Fangjia Chen is from China and has a background in Business English. She has always wanted to study European cultures and live in Europe. After a recommendation from her supervisor, she decided to apply for Euroculture. Fangjia spent her first and second semesters at Strasbourg and Göttingen before following the research track at the Department of International Relations and International Development, University of Groningen in the Netherlands.
Thanks Fangjia for taking the time to share your experience!
1. Why did you decide to do research for your third Euroculture semester?
I decided to do a research semester mainly because of the content of the research track. In Groningen, the research semester is composed of a research internship and research seminars. You can choose a field that you want to work with. I’m really into China-EU relations, and the university found a really great internship job for me at the International Relations (IR) department.
For many young people around the world, Europe is not too unfamiliar as a travel or study destination. In the context of globalization, regardless in geography, economy, politics, art and popular culture, our lives more or less intertwine with others’. As Euroculture students, we should have no problem adapting into this melting pot. I thought to myself, what would it be really like to live in Europe and with European students?
For many Asian families, being 25 years old when you start exploring the world is not too late of an age, especially after studying very hard to graduate from university and working in a company for some years, yet still unsure of what kind of life experience one really wants to have. Unlike me, almost all the classmates I met here have lived a cross-cultural life and possess study/volunteer experiences during their university education. Many of them have “dual identities” and regard themselves proudly as European, no less, or even more, than their nationalities. When these two kinds of people meet, culture shock is inevitable.
As a foreign student, I would like to share my observations on the culture of hanging out and making friends during my time in Strasbourg. Continue reading “A Perspective on the Culture of Hanging Out”→
Elisabeth Stursberg (DE, Strasbourg-Groningen), or also known by her classmates as Lizzie, studied Cultural History and Theory & Economics during her Bachelor’s. After she took interest in the selection of partner universities and cities Euroculture offers, she started her Euroculture life with the intention to learn more about European history, culture, and politics and the EU in particular, and find out if she could see herself working for the EU or another IO afterwards.
Inès Roy (FR/MA, Udine-Strasbourg) has a background in Languages and International Business. Her decision to study Euroculture stems from her desire to travel and study at the same time. She has always been interested in the concept of cultures and how they are perceived from different standpoints.
Both have returned from their research semester at Osaka University, Japan, and are their final semester at Université de Strasbourg. Thanks Inès and Lizzie, for taking the time to share your experiences!
1. How did you come to the decision of doing a research track at Osaka?
Elisabeth Stursberg (ES): The choice between internship and research track was not too easy, since both sounded like a great option. What influenced my choice most though was the possibility to spend a semester in Japan, a country I had not visited before but was so curious about! I actually don’t think I would have done the research track if I hadn’t been accepted for Osaka. Another reason was that I had already done several internships during my Bachelor’s (it’s pretty common in Germany and often even implicitly, or explicitly, required by employers) and will probably do at least one more after finishing this MA. Time flew by so quickly already in the first semester, and I just liked the idea of studying for another semester as long as I had the chance. Japan as the destination was also a major factor, since I was going to take the research seminar on Integration Processes in East Asia and in Europe during the second semester – so it just seemed like a perfect fit.
Inès Roy (IR): As far as I can remember, I always wanted to go to Japan to see the beautiful landscapes, as well as to see how the ultra-modern and the traditional interact. However, traveling to and living in a country for a few months are two very different experiences. So the possibility to go there was actually another reason for me to apply for Euroculture! As I don’t speak Japanese and wouldn’t be able to find an internship there, I believed this research semester was a once-in-a-lifetime opportunity.
China has long been known as the “world’s factory”, while Central and Eastern Europe has been called the “factory of Europe”. Will there be a new type of alignment between both factories? Or just as the old story said, the scene becomes chaotic as they cannot understand each other?
According to the latest statistics of Chinese Customs, the total trade amount of import and export between China and 16 CEE countries reached 67.98 billion US dollars in 2017, with the increase rate of 15.9% compared to the previous year. China’s exports amounted to 49.49 billion US dollars, with the increase rate of 13.1%, while imports amounted to 18.49 billion US dollars, with an increase rate of 24%.
