Geopolitics,transnational solidarity or diaspora nationalism? The global career of M.N. Roy, 1915–1930

This article examines the global travels and anti-colonial thought of the Indian revolutionary Manabendra Nath Roy. It focuses particularly on his little explored stay in revolutionary Mexico, where he became a founder of the Mexican Communist Party in 1919. Drawing on archival sources from various countries and Roy's own writings, the article situates Roy's exploits somewhere between a global anti-colonialism, transnational solidarity and diasporic nationalism. It explores particularly the possibilities and the limits of an image of Asia and Latin America as regions united in their oppression by imperialism, and warranting shared anti-colonial strategies in the framework of international Communism.     

Rammohun Roy and the new language of monotheism

Rammohun Roy, the great 19th‐century intellectual, was the first Indian to respond to western ideas. His approach was selective, rejecting what he felt to be incompatible with the needs of Hindu society. This paper deals with his response to Western religious ideas. Roy sought to reform Hindu religion by claiming to restore the original monotheism of the ancient vedic‐Upanisadic period by cleansing Hinduism of its later corruption, as represented by 19th‐century Hindu Idolatry. This paper argues that firstly, Roy's claim rested on the appropriation of the Enlightenment discourse contra orthodox Christianity, for he too, like deists and freethinkers, sought to undermine institutional priesthood. However, the fundamental issue here is Roy's claim that Vedic‐Upanisadic religion was monotheistic. Monotheism is a doctine entirely rooted in the traditions of the Religions of the Book, which believe in the total “otherness”; of God, thus setting up a binary opposition between monotheism and polytheism. Hinduism, on the other hand, is more relativistic in its conception of divinity, and monotheistic tendencies in Hinduism, if it is possible to speak of Hindu “monotheism”;, are looser and more flexible. In fact, Roy's “monotheism”; is a modern reinterpretation in the light of the monotheism of the people of the Book. But while Roy was expounding his “monotheism”;. Western conceptions of monotheism were undergoing profound transformations, under the impact of the newly‐discovered Eastern religions. In other words, modern conceptions of monotheism are informed with the cross fertilisations of Eastern and Western religions.     

Mostafa Malekian: Spirituality,Siyasat‐Zadegi and (A)political Self‐Improvement

Mostafa Malekian has yet to receive much attention in Western academic literature pertaining to Iranian intellectual life, but inside Iran, he has emerged as a popular public intellectual; seen as both a culmination of and rupture with the project of “religious intellectualism.” Rather than offer a revolutionary and politically engaged vision of Islam, or a “reformist” or “democratic” interpretation of Shi?ism, his project seeks to integrate what he calls “rationality” (?aqlaniyat) and “spirituality” (ma?naviyat). As Malekian's project has developed, it has broken, in a number of important respects, with mainstream Islam as practiced in Iran, the religious reformist project, and even organized religion as a whole. This article seeks not only to offer one of the first comprehensive analysis of his existential and social thought in English, but also to analyze his project's deep affinities with a pervasive fatigue vis‐à‐vis collective projects of political emancipation and even “politics” tout court, in the latter phases of the “reformist” President Hojjat al‐Islam Seyyed Mohammad Khatami's tenure.     

Anarchist Anti-Imperialism: Guy Aldred and the Indian Revolutionary Movement, 1909–14

This article examines the British anarchist Guy Aldred’s involvement in the Indian revolutionary movement from 1909 to 1914 in order to reflect on solidarities and antagonisms between anarchism and anti-colonial movements in the early twentieth century. Drawing on Aldred’s writings, court material and intelligence reports, it explores, first, his decision to print the suppressed Indian nationalist periodical The Indian Sociologist in August 1909 and, second, his involvement in Vinayak Damodar Savarkar’s disputed arrest and deportation, which was brought to the Permanent Court of Arbitration at The Hague in October 1910. In spite of recent attempts by historians to bring the Indian revolutionary movement into much closer conjunction with anarchism than previously assumed, Aldred’s engagement with the Indian freedom struggle has escaped sustained historical attention. Addressing this silence, the article argues that Aldred’s anti-imperialism was rooted in his anarchist visions of freedom, including freedom of the press, and reveals a more unusual concern with the question of colonialism than shown by almost any other British anarchist in the early twentieth century. At the same time, it cautions that Aldred was blind to the problems of Indian nationalism, especially the Hindu variety espoused by Savarkar, which leaves his anarchist anti-imperialism much compromised.     

