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Journal articles on the topic 'Nationalisme arabe'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 August 2024

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1

Hafez, Zyad. "La résurgence du nationalisme arabe." Confluences Méditerranée N°49, no. 2 (2004): 59. http://dx.doi.org/10.3917/come.049.0059.

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Dakhli, Leyla. "Arabisme, nationalisme arabe et identifications transnationales arabes au 20e siècle." Vingtième Siècle. Revue d'histoire 103, no. 3 (2009): 12. http://dx.doi.org/10.3917/ving.103.0012.

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3

Abou-Hsab, Georges, and Samir Saul. "Le nationalisme arabe, rétrospective et prospective : un essai." Guerres mondiales et conflits contemporains 262, no. 2 (2016): 129. http://dx.doi.org/10.3917/gmcc.262.0129.

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al-Charif, Maher. "Après cent ans... Doit-on dire adieu au nationalisme arabe ?" Revue Française d'Histoire des Idées Politiques N° 42, no. 2 (2015): 103. http://dx.doi.org/10.3917/rfhip1.042.0103.

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5

Benjamin, Martin. "CARRÉ, Olivier. Le nationalisme arabe. Paris, Fayard, 1993, 304 p." Études internationales 25, no. 1 (1994): 162. http://dx.doi.org/10.7202/703286ar.

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6

Aubin-Boltanski, Emma. "Salāh al-Dīn, un héros à l’épreuve. Mythe et pèlerinage en Palestine." Annales. Histoire, Sciences Sociales 60, no. 1 (2005): 91–107. http://dx.doi.org/10.1017/s0395264900019028.

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RésuméSalāh al-Dīn, vainqueur des croisés en 1187 et souverain ayyoubide de l’Égypte et de la Syrie, fait depuis un siècle environ l’objet d’un travail d’héroïsation dans l’ensemble du monde arabe. En Palestine, ce mouvement a pris, dès le début du XXe siècle, une inflexion propre qui se traduit, entre autres, par des pratiques rituelles. Le pèlerinage de Nabī Mūsā (le prophète Moïse) est devenu l’occasion de célébrer la mémoire du grand héros de l’histoire musulmane. L’objet de cet article sera de décrire les pratiques et les discours qui lui sont consacrés. On s’attachera en particulier à an

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Soler, Renaud. "Une autre histoire de la civilisation: Comment Rifāʿa al-Ṭahṭāwī repensa l’histoire de l’Égypte dans les années 1860". Annales. Histoire, Sciences Sociales 74, № 2 (2019): 267–96. http://dx.doi.org/10.1017/ahss.2020.9.

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RésumésL’historiographie en arabe du xixe siècle a souvent été abordée au prisme du rapport à la modernité et au nationalisme, c’est-à-dire selon la perspective téléologique induite par les procès de constructions étatiques au xxe siècle. Cet article propose de relire l’œuvre du grand historien Rifāʿa Rafīʿal-Ṭahṭāwī (1801-1873) en la situant dans son moment historique – un moment où l’Égypte est encore un État dynastique lié à l’Empire ottoman, où les historiens travaillent à l’intérieur de l’édifice des sciences religieuses et de l’historiographie islamiques, et où la modernité occidentale s

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ميهوبي, نورالدين. "Lahouari ADDI, (2017). Le nationalisme arabe radical et l’Islam politique. Produits contradictoires de la modernité." Insaniyat / إنسانيات, no. 94 (December 31, 2021): 140–44. http://dx.doi.org/10.4000/insaniyat.26103.

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9

Denkha, Ataa. "Joseph Yacoub, Une diversité menacée. Les chrétiens d’Orient face au nationalisme arabe et à l’islamisme." Revue des sciences religieuses, no. 94/1 (January 15, 2020): 104–5. http://dx.doi.org/10.4000/rsr.7986.

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10

Rota, Olivier. "La Déclaration Balfour, du « triomphe juif » au réveil du nationalisme arabe (1917-1920). Entre illusions et malentendus ?" Tsafon, no. 74 (December 1, 2017): 65–84. http://dx.doi.org/10.4000/tsafon.400.

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11

Dupont, Anne-Laure. "AHMAD S. DALLAL, ISLAM WITHOUT EUROPE : TRADITIONS OF REFORM IN EIGHTEENTH-CENTURY ISLAMIC THOUGHT." Arabic Sciences and Philosophy 30, no. 2 (2020): 265–78. http://dx.doi.org/10.1017/s0957423920000041.

