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This article argues that public schools play a key role in producing and transmitting American civil religion. Data from classroom observations, college-age informants, and the author's experiences reveal that civil religion in schools is manifested in daily rituals such as the pledge of allegiance; in holiday observances, with activities such as music and art; and in the social studies curriculum. Analysis of these data permits one to describe the beliefs, symbols, and rituals of American civil religion. The data further show that the practice of civil religion in schools plays a dual role: while it socializes American youth to a common set of understandings, it also sets off subgroups of Americans whose backgrounds or beliefs prevent them from participating fully in civil religious ceremonies.
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When one examines current national anthems and flags, one finds a great deal of variety. What explains this variation? Possible factors include a nation's world-system position and its degree of modernization. Specifically, I analyze the ways in which world-system position and modernization affect the design or configuration—the syntactic structure—of the symbols national leaders adopt to convey their nation's identity. Findings reveal a link between a nation's world-system position and the structure of its symbols. Leaders of core nations adopt more basic anthems and flags than their semiperiphery and periphery counterparts. However, modernization has no such influence.
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This research examined the psychological underpinnings of concern for national symbols and ritualistic-ceremonial activities or "symbolic involvement." We propose and test a distinction between symbolic and "instrumental" involvement or concern for the functionality of national institutions and their capability to provide instrumental benefits to citizens. Items comprising the two constructs were found to be empirically distinct, evidenced by statistically reliable and orthogonal dimensions in exploratory factor analysis. Moreover, evidence based on divergent patterns of relations with various forms of national membership indicates that symbolic and instrumental involvement are rooted in distinct motivational concerns related to identity expression and object appraisal, respectively. These findings suggest that national symbolism evokes a psychological attachment to the nation as an abstracted social entity, but not as a concrete functional system.
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A classic article which examined American civil religion and triggered an academic discussion about civil religion in multiple countries. This is a reprint version of the article that appeared first in Daedalus, volume 96 #1 (Winter 1967), pp. 1-21.
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This introduction considers the significance of Michael Billig's (1995) Banal Nationalism to geographers, and how this fits into broader trends of nationalism research in the social sciences. Through an analysis of Web of Science citation trends for the book, we illustrate its spatial and temporal reach in terms of the countries where it has been cited and how its impact has developed since 1995. We also briefly examine how political geographers have engaged the concept of banal nationalism in their research, and what sort of questions it has raised for those conducting research on nationalist discourses and territorial identity narratives more broadly. Considering how political geographers might creatively advance this scholarship, we introduce the individual papers included in this special issue and conclude with a brief gesture to future directions for research beyond Banal Nationalism.
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Vexillology is defined by many organizations - including the lnternational Federation of Vexillological Associations and the North American Vexillological Association - as the "scientific study of flags." Exactly what that means is not clear to many. This article presents an overview history, exemplifying many of the issues involved in vexillologicalstudy and suggesting options for future development.
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Part of a special issue entitled "The Science of Vexillology"
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Analyzes the result of a survey given to 200 college students to assess their knowledge of American flag history, their opinions on some controversial arguments over appropriate flag usage, and within the panoply of symbols that are used to evoke and represent America, how they might rank and group other symbols beyond the most obvious, the American flag.
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American Sāmoa, a territory of the United States, officially flies the Stars and Stripes of the U.S. as well as its own territorial flag, which features an American bald eagle along with some uniquely Sāmoan symbols and a red, white, and blue color scheme. More recently, an additional, unofficial flag has been flown in the Manu‘a archipelago—a district of American Sāmoa—that features a chicken, which has a deeply historical, regional, and symbolic significance, and that employs a red, green, and yellow color scheme reflective of other Manu‘a-specific material culture. This article charts the author’s experiences living and working in American Sāmoa and his efforts to understand the history and cultural significance of the territory’s many flags, as well as the ways in which these flags are interpreted and contested between and within islands and districts. Analysis of these flags is an opportunity for further discussions of colonialism and indigenous symbolism.
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Discusses incentive flags that were used to promote industrial production and investment in the war effort in the United States during World War II.
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A year in Singapore as a Fulbright fellow provided the author the opportunity to observe flag use in a country whose national symbols reflect its unique politics, history, and culture. Many photographs illustrate reflections on the strategies Singapore uses to make the flag a centerpiece of civic pride.
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- civil religion
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