Search Results

1 - 10 of 24 items :

  • Central and Eastern Europe x
  • Topics in Cultural Studies x
  • Cultural Theory x
  • Political Theory x
  • Topics in History x
Clear All

Reagan Centennial celebrations were used to shore up the American alliance in Central and Eastern Europe. Unlike that display, the Centennial was not driven by current U.S. government officials, and it articulated responses to threats beyond terrorism. Ostensibly a year’s worth of programming to celebrate the 100th anniversary of Reagan’s birth in 2011, the Centennial’s message was a transatlantic call for standing firm against not only terrorism but also Russian encroachment on the region. This article argues that because of the status of its drivers and its oblique

debatable or even disputable for western scholars, however, his criticism can be fully applied to the scarce number of academic works on Islamophobia issued so far in Central and Eastern Europe (CEE). * * * As for the CEE context, apart from Russia, post-Soviet areas and the Balkans, there was scarce evidence of scholarly interest and literature on Islamophobia there until recently. Ivan Kalmar commented on the very recent situation as follows: Although the severity of the Islamophobia evidenced in the response of the political leaders and the public in CEE was recognized

Introduction: Islamophobia in Eastern Europe? A specter is haunting Europe – the specter of Islamophobia. At this point, the historically informed reader might question the newsworthiness of our initial statement. Unease, reservation, and even fear and hatred against Islam and Muslims have a long tradition in Europe ( Benz 2017 ). Since Edward Said’s (1978) seminal study on ‘Orientalism’, it is a commonplace to acknowledge that the West has associated Islam with negative images and stereotypes for hundreds of years. The essential novelty of Europe’s old specter

evidenced by a series of surveys conducted by the Pew Research Center between 2015 and 2017 in 34 Western, Central, and Eastern European countries ( “Eastern and 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 ). Table 2 Would you be willing to accept Muslims as members of your family? Country % of the population France 66 Germany 55 The UK 53 Italy 43

, historian, conducted in March 2017. Thus, to reach a better future, it was enough to manage and supervise the smooth return to the West, embodied by the long sought membership in its institutions, the EU and NATO. As the economist János Kornai puts it, “In every respect, Central Eastern Europe tried to assimilate Western examples” (2006, 25). Since their first steps in the Hungarian pluralist regime, Fidesz and its charismatic leader Viktor Orbán adhered to a substantially different interpretation of history. They claimed that Hungarian history did not end with the

-asia/poland/report-poland/ (accessed 2/6/2018). While at first glance, the religious affiliation of the population of the four countries differs dramatically, ranging from those characterized as predominantly religious (Poland and Slovakia) to those understood as secular (the Czech Republic and Hungary), See, for example, “Religious Belief and National Belonging in Central and Eastern Europe,” Pew Research Centre, 10 May 2017, http://www.pewforum.org/2017/05/10/religious-affiliation/ (accessed 4/6/2018). the political rhetoric “justifying” the fears frequently includes a claim to be upholding

. following ca. 30% migrants from South-Eastern European 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 per 1,000 inhabitants ( Eurostat 2018 ). To illustrate my point, the following two graphs show the development of applications for asylum numbers (Graph 1) and approved applications (Graph 2). Graph 1 Application of asylum seekers Source: Authors graph based on

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 Central and Eastern Europe, we cannot omit the historical and contemporary contexts of ethnopolitical praxis, which are different from those in Western Europe. Without explaining, that – for instance – the group of Slovaks is the same social artifact

Stoeckl, Kristina. 2011. Working paper “Defining the Postsecular.” In Document Collection of the Italian-Russian Workshop “Politics, Religion and Culture in Postsecular Society (Faenza, 13-14 May 2011)”, PECOB—Portal of East Central and Balkan Europe . http://www.pecob.eu/flex/cm/pages/ServeAttachment.php/L/EN/D/7%252Fd%252F1%252FD.1f1f8fddc2dd41df40ac/P/BLOB%3AID%3D3100 Stoeckl Kristina. 2011 Working paper “Defining the Postsecular.” In Document Collection of the Italian-Russian Workshop “Politics, Religion and Culture in Postsecular Society (Faenza, 13-14 May 2011