Mercifully the destruction of the European Jewish communities was not total, and at the close of the conflict about 20 per cent of the original population remained to face the future. In some countries, such as France, a high proportion of the total population survived, while in Britain the community was totally spared. Russian Jewry, though continuing its prewar isolation and despite losses from the German occupation, still lives on as a numerically substantial part of the Jewish people. The troubles in North Africa and the Middle East have forced an immigration from those areas into the European continent.
Vol. 1 No. 1 Summer 1966
This article aims to reconsider the fluctuation and composition of feelings of belonging to Europe in Russia during the last twenty-five years. 1 This period is remarkable not only due to Russia’s own development, and search for a new identity out
Ethnologists' Uses of the Authentic
This article deals with the often problematic connection between European and ethnological world images. After a short retrospective on the ethnological heritage, it elaborates current social and political problems and determines the ethnological position in these discourses. Finally, it recommends the imagination of an 'ethnology of the present', which increasingly focuses its lens on the European margins, across boundaries, and on movements: ethnology as a 'social ethnography' of the culturally vagrant, ambivalent and fluid.
Livia Jiménez Sedano
This is a brief reflection on the consequences of the commodification of dance cultures from the former colonised world and the ways they are consumed in Europe. Inspired from ten years of fieldwork, the ethnic structuring of postcolonial dance floors in European cities proves an empirical basis to start this line of thought. Instead of promoting respect and interest in the dance forms and the cultural contexts in which these dance forms developed, aficionados tend to consider that these are less evolved, beautiful and interesting than the appropriations they develop in their home countries. As a result, commodification leads to reinforcing previous stereotypes and emic hierarchies of value. The kinetic metaphor of the bodies that scream but cannot listen structures the text and its arguments.
While staying in Sarajevo in 2010, a taxi driver told me that he was happy so many Europeans were coming to his country. With a sneer on his face, he explained how “internationals” brought with them not only a series of serious problems, yet to be
Spatialities and Materialities of ‘Gypsiness’
Andreea Racleș and Ana Ivasiuc
As one of the most stereotyped minorities, the Roma are particularly ‘good to think’ in relation to constructions of Europeanness. In the production of ‘Gypsiness’, the body, the space, and the materiality of the dwelling are linked through smell as signifiers of a racial and cultural inferiority that does not ‘belong’ in and to Europe. Drawing on research projects carried out in the outskirts of Rome and in a small Romanian town, our contribution relies on a juxtaposed ethnography of constructions of ‘Gypsiness’ in relation to the spatial, sensorial and material inscriptions of the body. The article will examine the relationship between space and the social production of smell, discussing how spaces inhabited by Roma play a role in ‘doing’ Europeanness in a contrastive mode.
the main emphasis within Jewish life on the former. Particularly in continental Europe Jewish communities have struggled to rebuild their infrastructure with the focus primarily on internal communal, welfare and social needs. Dr Baeck had spoken of the
Bibliography and Developments in Progressive Jewish Liturgy, 1967–2015
Annette M. Boeckler
European Prayer Books 1967–2015, according to Country (Alphabetical Order) in Chronological Order Austria Gebete für Rosch Haschana und Jom Kippur . Or Chadasch–Movement for Progressive Judaism / Verantwortlich für den Inhalt: Henry G. Brandt
Refugees, Resentment and the Clash of Solidarities
If the fall of the Berlin Wall in 1989 and the dissolution of the Soviet Union in 1991 meant the end of ideological divisions on the continent, the rise of right-wing populist and Eurosceptic parties portents the very opposite. The European
Revitalising and Reframing a 'Christian' Continent
Peter Jan Margry
In the economic and political unification process of Europe, the idea of the creation of a pan-European identity was put high on the political agenda. With the failure of this effort, the emphasis shifted to the apparently less fraught concept of 'shared cultural heritage'. This article analyses how the politically guided rediscovery of Europe's past has contributed to the creation of a 'Religion of Heritage', not only by raising up a political altar for cultural heritage, but also through the revitalisation, instrumentalisation and transformation of the Christian heritage, in order to try to memorialise and affirm a collective European identity based on its Christian past. In the context of this process, the network of European pilgrims' ways appears to have been an especially successful performative form of heritage creation, which has both dynamised Christian roots as a relevant trans-European form of civil religion that has taken shape, capitalising on the new religious and spiritual demands created by secularisation, and responded to the demand for shared - and Christian inspired - European values and meanings in times of uncertainty and crisis.