Essay
Comment
Identity
Nationalism
11 min read

Strangers and identity in a global age of nationalism

Exploring inclusive and exclusive nationalism, the challenge to dialogue with those who may see things differently.

Miroslav Volf is Professor of Theology at Yale Divinity School and is the Founder and Director of the Yale Center for Faith and Culture.

A person holds the vertical tall steel bars of a border fence.
Max Böhme on Unsplash.

Born in the former country of Yugoslavia and raised in both Serbia and Croatia, before they fought for their respective independence, Miroslav Volf has experienced nationalism and identity politics firsthand. The theologian, now based in the United States, examines nationalism and the Christian responses to its challenges. 

 

Nationalisms are surging today across the globe. A marginal phenomenon barely two decades or so ago, nationalist and populist movements have now gained political traction in many countries in response to a growing awareness of the failures and injustices of market-driven globalization. 

Christians are called to care for the well-being of their communities, and in principle, nationalism can be a way of attending to the specific needs of the neighbors who happen to be fellow citizens. Just as we care for our families, our communities, and our cities, so also we might care for our nation. We might call this form of national loyalty grounded in universal commitments to humanity “inclusive nationalism.” However, sometimes nationalist movements take a hostile turn towards outsiders. They become rooted in a sense of exceptionalism or even superiority; they become “exclusive” in the ways they think about moral commitments. 

How can we hold together our particular commitments to those around us, while also acknowledging that the command to love our neighbor is not limited to our co-citizens? 

Idols are easier to come by than we might realize. In the famous image of John Calvin, our hearts are idol factories. 

God and idols 

In giving a Christian answer to these questions concerning our fundamental loyalties, there is no better place to start than the first line of that great description of the Christian faith - the Nicene Creed:  

“I believe in one God, the Father Almighty, maker of heaven and earth.”  

Only God is God; all other would-be gods are false gods making empty promises. The law God gave to Moses demands that we have no other gods before God, and that we not make for ourselves any idols. Modern people in our cultures are not often tempted to make “graven images” for themselves, or to bow down and worship things, so this may seem like a quaint prohibition.  

However, something can be an idol without this kind of ritualized service. An idol instead can be anything that we are devoted to rather than to God. Following St. Augustine, we might think of an idol as something we love more than God, that we spend more of our energy trying to attain or to please than God. Following Martin Luther, we might also think of an idol as something we trust more than God, that we rely on for security or success when things get tough. In other words, idols are easier to come by than we might realize. In the famous image of John Calvin, our hearts are idol factories. We love to commit to people, things, and ideas first, and to God second. 

Friends, families, cultures, nations are not just things that we love, but people from whom we receive important aspects of our very selves 

Turning to the question of political allegiance, then, the prohibition of idols means that for Christians, loyalty to God must come before loyalties to families, cultures, or nations. In fact, Jesus even tells his disciples that they must hate their fathers and mothers if they are to follow him —otherwise, they are in danger of idolatry! Now, the main way we can follow Jesus in our relationships with others is by following the second greatest commandment: to love our neighbors as ourselves. Jesus even heightens this command still further: we are to love our enemies and pray for any who persecute us.  

Idolatry and identity 

The things that we love, the things we pledge our loyalty to, in some sense become part of who we are. They shape our identity. This might be true of a hobby or a career in a general sense. The sentences “I am a gamer” or “I am a scientist” describe not just what we do, but who we are. This is more clearly the case with the personal loyalties described above. Friends, families, cultures, nations are not just things that we love, but people from whom we receive important aspects of our very selves. In his famous book City of God, Augustine defined “a people” as a collection of persons united and oriented by a common love. Their identity as a people simply is this shared love.  

Christians therefore must let Jesus’ commands to love others shape their sense of self. To love our neighbors is to define ourselves in part by our care for those near us. To love our enemies is to define ourselves by benevolence even for those who are far from us or who would hurt us. Since Christians are called to follow Christ first, to have no other gods before God, these new self-definitions must shape even the most fundamental loyalties in our lives. Before Christians are citizens of their respective nations, they are those who love even the enemies of their nations. 

As finite creatures, we cannot serve the whole world in one lifetime; we need to make choices about where we will choose to act in love. 

Loves, idols, and nationalism 

Exclusive nationalism, however, is just one of many ways modern politics asks us to prefer members of one group to those of another. Loyalty to our own people becomes more important than love for others beyond our nation or group. In the context of our discussion so far, then, this amounts to a form of idolatry.  

