essay on national identity

Why National Identity Matters

• Francis Fukuyama

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Read the full essay here .

National identity has been pivotal to the fortunes of modern states. When channeled in the form of an exclusive and intolerant ethnonationalism, it can drive acts of persecution and aggression. Yet national identities can also be built around liberal and democratic political values, and around the shared experiences of diverse communities. Contrary to arguments that the concepts of national identity and state sovereignty have become outmoded, such an inclusive sense of national identity remains critical to maintaining a successful modern political order. National identity not only enhances physical security, but also inspires good governance; facilitates economic development; fosters trust among citizens; engenders support for strong social safety nets; and ultimately makes possible liberal democracy itself.

About the Author

Francis Fukuyama is Olivier Nomellini Senior Fellow at Stanford’s Freeman Spogli Institute for International Studies. 

View all work by Francis Fukuyama

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National Identity and Patriotism

• 25 Jul 2018
• 16 min read

–Preeti Kumari

A nation is formed by the set of people who inhabit a certain geographical landmass, are a part of a consolidated political unit, have shared rights and duties, follow a common legal system and so on. But more than all of this, a nation is an expression of people’s ideas and aspirations. These ideas have originated, condensed, changed, evolved, lost and re-gained prominence over tens of centuries and so have the geographical boundaries and the political systems associated with them. These very ideas and aspirations of people are expressed in the various symbols and rituals which a nation chooses for itself as its motifs. The internalization of and identification with these symbols and rituals constitutes what is called as national identity at the level of political or even in day to day parlance. The respect, admiration and loyalty towards these symbols and rituals, which are in turn representation of the nation- its people, is what is called patriotism.

National identity, although a collective idea, yet can be read as the most important of the multiple identities an individual subscribes to in contemporary times. It has played an immense role in evolution of the social and the political world as it looks today. Meanwhile, patriotism has been the driving force in formation , articulation and assertion of the national identity. Therefore an essay on ‘National Identity and Patriotism’ becomes not only an exercise at comprehending the wider meanings and ramifications of these terms but is also an attempt to look at the debates surrounding these terms in our history and present times. In this process, we have to look at the various theories regarding their origin, story of their growth and conflicting prophecies about their probable future in a globalised and technology driven world. As such this essay also offers a chance to meditate upon the lessons from history and possibilities for future from the perspective of the present.

National identity derives itself from the idea of Nation-State . Nation-Sate themselves have their own history. While there are various theories regarding the origins of Nation-States, it is generally agreed upon that the bases of the Modern Nation States were laid after the Treaty of Westphalia in 1648. It led to the formation of Classical Nation States of Northern and Western Europe. It also laid the foundation for the growth of Nationalism. This ultimately led to formation and consolidation of Second generation of Nation States such as Italy, Germany, and countries of Central and Eastern Europe. The process of decolonization in the aftermath of Second World War saw the emergence of third generation of nation-states in the African and Asian Continents. The process of the formation of Nation-States continued till the end of 20th century when several new nations emerged in the aftermath of the decline and disintegration of USSR. The emergence of Kosovo in South-Eastern Europe and Southern Sudan in Africa highlight the fact that the process of Nation-Formation is still on, even in the 21st century.

The history of origin of National identity illustrates the importance of political events in the formation or emergence of modern nation-states. But that politics itself has been a derivative of interplay of diverse factors. National identity as such seems to be a superset of a combination of factors which include linguistic identities, regional loyalties, culture, religion and history.

Linguistic identities have been a feature of several demands of national self-determination. The wave of Nationalism in Europe in 18th and 19th century and the more recent struggle for and foundation of Bangladesh was largely based upon this very premise. One Nation-One Language was also mooted as the idea for the basis of national identity largely based upon the European experience. Similarly regional or ethnic identities have also acted as foundation of national identities. The disintegration of USSR into multiple nation states was seen as the culmination of the struggle for freedom of diverse groups that were ethnically diverse. The making and remaking of various African boundaries is also seen as the result of the assertion of ethnic identities as separate national identity.

Culture has also served as the bedrock of various nationalisms. The diversity of cultures has been seen as a challenge to the formation of a strong singular national identity. This line of argumentation also spilled over to religious identity as well. Religion was used as the basis for the two nation theory which led to the partition of United India into India and Pakistan. The modern state of Israel is also an example of the formation of National identity on the basis of an imagined coherence between Culture and Religion on one hand and Nation-State on the other.

All or any of these identities are given the form of National identity with the help of history. It is history of the Nation which gives legitimacy to national identity and assertion of sovereignty by that nation. Renan has even sarcastically remarked that ‘Getting its history wrong is part of being a nation’. This is the reason all nations try to trace their history to a hoary past. Failure of being able to discover or forge one’s history is seen as an existential question mark constantly lurking upon its national identity.

Benedict Anderson has famously theorized that ‘Nation is an imagined community. It is imagined because the members of even the smallest nation will never know most of their fellow-members, meet them, or even hear of them, yet in the minds of each lives the image of their communion .... Communities are to be distinguished, not by their falsity/genuineness, but by the style in which they are imagined’. Ultimately it is the width and depth of the imagination of this community which decides the course of a nation. A country like India, with multiple and diverse linguistic, religious and ethnic identities could claim to be a nation only because of the inclusiveness and tolerance that has been its hallmark since centuries.

When various groups feel assured that their identities would not be threatened, but will actually flourish in the idea or imagination of a nation, only then a diverse but united nation like India can sustain and grow. Only an inclusive imagination can breed patriots, since exclusivity breeds division, secession and war. As such Patriotism is not only a display of love and a deep sense of affection for one’s country; it is also a feeling of pride. Rabindranath Tagore often used a term ‘Deshabhimaan’ as a synonym for this word in his works which aptly captures one of the dimensions of this word.

National identity and Patriotism gives a sense of belonging to an individual in the world. It helps a person feel the presence of an extended family around him. Naturally the actions guided by such a philosophy will lead to betterment of a society and progress of the country. It is sometimes wrongly assumed that patriotism is love for one’s country at the cost of others. Actually such line of thinking stems from crude understanding of the idea of National Identity and Patriotism. India has a guiding philosophy of ‘Vasudhaiva Kutumbakam’ i.e. whole world is my family. Only such understanding of patriotism can bring peace and prosperity to the country as well as the world.

