By David Bruce Macdonald
Balkan Holocausts? compares and contrasts Serbian and Croatian propaganda from 1986 to 1999, interpreting every one group's modern interpretations of background and present occasions. It bargains an in depth dialogue of holocaust imagery and the background of victim-centered writing in nationalism conception, together with the hyperlinks among the comparative genocide debate, the so-called holocaust undefined, and Serbian and Croatian nationalism. No reports on Yugoslavia have so far committed major house to such research.
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P. 58. Schöpflin, ‘The Functions of Myth and a Taxonomy of Myth’, p. 31. Kecˇmanovic´, The Mass Psychology of Ethnonationalism, p. 65. Ibid. p. 66. For example, Smith took great pains to attack any notion that ‘millennialism’ might be in some way important in nationalism. This he saw as a movement separate from nationalism, for neither ‘territory nor ethnicity as such figure much in millennial dreams’. See Anthony D. Smith, Nationalism in the Twentieth Century (New York: New York University Press, 1979) p.
91. Ibid. p. 109. Benedict Anderson, Imagined Communities: Reflections on the Origin and Spread of Nationalism (London: Verso, 1987) p. 141. Ibid. pp. 141–2. Tom Nairn, The Break-up of Britain, New Edition (London: Verso, 1981) p. 41. Ibid. p. 331. Ibid. p. 339. Ibid. p. 340. Tom Nairn, Faces of Nationalism: Janus Revisited (London: Verso, 1997) p. 71. Smith, Nationalism and Modernism, pp. 38–9. g. men becoming builders by building and lyre-players by playing the lyre; so too we become just by just acts, temperate by doing temperate acts, brave by doing brave acts.
26. While he did cite the Jews as an exception to this rule, he denied other national groups the right to engage in a territorial millennialism. If the Jews were an exception to the rule, then his idea that ‘only God can actually save; only He can institute the kingdom’ (ibid. p. 15) was clearly wrong, since millennialist Zionist writers from the very beginning preached a return to the land as a form of selfhelp, something to prefigure the coming of the Messiah, rather than an act that would signal his return.