E. P. Thompson's The Making of the English Working Class exercised a substantial influence on the South African academy and acted as a key shaper of a “history from below” movement in the 1980s. While Thompson's influence in South Africa has been celebrated, the limits of his circulation are less frequently explored. This article takes on this task by placing The Making alongside Steve Biko's I Write What I Like. Biko was a major figure in the emergence of the Black Consciousness Movement (BCM). The article compares the interlinked formations of which the two texts formed a part—the BCM displaced white radical intellectuals, who retreated into class analysis as an analytical alternative to race. The article also examines specific copies of the two titles found in South African libraries and uses the different patterns of marginalia as a way of tracing the individual impacts of the two texts.
E. P. Thompson, Biko, and the Limits of The Making of the English Working Class
E. P. Thompson's The Making of the English Working Class and Australia
E. P. Thompson's The Making of the English Working Class was influential in Australia as it was throughout the Anglophone world. The focus of interest changed over time, starting with the fate of those of The Making's radical protesters who were transported to the Australian colonies, and then focusing on questions of class formation and the relationship between agency and structure. The peak of influence was in the 1980s, especially in the rising field of social history, and a little later in the burgeoning field of cultural history. Yet The Making's own limitations on questions of gender, race, and colonialism meant that feminist and indigenous histories, which were transforming the discipline, engaged with it only indirectly. In recent years, as the turn to transnational, imperial, and Indigenous histories has taken hold, Thompson's influence has somewhat declined.
Assumptions, Dilemmas and the South African Experience
During the past 20 years, the term ‘civil society’ has acquired a specific space within political and social discourse. Journalists have written extensively about this term, political leaders have employed it ever more frequently, and scholarly research has been equally fascinated by the idea of civil society. Paradoxically, the notion of civil society constructed its space within socio-political research as it remained largely unexamined, especially in its relation to democracy and democratization theory. Indeed, most academic literature on democratization has assumed the democratizing power of civil society, based largely on the wake of events occurring in Eastern Europe and some parts of Africa during the late 1980s and early 1990s, rather than on firmly-grounded empirical research.
Beginning in the 1980s, several historians began to challenge the view that fascism was a marginal phenomenon in interwar France, a view dubbed "the immunity thesis" by one of its critics. Surveying a range of works on far-Right intellectuals and movements during the 1920s and 1930s, this article suggests that "the immunity thesis" has been increasingly challenged by a variety of historians since the mid-1990s. However, a consensus on the issue has not emerged, as a number of historians stress the need to differentiate between fascism and other forms of right-wing nationalism in the French context. At the same time, there are signs that scholars are beginning to move beyond questions of categorization and address other themes relating to the inter-war Right. These new agendas have the potential to broaden our understanding of the late Third Republic in general.
E. P. Thompson, C. L. R. James, and the Afterlives of Internationalism
In 1983, H. O. Nazareth directed a film called Talking History, which brought together E. P. Thompson and C. L. R. James in conversation. The soundtrack was composed by Spartacus R, former bassist for the Black Rock band, Osibisa. Over the twenty years since the publication of The Making of the English Working Class in 1963, Thompson had confronted several questions around colonialism, law, and constitutionalism that had not found emphasis in The Making. Talking History marks a unique point in the trajectory of Thompson's engagement with some of those questions, while simultaneously revealing the limits of that engagement. In addition to being a useful window into the political worldview of James and Thompson in the early 1980s, the film is also demonstrative of the afterlives of internationalism in the twentieth century. This article argues that revisiting internationalism, as a practice of political activism and critical dialogue, with its possibilities and limits, allows us to carefully rethink some of our contemporary political and intellectual practices.
Since the 1980s faculty and visiting lecturers at the University of Vienna, have collaborated on and contributed to various study programs and publications in global history and international development. This article explores how the desire to make these writings accessible to a broad spectrum of reading publics has combined with a specific interest in writing emancipatory rather than conservative and affirmative history. I argue that some of the professional dangers associated with writing global history—sometimes read by, and often directed to, less specialist audiences—are much more universal problems of historiography than many would think. Historians with a globalist agenda tend to be particularly well equipped to deal with these problems. This article explores how a number of writings emerging from the Vienna context have handled these problems and sought to combine transparency with accessibility. It also discusses some of the institutional and political contexts that have sustained the particular features of Vienna Global History, and some of the more problematic or ambiguous traits and critical evaluations of the Vienna enterprise.
