recognized as equal and is compatible with peaceful coexistence. Megalothymia is the desire to be recognized as superior, and eventually, inevitably leads to violence. For Fukuyama’s former supervisor, Samuel Huntington, the paradigmatic example of what
Honour at the Stake
The Ebbing Wave in Southern Africa
Huntington's third wave of democracy was no such thing. It neither ushered in a democratic era nor was it a wave in any acceptable historical sense. What it did do was to highlight a contrast and competition among norms and values, so that what we automatically regard as undemocratic practice that is norm-free is no such thing. They might perhaps, and with a freight of contingencies, be bad norms—but they are still norms.
Hubert Knoblauch, Grace Davie, Kim Knibbe, Manuel A. Vásquez, and José Casanova
José Casanova’s Public Religions in the Modern World (1994) has transformed the study of religion quite considerably. As I recall, the book was received relatively slowly in its first years. Casanova’s thesis gained momentum with the escalating focus on religion after 9/11 and the ensuing publicity for Huntington’s (1996) thesis of an imminent clash of civilizations. While many only then turned to the study of religion, Casanova had already prepared the ground for a global comparative approach with his path-breaking diagnosis of the state of religion in the different modes of modernity. The growing reception of Casanova’s thesis was accompanied by the increasing interest of political science (and politics in general) in religion. In fact, Casanova has shed new light specifically on the role of religion in politics. Furthermore, his thesis on ‘public religion’ has had profound impacts on the long-lasting debate on secularization in the humanities as well as in the public domain. In this respect, there is no doubt that Casanova has contributed a major, classic work to the social study of religion.
Among the many new books on comic strips published in the past year one of the most provocative has been Nicolas Rouvière’s Astérix ou la parodie des identités [‘Asterix or the Parody of Identities’].1 Rouvière provides a fascinating analysis of questions of national identity in René Goscinny and Albert Uderzo’s famous series of albums. Grosso modo, he suggests that the strips undermine hard nationalist prejudices, to create universal understanding between peoples. Rouvière contends that the Astérix series encourages the French to question the myths of their own national identity, and satirises their stereotyping of their neighbours (the French image of the British, the Belgians, the Swiss, etc.). He concludes that Astérix runs counter to a world based on the ‘clash of civilisations’ model famously employed by Samuel Huntington.
Peter L. Berger
The topic I propose to address here is vast, and all I can reasonably do is to present a picture painted with very large brushstrokes. Much of what I will have to say will be based on insights gained from the work of the research centre I direct at Boston University, first of all from the largest project we ever undertook – a ten-country study of globalisation and culture (the major results have been published in a volume I co-edited with Samuel Huntington, Many Globalisations: Cultural Diversity in the Contemporary World, Oxford University Press, 2002). And before I say anything about religion, I must make some general observations about the cultural dimension of globalisation. (Though I will point out right away that in most of the world, as soon as one looks at culture, one is looking at religion.)
Medieval and Renaissance manuscripts were a significant commodity in the antiquarian sales market throughout the twentieth century, sought out by very wealthy collectors and small-scale buyers. The history of this manuscript market has not been analyzed systematically. This article is a first attempt to identify themes and trends across the century, beginning with the dominance of the great American Gilded Age collectors like Henry Huntington and the Morgans and their need to memorialize themselves. It argues that future research needs to assemble comprehensive data on prices and buyers in order to make possible more systematic analyses of trends and activities, and a more sophisticated understanding of the different reasons for which collectors collected and of the changing nature of manuscripts as objects with their own biographical trajectories and their own agency.
Pegida and the Rise of Cultural Nationalism
David N. Coury
overlooked is the organization’s anti- eu and antiglobalization views that are rooted in what the American political scientist Samuel P. Huntington predicted would be a civilizational clash in the post Cold War era. Initially, as Lars Geiges, Stein Marg, and
on the state and the abolition of freedom of speech. In the conclusion, Russo mentions Samuel Huntington’s Clash of Civilisations (1996). In this complex and densely written text, Huntington argues that what has potentially precipitated such a clash
Pegida as a European Far-Right Populist Movement
Helga Druxes and Patricia Anne Simpson
the goal of crafting alliances with a broad spectrum of supporters. David N. Coury focuses on the cultural opposition so stridently mobilized by the far right. Using Samuel P. Huntington’s seminal essay “The Clash of Civilizations?” (1993) as a point
The Northward Course of Empire, The Adventure of Wrangel Island, 1922–1925, and “Universal Revolution”
article entitled “The Coldward Course of Progress,” observing that “we derived the idea independently from a consideration of the facts of the world we live in.” 15 Among the items in his bibliography is Ellsworth Huntington’s Civilization and Climate