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L'idée de réforme en islam – ce qu'il est convenu d'appeler en français, depuis les années 1930, le « réformisme musulman » – reste couramment associée aux discours, systèmes de pensée et idéologies qui se développèrent dans les pays musulmans, en gros du milieu du xixe siècle au milieu du xxe siècle, à la fois en réaction à la domination économique, culturelle, militaire et coloniale européenne et grâce au développement des échanges et à la circulation plus rapide des personnes et de l'information. Ce réformisme était constitutif de ce qui était alors perçu comme une renaissance de la pensée

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12

Halliday, Fred. "Pensée 3: The Modernity of the Arabs." International Journal of Middle East Studies 41, no. 1 (2009): 16–18. http://dx.doi.org/10.1017/s0020743808090065.

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The study of Arab nationalism, and indeed of all nationalisms, is beset with particular problems. One is the imprecision of the main concepts involved, starting with the definition of nation. Another is the confusion, inherent in the very word “nationalism,” between two quite different objects of study—nationalism as a movement, as a social and political force, and nationalism as an ideology. The first allows objective, historical analyses of how a particular movement arose and developed in such and such a country, of the social groups that supported and/or opposed it, and, not least, of how s

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13

Gökçek, Mustafa. "Late Ottoman Discourses on Nationalism and Islam and the Contributions of Russia’s Muslims." American Journal of Islam and Society 32, no. 4 (2015): 1–20. http://dx.doi.org/10.35632/ajis.v32i4.216.

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This study focuses on the early twentieth-century nationalist and Islamist discourses in the Ottoman Empire. Particularly after the 1908 coup, Turkish and Arab nationalism spread among the intellectuals. Under the Committee of Union and Progress (CUP) party’s leadership, Turkish nationalists received tremendous support to spread their views through associations and publications. Some of them defended the compatibility of Turkish nationalism with Islam. In response, traditional Islamist intellectuals argued that Islam was opposed to nationalism and tribalism and pointed out the potential danger

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Gökçek, Mustafa. "Late Ottoman Discourses on Nationalism and Islam and the Contributions of Russia’s Muslims." American Journal of Islamic Social Sciences 32, no. 4 (2015): 1–20. http://dx.doi.org/10.35632/ajiss.v32i4.216.

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This study focuses on the early twentieth-century nationalist and Islamist discourses in the Ottoman Empire. Particularly after the 1908 coup, Turkish and Arab nationalism spread among the intellectuals. Under the Committee of Union and Progress (CUP) party’s leadership, Turkish nationalists received tremendous support to spread their views through associations and publications. Some of them defended the compatibility of Turkish nationalism with Islam. In response, traditional Islamist intellectuals argued that Islam was opposed to nationalism and tribalism and pointed out the potential danger

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15

Feuvrier, Alain. "Joseph Yacoub, Une diversité menacée, Les chrétiens d’Orient face au nationalisme arabe et à l’islamisme . Salvator, 2018, 224 pages, 20 €." Études Avril, no. 4 (2018): XXXVIII. http://dx.doi.org/10.3917/etu.4248.0117al.

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16

Dawn, C. Ernest. "The Formation of Pan-Arab Ideology in the Interwar Years." International Journal of Middle East Studies 20, no. 1 (1988): 67–91. http://dx.doi.org/10.1017/s0020743800057512.

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Arab nationalism arose as an opposition movement in Ottoman Syria, Palestine, and Iraq around the turn of the century. It remained a minority movement until the Ottoman collapse in 1918, but after the Ottoman defeat it became the overwhelmingly dominant movement in these territories where, except for some Lebanese, all successful politicians were Arab nationalists during the interwar years. Just what Arab nationalism meant to its proponents at the time, however, has been difficult to determine. The period only dimly figures in studies of Arab nationalism. Full studies have been devoted to surv

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Hafez, Ziad. "The Arab National Conference (ANC) and the resurgence of Arab nationalism." Contemporary Arab Affairs 10, no. 3 (2017): 325–37. http://dx.doi.org/10.1080/17550912.2017.1349068.