Obedient children and reckless rebels: Jabotinsky's youth politics and the case for authoritarian leadership, 1931–1933

This article traces the pivotal role that ideas about “youth” and “generationhood” played in Vladimir Jabotinsky's political strategy as leader of the Union of Revisionist Zionists and its youth movement, Brit Yosef Trumpeldor (Betar). During the leadership struggle within the movement between 1931 and 1933, Jabotinsky believed that he could draw upon debates sweeping across Europe about the nature of youth, their role in politics, and the challenges of “generational conflict” in order to convince his followers that his increasingly authoritarian behavior was the only mode of leadership available to Zionist leaders in the 1930s. The article demonstrates that Jabotinsky's deliberately ambiguous and provocative constructions of “youth” and “generationhood” within the movement's party literature and in articles addressed to the Polish Jewish public, as well as the innovative ways in which he delimited “youth” from “adult” in his movement's regulations, allowed him to further embrace authoritarian measures within the movement without publicly abandoning his claim to be a firm proponent of democracy.     

Introduction

This article examines Constant's analysis of character during the French Revolution. During the late-1790s, Constant declared himself a “democrat”, but he worried that the Revolution was reinforcing character traits in France that would undermine stable liberal politics. He was especially concerned that the “revolutionary torrent” [his phrase] had unleashed violent passions that led to fanaticism, rebelliousness, and the search for vengeance. And, he was disturbed to see that, at the other extreme, the chaos of revolutionary violence had led others to resignation, isolation, and a focus on narrow self-interest. In his search for a path between vengeance and fatigue, he encouraged sentiments like self-respect, compassion, and enthusiasm.     

Der Lexikograf Gerhard Wahrig – Systemgrenzen und Ressourcen: Zur Entstehung seines Projekts „Wörterbuch als Datenbank“

Systems, Boundaries and Resources: The Lexicographer Gerhard Wahrig (1923–1978) and the Genesis of his Project “Dictionary as Database”. Gerhard Wahrig’s private archive has recently been retrieved by the authors and their siblings. We undertake a first survey of the unpublished material and concentrate on those aspects of Wahrig’s bio-ergography which stand in relation to his life project “dictionary as database”, realised shortly before his death. We argue that this project was conceived in the 1950s, while Wahrig was writing and editing dictionaries and encyclopedias for the Bibliographisches Institut in Leipzig. Wahrig, who had been a wireless operator in WWII, was well informed about the development of computers in West Germany. He was influenced both by Ferdinand de Saussure and by the discussion on language and structure in the Soviet Union. When he crossed the German/German border in 1959, he experienced mechanisms of exclusion before he could establish himself in the West as a lexicographer. We argue that the transfer of symbolic and human capital was problematic due to the cultural differences between the two Germanies. In the 1970s, he became a professor of General and Applied Linguistics. The project of a “dictionary as database” was intended both as a basis for extensive empirical research on the semantic structure of natural languages and as a working tool for the average user of the German language. Due to his untimely death, he could not pursue his idea of exploring semantic networks.     

FRUSTRATED SEXUALITY IN ROBERT KROETSCH'S THE STUDHORSE MAN

Robert Kroetsch's The Studhorse Man is not simply the “passionate and comic celebration of fertility–in man and beast” that the paperback cover promises. In fact, generative impulses are regularly misdirected or thwarted, and the course of true sex never does run smooth. From the beginning of the book (saved and seduced by Polly Cockburn) to the end (saved and seduced by Marie Eshpeter), Hazard Lepage, the studhorse man, is a man more laid against than laying, a man whose entanglements are more often an ordeal than an adventure. And even though the thirteen year engagement to the voluptuous Martha Proudfoot comes, finally, to its long-fantasied conclusion, that climax begins with Hazard “on ice”–ostensibly dead–and ends with Demeter, the “professionally” insane narrator of the novel, prompted to action, an action that entails Hazard's actual death. Furthermore, the studhorse man mismanages the affairs of his studhorse almost as pervasively as he mismanages his own. The only local practitioner of his trade, he still cannot find “one farm with a mare that wanted covering.” The very survival of the Lepage horse is at stake. Yet Hazard's attempts to achieve his chief objective are comically inept. For example, at one point, dickering for a necessary mare, Hazard mistakenly trades away his stallion. Yet Demeter, eighteen, inept, and certifiably insane, easily supplies Poseidon with suitable mares, and the oafish Eugene Utter sees how many more can be provided. But even here Hazard is thwarted. Poseidon becomes the “busiest creature in Alberta” not to produce more Lepage horses but to turn every available mare into a PMU (Pregnant Mare's Urine) producing machine.     

