Cultural rights are becoming an increasingly important area of human rights discussion given the association between culture, identity and social equity. The subject is considered here in the context of how the absence of cultural rights influences both the recognition of the diversity of cultures and the capacity of some to access and practice art. Culture and arts practices are intertwined but certain arts practices are prioritised over others by funding bodies, governments and institutions. Recent examples from Australia are highlighted, in which changes to the cultural makeup of the country are occurring at a rapid rate without adequate responses from governments to address funding inequities. It is argued here that unless cultural rights are seen as a basic human right and embedded in the legal national framework, then sectors of the broader community are disenfranchised.
This paper explores the relationship between migration and integration policies in the Netherlands, diaspora policies in India, and the transnational practices of Indian highly skilled migrants to the Netherlands. We employ anthropological transnational migration theories (e.g., Ong 1999; Levitt and Jaworsky 2007) to frame the dynamic interaction between a sending and a receiving country on the lives of migrants. This paper makes a unique contribution to migration literature by exploring the policies of both sending and receiving country in relation to ethnographic data on migrants. The international battle for brains has motivated states like the Netherlands and India to design flexible migration and citizenship policies for socially and economically desirable migrants. Flexible citizenship policies in the Netherlands are primarily concerned with individual and corporate rights and privileges, whereas Indian diaspora policies have been established around the premise of national identity.
Germany is considered a relatively recent country where multiraciality has become a recognised phenomenon. Yet, Germany still considers itself a monoracial state, one where whiteness is conflated with “Germanness”. Based on interviews with seven people who are multiracial (mostly Korean–German) in Berlin, this article explores how the participants construct their multiracial identities. My findings show that participants strategically locate their identity as diasporic to circumvent racial “othering”. They utilise diasporic resources or the “raw materials” of diasporic consciousness in order to construct their multiracial identities and challenge racism and the expectations of racial and ethnic authenticity. I explored how multiracial experiences offer a different way of thinking about the actual doing and performing of diaspora.
The contemporary diasporic experience is fragmented and contradictory, and the notion of ‘home’ increasingly blurry. In response to these moving circumstances, many diaspora and multiculturalism studies’ scholars have turned to the everyday, focussing on the local particularities of the diasporic experience. Using the Italo-Australian digital storytelling collection Racconti: La Voce del Popolo, this paper argues that, while crucial, the everyday experience of diaspora always needs to be read in relation to broader, dislocated contexts. Indeed, to draw on Grant Farred (2009), the experience of diaspora must be read both in relation to—but always ‘out of’—context. Reading diaspora in this way helps reveal aspects of diasporic life that have the potential to productively disrupt dominant assimilationist discourses of multiculturalism that continue to dominate. This kind of re-reading is pertinent in colonial nations like Australia, whose multiculturalism rhetoric continues to echo normative whiteness.
This paper discusses theoretical debates regarding small states and their foreign policy and also argues that research should include more analysis of small states’ identities and the dominant meanings related to being a small state. Using poststructuralistic theoretical perspective and discourse analysis, two empirical cases – Lithuania and New Zealand – are analysed with attention paid to the meanings of smallness and the ways these meanings are constructed. Empirical analysis follows with suggestions for how future research of small states could be improved.
We live in a “post-neoliberal world”, as it has been discussed in the mainstream literature, but the vital link between neoliberalism and neopopulism has been rarely discussed. Nowadays in international political science it is very fashionable to criticise the long neoliberal period of the last decades, still its effect on the rise of neopopulism has not yet been properly elaborated. To dig deeper into social background of neopopulism, this paper describes the system of neoliberalism in its three major social subsystems, in the socio-economic, legal-political and cultural-civilizational fields. The historical context situates the dominant period of neoliberalism between the 1970s in the Old World Order (OWO) and in the 2010s in the New World Order (NWO). In general, neoliberalism’s cumulative effects of increasing inequality has produced the current global wave of neopopulism that will be analysed in this paper in its ECE regional version. The neopopulist social paradox is that not only the privileged strata, but also the poorest part of ECE’s societies supports the hard populist elites. Due to the general desecuritization in ECE, the poor have become state dependent for social security, yet paradoxically they vote for their oppressors, widening the social base of this competitive authoritarianism. Thus, the twins of neoliberalism and neopopulism, in their close connections—the main topic of this paper—have produced a “cultural backlash” in ECE along with identity politics, which is high on the political agenda.
This article reviews the existing academic literature that compares and explains the differences between the US and the EU’s external actions. An analytical matrix is devised to group publications by level of analysis (micro-, mid-, and macro) and by theme of comparison criteria. The key findings are that in the macro level of analysis, authors tend to compare the role actors have in international relations before claiming either that the EU is a different kind of power due to its peculiar historical experience, or that the EU is weak due to its complicated structure and lack of military capacities. Furthermore, authors conducting their analyses at the micro level tend to find more similarities between the EU and the US’s external actions than those working at the macro level. The article concludes by making a point in favour of further comparisons as an essential tool to better understand the EU and other actors in international relations.
Totalitarian regimes attempt to restrict and control virtually every aspect of human life. Interestingly, conscious reflection on disciplinary practises takes up only a small part of the life-stories of interviewed Lithuanians, as far as the memory of the post-Stalin era is concerned. The interviews that form the foundation for this paper were conducted during the summer of 2017 in three different districts in Lithuania. The article aims to answer the following two research questions:
1) Which mechanisms of discipline did people recognize and reflect upon?
2) How were disciplinary actions remembered and described?
According to interviews, tangible individuals filled the role of disciplinarians in schools and workplaces. In addition, the responsibility for discipline and control lies within the imperceptible disciplinarian, supplemented by the invisible discipline of the collective. This led to overwhelming uncertainty in the society, where people invoked intuition and interpretations of who is trustworthy to adapt to uncertain situations. The greatest impact of the totalitarian discipline was that people effectively internalized it and consequently became their own most significant disciplinarians.
This article aims to reconsider how and where the boundaries within Soviet generations as differentiable memory communities could be established. On the basis of Mannheimian theory of generational units and the theory of narration, as based on the conceptual metaphors of container, a method to identify the boundaries between generations was devised. The method was applied to biographical narratives, collected during the summer of 2017, and revealed the existence of different history-related calendars to structure time in the biographical past.