CC BY
105
Роль символов в процессе нациестроительства The role of symbols in nation-building process
Сагымбай Асия Бахытбеккызы
Студентка 2 курса Факультет Управление региональными процессами Казахстанско-Немецкий Университет г. Алматы, просп. Назарбаева, 173 e-mail: sagymbaiassiya@gmail.com
Sagymbay Assiya Bakhytbekkyzy
Student 2 term Faculty of Regional Studies Kazakh-German University Almaty, Nazarbayev avenue 173 e-mail: sagymbaiassiya@gmail.com
Аннотация.
Практически каждый процесс нациестроительства требует определенных атрибутов, в числе которых значатся национальные символы. Они обычно встречаются в форме символов (флаги, гимны, эмблемы), национальных праздников и памятников. Цель исследования - определить роль национальных символов в процессе национального строительства. Чтобы исследовать роль национальных символов не только в теории, но и на практике, планируется провести тематическое исследование. В данной работе анализируется роль национальных символов в Кыргызстане.
Annotation.
Practically every nation-building process requires certain attributes, which include national symbols as well. They are usually divided into symbols (flags, anthems, emblems), national events and monuments. A symbol is a universal form of expression of human being in culture. The research is aimed to determine the role of nation symbols in nationbuilding process. In order to investigate the role of national symbols not only in theory but also in practice, it is planned to conduct a case study. In this work, the role of national symbols in Kyrgyzstan were analyzed.
Ключевые слова: национальные символы, нациестроительство, вопросы идентичности.
Key words: national symbols, nation-building, issues of identity.
A symbol may serve as visualization of some ideas, by representing or replacing distinct objects and relationships. A symbol may be a term, name or image if they have a specific meaning. Symbols help a person to create reality, receive and transmit information, carry out the formation and development of the socio-cultural space of society.
The identification of a citizen with the state takes place through a symbolic system based around legitimate state symbols. State symbols, being part of the entire symbolic system of society. Thus a set of different symbols can be used in any field.
Practically every nation-building process requires certain attributes, which include national symbols as well. They are usually divided into symbols (flags, anthems, emblems), national events and monuments. This list might be expanded
The research question is to determine the role of nation symbols in nation-building process. In order to investigate the role of national symbols not only in theory but also in practice, it is planned to conduct a case study. In this work, the national symbols of Kyrgyzstan were analyzed.
This paper will focus on three aspects: (a) national symbolism from theoretical perspective; (b) functions of national symbols; (c) national symbols in Kyrgyz Republic. The primary research method for this study is literature review. Role of national symbols was set out by several scholars, who analyzed the symbols by using different methods and approaches.
Smith's ethno-symbolic approach give the explanation about the resonance of nationalism and national identity with ethnic, cultural, linguistic, and territorial symbols. According to Smith, "naming and self-determination, as well as the cultivation of common symbols, myths, values, and traditions" are common characteristics of both nations and ethnic communities.[1] Smith used the concept of ethnicity, which he considers to be the pre-modern origin of national identity, which means "named human populations with common myths, stories and cultures about ancestors that have a connection with a certain territory and a sense of solidarity"
Michael Billig analyses national symbols in 'established nations', which have confidence in their own continuity'. The basic difference between established nations and unestablished nations on the symbolic level, is that 'the flag hanging unnoticed on the public building' and 'a flag which is being consciously waved with fervent passion'. [2]
C. Castoriadis claimed that the flag is 'a sign ... that one can and must die for and what sends shivers down the spine of patriots as they watch the military parade pass by'. [3]
For Anderson the creation and further understanding of national symbols are central to the construction of national identity. Symbols enable to save the past and provide the mission of the nation in future. In brief, the creation of national symbols is a product of subjectivity and self-awareness. National symbols and ceremonies have an effect upon the community they represent, that is, they raise collective consciousness of 'who we are' and 'where we are from'. [4] 3. National symbolism from theoretical perspective
A symbol, including a political symbols, It is a specific social code through which social information is transmitted. Symbolic information is information of a particular kind, it is not only "knowledge", but also a certain "indication". The semantic load of the symbol is revealed in the process of direct communication within the framework of a certain cultural, historical, social and political environment. [5] Political or national symbolism is inherently designed to influence the human mind, but to a greater extent - on his feelings. Due to mental alienation, person demand to unite with the same alienated people in order to create expression of their instinctive and unconscious drives. In modern concepts, the symbol considered as a social entity, which serves as mediator between members of society and provides an understanding of the whole values system, accepted in this society. In this term the symbol can be implemented in form of subject, action and image.[5]
Most part of the researchers advocate against the significance of symbolism, by stating that it serves as decoration and plays not important role for real politics. Contemporary theories of nationalism assume that symbols belong to the myths and legends.
