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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.
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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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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.
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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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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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Depuis toujours, les sociétés humaines se déterminent et s’identifient au moyen de symboles. Les drapeaux sont aujourd’hui la forme la plus visible de cette identification. Les couleurs, les dessins qu’ils comportent nous apportent une lecture précieuse susceptible de nous éclairer sur le passé, le présent et le devenir des peuples. Les drapeaux nous offrent en même temps un précieux auxiliaire permettant de comprendre la direction de l’actualité mondiale. La fin de l’URSS en 1991 et la multiplication des drapeaux sur son territoire nous donne une parfaite illustration de cette perpétuelle quête humaine, à savoir son besoin de s’identifier et la justification de sa raison d'exister ici-bas. La preuve nous est en même temps donnée du caractère indispensable de la vexillologie dans la compréhension des sciences humaines. Human societies have always defined and identified themselves through symbols. Today, flags represent the most visible form of this identification. The colors and designs they feature offer valuable insights into the past, present, and future of peoples. At the same time, flags serve as a valuable tool for understanding the direction of global events. The collapse of the USSR in 1991 and the proliferation of flags across its former territory provide a perfect illustration of this perpetual human quest—namely, the need for identity and the justification of one's reason for existence. This also demonstrates the indispensable role of vexillology in understanding the human sciences.
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- national identity
- adolescence (1)
- American civil religion (1)
- anciennes républiques soviétiques (1)
- Asie centrale (1)
- Baltic Republics (1)
- banal nationalism (1)
- Caucase (1)
- Caucasus (1)
- Central Asia (1)
- civil religion (3)
- civil religious rituals (1)
- classical conditioning (1)
- collective belief systems (1)
- drapeaux (1)
- emblèmes (1)
- emblems (1)
- ethnic groups (1)
- ethnicities (1)
- ethnies (1)
- études sur les drapeaux (1)
- flag design (1)
- Flag families (1)
- flag history (1)
- flag studies (2)
- flags (1)
- flags and emotions (1)
- flags of political parties (1)
- flashbulb memories (1)
- former Soviet republics (1)
- groupes ethniques (1)
- historique des drapeaux (1)
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- Michael Billig (1)
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- symbols (1)
- Ukraine (1)
- Union des républiques socialistes soviétiques (URSS) (1)
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- veneration (1)
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