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I’m a novelist, essayist, and journalist who’s written extensively about the problems and consolations of faith, about belonging in and out of faith, and about the tribes of what I think of as the In Between. When you’re in between, you’re neither in it nor out of it, whatever “it” might be for you. You bear an “infinity of traces,” as the writer Antonio Gramsci called these formative influences. My first novel looks at these influences directly, while my second one looks at them indirectly. I’m late in the game with a third novel now—a detective story that investigates a murder along with these same themes.
Indispensable. And the scandal of this autobiographical novel hasn’t worn off in a hundred-plus years. Stephen Dedalus is our young man, the self-appointed artist-priest. We see turn-of-the-century Ireland through his eyes and Irish Catholicism, too, each with its special richness and oppressiveness. Ultimately, it’s Stephen’s desire to escape "these nets" that drives his story. He’ll find God in his own way or, failing that, replace him with Art.
A masterpiece of modern fiction, James Joyce's semiautobiographical first novel follows Stephen Dedalus, a sensitive and creative youth who rebels against his family, his education, and his country by committing himself to the artist's life.
"I will not serve," vows Dedalus, "that in which I no longer believe...and I will try to express myself in some mode of life or art as freely as I can." Likening himself to God, Dedalus notes that the artist "remains within or behind or beyond or above his handiwork, invisible, refined out of existence, indifferent, paring his fingernails." Joyce's rendering of the impressions of…
I have always felt like an outsider and so have been preoccupied by questions of identity and belonging. In my youth, I became fascinated by the great Irish writers W. B. Yeats and James Joyce and their struggles with such questions after my family moved from Ulster to Scotland. As a young academic in Brisbane, I encountered fierce debates about Australian national identity as it shifted from a British heritage to a multicultural society. In the flux of the modern world, our identities are always under challenge and often require painful renovation.
This play conveys the inner world of nationalism in both its romance and fanaticism.
Yeats’s play became a cult for young revolutionary nationalists in celebrating blood sacrifice for the nation. A young man joins an uprising on the eve of his wedding after meeting an old woman, Cathleen ni Houlihan (a folk name for Ireland), who pleads for his help to recover her green fields. By his sacrifice, Cathleen is transformed into a beautiful young woman with "the face of a queen."
Yeats later agonised over this play and developed a more ambivalent attitude to nationalism. When young nationalists staged a sacrificial rebellion in 1916, he warned in his poem "Easter 1916" that "Too long a sacrifice can make a stone of the heart." He asked in a later poem, "Did that play of mine send out / Certain men the English shot?"
Cathleen Ni Houlihan is a one-act play written by the renowned Irish poet and playwright, William Butler Yeats. The play was first performed in 1902 and is set in rural Ireland during the early 20th century. The story revolves around a family who is preparing for the wedding of their son, Michael, and his fianc�����e, Delia. However, their plans are interrupted when a mysterious woman named Cathleen Ni Houlihan arrives at their door seeking their help.Cathleen is a symbol of Ireland and her struggle for independence from British rule. She tells the family of her sons who have died fighting…
I have always felt like an outsider and so have been preoccupied by questions of identity and belonging. In my youth, I became fascinated by the great Irish writers W. B. Yeats and James Joyce and their struggles with such questions after my family moved from Ulster to Scotland. As a young academic in Brisbane, I encountered fierce debates about Australian national identity as it shifted from a British heritage to a multicultural society. In the flux of the modern world, our identities are always under challenge and often require painful renovation.
This is the major book of my teacher, Anthony D. Smith, which seeks to explain why nationalism has become the dominant ideology of much of humanity.
In it, he argues that nationalism seeks to answer profound questions of identity arising from the crises generated by the global secular, political, and economic revolutions of modernity. Although nationalism is a predominantly modern phenomenon, its power rests on its ability to evoke and renovate the myths, symbols, and memories of older ethnic communities to legitimise political demands for autonomy.
Smith takes the symbolic world of nationalists seriously, particularly their preoccupation with national golden ages that are evoked to inspire a drive for a glorious future.
This book is an excellent, comprehensive account of the ways in which nations and nationhood have evolved over time. Successful in hardback, it is now available in paperback for a student audience.
I have always felt like an outsider and so have been preoccupied by questions of identity and belonging. In my youth, I became fascinated by the great Irish writers W. B. Yeats and James Joyce and their struggles with such questions after my family moved from Ulster to Scotland. As a young academic in Brisbane, I encountered fierce debates about Australian national identity as it shifted from a British heritage to a multicultural society. In the flux of the modern world, our identities are always under challenge and often require painful renovation.
