The aim of this article is to account for some of the consequences of the war in Bosnia and Herzegovina from 1992 to 1995 on matters of identification in everyday life among the Muslims of Stolac. 1 Or, to put it a little polemically, the lack of
Everyday Ethnic Identity in Bosnia and Herzegovina
Miscommunication in Inter-ethnic Contact
The article analyses speech varieties among Uzbek migrants in Tashkent city in Uzbekistan to shed light on inter-ethnic contact. I do this through discussing various rhetorical strategies and linguistic means employed during the identification processes. 'We-codes' and 'They-codes' as well as the analysis of intent and 'perceived intent' are the centre of the theoretical argument of the article. It is important to consider communication and miscommunication when studying inter-ethnic relations and collective identities. I argue that it is necessary to distinguish between intent and what I call 'perceived intent' when analysing miscommunication. The data used for the article is drawn from the ethnography of communication among Khorezmians and other Uzbek groups in the capital city of Tashkent in Uzbekistan. Theoretically, the article contributes to the recent scholarly debate on language and identity pioneered by Gumperz, Hymes, Giles and Fishman among others.
The Case of Young People Leaving Noril’sk and Dudinka
that the challenge of “tuning in to” a place is a frequent problem for many people. My field data provide numerous examples of how migration preferences, notably the direction of migration, are based on self-identification with a specific place. Here, a
Chaim I. Waxman
This article examines the unique character of conversion to Judaism in general and in Israel in particular. It is an act enmeshed with the very definition of Judaism and has implications for the future of Israel as a Jewish state as well as for Israel-Diaspora relations. The role of the Israeli government in conversion, from the very outset of the establishment of the State of Israel, is delineated and its history as a religio-political issue analyzed. Finally, the article discusses alternative approaches for dealing with what some perceive as a very serious Israeli religio-political issue.
German popular filmmakers who participated in the Denk ich an Deutschland series brought a range of conflicting impulses to their meditations on Germany, including the universalizing tendencies of popular culture, together with the personal and political strains often present in documentary films. With varying degrees of success, each director agitates national identity via an idiosyncratic selfhood, a process which in turn expands our notions of Germany beyond generic convention. The best of the five films discussed in this essay—directed by Doris Dörrie, Fatih Akin, Katja von Garnier, Sherry Hormann, and Klaus Lemke—feature their creators' struggle to box themselves out of a larger collective identity. By modeling their own existential Bildung, they chip away at an otherwise implacable German identity and provide a psychic service for Germans potentially more salutary than the way Hollywood films sustain American identity.
In Being and Nothingness (1943), Sartre explains love as a strategy for achieving control over "being-for-others," the objectified aspect of the self-imposed by others' defining looks. Two contemporaneous fictions by Sartre, The Room (1939) and Dirty Hands (1948), expand the notions of love and of being-for-others in surprising directions. Dirty Hands shows the creative, productive potential of being-for-others: Hugo's reliance on the other for his self-definition paradoxically generates his decisive embrace of being for-itself. The Room dramatizes the role of the family in constituting a child's subjectivity: Eve's family situation explains her ontological imprisonment in the dimension of being-for-others. The two stories' tolerant vision of the complex social and psychological reasons for adopting being-for-others as one's dominant modality contrasts with Sartre's rigorous critique of reliance on being-for-others as a form of bad faith in Being and Nothingness. The fictions' enlarged perspective on human love and on being-for-others provides a framework for complicating and critiquing the ontological categories presented in Being and Nothingness.
On 24 January 2003, Gianni Agnelli, honorary president of Fiat, patriarch
of the most important Italian entrepreneurial family, Senator for
Life, died in Turin. The death of the octogenarian Avvocato, as he was
called, seemed to have a traumatic effect on Italian society. Commentators,
public personalities, politicians, and ordinary people quickly
saw his death as a sign of the end of an era. The media coverage of
the event was striking, for both its quantity and intensity. Radio and
television provided immediate reports, with special broadcasting that
filled the airwaves for days; the printed press reacted in a similar way.
The major national dailies ran nine column headlines to report the
news and followed with 20 to 25 pages (more in some cases) of editorials,
backgrounders by publishers or prestigious opinion-makers,
and front-page interviews with the president of the Republic. News
stories alternated with portraits and commentaries from some of
Agnelli’s closest collaborators, creating what often seemed like a retrospective
of the country’s history. There was an abundance of personal
recollections and declarations of affection and esteem from
ordinary citizens and leading figures in sports, economics, politics,
and cultural life. The news resonated in the foreign press as well.
The Benelux and the Nordic countries compared
European Union (EU) studies and development studies by testing the strengths of Europeanization and sub-regional identification in explaining development policies. It is also linked with the recent debates on European identities (Council of Europe 2013
Anthropological Boundaries at Work
This Forum sets out to contribute to the understanding of anthropologists’ identification with their discipline, the homogeneity of anthropologists as an academic group, and how our disciplinary boundaries are constructed and embodied. It provides
Encountering the Missing in Postwar Bosnia-Herzegovina
tensions between families and the state as the rightful mourners of the missing ( Sant Cassia 2005 ; see also Petrović-Šteger 2009 ), and I will follow the new technologies of identification as a practice of refixing social identity to mortal remains