Apart from that, excessive pride in a national identity and display of Patriotism may acquire the form of ‘ ultra nationalism ’ and jingoism. Ultra nationalism inevitably turns exclusionary in nature and hence leads not to the assertion but disintegration of national unity and ultimately identity. Similarly jingoism, by constantly falling back upon the idea of ultra nationalism when faced with any issue or problem of past/present, vitiates the community atmosphere and starts imposing restrictions upon any free speech or dissent. Such extremism leads only to great destruction as exemplified several times in history by various totalitarian regimes such as those of Hitler and Mussolini. One should always keep in mind what Edward R. Murrow, an American journalist said in context of USA during one of the most volatile phases of Cold War. He said ‘We must not confuse dissent with disloyalty. When the loyal opposition dies, I think the soul of the nation dies with it.’

The turn of 20th century was seen as a challenge to the age of Nations, as it has been popularly referred to in the parlance of social sciences, due to unhindered rise of globalization, emergence of multinational companies with their revenues several times the GDP of several countries, and the age of internet which connected the world more than ever before. There was also a faction of scholars that saw it as approaching ‘clash of civilizations’ where multiple national or other identities are bound to engage in a clash, in order to emerge as the superior-most among all.

However, both prophesies can be seen to be missing the mark. The globalization has not only brought the world closer than ever, it has also sensitized people towards their own identities. It has taught the world to be more appreciative of the diversity of cultures, thoughts and nationalities. The demands for more apt representation from different parts of the world at United Nations and the recent reforms at International Monetary Fund (IMF) aimed at better representation of emerging nations at the international platform are two examples of the above phenomenon. Similarly, the increased contact between the various identities is not leading to any clash of civilizations but, in fact, has resulted in globally coordinated efforts to contain such clashes. Foundation of various international forums and signing of various trans-national treaties to engage with issues of security, energy and environmental concerns are cases in point. The visionary project of Inter-national Solar Alliance (ISA) launched by our Prime minister is an example of how multiple nations are coordinating in the contemporary globalised world to strike a balance between the global concerns of climate change and pressing national energy security concerns.

Towards conclusion , it can be said that National identity and patriotism are deeply humane terminologies. They represent the urge of the humankind to be a part of the collective and contribute meaningfully and loyally to it. Krishna says in Gita, that there are multiple paths to the same truth . Similarly, there may be more than one ways of not only subscribing to a national identity but also of displaying the patriotism towards one’s country. One must always be ready and vigilant to defend one’s national prestige but must not enforce one’s own ideas and ideals of national identity and patriotism upon everyone else. The essence of National identity and patriotism, in a country like India, can be best summed up in the lines of the Ancient Philosopher Sun Tzu, who said

“There are not more than five musical notes, yet the combinations of these five give rise to more melodies than can ever be heard.

There are not more than five primary colours, yet in combination they produce more hues than can ever been seen.

There are not more than five cardinal tastes, yet combinations of them yield more flavours than can ever be tasted.”

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2 Theories of Nationalism and National Identity

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This chapter addresses how liberal nationalist theorists have constructed an argument to the effect that sub-state national societies constitute a distinct category of group, distinguishable from both the majority of ‘dominant’ national society of the host state, and other ‘minority’ groups within the state. It explores the objective and subjective features of identity which liberal nationalists have identified as characteristic of a national society, and which help to explain the resilience of national identity at sub-state level. The chapter examines how different traditions have emerged in the study of nationalism. In particular, it discusses the dominant ‘modernist’ school of nationalism which has attempted to explain nationalism as an essentially instrumental device.

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National Identity

• Reference work entry
• First Online: 01 January 2014
• pp 1849–1862
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• Eugene Tartakovsky 2  

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This essay presents an analysis of the nature of national identity in adolescents. The concept of “nation” is defined and the elements that compose what is called a “national identity” are described. The theoretical basis for applying social identity theory to understanding national identity in adolescents is elaborated, and relevant empirical studies are reviewed. The group attachment theory of national identity is suggested, and its utility in explaining the effect of various socio-psychological variables on national identity in adolescents is analyzed. Developmental aspects regarding adolescents’ national identity are discussed. In addition, the relationships between national identity, patriotism, and nationalism are analyzed. Finally, the essay considers issues related to the national identity of ethnic minorities and immigrants.

The Concept of “Nation”

Barrett and Davis ( 2008 ) define the concept of “nation” as a named human community that occupies its historic homeland,...

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Tartakovsky, E. (2011). National Identity. In: Levesque, R.J.R. (eds) Encyclopedia of Adolescence. Springer, New York, NY. https://doi.org/10.1007/978-1-4419-1695-2_367

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• Views About National Identity Becoming More Inclusive in U.S., Western Europe
• 1. National identity

Table of Contents

• 2. Immigration
• 3. Discrimination in society
• 4. Political correctness and offensive speech
• 5. National pride and shame
• 6. Tradition vs. change
• Acknowledgments
• Methodology
• Appendix A: About the focus groups
• Appendix B: Classifying European political parties

In all four nations surveyed, sizable majorities see speaking their country’s dominant language and sharing its customs and traditions to be at least somewhat important to truly being part of their countries. In Germany, for example, this view is nearly ubiquitous, with 94% saying speaking German is critical to being German, and around three-quarters saying it is very important. Similarly, roughly nine-in-ten in France and the UK think speaking the official language is at least somewhat important, and majorities think it is very important. In the U.S., the share who think speaking English is necessary to being truly American is somewhat lower, though still 77% agree it’s at least somewhat important.

Partaking in national customs is also viewed by most as an integral part of national identity. In France, the U.S. and the UK, about seven-in-ten think sharing their country’s customs and traditions is an important part of being one of them. Among Germans, a smaller majority of roughly six-in-ten say sharing the country’s customs and traditions is at least somewhat important.

