In these fraught times with so much talk of borders, walls and divisions, it feels more important than ever to read widely. As someone who basically grew up in a bookstore, I have made it my lifelong goal to do this. However, when I reflect on my reading habits, I am struck by just how overrepresented Anglophone writers are in the list of books that I have read.
According to Goodreads, I read sixty-two books last year and just nine of those were books that had originally been published in a language other than English. While that figure is quite low, it still pales in comparison to the national US average. In the US, just 3% of the books sold across the country are works in translation. This number is considerably higher in Europe. However, it remains the case that certain voices are grossly overrepresented. This is why I have decided to challenge myself to read books from each of the 28 EU member states over the course of this year and share with you my musings and recommendations.
Since I am currently studying in Strasbourg, I thought it apt to start with some French literature. I will shy away from discussing the classics that you have all probably already heard of and would like to offer you four recommendations of contemporary works that have been translated into English.Continue reading “A Literary Tour of Europe: France”→
During my whole life in Europe, I did not know that I was white. I knew I had pale skin and light eyes, but this was because my father was a ginger. Then, when applying to an American university for the first time, I had to indicate my race and ethnicity in the official paperwork. I learned that I had to tick the box that said “White/Caucasian.” Then, within a couple of weeks on a Midwestern campus, Americans made me understand that I was white – not only in the literal, but in the racial sense of the term. Together with my fellow exchange students from Europe, we decided pretty fast: Americans are obsessed with race. Race is everywhere; in media and political discourse, in art, in peoples’ minds. In my classes, African American and Latino students repeatedly reported racial discrimination by white police officers or in job interviews. Friends advised me to avoid specific neighborhoods – black neighborhoods.
Before going to America, it would have never occurred to me to even use the term race. Race may apply to dogs, or horses. But humans? No way. To me, groups of people were rather characterized by their different cultures, traditions, values, and beliefs. For example, I knew that I, myself, was European. As such, I identified as an heir of centuries of European culture with its Greek and Roman heritage, Christian traditions, secular art, Enlightened thinking, modern science and technology, as well as the more recent belief in liberal democracy.
When looking at the actual ideological debates in Europe, I now wonder if Europe is not as obsessed with culture as America is with race. Just as most Americans take “the” five races (white/Caucasian, black/African American, Asian American, Native American/American Indian, Latino) as naturally given, most Europeans tend to think that one can distinguish between clear-cut and mutually exclusive cultural communities, such as the European cultural community, the Muslim cultural community, the… well, it often stops here. Against the backdrop of current issues such as the so-called refugee crisis, the term “European culture” is only used in order to contrast European culture with Muslim culture. In so doing, the speaker suddenly forgets about the cultural diversity within Europe, as well as the negative prejudices toward other European nationalities (e.g., the humorless Germans, the lazy Greek, the arrogant French, and so forth).
In Europe, the cultural category has very clearly replaced the racial category that is still used in America. Culture is hereby seen as something that is inborn in individuals or trained at a very young age, and therefore cannot evolve, transform, change. I often have the impression that it is understood exactly like race was conceived of during Europe’s darkest periods – as a biological determinism that decides good and bad, superior and inferior. As a consequence, Europeans seem to be experts in exercising cultural racism – they prefer to declare that a certain culture is not compatible with Europe, instead of a certain race or ethnicity. This wording might seem more lenient, but has the same meaning in the end.
So what is real, and what is a mere construction? Race? Or culture? Maybe neither. Or maybe both. Looking at the lived realities in the United States and in Europe, one has to conclude: in the US, race is real. It is real because it has real consequences on peoples’ daily lives, and entire personal narratives. In Europe, on the other hand, the belief in incommensurable cultural communities is gaining ground in a manner that this social construction is real as well, because it influences how Europeans perceive other parts of the world. Yet, with regard to current issues such as the refugee crisis, we could try to put our convictions into question. Is Muslim culture really as opposed to European culture as right-wing populists and racists want to make us believe? Are cultural values unchangeable?
In 1992, forty years after the European Union was established, the Maastricht Treaty introduced the notion of a “European citizen”.
