My Third Semester: Research Track at the Universidad Nacional Autónoma of Mexico (UNAM)

Interview conducted by Hannah Bieber

Joyce Pepe (2018-2020) is a Dutch-Italian Euroculture student. She did a BA in European Languages and Cultures before applying for the MA, and decided to embark on the Euroculture adventure mainly because of the interdisciplinarity of the programme. She spent her first semester at the University of Göttingen, Germany, and her second semester at the University of Udine, Italy. For her third semester, she chose to do a research track outside Europe, at the Universidad Nacional Autónoma of Mexico (UNAM), Mexico City, Mexico. 

Euroculturer Magazine: Why did you choose the research track? And why did you choose to study at UNAM?

Joyce Pepe: I have to be honest and say that my decision to apply for a research track was quite sudden and improvised. If you had asked the version of me that just started attending classes in Göttingen, I would have told you that I would apply for an internship position. And here I am now, one year later, living in Mexico City. When we received the booklet with all of the information regarding the research track, I initially disregarded it, convinced about my decision to continue with the other path, but when I started looking into the different courses offered at UNAM, I grew more and more interested. For one, I believed it would have offered me the opportunity to improve my spanish, which was already a B2 level. Second, I deemed the possibility to move and study in a university across the ocean a once-in-a-lifetime opportunity. Thirdly, while I liked the idea of starting putting into practice what I had been learning for the past four years, it saddened me to know that if I had opted for an internship it would have meant the end of my life as a university student, as I would have no longer have attended classes, other than those regarding my thesis. Finally, I was extremely interested in the classes at UNAM, which link my interest in Europe with that in Latin America.

EM: What is the research track like at UNAM?  Continue reading “My Third Semester: Research Track at the Universidad Nacional Autónoma of Mexico (UNAM)”

My Third Semester: Internship at the Alliance Française of Edmonton, Canada

Interview conducted by Hannah Bieber

Richard Blais (2018-2020) is a French Euroculture student who spent his first semester in Olomouc, Czech Republic and his second semester in Groningen, Netherlands. He did a double bachelor degree in History and English Civilisation, language and literature in Paris, France. Upon graduating, he did a one-year civic service at a house of Europe in Bordeaux, France. He applied for the Euroculture Master because of his interest in social sciences and the international aspect of the degree. For his third semester, he did an internship at the Alliance Française of Edmonton, Canada.

Euroculturer Magazine: What were your expectations when you started the Euroculture MA and does it match the reality at the moment?

Richard Blais: I imagined myself moving a lot. And I was not disappointed! Moving around Europe implied a lot of expectations of course, like meeting new people and discovering new cultures. And as cliché and corny as it sounds, it really widened my own horizons! Doing the Euroculture degree helped me to meet a wide variety of students who had the same tastes for discussions, political issues, international culture, arts, and so on. It helped me gaining a more international profile which is probably what I sought when I enrolled in the programme.

EM: What was the most difficult thing you encountered after starting the programme? Continue reading “My Third Semester: Internship at the Alliance Française of Edmonton, Canada”

My Third Semester: Internship at the Council of the EU in Brussels, Belgium

Interview conducted by Hannah Bieber

Arianna Rizzi (2018-2020) is an Italian and Swiss Euroculture Student who spent her first semester in Strasbourg, France, and her second semester in Groningen, Netherlands. After studying Communication Sciences at the Università della Svizzera Italiana in Lugano, Switzerland, she applied for the Euroculture MA because she wanted to switch her study path towards political and cultural studies. She also wanted to add an international experience to her resume. For her third semester, she did an internship at the Council of the European Union in Brussels, Belgium.

Euroculturer Magazine: What were your expectations when you applied for the Euroculture MA and does it match the reality at the moment?

Arianna Rizzi: When I applied for Euroculture, I had no specific expectations: I just liked the idea that, as follow-up to my Bachelor’s in Communication Sciences, I could delve into European political and cultural studies. Maybe I expected the degree to be more focused on Europe and the EU in political terms, but in the end I really appreciated its sociological take on many Europe-related issues.

EM: What was the most difficult thing you encountered after starting the program? Continue reading “My Third Semester: Internship at the Council of the EU in Brussels, Belgium”

All That Glitters Is Not Gold

By Vhiktoria Siva

Europe will always be defined by its colonial past in the same way that its former colonies will never be able to deny theirs. Even now, hundreds of years after Europe’s “golden period”, its effects still echo loud and clear in all aspects of life all over the globe, and any discourse with a colonial tenor remains a delicate topic for both sides. One would think that after all these years, we as a society would be so much better at addressing this matter, that we could finally talk about these things with sensitivity, but this is not the case at all. Colonialism is still the elephant in the room that everyone tries to skirt around whenever history is being discussed in a multicultural room.

It is a topic that requires a certain tenderness that only comes from the understanding that colonialism touched different countries in different ways, some more positively than others. The insensitivity swirling around colonial rhetoric only proves the majority’s extremely shallow understanding of it and that we should have stopped this ignorant cycle a long time ago.

The Amsterdam Museum’s decision to stop using the term “golden age” pertaining to the 17th century, undoubtedly caught the attention of the public. The confused discourse surrounding this renaming shows the unaddressed tension that manifests itself when it comes to the topic of colonialism and post-colonialism. The world is divided between those who commend the museum for the renaming, and those whose reaction ranges from disapproving to being outright upset. The Amsterdam Museum took to its website to address its audience with an official statement, calling its re-evaluation of the term an important step in the name of inclusivity that gave room to different perspectives and narratives of that time.

The recognition of untold colonial stories is indeed a good step towards the evolution of colonial discourses. However, a lot remains to be done. Empathy and sensitivity are values that should stand as the foundation of respectful interactions in society, but are lacking in present-day colonial discourse. Admittedly, perspectives that have persisted for generations are not easy to change. How can we even begin to alter the enduring negative attitude towards colonialism when it is so deeply rooted in culture, history, even xenophobia? This is a question which is hard to think about and even harder to answer, but we cannot simply ignore it, as we have done for years.

