The essay introduces the Gramscian concept of hegemony to the study of identity politics, with a special focus on the distinction established by Jean and John Comaroff between hegemony and identity. The case of Catholic identity in Lithuania is used as an illustration why identity politics tend to fail when they are perceived to serve the ends of ideology rather than creating a hegemonic consensus.
The concept of ethnogenesis offers a theoretical approach to hybridity and syncretism that finesses the tensions between “New Amazonian Ethnography” and “New Amazonian History” by simultaneously encompassing the study of indigenous ontologies and alternative constructions of history (i.e., “mytho-historical narratives”) as well as the reconstruction of history from all available sources. Ethnogenesis can be defined as a process of authentically re-making new social identities through creatively rediscovering and refashioning components of ‘tradition,’ such as oral narratives, written texts, and material artefacts. Understood in these terms, ethnogenesis allows us to explore the cultural creativity of indigenous and non-indigenous peoples alike in the making of new interpretive and political spaces that allow people to construct enduring social identities while moving forward in the globalizing nation-states of Latin America.
Established as a staple in studies of globalisation, the concept of the network implies that stable hierarchies and structures are giving way to nodal, multi-centred and fluid systems, and that this change takes place in numerous fields of interaction. Although the term itself is relatively uncommon, glocalisation is a standard theme in nearly all anthropological writing about globalisation as well as most of the sociological and geographical literature. Moreover, concepts describing impurity or mixing – hybridity, creolisation and so on – are specific instances of this general approach stressing the primacy of the local. The local–global dichotomy is, in other words, misleading. Bauman’s term ‘liquid modernity’ sums up this theoretical focus, which emphasises the uncertainty, risk and negotiability associated with phenomena as distinct as personal identification, economies and world climate in the ‘global era’. Ambivalence and fundamentalism in the politics of identity are seen to stem simultaneously from this fundamental uncertainty.
Journal:Acta Historica Universitatis Klaipedensis
Volume 18 (2009): Antrojo pasaulinio karo pabaiga Rytų Prūsijoje: faktai ir istorinės įžvalgos = End of the Second World War in East Prussia: Facts and Historical Perception, pp. 348–350
Journal:Acta Historica Universitatis Klaipedensis
Volume 18 (2009): Antrojo pasaulinio karo pabaiga Rytų Prūsijoje: faktai ir istorinės įžvalgos = End of the Second World War in East Prussia: Facts and Historical Perception, pp. 345–347
Journal:Acta Historica Universitatis Klaipedensis
Volume 18 (2009): Antrojo pasaulinio karo pabaiga Rytų Prūsijoje: faktai ir istorinės įžvalgos = End of the Second World War in East Prussia: Facts and Historical Perception, pp. 343–344
Journal:Acta Historica Universitatis Klaipedensis
Volume 18 (2009): Antrojo pasaulinio karo pabaiga Rytų Prūsijoje: faktai ir istorinės įžvalgos = End of the Second World War in East Prussia: Facts and Historical Perception, pp. 339–342
Journal:Acta Historica Universitatis Klaipedensis
Volume 18 (2009): Antrojo pasaulinio karo pabaiga Rytų Prūsijoje: faktai ir istorinės įžvalgos = End of the Second World War in East Prussia: Facts and Historical Perception, pp. 334–338
Journal:Acta Historica Universitatis Klaipedensis
Volume 18 (2009): Antrojo pasaulinio karo pabaiga Rytų Prūsijoje: faktai ir istorinės įžvalgos = End of the Second World War in East Prussia: Facts and Historical Perception, pp. 331–333