By Maria Todorova
Balkan Identities brings jointly historians, anthropologists, and literary students all operating below the shared conviction that the one solution to triumph over heritage is to in detail know it. The members of Balkan Identities specialise in historic reminiscence, collective nationwide reminiscence, and the political manipulation of nationwide identities. They refine our figuring out of reminiscence and identification generally and discover and verify the importance of specific manifestations of Balkan nationwide identities and nationwide stories within the region.
The essays in Balkan Identities grapple with 3 significant difficulties: the development of old reminiscence, websites of nationwide reminiscence, and the mobilization of nationwide identities. whereas such a lot essays specialise in a unmarried kingdom (e.g. Croatia, Romania, Turkey, Cyprus, Albania, Serbia, Bulgaria, Greece, Macedonia), they're in discussion with one another and percentage an competition to inflexible isolationist identities.
Illuminating and not easy, Balkan Identities demonstrates the ever-changing nature of a afflicted and culturally brilliant region.
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Additional info for Balkan Identities: Nation and Memory
Such a reform would imply some form of centralization that would necessarily differ from a global welfare bureaucracy. (4) Ecology/democracy. The processes of production and consumption entrain significant negative consequences that largely and to an increasing extent extend beyond the national borders. Persons have a right to an institutional system in which anyone significantly and legitimately affected by a political decision has an equal right to influence the decision-making process, either directly or through elected or representative delegates.
As she puts it: ‘the primary reason a cosmopolitan should have for preferential attention paid to one’s own compatriots or one’s own children – is not that the local is better per se, but rather that this is the only sensible way to do good’ (Nussbaum 2002b: 135–136). In principle there is a duty to do good to everyone; giving preference in doing good to those who are close to us is justified only on practical grounds. But this in no way implies that our fellow citizens or our children have any greater moral value than other human beings.
The tension present in each individual between diverse loyalties and diverse feelings is maintained, and a form of cosmopolitanism is proposed which is compatible with a form of patriotism ‘constrained by respect for human dignity and by a vivid sense of the real losses and needs of others’ (Nussbaum 2003: 251). Rather than maintaining the incompatibility between cosmopolitan impartiality and patriotic partiality, she makes the cosmopolitan ideal a parameter through which one can understand and conceptualize patriotic partiality.