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This introductory chapter describes the corpus of folk and fairy tales that the Brothers Grimm had passed on to the German people. It then asks what legacy means in this context, more specifically in how the Brothers Grimm had attempted to pass on a wealth of cultural legacy and memory which have, in the process, become so universally international. The Brothers were aware from the very beginning that they were bequeathing their collected tales to a growing literate Germanic public; they endeavored to make these people more aware of popular culture in the German principalities. By doing this—bequeathing a legacy that was not really theirs to bequeath—they helped to create a new tradition of folklore that had a nationalist tinge to it.

This chapter is the third of four on the question of legitimacy in the EU, and deals with the political institutions of the EU and its policy processes. The first section elaborates on these aspects of legitimacy or regime support, and presents a conceptual framework. The second examines cross‐national variations and variations over time in regime support, including public satisfaction with the basic principles, decision‐making processes, and institutional arrangements of the EU. The third section analyses alternative explanations for these variations in regime support, including the role of (political) cultural legacies, social background, and policy performance‐ and leadership‐based factors. The conclusion considers the implications of this analysis for understanding the future of the EU.

This chapter discusses the concept of “Anglo English” as a shared core of American English, British English, Australian English, and other long established varieties of English. The chapter uses some examples from Australian English to show both “Australia's British inheritance” and the cultural distinctiveness of some Australian-English words, concepts, and cultural norms. It also introduces a framework for studying and describing meaning: the NSM theory of semantics, based on a mini-vocabulary of sixty five universal human concepts. These concepts, which can be identified through simple words such as do, happen, want, know, and feel, provide a basis for a “natural semantic metalanguage” (NSM) for the description and comparison of meanings.

This concluding chapter examines the explorations of Ernst Bloch (1885–1977), the great philosopher of hope, and Theodor Adorno (1903–69), the foremost critical thinker of the Frankfurt School, concerning the profound ramifications of the fairy tale. In doing so they made a significant contribution to the Grimms' cultural legacy. The chapter reveals that, not long after Bloch escaped the dystopian realm of East Germany in 1961, he held a radio discussion with Adorno about the contradictions of utopian longing. Both displayed an unusual interest in fairy tales and were very familiar with the Grimms' tales, which they considered to be utopian.

Chapter 4 elaborates different sets of organizational and cultural legacies that labor and environmental movements as early risers leave, and how latecomer movements both borrowed and reacted to the “early-riser templates” in their organizational and cultural strategies.

This chapter examines how violent conflict has reshaped the Chechen identity. The Chechens profess a self-image centered on a rigid set of cultural characteristics, and war affects such images comprehensively. In part, war encourages the emergence of uncritical self-perceptions, self-proclamations, external borrowings, and fantasies reflecting the absurdity of violence and the impasse confronting efforts to explain it with rational arguments. These fantasies around group identity constitute a message to the outside world about a suffering human collective. It is only since the late 1980s that the local ideologues have been fundamentally emending the historical myth of the Chechens and, in the process, current Chechen identity. In this construction of new Chechen identity, two rival trends can be observed. One includes as many historic communities as possible in the Chechen entity in order to widen its geographic span and deepen its cultural legacy. The other, born out of competition for resources and power, focuses on narrower group boundaries based on locality and clan ties.

This chapter starts from the assumption that the portraits of six great rulers, with their careful labeling in both Arabic and Greek, will have attracted the particular attention of Quṣayr 'Amra's visitors and stimulated a variety of reactions. The six kings are symbolic figures who stand for the whole political and cultural heritage of the world the Arabs had now inherited. Their names (or titles) are painted above their heads in blueish-white letters on a blue background, the Greek version on top, the Arabic underneath. The kings are shown presenting their respects to the figures in the dynastic icon on the endwall, to which Caesar, on the left of the panel, stands closest. The obverse of Quṣayr 'Amra's sensitivity to the cultural legacy of the pre-Islamic world is a certain ambiguity about Islam itself.

This chapter explores the cultural impact of David Lynch's Dune. It considers the actual box office numbers to assess the damage of the so-called bomb. It also revisits some of the strange collection of the merchandise and examine the series of videogames which significantly contributed to the film's enduring cultural legacy, but which all too often fall under the radar of screen media scholars. The chapter reviews Dune with the benefit of hindsight and considers its legacy and meaning for contemporary audiences. It mentions Dr. Dean Brandum, a film historian and film exhibition scholar, who analyzed the conditions by which Dune failed with audiences that seemed obscure and abstract.

The Introduction sets the scene for the book thematically, historically, empirically and methodologically. It draws attention to the ambivalent and processual nature of French mobility to London and to the geographic and demographic heterogeneity of the community. It provides a brief overview of past and present French contributions to life in the British capital and argues that this cultural legacy affords the diaspora a select status which conceals its inherent complexity. The Introduction establishes that this ‘messy middle ground’ forms the focus of the book. Using a series of language- and residence-based maps, it supports the contention that the London-French community extends beyond the South Kensington elite. Research participants are shown to be from myriad areas of France and beyond, to inhabit a range of neighbourhoods in London and to hold a diverse range of professions. The Introduction argues that they are in a perpetual state of paradox, simultaneously rejecting France/French ‘mentalities’ and London-French community belonging yet reasserting their Frenchness through shared homemaking practices. Due to this twofold reproduction of premigration practices and embracing of local habits, the migrants’ integration into/of the local culture and consequent habitus transformation are deemed only ever partial. The Introduction also considers matters of reflexivity, methods and ethics. It establishes the rationale behind the blended ethnographic approach, the insider–outsider positioning of the author and the mixed methods deployed. Finally, it provides a structural and thematic overview of the book as a whole, summarising the key aspects of each chapter.

This chapter explores how Filipino youth carve a niche in hip-hop, which is considered by many as synonymous with blackness, and the implications in terms of the negotiation of racialized meaning and identities. Interviewing Filipino American DJs, the chapter discusses the kinds of authenticating strategies Filipino American DJs rely on. Those strategies range from efforts to highlight lived experience as the basis of their involvement in hip-hop to efforts to foreground hip-hop’s transcendent appeal. The interview provides insights into how Filipino American DJs attempt to establish cultural legacy, authenticity, and belongingness in terms other than proximity to blackness.

This chapter surveys the rival theories of Australian exceptionalism. It argues that the key theorists of exceptionalism each identified one particular province of life as yielding exceptionalism on account of its supposed atrophy, or hypertrophy, in Australia relative to ‘normal’ conditions. These include the alleged slightness of vertical relations (‘egalitarianism’), the supposed thickness of horizontal ones (‘mateship’), the salience of the economic motive and the ‘talent for bureaucracy’. Why these social arenas were atrophied or hypertrophied has been commonly traced to one of two possibilities: either an enduring physical reality, or some cultural legacy of Australia’s historical origins. The chapter concludes with the contention that that a third source of explanation - inertia - is just as important in understanding Australian society.