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Оваа книга претставува докторска теза одбранета во јули 2018 година, на Универзитетот „Св. Кирил и Методиј“, Институт за национална историја. Комисијата за одбрана ја предводеше проф. д-р Тодор Чепеганов, проследено со менторот, проф. д-р Драгица Поповска, и членовите: проф. д-р Катерина Мирчевска, проф. д-р Билјана Ристовска-Јосифовска, проф. д-р Маја Ангеловска-Панова. Оваа книга ги истражува лавот и сонцето кои како симболи се појавуваат во материјалната и духовната култура во Македонија од памтивек, како и нивната употреба на знамиња и грбови поврзани со Македонија. Таа опфаќа два главни периода, периодот пред формирањето на македонската држава, до 1944 година и периодот до 2017 година. Темата е мултидисциплинарна, така што се земаат предвид етнолошките, историските, социјалните, социолошките, правните и политичките аспекти. Најнапред е дадена теоретската рамка за симболите и општеството, која опфаќа теоретски дел за семиотиката, грбот и знамето и нивната функција во општеството, како и процесот на избор на амблеми и примена на нивните грбови и знамиња. Исто така се воведени и принципите на хералдиката, вексилологијата. Понатаму е разгледан периодот до 1944 година, кој ги покрива сонцето и лавот како симболи во духовната и материјалната култура, како и во хералдиката и вексилологијата. Фокусот е на лавот во припишаните грбови и знамиња на Александар Велики во средновеков-на Европа и таканаречениот земски грб на Македонија во илирската хералдика, како и апликацијата на сонцето и лавот на знамињата за време на Националното движење во 19 век. По формирањето на македонската држава, во рамки на Југославија во 1944 година, се разгледани социо-политичкиот и културниот контекст на појавата на сонцето во државните симболи на СР Македонија, химната и грбот. Разгледана е и популаризацијата на лавот како симбол на Македонија и на сонцето и лавот како симболи што ги користи и македонската дијаспора. Во период по осамостојувањето 1991 година, се проучени социо-политичкиот контекст на изборот на симболите, и симболизацијата на политичките партии. Опфатен е парламентарниот процес за изборот на симболи на Република Македонија, вклучувајќи ги и предлозите за грб и знамето на државата. Тука се вклучени и симболите на сонцето и лавот на националното знаме и грбот во поединечни наративи, перцепции и емоции. На крај е разгледана современата македонска територијална хералдика и вексилологија и употребата на сонцето на грбовите и знамињата на општините во Република Македонија. Истражувањето вклучува анализа на изворите, описи и типизација на симболите и нивната категоризација. Ова книга, заедно со нејзиниот претходник, книгата „Симболите на Македонија“ ќе придонесе за збогатување на теоријата и практиката на македонската хералдика и вексилологија и поставување теоретска рамка за проучување на симболите како елементи на колективниот идентитет, што ќе станат државни симболи преку развојот на македонската државност. This book represents a doctoral thesis defended in July 2018, at the University of St. Cyril and Methodius, Institute of National History. The defense committee was led by Prof. Dr. Todor Chepeganov, followed by the mentor, Prof. Dr. Dragica Popovska, and the members: Prof. Dr. Katerina Mirchevska, Prof. Dr. Biljana RistovskaJosifovska, Prof. Dr. Maja Angelovska-Panova.This book explores the lion and the sun, which have appeared as symbols in the material and spiritual culture of Macedonia since time immemorial, as well as their use on flags and coats of arms associated with Macedonia. It covers two main periods, the period before the formation of the Macedonian state, until 1944, and the period until 2017. The topic is multidisciplinary, so that ethnological, historical, social, sociological, legal and political aspects are taken into account.First, the theoretical framework for symbols and society is given, which includes a theoretical section on semiotics, the coat of arms and the flag and their function in society, as well as the process of choosing emblems and applying them to their coats of arms and flags. The principles of heraldry and vexillology are also introduced. The period up to 1944 is further examined, covering the sun and the lion as symbols in spiritual and material culture, as well as in heraldry and vexillology. The focus is on the lion in the coats of arms attributed to Alexander the Great in medieval Europe and the so-called Land coat of arms of Macedonia in Illyrian heraldry, as well as the application of the sun and the lion on flags during the National Movement in the 19th century. After the formation of the Macedonian state, within Yugoslavia in 1944, the socio-political and cultural context of the appearance of the sun in the state symbols of the SR Macedonia, the anthem and the coat of arms, is examined. The popularization of the lion as a symbol of Macedonia and of the sun and the lion as symbols used by the Macedonian diaspora is also examined. In the period after independence in 1991, the socio-political context of the choice of symbols and the symbolization of political parties is studied. The parliamentary process for the selection of symbols of the Republic of Macedonia is covered, including the proposals for the coat of arms and the flag of the state. This includes the symbols of the sun and the lion on the national flag and coat of arms in individual narratives, perceptions and emotions. Finally, contemporary Macedonian territorial heraldry and vexillology and the use of the sun on the coats of arms and flags of municipalities in the Republic of Macedonia are examined. The research includes analysis of sources, descriptions and typification of symbols and their categorization. This book, together with its predecessor, the book "Symbols of Macedonia", will contribute to enriching the theory and practice of Macedonian heraldry and vexillology and setting a theoretical framework for the study of symbols as elements of collective identity, which will become state symbols through the development of Macedonian statehood.

