Κυπριακό Κινηματικό Αρχείο
Cyprus Movements Archive
Kıbrıs Sosyal Hareket Arşivi

User Tools

Site Tools

You are here: start » Cyprus Movements Archive » Brochures » Unsigned, Unknown, or not Otherwise Archived Material. » Cyprus, the National Issue and Nationalism - A Libertarian Analysis (Unsigned) (Pamphlet)
en:brochures:unclassified:kipros_ethniko_ethnikismos

Differences

This shows you the differences between two versions of the page.

Link to this comparison view

Both sides previous revisionPrevious revision
Next revision		Previous revision
en:brochures:unclassified:kipros_ethniko_ethnikismos [2025/03/02 11:36] – no_name12en:brochures:unclassified:kipros_ethniko_ethnikismos [2025/04/20 19:33] (current) – external edit 127.0.0.1
Line 6: Line 6:
  
  
-====== Cyprus, the National Issue and Nationalism - A Libertarian Analysis (Pamphlet) ======+====== Cyprus, the National Issue and Nationalism - A Libertarian Analysis (Unsigned) (Pamphlet) ======
  
 <WRAP center round noprint important 80%> <WRAP center round noprint important 80%>
Line 349: Line 349:
 According to this position, the struggle of the Cypriots against colonialism and imperialism (embodied by England) becomes the struggle of the Greek people for independence. The bourgeoisie, which is selling out Greece to foreigners, is betraying the struggle of the Greek Cypriots. (Typical cases for Psyroukis are the refusal of the English offer in '14, the condemnation of the Oktovriana by Venizelos and the non-inclusion of Cyprus in the "national processes" in '45.) According to this position, the struggle of the Cypriots against colonialism and imperialism (embodied by England) becomes the struggle of the Greek people for independence. The bourgeoisie, which is selling out Greece to foreigners, is betraying the struggle of the Greek Cypriots. (Typical cases for Psyroukis are the refusal of the English offer in '14, the condemnation of the Oktovriana by Venizelos and the non-inclusion of Cyprus in the "national processes" in '45.)
  
-Thus, the bourgeoisie loses the leadership in the struggle for ethnogenesis and it must be taken over by the working class. In this context, Enosis could not be achieved simply by ceding the island to Greece. On the contrary, the demand of Enosis (a demand that expresses the dynamic of Greek ethnogenesis and the anti-imperialist struggle of the nation) has an explosive dynamic that overturns the balance and challenges imperialist-capitalist dependence.+Thus, the bourgeoisie loses the leadership in the struggle for ethnogenesis and it must be taken over by the working class. In this context, Enosis could not be achieved simply by ceding the island to Greece(13). On the contrary, the demand of Enosis (a demand that expresses the dynamic of Greek ethnogenesis and the anti-imperialist struggle of the nation) has an explosive dynamic that overturns the balance and challenges imperialist-capitalist dependence.
  
 And Psyroukis observes that in the 1950s the Cyprus problem was the issue that challenged the nationalist right and gave a new impetus to the movement of the Greek left. And in Cyprus, in the 1940s, AKEL was at the forefront of the struggle for Enosis. Here then, always according to Psyroukis, is the working class slowly taking the lead in the struggle for ethnogenesis. And Psyroukis observes that in the 1950s the Cyprus problem was the issue that challenged the nationalist right and gave a new impetus to the movement of the Greek left. And in Cyprus, in the 1940s, AKEL was at the forefront of the struggle for Enosis. Here then, always according to Psyroukis, is the working class slowly taking the lead in the struggle for ethnogenesis.
Line 458: Line 458:
 Patriarchy of course pre-exists nationalism. But at least as we know it in the European region, patriarchy has changed significantly in recent centuries. Whereas before it was founded on the personal power of the man-patriarch-father in the family context (we will call this relationship communal patriarchy), it has now spread and diffused, in 'modern society' with the infusion of modern, mass institutions and power ties (e.g. state-patriarchy, pornography) with its own characteristics (social patriarchy) (26). Patriarchy of course pre-exists nationalism. But at least as we know it in the European region, patriarchy has changed significantly in recent centuries. Whereas before it was founded on the personal power of the man-patriarch-father in the family context (we will call this relationship communal patriarchy), it has now spread and diffused, in 'modern society' with the infusion of modern, mass institutions and power ties (e.g. state-patriarchy, pornography) with its own characteristics (social patriarchy) (26).
  
