George William Curtis was a popular travel essayist and lecturer during the mid-nineteenth century, but his work has seen limited critical attention. This article examines Curtis’s 1852 book Lotus-Eating, an account of his summer trip visiting numerous tourist destinations throughout New York and New England. Situating Curtis’s narrative against the literary nationalism of his contemporaries, the article examines how Curtis’s prior four-year tour of Europe intrudes upon his experiences of the American scene, resulting in a sense of alienation and melancholic yearning for Europe. Curtis’s text engages central questions of national identity as it intersects with the emergence of nature tourism, but contrary to the dominant rhetoric of his time, during his tour Curtis articulates not a triumphal belief in American manifest destiny but a mournful nostalgia for the scenes and sensations of Europe.
Alienation and the American Scene in George William Curtis’s Lotus-Eating: A Summer Book
Whither race? Physical anthropology in post-1945 Central and Southeastern Europe
Although research on the history of physical anthropology in Central and Southeastern Europe has increased significantly since the 1990s the impact race had on the discipline's conceptual maturity has yet to be fully addressed. Once physical anthropology is recognized as having preserved inter-war racial tropes within scientific discourses about national communities, new insights on how nationalism developed during the 1970s and 1980s will emerge, both in countries belonging to the communist East—Hungary, Bulgaria, and Romania, and in those belonging to the West—Austria and Greece. By looking at the relationship between race and physical anthropology in these countries after 1945 it becomes clear what enabled the recurrent themes of ethnic primordiality, racial continuity, and de-nationalizing of ethnic minorities not only to flourish during the 1980s but also to re-emerge overtly during political changes characterizing the last two decades.
What can Transnational Studies offer the analysis of localized conflict and protest?
Nina Glick Schiller
After reviewing the strengths and limitations of Transnational Studies, including its methodological nationalism, this article calls for the field to develop a theory of power. A transnational theory of power allows us to set aside binaries such as internal/external, global/local, or structure/agency, when analyzing historical and contemporary social processes and conflicts. Previous and current scholarship on imperialism can contribute to this project by facilitating the examination of the role of finance capitalists and of states of unequal financial and military power. However, Transnational Studies also must assess the contestatory possibilities of transnational social movements. The articles in this special section contribute to the development of Transnational Studies by examining past and present transnational constructions of locality, identity, authenticity, and voice, within social fields of uneven power. The articles also illuminate the types of transnational practices, conflict, and struggle that emerge. v
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.
This article analyzes the most influential weltanschauungen at play in the politics of immigration in Europe. I categorize relevant value judgments into what I, following Theodore Lowi, call "public philosophies." I highlight three competing public philosophies in the politics of immigration in Europe: 1) liberalism; 2) nationalism; and 3) postmodernism. Liberalism prescribes universal rights protecting the autonomy of the individual, as well as rational and democratic procedures (rules of the game) to govern the pluralism that inevitably results in free societies. Against liberalism, nationalism stresses community and cultural homogeneity in addition to a political structure designed to protect both. Rejecting both liberalism and nationalism, postmodernism posits insurmountable relativism and irreducible cultural heterogeneity accompanied by ultimately irrepressible political antagonism. I examine the three outlooks through a case study of the headscarf debate. The article concludes with consideration of how normative ideas combine with other factors to influence policymaking.
The Lithuanian Catholic Women's Organisation, 1908-1940
This article examines the history of the Lietuviu Katalikiu Moteru Draugija (LKMD, Lithuanian Catholic Women's Organisation) from its foundation in 1908 to its disbandment under Soviet occupation in 1940. Special attention is paid to the LKMD's changing relationship with the Catholic clergy and Lithuanian nationalism. Exploring which type of feminism the LKMD represented, the article focuses on attitudes of the LKMD leadership towards women's rights, participation in society, and paid employment. The beginning of the 1920s is shown to have been a turning point. At that time many educated women became active in order to enshrine women's rights in the statutes of the newly independent Lithuanian State. Several of them joined the LKMD, subsequently succeeding in reducing the clergy's influence on the organisation's central board. The LKMD, it turns out, was a good example of a women's organisation espousing relational feminism (Karen Offen's term), insisting on women's participation in society as being distinct from men's, particularly in relation to women's role as mothers, while taking a stand for equality between men and women, especially with respect to judicial issues.
Bernhard Forchtner and Christoffer Kølvraa
This article inquires into how contemporary populist radical right parties relate to environmental issues of countryside and climate protection, by analyzing relevant discourses of the British National Party (BNP) and the Danish People's Party (DPP). It does so by looking at party materials along three dimensions: the aesthetic, the symbolic, and the material. The article discusses to what extent the parties' political stances on environmental issues are conditioned by deeper structures of nationalist ideology and the understandings of nature embedded therein. It illustrates a fundamental difference between the way nationalist actors engage in, on the one hand, the protection of nature as national countryside and landscape, epitomizing the nation's beauty, harmony and purity over which the people are sovereign. On the other hand, they deny or cast doubt on environmental risks located at a transnational level, such as those that relate to climate. The article argues that this apparent inconsistency is rooted in the ideological tenets of nationalism as the transnational undermines the nationalist ideal of sovereignty.
A Remark on the Invisibility of Ideology in Popular Education
School history atlases are used almost exclusively as required textbooks in Central and Eastern Europe, where the model of the ethnolinguistic nation-state rules supreme. My hypothesis is that these atlases are used in this region because a graphic presentation of the past makes it possible for students to grasp the idea of the presumably "natural" or "inescapable" overlapping of historical, linguistic, and demographic borders, the striving for which produced the present-day ethnolinguistic nation-states. Conversely, school history atlases provide a framework to indoctrinate the student with the beliefs that ethnolinguistic nationalism is the sole correct kind of nationalism, and that the neighboring polities have time and again unjustly denied the "true and natural" frontiers to the student's nation-state.
A History of Richard Turner’s Eclipse and Resurgence
This article explores the eclipse and resurgence of the influence and ideas of Richard Turner in South Africa between 1968 and today. The article does this by first exploring Turner’s historical context more closely. It provides an overview of the contributing factors to Turner’s eclipse, namely: government repression, generational differences and strategic disagreements within the New Left. Andrew Nash’s (1999) argument that the eclipse of Turner and the New Left was due in part to their failure to recognise the salience of nationalism is explored, but placed in historical context of these other important factors. The article points, however, to the concurrence of a resurgence of interest in Turner’s work with a broader crisis in the nationalist project in contemporary South Africa (Hart 2013), a development which seems to strengthen the view that the New Left’s fortunes lie on the convex of the ambiguous project of nationalism in South Africa.
Rabindranath Tagore's America, in Letters and Lectures
The Indian writer Rabindranath Tagore visited the United States several times, though his second trip in 1916-1917 seems to have generated the most excitement. On the verge of American entry into World War I, the Nobel prize-winning writer embarked on an extensive lecture tour critiquing the excesses of nationalism and imperialism. The visit generated a number of remarkable texts, including a series of important letters to family and friends written on the trip and the four long lectures collected and published in 1917 as Nationalism. I argue that the lectures on “Nationalism,” can and should be read as a form of “reverse Orientalist” travel writing, where Tagore aimed to show Americans how their own political and economic system could be seen as rather similar to the European powers. Tagore uses the lectures to develop a series of metaphors for the modern, instrumentalist deployment of power in the nation-state and the colonial world, against which he posited an ideal of modern man cultivated and “perfected,” rather like a work of art.