This chapter first examines the history and role of the Bulgarian flag in the constitution of Bulgarian national identity, a process which began in the second half of the nineteenth century. It then proposes a semiotic model of the identity, one that centers its constructed character and flexibility while performing social interactions. A basic divide between the communicative resources of the self places a person’s individual characteristics in opposition to collective ones. The national flag and colors are interpreted among the expressive forms of the collective identity, in the subcategory of constitutive features for which an individual has no choice. An interpretation of the value flows for identity in social intercourse follows, modeled as an “ego economy” where the reception and production of recognition from and for others is seen as an “ego currency”. This model demonstrates that the particular efficacy of national symbols is amplified by the efficacy of the “nationalist libido”. The use of the nationalist flags, colors, symbols, and narrative in new media thus prepare a fertile ground for the emerging digital populism, one that is masterfully employed by right-wing figures with significant political results and disquieting prospects for the future.

The chapter provides semiotic analysis of national flags in Russia in historical perspective and describes legal regulation of the use of flags as state symbols on federal and federal entities’ levels. Contemporary white-blue-red national flag, Soviet red flag and imperial black-yellow-white flag are analyzed in different contexts, as official state symbols and as unofficial symbols of different political movements; the evolution of their meaning with time is shown. Subjects of the Russian Federation also have their flags, which reflect their aspiration for self-identification and sovereignty within the limits of common political identity of the nation. The right to establish their own official symbols is a part of their constitutional status, and they realize this right for the construction of their regional identity within the semiotic space of Russia as a whole.There is no unity in approaches to the fixation of the legal status and description of flags on the level of federal entities, though main legal rules concerning the use of flags and subordination between the national flag and the flags of federal entities are stipulated by the federal law. Most of regional flags have been created since 1991, because these regions had no status of federal subjects before that. By their visual representation the flags differ depending on the cultural and historic characteristics of the regions. Some of them resemble the regional coat of arms, some of them try to follow the federal model by using bars of different color, some include religious symbols.Legal regulation of the use of flags includes constitutional standards, statutory standards and also provisions of criminal and administrative law on desecration of flags and on inappropriate use of the national flag, which may humiliate or publicly demonstrate disrespect for it. The judicial practice in application of these standards is, however, confusing, because the provisions lack legal certainty.

This chapter looks at the role of flags as national symbols in Hungary. It does so through three case studies. The first flag discussed is the current national colours (red, white and green). It is followed by the so-called ‘Árpád stripes’ (red and white), the colours attributed to the first royal dynasty of Hungary. Finally, the flag of Budapest, the capital city of Hungary, is examined from a historical perspective, with special focus on its relationship with the national colours.

