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This article examines the gender undertone of China's nationalist discourses, especially in familial metaphors of nationalism, and how such an undertone shapes people's understandings of state authority and state‐citizen relations. Conventional nationalist discourse of the 'motherland' evokes the image of an insulted and raped mother as the symbol of national humiliation and calls for actions from patriots (masculinised in the discourse). In recent years, however, we have seen the emergence of a new discourse that depicts the nation‐state as a rich, powerful and masculine 'daddy'. Using discourse analysis and Foucauldian genealogical methods, this article argues that the discursive development has to be analysed against China's historical backgrounds, especially considering new standards of masculinity and femininity in the era of economic reform. Capital is equated to masculinity and righteousness, whereas femininity is shaped by the middle‐class values of consumerism and political disengagement. The 'daddy state' discourse conjures strong paternalistic power from China's economic capacity that can be projected onto challengers of state authority, while also constructing the nationalist public as feminised consumers whose consumerist enjoyment relies on patriarchal state protection. [ABSTRACT FROM AUTHOR]

This paper analyses the 'nationalist movement' of Ahıska, a forcibly displaced people who have been arriving in Turkey from various parts of the former Soviet Union since the early 1990s. I focus on how members of this community attempt to define the Turkish nation, how they invoke migration to Turkey as a patriotic and nationalist act, how they criticize the state's responses to this migration as insufficiently nationalist, and how they respond to the movement of non‐Turkish others into the territorial and documentary space that they seek to inhabit. This nationalist movement, albeit small in number, demands our attention because it is born of a phenomenon that is intimately familiar to displaced people and not commonly associated with nationalism – the longing for rest. This longing animates Ahıska efforts to organize themselves and engage with the Turkish state. What possibilities and limitations does this genre of nationalist movement hold for displaced people across the world? [ABSTRACT FROM AUTHOR]