By contrast, relatively few in the four countries see birthplace or Christianity as important to belonging in their country. For example, only a quarter think it is important to have been born in Germany in order to be German. Minorities of roughly a third in the UK, France and the U.S. agree. And in most countries, even fewer think identifying as Christian is central to being a part of their country. Only 14% of French think it is important, and about one-in-five Britons and Germans feel the same. Americans are the most likely to think it is important to be Christian, with 35% saying this, including 21% who say it’s very important.

Over the past four years, attitudes about belonging have evolved. In all four countries, people are significantly less likely than they were in 2016 to see being born in their country, sharing national customs and being Christian as important, with declines ranging from about 10 to 25 percentage points. For example, in the U.S. and UK, the share saying that having been born in the country is important to being American or British has fallen 20 and 25 percentage points, respectively.

When it comes to language, those in the U.S. and UK are now less likely to say speaking English is important (down 15 and 11 points in each country, respectively). However, Germans and French are about as likely to consider speaking their countries’ official languages important to being truly German or French today as they were in 2016.

Among the three European publics, these shifts were largely consistent across ideological groups, with similar declines occurring across the spectrum. In the U.S., too, on the importance of being Christian, the shift has been largely consistent across liberals and conservatives, with shifts of around 15 percentage points among each group, respectively. Liberals and conservatives are also both significantly less likely to say it’s important to have been born in the U.S. than they were in 2016, though the shift has been a larger 28 percentage points among liberals compared with 13 points among conservatives.

But, liberal Americans and those in the center have driven much of the change when it comes to attitudes about the importance of speaking English and sharing the country’s customs and traditions. Take, for example, changing attitudes toward sharing American traditions. While the share who thinks this is important fell by 20 points or more among liberals and moderates, there has been no significant change in opinion among conservatives.

Despite these declines, some groups continue to see many of these criteria as more necessary to belong in their country than others. Across all countries, for example, Christians are more likely than non-Christians to see all four criteria as important parts of belonging in their country, with divides being especially sharp on the importance of being Christian. In the U.S., for instance, Christians are four times more likely than non-Christians to think being Christian is an important part of being American (48% vs. 12%).

Additionally, across all four countries surveyed, those who think their country will be better off sticking to traditions are generally more likely than those who prioritize being open to changes to think all four qualities are important to being part of their country. For instance, French who support a more traditional direction for their country are about twice as likely to think people must be Christian to be truly French compared with those who think their country should evolve.

Those on the ideological right, too, are more likely than those on the left to say most of these factors are an important part of fitting in. The only exception is on speaking the dominant language. Those on the left and right in Germany and France are equally likely to think speaking the language is a critical piece of belonging.

“You’ve got a lot of people coming into the country now who don’t want to be British, they don’t want to integrate. They don’t want to mix … I wouldn’t go to Spain and start ranting on about being English.” –Man, 41, Birmingham, Left Leaver

The ideological divides are deepest in the U.S. Those on the right are around 40 percentage points more likely than those on the left to say every facet of belonging asked about is important.

These divides are also stark between Britons with different attitudes toward Brexit, with Leavers being 19 points more likely than Remainers to say sharing British customs is important. Leavers and Remainers also diverge over the importance of being born in the UK, speaking English and being Christian.

In the UK and U.S., focus group participants with different ideological and partisan identities clashed over what it takes to be British and American

Focus groups highlighted the way ideology and views about Brexit intertwined to inform opinions about what qualifies someone as British. When asked what being British means and whether people from other cultures can be British, focus groups composed of Leavers, and particularly Leavers on the right, frequently brought up speaking English, adhering to British values and, to a lesser extent, being Christian, as necessary. Some Leavers on the right talked about these issues in very explicit terms, viewing the presence of people who do not meet their criteria of Britishness – e.g., by not speaking English in public or by following customs of their countries of origin, including wearing traditional dress – as a personal affront and threat to the integrity of Britain. One right-leaning woman who voted to leave the EU noted that hearing people speak other languages in public was “awful” and created a “hostile environment” for her. Others complained about immigrants following customs of their countries of origin (e.g., eating with their hands) instead of adapting British traditions, further suggesting that their presence has burdened social services and that special accommodations were made for them.

Right-leaning Remainers and left-leaning Leavers echoed some of these concerns about immigrants assimilating. They often saw the presence of people from other cultures in the UK as positive, on the condition that those individuals follow British traditions – described in focus groups as queuing or having a “stiff upper lip,” among other traits. Remainers on the ideological left were unlikely to mention any of these criteria for Britishness and were clear that not only can people from other cultures be British, but that multiculturalism and cultural exchange added value to British society.

Differences of opinion emerged along partisan lines in the U.S. focus groups. When asked what it means to be American and whether people from other cultures can be American, groups consisting of Republicans were the only ones to mention Christianity as a part of being American and to focus on the importance of speaking English and adopting American values, particularly following laws. Like in the UK, many said a failure to learn English and adhere to American customs puts a strain on resources and threatens the country. One example cited by a Republican in Seattle was about the cost school districts had to bear to hire interpreters, and a feeling that immigrants are less likely to learn English today compared with the past, because of these accommodations.

When these questions were posed to groups comprising Democrats, responses often focused on the diversity of the U.S. as a positive thing. And like left-leaning Remainers in the UK, Democrats tended to agree that people from other cultures could be American without any caveats, though some agreed with Republicans that certain standards like following U.S. customs must be met. However, they rarely framed a failure to meet these standards as a burden for the U.S. or a threat to other Americans. And those that did not see any of these criteria for being American largely agreed that diversity and immigration added value to their country.

Political affiliation also plays a role, and like the ideological divides, the differences between partisans is especially stark in the U.S., where Republicans and those who lean toward the Republican party are significantly more likely than their Democratic counterparts to see all four qualities as crucial to American identity.

“[What it takes to be one of us is to] assimilate into the culture and understand the history of the country, the values of the country, what entrepreneurship is, what freedom of speech is, the right to bear arms, to understand why this country is the greatest country in the world … The key to keeping it great is for those individuals to assimilate into the culture.”

