First published 1978 by Transaction Publishers
Published 2017 by Routledge
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Library of Congress Catalog Number: 2006040705
Library of Congress Cataloging-in-Publication Data
Epstein, A. L. (Arnold Leonard)
Ethos and identity : three studies in ethnicity / A. L. Epstein ; with a new
introduction by Athena S. Leoussi.
p. cm.
Originally published: London : Tavistock Publications ; Chicago : Aldine
Pub. Co., 1978.
Includes bibliographical references and indexes.
ISBN 0-202-30843-X (alk. paper)
1. Ethnicity. I. Title.
GN495.6.E67 2006
305.8dc22 2006040705
ISBN 13: 978-0-202-30843-2 (pbk)
This was to have been Scarletts book.
Instead we agreed that it should be dedicated to the memory of Max Gluckman
When reading Epsteins book, Ethos and Identity: Three Studies in Ethnicity, published almost thirty years ago in 1978, one is struck by its relevance to present-day concerns regarding ethnicity and identity.
The book fascinates the twenty-first century reader by inviting comparison of the ethnic revival which began in the 1990s following the collapse of the communist Eastern bloc, with that of the 1960s and 1970s which characterized social life in post-colonial Asia and Africa as well as Europe and the USA, and which is the main concern of this book. Indeed, we cannot understand, nor indeed appreciate the significance and contemporary relevance of this little book unless we situate it in the context of historical and intellectual developments that preceded and followed its first publication. This involves a timeframe of fifty years since the end of World War II that I shall here attempt only to sketch.
The two postwar periods of intense affirmation of ethnic categories in personal, social, cultural and political life were both unexpected. Indeed, in some quarters, re-attachment to the culture and community of birth was seen as a mistake of history. This is because of four distinct but, in this respect, converging processes which marked the world order immediately after the end of World War II: first, the process of de-colonisation and development in Asia and Africa; second, the process of integration in Europe; third, the process of expansion and entrenchment of Soviet communism; and fourth, the creation, in 1945, of the United Nations out of the ashes of the League of Nations. These great transformations were expected to create social conditions in which ethnicity and its related phenomenon, nationalism, would be superseded by more modern, universalistic, rational, civic or class-based forms of human identification, striving and association and by international or transnational forms of human governance.
However, rumours of the passing away of ethnicity as well as of nationalism which gave ethnicity and ethnic groups the political implications and organisational apparatus of the nation-state, had grossly been exaggerated. The first backlash, the first signs of the persistence and mutation into new forms of ethnicity and nationalism, was observed in the 1960s and 1970s in the non-communist world in Europe, USA, Asia and Africa. There were no melting pots, in either Europe or the USA, but cauldrons of ethnicity. While a new type of citizen emerged, the ethnically hyphenated citizen. National rivalries persisted in the context of ever-closer European unification, and ethno-regional challenges were made to dominant, national centres. Finally, in the developing post-colonial states of Asia and Africa, a new form of tribalism emerged in the new industrial cities and townships. The second backlash began in 1989 and contributed to the implosion of the Soviet bloc. As Ernest Gellner observed at the time, the annus mirabilis of 1989 coincided, most ironically, with the two-hundredth anniversary of the French Revolution. For Gellner, the French Revolution initiated that great experiment in social engineering based on science, reason and the rejection of cultural tradition. This experiment failed wherever it was attempted, first in France, and then in Nazi Germany, also ending in failure in the USSR and its East European satellites (Gellner 1994).
Regarding specifically the 1980s, the period immediately preceding the second backlash, it is instructive to recollect the remarks of the British Marxist historian, Eric Hobsbawm. At that time, thinking theoretically about nationalism and its sub-fields of ethnicity and race was intense. Hobsbawm interpreted this interest in Hegelian terms, seeing all these publications as so many obituaries. In the first, 1990, edition of his greatly influential book, Nations and Nationalism since 1780: Programme, Myth, Reality, based on his Wiles Lectures at the Queens University of Belfast that he delivered in May 1985, Hobsbawm had observed that the number of works genuinely illuminating the question of what nations and national movements are and what role in historical development they play is larger in the period 1968-88 than for any earlier period of twice that length (Hobsbawm 1990:4). Many of these works were written by historians. This he took as one of many indicators of the decline of the phenomena associated with nations and nationalism. For, according to Hobsbawm, historians are like Hegels owl of Minerva: they bring wisdom at dusk - when a phenomenon is past its peak (ibid.: 183). Hobsbawm thought that nations and nationalism were retreating before ... the new supranational restructuring of the globe (ibid.: 182). And he considered it unlikely for anyone to write the world history of the late twentieth and early twenty-first centuries by using the terms nations and nationalism (ibid..: 182).
Leaving aside the role of prophesy in historical enquiry, it must be said that at the time when Hobsbawm expressed these thoughts, hardly anyone expected the destruction of the Soviet bloc. But when it did happen, nations and nationalism did become the most appropriate terms to account not for the dusk but for the new dawn of nations and nationalism and with them, of ethnicity. For the coming into being of the new, national states which succeeded the old Soviet bloc, was an expression of ethnicity (Horowitz 2001:75)
Nevertheless, some prophecies are better than others. And Francis Fukuyamas vision of the end of history is probably one of them (Fukuyama 1992). In his famous article, The end of History?, which he wrote for the journal The National Interest