1 Popular music and the ‘cultural archive’
This book began its Introduction, and begins its chapter structure, not in the mainstream of international affairs (the politics of state socialist Non-Alignment, or postsocialist European border control) but with what might seem a more distant topic: popular music. It does so because the everyday structures of feeling perceptible through popular music are a readily observable sign that ideas of race are part of identity-making in the Yugoslav region; proving this point opens the way to revisiting
“micro-history” and German
“Altagsgeschichte” (history of everydaylife). 62 Finally, it is
against this backdrop that such storylines sketch the problems and
potentialities of social/cultural history, including the dialogue with
anthropology or sociology, in diverse institutional contexts in the here
Once more, the difficulties with such storylines are not
Bourdieu , Outline of a Theory of Practice, trans.
Richard Nice ( Cambridge :
Cambridge University Press , 1977 ); Michel de
Certeau , The Practice of EverydayLife , trans.
Steven F. Rendall ( Berkeley : University of California Press , 1984 ); Reinhart
Koselleck , The Practice of Conceptual History: Timing
.), Nation and Religion: Perspectives on Europe
and Asia ( Princeton, NJ :
Princeton University Press , 1999 ).
Against the grain of what such assertions
insinuate regarding the stipulations of secularization in everydaylife, consider the implications of Crapanzano’s explorations
elements in the everyday production
and reproduction of social life. They turn on simultaneously symbolic
and substantive – and structured yet fluid – attitudes and
imaginings, norms and practices, and rituals and dispositions. Here are
to be found the resources through which social relationships within and
between groups/classes/communities/genders are perceived, experienced,
and articulated, including
NJ : Princeton University
Press , 2000 ), pp. 3–4 . Consider too the move toward a
“strategic practice of criticism” in Scott,
Refashioning Futures , pp. 3–10,
de Certeau, The Practice of EverydayLife , p. ix
language and idioms, a novel iconography and imaginaries, other
intimations of the time-space of the everyday, including distinct
emphases on issues of gender foregrounding also a Dalit feminist
At the close, I turn to a single
modern subject whose work and life not only articulate the two
tendencies outlined above, but clarify some of the wider claims of
with climactic and sonic difference that left him feeling more white and European, while Tito and his hosts co-operated to stage spectacles of white-uniformed Tito receiving prestigious hospitality that resembled colonial photography (Hozić 2016 ; Vučetić 2016 ).
Encounters with racialised difference and blackness were, meanwhile, an unusual yet everyday part of life for inhabitants of university cities where thousands of students from Non-Aligned countries studied. As in the Soviet bloc (Matusevich (ed.) 2007 ; Carew 2015 ; Slobodian (ed
What does race have to do with the Yugoslav region?
paradox is all the greater because, ever since the 1990s, south-east European cultural critique has been deeply informed by a translation of postcolonial theory into a way of explaining the historic and present-day structural peripheralisation of the region and its people. And yet, in domains from everyday cultural artefacts to often-forgotten nodes of transnational history, the Yugoslav region has been as entangled in global ‘raciality’ as any other part of the planet.
These entanglements, moreover, have created conditions for shifting, ambiguous
previously regarded as aesthetically autonomous can improve
everydaylife; and (4) the move towards artworks increasingly refusing to fulﬁl
dominant cultural and aesthetic expectations, in the name of sustaining the
world-disclosive and critical possibilities of aesthetic innovation when so much
has already been done in the history of art and so much of this has been incorporated into other cultural practices. These directions are echoed in theoretical
alternatives for the understanding of modern culture, so that (very schematically): (1) can be the domain of conservative