The fact that this question remains unanswered in the 21st century shows how terrifyingly good we are in repressing issues that do not touch us directly. The first step towards remedying the xenophobia and sense of entitlement, which define colonial discourse, must come from addressing the fact that they do exist and still have concrete and real life consequences for millions of people around the world. We as a global society must be conscious and active in identifying as well as correcting the mistakes of our past. To continue ignoring the insensitivity in the colonial discourse means continuing to see the world through a narrow lens. Silence, in this case, is nothing short of being compliant to the repression of colonial voices and the burying of hundreds of untold colonial stories.

It is time for all of us as a united society to see our own countries’ histories in their entirety. We must recognize the good that our past has brought us, but at the same time be aware of the bloodshed and oppression that must have taken place in order to get what we have now. Realizing that we are a part of a bigger world that is hurting is the first step towards addressing the imbalance in colonial rhetoric. To be humbled by the truth is not admitting to weakness, it is surrendering to reality with the hope and potential of becoming better in the future.

The wounds of colonialism still run deep. This is evident in the quality of colonial discourse that we have today. The insensitivity that defines the colonial rhetoric proves how the majority still has an extremely shallow understanding of colonialism in general. It remains to be a topic that requires a certain delicacy that only comes from the understanding that colonialism touched different countries in different ways, some more positively than others.

The uproar that surrounded the Amsterdam Museum’s renaming of the “golden period” proves how divided we still are as a society when it comes to this. Acknowledging the unspoken colonial narratives is indeed a good step forward, however, there is still a lot that remains to be done. We as a society must stop denying pressing issues that do not touch us tangibly. We must be conscious and active in correcting the mistakes of the past. It is way past the time we realised that we are part of a world that is hurting and in need of empathy and sensitivity.

Picture: Aidan Whiteley, Flickr

I got racially harassed, and I am okay with it. Please don’t be like me.

By Alit Wedhantara

It was a sunny midday afternoon. I had just arrived home from the Intensive Programme in Olomouc, in Czech Republic, which happened on the last week of June 2019 and where I met new people from almost all over the world, other students of the Euroculture programme like myself. 

Having just come back, I was still in the process of settling down again in Groningen. I was casually riding my bike home from the nearest Albert Heijn, where I grabbed my favourite lunch combo menu: a pack of blue-packaged paprika Ribbel chips and a warm Frikandelbroodje.

Back then, I did not know that there was a backdoor to the housing complex I lived in and I could just ride straight through, so I went the long way around, turning right. I exited the supermarket complex to the roundabout, turning left to my ex-mental-hospital-turned-student-accommodation. As I was about to make a turn left on the roundabout, I did what any cultured cyclist would do: I signalled with my left hand.

However, after realizing I actually still needed to go straight, I made another hand signal with my right hand to signify I would be staying on the road instead. It was in this moment of confusion that I became aware of the existence of a small city car, an orange Peugeot 104. As I finished the roundabout and moved on, the driver of the orange Peugeot edged a bit to my left, shouted at me, laughed and drove off. I was still in awe, a bit in shock, as my mind processed what the driver had just said to me in Dutch. There were two blonde guys in that car, which I assume were both Dutch. Thinking back on it now, I believe they shouted something like: “Dikke piet!”

At that moment, I thought: “Ah… maybe some mad incels” or “some very angry far-right people”. I’m not even sure if they knew I could understand them. I arrived home and went straight to my room. I put my groceries on the table and sat down, but then I began to think about the situation that I had just been through. In that very moment in time, I realized: “Oh… they yelled racial slurs at me. Did I just get racially harassed?” I personally never would have thought or imagined, in a million years, that in the year 2019 in Western Europe someone would still yell out-of-date racial slur at me. I don’t really care about the body shaming part, calling me fat (dikke), or anything regarding my plus-size, but it is a bit problematic when you categorize me as a “piet”. Not cool. 

That’s when this issue became one of racial discrimination, crossing the racial border/boundaries. If you don’t know about the context of this slur, consider googling “Piet Netherlands” the next time you are connected to the world wide web. Did this specific incident change my mind for the worse about the Netherlands? Not even slightly. I still love Europe, and I still want to be here. But the incident really made me think about all kinds of possibilities. Possibilities about how to react when you are racially discriminated. In this article, I think I just want to try to match and link my experience of what happened to me with my general experience of colonialism.

Historically and ethnically, growing up as an Indonesian, I, myself, always studied the colonial period religiously, especially during my formative years in elementary until senior high school. We as Indonesians are consistently being brainwashed into thinking that we were colonized by the Netherlands for over 200 years. We know who the first Dutch person to arrive in the mainland East Indies was. We know who the governor-general was that build, quite possibly, the most important road in the island of Java. But if one looks deeply enough,then you would notice that around half of those two hundred years, we were actually colonized by a multi-industrial company, not a ‘single’ nation the size of our current capital, Jakarta. This is a narrative that no one dared to until recently, but it does force us to think about the cultural influence our colonizers had on us.

My opinion on this is that the Indonesians never bore the burden of that history as much as many people like to say. As we grew up, we tended to think that white Westerners were rich and educated people, and we valued their human being above that of ‘our own people.’: We thought they were higher in social caste or in the hierarchy than most of us. They are the expats. They could enjoy our full hospitality, politeness, and courteousness. After all, their ‘superior’ currency and better rates only made them seem even higher above us than they already were. A lot of Indonesians tended to think of the Westerners as some kind of economic benefit to them. We sometimes think they are better because they utilized us to enrich themselves (even though they say in their ethische politiek manifesto that it was also about enriching us). It’s a bit of a colonialist cliché, but that feeling of dependency was probably invented by the Dutch.

All of this might seem like it was totally beside the point of my original story, but I don’t think it is. Because this history is why I like to think that what happened to me was somehow  my fault: that maybe as a fat, dark-skinned Asian, I should not get a proper education in Europe. Heck! Maybe my appearance in public is a pollution of the pure-skin white European ‘them’.

