A national myth is an inspiring narrative or anecdote about a nation's past. Such myths often serve as important national symbols and affirm a set of national values. A myth is a mixture of reality and fiction, and operates in a specific social and historical setting. Social myths structure national imaginaries.[1] A national myth may take the form of a national epic, or it may be incorporated into a civil religion. A group of related myths about a nation may be referred to as the national mythos, from μῦθος, Greek for "myth".
A national myth is a narrative which has been elevated to a serious symbolic and esteemed level so as to be true to the nation.[verification needed][2] The national folklore of many nations includes a founding myth, which may involve a struggle against colonialism or a war of independence or unification. In many cases, the meaning of the national myth is disputed among different parts of the population. In some places, the national myth may be spiritual and refer to stories of the nation's founding by a God, several gods, leaders favored by gods, or other supernatural beings.
National myths often exist only for the purpose of state-sponsored propaganda. In totalitariandictatorships, the leader might be given, for example, a mythical supernatural life history in order to make them seem god-like and supra-powerful (see also cult of personality). In liberal regimes they can inspire civic virtue and self-sacrifice[3] or consolidate the power of dominant groups and legitimate their rule.
National identity
The concept of national identity is inescapably connected with myths.[4] A complex of myths is at the core of nationalistic ethnic identity.[5] Some scholars believe that national identities, supported by invented histories, were constructed only after national movements and national ideologies emerged.[6]
All modern national identities were preceded by nationalist movements.[verification needed][6] Although the term "nation" was used in the Middle Ages, it had usually an ethnic meaning and seldom referred to a state. In the age of nationalism, it was linked to efforts aimed at creating nation-states.[7]
National myths foster national identities. They are important tools of nation-building,[8] which can be done by emphasizing differences between people of different nations.[9] They can cause conflict[10] as they exaggerate threats posed by other nations and minimize the costs of war.[9]
The nationalist myth of a stable homelandcommunity is explained psychoanalytically as the result of the complexity of relations within the modern external world and the incoherence of one's inner psychological world. Nationalist identity facilitates imagined stability.[11]
Dissemination
National myths are created and propagated by national intellectuals, and they can be used as instruments of political mobilization on demographic bases such as ethnicity.[12]
They might over-dramatize true incidents, omit important historical details, or add details for which there is no evidence; or a national myth might simply be a fictional story that no one takes to be true literally.[13]
Mythopoeic methods
Traditional myth-making often depended on literary story-tellers — especially epic poets. Ancient Hellenic culture adopted Homer's Ionian Iliad as a justification of its theoretical unity, and Virgil (70–19 BCE) composed the Aeneid in support of the political renewal and reunification of the Roman world after lengthy civil wars. Generations of medieval writers (in poetry and prose) contributed to the ArthurianMatter of Britain, developing what became a focus for English nationalism by adopting British Celtic material. Camões (c. 1524–1580) composed in Macao the Lusiads as a national poetic epic for Portugal. Voltaire attempted a similar work for French mythologised history in the Henriade (1723). Wagnerian opera came to foster German national enthusiasm.
The ideology of nationalism is related to two myths: the myth of the eternal nation, referring to the permanence of a community, and the myth of common ancestry.[15] These are represented in the particular national myths of various countries and groups.
The sagas of Icelanders,[21] also known as family sagas, are one sub-genre or text groups of Icelandic sagas. They are prose narratives mostly based on historical events that mostly took place in Iceland in the ninth, tenth, and early eleventh centuries, during the so-called Saga Age. They were written in Old Icelandic, a western dialect of Old Norse. They are the best-known specimens of Icelandic literature. They are focused on history, especially genealogical and family history. They reflect the struggle and conflict that arose within the societies of the early generations of Icelandic settlers. The Icelandic sagas are valuable and unique historical sources about medieval Scandinavian societies and kingdoms, in particular regarding pre-Christian religion and culture and heroic age.
The first Korean kingdom is said to have been founded by Dangun, the legendary founder and god-king of Gojoseon, in 2333 BCE. Dangun is said to be the "grandson of heaven" and "son of a bear". The earliest recorded version of the Dangun legend appears in the 13th-century Samguk Yusa, which cites China's Book of Wei and Korea's lost historical record Gogi; it has been confirmed that there is no relevant record in China's Book of Wei. There are around seventeen religious groups involving the worship of Dangun.[24]
The national myth of Brazil as a racial democracy was first advanced by Brazilian sociologist Gilberto Freyre in his 1933 work Casa-Grande & Senzala, which argues that Brazilians do not view each other through the lens of race, and that Brazilian society eliminated racism and racial discrimination. Freyre's theory became a source of national pride for Brazil, which contrasted itself favorably vis-a-vis the contemporaneous racial divisions and violence in the United States.[26][27]
Serbia
The Kosovo Myth is a Serbian national myth based on legends about events related to the Battle of Kosovo (1389). It has been a subject in Serbian folklore and literary tradition and has been cultivated oral epic poetry and guslar poems. The final form of the legend was not created immediately after the battle but evolved from different originators into various versions. In its modern form it emerged in 19th-century Serbia and served as an important constitutive element of the national identity of modern Serbia and its politics.