To be clear, our specific relationships are given to us by God and are good things that we ought to treasure. Nevertheless, it is often the good things of the world that are the easiest to turn into idols, by devoting ourselves more to them than to God. Sometimes, in fact, religious leaders or politicians will use Christian principles to emphasize the value of these good relationships and loyalties—but subtly it turns into a scenario where faith in Christ serves the particular loyalty, rather that loyalty expressing faith in Christ. One of the most insidious results of this kind of political theology is that it can turn Christianity into a ‘prosperity religion' or a ‘political religion'— we end up trying to use God to serve our own ends.  

Instead, the command to love not just our neighbor but especially our enemy must itself shape our commitments to the communities we find ourselves within. As finite creatures, we cannot serve the whole world in one lifetime; we need to make choices about where we will choose to act in love, and these choices are governed in part by these particular identities. These identities and loyalties, then, are instances of broader commitments. One can love one’s own family or nation in some sense first, but never at the expense of those outside. If the love of nation starts to compete with love for humanity, it ultimately betrays its own foundation.  

Our national identities must not be conceived of as firmly bounded circles serving to connect us to some only by separating us from others. 

Fair enough, some will say, but don’t some nationalisms simply ask us to take care of America first or Britain first, rather than asking us to entirely dismiss the concerns of all other peoples? Here we must think more about what it might mean for concern for America or Britain to be actively shaped by love for our neighbors and our enemies. In particular, I want to argue that this shaping must take the form of opening these identities and communities outward—of reconfiguring them in ways that make them proactively ready for and open to, and even in some sense perhaps dependent on and learning from, those that are far away or strangers who come in need of our hospitality.  

It's easy to think we love humanity in general while feeling no responsibility to the concrete strangers in front of us. But a love for humanity that does not help us to feel this responsibility is worthless. It is just the love for an idea. The question, therefore, is not “how do my specific loyalties to my community remain consistent with my commitments to humanity as an ideal,” but rather, “how do my specific loyalties to my community encourage my commitments to the specific strangers in front of me, enmeshed as they are in specific loyalties of their own?” After all, we love our family members and our fellow citizens because we must love all human beings and we must start with those closest to us. Precisely the same logic underlies our responsibility to the stranger, the non-citizen or immigrant, in front of us. 

In light of the prohibition of idolatry, our national identities must not be conceived of as firmly bounded circles serving to connect us to some only by separating us from others. True, identities always operate on some logic of boundary, or at least of proximity and distance, or else they would be evacuated of all content. However, these distinctions must always be understood as depending on concrete relationships wherein love is demanded, and therefore also as always being open to, even being constituted by, constant renegotiation. The boundaries of our identities must be kept porous and flexible, ready to readjust to welcome the stranger. 

An example may help here. To live in the UK or in the US, for example, is, in some sense, just to have certain specific relationships to a person’s own culture, family, geographic neighbors, and so on. Family loyalty, cultural pride, and patriotism, insofar as they are virtues, are derivative virtues from following the demands of love towards those neighbors who are closest to us.  

The work of modern historians shows us how our cultural identities are products of long trajectories of exchange, conflict, and hybridity. 

However, in this day and age, to live in the UK or in the US is no less to have certain specific relationships to various groups of immigrants, refugees, and asylum seekers, even if the machinations of globalization, gentrification, and so on try to hide this fact from us. Indeed, the histories of colonial power and imperial conquest that these nations are caught up in only serve to expand the scope and deepen the responsibility of the question: “And who is my neighbor?” The same duties of love apply to our non-citizen neighbors, in the same channels of concrete proximity; therefore, these relationships constitute an identity as a citizen of the UK or the US no less than the familiar relationships of culture and blood.  

Our very identities, thus, must be chastened by the warning against idolatry and the reciprocal command to love. The work of modern historians shows us how our cultural identities are products of long trajectories of exchange, conflict, and hybridity. Similarly, the Christian call to love our neighbor, and even our enemy, suggests that we must not be overly concerned with maintaining identitarian “purity.” Instead, we must always be willing to make space, not just “somewhere else” but in our very homes, even in our very identities, for real relationship with the stranger. This is what the open arms of welcoming embrace signify—an offer to renegotiate the space that we ourselves occupy in order to make room in love for the proximity of the other.  

