通过课程改革和历史教育使黎巴嫩冲突后的民族认同感非殖民化:一项不可能完成的任务?

Nina Madaad, Minerva Nasser-Eddine
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引用次数: 0

摘要

本文研究了阿拉伯世界国家认同形成的一个重要例子,以及教育和史学所起的作用。在黎巴嫩,像其他中东国家一样,从殖民统治中独立出来,一种新的民族认同在独立后逐渐形成。民族认同的相互矛盾的概念产生了一种新传统主义形式,政治认同仍然是不稳定和不发达的。一种削弱和破坏稳定的模式出现了,而不是发展一种后民族非殖民化的身份,导致了非殖民化的失败。通过研究独立后国家认同建设的失败,本文将论证这些因素导致了黎巴嫩的不稳定和合法性的整体危机。通过分析这些失败,提出建议,强调历史在教育中的作用的重要性,以及它如何通过公民参与促进和解和国家建设。
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Decolonising Lebanon’s post-conflict sense of national identity via curriculum change and history education: An impossible task?
This paper investigates an important example of national identity formation in the Arab world and the role played by education and historiography. In Lebanon, like other states in the Middle East that became independent of colonial rule, a new form of national identity gradually developed following independence. Conflicting notions of national identity arose which resulted in a form of neo-traditionalism whereby political identities remained fluid and under-developed. Instead of developing a post-national decolonised identity, a debilitating and destabilising paradigm emerged, leading to the failure of decolonisation. By examining the failures of the construction of post-independence national identity, the paper will argue that these factors have led to instability and an overall crisis of legitimacy in Lebanon. By analysing these failures, recommendations are made to emphasise the importance of the role of history in education and how it may contribute to reconciliation and nation-building through civic participation.
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来源期刊
CiteScore
0.80
自引率
33.30%
发文量
18
审稿时长
10 weeks
期刊介绍: Historical Encounters is a blind peer-reviewed, open access, interdsiciplinary journal dedicated to the empirical and theoretical study of: historical consciousness (how we experience the past as something alien to the present; how we understand and relate, both cognitively and affectively, to the past; and how our historically-constituted consciousness shapes our understanding and interpretation of historical representations in the present and influences how we orient ourselves to possible futures); historical cultures (the effective and affective relationship that a human group has with its own past; the agents who create and transform it; the oral, print, visual, dramatic, and interactive media representations by which it is disseminated; the personal, social, economic, and political uses to which it is put; and the processes of reception that shape encounters with it); history education (how we know, teach, and learn history through: schools, universities, museums, public commemorations, tourist venues, heritage sites, local history societies, and other formal and informal settings). Submissions from across the fields of public history, history didactics, curriculum & pedagogy studies, cultural studies, narrative theory, and historical theory fields are all welcome.
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