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Kjel Knutsson
Modernity as a retro movement
Pierre Bourdieu has said,: “… in situations in which the habitus in funda
mental ways does not coincide with the structure” whereby “it can contribute
to change the social structure” (Broady 1991:225). This rupture and loss
of identity makes the taken for granted institutions through which we live,
Madagascar:
“But perhaps the Má Betisek example shows something quite different. It may show
that, when in real trouble, we are able to analyze and criticise the very basis of our
ideologies, to begin to demystify ourselves and to search for fundamentally different
In the same vein, after studying the history of the Soviets in the 20 th century,
of the past in the present becoming more important in times of instability
and change in the political system, such as in the 1920s and the late 1980s”
Marshall Sahlins says that reproduction of a cultural and social system praxis
is changed in front of our eyes – especially if it is put in relation to something
unexpected and unknown (Magnusson in Sahlins 1988:15).
In this process of crisis and change in relation to something unknown,
memories come to represent “the good old days” returned to and idealized:
“Every new day is more modern than yesterday. The modern is created continuously
every day and gives many people the feeling of not being able to follow with their
time. The modern and modernity ares thus put up against something other, namely
when…all humans had their place and knew it…and where all people were willing
Lutzen continues and sees how this longing for a golden age is out of sci
ciple that can be generalized and applied to all epochs. In his opinion, it is
cultural reproduction with long threads reaching far back in time.
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