But most importantly, it is not Western Europeans that have to feel bad or bear the guilt of our shared, bloody past. They seem to think that clearly it is not an important matter. Because, after all, I am just some worthless, third world scum that threatens the existence of their hegemonic white world, the one they want to live in. Stealing their jobs. Turning their country into a ‘shithole’ like mine. Should I stand up? Should I shout back at them ? Should I take my revenge and hunt them, shoot them in the face, or stab them in public? I think that the best possible answer for me is no.

Maybe it is a deficiency in their healthy body that made them think differently. I should let them live. I’m not going to rationalize their act, because it is not rational. I can only rationalize their inability to think. After all, even though it might seem like another cliché, love is the answer. Spread love, not hate. Important lesson learned: I should be more careful on roundabouts. Long live free speech!

Disclaimers:

P.S.: Please take this article with a hint of salt (~and pepper). After all, that’s why Europeans colonized the Eastern world, right? Finally, you can put those ingredients to use!

P.P.S.: When I say Europeans, them, their, Western Europeans, or you, I am specifically directing myself towards the (possibly) male-like figures riding the orange Peugeot 104 that racially discriminated me several months ago. I am not talking about the entire community.

P.P.P.S.: Oh, and more recently on October 25th, 2019, when I was walking past Albert Heijn Gedempte Zuiderdiep with friends of mine, we were getting shouted at again. It was a drunk figure with a masculine voice yelling “brownie!”. We personally took it as a compliment! Obviously not racist at all.

Picture: Garry Knight, Flickr

1989-2019: “You will be the generation to suffer the consequences of these changes.”

By Maeva Chargros

The story is known – some would even say simple: on November 17, 1989, a large demonstration in Prague triggered the Velvet Revolution, that would peacefully end four decades of Communist rule in Czechoslovakia; Václav Havel would be the President of the new federal Republic, which would split between the Czech and Slovak Republics in 1993. Then, both countries would join NATO and the European Union, keeping close diplomatic ties. Czechia would constantly be confused with Chechnya, and Slovak diplomats in Brussels would have to organise regular mail-swapping meetings with their Slovenian counterparts. Meanwhile, everyone would keep talking about Czechoslovakia as if these two countries only made sense when together.

Nonetheless, if you sit down and listen to Czechs and Slovaks, you realise the story is not that simple: for them, the Velvet Revolution cannot be reduced to just one demonstration, one election, and one painful breakup.

Therefore, instead of a banal memo about various events organised around the Czech Republic to celebrate the 30th anniversary of this major historical milestone, here is an attempt to help international readers to see the events from a Czech, or actually Czechoslovak perspective, through the eyes of people who actually saw the events as they happened – on TV, in the newspapers, or on the main square of their city or village. I interviewed three historians, who were in very different locations in November 1989. They were between 7 and 19 years old, thus each gives a very different perspective on the events that unfolded thirty years ago. All of them are now part of the Euroculture team at the Department of History of Palacký University in Olomouc. You will find more information about them at the end of this article; their age at the time of the Velvet Revolution is given next to their names in the article. Continue reading “1989-2019: “You will be the generation to suffer the consequences of these changes.””

Brexit and the generation that was robbed

By Hannah Bieber

Starting my first semester in Uppsala, Sweden, I have encountered a lot of students who came from the United Kingdom to do their Erasmus+ year abroad. We discussed extensively about Brexit and the uncertainties that currently hang over their head. These young British citizens who may be the last to enjoy the Erasmus+ experience as we know it today, have made me realize that students may be the first to suffer the consequences of Brexit.

Brexit and the higher education system

No one knows for sure what consequences a ‘no-deal’ Brexit will have on the British – and European – higher education system. 

First of all, British universities may become less attractive for students from the European Union (EU) countries. In January 2019, the Higher Education Statistic Agency (HESA) published a bulletin which showed that, in the year 2017/2018, 5% of the undergraduate students in the United Kingdom came from EU member states. At a masters level, EU students accounted for 8% of the total of postgraduates. However, previous reports reveal that since the referendum, Britain has experienced a slight but significant drop in the number of EU students enrolled in its universities.

In addition, in the event of a ‘no-deal’, EU students would lose their privileged status. Indeed, as fellow European citizens, they had to pay the same tuition fees as other British students – while international students from outside the EU had to pay twice the price. When Britain leaves the Union, no one knows for sure if EU students will still benefit from this status. If it is not the case, many could be discouraged from turning to the United Kingdom for their studies, as argues a ‘No-Deal Briefing’ published by a consortium of 136 Universities in August 2019.

On the other hand, the question of residence permits might also make British universities less attractive. The government has already promised that, even in the event of a ‘no-deal’, EU students would be able to remain in the country for up to three years. But for these universities, this is not enough. Longer curriculums, such as Bachelors with a year abroad, some Scottish Bachelor and PhD last longer than three years. What would happen to these students? Universities demand more efforts from the government in this respect.

Finally, what makes the United Kingdom such an attractive place for students is the quality of education, greatly due to the high level of research. But this has been reached partly thanks to EU funding, such as the European Research Council (ERC) and Marie Sklodowska Curie Actions (MSCA), as the briefing argues. Without these funds, British research might be hindered and the universities could become less competitive than others in Europe and the world. In an article published in March 2019, the International Students House also pointed out that students were a very benefitting immigration on many levels. Thus, the United Kingdom higher education system has a lot to loose in the event of a ‘no-deal’.

What about Erasmus+?

On March 27, 2019, the European Parliament adopted a regulation to ensure that British students who had started their year abroad could still get their grant even after Brexit and even in the case no deal was reached. Thus, these students are assured to get their mobility grant – on which their entire mobility relies for most of them. But it will not be possible for students to apply for the Erasmus+ grant after Brexit. If their mobility starts after the withdrawal of the United Kingdom from the Union, they will not be benefiting from the Erasmus+ program. This could keep many of them from doing a year abroad.

Another downside is the question of residence permits. In countries like Sweden, international students from outside the European Union have to apply for a visa in order to live and study there. These administrative measures make the mobility more complicated prior to the departure, it can also be a drawback for many students in the future.

