<strong>Differing</strong> <strong>diversities</strong>particularly when political differences and issues <strong>of</strong> self-government are involved.It is axiomatic in anthropological research that identity-formation is a dualistic andoppositional process, and that people define their identity by asserting who theyare not. 1 Forging new boundaries <strong>of</strong> inclusion necessarily entails creating boundaries<strong>of</strong> exclusion. It is difficult for the Commission to nurture a sense <strong>of</strong> fellowfeelingand patriotism among <strong>Europe</strong>an Union citizens without reinforcing oldstereotypes and “Us” and “Them” dualisms. This problem is compounded by thefact that the category <strong>of</strong> “foreigners” (that is those non-<strong>Europe</strong>an Union citizensresident within the Union) is <strong>of</strong>ten conflated with terms like “aliens”, “illegalimmigrants”, “asylum seekers”, “estracommunitari” and other categories <strong>of</strong>“undesirable”. It is not difficult to see how promoting <strong>Europe</strong>an culture could,inadvertently, help to fuel racism and xenophobia and the articulation <strong>of</strong> whatStolcke (1995) calls “new rhetorics <strong>of</strong> exclusion”.In a globalising world in which <strong>Europe</strong>’s youth are increasingly embracing thepossibilities for self-fashioning through consumption, attempts to construct<strong>Europe</strong>an identity through the mobilisation <strong>of</strong> a set <strong>of</strong> enduring core “<strong>Europe</strong>anvalues” and artefacts make little sense. The <strong>Europe</strong>an Union’s conception <strong>of</strong><strong>Europe</strong>an culture, with its eurocentric and high-culture bias, simply highlights thedistance between <strong>Europe</strong>an Union elites and the peoples <strong>of</strong> <strong>Europe</strong> they seek tounite. What, then, could be done to reverse this danger and promote best practicein <strong>Europe</strong>an Union cultural policy?Where <strong>Europe</strong>an Union cultural action has been most successful is where it hasfocused on small, pragmatic interventions rather than its more ambitious plans toconstruct a “<strong>Europe</strong>an culture area”. Such initiatives include town-twinning andeducational exchange (Socrates); the promotion <strong>of</strong> minority languages; the translation<strong>of</strong> literary works; enhancing public access to museum and galleries; encouragingmobility <strong>of</strong> workers and practitioners in the fields <strong>of</strong> culture; and fundinginitiatives to boost <strong>Europe</strong>’s film industry. While all these are important, muchmore needs to be done. New thinking is required with respect to cultural diversity.The eurocentric assumptions underlying <strong>Europe</strong>an Union cultural policy need tobe challenged. <strong>Europe</strong>an culture should not be conceived simply as a canon <strong>of</strong>artistic and literary works representing, as Matthew Arnold would have it, “thebest” from the cultural heritage <strong>of</strong> each member state. A policy <strong>of</strong> promoting a“<strong>Europe</strong> <strong>of</strong> the regions” is not the answer either. <strong>Europe</strong>’s nations and regions arenot culturally homogenous and <strong>Europe</strong>an Union policy should give greater recognitionto their diversity and cosmopolitan character. Furthermore, it should berecognised that culture is not static or confined to matters <strong>of</strong> heritage, tourism, themedia and entertainment industries and the arts. 2 <strong>Europe</strong>an cultures are engaged ina constant process <strong>of</strong> negotiation, exchange and syncretism from which newformations <strong>of</strong> culture and identity are emerging. These so-called “cultures <strong>of</strong>hybridity” include Turkish-Germans, Afro-Caribbean Britons, Dutch-Mollucans,French-Vietnamese and Italian-Moroccans. Cultural democracy is about giving__________1. For useful reflection on this point see MacDonald, 1993; Shore, 1993.2. This point is also raised in <strong>Europe</strong>an Commission, 1996.118
Reasearch position paper 3voice to minorities (ethnic, religious, linguistic and territorial) as well as majoritycultures: it is about promoting tolerance and celebrating difference. <strong>Europe</strong>’sHindu, Moslem, Jewish, gay and Roma/Gypsy communities and its Asian andAfrican diasporic populations are also part <strong>of</strong> the rich mosaic <strong>of</strong> culturesin <strong>Europe</strong>. Their contribution to <strong>Europe</strong>’s cultural diversity should also beacknowledged.Forging a <strong>Europe</strong>an culture area based on Christianity and the legacy <strong>of</strong> classicalcivilisation can only diminish attempts to promote cultural democracy and pluralism.The conclusion <strong>of</strong> this report is that the <strong>Europe</strong>an Union should concern itselfless with “unity”, or even “unity in diversity” and focus instead on promoting culturaldiversity in its own right. It should let the peoples <strong>of</strong> <strong>Europe</strong> make their ownconnections as far as defining what <strong>Europe</strong>’s heritage entails. This is surely whatthe principle <strong>of</strong> subsidiarity requires anyway. Just as there is not one but several“<strong>Europe</strong>s”, so there is no one single “<strong>Europe</strong>an culture” but rather a plurality <strong>of</strong><strong>Europe</strong>an cultures. To recognise this is the first step towards encouraging moreinclusive, democratic, pluralistic and above all “bottom-up” perspectives on<strong>Europe</strong>an culture and it means to the heterogeneous and mongrelised peoples <strong>of</strong><strong>Europe</strong>.ReferencesAdonnino Pietro, 1985, A People’s <strong>Europe</strong>: reports from the ad hoc Committee,Bulletin <strong>of</strong> the <strong>Europe</strong>an Communities, Supplement 7/85, Luxembourg: OOPEC.Ahrweiler, Hélène, 1993, Roots and trends in <strong>Europe</strong>an culture, in S. García (ed.),<strong>Europe</strong>an Identity and the Search for Legitimacy, London: Pinter and RoyalInstitute <strong>of</strong> International Affairs.Alibhai-Brown, Yasmin, 1998, Islam and Euro-identity, Demos Collection,No. 13, special issue “EuroVisions: new dimensions <strong>of</strong> <strong>Europe</strong>an integration”.Anderson, Benedict, 1983, Imagined Communities, London: Verso.Back, Les and Anoop Nayak (eds.), 1993, Invisible <strong>Europe</strong>ans? Black People inthe New <strong>Europe</strong>, Birmingham: AFFOR.Bainbridge, Timothy and Anthony Teasdale, 1995, The Penguin Companion to<strong>Europe</strong>an Union, Harmondsworth: Penguin.Bochardt, Klaus-Dieter, 1995, <strong>Europe</strong>an Integration. The Origins and Growth <strong>of</strong>the <strong>Europe</strong>an Union, Brussels: OOPEC.Brugmans, Henri, 1987, L’<strong>Europe</strong>: une civilisation commune, un destin, une vocation,in H. Brugmans (ed.), <strong>Europe</strong>. Rêve-Aventure-Réalité, Brussels: Elsevier.Collins, Richard, 1993, Audiovisual and Broadcasting Policy in the <strong>Europe</strong>anCommunity, <strong>Europe</strong>an Dossier Series No. 23, London: University <strong>of</strong> NorthLondon Press.119
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PrefaceThe present text constitutes
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Part IDiffering diversities:transve
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The study: background, contextand m
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The challenge of diversityCulture,
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Differing diversitieslanguages. The
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