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national identity, none can be truly representative of the people or allow one to construct “authentic” knowledge about oneself as a Singaporean. However, they are both subjective components of the hegemonic framework. Through interpretation of these subjective components of national identity, one can perhaps come to know a more “authentic” inter-subjective version of national identity, which allows one to construct epistemically valuable knowledge of oneself as a citizen of Singapore.

 

The construction of knowledge of national identity is thus done not only by the Government, but also by counter-hegemonies. Each plays a role in construction of inter-subjective knowledge of national identity.

 

Such conceptual framework proves expedient in one’s understanding of inter-subjectivity and national identity as constant discourse between the government-constructed national identity and individual experiences of the led, constantly affected by social forces and power. This leads to constant renegotiation of national identity, in the process making it more representative of the individual differences within the nation, and approximate towards an objective national identity.

 

5.3 Ending notes

I argue that an inter-subjective national identity, one capable of narrating some form of social truth, understood through Gramsci’s hegemonic framework and counter-hegemonies, may allow for constant renegotiation of identity between the people and the government, to form inter-subjective knowledge of national identity. While it may not be the most epistemically valuable, it provides some middle-ground between the conflicting viewpoints of essentialism and post-modernism.

 

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