The EU project has been generally described as one of diffusion of norms and values from the center to the periphery (e.g. Meyer et al. 1997). In this vein, Western and European culture is the “object of desire” that new Central and Eastern European (CEE) member-states aim to achieve through the emulation of rituals, performances, and discourses. Aiming to reverse this perspective and going beyond the long-standing permeation of Eurocentric biases in the field of EU studies (see Joseph, Reddy and Searle-Chatterjee 1990), I analyze the process of EU enlargement to include Central and Eastern European countries (CEECs) since the early 1990s. Provincializing Europe and EU scholarship (Chakrabarty 2000), I draw on historical works that reject the myth of Europe’s “virgin birth” to stress the importance of the EU member-states’ colonial past in the history of European integration (Onar and Nicolaïdis 2013). Most notably, Hansen and Jonsson (2014, 6) argue that the “year zero” in both postcolonial African and European histories is 1957, when the European Economic Community (EEC) was funded and a new geopolitical sphere of influence – Eurafrica – was created with the aim to “stabilize, reform, and reinvent the [European] colonial system in Africa”. I focus on the contemporary project of EU enlargement as an essentially different type of (post-)coloniality in Central and Eastern Europe. I study the historical evolution of, as well as the relationship between, different European colonialities. I contribute to the existing literature on EU enlargement by looking at the circulation of values, ideas, and discourses from the center to the periphery and from the periphery to the center. In particular, I ask: How do values, ideas and discourses circulate throughout the enlarging EU?