Young People, Consumer Citizenship and Protest: The Problem with Romanticizing the Relationship to Social Change

This article critically interrogates the assumption that young people operate at the ‘cutting edge’ of social change. Arguing that the ideological impact of consumption on young people’s everyday lives is such that young people are almost obliged to reinforce the status quo rather than to undermine it, the article considers the impact of young people’s status as consumer citizens. Using the London riots of 2011 riots as a means of briefly reflecting upon the degree to which young people are in opposition to the consumer society, the argument is made that youth researchers have tended to romanticize young people’s relationship to social change and that this is the result of their own sense of political disillusionment in what is essentially a consumer society

Ethnic mirrors: self-representations in the Welsh and Mennonite museums in Argentina and Paraguay

According to some scholars and philosophers, ethnic identities are the best political, social, economic, ethic (and even aesthetic) alternative to State centralism, which is incapable of dealing with cultural diversity. Ethnic communitarism is then defined as a more authentic, humane, democratic and inclusive form of organization. The Welsh colonies of Chubut (Argentine) and the established Mennonite colonies of the Chaco Region (Paraguay) are two ethnic groups with forms of community life that have been thoroughly studied from different perspectives. However, neither has been analyzed their point of view of alterity or their relation with those who do not belong to the community. In their museums the history of the community is represented, self-images and other people's images are constructed and spread. The interesting part of these stories is not what they say but what they do, the form in which contents are expressed. These communitarian historical museums tell about the past but they mainly have an impact on the present. Like national or even imperial museums, Welsh and Mennonite museums tend to naturalize a particular self-centered, prejudicial and evolutionist point of view that often excludes other perspectives, especially those elaborated by the neighboring indigenous communities. In contrast, we believe it is necessary to take a stance for democratic, horizontal relations between communities and more polyphonic and responsible historical representations.Alguns filósofos e acadêmicos assinalam que as identidades étnicas são a melhor alternativa política, social, econômica, ética (e mesmo estética) ao centralismo estatal, que é negligente ao lidar com a diversidade cultural. O comunitarismo étnico é definido como uma forma de organização mais autêntica, humana, democrática e inclusiva. As colônias galesas de Chubut (Argentina) e as colônias rurais dos menonitas no Chaco (Paraguay) são dois grupos étnicos cujas vidas comunitárias têm sido muito estudadas desde diversas perspectivas, mas o seu ponto de vista acerca da alteridade ou sua relação com os atores extracomunitários nunca foi levado em conta. A historia comunitária é representada nos museus galeses e menonitas das respectivas regiões e aí são construídas e difundidas não só as autoimagens mas também as representações dos outros. O aspecto relevante dessas histórias não é o que elas dizem, mas o que fazem, a forma como os conteúdos são expressos. Esses museus históricos comunitários falam sobre o passado, mas seu maior impacto recai sobre o presente. Como os museus nacionais ou imperiais, os museus galeses e menonitas tentam naturalizar pontos de vista particulares, auto-centrados, preconceituosos e evolucionistas que geralmente excluem as perspectivas elaboradas pelas comunidades indígenas vizinhas. Em vez disso, pensamos ser necessário criar relações mais horizontais e democráticas entre as comunidades e difundir representações históricas mais polifônicas e responsáveis

Traditional knowledge and the Traditional Knowledge Digital Library: Digital quandaries and other concerns

This article explores issues related to the digitization of traditional knowledge. Using the example of the Traditional Knowledge Digital Library (TKDL) in India, it (1) explores the interfaces between the TKDL and the digital, (2) problematizes the relationship between the TKDL, power and digital knowledge, (3) raises issues around traditional knowledge (TK) and dominant traditions of intellectual property (IP) and (4) explores the status of reinvented traditions in relation to TK. While the article includes an immanent critique of the politics of the digital in relation to the TKDL, it supports the view that the digital can play a significant role in the preservation, elucidation and strengthening of traditional/ indigenous cultures