How Civilized Were the Victorians?

Abstract

This article addresses the role of the ‘civilizing process’ in the historiography of the Victorian period. The author develops a critique of perspectives that deem the nineteenth century to be an era of discipline and self-restraint, arguing that these result from the hegemonic position of literary perspectives within Victorian Studies and their frequent reliance on Foucauldian-inspired techniques of discourse analysis. In response, he outlines and illustrates the potential for alternative research agendas and approaches that move away from representational sources in order that the Victorian period can be viewed in a new light. These include the study of vernacular photography, cultures of leisure, and the subcultures of groups where the importance of ‘nonverbal’ practices and the cultures inherent in bodily experiences are highlighted – forms of expression that reach beyond established discourse. It is argued that the failure of scholars of the Victorian period to consider this ‘nonverbal’ culture means that the theoretical frameworks of comprehension that currently characterize Victorian Studies are underdeveloped. The essay calls for Victorianists to broaden their theoretical perspectives, engage with new sources, and embrace new methodologies in order to enlarge our understanding of nineteenth-century culture.     

Preventive Wars?

Pietrow‐Ennker, Bianka, ed. Präventivkrieg? Der deutsche Angriff auf die Sowjetunion. 3d ed. Frankfurt‐am‐Main: Fischer Taschenbuch Verlag, 2000. ISBN 3‐596‐14497‐3. Mel'tiukhov, Mikhail. Upushchennyi shans Stalina: Sovetskii Soiuz i bor'ba za Evropu 1939–1941. Moscow: Veche, 2000. ISBN 5‐7838‐1196‐3. Magenheimer, Heinz. Entscheidungskampf 1941: Sowjetische Kriegsvor‐bereitungen. Aufmarsch. Zusammenstoss. Bielefeld: Osning Verlag, 2000. ISBN 3‐9806286‐1‐4.     

Wars as Dividing Lines? Rethinking the Significance of the Sino-Japanese War in Twentieth Century China

Historical periodization frequently takes wars as turning points—as ruptures that signify the end or beginning of an era. At the same time, front lines have often been taken as boundaries that contain the activities of one side or the other. Thus, discontinuity and disjuncture rather than continuity and fluidity have often been the points of emphasis among historians who have taken war events as turning points, or who have seen lines of combat as impermeable. A new focus on the Sino-Japanese War period has begun to reveal ways in which that moment served not as an interruption but as a part of longer term processes of change and development that characterized China’s mid-twentieth century. It also permits us to gain a deeper understanding of the fluidity of human movement and socio-economic interaction that frequently crossed both political and military boundaries and to think about similarities, linkages, and differences between various Chinese spaces. The aim of this paper is to consider ways in which the new generation of scholarship on the Sino-Japanese War period offers new ways of thinking about continuity, change, similarity and difference across both temporal and physical boundaries that have served as the parameters for much of the earlier scholarship on the period. To this end, the paper examines recent literature on the Sino-Japanese War period, as well as literature that crosses that period, to examine ways in which this historiography has challenged conventional periodizations and political and geographical delineations.     

What Is Religion?

Abstract

This essay considers the question: “What is religion and is it essentially violent?” Rather than answer the question directly, Martin suggests that it is a loaded question and reflects on what might motivate it. Through a comparison of the concepts of “religion” and “child abuse”–as analyzed in Ian Hacking’s work on social constructionism–Martin points to the social or political stakes of defining terms tied to normative discourses and which could be designed to pathologize certain behaviors.     

America’s ‘Religion of Civility’ and the Calvinization of the World

This article examines the importance of Calvinism in producing the public/political “mind-set” of the United States, and how, after the Second World War, the export of this mind-set was as significant as the export of democracy, rock-’n’-roll, jeans, and Coca-Cola. It discusses the historical legacy and evolution of Calvinism from a civil religion to a religion of civility, and how the form and manner of Calvinist thinking—more specifically its ethic and aesthetic—has persisted in a secular manner so that much that Calvin would have found damnable is now intrinsic to the “religion of civility.” It then concludes that the central principles and practices of this religion of civility have had success within nations already “Christianized” but, perhaps understandably, not outside of that sphere.     

Mourning the Un-mournable? Political Theology Between Refugees and Religion

Since the arrival, or the attempted arrival, of millions of refugees in Europe, the performances of the Center for Political Beauty – a Berlin-based collective of artists and activists – have had a huge impact on public and political debates about Germany's migration policies. In this paper, I analyze the performance “The Dead Are Coming” in which the artists buried refugees who drowned in their attempt to enter the European Union. Drawing on Judith Butler's political philosophy of performativity, I assess “The Dead Are Coming” as a “doing” rather than a “describing” of dignity. I argue that the integration of God into the practices of mourning enables both the activists and the audience to resist the differential distribution of dignity in Europe's migration policy. Ultimately, I advocate a re-thinking of political theology in which art learns from theology and theology learns from art in order to promote dignity under de-dignifying conditions.     

What Were We Thinking?

This article outlines the context in geography and statistics in the mid 1960s, at the height of geography's so-called "quantitative revolution," that led us into a long-term collaboration about spatial statistics, which has continued in surges and lulls for some 40 years. We focus upon problems in spatial autocorrelation, including the measurement of autocorrelation, distribution theory, and variable geographical lattices. This narrative may not describe how it was, but it does describe how we remember the events of the time.     

Time‐bound theories about the origin of the Finns

It is a well‐known fact that the present transforms the past at least as much as the past guides the present. The origins of the Finns can be reviewed from two perspectives; firstly, in terms of how local communities explained this question at different periods, and secondly, how the nation's scholarly community explained the matter. This article discusses the latter. I must stress that it simplifies the process it describes and does not rely on a wide range of research materials. It is simply meant to provoke and encourage researchers and scholars to address the social context of previous answers to the question of origin.     

Rethinking the Politics–Religion Distinction

William T. Cavanaugh argues that the politics–religion distinction presupposes covert commitments that inappropriately support a “migration of the holy” from the church to the state. Despite his strong critical instincts, several of his genealogical propensities appear to stand in tension with his commitments to constitutional democracy and the universality of grace. By contrast with Cavanaugh, John Rawls’ post-metaphysical reformulation of the politics–religion aims to identify a public criterion compatible with a plurality of comprehensive doctrines. Although I commend Rawls for retaining some form of this distinction, I question the possibility of a post-metaphysical standpoint and its compatibility with his commitment to what he calls the “fact of pluralism.” Drawing on Bernard Lonergan’s transpositions of human nature and grace in this paper’s final section, I develop an alternative account of the relationship between politics and religion that aims to harmonize some of the strongest insights from the work of Cavanaugh and Rawls.