Publikation: Der homo clausus in Mitteleuropa : Schmutz und Berührungstabus bei den Deutschen und ihren Nachbarn
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Acknowledging the efficiency of historical and hermeneutical approaches to the analysis of cultural identity, the author committed to intensive, long-term fieldwork as the empirical backbone of linguistic and anthropological research. An essential part of this historic, sociological and anthropological study on purification rites involved the qualitative analysis of interviews with carriers of culturally rooted values. The aim of these interviews, conducted in Russia, Germany, Ukraine and the Czech Republic, was to understand why young people might avoid bodily contact with representatives of their own as well as with representatives of foreign cultures. The research began with the premise that the reasons for avoiding bodily contact (in situations of greeting, for instance) might be explained in rather different terms by carriers of culturally rooted values. Typical scenarios include arguments such as 'sin', 'shame', 'differences in social status' 'impoliteness', 'dirt', 'disease', 'fear of infection', etc.
During the survey, interview partners were asked to describe the following experiences and whether they had encountered them in the preceding year: drinking from the same glass, eating from the same plate, smoking the same cigarette, wearing the same underwear, sleeping in the same bed with one's own (1) mother, (2) father, (3) brother, (4) sister, (5) relatives of the same sex, (6) relatives of the opposite sex, (7) friends of the same sex, (8) friends of the opposite sex, (9) unknown persons of the same sex, and (10) unknown persons of the opposite sex.
It was discovered, for instance, that Russians and Ukrainians tend to practice bodily contact much more often (in comparison to Germans) when greeting members of their own family. Germans proved to be more open with regard to accepting direct and indirect bodily contact from representatives of non-primordial communities, such as school classes, groups of colleagues, political parties, etc. One can attempt to explain this difference in terms of the opposition between oikos (big family, home) and polis in terms of the definition proposed by Aristotle. Yet one should still conclude that the meaning of a number of cultural taboos (whose origins might derive from antiquity) is mostly hidden for the representatives of the respective culture. Such taboos are anchored in nonverbal behavioral stereotypes of everyday life. Taboos can be increasingly understood and described if scholars are to combine textual and praxeological approaches.
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ZAKHARINE, Dmitri, 2008. Der homo clausus in Mitteleuropa : Schmutz und Berührungstabus bei den Deutschen und ihren Nachbarn. In: NAUMANN, Barbara, ed. and others. Schmutz = Dirt. Köln [u.a.]: Böhlau, 2008, pp. 35-53. Figurationen : Gender, Literatur, Kultur. Jg. 9, H. 2. ISBN 978-3-412-20236-1BibTex
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title={Der homo clausus in Mitteleuropa : Schmutz und Berührungstabus bei den Deutschen und ihren Nachbarn},
number={Jg. 9, H. 2},
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publisher={Böhlau},
address={Köln [u.a.]},
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author={Zakharine, Dmitri}
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