From Hobsbaum's point of view, nationalism based on intentionally created and formalized ritual and symbolic complexes. He has emphasized two main symbolic languages. These two language may appear in forms of buildings, monuments and statues as "a traditional allegory and symbolism "and in the expansion of official and ritual spaces as a" theatrical idiom ", for example in ceremonies, demonstrations and mass sports events. [6]
Smith has divided national symbols in two dimensions. The first dimension exists in public form, are officially recognised as symbols such as the national flag, the emblem and the anthem. The second dimension occurs in more private sphere in forms of cultural artefacts such as (war) monuments, statues, buildings and architecture. [1]
G. Elgenius higlighted two research works about the role of nation symbols provided by Emile Durkheim's Les formes elementaires de la vie religieuse, and Anthony Cohen's The Symbolic Construction of Community. [7] According to Durkheim national ceremonies and events as the part of national symbols could be equated to religious ritual, because of collective feelings and collective beliefs that unite certain groups of people. [8] Giddens also pointing out that religious rituals create the 'symbols of collective unity', which in perspective (in other circumstances and forms) may be used "in more secular vein as the celebration of political ideals". [9]
Therefore moral visualization of social communities occurs through the creation of national values, which are being approved through national ceremonies. Considering this approach it could be assumed that national symbols may serve as the expression of nationhood, which allows strengthening the sense of belonging to a particular nation.
Cohen underlines the symbolic construction of community, which characterized by the emergence of community inside a group, whose values may vary among members. Cohen was concerned about the nature of the community boundaries that define the group and represent sense of identity. From this point of view, the formation of identity is primarily connected with the differentiation from others. [10] According to Cohen, symbols provide the meaning, but in addition they allow members of the community to create this meaning.
Thus the symbols do not impose a constant meaning. Instead, they provide means, which help to create or change the values. However, symbols like kinship system categories, express social ideas and values in order to preserve and disseminate the general form of community.
4. Functions of national symbols
National symbols have several specific functions. They can be a means of identification, contribute to the development of group consciousness, solidarity and a sense of belonging to different social groups. Symbolism indicates collective identity, being its sign. In some situations, it is the symbols that become the most important factor creating communities.
The functions of mobilization and legitimation in most cases are based on the resonance of symbols with collective consciousness. Appeal to significant symbols is a powerful tool for justifying the goals and means of political actors. Moreover symbols can legitimize subjects that use them. It should also highlight the communicative function of political symbols. Many ideological texts penetrated mass consciousness through both adapted versions and the distribution of appropriate symbols. [5]
In order to obtain and understand this information, recipients must know the meanings of the symbols. There are frequent cases when a symbol is not perceived at all in the way its "creators" and distributors planned. Symbols are ambivalent, therefore they can be used in the interests of the elite groups. [5]
It might be argued that national symbols and ceremonies express the meaning of particular nation. They may represent the nation, by mirroring its values and beliefs. In other words, nation could be understood through its symbols (flags, national anthem, emblems), ceremonies (national days and events) monuments (memorials, buildings, national museums), the nature and its borders. [7]
That is why a national flag is not only a piece of fabric waving in wind; it is a sign of self-expression and a demand for sovereignty or a desire to achieve sovereignty. National anthems, like flags, symbolize nation and its collective self-expression. National days in this case are occasions when national symbols are being activated.
What's more national symbols and ceremonies provide comfort and feel of security in an unstable world. It means that members of a specific community like members of religious communities (in the past), can feel safety and comfort of certain things by repeating and ritualizing national ceremonies and using symbols, which create barriers against the potential threats. [7]
It also should be taking into account that national symbols and ceremonies may vary in terms of chronology and can be defined according to the three main "symbolic modes". They are divided into "old", "modern" and "new" national symbols (flags) and ceremonies (national days), because nations differ in "age", in terms of continuity and independence. [7]
5. National symbols in Kyrgyz Republic
The national symbols of Kyrgyzstan include the state flag, anthem, emblem and the epic "Manas".
The national flag of the Republic of Kyrgyzstan is a red cloth, in the center of which is illustrated a round sun disc with forty golden rays. Inside the solar disk, the "tunduk" (the opening of the yurt) of the Kyrgyz yurt is depicted in red. The red one-color flag symbolizes valor and courage, the golden Sun, bathed in its rays, represents peace and wealth, and the "tunduk" is a symbol of the ancestral home.
