Building on fieldwork in Hanoi, this article uses the idea of moral cartography to explore the ethical significance attached to the expertise of mapmakers, geomancers and psychic grave-finders, fields widely esteemed in Vietnam as scientific disciplines with strong moral entailments. Of central concern are the ways such practices reflect the intertwining of the temporal and the geophysical. The material expressions of these engagements include article death goods and the photographs displayed on ancestor altars; also maps as points where histories of nationhood and family interpenetrate in forms both exalting and painful for those involved. In connecting the different markers and chronologies of Vietnam's official and familial time modes with the notion of a moralized marketplace, it is suggested that the ethical concerns of today's market socialism are being negotiated in Hanoi not only in temporal terms, but through evocations of purposefully achieving life in space.
The Moral Cartography of Renovation in Late-Socialist Vietnam
In December 1989, the ruling communist party of East Germany,
the Socialist Unity Party (SED), was reconstituted when it adopted the
name Socialist Unity Party-Party of Democratic Socialism (SED-PDS),
which was simplified on 4 February 1990 to the Party of Democratic
Socialism.1 The brand of Marxism-Leninism that had prevailed in the
German Democratic Republic (GDR) appeared to be irredeemably
discredited, and the new leadership of this successor party was
obliged to create an alternative vision of socialism and to redefine
their political goals. The PDS program of 1990,2 with its clear adoption
of a feminist agenda, constituted a breach with the party’s political
past. Whereas the Marxist-Leninist theory underpinning SED
policy had been based on the principle that inequality is economically
determined, the new PDS program acknowledged patriarchy
as a separate issue.
Polya Ilieva and Thomas M. Wilson
This article examines forms of ideological and political responses to European integration and Europeanisation that are either negative in form and function or that are projected as such for local and national purposes. The concept of 'Euroscepticism' is shown here as a useful linguistic and sociological starting point for examining the transformative power of the EU in the politics of all levels of European societies. The ways in which people express their support, opposition or ennui in regard to the role of 'Europe' in their lives delineates here the instrumentalism in the way they approach advancing European integration. The processes of resisting, negotiating and adapting (and adapting to) European integration are offered here as topics of anthropological significance in their own right. A case study from one former socialist country, Bulgaria, illustrates what may be suggested as a commonplace sentiment throughout the EU - a feeling of marginality due to the disconnection and disaffection that remain at the heart of Euroscepticism in all of its forms. Bulgaria offers a frame through which to reflect on the reformulations in local, regional and national political society as they relate to supranational and transnational forces throughout Europe, and to illustrate how an anthropological attention to the issues of post-socialism in Central and Eastern Europe may bene fit from an examination of the new forces of European integration.
The radical component is still alive in French socialism. It finds expression notably in the anti-liberal economic perspective that the international financial crisis has recently reawakened. It is also expressed in the critique of the institutions of the Fifth Republic that Nicolas Sarkozy's "hyper-presidency" has revived. The tendency toward radicalization, however, is also heavily constrained these days for several reasons. The Socialist Party, first of all, has become a party of government. The centrality of the presidential election in the French system and the presidentialist character that the Socialist Party has taken on make a presidential victory a top priority for the party. Too radical a discourse can become, for such a party, counter-productive. The economic environment, moreover, and the situation the country faces makes less and less credible as a political objective the large-scale, state-led redistribution that has traditionally been how French socialism has translated its radicalism into a program of government.
Across former East Germany today there are more than two dozen private museums devoted to representing everyday life under socialism. Some are haphazard collections in cramped spaces, others marketable mainstays of their local tourist economy. Historians have criticized them as at best amateurish and, at worst, a trivialization of the GDR's repressive practices. Yet, this article argues how, as a social phenomenon, these museums form an important early phase in postunification efforts by public cultural institutions to incorporate the GDR everyday into working through the past. The article examines the museum's modes of representation and shows how the museums lay claim to authenticity through a tactile, interactive, and informal approach. Despite valid criticisms, the article argues that the museums can be seen as helping overcome, rather than reinforce, the binary of totalitarianism and everyday life as antagonistic frameworks for understanding the socialist past.
Trust, Trustworthiness and Social Transformation in Slovakia
This article argues that trust cannot be easily isolated as a form of social interaction without the risk of overseeing the nuance between practices and ideas. Using a case study of a rural community in post-socialist Slovakia, the author examines how trust and trustworthiness are built and applied under conditions of profound social transformation. Following mainstream anthropological approaches to post-socialism, he shows that this transformation has deeply affected the patterns of local social interaction. Moreover, following Slovakia's recent EU accession, increased social and work mobility have further complicated the picture. If trust remains a crucial idea underpinning individual social choices, cognitive constructions of trustworthiness tend to diverge from practices. This is due, among other factors, to the difficulty of calibrating spatial and temporal mental models of trustworthiness with trust as social action.
Women Workers and the 1906 Finnish Suffrage Victory
ultimately necessary, political change.” 72 The workers’ movement in Russia and beyond shared Pärssinen’s perspective. For August Bebel, the German Socialist leader and author of the influential work Women and Socialism , the events in Finland represented
Infrastructure and Ignorance in Peri-urban Ulaanbaatar
Morten Axel Pedersen
of ‘symbolic capital’ by which people strategically maximize their resources and life chances. Rather, ignorance constitutes an irreducible feature of life in Mongolia after socialism, which Højer’s interlocutors would ideally prefer not to have to
Tuberculosis, the Limits of Bio-citizenship and the Future of Care in Romania
Mircea stares off The Pines Tuberculosis Sanatorium balcony. He tells me that in the valley below he once had a family and worked as a miner and then at a collective farm. Now he is alone and unwanted. His blue eyes well up with tears and he tells me, ‘we are the losers of socialism, there is no hope for us’. He continues: ‘We are losers in society, and when you see yourself, the way you are now, and you know what you used to be, when you mattered, and worked … it’s hard for you. This is why we say we are embarrassed, because you don’t matter anymore, to anybody.’ 55-year-old Mircea spent the last four years of his life here, abandoned by his family, dying of XDR-TB.1 When I asked his doctor when he would go home, she replied, ‘Home? To what? ... He is a social case,2 I cannot discharge him.’
Social Class, Dressing Up, and Women's Self-Positioning in Socialist Slovenia
women, and their dress, situated within the wider context of state policy, the economy, and the ideology of socialist Yugoslavia. In the late 1940s and 1950s, Yugoslavia established administrative state socialism, but the period after 1960 introduced a