Kedourie passionately hates nationalism, which he sees as an irrational millenarian movement born of Enlightenment intellectuals who debunk religion and tradition. He disparages it as a "children’s crusade" on the part of a new group of educated young excluded from power that they see as their right. They promise that the overthrow of the existing order will deliver liberation and earthly salvation but this produces only revolution, war, and tyranny.
It is vividly written, with brilliant characterisations of individual nationalists. This unbalanced critique proposes that wrong ideas, such as national self-determination, have disastrous consequences. But it contains important insights into the "dark side" of nationalism.
This edition of Elie Kedourie's Nationalism brings back into print one of the classic texts of our times. With great elegance and lucidity, the author traces the philosophical foundations of the nationalist doctrine, the conditions which gave rise to it, and the political consequences of its spread in Europe and elsewhere over the past two centuries. As Isaiah Berlin wrote of the original edition, "Kedourie's account of these ideas and their effect is exemplary: clear, learned and just."
In a new introduction the author reflects upon the origins of the book and the relationship of his argument to contemporary nationalist…
I was a pretty poor student in high school and college but did reasonably well in my history classes. Much of the credit goes to a few inspired teachers who, at least in memory, made me feel that I was a witness at every turn to some grand Gibbonesque moment of truth. Perhaps they aroused in my mind the wonderful prospect of a life spent roaming unfettered in the realm of ideas. In reality, much else comes with the territory but it is nevertheless true that we academic historians get to use up a fair number of unpoliced hours doing just that. Mine have largely been expended on problems of collective identity and the formation of national movements.
Tagore (1861-1941) is generally known as a Nobel Prize-winning poet, but he was also a frequent commentator on contemporary political affairs and the crises of his age. Nationalism, which was composed over the years 1916-17, features long ruminations on imperialism, modernity, and the question of Indian independence, among other subjects of pressing interest to Tagore and his contemporaries. Each chapter affords the reader with an opportunity to experience in full the author’s talents as he strives to put into words his vision for a future shaped neither by "the colourless vagueness of cosmopolitanism, nor the fierce self-idolatry of nation-worship." Instructors may find the work to be an especially valuable resource for stimulating class discussions.
Nationalism' by Rabindranath Tagore is a compilation of lectures written in lucid, metaphoric, poetic prose during the 'First World War' and the 'Swadeshi movement' in India. It explicates the idea of moral and spiritual growth for the welfare of people, making it even more relevant in today's environment of violence. These lectures bear testimony of its eternity and cannot be wrapped or concealed under the influence of ancient limitations of historical consideration.
Rabindranath Tagore (1861-1941) was a renowned poet, musician, polymath, Ayurveda-researcher and an artist who recast music, Bengali literature and Indian art in the late 19th and early 20th…
I was a pretty poor student in high school and college but did reasonably well in my history classes. Much of the credit goes to a few inspired teachers who, at least in memory, made me feel that I was a witness at every turn to some grand Gibbonesque moment of truth. Perhaps they aroused in my mind the wonderful prospect of a life spent roaming unfettered in the realm of ideas. In reality, much else comes with the territory but it is nevertheless true that we academic historians get to use up a fair number of unpoliced hours doing just that. Mine have largely been expended on problems of collective identity and the formation of national movements.
This book was recommended to me in graduate school and was a natural fit for the kind of comparative research I was then busy with concerning the global dispersion of national ideas among cultural elites in the nineteenth century. That story is contextualized here through an examination of the life and thought of Yen Fu (1854-1921). Shwartz's work was immediately praised as a model for such a study and continues to appear frequently in bibliographies and course reading lists.
In a serious effort to divine the secret of the West's success in achieving wealth and power, Yen Fu, a Chinese thinker, undertook, at the turn of the century, years of laborious translation and commentary on the work of such thinkers as Spencer, Huxley, Adam Smith, Mill, and Montesquieu. In addition to the inevitable difficulties involved in translating modern English into classical Chinese, Yen Fu was faced with the formidable problem of interpreting and making palatable many Western ideas which were to a large extent antithetical to traditional Chinese thought.
In an absorbing study of Yen Fu's translations, essays, and…
I was a pretty poor student in high school and college but did reasonably well in my history classes. Much of the credit goes to a few inspired teachers who, at least in memory, made me feel that I was a witness at every turn to some grand Gibbonesque moment of truth. Perhaps they aroused in my mind the wonderful prospect of a life spent roaming unfettered in the realm of ideas. In reality, much else comes with the territory but it is nevertheless true that we academic historians get to use up a fair number of unpoliced hours doing just that. Mine have largely been expended on problems of collective identity and the formation of national movements.