It did not go well. Not only did this new term awaken mistrust between the peoples of the EU’s different Member States, it even caused such considerable internal controversy states such as Denmark that the European Council had to release a statement in order to confirm that “citizenship of the Union is a political and legal concept which is entirely different from national citizenship (…)”. In the same year, the European Commission sought ways to create common EU symbols but faced strong resistance from the Member States. A good example of this was the Commission’s proposals to have athletes from all Member States appear as one delegation during the opening ceremony of the Olympic Games, a proposal which was fully roundly by governments.
Now, 1992 seems a long time ago, and surely, one would think, that after more than twenty years, with a generation already born as European citizens coming into adulthood, this term would have to be something warm and familiar, something, we cherish as much as our nationality.
But, for most, it is not.
In the European Union’s web portal, it is still stated that “EU citizenship is additional to and does not replace national citizenship.” Eurosceptics keep arguing that to overcome nationality is impossible, and those who think otherwise are to be regarded as utopian fantasts. With Brexit, it feels like the utopian idea of a one strong, united Europe is slowly drifting away. More and more people from the Member States reject the idea of an ever-closer Europe, often out of fear that their state might lose its sovereignty under the pressure of common policies. On this note, one might even argue that it is the lack of trust and general indifference among the Europeans that is the main reason why the European Union is facing such problems now.
A survey conducted by TNS political & social at the request of the European Commission in 2015 shows that there still are people in the Member States – fortunately, not too many, and the share of them is declining – that do not even fully understand the term “European citizen” and the mystery hidden within the term . In 2015, 13 % of the respondents stated that they have never even heard the term “citizens of the European Union”, while 35 % of respondents said that they have heard about it, but do not know what it means exactly.
Maybe this is the reason why, when looking at the statistical data from 2015, over 30 % of the Europeans admit not feeling like a European citizen. In addition, 38 % of all Europeans admitted that they not only do not feel like a European citizen, they actually see themselves as exclusively a member of their nation. This, again, might be the reason why European citizens distance themselves from European affairs – this can be seen in all its “glory” when looking at the 2014 European Parliamentary election where only 42.6% of all people holding European citizenship voted. 42.6%! Not only it is that the lowest turnout since the first European elections in 1979, it also makes one think – what happened?
It is not like the idea is not being promoted. There are different levels of Erasmus programme available to encourage exploring other Member States, there are European days, information centres in every country, videos, information campaigns and the homepage run by the European Commission – europa.eu– can be accessed in every single official EU language. But somehow, the notion does not reach its target. It seems that on the way from Brussels to our homes, the information gets lost and never really reaches us, the citizens of the European Union.
So what does it mean to be a European citizen?
Let’s put it in an everyday perspective.
To be a European citizen means that you can finish your dinner with your Spanish family, and carry on your night with drinking a nice, cold bottle of German beer, maybe snacking on some French macaroons while watching Downton Abbey and texting with your best friend from Bulgaria. It means that you can say “Hello” in at least five languages, and your “bad” words collection is enormous thanks to your friends from Italy, Estonia and Greece.
Being a European citizen means you can spontaneously buy some low cost airplane tickets and have a nice weekend whether up in the snowy mountains, deep into mysterious forests or sunbathing in the sunny beaches, regardless whether you are from Latvia, Portugal or Slovenia.
On a more serious note, it means that you can make your voice heard by a petition, or a letter, or even by becoming a candidate for Parliamentary elections and you have the fundamental right not to be discriminated whether by race, ethnicity, religion, disability, age, sex or sexual orientation. It means that, as long as you stay within the borders of the Union, you are never “illegal” and you can work and live abroad, and are always protected by the diplomatic and consular authorities in another twenty-seven countries, excluding your homeland. Being a European Citizen means that under certain conditions, if you feel that the national court of your homeland has ruled unfairly, you can bring the country to Court of Justice and fight for your truth.
To have the fortune to be a European citizen means that you have the rare opportunity to see, hear, smell, taste and touch the world in new ways again and again, and yet – stay true to your own nationality.
That is what being a European citizen means. Simple as that.
Elizabete Marija Skrastinais new to The Euroculturer. Keep up with her latest stories by following The Euroculturer on Facebook or by subscribing to our newsletter.
As jars of Marmite auctioned online for £10,000, following a price dispute between Tesco and Unilever, and parliament locked horns over the right to a debate of Brexit negotiation terms; the First Minister of Scotland Nicola Sturgeon announced she would instigate another Scottish Independence referendum if the UK was forced to leave the single market, at the Scottish National Party conference.