–Man, 58, Seattle, Republican

Across the Atlantic, those with positive views of right-wing populist parties are more likely to view birthplace, adherence to national customs and being Christian as key to belonging in their countries. For instance, Germans who support Alternative for Germany (AfD) are roughly three times as likely as those who do not to think being Christian is a critical part of being German. When it comes to language, though, supporters of populist parties and nonsupporters largely agree that it’s important to speak the national language.

Age is also related to opinion: Older people have stricter requirements about what it takes to belong in their country than younger ones. In all four countries surveyed, those 65 and older are more likely than adults under 30 to say following national customs is necessary. Similar divides are seen in France, the UK and the U.S. on the importance of speaking the dominant language and being born in the country, though German views on these criteria is consistent across age groups. Outside of the UK, older adults are more likely than younger ones to see being Christian as important for national identity.

In addition, across all four nations, those with less education are more likely than those with more education to think being born in their country, following local customs and being Christian were important. However, only in the U.S. is education related to opinions about speaking the dominant language. 2

• For the purpose of comparing educational groups across countries, education levels are standardized based on the UN’s International Standard Classification of Education (ISCED). The “less education” category is secondary education or below and the “more education” category is postsecondary or above in France, Germany, UK and U.S. ↩

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Collection Meeting of Frontiers

Frontiers and national identity.

This essay was published in 2000 as part of the original Meeting of Frontiers website.

In the nineteenth and twentieth centuries the frontier experience was enshrined in Russian and American culture and became an important source of national identity. First, during the Romantic period, frontiers were discovered by writers and artists as a source of inspiration. Frontier landscapes came to stand for national grandeur and possibility. Native peoples were increasingly interpreted as noble, not barbaric.

Then as both countries faced the social turmoil associated with industrialization and urbanization, Russians and Americans turned even more to the frontier as a unifying force--representing opportunity, majesty, and national unity. Politicians, journalists, and historians embraced the frontier as a source of economic productivity, imperial power, and national destiny. Frontier warriors such as General George Custer and the Cossack Ermak became mass heroes whose stories were told in print, on canvas, at fairgrounds, and on the silver screen. Although both figures are controversial as national symbols--and Custer, especially, is rejected by many for his role in conquest--they still stand today as powerful representatives of the American and Russian expansion into the frontier.

Russians and Americans also traveled to the frontier as tourists, absorbing the regional landscapes and local history as national destiny.

Mass Culture

Following the popular frontier stories (1820s-40s) of James Fenimore Cooper, the western developed into a distinctive genre in the late nineteenth and early twentieth centuries. Although Owen Wister's The Virginian (1902) is generally recognized as the first modern western, decades earlier Bret Harte had immortalized California's gold camps. In a series of popular stories, Harte helped to create stock western characters such as the gambler and the prostitute with the heart of gold.

The most popular westerns during this period appeared in inexpensive dime-novel or pulp-magazine formats. Designed for a mass audience, such pulp fiction emphasized strongly etched characters, exotic settings, and, above all, action. Hunters, mountain men, outlaws, "half-breeds," savage Indians, gun-slinging amazons, helpless maidens, and cowboy heroes all appear in full force in dime novels, romanticizing the frontier as a realm of full-blooded national adventure and ethnic and gender stereotype.

Westerns were also performed in plays, Indian displays, Wild West shows, rodeos, and cinemas. Many of the common features of western films, including Indian attacks on stagecoaches, cavalry charges, and sharpshooting displays, were adopted wholesale from pre-cinema performances, especially the Wild West shows.

Wild West Shows, Rodeos, and Indian Displays

Wild West shows evolved out of earlier forms of Indian displays, such as George Catlin's Indian Gallery, and Wild West melodrama. Shows such as Buffalo Bill's helped to clean up and popularize the image of the American cowboy and created forms of entertainment that survive today only in the rodeo, if at all.

The West also became a part of American national identity through tourism. Yosemite and Yellowstone became the first nonurban public parks in 1864 and 1872, respectively, and quickly developed into symbols of American majesty. In the nineteenth century railroads encouraged western tourism to such parks as a way of promoting transcontinental travel. In the twentieth century automobiles became common and Americans increasingly preferred to discover the West by car. Westerners strongly supported publicly financed road building, which helped tourism become an important part of the regional economy.

Similarly, Siberia came to stand for vastness and natural bounty and beauty; as such it became the region that perhaps best symbolized Russia. Nature tourism rapidly developed after World War II and the Siberian preserves were a favorite destination. There, tourists marveled at the beauty of Lake Baikal--the deepest freshwater lake in the world--the boundless taiga, the mighty Siberian rivers, and the dramatic rock cliffs and stone pillars. Tourists also learned how Siberia helped to create Russia--and the Soviet Union--by visiting regional history museums, monuments to conquerors and explorers, medieval fortresses and churches, and modern tributes to industrial power such as hydroelectric plants.

Yellowstone National Park

Until the Folsom-Cook Expedition of 1869 and the Hayden Expedition of 1871, Americans knew little about the area that now comprises Yellowstone Park. Paintings by Thomas Moran and photographs by William Henry Jackson, both of whom accompanied the Hayden Expedition, helped to publicize the area and secure its protection. Established by Congress in 1872, Yellowstone National Park is the nation's oldest national park. Its creation set a precedent for reserving sections of the public domain for the recreation of all and for the preservation of natural beauty. The park would become a prime destination for turn-of-the-century Americans eager to experience the scenic splendor and frontier ruggedness of the American West.

Russian Postcards

The modern postcard became popular in Western Europe and North America beginning in the mid 1800s. The upsurge in recreational pleasure travel (itself fueled by rapid development of passenger railroad service) dovetailed with the development of new technologies, especially lithography and photography, and greatly facilitated the inexpensive mass production of images. A boom in production and sending of postcards ensued after an 1874 Universal Postal Union conference standardized the size and layout of the postcard and set the postage rates as half that of sealed letters.

In the Russian Empire, postcard production was begun in earnest in the 1890s by several major Moscow and St. Petersburg book and magazine publishers. Images focused upon exotic, distant travel themes of both natural and human landscapes: the broad rivers, plains, and mountains of Siberia; the deserts of Turkestan; native peoples of Siberia, the Far East, and Central Asia; new Russian cities being built in far-flung places; and technological wonders such as the Trans-Siberian Railroad. The postcard allowed rare visitors to such regions a chance to share their unusual experiences with friends and family back home.

