’s unruly and decaying urban landscape in postsocialism, an issue that has been taken up by various artists. The ensuing tension from the argument of who had ownership of the idea has significantly strained the relationship between the two professors and
The discourse on originality in Albania’s art world
Western representations of the Other are criticized by anthropologists, but similar hegemonic classifications are present in the relationships between anthropologists who are living in the West and working on the (post-socialist) East, and those working and living in the (post-communist) East. In a hierarchical order of scholars and knowledge, post-socialist anthropologists are often perceived as relics of the communist past: folklorists, theoretically backward empiricists, and nationalists. These images replicate Cold War stereotypes, ignore long-lasting paradigm shifts as well as actual practices triggered by the transnationalization of scholarship. Post-socialist academics either approve of such hegemony or contest this pecking order of wisdom, and their reactions range from isolationism to uncritical attempts at “nesting intellectual backwardness“ in the local context (an effect that trickles down and reinforces hierarchies). Deterred communication harms anthropological studies on post-socialism, the prominence of which can hardly be compared to that of post-colonial studies.
The Postsocialist Myth of Capitalism and the Ideological Suspension of Postmodernity
There is a widespread tendency to see the perils of postsocialism in the revival of the ghosts and myths from the past—namely ethnocentrism, nationalism, exclusiveness, bickering, collectivist-authoritarianism, expansionist chauvinism, and victimisation. I suggest that postsocialism's perils rest with a myth from the future, namely, the myth of capitalism. Those perils, I argue, are rooted in the fetishisation of capitalism by the postsocialist societies as a reflection of their deeply ingrained teleological way of perceiving the future. Political leaders are taking advantage of this situation by putting themselves in the position of those who would lead toward such a utopia. As a consequence, individual freedoms are sacrificed at the altar of communitarian bliss. I suggest that the only hope that we have to secularise the newly re-religiosised postsocialist societies rests with intellectuals.
Lessons from Eastern Europe
Ștefan Dorondel, Stelu Şerban, and Marian Tudor
first ecological restoration project in the postsocialist world. By analyzing the restoration of an island in the Danube Delta, implemented in the first years after the collapse of the socialist regime in Romania, we posit postsocialism as a laboratory
. “Farewell to the socialist ‘other.’” In Postsocialism: Ideals, ideologies and practices in Eurasia , ed. Chris Hann , 1 – 11 . London : Routledge . Hardy , Jane . 2009 . Poland’s new capitalism . London : Pluto Press . Harvey , David
Continuity and Change of (Post)Socialist Infrastructure
Affective States: Entanglements, Suspensions, Suspicions , ed. Mateusz Laszczkowski and Madeleine Reeves (New York: Berghahn Books, 2018): 1–14. 23 Maruška Svašek, “Introduction: Postsocialism and the Politics of Emotions,” in Postsocialism: Politics and
African Migrants in the Russian Capital
Dmitri M. Bondarenko, Elena A. Googueva, Sergey N. Serov, and Ekaterina V. Shakhbazyan
While Western Europe has a long history of facing and studying the issues of immigration, this phenomenon is still recent for the ex-socialist states and has not been studied sufficiently yet. At the same time, the 'closed' nature of the socialist societies and the difficulties of the 'transitional period' of the 1990s predetermine the problems in communication between the migrants and the population majority, the specific features of the forming diasporas and of their probable position in the receiving societies. The study of African migrants in Russia (particularly in Moscow) recently launched by the present authors consists of two interrelated parts: the sociocultural adaptation of migrants from Africa in Russia on the one hand, and the way they are perceived in Russia on the other. One of the key points of the study is the formation or non-formation of diasporas as network communities, as a means of both more successful adaptation and identity support.
An Ordinary Tragedy in Now-Capitalist Albania
given for retaining ‘postsocialisms’ as an analytic device – to bring into sharper relief the structure of feeling I am tracing in this article. Working in the tradition of ethnographies that pursue local perspectives on the complex and contradictory
–35 ). It is these fundamental categories of human experience, space and time, altered and revised, that, according to Verdery, were essential to the transformations of postsocialism. The task, then, is to explore the spatial-temporal frame—the chronotope
A materialist critique of brute materialities, flat infrastructures, fuzzy property, and complexified cities
and twentieth century social theorists ( Althusser 1971 and Marx 1970 have been reconsidered by Carsten and Hugh-Jones 1995 ; Karatani 2008 ; Lévi-Strauss 1969 ). 4. I develop the idea of “still-socialism” (as opposed to “postsocialism”) in