Kedourie (1926-1992) was a scholar of Middle Eastern history who also exerted quite an influence upon the field of nationalism studies. This was achieved through his famous Nationalism and the follow-up project cited here. The diverse sources collected in Nationalism in Asia and Africa are introduced with a lengthy opening essay in which Kedourie attempts to account for the ‘family resemblance’ among the movements in question (mainly of late 19th and early 20th-century vintage). The sources themselves are far from ordinary. See for example document 17, which details the final days of an imprisoned Egyptian political dissident – these spent pouring over a few prized works (Bagehot, Rousseau, a volume of Arabic poetry, and the Koran) and scratching out with his boot lace a plan for the "constitution of a Muslim government." Kedourie can indeed surprise and intrigue the reader with his choices.
I'm the New York Times' Global Economics Correspondent. Over the course of three decades in journalism, I have reported from more than 40 countries, including a six-year stint in China for the Washington Post and five years in London for the Times. I have ridden with truck drivers from Texas to India, visited factories and warehouses from Argentina to Kenya, and explored ports from Los Angeles to Rotterdam.
Here is a book ahead of its time, a work that anticipated the breakdown in globalization to imagine something else – manufacturing clustered closer to customers and a rejection of the sort of efficiency that does not bother to measure the costs of not being able to find medicines in the midst of a pandemic.
A sweeping case that a new age of economic localization will reunite place and prosperity, putting an end to the last half century of globalization—by one of the preeminent economic journalists writing today
“This invaluable book is as bold in its ambitions as it is readable.”—Ian Bremmer, New York Times bestselling author of The Power of Crisis
ONE OF THE BEST BOOKS OF THE YEAR: Kirkus Reviews
At the dawn of the twenty-first century, Thomas Friedman, in The World Is Flat, declared globalization the new economic order. But the reign of globalization as we’ve known it is over, argues Financial…
I've been working on questions of identity and history for more than thirty years. It's a very personal topic for me, as I come from a working-class background – something that I was acutely aware of throughout my school and university education, where people of my background were comparatively rare. History in my view has the power to construct essentialist identities that exclude and are potentially deadly. But history also has the power to critically question this essentialism and contribute to a more tolerant, open-minded, and self-reflective society. Hence, as a historian, I've been trying to support and strengthen an engaged and enlightened historiography that bolsters a range of progressive identifications without leading to essentialist constructions of collective identities.
We are living in a world in which right-wing populisms thrive from North America to India and from Latin America to Europe. Everywhere they promote nationalism, xenophobia, homophobia, and religious fundamentalism. This is a book that analyzes the new nationalism in different parts of the world and dissects to what extent essentialist national identities are constructed with often devastating results in terms of violent conflict in a range of societies.
National history has once again become a battlefield. In internal political conflicts, which are fought on the terrain of popular culture, museums, schoolbooks, and memorial politics, it has taken on a newly important and contested role. Irrespective of national specifics, the narratives of new nationalism are quite similar everywhere. National history is said to stretch back many centuries, expressesing the historical continuity of a homogeneous people and its timeless character. This people struggles for independence, guided by towering leaders and inspired by the sacrifice of martyrs. Unlike earlier forms of nationalism, the main enemies are no longer neighbouring states, but…
Since 2008, I have conducted research on themes related to International Political Economy. I am currently the co-chair of the research committee on this topic at the International Political Science Association (IPSA) and am passionate about making sense of the interplay between material and symbolic factors that shape capitalism and globalisation. Being based in Brazil, I was stuck when the country—which did not have salient identity cleavages in politics—came to be, after 2008, a hotspot of religious-based right-wing populism associated with the defence of trade liberalisation as globalisation started to face meaningful backlash from White-majority constituencies who are relatively losers of the post-Cold War order in the advanced industrialised democracies.
I love Anderson’s narrative about the formation of nations in the 19th Century and what he calls print capitalism, promoted through books and newspapers. A market organised around the same language fosters both the economy and the very much-needed feeling of community required to organise the state and foster industrial capitalism.
More than four decades after its publication, the book remains thought-provoking as it makes me ask whether a single language suffices to hold nations and markets together.
What are the imagined communities that compel men to kill or to die for an idea of a nation? This notion of nationhood had its origins in the founding of the Americas, but was then adopted and transformed by populist movements in nineteenth-century Europe. It became the rallying cry for anti-Imperialism as well as the abiding explanation for colonialism. In this scintillating, groundbreaking work of intellectual history Anderson explores how ideas are formed and reformulated at every level, from high politics to popular culture, and the way that they can make people do extraordinary things. In the twenty-first century, these…