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• > WHAT IS “NATIONAL IDENTITY”? DEFINITIONS AND APPLICATIONS...

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What is “national identity” definitions and applications in modern british historiography.

Published online by Cambridge University Press:  02 August 2006

“National identity” is one of those concepts, like “political culture”, which historians have somewhat casually borrowed from the social sciences and then used promiscuously for their own purposes. Over twenty years ago Philip Gleason wrote a wise and prescient (yet sadly underappreciated) essay on the origins of the concept of “identity” in the 1950s, warning historians that already then it had two quite distinct—psychological and sociological—meanings that needed to be distinguished to retain any conceptual clarity. Since then our own use of it has proliferated uncontrollably, and the original confusion identified by Gleason has been compounded by many others. The chain of communication between the concept's progenitors and its present-day users is now so long and so fragmentary that our usage may bear little or no relation to the discourse that Gleason described. There may be nothing wrong with this state of affairs; historians may have found their own value in the term, which need not necessarily be validated by social science. Yet social scientists have continued to work with “identity”, and have puzzled much further over its possible meaning and utility with a degree of conceptual rigour that historians do not usually share. And we continue to validate our own use of the term by reference to an increasingly shadowy and distant social science whence it came. Accordingly it may be useful to look more closely at what social scientists think “national identity” is, and how it operates in human minds and societies. This essay attempts a brief exploration of that kind and then applies its findings to the recent historiography of “national identity” in modern Britain.

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• Volume 3, Issue 2
• PETER MANDLER (a1)
• DOI: https://doi.org/10.1017/S1479244306000746

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IELTS Essay: National Identity

by Dave | IELTS Writing Task 2 Real Past Tests Sample Answers | 7 Comments

This is an IELTS writing task 2 sample answer essay on the topic of national identity from the real exam.

Please consider supporting me on Patreon.com/howtodoielts to receive my full, exclusive IELTS Ebooks! My online video subscription courses are also available here .

Some think increasing business and cultural contact between nations is positive. Others think it leads to the disappearance of the national identity.

Discuss both views and state your own opinion.

Many feel that the effects of globalization on economics and culture are a beneficial. In my opinion, although there is an argument for the financial implications, the risks to the uniqueness of a national identity make it a negative overall.

Supporters of such close contact point out the meaningful economic ramifications. This is particularly important for more isolated and undeveloped nations. There are countries where natural resources are extremely lacking or unbalanced and this has slowed their progress historically. For instance, many countries in the Middle East lack the arable land to support large population growth. The discovery of vast reserves of oil in the 20th century allowed them to exploit trade agreements to improve their economic outlook and basic infrastructure. This same fact applies to varying degrees to nearly all nations as trade enriches and a country without necessarily creating any negative byproducts.

Nonetheless, the danger for culture is more lasting and therefore more significant. The national identity of a country is not simply made up of the dominant ethnic group. Every country has minorities and ethnic populations that are most at risk through this process. For instance, in many parts of Asia and Africa there are numerous indigenous groups that struggle to flourish in a modern, global economy. For instance, the Hmong in Vietnam are famed for their craftsmanship and attention to detail in hand-weaving and dyeing sustainable clothing yet many of them must now abandon their traditional roots to live in cities and work anonymous jobs for large corporations. Once such cultures are lost, they will never return and the economic benefits will be little comfort at that point.

In conclusion, despite the economic advantages of globalization, the possibility of a country losing its individual cultural character is too great a risk. Countries must therefore take steps to safeguard their culture.

1. Many feel that the effects of globalization on economics and culture are a beneficial. 2. In my opinion, although there is an argument for the financial implications, the risks to the uniqueness of a national identity make it a negative overall.

• Paraphrase the overall essay topic.
• Write a clear opinion. Read more about introductions here .

1. Supporters of such close contact point out the meaningful economic ramifications. 2. This is particularly important for more isolated and undeveloped nations. 3. There are countries where natural resources are extremely lacking or unbalanced and this has slowed their progress historically. 4. For instance, many countries in the Middle East lack the arable land to support large population growth. 5. The discovery of vast reserves of oil in the 20th century allowed them to exploit trade agreements to improve their economic outlook and basic infrastructure. 6. This same fact applies to varying degrees to nearly all nations as trade enriches and a country without necessarily creating any negative byproducts.

• Write a topic sentence with a clear main idea at the end.
• Explain your main idea.
• Develop it with specific or hypothetical examples.
• Keep developing it fully.
• Vary long and short sentences.
• Finish development.

1. Nonetheless, the danger for culture is more lasting and therefore more significant. 2. The national identity of a country is not simply made up of the dominant ethnic group. 3. Every country has minorities and ethnic populations that are most at risk through this process. 4. For instance, in many parts of Asia and Africa there are numerous indigenous groups that struggle to flourish in a modern, global economy. 5. For instance, the Hmong in Vietnam are famed for their craftsmanship and attention to detail in hand-weaving and dyeing sustainable clothing yet many of them must now abandon their traditional roots to live in cities and work anonymous jobs for large corporations. 6. Once such cultures are lost, they will never return and the economic benefits will be little comfort at that point.

• Write a new topic sentence with a new main idea at the end.
• Explain your new main idea.
• Include specific details and examples.
• Add as much information as you can and make sure it links logically.
• Develop the example fully.
• State the results as well.
• Summarise your main ideas.
• Include a final thought. Read more about conclusions here .

What do the words in bold below mean? Make some notes on paper to aid memory and then check below.

Many feel that the effects of globalization on economics and culture are a beneficial . In my opinion, although there is an argument for the financial implications , the risks to the uniqueness of a national identity make it a negative overall.

Supporters of such close contact point out the meaningful economic ramifications . This is particularly important for more isolated and undeveloped nations . There are countries where natural resources are extremely lacking or unbalanced and this has slowed their progress historically . For instance, many countries in the Middle East lack the arable land to support large population growth . The discovery of vast reserves of oil in the 20th century allowed them to exploit trade agreements to improve their economic outlook and basic infrastructure . This same fact applies to varying degrees to nearly all nations as trade enriches and a country without necessarily creating any negative byproducts .