Double vision 

This relativization of identities will also mean a relativization of our own claims to stable and secure knowledge. Nations and cultures typically have preferred ways of looking at the world, preferred values, and preferred ways of evaluating or proving claims to true belief. We can all think of various ‘British values' or 'American values’, for example. Importantly, we don’t usually experience these things (freedom, say) as only valuable for us, but as valuable in general, for everyone. Nationalism is then in danger of becoming cultural imperialism: our values are better than yours, and we will share them with you.   

The prohibition of idolatry again chastens us. Idolatry is not just the worship of a graven image of God instead of the real God, but also worshiping our own preferred ideas of God instead of God as God really is. God’s transcendence means that our ideas of God can never fully contain God, and therefore there will always be more to God than we can understand. This, in turn, means always being willing to let our visions of the world be challenged, even—and especially—by those we might consider outsiders to truth.  

This is not to say we must always try to get above or behind” our national idiosyncrasies. There is no such thing as a view from nowhere; neither would it be desirable, even if it were possible. Just as to be human is to be in relationship with a particular set of proximate neighbors, so it is also to have our perspectives on God’s truth shaped by our cultural surroundings. The solution is not to try to strip off these identities, to try to be “neutral” by standing further back from the loves that tie us to particular relationships. Rather, it is to always push ourselves into productive dialogue with those who may see things differently from us.   

For example, during the Cold War, Soviet propaganda highlighted the problem of race relationships in the US as the failure of capitalism. This critique was certainly not made in good faith—but it was still the case that a foreign and hostile power was able to see certain aspects of justice more clearly than some of us in the West were able to do at the time. Similarly, a refusal of idolatry means being willing to learn more about God’s goodness from other nations and cultures. This is an especially important attitude to maintain as regards those nations and cultures that might seem opposed to those good things we love about our own.  

Conclusion 

Questions of identity and the stranger will only continue to grow in importance in our increasingly global age. It is important to remember that populist nationalism is responding — and responding wrongly — to real problems with market-driven globalization. However, the concern to acknowledge human finitude and to serve God concretely where God has placed us must not lead us to idolize these particular commitments. Followers of Jesus must be those who love both their enemies and citizens of their own nations.  

The sketches offered here are invitations to act prudentially, in concrete ethical commitments, in prayerful reliance on God who gives wisdom generously to those who ask. They cut across political stances and party affiliation, representing a genuine and distinct way Christians can contribute out of their faith and to the common good. They are countercultural suggestions in an age marked by nationalistic and identitarian fervor. Most importantly, however, they are ways we can follow the God who is unconstrained by human limitations and who has made space in the divine life for sinners like us.  

Article
Character
Comment
Friendship
Virtues
6 min read

Guiding’s new badges don’t deserve this media criticism

Encouraging interests builds character now and for tomorrow

Paula Duncan is a PhD candidate at the University of Aberdeen, researching OCD and faith.

Two Brownies point out their badges.
Girl Guiding.

As a Brownie leader, what I love about Girlguiding is the perfect blend of tradition and modernity. Lots of people will have memories of belonging to Brownies or Guides. In conversation, it’s often the uniforms that people mention first – for ex-Brownies it’s always the brown dresses, or the iconic yellow sweatshirt which has now been relaunched for adults as a retro range. I will admit to buying one almost immediately and have loved wearing my tribute to the Jeff Banks design era of uniform that I loved so much as a child.  

For those unfamiliar with the organisation, Girlguiding began in 1909 with a small group of girls who joined a Scout rally and bravely asked that there be ‘something for the girls’ too. Today, Girlguiding has four youth sections: Rainbows (aged 4-7), Brownies (7-10), Guides (10-14), and Rangers (14-18).  

I’m particularly excited to go back to our weekly meetings after the school holidays because a new range of interest badges have just been launched for all sections – 78 in total! These badges are designed so that girls can choose which activities they’d like to pursue – either a new skill or hobby or learning something new. Each badge fits into one of our six distinct programme areas: Be Well, Express Myself, Skills for My Future, Take Action, Know Myself, and Have Adventures.  

A lot of the publicity surrounding the badges has been really positive – praising the organisation for representing the interests of young people. The badges were designed, after all, with the input of members and with extensive testing by groups across the UK, and feedback from 11,000 girls about the new badge offerings. My Brownie unit enjoyed being part of the testing pool for the ‘Passions’ badge, which encouraged them to think more deeply about the hobbies they have and try some new pursuits. Reading the final version of the badge when it was released was brilliant because I could really see the impact of the Brownies’ feedback.  

