• What is the status of anthropology in Britain? • What does the general non-academic public know about anthropology? • What is the ‘stereotype’ of the anthropologist? • Does anthropological knowledge travel beyond academia to broader publics? • What is the status of anthropology within the University?
This article explores how the fluctuating cartography of East and West and the varying degrees of perceptive Europeanness influence everyday practices of the people working in Polish state bureaucracies, who professionally advance European integration within a national framework. While an important part of their self-image is formed through the dissociation from cultural 'Eastness' and the backwardness they ascribe to fellow citizens, they still experience negative stereotyping and mistrust from the part of the EU-15 'Westerners'. Consequently, East-Central European state officials oscillate on the continuum between cultural 'East' and 'West' and constantly negotiate distance, relatedness and thus their own liminal position. By scrutinising how Polish state officials aim at positioning themselves on the mental map of Europe, this article shows that they attempt to escape the cultural pattern of negative stereotyping and mistrust by using a functionalist narrative of efficiency. This is a rhetorical strategy employed to cope with existing asymmetries.
Class and Gender Dynamics among EU Civil Servants in Brussels
Drawing upon ethnographic fieldwork between 2007 and 2011 in Brussels, this article shows how visual markers, class distinctions and classification of gender performances come together to create a ‘Euroclass’ among European civil servants. These markings, distinctions and classifications are denoted on bodily hexis and body performance and evoke stereotypes and essentialised representations of national cultures. However, after the enlargements of the EU in 2004 and 2007 they also reveal a postcolonial and imperial dynamic that perpetuates the division into ‘old’ and ‘new’ Europe and enables people from old member states to emerge as a different class that holds its cultural power firm in a dense political environment permeated by networks.
The Case of Belarus
There is a stereotype that such former Soviet republics as Russia, Ukraine and Belarus are totally Orthodox. However, this statement is not entirely correct, as part of the population in these countries belong to many different churches, while a large part have rather eclectic religious and para-religious beliefs. In the case of Belarus, a major part of the population belongs to two Christian confessions, Orthodox and Catholic, while many other confessions and new religious movements also exist. Religious pluralism is a practical reality in Belarus which has the reputation of the most religiously tolerant post-Soviet country. Contemporary laws provide the legal basis for the tolerant relations in the country, and there is a historical tradition of religious tolerance in Belarus. Research data from the EVS studies and national surveys are used.
African Women’s Entrepreneurial Ventures in Athens
This article addresses hairdressing as a forum in which African women running small salons in Athens negotiate identity and raise claims to modernity. The specificity of their entrepreneurial activities lies in that they occur at a time when the incorporation of ethnic modes of adornment in Western fashion captures Greeks' interest, but prevailing policies curtail the rights of displaced populations and look down upon their traditional performances. In this sense, my analysis touches upon issues of analytical importance to the ethnography on immigration in Greece. It exemplifies how African entrepreneurs diffuse seeds of their cultural legacy in the lifestyle of otherwise dismissive hosts as well as the multiple repercussions that their involvement in a major domain of consumption have on stereotypical imageries of and attitudes towards the Other.
Consolidating efforts towards an equitable society
Shirlita Africa Espinosa
From the back alleys of Madrid to the financial capital of Singapore, the migration of peoples either to flee persecution or to pursue a high-stakes transnational job is a global phenomenon. One may even say that the one permanent presence these days is a temporary migrant. The mobility of workers—and the mobility that characterizes the social world in which they live—has always had an economic interpretation manifesting in the antagonism of locals against labor migrants. The issue of migration and the attendant discourses of citizenship, social cohesion, population, resource sharing, employment, criminality, and cultural differences, to mention a few, are a common specter often raised for political maneuvering. To use the migrant subject as a scapegoat for sundry social and economic ills of the “host” society—a term that perpetuates the stereotype of the migrant as parasitical, thus, creating a fitting formula for those who hold power—is integral to the production of their subjectivity as an unwanted sector of a society. Nevertheless, the centrality of migration today in the creation of wealth in advanced economies is very much tied to the role that migrants play in the development strategies of their own nations. Through the billions of dollars transferred through remi ances, migration is regarded as the vehicle of development for countries in the South. But if exporting cheap and temporary labor remains inexpensive as it continues to support the growth of industrialized countries both in the manufacturing and service sectors, including the domestic and affective spheres of the home, then how does migration specifically drive the development of sending countries?
Representing Social Relations in a Mixing Neighbourhood
, Issam says: ‘I welcome everyone's feedback. Even though I'm an Arab, I'm still an open minded one.’ As Issam starts reading the opening scene, his humoristic self-awareness to common stereotypes starts flickering also through the script. The script
Perpetuating Racist, Environmental Myths of Kenya in a Swiss Zoo
Samantha S. Sithole, Marianna Fernandes, Olivier Hymas, Kavita Sharma, and Gretchen Walters
Zürich. It argues that the zoo perpetuates environmental racialisation of the African landscape ( Kepe 2009 ), and is laced with colonial and racial stereotypes of wilderness and conservation communities. Thereafter, it proposes recommendations for
Paradigms of Honour in a Mediterranean Moral Economy
are at the heart of the stereotype of ‘the Mediterranean’ ( Herzfeld 2005: 52 ). Michael Herzfeld admits to feeling astonished that ‘we are still talking about the utility, or otherwise, of the concept of the Mediterranean’ (2005: 45). In the
Discourses of Difference and the Boundaries of Exile amongst Palestinian Refugees in Jordan
camp refugees as an inferior community was similar to perspectives offered by other Palestinian refugees living outside of the camps. Like him, many Palestinians I interviewed shared a stereotyped image ( Collins 1986 ) of the camp refugees that