By Srdjan Sremac, R Ruard Ganzevoort
Religious and Sexual Nationalisms in valuable and japanese Europe: Gods, Gays, and Governments. offers case stories from a few ten international locations that serve to discover the ways that faith, nationalism, and (homo)sexuality intersect in public discourse. It exhibits how non secular leaders, political and social routine, LGBT-organizations, governments, and media negotiate the powers of faith and kingdom in taking place relating to sexual variety. those negotiations are as a lot approximately sexual morality as they're approximately nationwide id, anti-EU sentiments, and the efforts of non secular associations to regain strength in post-communist societies.
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Additional info for Religious and Sexual Nationalisms in Central and Eastern Europe: Gods, Gays and Governments
Sample text
Young people in Serbia are hit particularly hard by unemployment, and many are forced to live with their parents. The talk about a “patriarchal” family addressed especially those young men whose breadwinner self-image clashed with their poverty. The nationalists endeavored to articulate and channel their anger. ” Dveri’s participation in the general elections of May 2012 also hinted at whom the nationalists were addressing. In their Letters to the Voters, Dveri pledged to “speak in the name of small and medium entrepreneurs, family companies, household production, the village, agriculture and all socially threatened categories” (Dveri 2012).
This image was sustained by powerful national symbols such as the “Cross,” the “Black Madonna,” and by places of pilgrimage such as Czestochowa. This idealized image of prcc was outlined in the Polak-Katolic doctrine which posited that a true Pole is necessarily a Catholic. During the communist period the prcc used this dangerous ethno-religious nationalism to show opposition to a different kind of invader, typically the Soviets or the Godless Polish Communist regime. The roc was in a similar position, however in a different context, since they ousted the Greek Catholics from the dominant discourse about “national church” even though this group contributed most to the Romanian national revival.
8 That the Pride promoted Serbia’s acceptance of “European values” was reiterated in the media, by speeches at the event (mostly by representatives of European institutions), and by the subsequent European Commission report and European Parliament resolution which expressed satisfaction over the state’s support for the event. The iconography and language used at the Pride itself were Western or global in character, which only added fuel to the critiques that it was something alien and imported.
