If it presents a critique of the modern order, then what alternative political order is envisaged by new nationalism? We discern six propositions for Christian mission: First, that globalization per se is not new.
There are essentially no taboos against depicting a god, or other religious figures, in a representational fashion. The globalization hypothesis interprets nationalism mainly in terms of fragmentation, isolation, exclusion, cultural protectionism, and opposition to the state.
It is not clear where local contexts end and where foreign ones begin. That is, in any given historical period, specific processes with a globalizing thrust such as economic interest, military conquest, human curiosity, science, evangelistic fervour, technological innovation, disease and famine were predominant forms of historical globalization.
National community was defined in terms of ethnic descent and common culture, and required a complete subordination from the individual. The Bayeux tapestry is one of the supreme achievements of the Norman Romanesque.
For every religious movement of violence, we see as many religious movements for reconciliation. They are using the hegemonic possibilities of nationalism… that are endemic in nationalist habits of thinking.
Rather, it was the reclusive religious leader Grand Ayatollah Ali al-Sistani, whose authority influenced not only the city but much of the fracturing nation itself.
Both concerts attracted wild scenes of fan hysteria. Do you think religious influence on global affairs is a welcome inclusion or a significant problem? It also tends to be projected onto Others—tribes, former communist states, Easterners, the Balkans, unstable new entities—with the underlying impression that established nations do not do nationalism.