Greening the Cage: Exploitation and Resistance in the (Un)Sustainable Prison Garden

The current popularity of prison greening coincides with a reformist project in carceral administration centring the “rehabilitation” and “transformation” of incarcerated people, finding a natural home in the prison garden. In contrast to mainstream literatures that celebrate reform and foreground recidivism, I argue that the prison garden is exploited institutionally for the symbolic power of “green” to help resolve a crisis of legitimacy in prisons, and thereby capitalism, depoliticising the violence of incarceration while reproducing the symbolic conditions of racial capitalism through two different socioecological (prison) fixes. This proceeds in strikingly similar ways to urban sustainable development, which regularly depoliticises and extends racial and spatial injustice across the city. Yet, in its tensions and contradictions, the (un)sustainable prison garden remains a space where radical possibilities can emerge through moments of resistance, constituting various tenets of a precarious carceral food justice praxis.     

Founding Years of Clinical Neurology in Berlin Until 1933

During the so-called “Gründerjahre” or “founding years” in Berlin it became necessary to build new hospitals because of the rapid growth of population. As a result, several infirmaries, asylums for the insane and institutions for epileptics were built between 1877 and 1912. The new building of the University Neuropsychiatric Clinic (“Nervenklinik”) of the Charité was opened in 1905 according to plans made by Friedrich Jolly (1844–1904), the physician who named myasthenia gravis pseudoparalytica. A “Neurological Central Station”, under the direction of Oskar and Cecil Vogt, in existence since 1898, was a research center dedicated more to morphology. There the study of the structure of the cerebral cortex by Korbinian Brodmann (1868–1925) and research into basal ganglia diseases by the Vogts began. The Kaiser-Wilhelm Institute for Cerebral Research, which moved into a new building in 1931, also had its origin here. Hermann Oppenheim (1858–1919) promoted independent clinical neurology, as did his younger contemporary, Max Lewandowsky (1876–1918), who was already advising physician for neurology at the Berlin-Friedrichshain Hospital. Hugo Liepmann (1863–1925), the creator of apraxia theory, worked at the asylums for the insane in Dalldorf (Berlin-Wittenau) and Berlin-Herzberge. In 1911, the first neurological unit was established in the large hospital in Berlin-Buch under the direction of Otto Maas. Not until after World War I were further neurological hospital units founded, under the direction of Paul Schuster (1867–1940), Kurt Goldstein (1878–1965), Kurt Löwenstein (died in 1953) and Friedrich Heinrich Lewy (1885–1950). These Jewish physicians, as well as C.E. Benda and Otto Maas, had to leave their posts in 1933 and emigrate. The clinical institutions and scientific achievements of these pioneers of independent clinical neurology will be presented up to the point of its violent dissolution.     

History of a renegade revolutionary: revolutionism and betrayal in colonial India

This paper highlights an understudied aspect of the history of anti-colonial resistance – the role of people who sat on the fence, displayed ambivalence, or at times played an active role in wrecking, damaging and sabotaging resistance against the state. Such people appear, if at all, in popular parlance as ‘traitors’ and in academia as ‘collaborators’, labels which carry a categorical moral bias. By examining nationalism through the lens of betrayal, this paper engages with a methodological question – is there a way of broadening the scope of the history of anti-colonial nationalism which incorporates acts of collaboration (e.g. spying, informing, perfidy, denunciation), without the implicit moral judgment embodied in each term? To tackle this question, this paper reconstructs the history of one renegade revolutionary, Hans Raj Vohra (1909–1985), a government witness who testified against his comrades, the revolutionaries of the Hindustan Socialist Republican Army in the Lahore Conspiracy Case trial (1929–30). This paper contextualizes Hans Raj Vohra's decision to become an ‘approver’, or a government witness, demonstrating the difficulties in framing his perfidy as a form of collaboration.     

Explaining Canada–US Differences in Attitudes Toward Crime and Justice: An Empirical Test of S.M. Lipset’s Account

Despite cultural similarities between Canada and the United States, some observers contend that significant differences remain in attitudes and values between the two countries. For example, Lipset has observed that “efforts to distinguish Canada and the United States almost invariably point to the greater respect for law and order and those who uphold it north of the border”. Lipset’s argument is that Canadian values are based on the nation’s founding principles of “Peace, Order and Good Government” while American values stem from the country’s revolutionary origins and are based on the values of “Life, Liberty and the Pursuit of Happiness.” We test Lipset’s observations, and those of some of his critics, using parallel surveys administered to university students in two institutions on either side of the Canada–US border. This is a very demanding test of his arguments so the supportive evidence we uncover for his arguments is significant.     