Sense and Sentiment in the Early Modern World
Lucien Febvre’s 1941 call for historians to recover the histoire des sentiments is now routinely evoked by scholars in the wake of the recent “emotional turn” in the historical discipline. Historians would regain their “appetite for discovery” (goût à l’exploration) once they delved into the deepest recesses of the discipline, where history meets psychology, Febvre predicted. His plea followed the aims of a generation of scholars working in the early twentieth century—Johan Huizinga and Norbert Elias among them—who sought to recapture the affective lives of the past. Yet the history of sense and sentiment perhaps owes its greatest debt to Febvre and his colleagues in the Annales School, who, via the study of mentalités and private life, made the study of emotions a serious object of historical inquiry. Some four decades passed before Febvre’s challenge was taken up with any rigor. In the 1980s, the work of Peter and Carol Z. Stearns sought to chart the emotional standards and co des of past societies—something they termed “emotionology.” Since then, over the past three decades the history of emotions has been pioneered by scholars such as Barbara H. Rosenwein and William Reddy in seminal works that introduced us to now classic interpretative frameworks such as “emotional communities” and “emotives.” This burgeoning of interest in the history of emotions has now also found expression in a number of institutional research centers and publication series devoted to the subject.
Feminism, AIDS, and History
In this essay, I utilize the concept of the echo, as formulated in the historical and methodological work of Michel Foucault and Joan W. Scott, to help theorize the historical relationship between health feminism and AIDS activism. I trace the echoes between health feminism and AIDS activism in order to present a more complex history of both movements, and to try to think through the ways that the coming together of these two struggles in a particular place and time—New York City in the 1980s—created particular practices that might be effective in other times and places. The practice that I focus on here is one that I call 'doing queer love'. As I hope to show, 'doing queer love' both describes a particular history of health activism and opens up the possibility of bringing into being a different future than the one a conventional history of AIDS seems to predict. It is an historical echo that I believe we must try to hear now, not just in order to challenge a particular history of AIDS activism in the United States, but also in order to provide a model that can be useful for addressing the continuing problem of AIDS across the globe.
Tintin's Journeys as an Original Form of Travel Writing
Loïc Loykie Lominé
Georges Rémi (better known as Hergé, a pseudonym made up of his two initials: R G) died in 1983, having made a name as the father of the modern cartoon strip in Western Europe, notably thanks to 23 books narrating the adventures of a betufted boy reporter called Tintin. Tintinology (literally and unambiguously: the study of Tintin) started to develop in the mid-1980s as a small-scale, possibly amusing, area of scholarship – yet one where an increasing number of academics have analysed Tintin and his stories in the light of the most serious intellectual theories, from psychoanalysis (David 1994; Peeters 1984; Tisseron 1985, 1990, 1993) to semiology (Floch 2002) via cultural studies (Masson 1989; Baetens 1990; Bonfand and Marion 1996 ; Tomasi and Deligne 1998). The critical literature on Tintin is expanding alongside the literature on Hergé himself (Tisseron 1987; Smolderen and Sterckx 1988; Ajame 1991; Assouline 1996; Serres 2000; Peeters 2002; Sadoul 2003). This article contributes to this body of Tintin meta-literature by focusing on the way Tintin travelled around the world, from China (The Blue Lotus) to Peru (Prisoners of the Sun) and from Egypt (Cigars of the Pharaoh) to the Arctic Ocean (The Shooting Star).
A History of Richard Turner’s Eclipse and Resurgence
it ( Nash 1999 ). Lastly, the 1980s were shaped indelibly by the Soweto Uprising of 1976. The Uprising, which for a number of reasons can be interpreted as the crowning achievement of Black Consciousness, paradoxically led to a new lease of life for