Tunduk symbolizes the unity of the peoples living in the country. The flag red was the flag color of the generous Manas. The flag of Kyrgyzstan represents the traditional values of the Kyrgyz people. Image of 40 rays, united in a circle, which "mean the union of 40 ancient tribes into a single Kyrgyzstan.
The national emblem depicts a Manas gyrfalcon with spread wings, which symbolizes the freedom of the country. At the state level, the uniqueness and importance of the epic "Manas" is noted not only as a bearer of a national idea, but also as a prototype of a people's constitution, code of laws and moral norms, which are based on reflection real history.
Seven essential spiritual values of the Kyrgyz ethnic group, called the "Seven Testament of Manas". These covenants were the basis of the official ideology of Kyrgyzstan: the unity and cohesion of the nation; interethnic harmony, friendship and cooperation; national honor and patriotism; labor and knowledge are a condition of prosperity and well-being; humanism, generosity, tolerance; harmony with nature; strengthening and protecting Kyrgyz statehood.
If we look at the words of the national anthem we could see that the first line mentioning following words: "Our fathers lived among Ala-Too"; "The dreams and hopes of the fathers came true.... we will give the inheritance of our fathers for the benefit of the people to our descendants". The words of the anthem symbolize the unity of the Kyrgyz ethnic group and respect for the memory of their ancestors, which indicates the importance of traditional values of the ethnic identity of peoples.
In order to strengthen civilian identity, the State Registration Service (SRS) in 2016 suggested change biometric passports by remove the column "nationality" from the new passport of a citizen of the Kyrgyz Republic and, according to international standards, make a note "citizen of the Kyrgyz Republic". However, the society ambiguously accepted this proposal. Some part of it had positive opinion about this initiative, while the others perceived this idea negatively. The SRS proposed a new version of the passport of a citizen of the Kyrgyz Republic, where the columns "nationality", "marital status", "address of residence" are removed - they will remain only on an electronic chip. A sample of the new passport was considered at a meeting of the interagency commission. The column of "nationality" is not entered in biometric passports, it is stored only in the electronic chip of the passport.
Thus, the state symbols of Kyrgyzstan reflect a commitment to ethnic nationalism, rather than civic nationalism; except the decision to exclude the column "nationality" in the passports of citizens of Kyrgyzstan. The adoption of this decision must be considered as an important decision in the formation of civic identity in the republic.
As it was mentioned in the beginning identification of a citizen with the state takes place through a symbolic system based around legitimate state symbols. State symbols, being part of the entire symbolic system of society. Thus a set of different symbols can be used in any field.
It was found out that all nations, in order to be recognized internationally, must have a certain number of characteristics. The nation is usually known by six essential elements: a name, a capital city, clearly defined borders, a national flag, a national anthem and a national days end events. National symbols and ceremonies express deeper aspects and meanings of the nation.
National symbols have several specific functions. They can be a means of identification, contribute to the development of group consciousness, solidarity and a sense of belonging to different social groups. Symbolism indicates collective identity, being its sign. In some situations, it is the symbols that become the most important factor creating communities.
The symbols do not impose a constant meaning. Instead, they provide means, which help to create or change the values. It also should be taking into account that national symbols and ceremonies may vary in terms of chronology
By analyzing the features of national symbols, the vector of nationalism or the type of nation building could be partially determined.
Список используемой литературы:
1. Smith, A. Myths and Memories of the Nation. - Oxford: Oxford University Press, 1999
2. Billig, M. Banal Nationalism.. - London: SAGE, 1995. - 208 p.
3. Castoriadis, C The Imaginary Institutions Of Society. - Cambridge: Polity Press, 1987. - 448 p.
4. Anderson, B. Imagined Communities: Reflections on the Origin and Spread of Nationalism (2"a rev. ed. ). -London: Verso, 1991. - 160 p.
5. Нагорная Л., Чепашева И. Политический сивол в системе общественных // Ползуновский вестник.-2006. - № 3
6. Hobsbawm, E. Nations and Nationalism since 1780 - Programme, Myth, Reality (2"a ed. ). - NY: Cambridge University Press, 1992
7. Elgenius G. Expession of nationhood: national symbols and ceremonies in contemporary Europe. - London: The London school of economics and political science, 2005. - 370 p.
8. Durkheim, E. Les Formes elementatires de la vie religieuse. -Paris: Le Livre de Poche, 1968. - 647 p.
9. Giddens, A. Modernity and Self-Identity: Self and Society in the late Modern Age. - Cambridge: Polity Press in association with Blackwell. 1991. - 264 p.
10. Cohen, A. The Symbolic Construction of Community.- London: Routledge, 1995. -128 p.