Historical Archeology,Dialectical Marxism,and “C.F.U.G. Studies”

In studying capitalism in general, Marx declares it his chief aim “to lay bare its law of motion”; and his main way of proceeding is to begin with its present state, and then move backwards into the past by uncovering its necessary preconditions, especially within the mode of production (asking essentially—what had to have happened earlier for the present to appear and function as it does?). After which, he reverses himself, and, starting with where he arrived in the past, he re-examines the same conditions and events—using whatever evidence is available—as they evolved up to the present. Finally, with the help of the contradictory tendencies (often referred to as “laws”) that are brought into view by combining these two steps, Marx projects in broad outline where capitalism seems to be heading. Human beings, divided into social classes, come into this analysis—as both causes and effects—every step along the way. The present article examines what the discipline of archeology can contribute to this project.     

N.I. VAVILOV,GEOGRAPHER AND EXPLORER

Academician N.I. Vavilov had an international reputation as a scientist, agronomist, botanist, geneticist, plant breeder, explorer for wild progenitors of cultivated plants, selector of new crop varieties, organizer of expeditions, administrator of a large research institute, and a statesman. Beginning in 1916 in collection of crop varieties in Iran and the Pamirs, he personally explored large segments of the earth. In 1926 he published his famous study on centers of origin of cultivated plants. While head of the Institute of Applied Botany and New Crops, he organized many expeditions to search for new varieties of crops and their wild ancestors and established an international collection of seeds. While President of the Geographical Society (1931-1940) he arranged to have the society transferred from the People's Commissariat of Education of the RSFSR to the Academy of Sciences of the USSR, thus transforming it from the Russian to the All-Union Geographical Society. He presented many lectures to the Society and greatly expanded its program of public lectures. But while on a scientific expedition to the western Ukraine, he was arrested on August 6, 1940. “An unforgiveable crime was committed. There has hardly been a more tragic fate since Galilee: the man who sought to give bread to the people died of starvation… He was a hero who gave his life for his scientific beliefs” (translated by H. L. Haslett, Birmingham, United Kingdom).     

Niels Bohr's Diplomatic Mission during and after World War Two

The Danish physicist Niels Bohr is best known for two major achievements: first, his model of the quantum atom, published in 1913, for which he received the Nobel Prize in 1922; and second, the “Copenhagen interpretation” of quantum mechanics developed together with colleagues at his institute in the latter half of the twenties. Having turned his institute toward nuclear physics, making it a pioneer institution in this emerging field, Bohr escaped from Nazi-occupied Denmark in 1943. Learning in England about the advanced state of the secret project to develop an atomic bomb, which Bohr had so far considered impracticable in a foreseeable future, he agreed to join the project. Bohr decided instantly that the prospect of such a weapon of mass destruction would require what he came to call an “open world” among nations, and he worked conscientiously toward this end until he died in 1962. In the process, statesmen, including Winston Churchill and Franklin D. Roosevelt, as well as diplomats from several countries, came to encounter Bohr and his political mission. Although not as successful as his scientific achievements, his mission was considered by Bohr himself as equally important. Yet it constitutes a hitherto relatively neglected part of Bohr's career.¹     

Rescaled “Rebel Cities”, Nationalization,and the Bourgeois Utopia: Dialectics Between Urban Social Movements and Regulation for Japan's Homeless

Urban social movements (USMs) and regulation have co‐evolved in Japan to deal with homelessness, spatializaing their politics on the national and subnational scales. The author first theorizes these USM–regulation relationships as scale‐oriented dialectics between two opposing forces—“commoning and othering”—both of which in my view are always internalized in today's “rebel cities” (Harvey 2012, Rebel Cities, Verso). Then, he analyzes two trajectories of USMs that attempted commoning—ie radical opening up of public goods/spaces within “zones of weakness” (Lefebvre 2009a )—against policing and workfare disciplines. The author detects “rescaling” dialectics in the case of Yokohama and “nationalizing” dialectics in the case of Tokyo. Lastly, through exploring and refreshing Engels's notion of the (petit‐)bourgeois utopia, the author concludes that our commoning projects and imaginaries are constrained by capitalist urban form that spatially others the homeless; but truly revolutionary moments of commoning emerge whenever people—even temporarily—conquer the fetishism of the public/private binary embedded in this urban form.     

Conceiving the Republic of Mankind: The Political Thought of Anacharsis Cloots

During the French Revolution, Jean-Baptiste “Anacharsis” Cloots (1755–1794) developed a theory of the world state as the means to guarantee perpetual peace for mankind. Though his ideas have largely been misunderstood, Cloots's political writings were in fact an extensive plea for a more cosmopolitan understanding of the French Revolution. His system adapted institutions and concepts of the French revolutionary republic for a world state, the republic of mankind. This essay recovers his political vision and connects it both to the heritage of eighteenth-century political thought, especially Rousseau, and to revolutionary political culture. The goal is to retrieve the meaning of Cloots's universal republic, and with it a chapter in the history of cosmopolitan thought.