In February 2019, Universities UK launched a #supportstudyabroad campaign to demand financial support from the government for international mobilities. Apart from the human and personal journey one experiences when they study abroad, this campaign highlighted the fact that students who have spent time studying abroad are more likely to get a first-class degree and have higher chances of getting hired at the end of their studies. In the last three years, British universities have been increasingly pressuring the British government to allot funds that would allow students to do a year abroad, even in the event of a ‘no-deal’, which would mean the withdrawal of the United Kingdom from the Erasmus+ program. The recent reports and briefings have been requesting a ‘full-funded replacement scheme to Erasmus+’ to allow students who are supposed to go abroad during their degree to do so. But will this be enough?

The generation that was robbed

What particularly struck me when I met British students here in Uppsala and talked about Brexit is that they did not recognize themselves and their country in this situation. This generation of young people has been growing up in a Europe where they could fly and stay anywhere without residence permits, where they could feel themselves both British and Scottish and European. In a book published in 2019 called Youthquake 2017: The Rise of Young Cosmopolitans in Britain, James Sloam and Matt Henn observed that 80% of the full-time students voted to remain in the European Union. According to the authors, this category of people is more open to cosmopolitanism, mobility and cultural exchanges. In August 2018, the BBC News published a survey that revealed that over 80% of the people aged 18-24 would vote to remain in the European Union if a new referendum was launched. 

The problem is that, at the time of the referendum, most of the people who are now on exchange and did not have the right to vote. This is the frustration that many of those I encountered have manifested. They feel robbed and have also chosen to do a year abroad because they knew that they might be one of the last generations of British Erasmus+ students. This is not to mention that some of the Scottish and Northern Irish think that, since their region voted to remain, it is unfair that they have to suffer of the consequences of the Brexit. 

Many of them also evocated the fact that their last two Prime Ministers – Theresa May and Boris Johnson – had not accessed their position after democratic elections. But more than that, what is particularly difficult for these students right now is the uncertainty. Brexit should have happened in March 2019 and ever since, the situation seems to only get more and more complicated every day. These students do not know if they will have to apply for a residence permit any time soon, or what repercussions a ‘no-deal’ Brexit could have on their year abroad. They are powerless, waiting for a government which they feel does not represent them any more to make decisions that might have a tremendous impact on their life.

No one knows when Brexit is actually going to happen, nor how it will happen. Lately, the British government has been heading towards a ‘no-deal’, but this process is so long and complicated that we may not see the end of it any time soon. However, one thing is certain: these young British citizens will keep on carrying the European dreams and ideas – of freedom, mobility and exchange. Whether they transmit them to the next generations is now up to us all.

Crossing the street in the Netherlands or “how transportation changes the manner we live the city”

By Richard Blais

Crossing the street in the Netherlands for the first time is a sort of adventure. You get closer to the road in a shy manner, you prepare to step and cross it, and a bicycle passes. Then a second one and a third and you lose track. You get patient, and when finally the right moment arrives another bicycle passes again, and a second and then a third. It is an endless cycle. Dutch people have the reputation of being born on wheels, and after a semester in Groningen I can testify that this assumption is below reality.

After a year in Bordeaux, a city where cycling became a very common practice, I assumed the situation in Groningen would be extremely similar. A terribly wrong and underestimating assumption, resulting probably of the famous French arrogance. It was when I first arrived in front of the Rijksuniversiteit, the University of Groningen, that I realised my mistake. If we talk of a park for bicycles, the Dutch style consists in long thickets made of bicycle, where gears, chains and handlebars replace the branches. A park found in all circumstances in front of the main building of the university, despite the (usual) rain and wind. A true anecdote: some days, I have spent more time looking for my bike than riding it to university.

Moving around in a Dutch city is to experience a specific setting seemingly designed for bicycles. With the omnipresence of cycling tracks and a – almost – disappearance of any ground elevation, it seems that the Netherlands has been constructed specifically for the two-wheelers. After I rented my bike in this city I noticed how much my daily life has changed for the better and I became an immediate lobbyist for this means of transportation around me arguing against the few unfortunate friends who had not been touched by the holy (dynamo) light. Indeed, there is always a cycling track for the cyclist, either on the side of the road, or on a separated portion. They have their own circulation-lights, and the notions of one-way streets do not apply to the person riding a bike. Reflecting on this, I asked myself the following question: are the cities built around a means of transportation? 

Thinking of it, means of transportation are part of the experience of a city. Modern (Northern) American cities have been conceived in a manner which makes the car essential to daily life. The capital city of Bolivia, La Paz has set a system of urban cable-cars, particularly relevant for a city standing 3,000 meters above sea-level [1]. Moving in a city is part of its experience. The German historian Hartmut Kaelbe, reflecting on common elements which were constituting this elusive European identity we try to grasp in this master have noticed that the scale of the European cities could be a possible element of it, as it is possible to just “walk” in them.

To study the favoured mode of transportation in a city is to study society itself. Looking at the 20th century, and consequently the boom of the urban growth in Western society helps at understanding the societal changes and how they are reflected in the conception of cities. At the beginning of the century, the most adapted manner to have public transportation in the mind of urban-planners is to have a tramway, or even better, an underground metro system for the largest cities in order to save some precious space. This is why by travelling to Portugal or Czech Republic, the tourist may find a tramway network of a certain age, with a charming feeling of authenticity.

And then, the Second World War occurred, and following this tragic event, the rise of car production in the 1950s and 1960s made the tramway an obsolete thing. The average person preferred to public transportation their own automobile which was, as Barthes commented, associated with positive values such as self-liberty. When the individual transportation was triumphing, the collective ones are transforming differently depending on the region of Europe. Mass transit is not in the mind of city-planners in the Mediterranean countries and remained focused on the automobile. On the other hand, countries of the Soviet Bloc kept pushing for this egalitarian common system of urban transport. That is why every student who had the chance to discover the wonderful city of Olomouc (my vision might be biased after a semester there), surely noticed the vintage tramways circulating around the city.

