The Spanish Civil War broke out on 18 July 1936, when reactionary factions of the army rebelled against the young progressive Second Republic, then governed by a broad left-wing coalition. 1 Spain and the Spaniards were split between those loyal to
Alameddine’s Appropriation of Shakespeare’s Tragedies
Introduction Ripped apart by civil war and continual political and military interventions by regional and international powers, Lebanon is an ‘unstated state [… that] has no strength and no authority’, as literary scholar Salah D. Hassan laments
The aim of this article is to consider the degree of responsibility involved in the travels and writing of two women who wrote about Spain during the Spanish Civil War (1936–1939). This complex and devastating event broke out when the Nationalist
The Israeli Communist Commemoration of the Spanish Civil War, 1936–1986
The Spanish Civil War, which began on 19 July 1936, quickly became the rallying point for leftists around the globe, who flocked to defend the Spanish Republic. During those same years, the rise of extreme right-wing ideologies in Central and
Dina A. Amanzholova
This article examines the movement for the achievement of national and regional autonomy for the indigenous peoples of Siberia. Concentrating on East Siberia, the author discusses the various conflicts between advocates of autonomy - political, territorial and cultural - in the region, and the various warring factions during the Revolution, Civil War and the early 1920s. She demonstrates how the native peoples did not necessarily understand the political ambitions of the leaders and politicians. She also demonstrates how difficult it was for the general principle of national self-determination to be achieved with so many conflicting interests during a period of nation-wide upheaval and civil war. Underlying this were also the perennial contradictions between the political aims of the centre and the local interests of the outlying regions and peoples. In conclusion, the author suggests that many of the problems of Siberian autonomous movements in the early twentieth century re-appeared at its end.
War and disaster in a Buddhist Sinhala village
This article analyzes the regimes of truth and efforts at falsification that emerged aft er the 2004 tsunami in Sri Lanka, where the experience of fear, the blurring of memory, and the fabrication of identity became normalized during the course of a long civil war. By shedding light on the memorialization processes in a Buddhist Sinhala village on the border of the northeastern Tamil zones, the article shows how the tsunami has reinforced governmental devices for controlling peoples and territories, insinuating itself into the core of the enduring process of securitization of fear in Sri Lanka. Yet, however much the politics of memory tends to cloud matters, the article also demonstrates that it never goes uncontested, as long as subjects can channel their capacity for action in unexpected directions.
Narrating and Temporalizing the Post–Civil War Era through a Monument
second critical event, enfolded in the first one: the torching of the village by the Nazis and the ensuing civil war. My interest in this issue was triggered by the raising of a monument in memory of the ‘holocaust’ or ‘tragedy of 1944’, referred to by
The current moment, seen by some as an interregnum between societies of discipline and control, is marked by intense forms of religious fanaticism and iconoclasm that are striving to create new forms of the state. This is evident in the militancy and political engagement of Buddhist monks in Sri Lanka, who promote war against Tamil separatists as well as violent resistance to the proselytization identified with global civil society agencies that, due to the war and the 2004 tsunami disaster, have been active in the country. The article looks at this rising Buddhist militancy, which is associated with a political party that is linked to the more famous party known as the JVP. It argues that instead of resisting the formation of the new global civil society, the iconoclasm of this Buddhist political formation is facilitating its establishment.
Race, Sacrifice, and Geopolitics in the Far East in Vsevolod Ivanov’s Bronepoezd No. 14-69
Vsevolod Ivanov's 1922 Bronepoezd No. 14-69 spawned subsequent renditions in Russian and Chinese. The novella narrates the successful effort of a group of Red partisans in seizing an armored train delivering reinforcements in order to quell a rebellion in a Far Eastern town. This article examines the story's Chinaman (kitaets) Sin-Bin-U, a Red volunteer motivated by a desire to avenge himself against the Japanese. The most prominent marker of Sin-Bin-U's Chineseness is his tortured Russian, rendered nearly incomprehensible by his accent. Focusing on Sin-Bin-U's figuration, this article argues that Ivanov's tale and its subsequent incarnations in Russian and Chinese create a literary evocation of the complexities of linguistic hybridity, cultural contestation, and sovereign crisis in the Far East. Sin-Bin-U is thus interpreted as a paradoxical persona who oscillates between being an allegorical figuration of an internationalized Soviet subjectivity and a token of imperialist strife and victimization.
Laurie Kain Hart
zone, I discovered, was the epicenter of the final phases of the Greek Civil War (1946–1949), and it testified physically to the disaster. I passed through two police checkpoints as I neared the lakes, where the international borders of Albania, Greece