The Dutch Identity Puzzle (Revised)
The Dutch Identity Puzzle
National Identity
In the modern world, individuals have strongly identified with
certain traditions, languages, or cultures associated with a particular nation.
Consider how national identity came to be and why so many individuals adapt and
desire to fit in. The OED Online defines national identity as a sense of
belonging to a group or territory and as a common sharing of customs and
beliefs belonging to a nation (“National Identity”, n.d.). However, national
identity has not always existed in the world that everyone sees today. National
identity began to develop when capitalism overcame feudalism and provided
flexibility in a social hierarchy through one’s socioeconomic status and a rise
in market competition (Van Basel, 2010). This expands the idea that
“Nationalism does not only assert the existence of the specific national
community. It also assigns it a position in a world of other separate and
unique nations from which the ingroup must be distinguished” (Triandafyllidou, 1998,
p. 596). In Europe, people were
not identified by distinct nations; instead, every citizen referred to
themselves as European until the emergence of established nation-states like
the Dutch Republic. The Dutch Republic was established in 1579,
following independence from Spain. Currently, the Netherlands is a member of
the Kingdom of the Netherlands. The other members include the Caribbean
countries of Aruba, Curacao, and Sint Maarten.
Netherlands’ National Identity
Many aspects make up the national identity of the
Netherlands, including internal factors like traditions and values that make
the Netherlands what it is today.
Liberalism
Back in the sixteenth to seventeenth century, liberalism had
multiple definitions, such as “on the one hand the obvious meaning of holding
principled liberal political views, on the other ‘generous’—at first mainly in
the sense of generous with money, but later also broadminded, tolerant of
diverging opinions, advocating pluralism” (te Velde, 2019, p.1). According to te
Velde (2019), the Dutch have always associated themselves with the idea of
being “liberal” with moderation, recognizing rights, and the ability to live
with religious and political differences even before it was acknowledged as a
political ideology. The concept has had a major impact on Dutch politics, as it
was incorporated into their constitution, aiming to shift power from the
monarchy to parliament, establish the rule of law, and promote the separation
of state and church (Lechner, 2008, p. 5). Starting in the 1970s, they even
gained an international reputation of being one of the most liberal societies, particularly
in its attitudes towards drug use, sexuality, death, and dying (Lechner, 2008,
p.20). Nevertheless, their liberal identity heavily relies on the Dutch
self-image of tolerance against those who are perceived as less tolerant or
less modern. Therefore, not only does liberalism function as a political
tradition, but also as a tool that interprets who could be viewed as fully ‘Dutch’.
Internationalism
As mentioned previously, the Netherlands values openness,
tolerance, individualism, and respect for personal freedom, and the small
country is an “open society intricately linked to the wider world” (Lechner,
2008, p.11). Their population is made up with 75.4% Dutch, 6.4% EU, 2.4%
Moroccan, 2.1% Surinamese, 2% Indonesian, and 9.3% other ethnic groups (Central
Intelligence Agency, n.d.). After the postwar decades, the Dutch
self-understanding increased as it embraced development aid, European integration,
and cooperation as expressions of national intent. Based on Lechner’s
Globalization and National Identity, the Dutch were said to be a “progressive beacon
to the world” (Lechner, 2008, p.19), which further emphasizes that their
national values had global relevance. However, in the 1990s, situations such as
Dutch aid for Serbian forces to massacre Muslims, and policy changes stating
the need to integrate into the nation, reduced the nation’s confidence (Lechner,
2008, p.19), but internationalism continued to be significant because it
provided a framework for reestablishing Dutch identity in a global society.
Instead of focusing on themselves, Dutch leaders have encouraged a “cosmopolitan
brand of nationalism” (Lechner, 2008, p.24). This means that being Dutch aligns
national pride with global duty and shared universal values. Therefore,
internationalism to the Dutch is not just a policy stance but one where the
Dutch use to convey their identity and a sense of belonging in the world.
Citizenship and Dutch Norms
The Netherlands experienced a significant influx of
immigrants post-World War II due to new opportunities in the labor force. Most arrived
from Indonesia, Suriname, and others from Turkey and Morocco. According to
Statistics Netherlands, “approximately 26% of the Dutch population has an
immigrant background, with many adolescents and young adults belonging to the
second or third generation” (Day et al., 2025, p. 2). Many of whom have not
found their identity and have struggles adapting and identifying with the nation
(Day et al., 2025). One of the factors to consider is that the path to citizenship
in the Netherlands is moderately difficult to obtain due to certain
restrictions. Dutch citizenship is not obtained through birth but descent, and
dual citizenship is not allowed. One parent must have citizenship for their
child to be a citizen in the Netherlands. Otherwise, an individual would need
to establish at least five years of residency to apply for naturalization (Central
Intelligence Agency, n.d.). Yet legal citizenship does not automatically create
a sense of belonging since social exclusion, political labelling, and
conditional belonging make it difficult to be accepted. As much as the Dutch value
their commitment to a democratic legal system and civic responsibilities, Dutch
norms play a role in belonging or being ‘Dutch’ socially. They have particular
forms of greetings, including handshakes and three kisses, as well as distinct
cuisines, holidays, and arts (Herilalao, 2023), which are considered the norm,
while ‘others’ find it difficult or impossible to conform due to the presence
of minorities who possess their own cultural practices and traditions that are
seen as incompatible, politicized, and continually monitored.
