In this essay the author explores the relation between fragmentation, segregation, and reconstitution of urban order. Although metaphors of cohesiveness are usually applied to the past, and fragmentations to the present, nevertheless the city of fragmentations coexists recently with another image of the city – a nostalgic city of lived body. It will be hard to speak in simple notions of true and false experience here; the difference is in the very idea of Aristotelian “the good life”. Dealing with Edward Soja’s concept of somatography she will argue that in an age of informational technologies, mobility, and consumer culture, such old metaphors like city as a fragmented dead body and city as a lived body are more important than ever. Acts of differentiation, separation, and segregations are based both on urban somatophobia and urban somatophilia. The question to be asked here is what is reconstitution of urban order in the first sense, or revitalisation of city space in the second.
Europe has no language which would be its symbol of identity, which would emotionally integrate its citizens. According to the official stance of the European Union the linguistic symbol of its identity is its multilingualism, which is confirmed by the fact that it has 23 official languages. The official multilingualism causes some problems connected with translation and interpretation. (For simultaneous translation from all 23 to all other 23 official languages theoretically as many as 506 interpreters are needed). There are techniques reducing this number, but at the expense of time and quality of interpretation). For pragmatic reasons EU institutions increasingly use English alone in their internal activity and in their contacts with member states and other institutions, thus de facto promoting English as the contact language of the EU. English, however, is not a specifically European lingua franca. The role of English as lingua franca in Europe is growing, but as English is the global lingua franca and the spread of English is a sign of globalisation, English cannot at the same time unite Europe and separate it from the rest of the world. Even more so that there is political opposition to the growing role of English in Europe. Therefore the link between language and identity in Europe consists not in possessing a single language (or languages) as its symbol of identity and centre of loyalty and as an instrument of internal communication and external separation. It consists in the fact that the use of English and other contact languages and the mechanism of interpretation and translation in the EU enable circulation of information and ideas which eventually may contribute to the creation (strengthening?) of the sense of European identity.
In this essay the author explores the relation between fragmentation, segregation, and reconstitution of urban order. Although metaphors of cohesiveness are usually applied to the past, and fragmentations to the present, nevertheless the city of fragmentations coexists recently with another image of the city – a nostalgic city of lived body. It will be hard to speak in simple notions of true and false experience here; the difference is in the very idea of Aristotelian “the good life”. Dealing with Edward Soja’s concept of somatography she will argue that in an age of informational technologies, mobility, and consumer culture, such old metaphors like city as a fragmented dead body and city as a lived body are more important than ever. Acts of differentiation, separation, and segregations are based both on urban somatophobia and urban somatophilia. The question to be asked here is what is reconstitution of urban order in the first sense, or revitalisation of city space in the second.
