Cultural identity in the context of "Societal collapse"

A tragedy is a genre of drama based on human suffering and, mainly, the terrible or sorrowful events that befall a main character or cast of characters. Traditionally, the intention of tragedy is to invoke an accompanying catharsis, or a "pain [that] awakens pleasure," for the audience. While many cultures have developed forms that provoke this paradoxical response, the term tragedy often refers to a specific tradition of drama that has played a unique and important role historically in the self-definition of Western civilization. That tradition has been multiple and discontinuous, yet the term has often been used to invoke a powerful effect of cultural identity and historical continuity—"the Greeks and the Elizabethans, in one cultural form; Hellenes and Christians, in a common activity," as Raymond Williams puts it.

Originating in the theatre of ancient Greece 2500 years ago, where only a fraction of the works of Aeschylus, Sophocles and Euripides survive, as well as many fragments from other poets, and the later Roman tragedies of Seneca; through its singular articulations in the works of Shakespeare, Lope de Vega, Jean Racine, and Friedrich Schiller to the more recent naturalistic tragedy of Henrik Ibsen and August Strindberg; Nurul Momen's Nemesis' tragic vengeance & Samuel Beckett's modernist meditations on death, loss and suffering; Heiner Müller postmodernist reworkings of the tragic canon, tragedy has remained an important site of cultural experimentation, negotiation, struggle, and change. A long line of philosophers—which includes Plato, Aristotle, Saint Augustine, Voltaire, Hume, Diderot, Hegel, Schopenhauer, Kierkegaard, Nietzsche, Freud, Benjamin, Camus, Lacan, and Deleuze—have analysed, speculated upon, and criticised the genre.

The Roman people was the ethnicity and the body of Roman citizens(Latin: Rōmānī; Ancient Greek: Ῥωμαῖοι Rhōmaîoi) during the Roman Kingdom, the Roman Republic, and the Roman Empire. This concept underwent considerable changes throughout the long history of the Roman civilisation, as its borders expanded and contracted. Originally only including the ethnic Latins from Rome itself, Roman citizenship was extended to the rest of the Italic peoples by the 1st century BC and to nearly every subject of the Roman empire in late antiquity. At their peak, the Romans ruled large parts of Europe, the Near East, and North Africa through conquests made during the Roman Republic and the subsequent Roman Empire. Although defined primarily as a citizenship, "Roman-ness" has also and variously been described as a cultural identity, a nationality, or a multi-ethnicity that eventually encompassed a vast regional diversity.

Citizenship grants, demographic growth, and settler and military colonies rapidly increased the number of Roman citizens. The increase achieved its peak with Emperor Caracalla's AD 212 Antonine Constitution, which extended citizenship rights to all free inhabitants of the empire. Roman identity provided a larger sense of common identity and became important when distinguishing from non-Romans, such as barbarian settlers and invaders. Roman culture was far from homogeneous; though there was a common cultural idiom, one of the strengths of the Roman Empire was also its ability to incorporate traditions from other cultures, notably but not exclusively Greece.

Historiography is the study of how history is written. One pervasive influence upon the writing of history has been nationalism, a set of beliefs about political legitimacy and cultural identity. Nationalism has provided a significant framework for historical writing in Europe and in those former colonies influenced by Europe since the nineteenth century. Typically official school textbooks are based on the nationalist model and focus on the emergence, trials and successes of the forces of nationalism.

The Clash of Civilizations is a thesis that people's cultural and religious identities will be the primary source of conflict in the post–Cold War world. The American political scientist Samuel P. Huntington argued that future wars would be fought not between countries, but between cultures. It was proposed in a 1992 lecture at the American Enterprise Institute, which was then developed in a 1993 Foreign Affairs article titled The Clash of Civilizations?, in response to his former student Francis Fukuyama's 1992 book The End of History and the Last Man. Huntington later expanded his thesis in a 1996 book The Clash of Civilizations and the Remaking of World Order.

The phrase itself was earlier used by Albert Camus in 1946, by Girilal Jain in his analysis of the Ayodhya dispute in 1988, by Bernard Lewis in an article in the September 1990 issue of The Atlantic Monthly titled The Roots of Muslim Rage and by Mahdi El Mandjra in his book La première guerre civilisationnelle published in 1992. Even earlier, the phrase appears in a 1926 book regarding the Middle East by Basil Mathews: Young Islam on Trek: A Study in the Clash of Civilizations. This expression derives from clash of cultures, already used during the colonial period and the Belle Époque.

Cultural expressions are creative manifestations of the cultural identities of their authors. They are treated in the international legal system in terms of cultural rights, intellectual property law and international trade.

The Anglo-Saxons, in some contexts simply called Saxons or the English, were a cultural group who spoke Old English and inhabited much of what is now England and south-eastern Scotland in the Early Middle Ages. They traced their origins to Germanic settlers who became one of the most important cultural groups in Britain by the 5th century. The Anglo-Saxon period in Britain is considered to have started by about 450 and ended in 1066, with the Norman Conquest. Although the details of their early settlement and political development are not clear, by the 8th century an Anglo-Saxon cultural identity which was generally called Englisc had developed out of the interaction of these settlers with the existing Romano-British culture. By 1066, most of the people of what is now England spoke Old English, and were considered English. Viking and Norman invasions changed the politics and culture of England significantly, but the overarching Anglo-Saxon identity evolved and remained dominant even after these major changes. Late Anglo-Saxon political structures and language are the direct predecessors of the high medieval Kingdom of England and the Middle English language. Although the modern English language owes less than 26% of its words to Old English, this includes the vast majority of everyday words.

In the early 8th century, the earliest detailed account of Anglo-Saxon origins was given by Bede (d. 735), suggesting that they were long divided into smaller regional kingdoms, each with differing accounts of their continental origins. As a collective term, the compound term Anglo-Saxon, commonly used by modern historians for the period before 1066, first appears in Bede's time, but it was probably not widely used until modern times. Bede was one of the first writers to prefer "Angles" (or English) as the collective term, and this eventually became dominant. Bede, like other authors, also continued to use the collective term "Saxons", especially when referring to the earliest periods of settlement. Roman and British writers of the 3rd to 6th century described those earliest Saxons as North Sea raiders, and mercenaries. Later sources, such as Bede, believed these early raiders came from the region they called "Old Saxony", in what is now northern Germany, which in their own time had become well known as a region resisting the spread of Christianity and Frankish rule. According to this account, the English (Angle) migrants came from a country between those "Old Saxons" and the Jutes.