Nationalism Versus Religion - Coursework Example

Nationalism versus Religion Introduction and ment of Problem The relationship between nationalism and religion relates toreligious orientations and religious beliefs that define the national identity of reference individuals. Notably, the world’s dominant religions like Islam, Judaism, and Christianity represent the national identity and existence of individuals. Moreover, modern interpretations of religious ideas inspire political activism and actions as citizens seek to comply with the religious beliefs. Ideally, nationalism and religion have come together in different instances for diverse purposes. The relationship between nationalism and religion can yield positive or negative social, political, or economic results in the society. This paper will discuss nationalism versus religion, by looking at the different instances around the world communities that benefited or suffered by having religion play a part of their national identity. I will establish and analyze the different instances from around the world where religion and national identity have come together and derive the results of the interaction. In doing this, I will rely on reliable scholarly sources. I will then derive my own interpretation of the collected information and draw relevant conclusions. Literature Review The study by Airriess et al examines the ‘In God We Trust’ (IGWT) license plate in the state of Indiana as a material expression and territorialized form of national identity (Airriess et al 49). The study by Airriess et al is relevant for this paper and my analysis because analyzing the information contained in the source will help me to address the research question and thesis of the paper. Moreover, the source is up-to-date and is on an authoritative scholarly journal. The article by James reviews the relationships between religion and national identity over the last 10 years (Dingley 389). The fact that the article analysis how religion has been prevalent in influencing national identity for a long time despite the popularity of the secularization thesis motivated me to select this source (Dingley 389). The study will show how changes in the role, form, and presence of religion continue to influence nationalism that relates to the research question and thesis of the paper. Moreover, the source is authoritative, up-to-date, and reliable. The article by Neophytos explores the relationship between nationalism, religion, and its adaptation to cultural values and ideological differences in countries on the Balkan Peninsula (Loizides 203). The fact that the article addresses the incorporation of religious concepts in movements for state formation and ethno national expansion in the Balkans motivated me to select this source (Loizides 203). The article is relevant for my analysis because it provides information that shows the effects of the historical association of nationalism with ethnic identity and the secular reforms in Turkey (Loizides 203). The article is on an academic source and hence its reliability. The article by Metin et al explores the public perceptions about radical Islam, the theocratic state, and Islamic activities in Turkey (Toprak et al 203). The aspect of radical Islam discussed in the article motivated me to select this source. Indeed, the belief of citizens and the responses of individuals about the radicalization of Islam in Turkey will foster my analysis on the role of Islam and nationalism in Turkey (Toprak et al 203). The article is on a recognized journal and hence its authoritativeness. The article by Elson explains the impact of Muslim politics on the Indonesian nation (Elson 328). The idea of exploring why Islamism has found so little political traction in Indonesia motivated my choice of this source (Elson 328). By showing the growing sectarianism and a developing accommodation of Islamic agendas by Indonesia’s pseudo-secular state, the article will help me to analyze the relationship between Islamic religion and nationalism (Elson 328). The source is current and resides on an internationally recognized journal. On the other hand, the article by Eric evaluates the influence of Islamic revivalism in Kyrgyzstan (McGlinchey 16). The association of Muslim institutions and religious identity with state failure, the views of political theorists on Islamic revivalism as a response to Western values, variations in Islamic identity, secularism among the political elites, religious aspects of nationalism, and ethnic relations between Kyrgyz and Uzbeks motivated my choice on this source (McGlinchey 16-26). The survey data used in the study will foster my analysis on religion and nationalism. The author of the article is a respected academician and the source relates to the research question and thesis statement. The article by Brubaker explores four ways of studying the relation between religion and nationalism (Brubaker 1). The treatment of religion and nationalism as analogous phenomena, the explanation on how religion defines nationalism, the