The Concept of Othering
Earlier, Triandafyllidou mentioned that national identity
can only exist with the existence of another nation, separating itself from the
other. Triandafyllidou further explores the concept of othering into two
separate topics of internal and external othering. External others refer to another
political unit that is deemed to be a threat to one’s nation. For example, historically,
the Netherlands’ external other can be Spain because back then, the Netherlands
had to gain independence from the Spanish Habsburgs. Internal othering has two perspectives:
when a person belongs to a minority group, like ethnic or immigrant
communities, they may see the majority as the other. On the other hand, when a
person is in the majority, they view the minority groups as the other.
Netherlands’ Significant ‘Other’
In the Netherlands, there is no legitimate threat of otherings. Despite this, the country has seen a rise in strong populist right-wing parties such as the Party of Freedom, otherwise known as PVV. These movements have gained high popularity and promote their goal as being primarily radical-right, anti-immigration parties or even recognized as the defenders of the people’s purity (Roll & De Graaf, 2024). Populist right-wing parties claim that there is a genuine threat coming from immigrants, asylum seekers, and non-Western Europeans from outside countries. Moreover, the Netherlands’ internal other would be the Muslim communities in the country because they believe in different ideologies that “contradicts the central values of Western liberal-democracies. Muslims are often framed as problematic, refusers of modernity, secularism, and freedom of speech” (Shaker & Ahmedi, 2022). The Dutch label the Muslim communities as having a unique national identity that is too incompatible to integrate into the Netherlands’ national identity. They tend to criminalize the minority and look at them with suspicion that the minorities will threaten their national security and identity (Shaker & Ahmedi, 2022). The rise of populism has led to increased pressures for assimilation, intensifying the portrayal of Muslims as the primary internal "Other." This dynamic undermines the values they represent, such as stability, liberalism, and internationalism.
Word count: 1,307
References
Central
Intelligence Agency. (n.d.). Netherlands. In The World Factbook. Retrieved
January 30, 2026, from https://www.cia.gov/the-world-factbook/countries/netherlands/#communications
Day, M., de Haan, A.,
Sieckelinck, S., & Steketee, M. (2025). Multiple cultural Identities and
Sense of National Belonging Among Second- And Third-Generation Youth in the
Netherlands. Identity, 1–23. https://doi.org/10.1080/15283488.2025.2564856
Herilalao. (2023,
February 13). The culture and traditions in the Netherlands. Aljawaz. https://aljawaz.com/en/netherlands-culture-traditions/
Lechner, F.J. (2008). The
Netherlands: Globalization and National Identity (1st ed.). Routledge. https://doi.org/10.4324/9780203939864
Oxford English
Dictionary. (n.d.). National Identity. In OED Online.
Retrieved January 30, 2026, from https://www.oed.com/dictionary/national-identity_n
Roll, Y., & De Graaf,
N. D. (2024). Income change and sympathy for right‐wing populist parties in the
Netherlands: The role of gender and income inequality within households. The
British Journal of Sociology, 75(5), 791–829. https://doi.org/10.1111/1468-4446.13122
Shaker, R., & Ahmadi,
D. (2022). Everyday embodied othering experiences of young Muslims in the
Netherlands. Journal of Ethnic and Migration Studies, 48(19),
4567–4585. https://doi.org/10.1080/1369183X.2022.2096577
te Velde, H. (2019). “Liberalism” and
“liberality”: The liberal tradition in the Netherlands. In M. Freeden, J.
Fernández‑Sebastián, & J. Leonhard (Eds.), In search of European
liberalisms: Concepts, languages, ideologies (pp. 213–232). Berghahn Books.
(Post‑print version retrieved from Leiden University Scholarly Publications: https://scholarlypublications.universiteitleiden.nl/access/item%3A2912256/view)
Triandafyllidou, A.
