This article provides an account of the concepts of modernidad and modernismo in the Spanish language, chiefly in Spain, from the end of the eighteenth century to the beginning of the twentieth century. This account also reflects the peculiarities of how conceptual history is being conducted in Spain, which resulted in the recently published Diccionario de Conceptos Políticos y Sociales del Siglo xix Español. The authors conclude that an examination of these two terms reveals that the emphasis upon Spanish singularity has been exaggerated and that, despite the presumed historical backwardness of the country, Spain played an outstanding role in the creation of the language of modernity and postmodernity.
An Example of Conceptual History
Javier Fernández Sebastián and Gonzalo Capellan de Miguel
Conceptual Translation and the Politics of Historicity
The puzzle this article examines is how one can study the concept of modernity within the history of its universalization as a process of translation. For this purpose, I look at how the contemporary Moroccan historian and intellectual Abdallah Laroui has critically engaged with the history, politics, and epistemology of translating modernity (Arabic ḥadāthā, French modernité) into his intellectual and political setting of Morocco, North Africa, and the Middle East during and after the colonial period. I read him as making a critical intervention into existing modes of timing and spacing the concept of modernity and, thus, what I describe as the politics of historicity. In conclusion, I make a methodological plea for framing the history of concepts across political borders in terms of translational practices.
Emerging Kinship in a Changing Middle East
, which we laid down, 10 years ago, on the impact of modernity on ‘Kinship in the Middle East’, in this journal ( Shahshahani and Tremayne 2007 ). Revisiting that special issue of Anthropology of the Middle East has proved critical in providing a
Changing Modern Institutional Forms—Disciplines and Nation-States
Filipe Carreira da Silva and Mónica Brito Vieira
The article begins with the assumption that modernity is undergoing a profound change. The focus is on the structural transformation of two typical modern institutional regimes: the academic discipline and the territorial nation-state. Their demise as the predominant institutional forms in the realms of science and politics signals the end of the modern project—or at least the need for its profound redefinition. It is suggested that such a redefinition entails a radical conceptual shift in the social sciences and that the meta-theoretical expression of this shift can be designated as 'dialogical pluralism'. At a theoretical level, both modernization theories and the recent program of 'multiple modernities' are rejected. A plural modernity, with several distinct varieties, seems a more promising perspective.
A Conceptual Inquiry
Timo Pankakoski and Antto Vihma
concept and metaphor of fragmentation. We also engage with the related ideas of differentiation and modernity. The conceptual history of fragment and fragmentation as social and historical categories has been mostly neglected prior to the analysis we
Negotiating the Modern and the Traditional in Educational Settings
opposition to modernity, contributes to the portrayal of indigenous cultures as static and nonevolving. Accordingly, within the educational settings of Solino, the duality of tradition and modernity tends to correspond with Western academic thinking, which
Lawrence Ogbo Ugwuanyi
order to sharpen and deepen the thoughts on pan-Africanism by looking at a particular form of the project known as sub-Saharan pan-Africanism to evaluate its gains in relation to African modernity. My focus is sub-Saharan pan-Africanism because this is
Historicizing Édouard Dujardin’s Les Lauriers Sont Coupés
Kelly J. Maynard
, and cultural forces that shaped it. This analysis offers a new understanding of both the content of the novel itself and the predicament and experience of emergent modernity in the specific moment of the 1880s. I propose that the novel, drafted in the
” of South Asian truck drivers in Amie McLean’s contribution—that evidence their spiritual and psychic infantility. For Hegel, as well as Immanuel Kant and other builders of the philosophical substructure of modernity, 2 blackness signified that which
Mohammed A. Bamyeh
The globalization of modernity obviously exceeds in its profundity the signifiers of open pathways and commodity circulation—clothing, music, food, and so on—tend to capture much of our immediate attention. In the first place, among tales of cultural dissemination modernity has the unique feature that it made its epoch without a heroic duel with any opposing force. The effort expended today to magnify the scale of supposedly ‘anti-modern’ fanaticism, or to force the world into the logic of a clash of ‘civilizations’ notwithstanding, the globalization of modernity owes much to the fact that, in its broadest outlines, it has never been truly rejected by any significant force in any society. Hardly any commentator on modernity, after all, defines the term in ways, which, upon closer inspection, reveal anything in modernity that should be anathema to social processes and longings everywhere. If we define modernity in terms of material outcomes—prosperity, longevity, lack of scarcity, leisure time, better communication systems, better housing, education, a wider range of consumer commodities—it is hard to see how any of this could be opposed by anybody, although these outcomes may be rejected by ascetic monks in any society, modern or not. If we define modernity in terms of social structure, such as predominantly urban life and within it a strong bourgeois class, it is easy to see that this outcome has been the conscious goal of policies in most of the world even before the termination of the alternative path of East bloc socialism.