Critical Response of Aflaq, al-Husri, Rida, Khalidi - Essay Example

This term simply refers to according much patriotism to one’s ethnic, as well as the tribal community, other than the government (Hobsbawn 48). Therefore, this script will keenly address the issue of protonationalism according to Hobsbawm. In addition, it will further illustrate the elements of protonationalism identified by Khalidi among Palestinians in 19th and 20th century, together with their contributions to their later nationalist identity formation. The paper will further examine the existence of a unified Palestinian peasant identity.

In his endeavor to understand the issue of protonationalism among communities, Hobsbawm starts by wondering why such an association should occur in any given societal setting. For instance, he wonders, why people from a similar state ought to form some communities, as well as associations that make them view the rest as strangers. Hobsbawn explains the concept of protonationalism to have its origin from the existence of feelings resulting to the growth of interests that result to a feeling of a collective belonging (Hobsbawn 49).

The current literature that explains the origin, the expansion, as well as the effects of protonationalism has identified two main distinct examples of the above concept. The first example of protonationalism, known as the Supra-local, does not entail the circles in which individuals from a given setting spend their lives. It goes beyond the family setting, and immediate towns, popular to a region’s inhabitants (Khalindi). The second type of protonationalism is the political bonds. Khali located several proto-nationalist elements among the Palestinians.

For instance, he listed some of them as language, ethnicity, religion, icons, and awareness of belonging to a long-lasting political distinctiveness (Suleiman 206).Hobsbawn says that, “for language was merely one, and not necessarily the primary way of distinguishing between cultural communities” (Hobsbawn 58). A language is significant in the nationalist identity formation. First, it acts as an avenue of communication in both the political, as well as the cultural activism. In addition, Hobsbawn reveals ethnicity as another element of proto-nationalism.

Hobsbawn say that, “ethnicity in the Herodotean sense was, is and can be something that binds together populations living on a large territories. ’’ (Hobsbawn 64). The identification of an individual with a certain ethnicity has a basis on assumed common lineage. Hobsbawn concludes that,“ where an elite literary or administrative language exists, however a small number of its actual user, it can become an important element of proto-national cohesion” (Hobsbawn 59). The acknowledgment by others as a separate cultural group is often a contributing aspect to developing this link of recognition.

Religion brings people to a common belief system. This is attributable to customs and beliefs that unite people and keep them at peace. Hobsbawn argues that, “religion is paradoxical cement for proto-nationalism and indeed for modern nationalism’’ (Hobsbawn 64). Ethnic groups are often united by universal culture, basis of social integration, social change, as well as the social control. It directs people towards a certain direction. It also provides conditions and restrictions that serve to limit people’s behavior.

Therefore, people are limited in their actions because no entity is supposed to