The 16+1 format is a new form of international cooperation between China and CEE countries, and also between the Western and Eastern worlds. This initiative, raised by China, aimed at intensifying and expanding cooperation with 11 EU Member States and 5 Balkan countries (namely Albania, Bosnia and Herzegovina, Bulgaria, Croatia, the Czech Republic, Estonia, Hungary, Latvia, Lithuania, the Republic of Northern Macedonia, Montenegro, Poland, Romania, Serbia, Slovakia, and Slovenia) in the fields of investments, transport, finance, science, education, and culture in 2012.
But 6 years have passed and the echoes from two sides are still strikingly different. From the Chinese government’s side, it was said that pragmatic cooperation has been expanding which brought benefits to the 17 countries. Economic and financial cooperation has steadily increased. On the other side, the European Union and Western European countries expressed concerns about this mechanism, and the Central and Eastern European countries (especially EU countries) considered that the achievement was limited. Continue reading “A Tower of Babel Between CEE Countries & China?”→
On June 2014, a tattered body with a swollen face was dumped in a shopping cart in North Paris. After having found the lying body on the road, Ion Vardu Sandu, 49, a Roma mechanic, said that “he was barely breathing, and his eyes were closed.” In the following sentence, he added “but he was also a notorious thief. Teens like him steal and give Romani people like us a bad name.” The body belonged to a 17-year-old Roma known as “Darius” and who went into a coma.
Two months earlier, more than 7000 kilometres away, in the village of Kharda, India, Nitin Aage, a 17-year-old boy was found hanging on a tree. Nitin was a ‘Dalit’, and his only mistake was to speak to a girl from an upper-caste community. All 13 men who were accused of Nitin’s murder were acquitted in 2017.
But what killed Darius, Nitin and million others like them? Is it the dehumanisation, the stigma or the fear of loss of dominance? While the magnitude of the violence varies, the undercurrent remains the same. A similar social hierarchy can be observed in other parts of the world. The condition of Buraku in Japan, African-Americans in the US, Osu in Nigeria – groups that also suffer prejudice in their respective countries – also mirror the terrible condition of ‘Dalits’ in India, and ‘Roma’ in Europe. Racial and caste discrimination manifest themselves in ways that are demeaning to the core of human existence.
Caste & Race
In an essence, caste and race are contemporaries. Segregation, discrimination and violence along with a social status determined by birth occur in these societies. The Indian discriminative order is based on the notion of ‘Sanctioned Impurity’ often reiterated through menial jobs such as manual scavenging and leather tanning by Elitist Brahminical upper-caste forces; the African-American varies and is based on the notion of an inferior subhuman race and often reiterated through violence – termed as untamed ‘savages’ by European settlers who encountered native population.
However, in terms of similarity, both ‘Dalits’ and ‘Roma People’ stand at the lowest level of the socio-economic hierarchy in respective continents of Asia and Europe. Both groups are intentionally excluded from consumer markets, employment and housing. Both ‘Caste’ and ‘Race’ impose enormous barriers in civil and political rights.
Babasaheb Ambedkar and Martin Luther King Jr. were fighting against the oppression of their own kind. But while King was able to humanise white people, Ambedkar couldn’t emulate the same in the Indian ethos due to Gandhi’s intervention on a multitude of legislative and social fronts – most famously his persistence to keep Dalits in the Hindu fold by denying them a separate electorate, the communal award and subsequently blackmailing Ambedkar to sign the Poona Pact through his hunger strike. While political activism has been able to consolidate ‘African-Americans’ in the US, unfortunately, the same cannot be said about the Indian social fabric.
This is evident from the fact that Dalits sit separately in government schools in 37.8% of the villages. In 27.6% villages, Dalits were prevented from entering police stations, In 25.7% of the villages, they are prevented from entering ration shops, and in 33% of the villages, public health workers refuse to visit Dalit homes.