The ambition to keep urban policies primarily focused on the car-usage slowed down at the end of the century for a few reasons. The first one is a saturation of the road network and the disagreements it causes. The car, symbol of freedom, is soon perceived as a constraint, the one of pollution, traffic, and expensive road maintenance. And the oil crisis of the 1970s and the sharp increase of the price of fuel pushes for a new reflection on urban policies.

It is in this specific context that older means of transportation resurfaced in the mind of city-planners. The tramway shifts from its outdated image to a symbol of a modern urban asset. Modern tramways are tied to the goal of having a sustainable society and increase the value of the urban spaces located around their rails. In the Netherlands, the holy-land of the two-wheelers, bicycles only became a norm after the oil shock of 1973. Following the sharp increase of the price of black gold, cities are re-thought to adapt the bicycle to the daily experience of the city, by developing infrastructures to fit the usage of the cyclists through construction of bike parking, cycling tracks etc.

However, sustainable development and the price of fuel are not the only arguments which push for greener means of transportation. A broader range of reasons pushes the inhabitants of city to prefer a certain means of transportation than another. It depends as well on local culture, the attitude of consumers (their own experience, lifestyles), physical constraints, or the manner in which the city is constructed. 

Each city or country has a dedicated manner to move around which is the most adapted to its own context. Movement is part of its local culture and is a reflection of its society. In a similar fashion with museums, landscapes, streets, houses, means of transportation are part of the local city culture. To experience bike-riding in the Netherlands is to take an interest in Dutch culture. The experience of a similar manner to move around locally creates a group of individuals sharing an experience. Codes, habits, conditions – either terrible or excellent – are all elements shared by those who experience daily the city. It is extremely easy to know if someone is a tourist or not in public transportation. Online, Facebook groups and Twitter accounts exist to jokingly criticise means of transportation in some cities. These groups rely on a shared experience of users who posses keys to understand  humour creating an informal community of users. Moving in a city seems to be one of the elements of local urban culture.

However, considering all these information will not prevent you to curse at this continuous flow of Dutch people people on bikes, until you master the delicate art of crossing a street in Netherlands.

Featured picture: David King, Flickr

References

Bolivia: El Teleférico Que Unió Dos Mundos – BBC Mundo. Accessed September 15, 2019. https://www.youtube.com/watch?v=cnc6W_6xGT0.

Carré, Jean-René. “Le vélo dans la ville : un révélateur social.” Les cahiers de médiologie 5, no. 1 (1998): 151. https://doi.org/10.3917/cdm.005.0151.

“« Il nous faut nous désintoxiquer de la voiture ».” Le Monde.fr, August 5, 2019. https://www.lemonde.fr/festival/article/2019/08/05/il-nous-faut-bon-gre-mal-gre-nous-desintoxiquer-de-la-voiture_5496579_4415198.html.

“La Nouvelle Citroën, Extrait de ‘Mythologies’ de Roland Barthes.” Accessed September 15, 2019. https://www.desordre.net/textes/bibliotheque/barthes_citroen.htm.

Lois González, Rubén C., Miguel Pazos Otón, and Jean-Pierre Wolff. “Le tramway entre politique de transport et outil de réhabilitation urbanistique dans quelques pays européens : Allemagne, Espagne, France et Suisse.” Annales de géographie 694, no. 6 (2013): 619. https://doi.org/10.3917/ag.694.0619.

VERS UN SOCIETE EUROPEENNE. Une histoire sociale de l’europe 1880-1980 – Hartmut Kaelble. 

Ahead of the Primary Elections in the US: The Status Quo and Revolution

By Nemanja Milosevic

The Democratic primary season in the US has started, and different candidates have lined up with a message “I can beat Donald Trump”. Getting Trump out of office has become a goal not only of the democrats, who are opposing this president more than any other “ideological rival” in recent history but also of many centrist, independents and some republicans. The fear and frustration are expressed by many of my friends from the US, who in a recent conversation confessed that they have not been so scared, they are tired of hearing about physical attacks at people of different identities, racist politics, divisiveness, and many other things that characterize the Trump presidency. This frustration is expressed by one of my friends who is in his twenties, who is tired of the tensions in the current political climate and who would rather go and spend time abroad.

Another friend, who in the previous elections supported Hillary Clinton over Bernie Sanders, because she can get things done (an argument used by many Democratic voters in the 2016 Democratic Primaries), now supports candidates who are proposing more leftist policies, like Elizabeth Warren. He is frustrated that he cannot have things in his country, probably the richest country in the history of the world, that are common and exist in other developed countries for decades.

Redefining what it means to be a Democrat

Economic liberties, small government and promotion of private ownership have for a long time been a symbol of US politics and ideology, which was part of the so-called American dream, where your entrepreneurial skills and hard work can get you up the ladder and improve your lifestyle significantly.

That has become difficult with the acceleration of globalization processes, Amazon getting benefits such as a total tax exemption made impossible for any other business to compete on the market. Job automatization, trade agreements and outsourcing of jobs left many people unemployed and wealth inequality has surged. Unemployment among young people is increasing and it is now expected that for the first time in modern history, a generation of children will be worse off socially and economically that their parents [1].

All that leads to a change in mainstream politics, where calling someone a socialist is not an insult in the US any longer. The last time a centrist democrat was elected a president was in 2012, and since there have been seven generations of young Americans who have entered the political process by turning 18 and getting the right to vote. That changed the political landscape so much that someone like Bernie Sanders, a socialist democratic candidate in 2016 got so close to beating Hillary Clinton in the Democratic primary. The ideas that he then presented, that many called radical socialist ones, such as a universal healthcare plan, commonly known as Medicare for All, are now widely accepted, not only by young liberal democrats but by Americans in general [2]. Other policies that Bernie introduced three years ago also got mainstream appeal – student debt cancelation, publicly funded higher education and a 15$-per-hour minimum wage.