(1998). National identity and the “other.” Ethnic and Racial Studies, 21(4),
593–612. https://doi.org/10.1080/014198798329784
van Bavel, B. (2010). The
medieval origins of capitalism in the Netherlands. BMGN – Low Countries
Historical Review, 125(2–3), 45–79. https://doi.org/10.18352/bmgn-lchr.7115
National Identity
In the modern world, individuals have strongly identified with certain traditions, languages, or cultures associated with a particular nation. Consider how national identity came to be and why so many individuals adapt and desire to fit in. The OED Online defines national identity as a sense of belonging to a group or territory and as a common sharing of customs and beliefs belonging to a nation (“National Identity”, n.d.). However, national identity has not always existed in the world that everyone sees today. National identity began to develop when capitalism overcame feudalism and provided flexibility in a social hierarchy through one’s socioeconomic status and a rise in market competition (Van Basel, 2010). This expands the idea that “Nationalism does not only assert the existence of the specific national community. It also assigns it a position in a world of other separate and unique nations from which the ingroup must be distinguished” (Triandafyllidou, 1998, p. 596). In Europe, people were not identified by distinct nations; instead, every citizen referred to themselves as European until the emergence of established nation-states like the Dutch Republic. The Dutch Republic was established in 1579, following independence from Spain. Currently, the Netherlands is a member of the Kingdom of the Netherlands. The other members include the Caribbean countries of Aruba, Curacao, and Sint Maarten.
Netherlands’ National Identity
Many aspects make up the national identity of the Netherlands, including internal factors like traditions and values that make the Netherlands what it is today.
Liberalism
Back in the sixteenth to seventeenth century, liberalism had multiple definitions, such as “on the one hand the obvious meaning of holding principled liberal political views, on the other ‘generous’—at first mainly in the sense of generous with money, but later also broadminded, tolerant of diverging opinions, advocating pluralism” (te Velde, 2019, p.1). According to te Velde (2019), the Dutch have always associated themselves with the idea of being “liberal” with moderation, recognizing rights, and the ability to live with religious and political differences even before it was acknowledged as a political ideology. The concept has had a major impact on Dutch politics, as it was incorporated into their constitution, aiming to shift power from the monarchy to parliament, establish the rule of law, and promote the separation of state and church (Lechner, 2008, p. 5). Starting in the 1970s, they even gained an international reputation of being one of the most liberal societies, particularly in its attitudes towards drug use, sexuality, death, and dying (Lechner, 2008, p.20). Nevertheless, their liberal identity heavily relies on the Dutch self-image of tolerance against those who are perceived as less tolerant or less modern. Therefore, not only does liberalism function as a political tradition, but also as a tool that interprets who could be viewed as fully ‘Dutch’.
Internationalism
As mentioned previously, the Netherlands values openness, tolerance, individualism, and respect for personal freedom, and the small country is an “open society intricately linked to the wider world” (Lechner, 2008, p.11). Their population is made up with 75.4% Dutch, 6.4% EU, 2.4% Moroccan, 2.1% Surinamese, 2% Indonesian, and 9.3% other ethnic groups (Central Intelligence Agency, n.d.). After the postwar decades, the Dutch self-understanding increased as it embraced development aid, European integration, and cooperation as expressions of national intent. Based on Lechner’s Globalization and National Identity, the Dutch were said to be a “progressive beacon to the world” (Lechner, 2008, p.19), which further emphasizes that their national values had global relevance. However, in the 1990s, situations such as Dutch aid for Serbian forces to massacre Muslims, and policy changes stating the need to integrate into the nation, reduced the nation’s confidence (Lechner, 2008, p.19), but internationalism continued to be significant because it provided a framework for reestablishing Dutch identity in a global society. Instead of focusing on themselves, Dutch leaders have encouraged a “cosmopolitan brand of nationalism” (Lechner, 2008, p.24). This means that being Dutch aligns national pride with global duty and shared universal values. Therefore, internationalism to the Dutch is not just a policy stance but one where the Dutch use to convey their identity and a sense of belonging in the world.
Citizenship and Dutch Norms
The Netherlands experienced a significant influx of immigrants post-World War II due to new opportunities in the labor force. Most arrived from Indonesia, Suriname, and others from Turkey and Morocco. According to Statistics Netherlands, “approximately 26% of the Dutch population has an immigrant background, with many adolescents and young adults belonging to the second or third generation” (Day et al., 2025, p. 2). Many of whom have not found their identity and have struggles adapting and identifying with the nation (Day et al., 2025). One of the factors to consider is that the path to citizenship in the Netherlands is moderately difficult to obtain due to certain restrictions. Dutch citizenship is not obtained through birth but descent, and dual citizenship is not allowed. One parent must have citizenship for their child to be a citizen in the Netherlands. Otherwise, an individual would need to establish at least five years of residency to apply for naturalization (Central Intelligence Agency, n.d.). Yet legal citizenship does not automatically create a sense of belonging since social exclusion, political labelling, and conditional belonging make it difficult to be accepted. As much as the Dutch value their commitment to a democratic legal system and civic responsibilities, Dutch norms play a role in belonging or being ‘Dutch’ socially. They have particular forms of greetings, including handshakes and three kisses, as well as distinct cuisines, holidays, and arts (Herilalao, 2023), which are considered the norm, while ‘others’ find it difficult or impossible to conform due to the presence of minorities who possess their own cultural practices and traditions that are seen as incompatible, politicized, and continually monitored.
