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Robert Zaretsky

Algeria is never far from the center of Albert Camus's life and work—no further, in effect, than Ithaka is from the center of Odysseus's thoughts. In fact, Camus tended to see his native country through his readings of ancient Greek myth and tragedy. This article traces the ways in which Camus, with materials provided by ancient Greece, not only represented his native land, but also elaborated a “Mediterranean” school of thought—la pensée du Midi—that emphasizes the role of moderation or “measure.” There is an undeniable aspect of nostalgia to Camus's rendering of his country and its past, but this does not undermine its validity. By making use of Svetlana Boym's fruitful distinction between reflective and restorative forms of nostalgia, I suggest that the combination of the two categories lies at the heart of Camus's “philosophy of limits.”

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Legends of a Revolutionary

Nostalgia in the Imagined Lives of Auguste Blanqui

Patrick H. Hutton

Louis-Auguste Blanqui ranks among the most famous apostles of the nineteenth-century French Revolutionary tradition. His commitment to that cause was bound up with his longing to tap once more the energy that had inspired the popular uprisings of the French Revolution. Such nostalgia came to define not only his tactics but also his way of life. In the process he fashioned a legend of his role as insurrectionary activist, and its nostalgic underpinnings would intrigue his twentieth-century biographers. Here I examine the way four among them draw out varied and conflicting meanings from a life powerfully invested in a conception of the future deeply embedded in the past.

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Writing Childhoods, Righting Memory

Intergenerational Remembrance in Post-communist Romania

Codruta Alina Pohrib

from the underpinnings of the anti-communist discourse than from its accepted genres, Constantinescu’s book is an attempt to “make sense” of the past via ironic nostalgia (“reflexive” nostalgia in Svetlana Boym’s 51 terms) on the level of form, while

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Natalya Khokholova

), I discuss concepts from Svetlana Boym's (1994 and Benedict Anderson's ([1983] 2016) seminal works. I believe that addressing and drawing attention to these cases of missing children and analyzing their narratives can contribute to renewing and

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Ambiguous Attachments and Industrious Nostalgias

Heritage Narratives of Russian Old Believers in Romania

Cristina Clopot

’. Nostalgia is ‘heteroglossic’ ( Boyer 2010: 19 ), it can have different vantage points and different ‘tones’ ( Berliner 2015: 20 ), and can even point to a past one has not experienced, ‘exo-nostalgia’ ( Berliner 2012 ). Svetlana Boym has differentiated

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A Fiction of the French Nation

The Émigré Novel, Nostalgia, and National Identity, 1797–1815

Mary Ashburn Miller

: Didot Jeune, 1803), 11–12. 55 Ibid., 10. 56 Ibid., 15. 57 To Svetlana Boym, “the alluring object of nostalgia is notoriously elusive.” Svetlana Boym, “Nostalgia and Its Discontents,” The Hedgehog Review 9, no. 2 (2007): 1–18, here 10. Boym posits, both

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Sacred Spaces and Civic Action

Topographies of Pluralism in Russia

Melissa L. Caldwell

other businesses that occupied the space was not uncommon in Russia. Perhaps best exemplified by the Soviet-era institution of the communal apartment, co-sharing produced what Svetlana Boym (1994) has described as a unique cultural consciousness in