, Western Europeans demonstrate acceptance of Muslims as their fellow citizens, and even as members of their families, as evidenced by a series of surveys conducted by the Pew Research Center between 2015 and 2017 in 34 Western, Central, andEasternEuropean countries ( “Easternand Western Europeans Differ¼” 2018 ). More than a half of Western members of the EU say they would accept a Muslim into their family. The percentage of those who say so in the top five EU countries with the biggest Muslim population varies between 60% and 90% ( Table 2 ).
. “Migration in Slovakia.” 2018. International Organization of Migration Slovakia . February 16, 2018. https://www.iom.sk/en/migration/migration-in-slovakia.html come from the neighboring countries, Czech, Austrian, Ukrainian, Polish, and Hungarian citizens. following ca. 30% migrants from South-EasternEuropean countries, Romania, Bulgaria, Serbia, Russia. and there is also a small Asian migrant community. Vietnam, Thailand, China, South Korea. In accordance with the newest data on migration as delivered by Eurostat, Slovakia has the lowest number (1.4) of migrants
that the “We” and “They” categories in social praxis are not only seen in primordialist imagery, they are ascribed also a qualitative and moral dimension on the basis of the asymmetric or directly dualistic principle. In this way, the category “I”/“We” (mine/ours) often merges with the perception of the category of (the only) good, correct, nice and normal.
When speaking about Gypsies in CentralandEasternEurope, we cannot omit the historical and contemporary contexts of ethnopolitical praxis, which are different from those in Western Europe. Without explaining
, Kazakhstan: unfulfilled promise , Carnegie Endowment for International Peace, Washington. Olcott M.B. 2002 Kazakhstan: unfulfilled promise Carnegie Endowment for International Peace Washington
Pavlenko, A. 2008, “Russian in Post-Soviet Countries”, Russian Linguistics , vol. 32, no. 1, pp. 59-80. 10.1007/s11185-007-9020-1 Pavlenko A. 2008 “Russian in Post-Soviet Countries” Russian Linguistics vol. 32 no. 1 59 80
Peyrouse, S. 2007, “Nationhood and the minority question in Central Asia. The Russians in Kazakhstan”, Europe-Asia Studies , vol
, (2) village dialect surzhyk, (3) Sovietized-Ukrainian surzhyk, (4) urban bilinguals’ surzhyk, and (5) post-independence surzhyk ( Bilaniuk 2004 ). It is more often used by ethnic Ukrainians (14%) than by ethnic Russians (5%). Furthermore, surveys show significant regional differences in the use of surzhyk: from 2.5% in the Western and 9.6% in the Eastern region to as much as 21.6% in the East-Central region ( Khmelko 2004 ). Generally, the population of Ukraine mainly speak Ukrainian and Russian.
Bilingualism risks and language bipolarity in Ukraine
Aside from looking at political history, any examination of the politicization of bourgeois elites needs to pay particular attention to the history of ideas and political thought too. Looking at it from a CentralEuropean perspective, this approach has a strong tradition, especially in Poland and Hungary, partly also in Slovakia, but not in the Czech lands. This is yet another reason why we need to build on analytical works within political theory (e.g., works of the Slovak philosopher Tibor Pichler ) See especially Pichler Tibor , Etnos a
English by Jonathan Wright] Laverstock Aflame
Almási, Gábor and Šubarić, Lav, eds. 2015. Latin at the Crossroads of Identity: The Evolution of Linguistic Nationalism in the Kingdom of Hungary (Ser: CentralandEasternEurope, Vol 5). Leiden: Brill. Almási Gábor Šubarić Lav 2015 Latin at the Crossr oads of Identity: The Evolution of Linguistic Nationalism in the Kingdom of Hungary Ser: CentralandEasternEurope 5 Leiden Brill
Amin, Hussein. 1996. Egypt and the Arab World in the Satellite Age (pp 103-126). In: John Sinclair, Elizabeth Jacka, Stuart Cunningham, eds
-communist countries became a Petri cup for studying collective memory and nostalgia, as the changes in political and social system happened quite recently and were dramatic enough to conceptualize nostalgia and analyze the variety of forms it may take. Majority of the research is dedicated to Eastern Germany, and its Ostalgie, ex-Yugoslavia’s Yugonostalgia, and other CentralEuropeanand Balkan countries. However, Georgia has its specific type of nostalgia that developed and existed in a completely different context. In Georgia, nostalgic feelings contradict the official narrative
, 242), coupled with feelings of risk, danger, and threat. Increasing number of refugees in 2015 led temporally to the increasing coverage of issues related to migrants or Islam by the Czech media. The tenor of the news was negative, and the media used the concept of “othering” of the migrants ( Burešová and Sedláková 2016 ).
It is therefore not surprising that the anti-Islam and antimigrant rhetoric is used by extremist politicians and their parties. This is a phenomenon typical for use in the toolbox of recent far-right parties in both Western andCentralEurope
What is forgotten need not necessarily be lost forever .
CentralEuropeand its diverse societies faced significant border changes and political regime shifts during the 20th century. Ethnically, nationally, or religiously defined groups of people found themselves fluctuating between favored and disadvantaged social positions, at times identifying with the majority and at other times identifying as minority. The cases of German and Hungarian populations in the territory of today’s Slovakia were no exception. After the end of