Nonetheless , the danger for culture is more lasting and therefore more significant. The national identity of a country is not simply made up of the dominant ethnic group . Every country has minorities and ethnic populations that are most at risk through this process. For instance, in many parts of Asia and Africa there are numerous indigenous groups that struggle to flourish in a modern , global economy. For instance, the Hmong in Vietnam are famed for their craftsmanship and attention to detail in hand-weaving and dyeing sustainable clothing yet many of them must now abandon their traditional roots to live in cities and work anonymous jobs for large corporations . Once such cultures are lost, they will never return and the economic benefits will be little comfort at that point .

For extra practice, write an antonym (opposite word) on a piece of paper to help you remember the new vocabulary:

globalization countries trading and becoming more similar

economics the finances of a country

culture tradition, art, beliefs, etc.

beneficial advantageous

argument opinion

financial implications effects related to money

risks threats

uniqueness what’s special

national identity the character of a country

supporters people in favor of

close contact communicating closely

point out argue

meaningful economic ramifications important effects for the economy

particularly important especially crucial

isolated all alone

undeveloped nations countries that are not as developed

natural resources oil, timber, water, etc.

extremely lacking not having something

unbalanced not in equal proportions

slowed their progress historically kept them from developing in the past

lack don’t have

arable land land that can be farmed

support large population growth allow for lots of people

discovery finding out about

vast reserves large quantities

exploit trade agreements take advantage of pacts to trade

improve their economic outlook make the economy better

basic infrastructure roads, internet, electricity, schools, etc.

applies to varying degrees true to some extent

enriches makes better

without necessarily doesn’t have to

negative byproducts bad symptoms

nonetheless regardless

danger risk

lasting permanent

therefore thus

made up of constituted

dominant ethnic group main demographic

minorities smaller ethnic groups in a population

ethnic populations groups of people

at risk the threat of

numerous indigenous groups many original peoples

struggle have a tough time

flourish do better

modern contemporary

Hmong an ethnic group from Asia

famed for well-known for

craftsmanship how they make things

attention to detail care

hand-weaving making fabric by hand

dyeing sustainable clothing coloring fabric not using chemicals

yet however

abandon leave

traditional roots customs and history

anonymous lacking identity

large corporations big companies

will be little comfort at that point will no longer feel good

possibility chance

take steps do things

safeguard protect

Pronunciation

Practice saying the vocabulary below and use this tip about Google voice search :

ˌgləʊb(ə)laɪˈzeɪʃ(ə)n   ˌiːkəˈnɒmɪks   ˈkʌlʧə   ˌbɛnɪˈfɪʃəl ˈɑːgjʊmənt   faɪˈnænʃəl ˌɪmplɪˈkeɪʃənz rɪsks   juːˈniːknəs   ˈnæʃənl aɪˈdɛntɪti   səˈpɔːtəz   kləʊs ˈkɒntækt   pɔɪnt aʊt   ˈmiːnɪŋfʊl ˌiːkəˈnɒmɪk ˌræmɪfɪˈkeɪʃənz . pəˈtɪkjʊləli ɪmˈpɔːtənt   ˈaɪsəleɪtɪd   ˌʌndɪˈvɛləpt ˈneɪʃənz ˈnæʧrəl rɪˈsɔːsɪz   ɪksˈtriːmli ˈlækɪŋ   ʌnˈbælənst   sləʊd ðeə ˈprəʊgrəs hɪsˈtɒrɪkəli læk   ˈærəbl lænd   səˈpɔːt lɑːʤ ˌpɒpjʊˈleɪʃən grəʊθ   dɪsˈkʌvəri   vɑːst rɪˈzɜːvz   ˈɛksplɔɪt treɪd əˈgriːmənts   ɪmˈpruːv ðeər ˌiːkəˈnɒmɪk ˈaʊtlʊk   ˈbeɪsɪk ˈɪnfrəˌstrʌkʧə əˈplaɪz tuː ˈveəriɪŋ dɪˈgriːz   ɪnˈrɪʧɪz   wɪˈðaʊt ˈnɛsɪsərɪli   ˈnɛgətɪv ˈbaɪˌprɒdʌkts ˌnʌnðəˈlɛs   ˈdeɪnʤə   ˈlɑːstɪŋ   ˈðeəfɔː   meɪd ʌp ɒv   ˈdɒmɪnənt ˈɛθnɪk gruːp maɪˈnɒrɪtiz   ˈɛθnɪk ˌpɒpjʊˈleɪʃənz   æt rɪsk   ˈnjuːmərəs ɪnˈdɪʤɪnəs gruːps   ˈstrʌgl   ˈflʌrɪʃ   ˈmɒdən həməŋ feɪmd fɔː   ˈkrɑːftsmənʃɪp   əˈtɛnʃ(ə)n tuː ˈdiːteɪl   hænd-ˈwiːvɪŋ   ˈdaɪɪŋ səsˈteɪnəbl ˈkləʊðɪŋ   jɛt   əˈbændən   trəˈdɪʃənl ruːts əˈnɒnɪməs   lɑːʤ ˌkɔːpəˈreɪʃənz wɪl biː ˈlɪtl ˈkʌmfət æt ðæt pɔɪnt ˌpɒsəˈbɪlɪti   teɪk stɛps   ˈseɪfgɑːd  

Vocabulary Practice

I recommend getting a pencil and piece of paper because that aids memory. Then write down the missing vocabulary from my sample answer in your notebook:

Many feel that the effects of g_____________n on e_____________s and c__________e are a b_____________l . In my opinion, although there is an a____________t for the f_______________________s , the r_____s to the u________________s of a n____________________y make it a negative overall.