In the case of Roma, there is pervasive illiteracy or semi-literacy (e.g., half of Roma adults in Greece, 35% in Portugal, and 25% in France report being illiterate) and extremely low-rates of completion of secondary schooling (from 77% to 99% of surveyed Roma across 11 European countries do not have an upper secondary school diploma). Continue reading “Ethnic & Caste Segregation: Deepening Social Divisions in India & Europe”→
In October 2015, two three-year-old kids were set on fire and torched inside a house along with eight adults of the same family in the Indian town of Ballabgarh, Haryana. 
Similarly, in 2010, a polio-stricken teenage girl was torched while she was sleeping, her elderly father who went to save her was also locked by an upper-caste mob until both of them were charred to death. The spokes of the rusty handicap tricycle which was meant to assist the polio-ridden condition of the obliterated girl laid darkened in the corner. These are not excerpts of stories from Auschwitz, these are everyday stories from Modern India – so-called progressive India.
These are narratives of caste-based violence and atrocities which occur without any fear of prosecution in India. In both stories, the perpetrators belonged to ‘Upper-Caste groups” i.e. the ‘Caste Elites of India’, whereas both the families on the receiving end belonged to the most socially stigmatised community of Indian society – “The Untouchables” which are now mostly recognized as “Dalits”. The word ‘Dalit’ means ‘broken’ or ‘oppressed’ (recognized as Scheduled Castes & Scheduled Tribes under the Indian Constitution).
In India, such heinous crimes against ‘Dalits’ are not an exception but rather a norm. Moreover, such crimes are committed with impunity which is made evident by the conviction rate which stands at 5.3%. ‘Dalits’ cover almost one-fifth of the Indian population with 200 million people which is bigger than the combined population of Germany and France. Such a large population experiences caste discrimination in forms of sexual assault, physical violence, forced prostitution, manual scavenging, and denial of most basic human rights. This is tribalism of the highest order and the international community is not paying enough attention to it.
Despite the fact that caste discrimination is outlawed in India since 1947, it is omnipresent in India and the situation is not showing any signs of progress as the crimes against Dalits have increased by 66% and the rapes of ‘Dalit’ women doubled between 2007 and 2017, according to the Ministry of Home Affairs. Continue reading “Why the “I” in “India” Stands For “Identity””→
The effects of globalization are felt all around the world. The increasingly interconnected global economic system is the most obvious manifestation of the worldwide compression of time and space. However, the consequences of globalization are not limited to the economy. Globalization has had an effect on political systems, religions, and societies in practically every corner of the world. What is globalization exactly? Often globalization and Westernization are used interchangeably, but this proves to be a rather one-sided perspective. Although all around us, globalization can be a tricky concept to pin down.
The Geneva Centre for Security Policy defines globalization as “a process that encompasses the causes, course, and consequences of transnational and transcultural integration of human and non-human activities”. The European Commission, on the other hand, sees globalization as “the combination of technological progress, lower transport costs and policy liberalization in the European Union and elsewhere” that “has led to increasing trade and financial flows between countries”.
‘Little Europe in Bengal’ is a coinage generally referred to a small patch of landmass on the bank of river Hooghly in the Indian province of Bengal, where a number of European national groups, such as the Brits, the French, the Dutch, the Portuguese, the Danes and the Armenians, had once settled, in order to carry out their trade and colonial ventures. The setting up of these trade settlements and their indulging in colonial rivalry dates back to late sixteenth century. Although the area became more and more homogenised as Britain rose to dominance in and around this region, the French held their last bastion, Chandernagore, right up until 1952, when this town was handed over to the Republic of India.