The Treaty of Waitangi is a document of central importance to the history of New Zealand, its constitution, and its national mythos.[30] It has played a major role in the treatment of the Māori people in New Zealand by successive governments and the wider population, something that has been especially prominent since the late 20th century. The treaty document is an agreement, not a treaty as recognised in international law,[31] and has no independent legal status, being legally effective only to the extent it is recognised in various statutes.[32] It was first signed on 6 February 1840 by Captain William Hobson as consul for the British Crown and by Māori chiefs (rangatira) from the North Island of New Zealand.
Kupe was a legendary[33]Polynesian explorer who was the first person to discover New Zealand, according to Māori oral history.[34] It is likely that Kupe existed historically, but this is difficult to confirm. His voyage to New Zealand ensured that the land was known to the Polynesians, and he would therefore be responsible for the genesis of the Māori people.[35]
Iran
The Shahnameh is a long epic poem written by the Persian poetFerdowsi between c. 977 and 1010 CE and is the national epic of Greater Iran. Consisting of some 50,000 distichs or couplets (two-line verses),[36] the Shahnameh is one of the world's longest epic poems, and the longest epic poem created by a single author.[37][38][39] It tells mainly the mythical and to some extent the historical past of the Persian Empire from the creation of the world until the Muslim conquest in the seventh century.
^Professor Tolkien disagreed with this characterization: "One repeatedly hears the 'Land of Heroes' described as the 'national Finnish Epic': as if a nation, besides if possible a national bank theatre and government, ought also automatically to possess a national epic. Finland does not. The K[alevala] is certainly not one. It is a mass of conceivably epic material; but, and I think this is the main point, it would lose nearly all that which is its greatest delight if it were ever to be epically handled."[17]
^Østergaard, Uffe; Heine Andersen; Lars Bo Kaspersen (2000). Classical and modern social theory. Malden, Mass.: Blackwell. p. 448. ISBN978-0-631-21288-1. Retrieved 8 September 2011. We can, for example, certainly encounter term "nation" in the Middle Ages, but the word meant something completely different than in the age of nationalism, where it is inextricably linked with the efforts to create an associated state.
^ abSchnabel, Albrecht; David Carment (2004). Conflict prevention from rhetoric to reality: Organizations and institutions. Lanham, Md: Lexington Books. pp. 45, 46. ISBN978-0-7391-0738-6. overemphasize the cultural and historical distinctiveness of the national group [and its territory], exaggerate the threat posed to the nation by other groups, ignore the degree to which the nation's own actions provoked such treats, and play down the cost of seeking national goals through militant means.
^Edward Brown, Michael (1997). Nationalism and ethnic conflict. Cambridge, Massachusetts: MIT Press. p. 67. ISBN978-0-585-35807-9. ... we do argue that tendency to breed conflicts is inherent to typical nationalist myths
^Brown, David (2000), "Contemporary nationalism", Contemporary nationalism: civic, ethnocultural, and multicultural politics, London; New York: Routledge, p. 24, ISBN0-203-38025-8, OCLC43286590, The nationalist myth of permanent, fixed, homeland community, derives its emotional power, according to psychoanalysis, from the anxieties generated by the fragility of the sense of self, the ego, in the face of both the complex ambiguities inherent in relationships with the external modern world, and also of the disintegrative incoherence of the inner, psychological world. In an attempt to escape the resultant anxiety, the individual engages in an act of self-labelling and self-construction which is essentially static, inserting him or herself into the institutions of society, so as to 'seek out a name' and thence attain an imaginary sense of stability [...].
^Safty, Adel (2002), Leadership and Conflict Resolution, USA: Universal publishers, p. 273, ISBN1-58112-617-4, Shnirelman (1995) considers nationalist myths ... created by national intellectuals and propagated by the intelligentsia with the aim of using this myths as an instrument of ethno-political mobilization under interethnic conflicts.
^Abizadeh, Arash (2004). "Historical Truth, National Myths, and Liberal Democracy". Journal of Political Philosophy. 12 (3): 291–313. doi:10.1111/j.1467-9760.2004.00201.x.
^
Portal, Jane (2005). "The Kim Cult". Art Under Control in North Korea. London: Reaktion Books. p. 90. ISBN9781861892362. Retrieved 6 February 2020. [...] a North Korean's conversation is full of phrases such as 'Kim Il-sung thought', 'Kim Il-sungism', 'dedication to Kim Il-sung' and 'the Great Leader Kim Il-sung'.
^Slotkin, Richard (1973). Regeneration Through Violence: The Mythology of the American Frontier, 1600-1860. Middleton: Wesleyan University Press. p. 5.
^Renwick, William (1991). "The Undermining of a National Myth: The Treaty of Waitangi 1970-1990". The Journal of New Zealand Studies. 3 (4). Victoria University of Wellington.
Geoffrey Hosking; George Schöpflin (1997), Myths and nationhood, New York: Routledge in association with the School of Slavonic and East European Studies, University of London, ISBN978-0-415-91973-9, OCLC38110006
Gutiérrez, Natividad (1999), Nationalist myths and ethnic identities : indigenous intellectuals and the Mexican state, Lincoln: University of Nebraska Press, ISBN978-0-585-31059-6, OCLC45731495
Abizadeh, Arash (2004). "Historical Truth, National Myths, and Liberal Democracy". Journal of Political Philosophy. 12 (3): 291–313. doi:10.1111/j.1467-9760.2004.00201.x.
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