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• W1570603517 abstract "Introduction In this paper, we will explore the performance of multiculturalism in Sulina, a small town on the eastern edge of the Romanian Danube Delta. Similar to places such as Odessa (Richardson 2005, 2006) and Trieste (Magris 1989, Ballinger 2003), Sulina has a cosmopolitan heritage and a nostalgia for empire – a nostalgia for the glory days of hustle and bustle in the port, economic prosperity, political relevance, international networks, and cultural sophistication. Sulina was the product of the European Danube Committee (CED), an international organization long defunct. Yet images of the glorious CED period (late 19 century and early 20 century) pervade both local discourses about place and cultural identity and discourses emanating elsewhere that promotes tourism and the project of European integration (Teampau and Van Assche 2007). A feature of the current imagery of cosmopolitan glory days under the CED is the peaceful coexistence of various ethnic groups –Turks, Greeks, Armenians, Brits, Jews, Romanians and others. This coexistence is not reflected upon and is unproblematically assimilated to present-day “European” ideals of multiculturalism. The local myth of cosmopolitanism long gone is, as usual, far removed from the historical realities of accommodations between various cultural groups (Ballinger 2003, Malcolmson 1998). What interests us more in this paper is the function of that local myth in everyday life in Sulina, its appropriation in tourist and political discourses, and, finally, the response and reappropriation by the locals of a myth that is increasingly becoming an economic asset. During fieldwork conducted in 2003, 2006, 2007, and 2008, in Sulina, and in Tulcea, the regional capital, we studied discourses on Sulina, its histories, and its cultural complexity. We attempted to unveil different versions of the local imagery of cosmopolitanism and contrast them with observed performances of multiculturalism, the present-day construction and use of ethnic/cultural categories, and categories of cooperation, coexistence, assimilation. Sulina’s modest size, its relatively modest stock of historical buildings, infrastructure and public space assist us in deconstructing the glorious CED narrative given that these things do not say much about the kind of multiculturalism that prevailed. Interviews establish that few ethnic “neighborhoods” existed. In general, first and second streets were more urban, more expensive, and more Greek/Armenian/Jewish. However, there were exceptions to this general pattern. Older people who still acknowledge their Lipovan (Old Believer) roots ascribe their quick assimilation to their scattering throughout the city, including the more urban streets (where some houses were vacated by the other groups). What emerged from our investigations was a highly complex picture. Local identity (“I am from Sulina”) was more relevant in selfidentification than ethnic/cultural identity while the unifying myth of cosmopolitanism, reinvigorated under tourism and under the European Union, underlies this apparent homogeneity. Simultaneously, ethnic identity still exists, and different versions of the myth together with other legacies from the past produce patterns of social interaction and performances of multiculturalism, where, depending on the occasion fragments of a multitude of discourses are actualized and integrated. It is, we argue, in the variety of everyday encounters that one can study the functioning of the local discourses on self, other, and cosmopolis, and, simultaneously, map out the diversity in discourses. While we did not originally envisage the use of the metaphor of the palimpsest, it emerged as an appropriate tool to analyze the layered and fragmentary potentiality of identity discourse in Sulina (Van Assche and Teampau 2008)." @default.
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• W1570603517 date "2009-01-01" @default.
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• W1570603517 title "Layered Encounters: Performing Multiculturalism and the Urban Palimpsest at the ‘Gateway of Europe'" @default.
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