Scotland is to the United Kingdom what the Saltire is to the Union Flag. What it means to be Scottish, what form Scottish identity takes, and how the narratives of Scottish identity and belonging have been constructed and have evolved over time is a story woven into the relationship between these two flags. One a symbol of national identity and the other the symbol of a much larger intranational unity, the history of their coming together is one of negotiated settlement, legal and political compromise, a balancing of competing claims for legitimacy and control over the historical discourse. This chapter explores the origin of the Saltire as the national flag of Scotland, its emergence in symbolic representation of resistance to English power and domination, and the struggle between these two nations that is mirrored in the eventual configuration of the Union Flag. The chapter then traces the shifting contours of the social, cultural, and political landscape of Scotland through various narrative ideologies to demonstrate how the contemporary debate over national identity is symbolised in the complex colour-coded representations of these two flags.

Identity and the protection of identity due to the historical turmoil experienced by the nation of Poland has always played an important role in the public and private lives of its citizens. During the course of history Poland also served as an exile and home for many minorities, both religious and ethnic. The country, which is located between the two powerful nations of Germany and Russia, has always been forced to fight for independence and its national identity. In the course of history the country disappeared from the maps of Europe for about 123 years as a result of the partition of its territories between Prussia, Austria and Russia. The invading countries occupying the annexed territory forbade the usage of the Polish language in numerous areas of life. The practising of Polish customs and traditions was also limited. Poland regained independence after numerous attempts in 1918, only to lose it again in 1939 and finally to have it re-established in 1945. But the period from 1918 until 1939 was marked with numerous activities aiming at the restoration of national identity. The main aim of this presentation is to provide some insight into the importance of national identity as well as the cultural, ethnic and religious diversity of Poland as a historically conditioned phenomenon. The language protection policy will also be examined.

As we advance into the twenty-first century, more and more of what has once been crucial to the functioning of a society, slides into oblivion. However, certain agents of the past, carriers of social memory, prevail. One such an agent is the flag. More than just a mere symbol, the flag bears an opulent amount of meaning, sometimes accumulated over the centuries, at other times acquired overnight, evoking either love and pride, fear and contempt, or just indifference. The purpose of this paper is to analyse flags as carriers of collective memories and of local and national identity, and to compare various legal provisions controlling and protecting them. In the first part of the paper, the author introduces the concept of collective memory, showing how flags—carriers of memory—are connected to it. The second part of the paper is devoted to the questions of identity and national identity, and the ways they intersect with collective memories and, ultimately, flags. In the third, main part of the paper, the author ventures to examine the role of flags in the contemporary society. Applying the findings of the previous two chapters to a number of mini-case studies (Poland, Brazil, Australia, Greece, USA, various former USSR territories, Hong Kong, New Zealand, Northern Ireland, Hungary, Cyprus and Canada), the author shows how different societies hold different attitudes towards flags and how, even in a digital society we currently live in, such a material thing as a flag is vital for the creation of a group’s identity, and can still evoke deep and often completely conflicting feelings, even leading to conflict.

The book deals with the identification of “identity” based on culturally specific color codes and images that conceal assumptions about members of a people comprising a nation, or a people within a nation. Flags narrate constructions of belonging that become tethered to negotiations for power and resistance over time and throughout a people’s history. Bennet (2005) defines identity as “the imagined sameness of a person or social group at all times and in all circumstances”. While such likeness may be imagined or even perpetuated, the idea of sameness may be socially, politically, culturally, and historically contested to reveal competing pasts and presents. Visually evocative and ideologically representative, flags are recognized symbols fusing color with meaning that prescribe a story of unity. Yet, through semiotic confrontation, there may be different paths leading to different truths and applications of significance. Knowing this and their function, the book investigates these transmitted values over time and space. Indeed, flags may have evolved in key historical periods, but contemporaneously transpire in a variety of ways. The book investigates these transmitted values: Which values are being transmitted? Have their colors evolved through space and time? Is there a shift in cultural and/or collective meaning from one space to another? What are their sources? What is the relationship between law and flags in their visual representations? What is the shared collective and/or cultural memory beyond this visual representation? Considering the complexity and diversity in the building of a common memory with flags, the book interrogates the complex color-coded sign system of particular flags and their meanings attentive to a complex configuration of historical, social and cultural conditions that shift over time.

Following a similar study in the United States, 210 Canadian school children were asked their flag preferences. Both the Union Jack and the Red Ensign were rated high, with a slight preference for the Union Jack. Appreciation of the U. S. flag, although initially high in the lower grades, dropped off somewhat at the high school level. Results with the U. N. and Russian flags were very similar to those for American children: the U. N. showing steady growth in preference; the Soviet, persistent rejection.