I’ve been disappointed to see the organisation’s new badges be subject to some heavy media criticism and that headlines have been tailored to mock, rather than share the relevant and interesting content that the badges actually offer. The Telegraph used the current tensions around gender identity to create a clickbait title: “Girlguiding ‘hostess’ badge gets gender-neutral makeover” which, inevitably, caused a flurry of (largely unpleasant) Facebook comments about identity politics. While the article itself does well to describe some of the new badge offerings, leading with a controversial heading detracts from the truth that the previous ‘hostess’ badge was discontinued as part of the programme refresh and that member feedback brought about a return of a similar offering.  

Victoria Richards writes in The Independent that: ‘Girlguiding is […] modernising the way it interacts with young people. Speaking their language. After all, what use is an organisation for girls if nobody wants to join it?’  

This does not seem to be the opinion of Lucy Mangan who writes a particularly scathing indictment of the movement in general and in a large part advocates for teaching children how to use a gun and cut down trees. Obviously unfamiliar with the Girlguiding programme, she misses that our new interest badges are just that – part of a programme that encourages girls to pursue their own interests and often to try something new! “Interest” simply means that we allow girls to choose for themselves what they are interested in learning more about. We remain dedicated to teaching core life skills (things like first aid, I’d argue, rather than using a gun) as part of the Skills Builder set of badges that progress through each section.  

An opinion piece in The Express says: ‘The new Girl Guide badges are so easy, it’s like awarding a gold star for blinking’… This simply isn’t true; even the youngest members are encouraged to try something new or improve on a skill. It’s strange that none of these critical articles come from current members or leaders. Sometimes we do offer badges for participation at an event or marking on occasion but part of the joy of those is collecting them. I love looking for a badge patch when I’m on holiday and adding them to my camp blanket. There are some fantastic blankets out there – with badges from people’s travels, awards they’ve earned, and badges they’ve swapped with others they’ve met at events.  

Why shouldn’t we be encouraging our youngest members to have courage?

Most articles – including the BBC – have chosen to lead articles with the range of badges that fall under ‘Be Well’ or ‘Know Myself’ and are therefore designed to help young people learn valuable skills in self-care and identifying the things that are important to them. They are, by nature, designed to help young people learn more about themselves and how they interact with the world.  

This leads readers to believe that all badges are ‘self-centred’ as critics like Mangan have written. Why shouldn’t we be encouraging our youngest members to have courage? Girlguiding’s research has shown that 50 per cent of girls surveyed felt anxious about their future in 2024. Showing girls how to manage feelings of worry from a young age can only be a good thing. Our Rainbows are encouraged to “share the laughter with someone else.” Brownie Guides are working on their friendship badge are asked to “spend time with a new or old friend”.  

Dig a little further and look to the other interest badges and there can be no doubt that the programme Girlguiding offers is important and helps young people to challenge themselves and build new skills. The activities offered are relevant to the concerns of young people and the betterment of their communities. Rangers are supported to learn more about voting and how to ensure their voice is heard. In a world with fast fashion and markets like Temu dominating digital spaces, Guides can find out how to make informed decisions as part of their Conscious Consumer badge. 

Brownies can learn new languages or work towards their Mechanic badge. Even the youngest girls have the chance to learn about key principles of architecture in their Construction badge – the full syllabus of which is online. For critics who say that traditional skills like knot tying, sewing, or semaphore are forgotten by Girlguiding, all of these can be found in our Skills Builders and unit meeting activities. It can be so easy to be critical of something new or something that is changing without doing any further research to find out whether the headlines are accurate. Clickbait headlines are designed to drive up traffic and revenue, but something of the truth is lost in the process.  

I am incredibly proud to be part of an organisation that offers a rich, varied programme to young people. It has helped me grow from an anxious primary school child to a leader who can recognise the value of teaching life skills that are relevant to our time and place. Right now, girls need to have the resources and support to thrive in both the tangible world, and in an increasingly digital world.  

For those disheartened by the reception of the new badges, it’s worth looking to smaller news outlets. Those who have taken the time to garner responses from members and young people are much more encouraging and help to celebrate an exciting new step in our programme. I hope that those who can see the value of the programme offered to girls through Girlguiding can use this opportunity to find out more. If anything in this article has resonated with you, please do check out volunteer opportunities. 

From someone who likes to incorporate things like Star Trek into my academic work, why shouldn’t we be able to offer a badge about Fandoms? Why shouldn’t we celebrate the things that we enjoy? There really is something for every girl, even if the loudest voices in Facebook comment sections don’t make that clear. I’m incredibly proud to be part of an organisation that brings out the best in young people (and in me as an adult leader!).  

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