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Sebbene il nazionalismo costituisca una forza culturale che è riuscita a prendere il sopravvento su altre identità e affiliazioni tradizionali della società ottocentesca e novecentesca, lo studio del nazionalismo non si è concentrato molto sulla prassi culturale della formazione e della condivisione dell‟identità nazionale. Di conseguenza, si sa molto di più dell‟ideologia e delle politiche del nazionalismo che non della creazione dell‟ungheresità o della svedesità. Questo articolo prende in esame alcuni approcci alla costruzione della cultura nazionale nella vita quotidiana, facendo ricorso principalmente ad esempi riferiti alla Svezia. Un altro oggetto di interesse è la cultura nazionale, vista come campo di battaglia in cui gruppi di interesse diversi utilizzano argomenti riguardanti l‟unità nazionale o il patrimonio culturale nazionale nell loro lotte per l‟egemonia. Vengono esaminati diversi tipi di “processi di nazionalizzazione”, ad esempio i modi in cui certe sfere culturali finiscono per essere definite nazionali, come lo spazio nazionale venga trasformato in spazio culturale, o il modo in cui ogni nuova generazione non solo venga nazionalizzata all‟interno di un determinato patrimonio culturale, ma crei anche la propria versione di un comune ambito di riferimento nazionale. Although nationalism is an example of a cultural force which in many cases has overruled other, traditional identities and loyalties in 19th and 20th century society, the study of nationalism has not been focused very much on the cultural praxis of national identity formation and sharing. As a result, the ideology and politics of nationalism are far better understood than the creation of Hungarianness and Swedishness. This paper discusses some approaches in the national-culture building of everyday life, using mainly Swedish examples. The focus is also on national culture as a battle arena, where different interest groups use arguments about national unity or heritage in hegemonic struggles. Different types of “nationalization processes” are discussed, as for example ways in which certain cultural domains come to be defined as national, how national space is transformed into cultural space, or the way in which every new generation not only is nationalized into a given heritage but also creates its own version of a common, national frame of reference., Nazioni e Regioni, N. 15 (2020)

This book presents studies of ways in which people and organizations deal with the overflow of information, goods, or choices. The contributors explore two main themes. The first is the emergence of overflows: What is defined as overflow? Here the notion of framing as coined by Michel Callon has guided our approach. There is no overflow until some flow has been framed; framing means defining, and defining means imposing borders. Who does it, how, and why? The answer to these questions necessitates an historical and comparative approach. What one culture defines as necessity, another may see as excess, and these differences can exist even between different levels of the same social hierarchy. The second theme is the management of overflows, in the double meaning of the term: as controlling and as coping. Coping with overflow means learning to live with it; controlling overflow requires various skills and devices. The individual chapters show the management of overflow taking place in various social settings, periods, and political contexts: From the attempts of states to manage future consumption overflow in post-war Eastern European to the contemporary economies of sharing. Other contributions focus on overflow in healthcare administration, overflow problems in mass travel and migration, overflow in digital services, and the overflow that scholars face in dealing with an abundance of research information and publications. This edited volume belongs to the transdisciplinary social sciences, and therefore it should be of interest to sociologists, management scholars, economists, historians, anthropologists, and cultural studies scholars.