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Conclusion

Bauman (1993: 238-43) has suggested that the neotribalism which is typical of liquid modernity is little more than an “obsessive search for community” constructed out of a “multitude of individual acts of selfidentification.” Ultimately, such efforts result in no more than “the right to be left alone.” The Rodzimowierstwo construction of nativeness is, at least some of the time, clearly fluid and leaves a certain amount of room for individual agency. But the communal nature of the central concept of nativeness and the heavy emphasis placed on rooting action and belief in local tradition seems to create something of a hybrid case, neither completely, unreflexively tribal, nor completely neotribal.

Processes like the indigenizing of fire poi within Rodzimowierstwo practice suggest that nativeness is an open process, rather than conceptually fixed. “Searching for community” may in fact be the most apt way to describe participation in any living tradition, if we assume that only those traditions that change can be called living. The most obvious conclusion that can be drawn from this is that Rodzimowierstwo communities in Poland must leave room for change in their concept of nativeness simply because the world around them is changing. But it appears that there is more than that involved, because similar results could be achieved by simply jettisoning old notions in favor of new ones. “Nativeness” seems, rather, to be a discursive tool used to help filter, adapt, and repurpose the incoming changes the contemporary world offers.

 
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