-This differentiation, between communal and social patriarchy, is not something static or divisive like capitalism-feudalism.(27). Although it has some things in common with the above distinction (based on class relations), it is nevertheless much more complex. Patriarchy in any society (whether modern or older) is the main lever of social consensus and perhaps the archetypal power relationship. And the family is one of the key institutions of this power structure (a structure that extends from culture to economics and politics). In this sense both the family and the social diffusion of patriarchy are historical phenomena. However, in modern society, with urbanization, the gathering of thousands of people in cities, the spread of mass media, the breaking of blood ties, the 'extended family', etc., are leading to a crisis of traditional patriarchy, the family, traditional morality, etc.(28).+This differentiation, between communal and social patriarchy, is not something static or divisive like capitalism-feudalism(27). Although it has some things in common with the above distinction (based on class relations), it is nevertheless much more complex. Patriarchy in any society (whether modern or older) is the main lever of social consensus and perhaps the archetypal power relationship. And the family is one of the key institutions of this power structure (a structure that extends from culture to economics and politics). In this sense both the family and the social diffusion of patriarchy are historical phenomena. However, in modern society, with urbanization, the gathering of thousands of people in cities, the spread of mass media, the breaking of blood ties, the 'extended family', etc., are leading to a crisis of traditional patriarchy, the family, traditional morality, etc.(28).
  
 Nationalism appears in Europe (and later on globally) at about the same time that communal patriarchy seems to be disintegrating under multiple pressures (patriarchy itself seems to be in crisis in some cases).(29) In this crisis of patriarchy, which is also a crisis of the ideological imaginaries of society, nationalism does not appear as an irrelevant parallel phenomenon. It is essentially the ideology that helps to reconstruct and consolidate patriarchy at new levels. In any of its forms, whether as warlike masculinism or as a cultural turn to the roots of patriarchal culture, nationalism reestablishes social consensus on imaginaries directly identified with patriarchal configuration. Nationalism appears in Europe (and later on globally) at about the same time that communal patriarchy seems to be disintegrating under multiple pressures (patriarchy itself seems to be in crisis in some cases).(29) In this crisis of patriarchy, which is also a crisis of the ideological imaginaries of society, nationalism does not appear as an irrelevant parallel phenomenon. It is essentially the ideology that helps to reconstruct and consolidate patriarchy at new levels. In any of its forms, whether as warlike masculinism or as a cultural turn to the roots of patriarchal culture, nationalism reestablishes social consensus on imaginaries directly identified with patriarchal configuration.
Line 502: Line 502:
 The fact is that Cyprus was orphaned by the death of Makarios, it lost its personal patriarch. But there remained his state, which, despite the efforts of Kyprianos, no longer seems to need its personal patriarch so much. Perhaps, finally, the death of Makarios will unleash the dynamics of the contradiction. The fact is that Cyprus was orphaned by the death of Makarios, it lost its personal patriarch. But there remained his state, which, despite the efforts of Kyprianos, no longer seems to need its personal patriarch so much. Perhaps, finally, the death of Makarios will unleash the dynamics of the contradiction.
  
-**///b)//** The ideology of racial purity, the perception that there is a pure race-nation (the Greek one in this case) that is in danger of degeneration, corruption, pollution, is a basic characteristic of nationalism, not only of the far right but also of leftist nationalism (the latter of course being more sophisticated). As various scholars of the Nazi phenomenon have observed, this tendency to "purity" has deep roots, reaching back to repressed sexuality in the context of the patriarchal family. At the same time, the ideology of racial purity is based on an archetypal relationship within the patriarchy.+**//b)//** The ideology of racial purity, the perception that there is a pure race-nation (the Greek one in this case) that is in danger of degeneration, corruption, pollution, is a basic characteristic of nationalism, not only of the far right but also of leftist nationalism (the latter of course being more sophisticated). As various scholars of the Nazi phenomenon have observed, this tendency to "purity" has deep roots, reaching back to repressed sexuality in the context of the patriarchal family. At the same time, the ideology of racial purity is based on an archetypal relationship within the patriarchy.
  
 On the tendency to objectify an Other as something hostile and subversive that must be subjugated. The woman, as Simone de Beauvoir observes, is the typical case of the Other in patriarchal culture. John Chrysostom, from our own Greek-Christian culture, says it quite clearly: "Woman is a necessary evil, a natural temptation, the danger of the home, a deadly charm."  On the tendency to objectify an Other as something hostile and subversive that must be subjugated. The woman, as Simone de Beauvoir observes, is the typical case of the Other in patriarchal culture. John Chrysostom, from our own Greek-Christian culture, says it quite clearly: "Woman is a necessary evil, a natural temptation, the danger of the home, a deadly charm." 
en/brochures/unclassified/kipros_ethniko_ethnikismos.1740915406.txt.gz · Last modified: 2025/04/20 19:44 (external edit)