Since then for almost half a century there has been little, if any, interest from these different European ‘national’ communities in the region, mostly because there was no immediate necessity on their part to do so. There were indeed a few archaeological remains of the bygone era, scattered around in Dutch Chinsurah or Danish Serampore. The Archaeological Survey of India (ASI) took unfocused measures to preserve some of the prominent remains such as the Dutch cemetery in Chinsurah or the Danish one in Serampore. However, it was neither the priority of, nor feasible for, the ASI to physically maintain every single tangible ‘heritage artefact’ belonging to the Dutch, Portuguese or Danish settlers in the region. The French case has been unique. French Chandernagore has been the only place that succeeded in maintaining its both tangible and intangible Frenchness. The façade of Frenchness on its architecture has been one aspect of this. It could sustain certain other features as well. Chandernagore’s French museum, which is housed at the erstwhile residence of French governor, attracted tourists for a long period of time. Chandernagore’s College still boasts of its department of French language and literature, although it has rechristened itself in recent years to remove the name of a former French Governor of India, Joseph-François Marquis Dupleix (1697 – 1763). Now the college has adopted the name of a local hero rather than a colonial figure- Kanailal Dutta, a Bengali revolutionary fighting against the British Empire,. Up until the time when the common European framework of language learning (we usually know it as A1-C2 system) and the global networks like Allinace Française conquered the French-teaching industry in India, Institut de Chandernagor religiously offered French tutelage to its Bengali pupils and had its own accreditation system named certificat d’études primaires, or ‘certificat’ in local Bengali parlance. There has been, sadly, no Portuguese, Dutch or Danish cultural centre of similar repute in the formerly held territories. There have also been instances in the 1990s of PhD students of history in that region, dropping their plan of researching Dutch settlement in Chinsurah primarily because of the dearth of any place in the entirety of Eastern India that offer Dutch language courses.
Here comes the questions as to how and why did everything change in recent years? The last few years of twentieth century saw a major upheaval in the interest shown by Europe in this patch of ‘Little Europe’. 1999 marked the four hundred years of the establishment of the Basilica of Holy-Rosary in Portuguese-held territory of Bandel, considered to be the second oldest surviving Christian church in India. A major renovation and reconstruction project was carried out with a lump sum coming from the Holy See. This, in a way, changed the course of the wave, and more and more European powers started coming in with a renewed interest in their Indian past. The Dutch followed suit. Different parties with their individual interests came ashore. The Embassy of the Kingdom of Netherlands in India took keen interest and invested a substantial amount of money in order to document the Dutch remains in Bengal. A conservation architectural firm, ATA (Aishwarya Tipnis Architects) has been appointed to do an extensive survey in the region, and come up with plans to engage contemporary populace of Chinsurah with both the tangible and the intangible remnants of Dutchness in their town.
ATA, along with a number of personnel from the Presidency University, Calcutta, tried to offer newer directions for conservation. At the end of this a multi-disciplinary project was meant to be on the table, focussing on creating a digital archive for shared cultural heritage of the erstwhile Dutch Chinsurah. These initiatives involvedthe physical mapping of remaining tombstones in the historic Dutch cemetery, and digitally showcasing the mapping on a digital platform wherein the visitor can actually click on the location of a single tombstone and be redirected to a lot of stories for that era of Dutch rule. A lot of students from the Presidency University, under the leadership of Souvik Mukherjee, a professor of English literature and one of the key figures interested in digital humanities in India, worked day in and day out deciphering the almost washed out Dutch inscriptions on the tombstones. They simultaneously spent time in the archives, going back to the historical narratives around those people whose tombstones they were trying to read. All these findings came together to form a single online platform. By clicking on a location in today’s Chinsurah, one could navigate from one temporal frame to another, from an inscription on a dilapidated tombstone of an erstwhile Dutch governor to a digitally organised visual representation of the lifestyle he could have led in eighteenth century Dutch Chinsurah. One mouse click after another can now lead us to endless possibilities for knitting together a number of otherwise disconnected tales from the Dutch past.
At the same time Bauke van der Pol, a Dutch anthropologist, was trying to unearth the hidden narrative of Dutch presence in India. This has culminated in his book, De VOC in India: Nederlands erfgoed in Gujarat, Malabar, Coromandel en Bengalen. These two projects – one narrating the tale of the fringes of the Dutch Empire, and another documenting with the tools of Digital Humanities the remnants of that past scattered across present-day Chinsurah – came to mingle at a dingle juncture, when in 2014 Presidency University simultaneously launched van der Pol’s book and the website of ‘Dutch in Chinsurah’.
