After the fall of the Iron Curtain a new concept of Europe as a socially relevant object of study emerged in the social sciences challenging the model of Europe as historical entity, or a philosophical or literary concept. This concept provoked an upsurge of interest in the study of European identity among anthropologists who began to study how Europeanness is constructed and articulated both by the architects of the EU themselves and at a grass-root level. Drawing on notions of European culture and identity, this text examines the image of Europe/the EU in post-communist Europe, particularly in the Czech Republic, from two different perspectives. First, how the institutionalisation of Europe as a cultural idea is viewed by some of the Czech political commentators, and second, from an ethnographically grounded anthropological perspective, focusing on how and at what levels a Czech local community identifies with Europe and the EU. Drawing on a broad range of data, the text attempts to provide new insights into the pitfalls of collective European identity in the making, with the emphasis on its cultural dimension in the post-communist Czech Republic.
Anthropological Perspectives on the Process of European Integration
The European Civil Society Platform for Intercultural Dialogue
This article examines the development of cultural policy recommendations, in the form of “soft law,” by the Civil Society Platform for Intercultural Dialogue, a nascent European civil society collaboration aiming to make culture a separate political endeavor within the context of European integration. Drawing on fieldwork among European bureaucrats and members of European civil society in Brussels, Belgium, the article offers an alternative discussion from common understandings of soft law, paying close attention to law as an aesthetic form that challenges dominant modes of policy-making. An investigation of soft forms of law provides a useful perspective to those who attempt to define, locate, and create European identity.
Many aspects of culture that we are used to interpreting in essentialist or even tacitly evolutionist terms might better be seen as acts of self-conscious rejection, or as formed through a schizmogenetic process of mutual definition against the values of neighbouring societies. What have been called 'heroic societies', for instance, seem to have formed in conscious rejection of the values of urban civilizations of the Bronze Age. A consideration of the origins and early history of the Malagasy suggests a conscious rejection of the world of the Islamic ecumene of the Indian Ocean, effecting a social order that could justifiably be described as self-consciously anti-heroic.
family crossed Yugoslavia and Austria ending in Germany. My grandmother and her family arrived in Austria by way of Hungary. Both families traveling by foot, walking alongside covered wagons, learned additional languages and cultures, until years later
This paper criticises the concept of culture as deployed within debates on moral relativism, arguing for a greater appreciation of the role of power in the production of a society's purportedly 'moral' norms. The argument is developed in three stages: (1) analysis of the relation between ideology and morality, noting that the concept of morality excludes self-serving moral claims and justifications; (2) analysis of the concept of culture, drawing attention to an ambiguity in its usage and to the hierarchical social structures within which the actual bodies of cultures are produced and reproduced; and (3) contention that (1) and (2) provide the basis for a radical and socially effective species of immanent critique: the exposure of existing norms and institutions purported to be morally justified as masks for the self-interest of elite groups.
Katie Kirakosian, Virginia McLaurin and Cary Speck
First offered by the Anthropology Department at the University of Massachusetts Amherst (UMA) in 1990, ‘Culture through Film’ (CTF) is taken by between 150 and 300 undergraduates each semester. As an elective general education course taken by a
A Case Study from the Cook County Forest Preserves
Nicole M. Evans and William P. Stewart
As opposed to wilderness preservation, which values nature for its lack of humanization ( Cronon 1996 ; Nash 1967 ), many have suggested that ecological restoration may help dismantle the dualism between nature and culture ( Clewell and Aronson
‘Race’ in US American Language
of its products. It not only reveals a remarkable dissonance between scientific knowledge (fact) and cultural belief systems, but also lays bare the tyrannical hold of culture in uniting, sustaining, and furthering obvious contradictions. The use of
Modern political theory, while defining a democratic political regime, puts an emphasis on institutions and procedures. According to this view, whether a particular country is democratic or not depends on the ability of the opposition to oust the incumbent government without leaving the framework of existing institutions and procedures. Cultural values that sustain the democratic polity, including the spirit of political equality, are given much less attention. These values are assumed to be already present, either as a reflection of our similar physical constitution or as a reflection of the presence of democratic political regimes. This research challenges both the monopoly of the procedural understanding of democracy and the lack of particular interest regarding the construction of egalitarian political culture. I claim, first, that the rise of an egalitarian political culture contributes to the establishment of a democratic political regime and, second, that the establishment of modern schools in the late sixteenth century contributed to the construction of this egalitarian political culture.
Alice L. Conklin
Post-Colonial Cultures in France, Alec G. Hargreaves and Mark McKinney, eds. (London: Routledge, 1997)
Jean-Loup Amselle, Vers un multiculturalisme français, l’empire de la coutume (Paris: Aubier, 1996)