Our panel continues the social anthropological thinking on neo-nationalism, integrationist thinking, and extreme right politics in different social conditions around Europe, emphasizing the everyday realization of new nationalism in discourse and practice, and its relation to racism.
New and revised "old" forms of nationalisms, discourses on the "endangered" cultural and moral community of the nation, along with discursive reification of "annoying" or "dangerous" aliens became accepted in the last two decades all over Europe. According to Gingrich and Banks who introduced the term, neo-nationalism is a consequence of three contemporary processes: the reaction of certain political actors to transnational projects of identity politics; the successful establishment of the far right parties in most European countries; and the success of the rhetorical and symbolic strategies manipulating various notions of culture. Others emphasize the global and structural processes standing behind new forms nationalism or think that the disadvantaged situation of blue collar workers explains their receptiveness of radical ideas and political formations. Some anthropologists argue that new nationalist thinking derives from the perception and practice, which Douglas Holmes coined "integralism". This covers both conceptual and organisatoric efforts to circumvent the alienating force of modernity, in order to revitalize "traditional" communities. Besides political and everyday visions of primordial and cultural based solidarities, visual and discursive processes of 'othering'' are also in the focus of new nationalist discourses both in the media and in everyday life. This is how racism gets new legitimacy not only in relation to political extremism but also in relation to everyday life. Though new racism utilizes images of different minorities (ex. Muslims and immigrant groups in Western Europe, the Roma in Eastern Europe), racism in many respects shows common characteristics in different parts of Europe.