This would be the second referendum in two years. Scotland voted to remain part of the UK by a 10 per cent margin in September 2014, after a prolonged and intense referendum campaign that ended with the removal of long-time leader of the SNP Alec Salmond. Many UK politicians, Theresa May included, are describing Sturgeon’s announcement of a second referendum draft as a temper tantrum over Brexit.
‘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.
Whenever I tried eating Dutch spice cake, Ontbijtkoek, during my semester in Groningen or Swedish cinnamon buns, Kanelbullar, during my time in Uppsala I couldn’t but wonder at the long history of Europe’s culinary tryst with spices. It is these spices that allured Europeans to cross difficult terrains and set sail to distant shores. The fascination with spices made a group of Europeans take part in maritime trade across the Indian Ocean. The Portuguese were the first, the Dutch were not far behind, followed by the French and pursued by the Brits. Spice trade gradually gave way to trade in cotton, followed by Europe’s stake in the global slave trade and the mobility of indentured labourers. However, the nature of trade and the interaction in the early modern era between European traders and local communities in various littorals around the Indian Ocean were much different from what they came to look like in the days of high colonialism. In most of cases during sixteenth and seventeenth century, the European maritime powers could only access a few places nearer the sea, not the continental hinterland lying beyond it.
Our narrative is about such a patch of landmass known as the lower Gangetic basin of Bengal, where the Ganges, one of the mightiest rivers in Asia meets the Bay of Bengal. For strategic reasons the mouth of the Gangetic delta, the largest of its kind in the world, allured maritime traders throughout the early modern era. Land-based trading communities, such as the Turks and the Armenians in the India of that time were met with seafarers like Portuguese and Dutch traders. Conflicting interests controlled their destinies; and Gangetic Bengal became what would later be known as the potboilers of wandering traders and changing communities. Calcutta (now Kolkata), the capital of British India till 1911, and the second city of the vast British Empire, grew out of this unique story of conflict and reconciliation. However, this was never a unidirectional and easy narrative, for multiple political actors from Europe flocked into a tiny patch of landmass and made this region a unique exception in an otherwise homogenous story of British colonialism in the Indian subcontinent.
Long time before the Brits got involved in lower Gangetic Bengal, the Portuguese were busy operating their riverine ports of Hooghly and Bandel, some forty kilometres upstream on the river Hooghly (Ganges) from what would later become Calcutta. This dates back to mid sixteenth century CE. As the navigability of the river decreased with time the Dutch East India Company settled some three-four kilometres south of Portuguese Bandel. The Armenians got their fair share within Dutch territories, allowing them to operate Armenian Orthodox churches in the region. The French East India Company settled in farther South, nearer the sea, in a place they named Chandernagore, managing to keep it under their hold until 1952, five more years after India gained its independence from the British Empire. Greeks were in the next town called Bhadreswar, and the Danish were busy with the next town, Serampore, the only Danish colony in eastern India. With the decreasing navigability of river and a want to have a British fortress in an advantageous position closer to the sea, British Calcutta was founded some twenty kilometres south of Danish Serampore. To make this long story short, the essence of it is that for almost two centuries in this small patch of land on the bank of river Hooghly, hardly forty kilometres in length, there were trading posts or proto-colonies of so many European communities that it was not surprising for later historians to refer to this tiny area as ‘Little Europe’, way before Brussels got its theme park of the same name.
These small towns, which now make up the northern suburbs of the metropolis of Calcutta, were once very distinct from each other in their respective culture and architecture. Portuguese Bandel boasted its culinary distinctiveness, as it provided modern Bengal with Bandel cheese, a Portuguese variant of cottage cheese and were responsible for the invention of Bengal’s national sweetmeat, Rasagolla. Dutch Chinsurah was an amazingly fortified city with a fort named Fort Gustavus. French colonialists were so invested with their Petite France in Chandernagore that they remodelled the Gangetic riverbank with French-styled promenades. The Danes followed suit. The church of St. Olav in the heart of Serampore and the Danish cemetery were distinct from the British architecture of Calcutta.