S______________s of such c__________________t p_________________t the m______________________________s . This is p_______________________t for more i____________d and u______________________s . There are countries where n______________________s are e____________________g or u_______________d and this has s_______________________________y . For instance, many countries in the Middle East l_____k the a_____________d to s_________________________________h . The d___________y of v________________s of oil in the 20th century allowed them to e________________________s to i_____________________________________k and b_________________e . This same fact a_________________________s to nearly all nations as trade e___________s and a country w__________________y creating any n____________________s .

N_________________s , the d_________r for culture is more l__________g and t______________e more significant. The national identity of a country is not simply m_______________f the d_____________________p . Every country has m____________s and e_____________________s that are most a________k through this process. For instance, in many parts of Asia and Africa there are n_______________________s that s__________e to f________h in a m_________n , global economy. For instance, the H________g in Vietnam are f___________r their c________________p and a_____________________l in h_________________g and d_________________________________t many of them must now a_________n their t______________s to live in cities and work a________________s jobs for l______________________s . Once such cultures are lost, they will never return and the economic benefits w_____________________________________t .

In conclusion, despite the economic advantages of globalization, the p____________y of a country losing its individual cultural character is too great a risk. Countries must therefore t___________s to s___________d their culture.

Listening Practice

Learn more about this topic by watching videos from The New York Times YouTube channel below and practice with these activities :

Reading Practice

Read more about this topic and use these ideas to practice :

https://www.washingtonpost.com/news/worldviews/wp/2017/02/01/when-it-comes-to-national-identity-language-trumps-religion-culture-and-place-of-birth-study-finds/

Speaking Practice

Practice with the following speaking questions from the real IELTS speaking exam :

Your Home Nation/Country

• Where are you from?
• What do you like the most about your country?
• Where would you like to live in your country?
• Are people in your country patriotic?

Writing Practice

Practice with the related IELTS essay topic below:

Globalization is positive for economies but its negative sides should not be ignored.

To what extent do you agree or disagree?

IELTS Essay: Globalization

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Which is correct grammatically- There IS a plethora of OR There ARE a plethora of

It is singular technically but often used with both: https://www.merriam-webster.com/words-at-play/plethora-singular-or-plural#:~:text=Plethora%20is%20usually%20written%20as,a%20plethora%20of%20examples%20is.%22

I want to notify you that this website has copied your essay. http://ieltsdaljeet.com/ielts-essay-latest-writing-task-2/

Thanks for letting me know, Rosy – I will contact them!

This paragraph is very difficult for me to understand maybe because of my less knowledge about places

Keep practicing and you’ll get there!

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ESSAY SAUCE

FOR STUDENTS : ALL THE INGREDIENTS OF A GOOD ESSAY

Essay: National identity: an analysis

Essay details and download:.

• Subject area(s): Media essays
• Reading time: 9 minutes
• Price: Free download
• Published: 9 August 2018*
• File format: Text
• Words: 2,483 (approx)
• Number of pages: 10 (approx)

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This page of the essay has 2,483 words. Download the full version above.

Jai Zhang-ke’s film is based in Fen yang, a small provincial town said to be in the backwaters of Shanxi province. Jai Zhang-ke grew up in this small town. The lead character in the film Xiao Wu is a member of a gang of pickpockets in the area. As the film progresses he appears to become one of the older and more mature members of the gang as many of his colleagues move on to other things. One of his former pickpocket friends, Jin is getting married and chooses not to invite Xiao Wu to his wedding as he does not want to be associated with his former co-criminal friend. Xiao Wu floats around, unhappy about this betrayal, but makes no effort to change his ways as he still continues to go about with his pickpocketing lifestyle. He finds himself a girlfriend, a prostitute called Meimei who appears to be very interested in him but however drops him when she finds someone better. Xiao Wu then visits his poor family but ends up getting into an argument with his parents over their use of his ring which he had previously bought for Meimei as a gift to his brother’s fiancé. He gets kicked out of the family house and he threatens to never come back. At the end of the film he is arrested and the last we see of him is when he is handcuffed to the lamp post in the middle of the street with a condemning crowd observing him judgementally. At the beginning of the film, we have seen that there is an immense clampdown on crime in the area. It, therefore, follows that Xiao wu has a tough time ahead of him.

In the first scene of the film, we see random bystanders waiting for a bus in what seems like a documentary style of shooting. These characters represent the average citizens of China going along with their everyday lives. We then get the same shot, but however, this time it is of Xiao Wu standing at a bus stop waiting for a bus. We notice a factory which is in the background of the shot. During the 1990s the Chinese economy was expanding rapidly as a result of mass privatisations and capitalism and the opening of the country to foreign investments for the first time in modern times. Companies from other countries were rushing to build factories in China to take advantage of low labour and other production costs. As stated earlier at this time capitalism was being introduced to China after a long era of communism. In 1997, a lot of the Chinese population were low paid workers which informed their relative poverty. The film properly depicts the National Identity of China at this stage of the 1990s as shown by the poor lifestyle of the people in the midst of invigorated economic activity.

When Xiao Wu gets on the bus he refuses to pay the bus fare. He lies by insisting that he is a Policeman. At this point in China’s history being a Policeman carried a strong sense of authority and indeed invoked fear. We can see that though the Bus Conductor did not entirely believe Xiao Wu’s story about being a Policeman he would not take the chance of incurring the Policeman’s wrath if indeed Xiao Wu turned out to really be a Policeman. He, therefore, walks away and Xiao Wu gets away with not paying the fare. It is evident therefore that in the 1990s there would have been dire consequences following from offending a Police Officer. The Chinese society is structured on ‘Confucianism’. Confucianism is based on the teachings of the Chinese scholar Confucius who lived from 551BC – 479BC. ‘Confucius developed a system of inter-reliant relationships— a structure in which the lower level gives obedience to the higher (extending from the family level to the national). As a result, Chinese culture tends to give a considerable amount of reverence for authority and age (though not necessarily sincere, especially in a changing modern China).’ A very important element of Chinese National Identity is shown here as exemplified by the fear and awe of authority which had its roots in Confucianism.