Identifying candidates: From Left to Center

The ideas that Sanders presented during the last primaries and the defeat of Hillary Clinton in the general election have changed the approach of the Democratic Party establishment and had a large influence on the candidates that entered the race this time. It was obvious from the early stage that Sanders has moved the bar to the left, when normally known centrist democrats presented some policies mimicking those of Sanders, but with enough back-tracking to satisfy both the donors (necessary for financing campaigns in the States, and who are usually against policies such as those of Sanders) and the changing democratic base that overwhelmingly supports the turn to the left.

Confronted with these new progressive candidates made Sanders move further to the left, thus changing his rhetoric and policies to the extremes (such as the plan to combat global warming worth 16 trillion dollars, in comparison to the one of Elizabeth Warren worth 2 trillion $). He has now come out as an anti-establishment candidate [3], recognizing the damage he suffered the last time by the DNC (Democratic National Committee) that ran the primary season heavily favoring Clinton, and he is calling out the establishment media [4] that has a clear bias against him [5], such as The Washington Post, owned by Jeff Bezos, the founder of Amazon, the company that is often under fire by the Sanders campaign. Another thing that changed since the last time he ran is the campaign and the outreach to different demographics, which was something he was heavily criticized for. Having people of different backgrounds on key positions in his campaign brought him popularity among young voters of color [6].

Candidate next in line on the progressive side after Bernie would be Elizabeth Warren, drawing a lot of inspiration from the Sanders’ campaign in 2016, just without renouncing corporatism, the Democratic establishment, and the media. She appeals largely to the white, college-educated voters [7], which may have something to do with the fact that she was a university professor and has detailed and precise plans and policies to introduce proposals such as Medicare for All or free college (opposite from Sanders, who uses more populist language to explain and propose similar things).

On the more centrist side, we have Kamala Harris, Joe Biden and Pete Buttigieg (more candidates would fall into this category, but their polling numbers are too low). Harris is a Democratic establishment and media darling, former prosecutor and a talented debater. Other than that, her campaign is failing to maintain cohesion throughout the process, as she flip-flops on many issues, most probably based on what is popular in the polls or with donors. Most notably, she changed her opinion on Medicare for All, and although she co-sponsored the Sanders’ bill, she now backtracks as it becomes obvious that she cannot compete with Warren and Sanders in that arena and has no chance of attracting the progressive base. One of the things that negatively affect her popularity is her record as a prosecutor, as pointed out in the second debate by another candidate – her work as a prosecutor affected negatively and to a large extent the black community in California, where she worked.

Biden and Buttigieg are other centrist candidates that run on moderate policies and realistic solutions, which goes along with the idea of bringing the divided country back together, which for more progressive thinkers and politicians means that they are ready to succumb to Republicans and not fight for things that the Democratic base wants and needs.

Electability

One thing that is on everyone’s mind is electability. It does not matter who has better policies, but who can beat Trump. This is also the argument that even the Biden’s wife used to promote him on one occasion, she claims that although he might not be the best on policies such as Medicare for All, he is the one that can beat Trump in general elections (I assume it is due to name recognition, as he was a vice of a very popular president) and thus deserves everyone’s support [8]. I would argue that this claim is debatable, as Biden exposed several weaknesses that someone as unscrupulous and vicious as Trump can use easily in the debates. Those being claims of several women that Biden touched them inappropriately and countless verbal gaffes that Biden had (the most notable one being the gaffe in one speech where he said that poor kids are just as bright as white kids, when wanting to say wealthy kids [9]).

The danger that lays there is that Trump can easily downplay his sexual misconducts and racism by claiming that the Democratic candidate expresses the same behavior (Biden also bragged about working with segregationists in the past, which drew critiques from other candidates of color and civil rights movements). Other than that, it would be a great risk having a centrist candidate that does not excite the base – his rallies attract smaller and more inert crowds when compared to some candidates who poll way lower than him at the moment. If we consider 2016 as an experiment of how would a centrist candidate measure against Trump, we can conclude that Biden might not be the best choice.

Both Sanders and Warren show great potential to beat Trump by a large margin, as some current polls may suggest. I think that is crucial to go with a more progressive candidate in general elections, especially the one that dedicates his/her political activity to issues that concern the part of the population that is hurt by the globalized economy, neo-conservative measures and the strong relationship between political establishment and corporations. Recent poll showed that 90% of voters identifying themselves as Republicans think that Trump is still doing a great job [10], so going with a centrist because he/she can gather support from democrats and republicans who do not like Trump would not work, since that would alienate a large portion of progressive voters and not attract enough republican voters.

Between the two progressive candidates, they both have good things to offer. Warren would be the first female president, a progressive one and with detailed plans and policies proving that everything she proposes is meticulously planned. On the other hand, she suffered an incident when she claimed that she has Native-American origin, followed by a DNA test that showed that she is only an insignificant fraction a Native-American. This backfired when Trump called her out on it and gave her the nickname “Pocahontas” [11]. She has apologized since, but still shows the inability to confront that incident when asked.

Unlike Harris or Sanders, she has not shown yet skills that she could use in a confrontation with Trump. She did well and could be named a winner of both democratic debates, but lacks the audacity that Sanders expresses, for example. In a recent tweet, Sanders called Trump “an idiot”, and has shown in many cases that he can be loud and eloquent at the same time, which are the skills that could benefit someone going against Trump. Recent research showed that Republican candidates tend to use nouns phrases that work efficiently in a political debate, as they “essentializing”, they appear to express an indisputable feature,

and that is how nicknames that Trump assigns to his opponents work [12]. “Sleepy Joe”, “Crazy Bernie” and “Pocahontas” are nicknames that Trump has for top Democratic candidates, and it is very important to have an opponent who can go against a bully, as campaign for this general election would not be a typical, solely policy-based one (which is a style of debate where Warren excels).

It is still early on in the primary season to make any firm claim, but it is important to recognize mistakes from 2016 and do everything possible to avoid them this time, especially the ones that DNC has power over. It is important to present a candidate that can excite the base – the Democratic, not the moderate Republican one – challenges the dominant narrative (and avoid going back to status quo), has oratory skills to go against a bully and has a clean record (avoiding affairs such as Hilary’s emails or Benghazi). In any event, a recent poll shows that support for Biden decreases, while for Sanders and Warren surges [13]. We could say that so far things are going well.

