At the onset of the book, I identified five guiding questions to understand the paradigm of integrationism as it manifests in Europe of today: (1) the conditions of its emergence; (2) the ways integration is imagined; (3) the ways in which integration is governed and the role of research communities in this; (4) the subjectivities integrationism creates as a productive power; and (5) the role of integrationism in the maintenance of modern-colonial and national hierarchies. This chapter summarizes the findings along these questions and discusses the broader implications of the intersections between the three researched sites: EU policy, social research, and research-policy collaborations. Overall, I conclude that the idea of integration remains, as in the early sociological cannon, fixed on ‘correcting’ ethno-cultural-religious-racial differences via a universal acceptance of ‘common’ (Eurocentric) values. The difficult questions that this imaginary raises—What are ‘common values’? What happens to cultural ‘misfits’ when they are deemed non-compliant with these values? What happens when this compliance is used as a condition for access to rights and freedoms?—remain hidden behind its promises of an ordered, homogenous, and wholesome society.

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Conclusion

  • Iva Dodevska

摘要

At the onset of the book, I identified five guiding questions to understand the paradigm of integrationism as it manifests in Europe of today: (1) the conditions of its emergence; (2) the ways integration is imagined; (3) the ways in which integration is governed and the role of research communities in this; (4) the subjectivities integrationism creates as a productive power; and (5) the role of integrationism in the maintenance of modern-colonial and national hierarchies. This chapter summarizes the findings along these questions and discusses the broader implications of the intersections between the three researched sites: EU policy, social research, and research-policy collaborations. Overall, I conclude that the idea of integration remains, as in the early sociological cannon, fixed on ‘correcting’ ethno-cultural-religious-racial differences via a universal acceptance of ‘common’ (Eurocentric) values. The difficult questions that this imaginary raises—What are ‘common values’? What happens to cultural ‘misfits’ when they are deemed non-compliant with these values? What happens when this compliance is used as a condition for access to rights and freedoms?—remain hidden behind its promises of an ordered, homogenous, and wholesome society.