Chinese historiography is the study of the techniques and sources used by historians to develop the recorded history of China.
A nation-state is a political unit where the state, a centralized political organization ruling over a population within a territory, and the nation, a community based on a common identity, are congruent. It is a more precise concept than "country", since a country does not need to have a predominant national or ethnic group.
Nationalism is an idea or movement that holds that the nation should be congruent with the state. As a movement, it presupposes the existence and tends to promote the interests of a particular nation, especially with the aim of gaining and maintaining its sovereignty (self-governance) over its perceived homeland to create a nation-state. It holds that each nation should govern itself, free from outside interference (self-determination), that a nation is a natural and ideal basis for a polity, and that the nation is the only rightful source of political power. It further aims to build and maintain a single national identity, based on a combination of shared social characteristics such as culture, ethnicity, geographic location, language, politics, religion, traditions and belief in a shared singular history, and to promote national unity or solidarity. There are various definitions of a "nation", which leads to different types of nationalism. The two main divergent forms are ethnic nationalism and civic nationalism.
A nation is a type of social organization where a collective identity, a national identity, has emerged from a combination of shared features across a given population, such as language, history, ethnicity, culture, territory or society. Some nations are constructed around ethnicity while others are bound by political constitutions.
The Aryan race is a pseudoscientific historical race concept that emerged in the late-19th century to describe people who descend from the Proto-Indo-Europeans as a racial grouping. The terminology derives from the historical usage of Aryan, used by modern Indo-Iranians as an epithet of "noble". Anthropological, historical, and archaeological evidence does not support the validity of this concept.
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. 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".
Phoenicianism is a political viewpoint and identity in Lebanon that sees the ancient Phoenician civilization as the primary ethnic and cultural foundation of the modern Lebanese people, as opposed to later Arab immigration. This perspective opposes Pan-Arabism and resists Syrian influences in Lebanon's political and cultural spheres.
Macedonian nationalism is a general grouping of nationalist ideas and concepts among ethnic Macedonians that were first formed in the late 19th century among separatists seeking the autonomy of the region of Macedonia from the Ottoman Empire. The idea evolved during the early 20th century alongside the first expressions of ethnic nationalism among the Slavs of Macedonia. The separate Macedonian nation gained recognition during World War II when the Socialist Republic of Macedonia was created as part of Yugoslavia. Macedonian historiography has since established links between the ethnic Macedonians and various historical events and individual figures that occurred in and originated from Macedonia, which range from the Middle Ages up to the 20th century. Following the independence of the Republic of Macedonia in the late 20th century, issues of Macedonian national identity have become contested by the country's neighbours, as some adherents to aggressive Macedonian nationalism, called Macedonism, hold more extreme beliefs such as an unbroken continuity between ancient Macedonians, and modern ethnic Macedonians, and views connected to the irredentist concept of a United Macedonia, which involves territorial claims on a large portion of Greece and Bulgaria, along with smaller regions of Albania, Kosovo and Serbia.
Albanian nationalism is a general grouping of nationalist ideas and concepts generated by ethnic Albanians that were first formed in the 19th century during the Albanian National Awakening. Albanian nationalism is also associated with similar concepts, such as Albanianism ("Shqiptaria") and Pan-Albanianism, that includes ideas on the creation of a geographically expanded Albanian state or a Greater Albania encompassing adjacent Balkan lands with substantial Albanian populations.
Cultural nationalism is a term used by scholars of nationalism to describe efforts among intellectuals to promote the formation of national communities through emphasis on a common culture. It is contrasted with "political" nationalism, which refers to specific movements for national self-determination through the establishment of a nation-state.
Indigenism can refer to several different ideologies that seek to promote the interests of indigenous peoples. The term is used differently by various scholars and activists, and can be used purely descriptively or carry political connotations. There are a range of ways to define Indigenous identity, including political, legal, cultural, and geographic distinctions. Indigenism can be in some cases seen as ethnic nationalism.
