This dissertation analyzes the role of the Greek &ldquo / other&rdquo / in the process of Turkish national identity formation. Addressing the transformation of Turkish identity from multi-ethnic, multi-cultural and multi-religious imperial character into a homogeneous and unitary national form, this thesis mainly focuses on the changing attitude of the Ottoman elites of the last period and the modern Turkish state elites towards the Greeks in domestic and foreign affairs. In fact, this change can be evaluated as a part of constructing a Turkish nation which had been long carried out as break from the plural Ottoman inheritance. Within this context, this dissertation aims to understand the importance of Greek culture in Turkish identity, the stimulating role of the Greek existence in Anatolia during the Turkish War of Independence, neglect of the Turkish history writing about the Greek background or the Rumi identity and besides, the fragile relations between Turkey and Greece via questioning the overlapping aspects of Turkish nationalism and Greek &ldquo / otherization&rdquo / .

Recent years have seen a surge of scholarship that foregrounds the relationship between the novel and the nation. The postcolonial condition of much of the Arab world has made the Arabic novel a compelling case. For historical reasons the focus has tended to be on the literary production of North Africa, the Levant and, to a lesser extent, Iraq. This thesis aims to redress the balance while interrogating certain assumptions about this relationship. Its main contention is that the early Saudi novel, as a unique case study, complicates traditional categorisations of the novel in Arabic, either in terms of a set of discrete, national traditions or as a monolithic, regional tradition, i.e. ‘the Arabic novel’. I argue that the ‘Saudi’ novel and its canonisation reflect, and were shaped by, the inherent ambivalence of the nation space and Arab discourses of national identity. This ambivalence gives rise to a third or liminal space of literary production. The thesis revolves around two axes. Firstly, it traces the emergence of the novel in Hijaz, from the 1930s through to the late 1950s. Although the Kingdom of Saudi Arabia was founded in 1932, for a long time Hijaz retained a sense of its own distinct identity, countering the dominant Najdi-Wahhabi narrative. The close reading of selected texts explores how they express both a strong sense of Hijazi identity and a deep ambivalence towards ‘the Saudi nation’. The salience of ‘the woman question’ in Arab nationalist discourses makes gender a key consideration. The territorialising impulse present in much men’s fiction is shown to be absent from the Saudi women’s novel that emerged between the late 1950s and mid-1970s. Aside from exemplifying the genderedness of nation, this contributes to an explanation of the marginalisation of Saudi women’s novels from the canon. Secondly, the issue of novel and nation is linked to the critical discourse on the Saudi novel and its canonisation. Through an analysis of the literary articles that appeared in the pages of Hijaz’s early press, I trace the origins of a nationalist, ideological concept of the novel and its function that privileges the canonical realist novel for its mimetic representation of the writer’s national social reality. The result of this is that histories of the Saudi novel often present a teleology that is unable to adequately explain its construction or account for its liminality. The thesis offers a more nuanced understanding of the dynamic relationship between the novel and identity, as well as the novel’s construction in the Arabic context.

This thesis analyzes the relevance of Miguel de Unamuno’s idea of Spain and its Nietzschean influence in two contemporary authors, Arturo Pérez-Reverte and Luisa Castro. My work contributes to a debate that is ever present in literature and politics: what is Spain and what defines Spanish identity. This debate has continued throughout the democratic period and reveals that Spain is still a controversial idea. The Constitution of 1978 might have shaped national identity but Spanish sociopolitical evolution has indeed questioned the idea of Spain emerged in the Transition. From my point of view, Arturo Pérez-Reverte and Luisa Castro evoke Unamuno’s ideological inheritance to offer a solution of what has been branded as the age-old problem of Spain. By the end of the nineteenth century, Unamuno introduced his theory of intrahistory in order to contravene the model of nation promoted by the political class during the Restoration. The author considered that this model imposed on society a metaphysical idealization, protected by reason, which distorted its actual national identity. Currently, the works of Arturo Pérez-Reverte and Luisa Castro reflect Unamunian intrahistory thus putting an end to this idealization. As seen in the chapters of this thesis, the combined analysis of the works by Pérez-Reverte and Castro reveals the implicit survival in our days of Nietzsche’s influence in Unamuno’s intrahistory. In this sense, they highlight the crucial role of individual subjectivity, work and interaction with their immediate environment, in the characterization of Spanish national identity. In so doing, their works reflect Unamuno’s implementation of Nietzschean theories on metaphysics, the Greek tragedy, the eternal recurrence and the overman. Pérez-Reverte and Castro’s works suggest that the solution to the problem of identity in Spain is to be found in Nietzsche’s influence on Unamuno’s intrahistory.

