African Americans and Korean Americans simmered at the grassroots level in South Central Los Angeles before they began to be articulated after the mid-1980s. Koreatown, Downtown, and South Central Los Angeles (Map created by Youngjun Kim, Department of
Korean Immigrant Merchants in South Central Los Angeles in the 1980s
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 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'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.
Corporatism is being reinvented in current theories about global democracy. As I see it, corporatism can be regarded as a practical way out of democracy’s intensity problem: whether those more involved in an issue should have greater say. By the same token, corporatism can be perceived as a response to the all-affected principle: whether those especially affected by a decision should have more influence. In nation-states, corporatism was to a large extent dismantled during the 1980s. In world politics, by contrast, NGOs are now called upon to play an important role in not only articulating intense and affected interests but also, in so doing, realizing a global democracy. The weakness of this argument is that today’s NGOs do not reflect the will of most people—as national organizations once managed to do—and, consequently, cannot fulfill the integrative and representative function associated with this form of interest politics.
Anger in Popular Hindi Cinema
The article advocates the importance of studying conceptual meaning and change in modern mass media and highlights the significance of conceptual intermediality. The article first analyzes anger in Hindi cinema as an audiovisual key concept within the framework of an Indian national ideology. It explores how anger and the Indian angry young man became popularized, politicized, and stereotyped by popular films and print media in India in the 1970s and 1980s. The article goes on to advocate for extending conceptual history beyond language on theoretical grounds and identifies two major obstacles in political iconography: the methodological subordination of visuals to language in the negotiation of meaning, and the distinction of emotion and reason by assigning them functionally to different sign systems.
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.
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.
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.
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.
A History of the Concept of Separation of Church and State in the Netherlands
legal-institutional interpretation of the concept as its basic definition. 4 The second part of the argument is that the use of the concept changed most notably, at least in the postwar period, during the late 1970s and the 1980s. This conceptual history