treatment of religion as part of nationalism, and the definition of various religious form of nationalism motivated me (Brubaker 1). This information will help in analyzing the relationship between religion and nationalism. The source is reliable, current, and relevant academic source on an educational website. The study by Mălina explores the effect of nationalism on religiosity in 30 European countries (Voicu 333). The fact that the study relied on survey data provided by European Values Survey (2000 wave) to show that the relations between nationalism and religiosity are complex prompted my choice of this source (Voicu 333-340). Indeed, the European Values Survey will help in analyzing the effect of nationalism on religiosity in 30 European countries. The source is authoritative, academic, and relevant for this paper. The study by Moustafa, examines how lay Muslims in Malaysia understand foundational concepts in Islamic law where they treat Islamic law as being purely divine, with a single "correct" answer to any given question (Moustafa 168). The fact that the study addresses Islamic law, womens rights, and popular legal consciousness in Malaysia motivated me to choose this source (Moustafa 168). The efforts of womens rights activists to reform family law in Malaysia will enhance my analysis on the research question. The source is up-to-date, diverse, and emanates from a legal and social authority. The study by Abdullah explores the nature of secularism practiced by the Singapore state with focus on two main Islamic organizations, MUIS and Pergas (Abdullah 1182). The focus on the religious representation in secular Singapore prompted me to choose this source. The information on the nature of secularism practiced by the two main Islamic organizations helps me to analyze the effect of Islamic representations in Singapore (Abdullah 1182). The source emanates from an Asian survey that relevantly addresses the research question. The article by Garcia discusses the Spanish legal system in the wake of the March 11, 2004, Islamic terrorist attacks in Madrid, Spain (Garcia 240). The fact that the article discusses religious freedom and terrorism in Spanish Case Law motivated me to select this source. The analysis of court decisions, reliance on U.S. law in those decisions, and the recommendations of the Spanish Parliamentary Commission of Inquiry concerning the 2004 attacks will help me to analyze the Islamic terrorism and problems with Muslim communities in Spain (Garcia 241-249). The author of this article is a respectable academician and effectively addresses the effect of religion on nationalism. Ultimately, the article by Cesari analyzes the political consequences of the "War on Terror" on the status of Islam in European public spaces (Cesari 430). The aspect of securitization of Islam in Europe with respect to restriction of religious activities and practices motivated me to choose this source. Indeed, the idea of constructing Islam as an existential threat in the European politics helps me to analyze the research question (Cesari 430). The source is relevant, reliable, current, and authoritative. Analysis The article by Airriess answers the research question where the IGWT license plate expresses the relationship between the imbrication of banal nationalism, the culture wars, and civil religion (Airriess et al 49). The source notes that the horrific events of 9/11 renewed the American national identity but other factors like the role of Christianity in American life produced a crisis of national identity (Airriess et al 49-50). The conflicting information draws me to a side of a controversy because I could not establish which was stronger between the Christian religion and American national identity. The article by Dingley answers the research question by reviewing the relationships between religion and national identity in 23 articles that demonstrated how religion defined various nationalisms (Dingley 394-400). However, the article did not address the merits of religion in forming national identities and the effect of nationalism on religion. The aspect of deriving positive and negative effects of religion in forming national identities leads to a controversy as I seek to establish the balance (Dingley 392). The article by Loizides answers the research question by relating nationalism to other ideologies like religion, conservatism, and communism (Loizides 203). Indeed, it shows how nationalism and religion go hand in hand in Southeast Europe, despite their deep philosophical incompatibilities and asymmetries (Loizides 203). Nevertheless, the article fails to discuss the diversity of the results that accrue from the relationship. The article by Toprak et al answers the research question by presenting the public perceptions about the threat of radical Islam, the theocratic state, and Islamic activities in Turkey. It also shows the role of secularism and nationalism in Turkey as well as how national and religious disagreements could foster political and economic instability in Turkey (Toprak et al 