Cultural Identity Politics in the (Post-)Transitional Societies
Cultural Identity Politics in the (Post-)Transitional Societies
Cultural Identity Politics in the (Post-)Transitional Societies
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<strong>Cultural</strong> <strong>Identity</strong> <strong>Politics</strong> <strong>in</strong> <strong>the</strong> (<strong>Post</strong>-)<strong>Transitional</strong> <strong>Societies</strong><br />
But <strong>the</strong> project of national cultural identities was enlivened aga<strong>in</strong> <strong>in</strong> <strong>the</strong> 1980s with a<br />
“new spr<strong>in</strong>g of <strong>the</strong> nations” <strong>in</strong> <strong>the</strong> south-eastern region which escalated <strong>in</strong>to fratricidal<br />
wars <strong>in</strong> <strong>the</strong> 1990s. At that time cultural and political elites were commonly <strong>in</strong>volved <strong>in</strong><br />
“j<strong>in</strong>go patriotism” 1 (Marshall, 1992) until <strong>the</strong> historic fulfilment of <strong>the</strong>ir nation states’<br />
<strong>in</strong>dependence.<br />
Nations were <strong>the</strong>refore constructed from above with important assistance from<br />
cultural elites, cultural ideological apparatuses and cultural ideologies. State apparatuses<br />
take hold of everybody, because nobody is simply born <strong>in</strong>to one culture; each person has<br />
to learn it. It is true even for such primordial cultural <strong>in</strong>stitutions as a national language:<br />
literally “national language is nobody’s ‘mo<strong>the</strong>r tongue’ and everybody has to learn it”<br />
(Močnik, 1998: 55). For this reason, as Rastko Močnik concludes, culture constantly<br />
produces <strong>in</strong>stitutions, ideological <strong>in</strong>stitutions which culture may offer to nation statebuild<strong>in</strong>g<br />
projects as it did <strong>in</strong> <strong>the</strong> past. But <strong>the</strong> long term partnership now seems to be <strong>in</strong><br />
<strong>the</strong> process of dissolution or radical modification.<br />
On <strong>the</strong> one hand, <strong>the</strong> recent creation of new “pocket states” <strong>in</strong> <strong>the</strong> region came at <strong>the</strong><br />
historical moment when nation-state sovereignties were be<strong>in</strong>g exposed to overall erosion<br />
due to economic globalization. However, <strong>the</strong> limits imposed on national sovereignty are<br />
not balanced by a new “cosmopolitan law”. “Such a deficiency”, as <strong>the</strong> Italian historian of<br />
law Danilo Zolo of Yugoslav orig<strong>in</strong> assesses, “favours <strong>the</strong> propagandistic distortion of <strong>the</strong><br />
doctr<strong>in</strong>e of ‘human rights’ and its transformation <strong>in</strong>to a k<strong>in</strong>d of aggressive humanitarian<br />
universalism – as <strong>in</strong>deed was <strong>the</strong> case of <strong>the</strong> war of Kosovo, led by Western powers<br />
aga<strong>in</strong>st <strong>the</strong> Federal Republic of Yugoslavia” (Zolo, 2007: 39). The national political elite<br />
is, for this reason, necessarily torn between <strong>the</strong> <strong>in</strong>ternational political elite of which it<br />
is certa<strong>in</strong>ly a part, even more with <strong>the</strong> progressive dissolution of national sovereignties,<br />
and <strong>the</strong> people it represents. Hence, <strong>the</strong> national political elite has lost its <strong>in</strong>terest <strong>in</strong><br />
national culture as a considerably important ideological <strong>in</strong>stitution.<br />
<strong>Cultural</strong> elites, on <strong>the</strong> o<strong>the</strong>r hand, respond to this with “culture talk” (Mamdani,<br />
2000), such as cultural diversity, multiculturalism and m<strong>in</strong>ority rights, replac<strong>in</strong>g one<br />
national cultural identity with a multiplication of cultural identities. At <strong>the</strong> same<br />
time “culture talk” has many stakes <strong>in</strong> its rhetoric: from a promise to discover hidden<br />
and au<strong>the</strong>ntic cultural practices to better social justice and rights for m<strong>in</strong>orities and<br />
discrim<strong>in</strong>ated groups. To this overall culturalization of life practices we can offer two<br />
brief examples which partly underm<strong>in</strong>e <strong>the</strong> culturalist approach.<br />
Firstly, national identities do not progressively dissolve, as we would expect, at least<br />
not <strong>in</strong> all social spheres equally. The lack of a new global legal order is substituted by<br />
lex mercatoria at <strong>the</strong> <strong>in</strong>ternational level with an <strong>in</strong>terest<strong>in</strong>g contradiction. Although,<br />
generally, “<strong>the</strong> government becomes merely <strong>the</strong> handmaiden for <strong>the</strong> global economy”<br />
and <strong>the</strong> state is no more “<strong>the</strong> omnipotent master of its territory” (Bauman, 2005: 15),<br />
1<br />
That is, <strong>the</strong> patriotism of war agitators.<br />
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