Articles

The tsunami disaster in southeast Asia in January 2005 prompted a leading Swedish political scientist to publicly declare his return to the Christian Church. He was by no means alone – a remarkable reversal of the public reaction to the Lisbon earthquake of 1755, which for Voltaire and others implied that the Church no longer possessed exclusive insight into the human condition. But the man-made catastrophes of the twentieth century undermined the enlightenment enterprise: for Adorno, “nature” could no longer be banished to the non-human. This undermines the truth claim of the humanities, which in the twenty-first century are stranded between theology and the natural sciences.

The Cambridge anthropologist argues that in seeking to expose the “structures of the mind”, Levi-Strauss and the Structuralists projected the categorized worldview of literate cultures onto simpler societies. In analysing oral cultures, a more flexible approach must be employed to take in the inconsistencies in myth-making, something made apparent by modern recording technology in the 1960s. In the second half of the interview, Goody discusses language development and the pitfalls of the genetic approach; the processes of “naming” and “discovering” in relation to western ideological concepts such as “freedom” and “slavery”; and the reception of western religion in non-western and formerly colonized cultures.

This year’s European Meeting of Cultural Journals is organized by Eurozine and its Turkish partners Cogito and Varlik. More than 60 editors and intellectuals from Europe’s leading cultural journals will participate in this event, and the programme includes seminars and debates as well as an exhibition displaying journals from more than 30 countries.

By looking at the construction of modern cities and the “other”, Esra Akcan analyzes the meaning of melancholy: “In a world where modernization is defined as the ‘universal’ processes guided by the ‘West’, in a world where the ‘West’ is perceived as the subject of history, while the ‘non-West’ as its inferior translation, the ‘others’ that are excluded from this definition of ‘universality’ live through a loss or lack of a natural right. This is the natural right of being a part of this history, of belonging to the process of modernization that is conceived as the inevitable ‘universal’ achievement. This is what I would like to call the melancholy of the geographical ‘other’.”

An interview with the emigré Bulgarian philosopher in March 2005 about his book Mémoire du Mal, Tentation du bien, in which he discusses historical interpretation and its uses. Todorov discusses how the French understanding of communism is linked with its positive associations with the Resistance movement. The World War II anniversary celebrations provide eastern Europeans with a chance to convey their own very different experiences of communism.

Plastic ferns, ABBA, and intoxicated Russians: over 50 grams of brandy, the seedy charms of the old-fashioned kafejnica seem infinitely preferable to Riga’s new generation of oh-so-trendy coffee houses, finds Tim Ochser.

Although in Hungary during the Kádár regime of the 1960s the literary climate was more open than in other eastern bloc states, the censorship system ensured that politically independent writers did not rise above obscurity. Imre Kertész’s first novel, Fatelessness, was published to mild acclaim in 1975; but Kertész was not able to break into the closed circles of literary eminence, nor to dispel the distrust of the public. Now, Kertész offends Hungarian nationalists, as well as those who feel that, as a Jewish survivor of Auschwitz, he should be more anti-German.

Strangeness, the state of being a stranger, pervades the fiction of Imre Kertész. As a child and as a Jew in wartime Budapest, his early years were blighted by segregation, deportation, and liquidation. After the camps, there was socialism and the compulsion to conform. Authors faced the spectre of the censor; now, when travelling is possible, the isolation brought by writing in Hungarian is the obstacle. Helga Leiprecht travels to meet Imre Kertész in his native Budapest.

In order to decide whether liberalism is the right course for Slovakia, Samuel Abraham first looks at the true meaning of the term. He finds liberalism’s greatest strength in its ability to open up public discussions and encourage tolerance.

Drafted by: Lawyers’ Committee for Human Rights; Center for Cultural Decontamination; Civic Initiatives; Helsinki Commission for Human Rights in Serbia; Belgrade Circle; Women in Black; Humanitarian Law Center; Youth Initiative for Human Rights.

In 1986 the Serbian Academy of Arts and Sciences published a “Memorandum” that compiled the central theses of Serbian nationalism. Several authors have seen in this document evidence of early and systematic preparation for the establishment of a state of Greater Serbia, and with it the war in Croatia and Bosnia-Herzegovina.

When it seems self-evident that commemoration averts recurrence of that being commemorated, it takes a psychoanalyst to point out that making people remember assumes that their responses to their memories can be calculated. An obsession with memory blinds us to the abuses of memory and to the uses of forgetting, argues Adam Phillips.

This year Germany is celebrating the centenary of Albert Einstein’s theory of relativity. The journal Gegenworte reflects on the “eventization” of sciences.