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.

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.

This paper is designed to provide a critical engagement with Michael Billig's seminal thesis of Banal Nationalism (1995), perhaps the most influential study of everyday forms of nationhood. With an increasing number now focusing on the (re) production, dissemination and negotiation of the national through routine texts and practices (cf Foster, 2002; Edensor, 2002; Madianou, 2005; Brubaker et al., 2006; Bratsis, 2006) and others employing the concept of banality in relation to non-national (Gorringe, 2006) and post-national identities (Aksoy and Robins, 2002; Szerszynski and Urry, 2002; Beck, 2006; Cram, 2001), it would seem like an opportune moment to assess Billig's contribution and also the limits of his approach.

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.

It is believed that when exposed to the national anthem of their native country, people react with feelings of pride and patriotism and that the anthem has the power to unite people around similar associations. We examined these beliefs empirically. In Experiment 1, Israelis of various ages and subcultures listened to their anthem and to three other songs, and wrote down associations that came to mind. It was found that the anthem evoked more national associations than any other song and that this was a shared tendency despite the subcultural divergences. In Experiment 2, a marginal group in Israeli society participated in a similar task and appeared to regard the anthem more negatively than mainstream Israelis. In Experiment 3, associations relating to the anthem were compared to those relating to other national symbols (the flag and an emblem). The flag, but not the emblem, evoked similar association patterns. Results are discussed in light of social identity theory.

Michael Billig's book, Banal Nationalism, published in 1995, has a significant international reputation and is one of the books most commonly quoted in Anglophone studies on nationalism. This article follows on from the various books and articles that were published for the 20th anniversary of the book and underlines the way in which the posterity of this thesis is partly based on a misunderstanding, or a misappropriation. In a context in which the end of nations seemed imminent, Banal Nationalism aimed to demonstrate that, on the contrary, nationalism was indeed spread massively and invisibly throughout the world, and particularly in established Western democracies. Yet today this book is considered one of the founding texts of the bottom-up approach to national identity, which puts individuals at the heart of the fabrication of nations. This article discusses how this interpretation has come about.

Сонцето и лавот како симболи се појавуваат во материјалната и духовната култура во Македонија од памтивек. Предмет на истражување во оваа теза се лавот и сонцето како симболи, со посебен осврт на нивната употреба на знамиња и грбови поврзани со Македонија. Истражувањето опфаќа два периода, периодот пред формирањето на Македонската држава, до 1944 година и периодот до денес. Темата е мултидисциплинарна, па затоа се земаат предвид етнолошки, историски, социјални, социолошки, правни и политички аспекти. Целта на истражувањето е да се опише и класифицира типологијата на атрибутите на сонцето и лавот и на тој начин да се провери нивниот континуитет до денес, како симболи за идентификација на територијата и колективот, изразени на грбови и знамиња. Лавот како симбол се среќава на грбовите и знамињата, главно од средниот век до почетокот на 20 век, поврзан со припишаниот грб на Александар Македонски. Сонцето како симбол се наоѓа на грбовите и знамињата во Македонија од почетокот на 20 век, главно како симбол на слободата и новиот свет (систем). The sun and the lion as symbols appear in the material and spiritual culture in Macedonia from time immemorial. The subject of research in this thesis is the lion and the sun as symbols, with particular reference to their use on flags and coat of arms connected to Macedonia. The research covers two periods, the period before the formation of the Macedonian state, until 1944 and the period until the present. The topic is multidisciplinary, so ethnological, historical, social, sociological, legal and political aspects are taken into account. The purpose of the research is to describe and classify the typology of the attributes of the sun and the lion and thus to check their continuity to date, as symbols for identification of territory and collective, expressed on coats of arms and flags. The lion as a symbol is found on the coats of arms and flags, mainly from the Middle Ages until the beginning of the 20th century, connected with the attributed coat of arms of Alexander the Great. The sun as a symbol is located on the coats of arms and flags in Macedonia from the beginning of the 20th century, mainly as a symbol of freedom and the new world (system).