Featured picture: President of the United States Donald J. Trump at CPAC 2017 February 24th 2017 by Michael Vadon

References

[1] Charles Hymas, More than two thirds of millennials believe their generation will be “worse off “ than their parents’. Guardian. https://www.telegraph.co.uk/news/2019/07/07/two-thirds-millennials-believe-generation-will-worse-parents/

[2] Megan Keller, Seventy percent of Americans support “Medicare for all”; in new poll. The Hill. https://thehill.com/policy/healthcare/403248-poll-seventy-percent-of-americans-support-medicare-for-all

[3] The Beat With Ari Melber, Sanders Campaign Unloads On Dem “Establishment”: Be “Terrified”. MSNBC. https://www.youtube.com/watch?v=CN_1skpp8cA

[4] John Nichols, Bernie Sanders Is As Frustrated as Ever With Corporate Media, The Nation. https://www.thenation.com/article/bernie-sanders-corporate-media/

[5] Adam Johnson, Washington Post Ran 16 Negative Stories on Bernie Sanders in 16 Hours, Fair.org. https://fair.org/home/washington-post-ran-16-negative-stories-on-bernie-sanders-in-16-hours/

[6] Hunter Walker, Bernie Sanders campaign touts its diversity and fights “the narrative of 2016”;. Yahoo! News. https://news.yahoo.com/bernie-sanders-campaign-touts-diversity-fights-narrative-2016-194035907.html?

[7] Ed Kilgore, Elizabeth Warren’s Struggle to Draw Black Voters Is a Big Problem. New York Intelligencer. http://nymag.com/intelligencer/2019/08/elizabeth-warren-is-struggling-to-draw-black-voters.html

[8] John Wagner, Jill Biden urges support for husband even if voters consider their candidates ‘better’ on the issues. The Washington Post. https://www.washingtonpost.com/politics/jill-biden-urges-support-for-husband-even-if-other-democrats-are-better-on-the-issues/2019/08/20/e9fb1738-c33a-11e9-b72f-b31dfaa77212_story.html

[9] Matt Viser and John Wagner, Biden tells minority voters in Iowa that ‘poor kids’ are just as bright as ‘white kids’. The Washington Post. https://www.washingtonpost.com/politics/biden-tells-minority-voters-in-iowa-that-poor-kids-are-just-as-bright-as-white-kids/2019/08/09/4926be02-ba8e-11e9-a091-6a96e67d9cce_story.html

[10] Stephanie Mencimer, 90 Percent of Republicans Still Think Trump Is Doing a Great Job. Mother Jones. https://www.motherjones.com/politics/2019/05/90-percent-of-republicans-still-think-trump-is-doing-a-great-job/

[11] Ed O’keefe, Elizabeth Warren publicly apologizes for first time over controversial DNA test, CBS News. https://www.cbsnews.com/news/elizabeth-warren-apology-controversial-dna-test-native-american-heritage-2019-08-19/

[12] Colby Itkowitz, ‘Little Marco,’ ‘Lyin’ Ted,’ ‘Crooked Hillary:’ How Donald Trump makes name calling stick, The Washington Post. https://www.washingtonpost.com/news/inspired-life/wp/2016/04/20/little-marco-lying-ted-crooked-hillary-donald-trumps-winning-strategy-nouns/

[13] Grace Sparks, Monmouth poll: Bernie Sanders, Joe Biden and Elizabeth Warren in three-way lead for Democratic bid, CNN. https://edition.cnn.com/2019/08/26/politics/monmouth-august-democrats-biden-warren-sanders/index.html

“May I help you?”

Reverse culture shock: A comparison of the expression of hospitality in Sweden and Taiwan

By Huiyu Chuang

As mobility makes up one of the core values of the Euroculture program, every Euroculturer more or less has cultivated a certain level of “Cultural Intelligence” (CQ) in order to handle all sorts of situations related to intercultural adaptation. Before moving to a new destination, we consciously or unconsciously take different approaches (that are influenced by our personal motivations, and personality) to better prepare ourselves for new cultural encounters. However, when we have to temporarily break away from the culture we have become so comfortable with — or even to go home, back where we come from — we are at the frontline in experiencing possible reverse culture shock.

Reverse culture shock is the process of readjusting, re-acculturating, and re-assimilating into one’s own culture back home after having lived in a different cultural environment for a long period of time. I wonder how my fellow European classmates (who share a common sense of European identity yet are still differentiated due to their unique national cultures) go through the emotions and experiences of reverse culture shock as I do. Crossing over more than five thousand miles from one culture to another, I found that the moment I landed on my homeland (Taiwan), within a week, I felt a weird feeling that strikes me as strong as a typical subtropical typhoon rain. The best way to get out of the storm without getting soaking wet is not to compare cultural aspects of another country with what cultural aspects in our country lack. Aspects that we see as positive in one culture could not be “transplanted” from one place to another without taking fundamental differences and local conditions into consideration. Thus, in this article, I aim to share my experience by showing you the different ways to express hospitality in Taipei (Taiwan) and Uppsala (Sweden) and how this reflection once again reminds me of my responsibility of studying cross cultures.

May I Help you_Article_ByHuiyu Chuang

The most beautiful scenery is…

“The most beautiful scenery in Taiwan is its people.” This is a famous slogan that the Taiwanese tourism sector proudly uses to highlight how hospitable Taiwanese people are. Its credibility is endorsed by international media and many foreign travelers’ testimonies. I have never doubted it, but honestly, I do so based on national pride. For local Taiwanese people, Taiwanese hospitality has never been consciously appreciated because we are so used to it, that to some extent, we take it for granted. This is especially true in the service sector. In the context of Taiwan, it is important to keep in mind that the majority of customers wish to be served hospitably as VIPs, so bosses expect their employees know this “common rule” as well as to provide their hospitable service to the maximum level. The career training often encourages employee to accept this rule by heart and show their hospitality sincerely and naturally as a habit. For those who are naturally critical of this, they might find similar awkwardness as I did in the following stories.

