These perennial illnesses of the motherland were metonyms for the social crises of the body-politic.
Accordingly, all forms of f uturedirected social planning were viewed as contributions to the recovery of the ailing motherland.
I often say that my motherland is in the sky.
A deep affective bond with the motherland was, then, to replace the abstract nationalism of the preceding decades.
The most common practice was for the colonial powers to ship antiquities back to the motherland as newly acquired state property.
Whereas the earlier characterization of the authorities as shepherds constituted them as superior, they were now held accountable for the motherland's suffering and imminent death.
This is apparently the process that in colonial settings produced varieties that differ from those spoken in the motherland.
The diagnosis of body-politic implicitly and explicitly challenged the royal and state authority and authorized the people to take charge of the ailing motherland.