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The Arab National Conference (ANC) is the prime popular Arab nationalist institution in the Arab world. Over the last three decades it has managed to reframe the Arab nationalist narrative and redefine the concept of Arab nationalism. The positions and statements of the ANC are key to the resurgence of Arab nationalism and to the understanding of events currently taking place in the Arab homeland.

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Manduchi, Patrizia. "Arab Nationalism(s): Rise and Decline of an Ideology." Oriente Moderno 97, no. 1 (2017): 4–35. http://dx.doi.org/10.1163/22138617-12340137.

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When speaking about Arab nationalism, at least three phenomena, only partially distinct from one another, must be identified: Arabism, Pan-Arabism and Nationalisms on a local basis.The first is Arabism (ʿurūbah, being Arab) in the sense of belonging to the same world, in a single context from Morocco to Iraq, that emerged in Egypt and Near East in the last decades of thexixcentury. From this cultural awareness of an Arab identity, the Pan-Arabism (qawmiyyah ʿarabiyyah) developed in the interwars period, but especially after the Second World War. Finally, with the acquired national Arab indepen

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19

Ram, Uri. "Postnationalist Pasts: The Case of Israel." Social Science History 22, no. 4 (1998): 513–45. http://dx.doi.org/10.1017/s0145553200017934.

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National identity is hegemonic among the population of Jewish descent in Israel. Zionism, modern Jewish nationalism, originated in eastern Europe in the last quarter of the nineteenth century. A national movement without a territory, Zionism naturally adopted the ethnic, or integrative, type of nationalism that prevailed in the region (for a basic typology of nationalism see Smith 1986: 79-84). In Palestine the diasporic Jewish nationalism turned into a settler-colonial nationalism. The state of Israel inherited the ethnic principle of membership and never adopted the alternative liberal-terri

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20

Al Khotaba, Eissa. "The Political Function and Inference of the World Cup 2022 in Qatar Lingua- Franca and Language Chants." Journal of Critical Studies in Language and Literature 4, no. 2 (2023): 1–10. http://dx.doi.org/10.46809/jcsll.v4i2.193.

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The purpose of this paper is to examine the political function and inference of the World Cup 2022 in Qatar Lingua- Franca and language chants, a symbol of Arabs nationalism and unity. This has always been implied in negative concepts, but this research argues that such understanding misrepresents most football chants. The discourse involving football in World Cups’ interaction is frequently positive and integral. Language chants function as a lingua franca amongst football fans. This linguistic coding is however both inclusive and selective. Multilingual football fans/supporters such as Arabs

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21

Khairullin, T. R. "THE ARAB NATIONALISM: ITS IDEOLOGY AND INTEGRATION PROJECTS." Islam in the modern world 14, no. 3 (2018): 151–66. http://dx.doi.org/10.22311/2074-1529-2018-14-3-151-166.

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The article is devoted to the analysis of the ideological features of the movement of Arab nationalism, which took shape and became popular after the Second world war. Particular attention is paid to the ideas that contributed to the uniﬁ cation of the Arab population throughout the Arab region. These ideas led to the formation of nationalist projects that were aimed to some extent at consolidating the Arab population within one or several countries. Among the most successful nationalist projects are the Egyptian, Iraqi, Syrian, and Algerian and Libyan projects.

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22

Wien, Peter. "COMING TO TERMS WITH THE PAST: GERMAN ACADEMIA AND HISTORICAL RELATIONS BETWEEN THE ARAB LANDS AND NAZI GERMANY." International Journal of Middle East Studies 42, no. 2 (2010): 311–21. http://dx.doi.org/10.1017/s0020743810000073.

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The books that are the subject of this review essay comprise three new contributions and one revised edition about a topic that has become paradigmatic in defining scholarly and political approaches to key areas of Middle Eastern history. It has shaped studies of the historical and ideological roots of Arab nationalism, the Arab–Israeli conflict, and the emergence and perseverance of authoritarian regimes in the modern Middle East. The ways that politicians, intellectuals, political movements, and the Arab public related to Nazism and Nazi anti-Semitism have been used to contest the legitimacy

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23

Zhukovskyi, I. "THE DEVELOPMENT OF THE IDEA OF ARAB NATIONALISM IN THE WORKS OF SATI' AL-HUSRI." Bulletin of Taras Shevchenko National University of Kyiv. History, no. 143 (2019): 14–17. http://dx.doi.org/10.17721/1728-2640.2019.143.3.