One might notice that although the different ‘national’ actors were competing with each other for more than two centuries in a tiny space like this, the political structures gradually became homogenised, as it was seemingly impossible to practice exclusivity within the otherwise British surroundings. Brits were late in reaching the shore; but following the saying that slow and steady wins the race, Brits were the ones who remained in pursuit of colonial power and eventually got hold of most of these other European trading posts in exchange for something or the other. The Dutch East India Company left Chinsurah in 1825 in exchange for complete hold over Java in Indonesia. Brits gave up their stake in the Dutch East Indies, modern Indonesia, and occupied Chinsurah; the Dutch fortress got demolished and with the dismantled Dutch material they made a British Chinsurah. However, the civil institutions conceived during the final days of Dutch rule over Chinsurah remained as a bizarre mix of Dutch, British and indigenous Bengali customs. Hooghly Collegiate School, established in 1812 and the oldest European styled school in Eastern India bears testimony to this rare Dutch-English-Bengali conjunct.
Danish Serampore’s fate was a bit different, mostly because of the Christian missionaries. Since the late eighteenth century Danish Serampore had become a melting pot of missionaries coming from different European backgrounds, eventually making it a prominent centre of scholarship and printing. Whether or not all these activities were Danish or English or Scottish does not make the narrative less fuzzy and complex. Panchanan Karmakar, a master craftsman from Danish Serampore, assisted Nathaniel Brassey Halhed and Charles Wilkins, two Englishmen coming to serve the British East India Company; and together they made possible the first ever moveable typefaces for Bangla script. With this Danish-English axis in the background there came out the first ever book in Bangla printed with those moveable typefaces. A Grammar of Bengal Language by an Englishman Nathaniel Brassey Halhed was printed in 1778 in Hooghly, the erstwhile Portuguese port next to Dutch Chinsurah.
Chandernagore, ‘la petite France en Inde’ for the French colonials, was perhaps the only place that passionately resisted, for more than three centuries, the cultural influence the English could exert from its surroundings. Chandernagore, along with a few other French towns like Pondicherry in the south of India, remained a symbolic and ideal space of what could have been a French-influenced Indian subcontinent, had the British not defeated them in the Indian extensions of the Napoleonic wars. Chandernagore continued to be a French town up until 1952, making it a safe haven for French architecture and culture to flourish. It was the only town in eastern India to have a school-curriculum with French as the medium of instruction. Generations of Bengalis in Chandernagore were taught in Bangla and French, with little or no English interference whatsoever.
In a nutshell, this small patch of land, affectionately called ‘Little Europe in Bengal’ garnered among generations of Bengalis a sense of Europe in its totality. This awareness of an ‘other’ Europe, a Europe outside the immediacies of British colonial interests, kept fascinating the Bengali psyche for a rather long time. Bengali revolutionaries who were struggling against the British Empire often took refuge in these non-British territories so as to avoid arrest, eventually taking French ships to flee to the mainland of Europe, the Continent in British parlance. This, in turn, gave rise to a different pattern of mobility that was quite different from usual colonial mobility within the metropolis and the margins of a single empire. Little Europe’s legacy transcends those otherwise homogenous patterns of binaries. Just like the theme-park in Brussels, this Little Europe had also tried casting the idea and image of Europe in a multi-national and pluri-cultural mould. The narrative, however, does not end there. Permeating its historical specificity etched in a distant past, Little Europe has again started attracting various European nation states to have a closer look at the somewhat forgotten territories they had once occupied. The early twenty-first century has brought back Dutch historians to Chinsurah, allowing them to have a closer look at their forgotten Dutch-Bengal style of painting and architecture. Danes, as usual, are not far behind. The National Museum of Denmark, under a project named ‘Serampore Initiative’, has plunged into one of the biggest urban conservation projects in recent times, taken by a European state outside Europe’s territorial outreach. These renewed national interests are manifold, involving more and more historical nuances to unearth and contemporary narratives to explore. Little Europe continues to be an incessant point of convergence between Europe and South Asia.
Months after it helped convince citizens to vote to leave the European Union (EU), migration remains at the heart of post-referendum politics in the UK. One promise of the Brexiteers was that a points system would be brought in to gauge the usefulness of various applicants for immigration. Another promise was that the freedom of movement of EU citizens into the UK would stop. However the newly minted but not so shiny Prime Minister Theresa May’s has made the decision to rule out introducing a points-based immigration system to the UK following the referendum result which has stirred media attention in Britain as the debate about the UK’s future immigration policy rages on.
