there is some merit to all these factors, none ultimately could account for the formation of nations, as there were exceptions to them all. Ultimately, Muir concluded that no single theory could account for the formation and continued existence of nations: Nationality, then, is an elusive idea, difficult to define.

55 In reviewing the intersecting trajectories of how nationalism is understood today, how it has been understood by influential theorists in the past, and especially how these ideas have shaped the modern Japanese discourse on nationalism, two characteristics loom large. First, the main emphasis on nationalism has been an effort to come to terms with a new subjectivity in modern history that rests in some fashion on “the people,” collectively conceived. Yet, how the people are conceived (kokumin?

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