Окцидентализам у Србији. Поједине карактеристике културне концептуализације у периоду транзиције

Abstract

Ток друге фазе транзиције у Србији открива амбивалентан однос јавности према друштвеном моделу који се реформама званично жели постићи у нашој земљи и према геополитичком и социо-културном простору којем се формално тежи (европска и евроатлантска заједница земаља). Значајан део представа и ставова о Западу могли би се подвести под дискурс поимања и репрезентације, означен појмом окцидентализам. Присуство и садржај окциденталистичких представа у јавним и приватним наративима указује на карактеристике културне позиције која се у нашем друштву формира спрам нашег европског/западног окружења у периоду транзиције, што може да открије и неке од идентитетских стратегија нашег друштва у свету све интензивније захваћеном глобализацијом. Осим појединих особености културног самопозиционирања нашег друштва у односу на жаришта културне глобализације, истраживање и анализа приватних наратива испитаника указују и на одређене посебности окциденталистичке културне перцепције у Србији у најновије доба.

Beginning of the Serbian transition in 2000 lead, at least nominally, to the start of reconstruction and formation of institutions and social models according to Western patterns (of liberal democracy and market economy), and, at the same time, announced the official start of integration with European countries (EU), and, less explicitly and intensively, inclusion of Serbia into Euro-Atlantic family, the center of 21 st Century globalization, group of societies designated as “the West”, “Western countries”. Alongside these formal processes, cultural, symbolic and identity (re)construction is taking place in Serbia, as well as cultural positioning towards the Metropolis/Center that defines the tempo and the characteristics of the globalization process. One of the identity strategies of societies which could be defined as parts of the Periphery is counter-Orientalism, which can be designated with the term Occidentalism as defined by Buruma and Margalit. It emerged as an ideological response of elites and cultural apparatuses of societies which were heavily influenced by the West (in different historical epochs), most frequently through economic and/or cultural domination and imperialism. With time, Occidentalism became more than just a mere response to (Western) Orientalism, and evolved into a well-established system of representation of the Colonial/Capitalist/Western/etc. “Other” which is being transferred from public narratives to privates ones, and vice versa. Occidentalist representations of the West are emerging from the beginnings of the rise of the so-called Western world in different cultures and within various world-views (from German Romanticism to Islamic Fundamentalism). Thus, Occidentalism in 21 st Century Serbia inevitably shows specific differences given the ongoing globalization, late transition, characteristics of socio-cultural heritage, and supposedly “liminal” position of the country in the symbolical geography with culturally (and politically) drawn axis of Center : Periphery, North : South, Occident : Orient. Official narratives in Serbia usually depict the West and its supposed characteristics in positive or neutral manner, while unofficial public discourses (including the media) ambivalently approach Serbia‟s geo-political surrounding: opinion polls show clear differentiation between rational motive to be become more close to the West, and emotional resistance towards it. Content of the representations which can be characterized as Occidentalist therefore emanate contradictions that are inevitable in time of unstoppable globalization and non- reversible transition of the society. Such ambivalence, already present in the public, was investigated among the group of Serbian high-school and University students with the aim of comprehending detailed characteristics of the Occidentalist system of representation present among this group of younger people who are almost exclusively being socialized and encultured in the period of transition and globalization. Future members of the society which will most surely be integrated into wider trans-national economic and political associations, most often perceive capitalism and free-market in modified Occidentalist manner: fascination with the economic might and living standards is accompanied with the Occidentalist critique of Capitalism which isn‟t grounded in discourse of social sensibility since it doesn‟t question capitalist mercantile and competitive spirit, but the dehumanization which is supposedly determined by the perceived obsession with money and the material. Occidentalist matrix of representation is also present in frequent criticism of perceived liberalism and modernity of the West which partially follows the narrative about Western “de-spiritualization” and “renunciation” of God, but not integrally since it‟s confined to criticism of one segment of imagined Western realities, and not of the perceived social model in general. Typical Occidentalist representations of Capitalism, and decadence and atheization, are present, but in modified and partial form, while the group of negatively connoted Occidentalist representations about urbanity and rationality and modernity, are randomly present – it seems that the integral discourse suffers modifications. Inclusion into globalization and experience of, at least partial, results of modernization and secularization disable the complete essentialization and overall symbolic stigmatization of the West. Given the mentioned parameters of appearance of such representations in Serbia, it could be said that Occidentalism is present more in a form of non-coherent group of representations that temporarily marks the cultural boundary towards the West, rather than a sublime and stable discourse that significantly defines “Us” and the “Other”.

Развитието на втората фаза на прехода в Сърбия разткрива амбивалентното отношение и на публичното мнение, и на населението, както към обществения модел, който посредством реформите официално се желае да бъде постигнат в нашата страна, така и спрямо геополитическото и социокултурното пространство, към което формално се стремим (Европейската и евро-атлантическата общност). Значителен дял от представите и позициите относно Запада и/ или Европа може да бъде сведен до дискурса за разбирането и представянето, означен с понятието оксидентализъм (западнячество). Присъствието и съдържанието на прозападни представи в публичните и в частните наративи показва характеристиките на дистанция, която се формира в нашето общество в периода на преход спрямо нашето европейско/ западно обкръжение, което от своя страна може да покаже и някои от идентичностните стратегии на нашето общество в светлината на все по-завладяващата го глобализация. Освен отделни особености на културното самопозициониране на нашето общество спрямо огнищата на културна глобализация, изследването и анализът на частните наративи на интервюираните показват и определени особености на про-западната културна перцепция в Сърбия в сравнение с други култури.