第一章 開宗明義質問人類學與民族誌的排灣族如何與現今的自我認同相連？今日的排灣族「民族意識」很清晰的源頭不是出於主觀認同，而是出於外力強加。在人類學出現之前，其實今日被指稱為排灣族的人群，根本沒有「民族」的想像共同體存在。而是許多個以部落或部落同盟作為想像共同體的人群；這概念不同於民族的定義，不該被外來知識當作「必要的客體」而粗暴分類。而「台灣原住民族」分類之演變是基於日本帝國主義的殖民需求，由早期台灣殖民地人民的「原漢分類」輪廓，並以「高砂族」之改造為最終目的。列舉所引用的有關排灣族傳統文化的特徵，也試著回到本論文的主題「民族傳統文化」的辯證假設。借用部份人類學的知識文本，來開啟本論文場域中特定人群之民族邊緣、文化認同與社會變遷的探討。 第二章 就本論文所限定的區域範圍提供背景論述，以利讀者作為認知與思考的必要參考。包括一般性的地理與人文，以呈現其多重邊緣位置的特色。在被殖民統治前，其神話傳說建構的「我群」與權力體系之介紹，表明其有完整的知識系統以及對應的權力結構。而後敘及獅子鄉各村之行政沿革，新身份符號所使用的新概念系統，本文是以「鄉」作為一個觀察單位，以「鄉民」的認同與「族藉」認同再作另一層的觀察對比。 第三章 回顧歷史上發生在本區域的異文化接觸與外來統治。文化接觸在此分為兩個層面，即輭性的自然互動狀態以及武力對抗時期。當傳統文化優勢不再，民族邊緣的消長於是發生，民族認同的需要也進入當地人的心智中。而後更強烈的文化衝擊，來自異族的政治改造；使得傳統文化的優勢不但不可能繼續存在，反而有可能遭到根本的鏟除。 第四章 權力、知識、信仰與理論的興替：簡而言之就是不同的知識邏輯在強烈的競爭，建立自己的領域與穩固其優勢。而信仰、知識與權力是三位一體的，且三者之間運用各種理論來加強與包裝。本章試從三個角度解析，第一是頭目家庭權力勢微，並使得傳統的知識邏輯不再能執行應用程式之改寫。第二是國民教育取代傳統，新舊知識與權力鬥爭下此消彼長。第三當外來統治勢力更易後，處於信仰空窗期的人們受到新的、有組織的宗教團體所帶來的新文化刺激；祖靈信仰改宗基督，又一次的知識邏輯重組，族群與認同邊緣的形成受到更深度的影響。最後是與世界接軌後，多元文化思想論戰隨著台灣內部之民主化而成熟，傳統與新興勢力兩邊同時得到大量的知識擙援，新一輪的權力攻守值得進一步觀察。 第五章 文化認同與社會變遷實為一體之兩面，因為社會變遷的發生，迫使文化需要有新的程式來執行新的工作。例如新的法律身份、歷史意識建構等，而身份與文化認同的轉換又取決於外部社會的客觀條件。由傳統身份轉為現代身份，新的認同產生了重疊與多元的情況。尤其是民生需求之取得方式，出現了斷裂式的轉換。有關民族傳統文化風貌的變遷，藉由直接呈現獅子鄉現時的文化面貌，以對比的方式顯示截然異於同樣擁有「族藉身份」的北排灣區域人群，希望能引發進一步的思考。尤其出人意外，在最沒有「原味」的「原鄉」，竟舉辦國內規模空前絕後的全國原住民族嘉年華「麻里巴狩獵祭」，無疑是一個值得觀察與探討的重點。 第六章 反思與回顧，希望能藉由思辯的方式進一步對本論文所建構的民族邊緣、文化認同與身份認同間的互動關係與社會變遷作整體性再思考。由對「民族傳統文化」的認同力度，去思考民族邊緣的移動。有關人類學與民族認同，是否該回到「想像共同體」的論述脈絡中，重新檢視一個被人類學所建構的民族邊緣。而這個民族的邊緣經過一個世紀的煅煉是否有了民族意識或文化內涵之「中央」與「邊陲」的相對性出現。另外，「教育、教化與同化」過程中，從知識的生產與再生產去觀察，進一步探討民族認同與文化認同間的互動關係。甚至應該思考所謂的國民教育是為了建構「現代國家」認同或是「民族傳統文化」認同。本地區的另一大特色是戰爭與文化重生，這項因素遠大於一般性的社會變遷，對於初民社會人群與民族國家體制直接戰爭對抗時，所產生的傳統知識邏輯斷裂之可能性，以及族群對歷史選擇性的遺忘，作反思探討並回顧學界漢化、土著化、在地化等論述的實地驗證，並提出本論文所獲之研究心得「權力化」觀點，供思考目前台灣「民族問題」與「認同問題」時另一新視野。 結論 作全篇寫作精神、信念、風格與意義的總結。 / Since 1872 Japanese troop invaded this area, for the first time, the indigenous people in the mountain tribes met the nation’s force of the outside world. In 1895 Japanese occupied Taiwan, and started its colonial careers, the indigenous peoples in the mountain area were treated as wild beast never been protected under the constitution or law. After 10 years military suppression in 1915 all the weapons of indigenous people had been taken away, and strictly police control system had set up. In 1942, after the Japanese stated the Pacific War. Thousands of what so called volunteers had been leaded to the front line of jungle battlefield from the indigenous people’s tribes, more than 70% died, the others almost all of them wounded when they were sent back in 1946. In 1949, the Chinese ruler party KMT lost the civil war and slipped to Taiwan. Since then by the excuse of anticommunist, millions of people in this island live under the martial law for 40 years, of course those indigenous peoples were included. After the dictatorial president Chiang died in 1989, some of the Taiwanese tried to found an independent nation, Culture identity and nation identity became the biggest issue in this island especially during the campaign of voting seasons. Unfortunately, more than half million indigenous people can’t stay away from the arguing, and somehow be used to prove that Taiwanese is not Chinese. In 2000, for the first time what so called the president of Republic of China, has been taken by a 13 years old young party from the one who is already more than 100 years old. But almost more than 90% of the indigenous people’s voting were not supporting this young party, the ironic result push the new ruler has to face his idol with a much more serious attitude, and the latter aware of his un-replaceable value in this new political market. The culture identity especially for the traditional part has been changed more than twice in last century, the article is trying to find out the relations between indigenous people’s psychological activities inside and the social’s reforming outside during last 100 years. Shih Tzu country (which is a basic administrative unit comprising 8 villages about 5,500 in population) of Ping Tung country in southern Taiwan, people here were identified as Paiwan, they use the same dialogue as well as the other Paiwan, but except that there is almost no other traditional culture has left. From this very particular aspect caused the research in this title ahead.