The French Embassy has commissioned a similar approach to conservation. This project ran until 2012 and received support from the Embassy of France in India and the foundation Vieilles Maisons Françaises (VMF), and was executed by the same architectural firm involved in Dutch Chinsurah, ATA. Although it was not exactly like what the Dutch initiative tried to pursue, it has its own charm as well. Apart from documenting the French architectural heritage and presenting the findings on an online platform, ATA organised workshops with children to encourage them draw comic strips about the French past, and hosted a French cookery show.
The Danes, as usual, were not lagging behind. The‘Serampore Initiative’, a project initiated by the National Museum of Denmark in 2008 with the purpose of documenting and preserving cultural heritage from the Danish period in Frederichsnagore (today Serampore), is among the largest conservation projects taken in recent years by any European nation outside Europe’s immediate neighbourhood. Apart from the funding from the Danish Ministry of Culture andthe local population, it could also garner interest from other quarters of Danish society and life, and could therefore secure funding from a Danish philanthropic organisation, Realdania. As a result of this initiative- taken as an Indo-Danish joint architectural venture- the dilapidated church of St. Olav has undergone a major facelift, resulting in its reopening after being declared abandoned and unsafe in 2013. This year the totally renovated St. Olav’s has again been consecrated to the parish of Serampore. The Danish Tavern, the residence of the Danish governor and the riverfront in the Danish style are now being restored.
As far as this narrative of restoration goes it appears like a pretty and tranquil tale of European powers suddenly remembering their bygone past and investing a huge sum of money in the conservation and the restoration of their heritage. A closer scrutiny would, however, prove otherwise. The path towards the conservation of heritage can always lead to certain uncomfortable questions being asked, like whose heritage is it, and why at this point in time it has suddenly come under the umbrella term of heritage? Since, with the exception of Chandernagore, most of these settlements did not have a unilineal colonial narrative attached to them, defining what ‘true’ heritage is, in certain towns, gives rise to a lot of itchy smirks. Should the conservation recently carried out in the name of restoring Dutch heritage in Chinsurah prior to its British annexation in 1825 totally neglect layer after layer of British ‘heritage’ laid there over the next one hundred years? How should a conservationist deal with the alterations the Anglican establishment had once made to the erstwhile Danish Protestant Church of Serampore?
Even these problematic questions are sometimes overshadowed by even trickier questions of entitlement and participation. Who is indeed entitled to stake a claim to a physical space inhabited by people who by no means feel interested in the colonial narratives of these European powers? Although it did not always appear like an old-school colonial rivalry between major European powers of early modern times, the way one conservation project taken up in one town by a modern European nation immediately gets rivalled by another one in an adjacent town might raise one’s eyebrow. There seems to be justifiable reservations from other quarters as well, the most prominent being from the local historians. These are the people who often devoted their life sustaining in the public the interest in this patch of ‘Little Europe’. For almost half a century, up until the first decade of the twenty-first century, these individual endeavours kept the awareness alive. How do they feel when governmental bodies armed with professional architectural firms start expressing renewed interest in conserving the heritage or generating historical awareness in the region? ‘Little Europe in Bengal’ is again at the crossroads. It is in a unique situation in its contemporaneity, where different national communities from Europe are again chiselling in its physical territory, not as the colonial intruder but as the conservationists. The future of the ‘Little Europe in Bengal’, and its ties with Europe would definitely be subject to its various approaches to conservation, and simultaneously the love-hate relationship of the local populace with those approaches.
The Asian Century is a debated concept which posits the idea that the 21st century will be led by the Asian continent from an economic, political, and cultural perspective. Supposedly, the previous 19th and 20th centuries, have been the British (European) and the American centuries respectively. The AsianDevelopmentBank is so confident of such an accomplishment that it published a report in 2011 titled “Asia 2050: Realizing the Asian Century.”
The implications are plentiful and, unsurprisingly, global. Yet this article aims to move one step beyond the above discussion. Over the past few weeks, several articles have focused on the possibility of a shift of power in Eurasia, from different angles. The first piece, “Black Wind, White Snow: Imagining Eurasia”by Casey Michel was published on TheDiplomat website, which referred to a recently released book reflecting on the Russian concept of “Eurasianism.” The notion was apparently coined, or at least, co-opted by the Kremlin and surrounding bodies as a way to promote and promise a brighter future to the disillusioned post-Cold war generations. The outcome of this attempt at normative construction has been mixed, according to Michel, but an overall aura of pessimism is perceivable across the book, suggesting that the imagined Eurasia may stay in the Kremlin’s mind.