May’s immigration blunder
May made the initial comments before her journey to Beijing to attend the 6 September G20 summit earlier this month, largely an exercise in trying to keep the UK relevant on the international stage and assure international partners that Britain would not become a disconnected island. The points-system referred to is modelled after the Australian immigration system which sees immigrants being given points for their various skills, qualifications and backgrounds, as well as behaviour, as the basis for their potential residency in the state. May’s statement that there was not yet any proof such a system worked, emphasized that there was no “silver bullet” solution to reducing immigration to the UK. Upon her return, the British cabinet confirmed that the points system would not be part of their immigration policy. May promised, however, “some control” over immigration.
Who will be the next president of the United States of America seems to be the big question of 2016, but in the European Parliament another game of thrones has begun.
At the last European Parliament elections in 2014, the conservative EPP and the social democratic S&D made a deal and signed a written agreement that meant that Martin Schulz, the S&D candidate, would become president for the first half of the legislative period and that the EPP would pick the president for the second half.
Now with the first half coming to an end in January 2017, the current president Martin Schulz does not seem to be willing to leave office, despite the EPP insisting on the instillation a new president from among their own ranks.
The face of EU policy
Schulz has been, with interruptions, president of the EP since 2012 and a Member of the EP (MEP) since 1994. He is often portrayed as a down to earth politician, ingrained and diligent. He is said to have strengthened the position of the European Parliament and even critics say he has made the EP more visible to the European public and the world.
He is considered to be the most influential president in the history of the European Parliament.
However his path to power and appreciation was rocky. The son of a police officer, he wanted to become a football player in his youth but a knee-injury made a professional career impossible. As a result this crushed dream Schulz became an alcoholic in the mid-70s which saw him lose his job and almost get thrown out of his own apartment.
However, despite this inauspicious start, Schulz eventually overcame his addiction with the help of his brother.
What followed is a remarkable career. After a career as a bookstore manager Schulz became mayor of his home town, Würselen, following his first engagement in the German Social Democratic Party. In 1994 he was elected member of the European Parliament and became its president in 2012. He reached a high point of his career when he accepted the Nobel Peace Prize together with van Rompuy and Barroso on behalf of the European Union.
In 2014 Schulz wanted to become president of the EU Commission, but in the European elections the Conservatives became the largest party and their candidate, Jean-Claude Juncker became president of the Commission, a post he still holds to this day. Nevertheless, this setback did not stop Schulz from being re-elected as President of the EP.
Power play in the middle of the greatest crises in the existence of the EU
Schulz’s future, however, is unclear, as the first half of this legislative term comes to an end. According to the agreement, Schulz will be replaced by EPP member. However, for some, the agreement does not fit the new circumstances Europe finds itself in.
The S&D argues that with Juncker as President of the Commission and Tusk as President of the Council, already two of the key positions are held by EPP members; and to keep the balance between the largest EU parties, the presidency of the EP should stay with the S&D.
Even a prominent EPP politician and former competitor supports the idea of Schulz retaining the presidency after January 2017, with the simple reason:
“We need stability.”
Just recently Juncker spoke about the many challenges the EU faces in his ‘State of the Union’ address. Brexit, the refugee challenge, economic stagnation and youth-unemployment among many other things.
“Our European Union is, at least in part, in an existential crisis.” said Juncker.
To keep stability in these difficult times, Juncker would like to keep the leadership of the institutions as they are, namely, Schulz as president. It is no secret that Martin and Jean-Claude work closely together, Der Spiegel has even accused them of mutually securing each other’s posts. Juncker said:”The relationship between the Commission and the Parliament has probably never been as good as it is now”, so “Why change a reliable team?”
However the EPP has made it crystal clear that they will not have Schulz for the next half of the legislative period. Schulz has been heavily criticised for not sticking to the agreement and the same critics have claimed that he has made the representation of the European people a one-man-. These critics claim that “if Schulz gave the parliament a face, it is primarily his face”.
On the other hand, if Schulz id removed; whom is the EPP going to nominate? For an internal primary on 12 December candidates need to be found. However, they lack strong candidates:
So far the Italian Antonio Tajani, the French Alain Lamassoure and the Irish Mairead McGuinness have been mentioned as possible successors to Schulz. However Tajani is weakened by being close to former Italian PM Berlusconi, who has been disgraced by many scandals. Also as former commissioner for industry and entrepreneurship, he supposedly involved in the emission scandal and has already been summoned before the investigation committee. All of this means that he is seen as unenforceable in the parliament.