Ethnosymbolism is a school of thought in the study of nationalism that stresses the importance of symbols, myths, values and traditions in the formation and persistence of the modern nation state.
Korean nationalist historiography is a way of writing Korean history that centers on the Korean minjok, an ethnically defined Korean nation. This kind of nationalist historiography emerged in the early twentieth century among Korean intellectuals who wanted to foster national consciousness to achieve Korean independence from Japanese domination. Its first proponent was journalist and independence activist Shin Chaeho (1880–1936). In his polemical New Reading of History, which was published in 1908 three years after Korea became a Japanese protectorate, Shin proclaimed that Korean history was the history of the Korean minjok, a distinct race descended from the god Dangun that had once controlled not only the Korean peninsula but also large parts of Manchuria. Nationalist historians made expansive claims to the territory of these ancient Korean kingdoms, by which the present state of the minjok was to be judged.
Serbian historiography refers to the historiography of the Serb people since the founding of Serbian statehood. The development can be divided into four main stages: traditional historiography, Ruvarac's critical school, Communist–Marxist legacy, and the renewed Serbian national movement.
Albanian nationalism emerged in Albania during the 19th century. By the late Ottoman period Albanians were mainly Muslims with close ties to the Ottoman Empire. The lack of previous Albanian statehood to draw upon resulted in Albanian nationalism developing later unlike neighbouring nationalisms of the Serbs and Greeks. The onset of the Eastern crisis (1870s) that threatened partition of Balkan Albanian inhabited lands by neighbouring Orthodox Christian states stimulated the emergence of the Albanian national awakening (Rilindja) and nationalist movement. During the 19th century, some Western scholarly influences, Albanian diasporas such as the Arbereshë and Albanian National Awakening figures contributed greatly to spreading influences and ideas among Balkan Albanians within the context of Albanian self-determination. Among those were ideas of an Illyrian contribution to Albanian ethnogenesis which still dominate Albanian nationalism in contemporary times and other ancient peoples claimed as ancestors of the Albanians, in particular the Pelasgians of which have been claimed again in recent times.
Historiography in North Macedonia is the methodology of historical studies developed and employed by Macedonian historians. It traces its origins to 1945, when SR Macedonia became part of Yugoslavia. According to German historian Stefan Troebst, it has preserved nearly the same agenda as Marxist historiography from the times of the Socialist Federal Republic of Yugoslavia. The generation of Macedonian historians closely associated with the Yugoslav period, who were instrumental in establishing national historical narratives, still exerts an influence on modern-day institutions. In the field of historiography, communism and Macedonian nationalism are closely related. After the Fall of communism, Macedonian historiography did not significantly revise its communist past, because of the key role played by communist policies in establishing a distinct Macedonian nation.
The historiography of India refers to the studies, sources, critical methods and interpretations used by scholars to develop a history of India.
Several scholars of nationalism support the existence of nationalism in the Middle Ages. This school of thought differs from modernism, the predominant school of thought on nationalism, which suggests that nationalism developed largely after the late 18th century and the French Revolution. Theories on the existence of nationalism in the Middle Ages may belong to the general paradigms of ethnosymbolism and primordialism (perennialism).
Modernization theory is the predominant explanation for the emergence of nationalism among scholars of nationalism. Prominent modernization scholars, such as Benedict Anderson, Ernest Gellner and Eric Hobsbawn, say nationalism arose with modernization during the late 18th century. Processes that lead to the emergence of nationalism include industrialization and democratic revolutions.
Nationalism and archaeology have been closely related since at least the nineteenth century. Archaeological interpretations and ancient history can be manipulated for nationalist purposes, such as cultivating national mythologies and national mysticism. Frequently this involves the uncritical identification of one's own ethnic group with some ancient or even prehistoric group, whether mainstream scholarship accepts as plausible or rejects as pseudoarchaeology the historical derivation of the contemporary group from the ancient one. The decisive point, often assumed implicitly, that it is possible to derive nationalist or ethnic pride from a population that lived millennia ago and, being known only archaeologically or epigraphically, is not remembered in living tradition.