Still, due to its strategic position and regional influence, it is crucial to consider the role of Russia in any potential Eurasian ‘coalition’.
The second and third articles tackle the issue from a more inclusive perspective and, perhaps startlingly, depict two opposite scenarios. The first one is from George Friedman, an expert in intelligence and international geopolitics, who wrote an article for Forbes claiming that the “Last time Eurasian Instability Was This Bad Was Before World War II”, describing several factors to justify such a dire prediction. A few examples are the supposed failure of the European Union, followed by the Russian and Middle Eastern crisis, in addition to the aforementioned slowdown in both China and Japan’s economies. The only exception, according to the author, is India, but that country alone will not be able to stop a ‘grand’ destabilization affecting the whole Eurasian continent.
Such a vision, in my opinion, is rather unconvincing, especially when considering the economic and geopolitical self-interest of the majority of the Eurasian countries. Their goal is, mostly, to pursue peaceful means of gain, being well aware that armed conflicts can bring far more disadvantages than benefits. A notable exception may be North Korea, for obvious reasons.
The last article, which I particularly enjoyed, provides a more optimistic view on the phenomenon. Graham E. Fuller, a former senior CIA official, wrote for TheWorldPost (partner of the renowned HuffingtonPost) an article entitled “The Era of American Global Dominance Is Over.”Such a bold statement from an American citizen may sound preposterous to some. Yet it is another piece covering the position of Eurasia, seen as an increasingly relevant one in this article. The author recognizes that the term itself may remind the readers of a geographical feature more than a political one, Eurasia as a sole, vast landmass. The author sees it as more than that. The central reason why Fuller thinks that the US is failing to deal with Eurasia is its stubbornness in ignoring the mega-continent “rising force” which is attracting more and more nation-states to its sphere. The article then mentions several economic, military and political reasons that support the author’s well-articulated stance. Nonetheless, the recurring theme is that the current century has seen the demise of Western global dominance and that the US should accept it now in order to take advantage of such power shift, while is still happening.
This last article appears to be the most convincing when you look to the latest global developments. A change is indeed happening, and although it does not mean that the US is not going to occupy a predominant position, their position is certain to be less hegemonic.
The above articles may not follow a common pattern and they likely originated from different pitches. Still, they have all been published in the past few days which may be a peculiar coincidence or a hint of an upcoming geopolitical trend. Regardless of that, it is unquestionable that the current European situation may benefit from additional transcontinental collaborations and a more balanced, multipolar power redistribution may benefit all the global players in the long run.
Helen was right when she said that it was about time to ask Euroculturers the question: Where is home? Is it possible to feel at home in the city that you will live for only a few months? It sounds difficult to answer until Liga says: Home is where love exists, and you can make anywhere home as long as love follows wherever you go. Sounds like a simple answer except it’s difficult to find… No? What Edith suggests sounds a bit easier: My kitchen is your kitchen! Home is where the kitchen is. Yes, definitely! Mi cocina es tu cocina también! Speaking about kitchens, Maaike wants to tell you about German au pairs who are making pancakes in the kitchen for their Spanish host kids. Don’t say buenas noches, say gute nacht so that the kids can learn German. A Greek girl, Penelope, is also learning German, and very intensively. But she says: Not tonight, because I have to go out with my friends! Yes, she says that the future and even the MA thesis can wait, especially tonight. Paul seems upset by the unfair reception of the EU in the UK, making his point by introducing the English city of Nottingham. If you have only one minute to live, what would you think? Rashid seems to know the answer.
The third edition of The Euroculturer starts with the theme of Home and will continue with a special feature on Asia, and other themes such as Trend, Future, Humanities, and the IP 2013. Don’t miss the chance to read our wonderful articles one by one every few days and have lots of Euroculture fun. Shall we begin?