The other candidates have similar shortcomings. Lamassoure has the reputation of being uncontrollable and prideful, some say thinking of himself as the French president. McGuinness, as a woman, current EP vice-president and a representative of a small EU Member State, seems to have the best chances of getting a majority in the parliament. Nevertheless she is perceived as a rather plain Jane candidate and has not excited much attention.
Currently, Schulz is fighting to forge a coalition with Liberals, Greens and EPP renegades. Yet it seems to be unlikely that he will cobble together enough votes without the backing of the EPP.
So what is next for him? Luckily another throne, perhaps a greater one, is up for grabs. In Berlin, some people would like to see Schulz as chancellor- the candidate for the SPD in place of the unpopular Sigmar Gabriel, to challenge Angela Merkel in the elections for the German parliament 2017 Regardless, it looks like Schulz has only begun to play.
The term ‘Portuguese Brexit’ has been popping up in Portuguese media as of late. While this is a very unlikely scenario, I think that in the context of growing Euroscepticism and growing support for right-wing populist rhetoric in the EU, this merits some attention, especially given Portugal’s generally favourable attitude towards the EU.
The idea of a Portuguese Brexit was voiced by Catarina Martins, Chairperson of the left-wing Bloco de Esquerda party in Portugal, who is campaigning for a referendum to be held on Portugal’s membership of the EU. This situation arose in response to the possibility of sanctions being applied to Portugal and Spain for “lack of effective action” in dealing with levels of “excessive deficit”, which was discussed earlier this summer.
The decision to discuss the application of sanctions came after a meeting held by Ecofin, the EU’s economic and financial affairs council, as a result of Portugal and Spain’s failure to comply with rules stating that EU member state’s budget deficits should remain within 3% of GDP (gross domestic product). Had the commission decided to apply sanctions, these would consist of a fine that could go up to 0.2% of the country’s GDP, and would be the first case of sanctions being applied to a Eurozone country.
Feelings of outrage and injustice were sparked in Portugal and Spain as a result. In the case of Portugal, its deficit stood at 8.6% of GDP in 2010 and was reduced to just over 3% by 2015. This was the result of horrendous salary cuts and reforms which have characterized an economically precarious situation for Portuguese citizens in the past few years. António Costa, Portuguese prime-minister, argued that imposing sanctions on a country that is implementing demanding measures in order to reduce deficit is unjust and unreasonable, highlighting the unfavourable social and economic European context in which this situation took place. In a period of weak economic growth, perhaps asphyxiating that growth through sanctions is not the wisest move.
Furthermore, Portugal and Spain were by no means the first, nor the worst, member states to breach the 3% deficit rule. Fingers were pointed at France, with 11 violations, as well as Italy, and even Germany for surpassing this figure. The debate then turns to the EU’s (in)ability to challenge larger member states. As one Portuguese politician argues, it is inequality that is killing the EU. All this is not to say that the EU shouldn’t take its role of ‘refereeing’ countries that fail to keep within the established deficit seriously, but that discussions and punishments not be dished out arbitrarily, and not throw weaker member states under the bus.
In the end, the commission decided not to go forward with the application of sanctions against the two countries, recognizing the immense sacrifice that has been made by the Iberian people in order to improve their countries economic situation. Both member states are now tasked with coming up with measures to ensure the deficit will be within the 3% limit by 2017, a process which is currently being tackled in Portugal. The situation is a little more difficult across the border in Spain, in the midst of the political gridlock taking place there, due to the fact that the provisional government is not able to make any kind of binding budgetary proposals, thereby assigning this task a more challenging nature.
While sanctions were not applied, bitterness towards the EU for its supposed unfair treatment remains. Situations like these only serve to increase criticism of an EU that is far removed from the lives and interests of European citizens, and will do little to remedy the issue of the perceived democratic deficit in EU politics. Perhaps the commission would do well to pay less attention to the well payed economists of the Eurogroup and instead find a way of decreasing the space between the EU and the ordinary European, . Unless it does this the EU risks fuelling a domino-effect of campaigns for referenda on EU membership in the aftermath of Brexit, jeopardizing the entire European project in a period of great turbulence.