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The article is dedicated to the influence of Sati’ al-Husri philosophical, political and scientific heritage on the formation of Arab Nationalism and Pan-Arabism movements. The author analyzed main Sati’ al-Husri’s works and noted direct citations and references to his ideology. As a synonym of the European word nation Sati’ al-Husri used Arabic term al-ummah. By this concept he understood common language, culture, believes, state, history and common hopes for the future. His theory of Arab nationalism was formed under the influence of European examples, primarily German and Polish national id

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24

Hafez, Ziad. "The Arab Renaissance Project: the debates and critique." Contemporary Arab Affairs 4, no. 1 (2011): 62–75. http://dx.doi.org/10.1080/17550912.2011.543779.

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The Arab Renaissance Project (ARP) is a landmark document in the history of contemporary Arab nationalism. It represents the major concerns of Arab nationalists and their proposed narrative. It covers the major issues discussed by intellectuals, scholars, and political activists in the Arab world. ARP is likely to continue generating debates about the particulars of the proposed program.

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Heuman, Johannes. "The Challenge of Minority Nationalism." French Historical Studies 43, no. 3 (2020): 483–509. http://dx.doi.org/10.1215/00161071-8278500.

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Abstract This article investigates how the French antiracist movement and its main organizations dealt with Zionism and the Middle East conflict from the liberation of France until the early 1970s. Their generally positive view of Israel and their concern for Arab interests at the end of the 1940s demonstrate these republican organizations' desire to recognize ethnic identities. During the 1950s an ideological split between left-wing antiracism and Zionism began to develop, and by the end of the 1960s a number of new antiracist associations questioned the very foundation of the Jewish state. O

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26

Pepicelli, Renata. "Rethinking Gender in Arab Nationalism: Women and the Politics of Modernity in the Making of Nation-States. Cases from Egypt, Tunisia and Algeria." Oriente Moderno 97, no. 1 (2017): 201–19. http://dx.doi.org/10.1163/22138617-12340145.

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In the latexixcentury and the beginning of thexxcentury, Arab nationalism identified women as the “bearers of the nation”, the symbolic repository of group identity. Nationalists, both modernists and conservatives, shaped the image of the nation around an idealized image of the woman, functional in different political projects. If the latter exalted women’s domestic roles as part of the defense of the Islamic cultural authenticity, the former criticized women’s seclusion and promoted their inclusion in the public sphere as an essential part of the making of the modern nation. The woman unveile

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27

Nafi, Basheer. "The First Arab-Islamic Conference." American Journal of Islam and Society 12, no. 2 (1995): 286–87. http://dx.doi.org/10.35632/ajis.v12i2.2384.

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This conference has been in preparation for almost thirty months. Thereason for this rather long (by Middle Eastern standards) gestation periodwas the unprecedented nature of the conference, difficulties of selectingparticipants and finding a safe and available location.Since the early 1950s, Arab nationalist and Islamic relations havebeen passing through very turbulent periods. The secularization ofArabism and the rise of Arab nationalists to power in many Arab coun·tries led to frequent and bloody confrontations between the two sides overpower and legitimacy of the state. However, during the

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Ghazal, Amal N. "THE OTHER FRONTIERS OF ARAB NATIONALISM: IBADIS, BERBERS, AND THE ARABIST-SALAFI PRESS IN THE INTERWAR PERIOD." International Journal of Middle East Studies 42, no. 1 (2010): 105–22. http://dx.doi.org/10.1017/s0020743809990559.

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The historiography of Arab nationalism has tended to concentrate on the secular press from the Mashriq, especially the Cairo–Beirut axis, at the expense of the religious nationalist press and the non-Mashriqi one. There is often an assumption that reliance on the secular press from the Mashriq alone can provide a clear picture of Arab intellectual life and that a proper analysis of that thought can be confined to a few intellectual centers in the eastern Arab world. Although there has never been an explicit claim that such a focus is the end of the story, there have not been enough attempts to

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Halliday, F. "Review: Arab Nation: Arab Nationalism: Arab Nation: Arab Nationalism." Journal of Islamic Studies 13, no. 1 (2002): 94–96. http://dx.doi.org/10.1093/jis/13.1.94.

