Lehre, Gesetz und Nation : eine historisch-kritische Untersuchung über das Wesen d. Judentums

von Isaac Breuer

Israel's Beständigkeit : eine unbefangene Beleuchtung mehrerer wichtiger Bibelstellen, insbes. sog. messian. Weissagungen ; in krit. Erwiederung a.d.v. Lord Crawford erschienenen öffentl. Sendschreiben an die hebräische Nation, nebst e. kurzen Abriss d. jüd. Geschichte u. Nachr. über d. Zustand d. heutigen Juden in Europa

von Salomon Bennett. Aus d. Engl. übers. von Friedr. Ludw. Wilh. Wagner

Les premiers Pas de la nation juive vers son bonheur sous les auspices du grand monarque Napoléon

annoncés aux amis de l'humanité par C., ami de B. Schottlaender et ... de [Israel] Jacobsohn

An appeal to the British Nation on behalf of the Jews

by Barnard van Oven

Nation oder Konfession?

Von Alexander Stern

Das Erwachen der jüdischen Nation : der Weg zur endgültigen Lösung d. Judenfrage

von F. Heman

Der Feuer- und Molochdienst der alten Hebräer als urväterlicher, legaler, orthodoxer Cultus der Nation

historisch-kritisch nachgewiesen durch G. Fr. Daumer

An Undisclosed Story of Roses: Church, State and Nation in Contemporary Georgia

I will attempt to problematize the typologies of nationalism when applied to the Georgian context, particularly in relationship to nationalism of President Mikheil Saakashvili. I will argue that the state-driven nationalism of post-Rose Revolution government was a hybrid form of ethno-cultural and civic which had elements of ethnic particularism towards the Orthodox Church. By reflecting on the growing assistance of Western institutions to Georgia, I will problematize the extent to which the rise of American and European involvement in the region reinforced the perceptions of the “self” and the “other” among the religious elites since the Rose Revolution. By presenting field research data (interviews) gathered in 23 eparchies and perishes with religious clerics in 7 regions of Georgia, I will argue that religious nationalism in Georgia strengthened not in response to but as an outcome of President Saakashvili’s policies towards the church, and partially as a reaction to the growing dissatisfaction with Western institutions working in Georgia and Western governments’ response to the Russo-Georgian War of 2008. By reflecting on empirical material, the paper attempts to problematize an understanding of religious nationalism as a social movement, an instance of cultural autonomy and a source of identity (Friedland 2001). In response, I suggest viewing religious nationalism in post-communist Georgia as medium of material and political interests