Breaking the Waves: Voodoo Magic in the Russian Cultural Ecumene
Breaking the Waves: Voodoo Magic in the Russian Cultural Ecumene Galina Lindquist, University ofStockholm Introduction Globalization has become one of those contested terms that, having originated in the social sciences, seeped out into popular discourse, contributing to the already considerable tool-kit of late modem reflexivity. Like other such terms that have escaped tight disciplinary boundaries-most notably "culture"-"globalization" has been widely and diversely used (some would say misused), questioned, and contested. According to some, the global world carries with it unprecedented possibilities of a better life for all (Gates 1995). Others say that this point of view is itself a stance of cultural imperialism or that it reflects an utter lack of touch with the reality of inequality, dominance, and exploitation (Bauman 1998). But this reality is itself a global condition. Scholars who look for a theoretical compromise offer a minimnalistic understanding of globalization as a recognition of empirical conditions of "complex connectivity:...a dense network of unexpected interconnections and interdependencies" (Tomlinson 1999:2) that have become a feature of life in the world's most distant nooks and crannies. In this paper, I consider an empirical case of such unexpected, and indeed bizarre, interconnectedness. However, I start not from the idea of the "global," but, instead, from the notion of ecumene as proposed by Hannerz (1996). In his usage, adapted from Kroeber (1945), ecumene, "the entire inhabited world as Greeks then understood it," is an area of "connectedness and reachability,...of interactions, exchanges and related developments" (Hannerz 1996:7). In other words, ecumene is the world conceived as a single place, but, significantly, seen from a certain point of view by a situated cultural subject.
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