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30

Ahmida, Ali Abdullatif. "RALPH M. COURY, The Making of an Egyptian Arab Nationalist: The Early Years of Azzam Pasha, 1893–1936 (Reading, U.K.: Ithaca Press, 1998). Pp. 536. $50.40 cloth." International Journal of Middle East Studies 33, no. 4 (2001): 623–25. http://dx.doi.org/10.1017/s0020743801264071.

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With few exceptions, Orientalist polemics and nationalist inventions of history have dominated the study of nationalism in the Arab Middle East. The lack of a critical framework and historical analysis has led many scholars to doubt the very existence of nationalism in the region. Nationalism has been treated either as a political instrument of ambitious leaders and intellectuals or an insignificant phase in Arab history, soon replaced by political Islamic movements, regionalism, and tribalism.

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31

Hamid, Shadi. "Arab Nationalism in the Twentieth Century." American Journal of Islam and Society 22, no. 1 (2005): 101–4. http://dx.doi.org/10.35632/ajis.v22i1.1728.

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In Arab Nationalism in the Twentieth Century, aptly subtitled From Triumphto Despair, Adeed Dawisha provides us a most compelling narrative. He tells of a time, not long ago, when Arabs still believed that a glorious futurewas ahead of them. Today, the very thought of a fiery, charismatic Arableader, adored by his people and rising to oppose the West, seems silly andunrealistic. But four decades ago, Egyptian President Gamal Abd al-Nasserwas hailed as nothing less than a modern-day savior, and it seemed – if onlyfor an instant – that the unification of the Arab world was not just probable,but

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Ghazal, Amal N. "THE OTHER FRONTIERS OF ARAB NATIONALISM: IBADIS, BERBERS, AND THE ARABIST-SALAFI PRESS IN THE INTERWAR PERIOD." International Journal of Middle East Studies 42, no. 1 (2010): 122a. http://dx.doi.org/10.1017/s0020743809990845.

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This article examines an Arabist-Salafi press network in the interwar period that operated between Algeria, Tunisia, Zanzibar, and Cairo and involved members of two sectarian communities, Sunnis and Ibadis. This Arabist-Salafi press network created a public sphere of intellectual engagement in which Salafism and nationalism were interwoven, producing a nationalist discourse transgressing post World War I borders of identity and linking the three layers of nationalism—the territorial, the Pan-Arab, and the Pan-Islamic—together. These layers not only intersected but also legitimized one another.

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Amaruli, Rabith Jihan, Nazala Noor Maulany, and Singgih Tri Sulistiyono. "Sumpah Pemuda Arab, 1934: Pergulatan Identitas Orang Arab-Hadrami di Indonesia." Jurnal Sejarah Citra Lekha 3, no. 2 (2018): 122. http://dx.doi.org/10.14710/jscl.v3i2.19748.

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This article discusses the Sumpah Pemuda Arab (Arab Youth Pledge) in 1934 which became the forerunner of the formation of the first Arab-Hadrami nationalist organization, the Arab Association of Indonesia (PAI) which later became the Arab Party of Indonesia (PAI). This article conducted by using the historical method. Sumpah Pemuda Arab 1934 is the answer to the struggle of Arab-Hadrami identity and nationalism to fulfill its right as part of Indonesian citizen (WNI). This historical study is important in view of the fact that the phenomenon of the Arabism movement which is now emerging throug

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34

al-Habbûbî, Ahmed, and Nathalie Ferrante. "Itinéraire d’un nationaliste arabe." Maghreb - Machrek N° 163, no. 1 (1999): 112–16. http://dx.doi.org/10.3917/machr1.163.0112.

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Nugent, Elizabeth, Tarek Masoud, and Amaney A. Jamal. "Arab Responses to Western Hegemony." Journal of Conflict Resolution 62, no. 2 (2016): 254–88. http://dx.doi.org/10.1177/0022002716648738.

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Scholars have long held that Islamism—defined as a political ideology that demands the application of Islamic holy law and the deepening of religious identity—is in part a response to Western domination of Muslim lands. Drawing on the literatures on nationalism and international relations theory, we argue that Islamism is one of a menu of options that Muslims may adopt in response to Western hegemony—a menu that includes Arab nationalism and pro-Western accommodation. We hypothesize that a Muslim’s ideological response to Western domination is a function of the type of domination experienced—t

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Alfatawi, Ahmad Talkhis, and Fathin Masyhud. "Al-KHITAB AL-WATHANI FI QASAIDI AHMAD SYAUQI." Journal of Arabic Literature (JaLi) 3, no. 2 (2022): 95–108. http://dx.doi.org/10.18860/jali.v3i2.17083.

