Articles

The controversy around the statue of the Soviet soldier in Tallinn in April 2007 provided a striking demonstration that Russia remains both an external and an internal factor in the national narratives of the post-Soviet space. Here, history is used to lay claim to European identity and as a means of emancipation from Moscow. In the former socialist satellite states, meanwhile, nationalists are using their opponents’ communist pasts for political capital. Tatiana Zhurzhenko suggests that before we talk about European solidarity, we need to trace the emergent fault lines running through eastern European memory.

In November 2006, Eurozine published an article by Thomas von Ahn analyzing the causes of the demonstrations in Hungary the previous month. Among other things, von Ahn argued that Hungarian opposition (Fidesz) leader Viktor Orbán was operating a populist strategy that sought to undercut parliamentary procedures. Here, György Schöpflin, MEP for Hungary (Fidesz-EPP) responds that von Ahn has uncritically reproduced the spin-doctoring of the Hungarian Left, part of whose tactic is to exaggerate the involvement of the far-Right in the opposition. And in his critique of political instrumentalization of history, Von Ahn is mistaken, argues Schöpflin, in seeking to distinguish between a history that is instrumentalized and a history that is not.

It is a mistake to think that religous and political radicalism among European Muslims is a mere import from the cultures and conflicts of the Middle East. It is above all a consequence of the globalization and Westernization of Islam, writes Olivier Roy.

It is not distance from but proximity to modern life that triggers a return to religious identity among migrant Muslims in Europe, says Nilüfer Göle. What we are witnessing today is a shift from a Muslim to an Islamist identity. The religious self for individual Muslims is being shifted from the private to the public realm.

With rising life expectancy, stagnating working-age populations, and low birth rates, Europe faces a demographic challenge in the next fifty years the likes of which it has never known. For the economy, this will mean a shortage of local workers, a lack of skilled workers, and shifts in sectoral demand. One solution – to raise the age of retirement – presupposes a functioning labour market for older potential employees that in large parts of Europe does not exist. An overview of the problems of and solutions to an ageing Europe.

The French philosopher Jean Baudrillard (1929-2007) gave us the tools to understand the media society and counteract the total assimilation into capitalist overproduction. Truls Lie finds a previously unpublished interview he made when Baudrillard visited Oslo in 2000. “Disappearing”, says Baudrillard, “should be an art form, a seductive way of leaving the world. I believe that part of disappearing is to disappear before you die, to disappear before you have run dry, while you still have something to say…”

Religious intellectuals in Iran are striving to redefine the relationship between reason and revelation, and, despite Pope Benedict’s belief to the contrary, consider Islam to consist precisely of multiple interpretations, writes Abdolkarim Soroush. Reason’s greatest rival is not religion, then, but revolution. Speaking from personal experience of Iran’s Cultural Revolution, which he supported, Soroush warns: “The first resource that is squandered in a revolution is rationality and the last thing that returns home is rationality. If it ever returns.”

In August 2006, the international media went into a feeding frenzy about the story of Natascha Kampusch, who escaped after eight-and-a-half years’ captivity in a tiny room in a suburb outside Vienna. The horrific nature of the crime aside, what was it about the story that exerted such fascination? In a searing critique of social mores, Rainer Just argues that the Kampusch case offered, without it ever being noticed, a distorted re-encounter with a deeply familiar emotional programme: romantic love. “The mass public and its media were able to understand the Kampusch case only as a sensational crime, as a criminal incident, but not as a case of a ubiquitous, socially organized madness.”

The rejection of the European Constitution by French and Dutch voters in 2005 evoked fears of dilution and fragmentation of the EU as a result of increasing decentralisation. In the worst-case scenario, Europe would be divided and increasingly unstable, ruled by a wide range of ad hoc coalitions but devoid of any real plan. A more reassuring view holds that the EU has finally got rid of the myth of political union, the age-old chimera for European federalists. Jacques Rupnik analyses the underlying factors and possible consequences of the crisis of the European project.

After the rejection of the EU constitution in the French and Dutch referenda, Europe’s elites launched a one-year “pause for thought” in the ratification process. A summit in June 2006 brought an extension of the adjournment. The time could be put to good use, writes political scientist Jan-Werner Müller. Theoretically speaking, there are three Euro-visions currently competing; a discussion of their pros and cons would be well worth Europeans’ while.

In these newly religious times, it no longer seems superfluous to rearm the atheists with arguments. When push comes to shove, atheists can only trust their reason, writes Burkhard Müller.

President Bush’s State of the Union address reflected the current mood in the US: muted, sombre, and resigned. After four years in Iraq, Americans appear to be uniformly numb and in a shared state of confusion and despair. This new attitude is unprecedented, and suggestive of a change in the way the US may start to look at itself, writes George Blecher.

“How can these cities, villages, and their people exist? How can they stand there selling tomatoes and speaking their language and drying their laundry without considering the infinite number of other places where someone else is standing, selling tomatoes or potatoes and speaking their language and drying laundry?” In Andrzej Tichy’s prose fragments everything is juxtaposed. But instead of being relativized, the specificity of these people, places, and experiences slowly emerges.