203). The assumption of the representatives of Turkish nationalism and the fears of leftists and seculars and the rising religious nationalism generates a controversy about the most efficient relationship between religion and nationalism (Toprak et al 203). The article by Elson answers the research question by explaining the impact of Muslim politics on the Indonesian nation (Elson 328). The research question fails to address the origin, magnitude, and timing of religion on nationalism as discussed in the source (Elson 328). The article derives a controversy by stating that the Indonesian deepening Islamisation led to a sense of growing sectarianism and a developing accommodation of Islamic agendas by Indonesia’s pseudo-secular state (Elson 328). Moreover, it portrays the political failure of Islamism in Indonesia and hence the doubts on the ability of Islam religion to influence Indonesian nationalism. The article by Eric answers the research question by presenting the influence of Islamic revivalism in Kyrgyzstan and the religious aspects of nationalism (McGlinchey 16). However, the article fails to explain the Kyrgyzstan’s Islamic revival with reference to Islam religion (McGlinchey 16). While treating Islam as a representation of nationalism and failing to relate Islamic religion to Islamic revival in Kyrgyzstan (Kyrgyzstan nationalism) generates a controversy on the strength of religion. The article by Brubaker answers the research question by discussing four ways of studying the relation between religion and nationalism (Brubaker 1-19). The article and the research correlate where the source depicts the relationship between nationalism and religion as well as the resultant effects. There is no conflicting information and the source derives no controversy. The article by Voicu answers the research question by showing the effect of nationalism on Christian religiosity in 30 European countries (Voicu 333-343). The article presents a contrast by asserting that although many previous studies consider religion as a precursor of nationalism, certain contexts show that the relationship is a reciprocal one (Voicu 333-343). The source derives a controversy on the universality of religion on nationalism by establishing that the results indicate a positive effect of nationalist ideology on religiosity in countries with higher level of religious concentration, but no special impact of nationalist ideology on religion in post-communist countries (Voicu 333-343). The article by Moustafa fails to answer the research question by using lay Muslims to explain Malaysia nationalism (Moustafa 168). The article shows how the misconceptions of Islamic law hinder nationalism (Moustafa 172). The article fails to relate religion with nationalism in Malaysia. This begs the question whether religion have any influence on Malaysia national identity. The article by Abdullah answers the research question by showing the nature of secularism practiced by two main Islamic organizations in Singapore state (Abdullah 1182). Nevertheless, the source fails to show a clear definition of the Islamic effects on Singapore nationalism. This generates a controversy on the magnitude of Islamic impact on nationalism in Singapore. The article by Rodriguez answers the research question by relating religious freedom to Islamic terrorist attacks as defined in Spanish Case Law (Garcia 241-245). This derives the condemnation of Islam in Spain as they relate to terrorist attacks. Indeed, the 2004 attacks alerted Spaniards to Islamic terrorism and problems with Muslim communities in Spain (Garcia 240-241). The research question did not address the legal decisions and opinions on nationalism. Ultimately, the article by Cesari answers the research question by analyzing the political consequences of the "War on Terror" on the status of Islam in European (Cesari 430). Indeed, the source shows how Europe restricts Islamic of religious activities and practices in public spaces (Cesari 430). This relates the source with the research question as the source defines the relationship between Islamic religion and European nationalism and the effects of such relationship. Discussion The data and information presented by the selected sources seek to establish the relationship between religion and nationalism in different fronts. The data confirms that the imbrication of banal nationalism, the culture wars, and civil religion as expressed by the IGWT license plate yields an ideologically different and broader dynamic when compared to culture wars defined by national identity (Airriess et al 49). This confirms how Christianity in American life has produced a crisis of national identity thus showing how religion undermined nationalism in America. Moreover, the information confirms that the influence of religion on national identity has been persistent for many years despite the changes in role and forms of religion (Dingley 389). This derives the need to address religion with respect to establishing national identities. The data confirms that religion and