The Centre of Social Anthropology (CSA) at Vytautas Magnus University (VMU) in Kaunas has coordinated projects on this, including a current project on 'Retention of Lithuanian Identity under Conditions of Europeanisation and Globalisation: Patterns of Lithuanian-ness in Response to Identity Politics in Ireland, Norway, Spain, the UK and the US'. This has been designed as a multidisciplinary project. The actual expressions of identity politics of migrant, 'diasporic' or displaced identity of Lithuanian immigrants in their respective host country are being examined alongside with the national identity politics of those countries.
The controversy over rewriting history textbooks in India in 2000 not only revealed the divergent renditions of collective memory but also evoked decades of contention over self-representation and cultural identity. This article explores these "multiple" renderings of a "singular" past and contends the formation of "historical identities" by arguing that divergent use of reason and interpretation leads to a layered and uid Indian identity leaving it open for contestation. By situating the case of the Mughal ruler Aurangzeb within the milieu from which textbook controversies emanate, the article suggests an alternative dimension for looking at the controversy—instead of the usual binary concept of "secular" versus "communal" history. At the root of the controversy is not merely politicization but also divergent perspectives of looking at the past and the resultant rethinking and reworking of dominant notions of it.
This paper seeks to offer an assessment of the nature of identity among Poland's German minority and to investigate why since 1950 large numbers of that minority have migrated to Germany. It does so by examining the nature of identity in the historic Polish-German borderlands, by recounting the experiences of those Germans who remained behind in Poland after the post World War Two expulsion process was completed in 1949, and by examining the continued salience of negative stereotypes of Germans and Germany among elements of Polish society. The paper highlights a number of salient factors of importance for members of the minority in deciding whether or not to stay in Poland or to migrate to Germany.
Rhinoplasty and Identity in Tehran
Tehran currently hosts one of the largest rhinoplasty markets in the world, and rhinoplasty is the most sought after cosmetic surgery in the country. This article examines whether the rhinoplasty trend reflects a shift in Iranians' attitudes towards their ethnic and cultural identity. It is argued that fashion and beauty norms in Tehran are certainly informed by globalised images, but these are mediated by Iranian moralities of prestige, image consciousness and class awareness. Thus, while many of the persons interviewed described 'Iranian noses' as aesthetically inferior to 'European noses', their statements were not necessarily coupled with a desire to negate Iranian identity.
Negotiation of identities in Markovo village (Chukotka)
This article examines the attitudes of the indigenous people in Markovo, Chukotka, to their tradition and traditional knowledge as it relates to their becoming adult members in the community. Within the local cosmological system the opposition between the elders, who are considered as possessors of special knowledge, and the youngsters, who are seen as lacking it, creates certain tensions and determines the dynamics of individual development. A person who has entered her or his adulthood should accumulate special knowledge and power. In doing so, young adults begin to overcome the oppositional relationship between elders and youngsters. Markovo villagers associate such special knowledge and power with tradition. However, modern ways of life have become the dominant frame of reference, thus the position of youngsters toward tradition is not self-evident. They feel the need to negotiate their place in the community and their indigenous identity. Discussions about tradition play an important role in their attempts at attaining a local identity.
Michael A. Di Giovine
It has become a Structuralist truism in the social sciences to state that individuals define themselves by what they are not. It has equally become evident that travel—and particularly the voluntary, temporary, and perspectival type that we call tourism—is predicated on interaction with the Other. Travelogues are particularly salient “social facts” in this regard, for they both index such processes of identity formation, as well as contribute to them. Two edited volumes, Rolf-Hagen Schulz-Forberg's Unraveling Civilisation: European Travel and Travel Writing (2005) and John Zilcosky's Writing Travel: The Poetics and Politics of the Modern Journey (2008) provide compelling examples of how the multifarious and complementary processes of travel and travel writing not only index, but construct, European identity.
Its author ever hopeful of abandoning nature-culture or nature-society, this brief sketch is an attempt to understand some part of the dyad. It fishes among materials on biological relatedness, ideas about reproduction, and configurations of kinship that might amount to a naturalist cosmology, detectable among other things in the problems it generates. There is nothing new in apprehending how much of society was already ‘in’ the nature that came to be distinguished from it. However, the anthropologist’s net has its own gauge, and thus the argument at once depends on historical niceties and disregards them. What gets caught in the mesh flung over this huge area are certain issues concerning identity and individuality. These demand a closer inquiry into the character of the relations being supposed, the matter with which the article opens.
Cultural Identities, Belonging and Citizenship
This article is a discussion on cultural identity and belonging, focusing on some examples of people who are articulating or 'doing' identity in the Scottish Hebrides. In particular, it explores a re-articulation of cultural identity and belonging, not as the essential root or representation of social inclusion but as an ongoing production or creation of social relations, processes and practices, including rootedness and connectedness. In doing so, the paper underlines the need to negotiate cultural identity forwards, as open, with practical political consequences for our understanding and articulation of social inclusion, belonging and citizenship.
Identity Production and Reproduction of Portuguese MEPs
This article examines identity production and reproduction of a group of Portuguese members of the European Parliament (MEPs) through a set of ethnographic vignettes. Literature on European mobility has been underpinned by an assumption that the more we move, the more European we become. But who are these movers exactly? And how do they become European? These questions guide this article, which presents a case study of three Portuguese MEPs who maintain strong relations with their country of origin whilst having to create new attachments to Brussels and Strasbourg. The MEPs have to insert themselves into a culture of speed and smoothness. They have to redesign themselves as figures of speed. The article argues that this process makes them European. They identify with Europe because they maintain a strong relation with their country of origin, which means moving more, which in turn means being a modern European citizen.
Muslim Youth Challenge Nativist and Closed Notions of Austrian Identity
The Austrian Muslim Youth was founded in 1996 by young Muslims of different ethnic backgrounds and has become the largest multi-ethnic, co-educational, German-speaking youth organization in Austria today. Since its inception, it has presented the concept of an ‘Austrian Muslim identity’ as a key philosophy. In this article, I ask how the idea of this identity was negotiated. I suggest that this concept is not reinforcing nativist notions. Rather, the formation of an Austrian Muslim identity can be seen as an attempt to create safe spaces to empower young Muslims to live their religion while fully participating in Austrian society. Hence, this concept speaks to two audiences simultaneously, challenging nativist notions and offering young Muslims ways to see themselves as possessing multiple and hybrid identities.