Students of International Relations are taught that the modern nation‐state has a monopoly on the (legitimate) use of violence. However, in the case of the Republic of Cyprus this does not seem to be the case, since its armed forces, the Cypriot National Guard (CNG), are intimately embedded within Greece’s military structure, and half the island remains under Turkish occupation. The colonization of Cyprus (1571–1960) and subsequent decolonization has led to the gradual construction of two rigid identities, Greek and Turkish, that have been institutionalized legally and imposed constitutionally. This paper seeks to answer two questions. First, how does the CNG perform and therefore constitute a ‘Greek identity’? Second, is this performance epistemically violent, hindering the formation of hybrid identities? We use autoethnography, interviews, and insights from Pierre Bourdieu’s concept of the habitus and Judith Butler’s performativity theory to explore these two questions. We argue that the CNG performs a Greek identity in three key configurations: 1) the operational link between the Greek Army and the CNG; 2) the explicit connection to both ancient and modern Greece through various CNG insignia and practices, including parades and marching songs; and 3) the entrenchment of the Greek Orthodox Church within its practices.

中文翻译：

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表演身份：（希腊）塞浦路斯国民警卫队一案

国际关系系的学生被告知，现代民族国家在（合法）使用暴力方面具有垄断地位。但是，就塞浦路斯共和国而言，情况似乎并非如此，因为其武装部队塞浦路斯国民警卫队（CNG）紧密地嵌入希腊的军事结构内，该岛的一半仍被土耳其占领。塞浦路斯的殖民化（1571-1960年）和随后的非殖民化导致了希腊和土耳其这两个僵化身份的逐步建构，这两个僵化身份已通过法律制度化并实行了宪法规定。本文试图回答两个问题。首先，CNG如何表现并因此构成“希腊身份”？第二，这种表现在认识上是暴力的，阻碍了混合身份的形成吗？我们使用民族志，访谈，习性和朱迪思·巴特勒的绩效理论探讨了这两个问题。我们认为CNG在以下三个关键配置中具有希腊身份：1）希腊军队与CNG之间的作战联系；2）通过各种CNG徽章和做法，包括游行和行进歌曲，与古希腊和现代希腊有明确的联系；3）希腊东正教在其实践中的根深蒂固。