M. Danforth, Loring (1995). The Macedonian conflict : ethnic nationalism in a transnational world. Princeton, N.J.: Princeton University Press. p. 15. «.. nationalist myths of a nation waiting, Sleeping Beauty like, to be awakened...In scholarly discourse this image should be avoided .. national identity is a matter of self-ascription, it either exists or it does not, it can not be asleep and then be awakened...»
books.google.com
Safty, Adel (2002), Leadership and Conflict Resolution, USA: Universal publishers, p. 273, ISBN1-58112-617-4, «Shnirelman (1995) considers nationalist myths ... created by national intellectuals and propagated by the intelligentsia with the aim of using this myths as an instrument of ethno-political mobilization under interethnic conflicts.».
Østergaard, Uffe; Heine Andersen; Lars Bo Kaspersen (2000). Classical and modern social theory. Malden, Mass.: Blackwell. p. 448. ISBN978-0-631-21288-1. Consultado el 8 de septiembre de 2011. «We can, for example, certainly encounter term "nation" in the Middle Ages, but the word meant something completely different than in the age of nationalism, where it is inextricably linked with the efforts to create an associated state.»
Brown, David (2000), «Contemporary nationalism», Contemporary nationalism: civic, ethnocultural, and multicultural politics, London ; New York: Routledge, p. 24, ISBN0-203-38025-8, OCLC43286590, «The nationalist myth of permanent, fixed, homeland community, derives its emotional power, according to psychoanalysis, from the anxieties generated by the fragility of the sense of self, the ego, in the face of both the complex ambiguities inherent in relationships with the external modern world, and also of the disintegrative incoherence of the inner, psychological world. In an attempt to escape the resultant anxiety, the individual engages in an act of self-labelling and self-construction which is essentially static, inserting him or herself into the institutions of society, so as to 'seek out a name' and thence attain an imaginary sense of stability [...].».
Portal, Jane (2005). «The Kim Cult». Art Under Control in North Korea. London: Reaktion Books. p. 90. ISBN9781861892362. Consultado el 6 de febrero de 2020. «[...] a North Korean's conversation is full of phrases such as 'Kim Il-sung thought', 'Kim Il-sungism', 'dedication to Kim Il-sung' and 'the Great Leader Kim Il-sung'.»
Abizadeh, Arash (2004). «Historical Truth, National Myths, and Liberal Democracy». Journal of Political Philosophy12 (3): 291-313. doi:10.1111/j.1467-9760.2004.00201.x.
Brown, David (2000), «Contemporary nationalism», Contemporary nationalism: civic, ethnocultural, and multicultural politics, London ; New York: Routledge, p. 24, ISBN0-203-38025-8, OCLC43286590, «The nationalist myth of permanent, fixed, homeland community, derives its emotional power, according to psychoanalysis, from the anxieties generated by the fragility of the sense of self, the ego, in the face of both the complex ambiguities inherent in relationships with the external modern world, and also of the disintegrative incoherence of the inner, psychological world. In an attempt to escape the resultant anxiety, the individual engages in an act of self-labelling and self-construction which is essentially static, inserting him or herself into the institutions of society, so as to 'seek out a name' and thence attain an imaginary sense of stability [...].».
