Is the convergence of art and sport under the pressure of pseudo-participatory spectacle undermining the utopian potential of both? Benedict Seymour goes back to the future to recover the new kind of activity which, in different ways, informs them still.
Chile’s participation in the 1974 FIFA World Cup in Germany provided an opportunity for leftwing groups to make their opposition to the Chilean government junta visible to an international public. Wolfgang Kraushaar chronicles.
Since the publication of his first book, “The Birth of Tragedy”, Nietzsche’s writings have been a source of heated controversy. For over a hundred years he had his fair share of admirers and critics. In the last few decades, however, mainly in response to Heidegger’s monumental Nietzsche study, attention has shifted from what actually Nietzsche said to the underlying philosophical themes that might have motivated, or even mitigated, what was said.
Feminist critical theorist Nancy Fraser outlines in interview her concept of “parity of participation”, or the representation of women in institutional structures. The concept, she argues, bridged the traditional leftwing theoretical dichotomy between distribution and recognition and in turn raises the question: who determines who is to be represented? Here Fraser emphasizes the centrality of the politics of interpretation in any dialogue about justice, such as that between western feminism and Islam.
The dispute over construction of a four-lane bypass through the Rospuda Valley, a pristine wetland valley in north eastern Poland subject to the highest protection under European nature law, has gained a high profile at European level. With the intervention of the European Commission and European Court of Justice, the case is breaking new ground and should serve as a precedent for other countries in applying EU nature conservation law. The proposed bypass is just one – albeit the most high-profile – of a number of major road projects on the likely route of the Trans-European “Via Baltica” road corridor that will damage valuable wildlife sites in north eastern Poland, and is therefore a symptom of a much wider problem.
Multiculturalist advocacy of collective rights has opened the door in some western nations for religious law to take precedence over civil law, argues Kenan Malik. Partly responsible is the idea that human beings are bearers of a particular culture as opposed to social and hence transformative beings.
Outlining the destiny of the Olympics from 1936 to the present, Paul Sims notes that sport is now so popular it has taken on the characteristics of a modern secular religion. But in spite of the use and abuse of various sporting events, politics is forgotten when the starting gun is fired.
Liberal values can be twisted to justify limiting civil rights, warns Will Kymlicka in interview. Nevertheless, religious law may not replace the civil code. “The same forces that support ethnic politics within liberal democracy also operate over time to channel it in peaceful and democratic ways.”
Olle Sahlström has visited trade union organizations in Europe and interviewed American trade union activist Triana Silton. The trade union is at a crossroad. Immigrant workers must be included in the unions. Either one chooses to try classic methods of organization, or entirely new directions which risk a widening of the gap between the white, male worker aristocracy and the poor, exploited migrant worker.
It started as an act of radicalism. Anne Sofie Roald and Pernilla Ouis adopted the headscarf back in the 1980s at the same time as political Islam began to grow. Now they are part of a global trend towards secularisation in which more and more women are shedding their headscarves and veils.
“After thirty years of revolutionary cinema, complex gender issues are still pending. Simply reversing gender roles is not progressive in feminist terms. It is destructive in that it perpetuates the roles designed in patriarchal society”, writes Brígida Pastor in her analysis of Cuban cinema in the 1990s.
Even the staunchest advocates of Turkey’s EU accession must consider alternatives to full membership. Yet what does “Plan B” – or “privileged partnership” – entail? If the enticement of full Union membership is removed, can the EU achieve its goals in Turkey, namely democratization and human rights reforms? This question is made all the more pressing by a renewed perception in Arab countries of “Ottoman” Turkey’s belonging in the global Muslim community together with a surge of anti-western feeling, writes Claus Leggewie.
“What would happen if Hungary were to slip off the face of the earth?” According to a recent survey, a tenth of respondents said it would go unnoticed and a fifth said nobody would care. Asked how they saw their country ten years from now, nearly half said that it would be backward and impoverished and only a third that it would become a successful European country. “Hungary’s political elite, its intellectuals and its media bear enormous responsibility for this negativity,” writes Elemér Hankiss.
Postmodernism as an epistemological project still reproduces a particular form of coloniality. A decolonial perspective requires a broader canon of thought that would require taking seriously the epistemic insights of critical thinkers from the global South. How can a “critical border thinking” that envisages a “transmodern world” moves us beyond Eurocentrism?
The capitalist order implies that the ultimate objective of citizens is to be consumers. Yet consumerism grounded in indebtedness means financial dependence as opposed to democratic freedom, writes Tomas Kavaliauskas. In the consumerist system, the individual who asserts him or herself through authentic freedom is regarded as a non-efficient citizen.