Own Culture First? Nationalism and the Preference for National Cultural Goods

Meuleman, Roza; Bekhuis, Hidde; Lubbers, Marcel; Scheepers, P.L.H.

doi:10.1093/ijpor/eds024

Cited by 17 publications

(22 citation statements)

References 41 publications

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“…Items referring to being proud of ‘The Dutch performance in sports’, ‘The Dutch achievements in art and literature’ and ‘The Dutch history’ load on one factor. In line with previous research – arguing that patriotism refers to love for and pride of one’s nation (Blank and Schmidt, 2003; Coenders et al, 2004; Dekker et al., 2003) also with particular regard for national cultural aspects (Meuleman et al., 2013) – we interpret this factor as cultural patriotism (ranging from 1 ‘not proud at all’ to 4 ‘very proud’) (Cronbach’s α = .69). The second factor, relating to chauvinism , consisted of two items: ‘It would be a better world if people from other countries were more like the Dutch’ and ‘Generally speaking, the Netherlands is a better country than most other countries’ (ranging from 1 ‘totally disagree’ to 5 ‘totally agree’).…”

Section: Methodssupporting

confidence: 60%

Parental socialization and the consumption of domestic films, books and music

Meuleman

Lubbers

Verkuyten

2016

Journal of Consumer Culture

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By innovatively combining insights from research on cultural consumption, socialization and nationalism, this study is one of the first empirical studies to shed more light on role of parental socialization in domestic and foreign cultural consumption of films, books and music. Similar to previous studies on parental socialization of highbrow and lowbrow cultural consumption, parents' cultural socialization when respondents were in their formative years (i.e. parental domestic cultural consumption) is relevant for respondents' domestic and foreign cultural consumption later in life. Parents' national behaviour during their children's formative years is related to the respondents' positive nationalist attitudes, which, in turn, is associated with respondents' domestic film and music consumption. Parental socialization plays a less important role in domestic book consumption, indicating that in less diverse cultural markets, other socialization influences (such as school) might be playing a role as well. Adding to the debate on the influence of parental socialization over the life course, we found indications that the effects of parental socialization on domestic consumption were weaker for older compared to younger people. This suggests the importance of parental socialization and the varying ways in which it is associated with domestic cultural consumption.

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Section: Methodssupporting

confidence: 60%

Parental socialization and the consumption of domestic films, books and music

Meuleman

Lubbers

Verkuyten

2016

Journal of Consumer Culture

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“…Other studies (Cleveland et al, 2009; see also Meuleman et al, 2012) have shown that cosmopolitan attitudes clearly shape consumer behavior; those who are more cosmopolitan buy more exotic goods and more luxury goods. A stringent theoretical explanation for the relationship between cosmopolitan identity and cosmopolitan consumption could be based on symbolic interactionist identity theory, which assumes that individuals try to uphold and strengthen certain aspects of their identity through meaningfully related forms of behavior (Stryker and Burke, 2000).…”

Section: Determinants Of Cosmopolitan Consumptionmentioning

confidence: 93%

Cosmopolitan cultural consumption: Preferences and practices in a heterogenous, urban population in Switzerland

Rössel

Schroedter

2015

Poetics

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Several authors in contemporary cultural consumption research have argued that the traditional axis of distinction between highbrow culture and popular culture is in the process of being replaced by a new axis of distinction between an open cosmopolitan cultural capital and a more local less open, cultural capital. We take up this issue and study cosmopolitan cultural consumption, which is defined by its openness for and engagement with cultural products and services from foreign cultures. We have exploratively developed new measures of cosmopolitan cultural consumption, which focus on the geographic breadth of consumption beyond western countries and on knowledge, tastes and modes of consumption, thus taking the esthetic disposition in consumption into account. Furthermore, the data enable us to study the relationship between consumption and other measures of transnational experiences and identification. Our results indicate that cosmopolitan consumption is not rampant in the population. Furthermore, it is part of a broader pattern of cosmopolitanism that is characterized by supranational identifications, transnational relations, and experiences. They show furthermore that cosmopolitan cultural consumption is strongly determined by different forms of cultural capital, thus being a form of class-based practice.

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“…According to Hussaini (2020), history can build a society's identity. According to Meuleman, Bekhuis, Lubbers, and Scheepers (2013), the culture of a society or nation can strengthen the nationalism of nefara citizens, especially the younger generation. Similar to Setyawan and Saddhono (2018), Cannigia (2015), and Prahastiwi (2014), they have Ceprotan performing art performed the sendratari (dramatic dancing art) telling the story of Ki Godeg and Dewi Sekar journies with developing the Sekar Village.…”

Section: Discussionmentioning

confidence: 99%

The meaning of the Ceprotan tradition in bersih desa for the people of Sekar village

Yuningtyas

Pranawa

Yuhastina

2020

Harmoni. Sos.: J. Pendidik. IPS

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The purifying tradition carried out by the Sekar Village community is always accompanied by a traditional ceremony called Ceprotan. This Ceprotan traditional ceremony only exists in Sekar Village. Its implementation load with folklore values that the local people believe. This study aimed to know the meaning of the Ceprotan tradition for the people of Sekar village. This research used a qualitative method with a phenomenological approach. The intake of informants was done through the purposive sampling technique. Data obtained using both secondary and polymer data. Data collection techniques used were interviews, observation, and documentation. To ensure the validity of the data, the researcher used source triangulation techniques on the data obtained. The data were then analyzed with cultural interpretation techniques or the "thick description" approach by Clifford Geertz to interpret the symbol systems of cultural meaning in a deep painting. This study's findings were that the village's purifying tradition accompanied by the Ceprotan traditional ceremony carried out by the Sekar Village community, especially Krajan Lor and Krajan Kidul Hamlets, was done as an expression of gratitude, hope, and prayer to God Almighty for good things. Based on cultural practitioners' symbolic activities that appeared and were interpreted, this tradition was also carried out as a form of appreciation and reminder to the ancestors of Sekar Village, which until now is believed by the community as Danyang who consider influencing the survival of the local people. This belief contains in the folklore of the origin of Sekar Village. It continues to maintain as a form of refinement of the customs and culture of Sekar Village.

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Own Culture First? Nationalism and the Preference for National Cultural Goods

Cited by 17 publications

References 41 publications

Parental socialization and the consumption of domestic films, books and music

Parental socialization and the consumption of domestic films, books and music

Cosmopolitan cultural consumption: Preferences and practices in a heterogenous, urban population in Switzerland

The meaning of the Ceprotan tradition in bersih desa for the people of Sekar village

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