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By E. Murray

How does ideology in a few states radicalise to such an quantity as to turn into genocidal? Can the motives of radicalisation be visible as inner or exterior? interpreting the ideological evolution within the Armenian genocide, the Holocaust and through the get a divorce of Yugoslavia, Elisabeth desire Murray seeks to reply to those questions during this comparative paintings.

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Modern nationalism is credited with state building, enhanced levels of cosmopolitanism, high levels of civic participation and inclusiveness; equally, modern nationalism is blamed for civil war, separatist movements, exclusionist politics and extreme mass conflict. This seeming juxtaposition within the character of nationalism has been generally agreed to come out of two types of nationalism: civic and ethnic. Naturally, because of the problematic nature of terminology in academic study, most scholars tend to ascribe different terms to the two phenomena; however, a general understanding exists that these two typologies of nationalism describe the variable political outcomes of nationalist movements.

Distinguishable from other nations’, which would thus give them the right to exclude minorities who ‘would only weaken the nation’. These beliefs are expressed through the political platform of the nationalist group, are reflected in their ideology and resonate predominantly in Europe where the relationship of ethnicity to state was disputed (Mann 2004: 34, 84). Mann’s perspective here is critical because it places the role of ideology into modern nationalist discourse. Nationalism as an ideology makes a key difference to the ‘quality and content of nations’ (Smith 2003: 360).

In contrast to the previous categories, my fifth type of document, letters from Ottoman citizens to the German consular missions in Turkey, lacks diplomatic restraint in favour of providing critical eyewitness testimony; critically, they provide insight into ideological impact and depth in society. Usually these accounts come in the form of letters begging for German intercession into the atrocities. While most of these letters 34 Disrupting Pathways to Genocide come from Armenians, a small number were written by sympathetic Turks and other minorities, usually Christian.

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