(Ever wonder how difficult it is to bring students from all over the world together in a single program spread over many universities and countries? Albert Meijer, coordinator with the Erasmus Mundus Euroculture program, gives some practical advice in ‘The Back Office”)
Most of Europe’s popular music is made in either the United States or Great Britain, or is at least influenced greatly by American and British popular music, if only for the fact that a lot of popular music in non-English-speaking Europe is, nonetheless, sung in English. Some countries even try to battle this trend: the French government, for instance, passed a law in 1994 for a Francophone quarter where at least 40% of the music played on the radio must be sung in French.
Albert Meijer | email@example.com
Whether it’s Bach, Beyoncé or the Backstreet Boys, music is important in everyday life: to listen to, to dance to, to identify with, and to think about. Listening to a certain kind of music can be a great influence in the (sub) culture you identify with, be it punk, folk, or jazz.
Music transcends borders. Take hip hop, for example. With roots in African rhythms, Caribbean sound systems, call-and-response songs of slave workers, political speeches in the era of the American Civil Rights Movement and jazz, it has flown over from the American ghettoes to the poor and rich neighbourhoods of European cities, to the islands of Japan and even to the icy plains of Greenland, where Inuit rappers use hip hop as a medium of protest against Danish language hegemony.
While some politicians stress the importance of a pure, unified culture, the truth is that this ‘pure’ culture has been tainted by foreign influences for centuries. In the case of music, the strongest example is the Americanization and Anglicization of popular music. Most of Europe’s popular music is made in either the United States or Great Britain, or is at least influenced greatly by American and British popular music, if only for the fact that a lot of popular music in non-English-speaking Europe is, nonetheless, sung in English. Some countries even try to battle this trend: the French government, for instance, passed a law in 1994 for a Francophone quarter where at least 40% of the music played on the radio must be sung in French.
At The Euroculturer, we thought we would follow the French idea to reset the focus of popular music on European songs, although non-English language is not required to make the list. We asked several MA Euroculture students for their favourite European songs.
Polish student Beata Brozèk’s favourite European song is “To Ostatnia Niedziela”, by Mieczysław Fogg, meaning “This is the Last Sunday”. It’s a Polish tango from the 1930s, and is also known as ”The Suicide Tango” because of its morbid lyrics. “It was my grandparents’ favourite song. They would always listen to it during dances and dates. It was my favourite song when I was a child. Now that I am married, I understand more and more why it is so powerful”, she says. The song is about a person begging his/her loved one to give him/her the last Sunday before they will part forever. “In Poland, Sunday was the ultimate day for dates, where you would usually have coffee, a long walk, and maybe a kiss”, Beata tells us.
Sheila Pilli from Italy suggests a hip hop song with reggae-influences from Germany: “Dickes B” by Seeed. The song is about Berlin, which is evident in the video, in which the rappers and musicians walk through many Berlin hotspots. “When I went on a trip to Berlin, I met a guy in a club. We spent some time together, and he showed me the video for this song. I love the song and the video, it reminds me of my adventures in Berlin”, Sheila says.
Nokchachom Cheskhun, a student from Thailand who is better known as Pippa, chose her favourite song as “El Rey de Francia”, sung by Savinna Yannatou. If any of these songs are ‘truly European’, it is this one: the singer is Greek, the song is an 18th century traditional from Asia Minor, it is sung in Ladino (a Jewish language close to Spanish), and it is about the daughter of the King of France who dreams about love. “A Spanish friend hummed the tune, and I asked him what song it was. I looked it up and fell in love with the sweet melody and listened to it every day. It soothes my busy soul”, Pippa says. “It’s a dreamlike poem. I wish to sing this song one day”.
Swedish-Greek student George Tsarsitalidis also picks a Greek singer, Eleutheria Arvanitaki, as one of his favourites. “She is really famous in Greece, but also in other countries. She sings melancholic songs, and she is amazing”. Another favourite of his, well-known pop star Robyn, is from the country of his other nationality: Sweden. “Robyn is really famous in Sweden. I like the song ‘Dancing on My Own’, because it’s a good song to dance to”.
Albert Meijer, People’s Editor
Hailing from Osaka, Japan, Albert writes about the student body of the MA Euroculture programme. His academic interests lie in the fields of (sub)cultural studies, music science, sociology, and gender and queer studies. In his spare time, Albert likes writing and singing mediocre songs, walking through typhoons, making video blogs and getting stuck in difficult yoga positions.