It was about seven o’clock in the evening. I accompanied my parents to a mobile telecom company service center. I did not realize this visit would become a one-on-three private lesson, which causes the staff to work overtime in order to maintain their highly valued “customer satisfaction”. The staff not only completed the basic demonstration and system setting for the new phones, she even accepted my dad’s request to set up everything on the new phones exactly the same as the old phones. Two hours later when everything finished, she came out from her counter and said goodbye to us. I asked my parents: how much do we pay her for her help? Of course, I knew the answer by heart. The service charge covers only the phones — so why is she willing to provide her service to such a degree, and how can customers like my parents be that happy while being served “extra” as the staff did, knowing it is not fairly remunerated? I carried these complicated feelings on my next purchase at a Taiwanese pharmacy chain store. 

It was the final day before my coupon expired. When it was my turn to pay, the staff smiled and said, “I am sorry, the gift mentioned on the coupon is out of stock. However, you can wait until our next program starts which is next week, and use the coupon then.” Sounds pretty reasonable, so I brought those products back to the shelf, but she stopped me and explained which of the products I chose were going to have its prices raised next week (so I should buy them today) and which ones will retain its current price. I was embarrassed because she thought I cared about the price difference, when actually what I really cared about was the coupon. It seems that she knew the customer’s concern, so she actively responded by that suggestion even though I did not mean it and ask for it. But, I still appreciate her unexpected hospitable customer service for a poor student. During the following days, similar patterns keep happening in different cases, in noodle restaurants, in the household registration center, and so on.

In Taiwan, 60% of the population contributes their labor in the service sector, which accounts for 63-65% (2010-2017) of the GDP. The notion of supplying a person’s service as his act of labor implies that whoever can provide better service, decides who can win over customers’ hearts and their money. Drawing on my own observations so far as well as information from local Taiwanese magazines, “good service” is defined by maximum customer satisfaction. In many cases, Taiwanese people care more about affection than rationality. Staff is always expected to figure out what customers’ request is and try to satisfy it. If they can’t satisfy the level of “rationality”, they have to take care of the customer’s affection, usually by giving them alternatives, further suggestions, compensations such as discounts or gifts, or any possible way to make them feel better for the inability to attain the customer’s request. Gradually, some customers are spoiled by the so called “customer first” or “customer is always right” philosophy. Then a term, “奧客” (ào kè direct translation — difficult customer or problematic customer) is created, referring to a customer who places unattainable requests. They follow the original price set, but try to ask for more benefits, and make the supply-and-demand relationship out of balance. To handle this type of difficult customer, the Taiwanese service sector is trained to be super caring to the extent that it becomes my reverse culture shock.

Ask, and it shall be given you

Reverse culture shock is usually derived from a comparison a person makes with a different cultural environment in which he/she has grown accustomed to. In my case, the expression of hospitality I have received in Sweden is different. There is a balance between showing an amount of hospitality (which is considered as “appropriate”) and how much the recipients express his/her need of it. If a person does not express his/her need for help, then another person would usually not interrupt his/her silence (a laissez faire approach, so to speak).  I learned this lesson by going through several interesting stories. Many times, I have difficulties making my mind to buy either item A or B. While I was struggling, I noticed I have a lot of personal space in the stores in Sweden. Even so, once I asked for some opinions from the staff, they were sincere in offering their knowledge, but just the information they think they know. This perfectly corresponds to a saying, “To know what you know and what you do not know, that is true knowledge.”

Besides the retailor sector, I also found similar proof in other aspects of my daily life. While staying in “corridor style” dorm, I enjoyed the balance between having my own space in my private room and social life in the common areas. My “corridor life” was composed of four people in a house. One is Swedish, one has lived in Sweden for more than ten years, the third one is an Italian learning Swedish language and culture, and me. Coming from a culture that cherishes collectivity, I got used to it quickly. However, when hard times came and I needed help, I found that my roommates have been holed up inside their respective rooms for many days, or often rushes into their own rooms right after coming back home. I thought I had better forget my need, but later I realized it does not necessarily mean they are shy or cold like the stereotypes about Swedish people. Once I took my first step to ask, I got tons of helpful responses. Sometimes, if concrete help is not available at that moment, it is very possible that it comes a while later. Several times, I found a sticky note written with the answers to my question on my room door next day. Or similar to another surprise I received from the language center, they informed me of a chance suddenly emerged after my request was declined due to high demand for their language consultancy.

After comparing the different expressions of hospitality in Taiwan and Sweden, I notice the position of “the giver” is stronger in the former case, where one is more active in exerting his/her hospitality as a natural gesture of friendliness, or a trained reflective habit to cater to his target. As for the later case, it takes a step back perspective to embody the concept of egalitarianism in interpersonal relationship without leaving trace of intrusion and pre-assumption.

Do similarities or differences attract each other? 

The theories of similarity attraction and complementary principle are not that unfamiliar to most people. Though in interpersonal relationship perceived similarity is more proven as a factor to result in human liking by scientific researches, complementary principle still explains those exceptions. For example those people who are into intercultural exchange. When we are exposed to various cross cultural input during our study, one of the relevant topics constantly being discussed is the attitude to immigration and the tolerance to cross culture underlined by it. Generally, older people are more concerned about immigration than younger people. One of the reasons is the difference of birth cohorts that decides what life experiences they could have.

Young generation has many chances to receive diversity training (e.g. Erasmus program, international voluntary projects, overseas working experience). These opportunities empower us to shape our future society as open and friendly to cultural differences, which can better collaborate with cross cultural organizations beyond the governmental level. However, this vision would happen only when we are fully aware of the responsibility we are taking to reflect on our attitudes across cultural differences. It is important for people who learn culture to be able to sensitively observe and possess sympathy to differences by using our creativity, passion, and bravery to question why things are the way they are.

Featured picture: Chris-Håvard Berge/Flickr

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