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Ahmad Syauqi is a well-known Egyptian poet. He also earned the nickname amīr al-syu'arā' (poet prince) from Middle Eastern poets. When World War 1 and 2 broke out, Syauqi loudly voiced nationalism in his poems, even he was exiled to Andalus (Spain) by the British who then colonized Egypt. Therefore, this research will discuss the various expressions of nationalism ala Ahmad Syauqi in his poetry. This research is a descriptive qualitative research using content analysis. The data obtained in this study were taken from several collections of Ahmad Syauqi's poetry and poetry, especially nationali

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Hussein, Mostafa. "An Arab Jew Reads the Quran: On Isaac Yahuda’s Hebrew Commentary on the Islamic Scripture." Religions 15, no. 4 (2024): 495. http://dx.doi.org/10.3390/rel15040495.

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How did an Arab Jew read the Quran against the backdrop of contradictory ideologies and the rise of key movements, including nationalism, colonialism, and Zionism, in Mandate Palestine? Approaching Isaac Yahuda as an Arab Jew challenges the binary opposition between Arabs and Jews in Zionist discourse, a linkage perceived as inconceivable, and on the other hand, that linkage is asserted, contested, and tested in the context of nationalism. This article also challenges the advancement of Jewish singularity and superiority by exploring how Jewish writers interacted with the Islamic scripture in

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38

Olaimat, Dr Farhan. "Media and Globalization and their Impact on Arab Nationalism." International Journal of Psychosocial Rehabilitation 24, no. 5 (2020): 4864–75. http://dx.doi.org/10.37200/ijpr/v24i5/pr2020197.

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39

Bozarslan, Hamit. "The Ottomanism of the Non-Turkish Groups: The Arabs and the Kurds after 1908." Die Welt des Islams 56, no. 3-4 (2016): 317–35. http://dx.doi.org/10.1163/15700607-05634p03.

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After 1909, the leaders of the Committee of Union and Progress (CUP) abandoned the Ottomanist ideals that had earlier characterised the group, adopting instead a purely Turkish nationalist ideology. They were not necessarily hostile to Arab and Kurdish communities, but considered that the latter had no say in the definition of the Empire, let alone in its future. In contrast, many Arab and Kurdish intellectuals continued to define themselves as Ottomanists. These intellectuals, including Sāṭiʿ al-Ḥuṣrī and Şerif Pasha, were defenders of the fraternity of the Islamic umma and, before the ‘natio

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Mabry, Tristan. "ARAB DI-NATIONALISM." Levantine Review 2, no. 1 (2013): 27. http://dx.doi.org/10.6017/lev.v2i1.5081.

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This paper presents a new conception of "Arab nationalism", which conventionally means pan-Arab nationalism and defines an Arab as an "Arabic speaker". Yet the term "Arabic" is elusive, as is the generic "Arabic speaker"...

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41

Faksh, Mahmud A. "Withered Arab nationalism." Orbis 37, no. 3 (1993): 425–38. http://dx.doi.org/10.1016/0030-4387(93)90155-6.

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42

IHSAN, MUHAMMAD ABDILLAH. "BEYOND THE ARAB SPRING: FLAKES OF PRE-NATION-STATES HISTORICAL HERITAGE OF THE ARABS." Darul Ulum: Jurnal Ilmiah Keagamaan, Pendidikan dan Kemasyarakatan 15, no. 1 (2024): 73–92. http://dx.doi.org/10.62815/darululum.v15i1.161.

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This article talks about the Arab Spring phenomenon using a different perspective. The author tries to guide the historical factors of the formation of nation-states in the Middle East and North Africa after the collapse of the Ottoman Turkish Empire with various factors that have a significant influence. Moving on from the failure of the unity of the Ummah which was carried out by the spirit of Pan-Islamism of the Ottoman Turks, which was followed by the failure of Pan-Turkism and Pan-Arabism, brought the Muslim community into the trap of narrow nationalism that was regionalistic and very tri

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Mahzumi, Fikri. "Dualisme Identitas Peranakan Arab di Kampung Arab Gresik." TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam 8, no. 2 (2018): 406–32. http://dx.doi.org/10.15642/teosofi.2018.8.2.403-429.