nationalism intertwine and depend on one another. Indeed, the Balkan national movements and politics in South East Europe establish the relationship of nationalism and religion. According to the information from selected sources, nationalism relates to ideologies like religion, conservatism, and communism (Loizides 203). Moreover, the data shows that secularism and nationalism play important roles in the government and disagreements between nationalism and religion can lead to political and economic instability as seen in Turkey (Toprak et al 203). We can derive the fact that the magnitude of religion does not translate to subsequent effects on nationalism. Indeed, although Indonesia has more Muslims than any other country on earth, Islamist urgings have found so little traction within the political constituency of Indonesia leading to political failure of Islamism in Indonesia (Elson 328). This confirms that the influence of religion on nationalism depends on the character of the reference nationalism. Moreover, the data confirms that there are significant variations in religious identity, nationalisms, and the religious aspects of nationalism. Furthermore, religious institutions have more influence on nationalism than religious revivalism as seen in the case of Kyrgyzstan nationalism (McGlinchey 16). The data from the sources insinuate that there are various ways of discussing the relationship between religion and nationalism (Brubaker 1-19). This helps in explaining the origin, power, or distinctive character of nationalism in particular cases. Indeed, various antithetical assertions about the relation between religion and nationalism suffice in such discussions. The data presents the complexity of the relationship between nationalism and religion by noting diverse impact of nationalist ideology on religion in different countries (Voicu 333-343). The information establishes that the various Islamic laws that seek to define nationalism and its relation to Islamic religion are contradictory as seen in the case of Malaysia (Moustafa 168) and Spain. This complicates the legal definition and interpretation of this relationship. We can also derive that the nature and magnitude of religious effects on nationalism. Indeed, the relationship and the effects of the relationship between nationalism and religion are not universal. Conclusion In conclusion, I can establish that nationalism and religion have come together in different instances for diverse purposes. Nationalism relates to other ideologies like religion, conservatism, and communism. Notably, the relationship between nationalism and religion yields positive or negative social, political, or economic results in the society. Religion and nationalism depend on one another and different approaches can address their relationship. The relationship between nationalism and religion is very complex since it varies from one country to another. The influence of religion on nationalism is not universal but depends on the form of nationalism. Nevertheless, despite the changes in the form and role of religion, religion continues to influence nationalism in different countries. Works Cited Abdullah, Walid Jumblatt. “Religious Representation in Secular Singapore.” Asian Survey 53. 6 (November/December 2013): 1182-1204. Airriess, Christopher, Michael Hawkins, and Elizabeth Vaughan. "Situating Banal Nationalism, The Culture Wars, And Civil Religion: Governing Localized Geographies Of National Identity In Indiana." Social & Cultural Geography 13.1 (2012): 49-67. Brubaker, Rogers. Religion and Nationalism: Four Approaches. N.p., 2011. Web. 18 March 2014. < http://www.sscnet.ucla.edu/soc/faculty/brubaker/Publications/religion_and_nationalism_forthcoming.pdf> Cesari, Jocelyne. "Securitization of Islam in Europe." Welt Des Islam 52.3/4 (2012): 430-449. Dingley, James. "Sacred Communities: Religion And National Identities." National Identities 13.4 (2011): 389-402. Elson, R. E. "Nationalism, Islam, Secularism’, and the State in Contemporary Indonesia." Australian Journal of International Affairs 64.3 (2010): 328-343. Garcia, Jose Antonio Rodriguez. "Religious Freedom and Terrorism in Spanish Case Law." Journal of Church & State 54.2 (2012): 240-256. Loizides, Neophytos G. "Religious Nationalism and Adaptation in Southeast Europe." Nationalities Papers 37.2 (2009): 203-227. McGlinchey, Eric. "Islamic Revivalism and State Failure in Kyrgyzstan." Problems of Post-Communism 56.3 (2009): 16-28. Moustafa, Tamir. “Islamic Law, Womens Rights, and Popular Legal Consciousness in Malaysia.” Law & Social Inquiry 38.1 (Winter 2013):168-188. Rahnamaei, Sayyid Ahmad. Islam and Nationalism: A Theoretical Point of View Part II. 11. 2 (Summer 2010): 113-140. Toprak, Metin, Nasuh Uslu, and Murat Yilma. "Public Perceptions of Radical Islam: Democratic Consolidation vs. Secular Fundamentalism." Journal of Third World Studies 28.1 (2011): 203-229. Voicu, Mălina. “Effect of Nationalism on Religiosity in 30 European Countries.” European Sociological Review 28. 3(JUNE 2012): 333-343. Read More