Situating banal nationalism, the culture wars, and civil religion: governing localized geographies of national identity in Indiana

Airriess, Christopher A.; Hawkins, Michael C.; Vaughan, Elizabeth

doi:10.1080/14649365.2011.635801

Cited by 16 publications

(10 citation statements)

References 48 publications

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“…His answer pointed to the unconscious omnipresence of the nation in the landscape (“the flag hanging unnoticed on the public building”), in the words we use (indexical terms such as “the”, “we”, “here”), in the news we read (organised into domestic and international), or in the weather forecast we watch (nationally bounded). Since then, “banal” has become a recurrent analytical concept, particularly in geography, for studying how nations are reproduced via objects of everyday use – coins, banknotes, stamps, licence plates (Airriess, Hawkins, & Vaughan, ; Leib, ; Penrose, ; Raento & Brunn, ; Unwin & Hewitt, ).…”

Section: Banal and Everyday Nationmentioning

confidence: 99%

The face of the nation: Troubling the sameness–strangeness divide in the age of migration

Antonsich

2018

Trans Inst British Geog

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Over the last two decades, banal and everyday nationalism have been the main theoretical and methodological approaches for studying how nations are reproduced “from below”. The present article advances this literature by paying close attention to racially differentiated subjects and, more precisely, subjects who are perceived to look different from, but sound like, the national majority group. Building on the feminist attention to the corporeal, I argue that face‐to‐face encounters with the simultaneous embodiment of (somatic) strangeness and (linguistic) sameness generate a sense of surprise which interrupts the reproduction of the nation. This, in turn, allows for the “troubling” of the very identity category (nation) which both banal and everyday nationalism avoid interrogating directly. I support and illustrate this argument by focusing on the case of the children of migrants born and raised in Italy and their personal experiences in mundane settings. The article discusses the implications of this short circuit in the banal and everyday processes of national reproduction in terms of potential openings of the nation to more inclusive forms.

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Section: Banal and Everyday Nationmentioning

confidence: 99%

The face of the nation: Troubling the sameness–strangeness divide in the age of migration

Antonsich

2018

Trans Inst British Geog

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“…Although Billig argues that the language used in newspapers and the discourses of politicians include signs of banal nationalism, one cannot handle either of these, or the audience, as homogeneous agents. As Skey (2009), Airriess (2011), Slatscheva-Petkova (2014, and Vidacs (2011) claimed, sub-national and supra-national levels also exist, a fact that tends to create sub-national and supra-national identities.…”

Section: Resultsmentioning

confidence: 99%

Banal Nationalism as a Defensive State Apparatus: Daily Re-Production of Nationality and Religion in Iran

Elhan¹

2016

İVT

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Öz: 1979 yılında yaşanan İran İslam Devrimi sonrasında İslamcı politikalar kurulan yeni rejimin hem iç hem de dış politikalarının temelini oluşturmuştur. Ancak milliyetçilik de göz ardı edilmemiş ve daha da ileri gidilerek Şii İslam ve İslam öncesi Pers kültürünün harmanlanması ile bir İranlılık kimliği yaratılmıştır. Bu kimlik devlet tarafından, Şii mitolojisi, İslam öncesi Pers kültürü, anti-emperyalizm, Üçüncü Dünyacılık ve anti-Siyonizm gibi ögelerle harmanlanmış ve çok etnikli İran toplumuna ortak bir aidiyet olarak sunulmuştur. Bu aidiyet olgusunun hem İran içinde hem de İran dışında cereyan eden olaylar üzerine inşa edildiği iddia edilebilir. Bunu yaparken, İran Devleti basılması kendi tekelinde olan banknotları, madeni paraları ve posta pullarını gündelik milliyeçiliğin aracı olarak kullanmış ve bu 'banal' yollar ile İranlılık duygusunun her gün yeniden üretilmesine katkı yapmıştır. Böylelikle, banknotlar, madeni paralar ve posta pulları gibi görsel semboller aracılığı ile devlet, kendi oluştur-duğu kimliği yine kendi içerisinde bulunan alt-ulusal kimliklerin bu resmi kimliğe saldırılarına karşı bir savunma aracı olarak banal milliyetçilik vasıtası ile kullanmış olmaktadır.Anahtar kelimeler: İran Devrimi, Banal Milliyetçilik, Şiilik, Fars Kimliği, Milli Kimlik. Abstract:After its 1979 revolution, Islamism became Iran's main policy as regards its domestic and foreign affairs. However, nationalism continued to exist. After the revolution, the national identity of Iranianness based on Shii Islam and pre-Islamic Persian history was created. By merging Shii traditions, pre-Islamic Persian culture, anti-imperialism, Third Worldism, and anti-Zionism, this new identity was introduced as one of belonging. One can claim that it was also built on common values held by Iranians living inside and outside the country. One part of this undertaking was the use of banknotes, coins, and postage stamps, which can only be issued by the state, as instruments of daily nationalism designed to constantly re-produce the desired identity among its people, in this case Iranianness. In this respect, the state uses such visual symbols to defend the official identity against the existence of sub-national identities.

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“…For that, according to Racokzy (2004) and Airriess, Hawkins, & Vaughan (2012), religion affect the path of society and community growth affects thoughts on religion. In this regard, Wicks (2011) and Mahmood (2011) also stated that human religion, at the same time, is always followed by the different cultural identity of the group that embrace it.…”

Section: Previous Researchmentioning

confidence: 98%

Enhancement of Culture in Education: Research on Indonesian High School

Sahlan

2014

Procedia - Social and Behavioral Sciences

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The research focused on the development models of Islamic religious studies at senior high schools. In addition, this research was employed the qualitative approach, applying multi case design. The research findings show the development of Islamic religious subject is not sufficient only with the development of Islamic religious teaching in the class-room i.e. in the form of giving extra time for teaching. Furthermore, the development strategy should occupy the cultural approach by applying religious material teaching as schools' culture; this is particularly, throughout the development of educational leadership, the awareness both from society and school community to shape religious culture at the school. The actualization of religious culture is the manifestation of the development of Islamic religious subject. This strategy effects on the students' attitude in terms of their spirituality, brotherhood, tolerant, discipline and motivation in learning activities. There are two patterns (i.e. performing and modeling) is the continual relationship. It means the more mature of the object of putting cultural values; the more modeling pattern will be used into practice, while using the performing pattern will be decreased. Finally, the result of the research shows in order to implement the strategy effectively, the commitment and support of the school community is needed.

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Situating banal nationalism, the culture wars, and civil religion: governing localized geographies of national identity in Indiana

Cited by 16 publications

References 48 publications

The face of the nation: Troubling the sameness–strangeness divide in the age of migration

The face of the nation: Troubling the sameness–strangeness divide in the age of migration

Banal Nationalism as a Defensive State Apparatus: Daily Re-Production of Nationality and Religion in Iran

Enhancement of Culture in Education: Research on Indonesian High School

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