The Concept of Othering
Earlier, Triandafyllidou mentioned that national identity can only exist with the existence of another nation, separating itself from the other. Triandafyllidou further explores the concept of othering into two separate topics of internal and external othering. External others refer to another political unit that is deemed to be a threat to one’s nation. For example, historically, the Netherlands’ external other can be Spain because back then, the Netherlands had to gain independence from the Spanish Habsburgs. Internal othering has two perspectives: when a person belongs to a minority group, like ethnic or immigrant communities, they may see the majority as the other. On the other hand, when a person is in the majority, they view the minority groups as the other.
Netherlands’ Significant ‘Other’
In the Netherlands, there is no legitimate threat of otherings. Despite this, the country has seen a rise in strong populist right-wing parties such as the Party of Freedom, otherwise known as PVV. These movements have gained high popularity and promote their goal as being primarily radical-right, anti-immigration parties or even recognized as the defenders of the people’s purity (Roll & De Graaf, 2024). Populist right-wing parties claim that there is a genuine threat coming from immigrants, asylum seekers, and non-Western Europeans from outside countries. Moreover, the Netherlands’ internal other would be the Muslim communities in the country because they believe in different ideologies that “contradicts the central values of Western liberal-democracies. Muslims are often framed as problematic, refusers of modernity, secularism, and freedom of speech” (Shaker & Ahmedi, 2022). The Dutch label the Muslim communities as having a unique national identity that is too incompatible to integrate into the Netherlands’ national identity. They tend to criminalize the minority and look at them with suspicion that the minorities will threaten their national security and identity (Shaker & Ahmedi, 2022). The rise of populism has led to increased pressures for assimilation, intensifying the portrayal of Muslims as the primary internal "Other." This dynamic undermines the values they represent, such as stability, liberalism, and internationalism.
Word count: 1,
References
Central Intelligence Agency. (n.d.). Netherlands. In The World Factbook. Retrieved January 30, 2026, from https://www.cia.gov/the-world-factbook/countries/netherlands/#communications
Day, M., de Haan, A., Sieckelinck, S., & Steketee, M. (2025). Multiple cultural Identities and Sense of National Belonging Among Second- And Third-Generation Youth in the Netherlands. Identity, 1–23. https://doi.org/10.1080/15283488.2025.2564856
Herilalao. (2023, February 13). The culture and traditions in the Netherlands. Aljawaz. https://aljawaz.com/en/netherlands-culture-traditions/
Lechner, F.J. (2008). The Netherlands: Globalization and National Identity (1st ed.). Routledge. https://doi.org/10.4324/9780203939864
Oxford English Dictionary. (n.d.). National Identity. In OED Online. Retrieved January 30, 2026, from https://www.oed.com/dictionary/national-identity_n
Roll, Y., & De Graaf, N. D. (2024). Income change and sympathy for right‐wing populist parties in the Netherlands: The role of gender and income inequality within households. The British Journal of Sociology, 75(5), 791–829. https://doi.org/10.1111/1468-4446.13122
Shaker, R., & Ahmadi, D. (2022). Everyday embodied othering experiences of young Muslims in the Netherlands. Journal of Ethnic and Migration Studies, 48(19), 4567–4585. https://doi.org/10.1080/1369183X.2022.2096577
te Velde, H. (2019). “Liberalism” and “liberality”: The liberal tradition in the Netherlands. In M. Freeden, J. Fernández Sebastián, & J. Leonhard (Eds.), In search of European liberalisms: Concepts, languages, ideologies (pp. 213–232). Berghahn Books.
(Post print version retrieved from Leiden University Scholarly Publications: https://scholarlypublications.universiteitleiden.nl/access/item%3A2912256/view)
Triandafyllidou, A. (1998). National identity and the “other.” Ethnic and Racial Studies, 21(4), 593–612. https://doi.org/10.1080/014198798329784
van Bavel, B. (2010). The medieval origins of capitalism in the Netherlands. BMGN – Low Countries Historical Review, 125(2–3), 45–79. https://doi.org/10.18352/bmgn-lchr.7115
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