The Anthropological Journal of European Cultures, initiated by German scholar Ina-Maria Greverus together with Christian Giordano in 1990, played a central role in the fundamental changes that the hitherto more or less nationally confined European ethnologies have undergone since then. The journal mediated the intensifying exchange between eastern and western Europe, while its attempt to cross boundaries in particular between an anthropology of Europe and European ethnology remains key.
Investigating European Cultures, Bridging Disciplines
Gabriela Kiliánová and Tatiana Podolinská
As I settle down to put together this issue, it occurs to me that the development of AJEC in its various phases displays an uncanny correspondence with my personal professional trajectory so far. Its inception and first volume happened during my postdoctoral fellowship when I was happy to place one of my first (coauthored) academic articles in its inaugural issue. The remainder of AJEC’s first approximate decade coincides with my time as a lecturer. At the time I took up my first chair, the format of AJEC changed, eventually turning it, for a while, into a Yearbook rather than a journal. And in the year I moved to my second chair, I was invited to take on the editorship of AJEC, which would now be published by Berghahn and returning to the format of two issues per year. This correspondence raises a curious question: What significant turning point for the journal will correspond with my own as I am becoming an emeritus professor?
Boundary Work as Production of Disciplinary Uniqueness
anthropology was a discipline without significant theoretical tools for the new chosen object, the so-called complex societies. Moreover, it was a discipline that arrogantly ignored the other discipline, European ethnology, which was already researching these
Language and its relation to culture has been a topic of research in German Volkskunde [folklore studies] from the beginning of the discipline. While dialectological studies, linguistic specificities of local cultures and language in everyday life have been integral parts of Volkskunde for much of the first part of the twentieth century, the discipline saw a shift away from its philological elements towards a social science orientation in post-Second World War developments. During the last decades, the analysis of linguistic dimensions of everyday culture has been on the margin of scholarly activities in Volkskunde. Starting with a historic perspective on the role of language in the beginnings of the discipline, this article discusses the development and decrease of the study of linguistic aspects. It analyses the role of language in contemporary German Volkskunde both in theory and methodology, and offers perspectives on how the discipline could benefit from a renewed focus on linguistic dimensions of everyday culture.
Tradition, Ecology and the Public Role of Ethnology
The folk, who have been exorcised from contemporary academic concern, are now replaced with the populace. Simultaneously, places as ecological loci of meaning and social relations have been discarded in favour of globalised spaces. Arguably, the contemporary obsession with proving the inauthenticity of tradition is itself an essentialising discourse. This obsession has helped destroy places and their ecological relationships. European ethnology originated in the Enlightenment pursuit of good governance and social improvement, which rendered it an instrument of political control - putting the folk in their place. By critically reconstructing the public role of ethnology, we can redirect the ethnological searchlight. Should not the responsible ethnologist, rather than colluding in evictions of the folk from their place, cultivate a respectfully critical understanding of social, economic, political and ecological contexts, working with the folk reflexively, to help reclaim their place.
Political and Academic Agendas
Thomas Hylland Eriksen
Since the early 1960s, Scandinavian anthropologists have made considerable contributions to the study of ethnicity, an early high point having been reached with the 1967 Wenner-Gren conference leading to the publication of Ethnic Groups and Boundaries in 1969. Later Scandinavian research on ethnicity and social identification more generally has been varied and rich, covering all continents and many kinds of majority/minority relations. However, over the last twenty years, anthropologists have increasingly focused on the study of the relationship between immigrant minorities and the majorities in their own countries. There are some significant general differences between ethnicity research overseas and at home, shedding light on the theoretical constructions of anthropology as well as the 'double hermeneutics' between social research and society. It can be argued that anthropology at home shares characteristics with both European ethnology (with its traditional nation-building agenda) and with sociology (which, in Scandinavia, is almost tantamount to the sympathetic study of the welfare state), adding a diluted normative relativism associated with the political views of the academic middle class (to which the anthropologists themselves, incidentally, belong). The article reflects on the consequences of embroilment in domestic politics for anthropological theory, using the experiences of overseas ethnicity research as a contrast to ethnicity research at home, where anthropologists have been forced, or enabled, to go public with their work.
Reflections on the Sustainability of the Field
Petnica Science Center near Valjevo, Serbia. The main goal was to discuss methodological and epistemological similarities and differences between Anglo-Saxon anthropologies and Eastern European ethnologies. More specifically, the focus was on similarities
Introducing Elisabeth Timm
European Ethnology. There I took up approaches from the new kinship studies from social anthropology and from the new history of kinship and began my research on popular genealogy in Austria as it emerged there since the nineteenth century. For this project
Anthropological Boundaries at Work
traditions in Europe as well as the interconnections between folklore, European ethnology and the anthropology of Europe, Klaus criticises the boundary-work done to export social anthropology over the existing Western traditions. Other scholars engaging in
Introducing a New Co-Editor
feel this puts me in a good position to help shape the wider outlook for European ethnology within the humanities and social sciences, not to mention to contribute towards repairing some of the recent damage to have weakened certain ties with the