In the bus, as Xiao Wu attempts to pickpocket the man that is sitting beside him, the camera switches to a little picture of Mao Zedong which is hanging from the rear-view mirror in front of the bus. This brings us to the fact that China in 1997 was yet adjusting to its new capitalist nature after the end of the Mao era. Mao Zedong in his many years of rule over

China had achieved a god-like stature in the eyes of the Chinese people. He was the supreme leader. Seeing therefore Xiao Wu in this scene stealing in the presence of Mao Zedong appears to be mocking the presence of chairman Mao especially at this time were the era of his rule had come to an end. This is not the only time in which Mao’s politics is mocked in the film. When Xiao Wu goes to visit his friend in his shop, his friend’s daughter is seen playing with a mango. This can be seen as the representation of ‘The Mango Fever’ – On the 4th of August 1968, Mao had been gifted with some mangoes by the Foreign Minister of Pakistan, Syed Sharifuddin Pirzada in what was supposed to be a diplomatic gesture of friendship. Chairman Mao described the mangoes as a “spiritual time bomb”. Not too long after, Mao had had his assistant distribute them to the Mao Zedong Propaganda Teams throughout Beijing, beginning with the one started at Tsinghua University and thereafter an article was published in the People’s Daily. I Quote:

“In the afternoon of the fifth, when the great happy news of Chairman Mao giving mangoes to the Capital Worker and Peasant Mao Zedong Thought Propaganda Team reached the Tsinghua University campus, people immediately gathered around the gift given by the Great Leader Chairman Mao. They cried out enthusiastically and sang with wild abandonment. Tears welled up in their eyes, and they again and again sincerely wished that our most beloved Great Leader lived then thousand years without bounds … They all made phone calls to their own work units to spread this happy news; and they also organised all kinds of celebratory activities all night long, and arrived at [the national leadership compound] Zhongnanhai despite the rain to report the good news, and to express their loyalty to the Great Leader Chairman Mao.”

This article shows how the mango became a symbolic fruit in China and the fact that a mango has been tactfully placed in the film also represents how politics in China has been represented in this film. Outside of the two scenes mentioned above depicting the Mao era we also see that throughout the film many people are dressed in Mao jackets. This also further exemplifies the National Identity of China in the 1990s.

When Xiao Wu visits his friend, they have a di scussion about the construction that is going on all around the town and how the building in which his friends’ shop is located is going to be torn down. This shows the economic transformation that was occurring in China at that time and its effect on the Chinese landscape as well as the ongoing industrialisation in the various provinces of China. Most of the redevelopments that were going on in various scenes in the film were as a result of the United Kingdom’s return of Hong Kong to China in 1997. At midnight on June 30 to July 1 in 1997 which is the year in which this film was released, the crown colony of Hong Kong was officially returned to China bringing an end to 156 years of British occupation and rule. After an official handover ceremony on the 1st of July, the colony became the Hong Kong special administrative region (HKSAR) of the People’s Republic of China. The information of the return of China was announced over the towns loudspeakers for the town to hear. Xiao wu hears of this when he goes to visit his parents. National identity is once again shown through the events of the transfer of Hong Kong from the United Kingdom to China.

When looking at how the film represents National Identity in terms of customs and traditions, Xiao Wu’s friend’s wedding is a very good example. This is because it shows us how weddings are traditionally done in China. In preparation for a Chinese wedding the groom is responsible for all the costs of the wedding and this is what we witness when Xiao Wu goes to visit his friend to inquire about why he had not received a wedding invitation. In this scene, we see the staff preparing various Chinese traditional dishes required for the wedding ceremony and all the different drinks and refreshments that will be served to the wedding guests the following day. It is important that we observe that the bride is not present and that the groom is overseeing all the work put into the preparations for the wedding. This film represents the vast explorations of various genres of Chinese traditional music which is played throughout the film – A good example of National Identity.

The film highlights the apparent poverty among the lower classes in China of the 1990s. When Xiao Wu accompanies Meimei to make a long-distance call to her mother, it is revealed that Meimei was sent by her family to school in Beijing but because of the pervasive poverty, she is unable to pay her fees and therefore begins to work as a prostitute in a small Hostess Bar in Fen yang. From this illicit work, she is able to scrape funds together to make a living for herself and to meet the most important needs of her family. However, she lies to her mother saying she is at school. Her drive to make money to feed her family could be the main reason why she was quick to leave Xiao Wu when she meets a more affluent person. Meimei’s family is representative of the excruciating poverty experienced by the lower-class Chinese.

This film further provides a peak into a lower-class Chinese household and allows us to see the way they go about with their daily lives. In the scene were Xiao Wu goes to visit his family the father calls all the children together and asks them to contribute money for the elder son’s wedding. This reminds us that in Chinese marriages the groom’s family bares the entire costs of the wedding. Xiao Wu’s family is poor and struggles to put the funds together. No member of the family is forthcoming in making contributions. This angers his father especially as Xiao Wu is also making a big issue over his mother re-gifting the ring that he gave her to his brother’s bride. This is the ring that was previously Xiao Wu’s gift to Meimei before she jilted him. An argument ensues over Xiao Wu’s lack of ‘Filial piety’. In China, Filial piety mandates that the parents are to be provided for by their children. The pillar of the Chinese family structure is the concept of Filial piety. Filial piety is a central value in traditional Chinese culture. Its importance goes far beyond that of the biblical commandment “Honour thy mother and thy father”. Filial piety was and still is a value based on strict principles of hierarchy, obligation, and obedience. This is a classic example of Chinese National identity as shown in the film.

At the end of the film, Xiao Wu is made to suffer public disgrace as he is handcuffed to a lamppost in the middle of the town because he had finally been caught stealing. This form of justice was very common in China from times past. It must be borne in mind that this largely symbolic punishment of being handcuffed to a lamppost in the middle of the town is only for a short time. This is because Xiao Wu is a notorious criminal and therefore is likely to face a stiffer penalty upon conviction for his crimes. Xiao Wu’s punishment, especially in the handcuffing to the public lamppost, is another example of National Identity being brought into play. Essentially this shows the Chinese criminal justice system.

In conclusion, National Identity of the Chinese is portrayed significantly in several places in the film. National identity is represented in the culture; in their traditions; in the history of the people; in their values; in their politics; in the music; in the justice system; in the economy and in other areas mentioned above.

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