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The article attempts to ethnographically describe struggle of identity among the Arabian offspring in Indonesia in the post Reformation Era. As the descendants of the Hadrami migrants who have born in Indonesia, the Arabian offspring deal with two interrelated identities; between their responsibility to preserve the traditions of their ancestors and becoming a wholly recognized citizen of Indonesia. The debate about nationalism among the Arabian-Hadrami people appeared prior to Indonesia’s independence revolution. Anti-colonialism movements in this period had raised solidarity and solidity amo

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Kauffeldt, Jonas. "Arab Nationalism: A History." History: Reviews of New Books 30, no. 2 (2002): 78–79. http://dx.doi.org/10.1080/03612759.2002.10526068.

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Karsh, Efraim, and Inari Karsh. "Reflections on Arab nationalism." Middle Eastern Studies 32, no. 4 (1996): 367–92. http://dx.doi.org/10.1080/00263209608701135.

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Wien, Peter. "PREFACE: RELOCATING ARAB NATIONALISM." International Journal of Middle East Studies 43, no. 2 (2011): 203–4. http://dx.doi.org/10.1017/s002074381100002x.

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“Relocating Arab Nationalism” locates various representations of nationalism in the Arab world in new and hitherto neglected contexts. The project was first conceived in a conversation among some of the contributing authors about the validity of nationalism as a research topic in a seemingly postnationalist period in the Middle East. This conversation turned into a panel at the 2007 MESA conference in Montreal as an attempt to contribute to a further shift of perspective in the study of Arab nationalism away from the realm of theory and politics toward that of cultural history. The articles in

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Adamczyk, Anita, and Fuad Jomma. "Arab Nationalism in Syria." Polish Political Science Yearbook 52, no. 1 (2022): 55–68. http://dx.doi.org/10.15804/ppsy202251.

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Syria is one of many countries in the Middle East diverse in terms of religion, nationality, and ethnicity. Internal divisions emerged when Syria reclaimed independence in 1946, but the differences inside Syrian society have become a taboo. One of the reasons for that was Arab nationalism, which claimed that they were all Arabs. The Syrian authorities managed to maintain the appearance of national homogeneity owing to these claims. This article aims to show the uniqueness of Arab nationalism, which is not characteristic of one country but of numerous states sharing a common past, language, and

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Samarskaia, L. M. "Arab Nationalism in Palestine in the Beginning of the 20th Century." MGIMO Review of International Relations 12, no. 4 (2019): 54–71. http://dx.doi.org/10.24833/2071-8160-2019-4-67-54-71.

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The article is dedicated to the emergence of the Arab national movement at the beginning of the 20th century. This topic is still relevant in our days since revealing the origins of political and social processes in the Middle East of the 21st century is necessary for their understanding. The main issues which are considered by the author are the following: which factors had crucial influence on the emergence of Arab nationalism (panarabism as well as regionalism), when exactly it was formed and what were the specifics of its emergence in Palestine.The author defines three main periods in the

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Sammy, Rashid. "The Emergence and Evolution of Palestinian Nationalism." International Journal of Multicultural and Multireligious Understanding 2, no. 2 (2015): 1. http://dx.doi.org/10.18415/ijmmu.v2i2.1.

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Palestinian nationalism refers to the idea that supports the formation of an Arab Palestinian state with respect to British Mandate of Palestine. In order to test the applicability of the Palestinian nationalism growth, examination of print sources is carried out with respect to Zionism. Its emergence dates after 1967 in the Ottoman loyalty. 1967 onwards marked distinctive Palestinian nationalism, which was at loggerheads with the Israeli state right from the start. Yet, there were differences in how Palestinian nationalism functioned and evolved with respect to the Israeli Arabs and the Pales

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Henry, Ian P., Mahfoud Amara, and Mansour Al-Tauqi. "Sport, Arab Nationalism and the Pan-Arab Games." International Review for the Sociology of Sport 38, no. 3 (2003): 295–310. http://dx.doi.org/10.1177/10126902030383003.

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