Poor but Sexy: Culture Clashes in Europe East and West by Agata Pyzik

By Agata Pyzik

24 years after the autumn of the Berlin Wall, Europe is as divided as ever. The passengers of the low-cost airways pass east for stag events, they usually move West for paintings; however the East remains East, and West remains West. Caricatures abound - the Polish plumber within the tabloids, the hot chilly conflict within the broadsheets and the unending look for 'the new Berlin' for hipsters. opposed to the stereotypes, Agata Pyzik friends backstage to have a look at the key histories of japanese Europe (and its tortured family members with the 'West'). Neoliberalism and mass migration, post-punk and the Bowiephile obsession with the japanese Bloc, Orientalism and 'self-colonization', the emancipatory potentials of Socialist Realism, the potential of a non-Western notion of modernity and futurism, and where of japanese Europe in any present revival of 'the concept of communism' – all are even more complicated and dazzling than they seem. bad yet attractive refuses either a dewy-eyed Ostalgia for the 'good outdated days' and the both determined wish to develop into a 'normal a part of Europe', reclaiming as an alternative the assumption an different Europe.

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Extra resources for Poor but Sexy: Culture Clashes in Europe East and West

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And, the story-teller adds, the story which he told had the same effect as the other three. (Scholem 1941: 350) This Hasidic tale was interpreted by Scholem as portraying the decay of the Hasidic movement and the transformation of its values (Scholem 1941: 350). Our interpretation is different: We hold that the Ba’al Shem Tov (the Besht) – the charismatic founder of the Hasidic movement – taught that the optimal performance of man’s tasks in this world is a praxis: a combination of action and meditative prayer or spiritual concentration.

Juergensmeyer concludes “that war is the context for sacrifice rather than the other way round” (2000: 169). For these reasons, entering into the spiral of revenge is hardly a promising approach, and certainly not sufficient. No doubt, not all conflicts can be regulated, especially if they are protracted. Yet in the long term the fight against terrorists will only succeed if it is possible to halt the radicalization of the communities whose avant-garde the terrorists claim to represent. In this dispute, conflict resolution (Eckert and Willems 1992), mediation and under certain circumstances the type of power mediation employed in the former Yugoslavia are the only sustainable solutions.

Culture conflict as mental conflict. These normative conflict situations would take place, presumably, within the arena of the personality of the potential criminal or deviant prior to his first criminal act or his initial “recruiting” to a deviant subculture. These internal conflicts and their subsequent first overt manifestations are crucial in the differentiation process of defining a person to himself and to his relevant others as delinquent and deviant. This is the rather abrupt transfer from the “right” side of the legal and social barricade to the “wrong” one.

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