Miller , David . 2010 . “ Against Global Democracy .” In After the Nation: Critical Reflections on Post-Nationalism , ed. Keith Breen and Shane O'Neill , 141 – 160 . London : Palgrave Macmillan . 10.1057/9780230293175_8 Näsström , Sofia
Against Functional and Global Solutions to the Boundary Problem in Democratic Theory
Elif Mahir Metinsoy
: Williams and Wilkins, 1928), 35. 30 Ahmad, “War and Society under the Young Turks,” 274. 31 Füsun Üstel, İmparatorluktan Ulus-Devlete Türk Milliyetçiliği: Türk Ocakları (1912–1931) [Turkish nationalism from the empire to the nation state: Turkish Hearths
Onions, Artichokes and 'The Debate' on the Nation and Modernity
Nationalism and Modernism, by Anthony D. Smith. London & New York: Routledge, 1998. ISBN: 0415063418.
Theories of Nationalism: A Critical Introduction, by Umut Özkrimili. Houndmills, Basingstoke: Macmillan, 2000. ISBN: 0333777123.
Understanding Nationalism, edited by Montserrat Guibernau and John Hutchinson. Cambridge: Polity. ISBN: 0745624022.
The Ariadne’s thread that runs through, and connects, the articles in this issue of Theoria is the modern state. How should the state approach welfare policy? Is the state’s power as absolute as once it had been? What is the importance of nationalism for states? What assumptions about the relationship between the state and civil society should be examined, and how? What, especially in a developing society such as South Africa, is—or should be—the relationship between the state and the poor? These are the overarching questions that knit together the contributions.
In an effort towards developing a normative theory of federalism, this paper offers a critical assessment of the work of Will Kymlicka and Ferran Requejo in order to show the progress and failures of liberal nationalist authors on issues raised by the normative dimensions of federalism in Western multinational contexts. More exactly, the paper argues that both authors fail to give a complete theory of federalism because the liberal conception of self-determination as non-interference can only create superficial unity and contingent trust, especially in multinational contexts, where non-interference is to regulate relations between particular identities and conceptions of citizenship. Drawing on this critical assessment of liberal nationalism, I argue that the neo-republican ideal of non-domination, as developed by Philip Pettit (1997, 2012), provides us not only with the adequate normative heuristics to assess national rights of self-determination, but also international relations and the institutional conditions needed to create binding trust within multinational federal constellations.
Alexander Motyl, Slavoj Zizek, Glyn Daly, Will Kymlicka, Nigel Gibson, and G.A. Cohen
Revolutions, Nations, Empires: Conceptual Limits and Theoretical Possibilities, by Alexander J. Motyl. New York: Columbia University Press, 1999. ISBN: 0231114311. Imperial Ends: The Decay, Collapse, and Revival of Empires, by Alexander J. Motyl. New York: Columbia University Press, 2001. ISBN: 0231121105. Reviewed by Roger Deacon
Conversations with Zizek, by Slavoj Zizek and Glyn Daly. Polity: Cambridge, 2004. ISBN: 0745628974 Reviewed by Richard Pithouse
Politics in the Vernacular: Nationalism, Multiculturalism, and Citizenship, by Will Kymlicka. Oxford: Oxford University Press, 2001. ISBN: 0199240981. Reviewed by Laurence Piper
Frantz Fanon: The Postcolonial Imagination, by Nigel Gibson. Cambridge: Polity, 2003. ISBN: 0745622615. Reviewed by Richard Pithouse
If You’re an Egalitarian, How Come You’re So Rich? by G.A. Cohen. Cambridge, Massachusetts: Harvard University Press, 2001. ISBN: 0674006933. Reviewed by Ben Parker
The Postsocialist Myth of Capitalism and the Ideological Suspension of Postmodernity
There is a widespread tendency to see the perils of postsocialism in the revival of the ghosts and myths from the past—namely ethnocentrism, nationalism, exclusiveness, bickering, collectivist-authoritarianism, expansionist chauvinism, and victimisation. I suggest that postsocialism's perils rest with a myth from the future, namely, the myth of capitalism. Those perils, I argue, are rooted in the fetishisation of capitalism by the postsocialist societies as a reflection of their deeply ingrained teleological way of perceiving the future. Political leaders are taking advantage of this situation by putting themselves in the position of those who would lead toward such a utopia. As a consequence, individual freedoms are sacrificed at the altar of communitarian bliss. I suggest that the only hope that we have to secularise the newly re-religiosised postsocialist societies rests with intellectuals.
‘The history of the Zulu people is the history of myself’.1 In Africa, as elsewhere, the notion of tradition is bound up with the discourses of ethnicity and nationalism. Typically invoking pre-colonial identities as the basis of peoplehood, such narratives of common descent are imbued with a strong sense of ‘pastness’, orientating the modern self in traditional terms. Anderson explains this invocation of tradition as a feature of the inverted nature of ethnic narratives of common descent.2 More common are accounts which focus on the ‘loss of meaning’ brought about by modernisation and the psychic security offered by an idealised past. Recent theories look to supplant this sense of tradition as reaction with a sense of tradition as creation. One example is Lonsdale’s argument that the affirmation of ethnicity in post-colonial Africa, with its associated invention of tradition, must be seen in the context of internal debates over civic virtue as pre-colonial moral economies are re-structured by the state and capitalism.
African nationalism with a comparative analysis to that of the current political leadership in South Africa today. The question of education, land and race has been omnipresent in the South African narrative and therefore this research is important in
Decolonising Colonialism and Its Legacies in Africa
Edited by Lawrence Hamilton
historiography and political theory. Liberalism, communism, African and Afrikaner nationalism, localised cultural and social histories and related ideological conflicts of identity have failed to grasp and explain the relations of power that continue to operate