The Making and Breaking of the Slovak Clerical Council, 1918–19

Abstract

This article examines the Slovak Clerical Council, one of a number of clerical councils which were founded in Central Europe in the immediate aftermath of the First World War. On the basis of primary sources and extensive familiarity with the relevant secondary literature, it challenges the existing historical consensus that this clerical council was merely one manifestation of Slovakia’s desire to break away from Hungarian rule and was, therefore, of limited scope and import. Instead, it argues that the clerical council’s nationalist agenda manifested itself not only in its eagerness to support and in?uence the establishment of the Czechoslovak state but also in its determination to reconstruct and reinvigorate the Catholic Church in Slovakia. It also explains why the ambitions of the council, and the threat it posed to the unity of the Church in Slovakia, were stymied. This account of the Slovak clerical council serves, therefore, as a case study of both the radicalizing impact of nationalism in the aftermath of the First World War and the limits of that radicalization. No account of any of the post-war clerical councils has, hitherto, been published in English, and thus this article will contribute to a clearer understanding not only of developments in Slovakia in 1918–19, but also of the broader challenges affecting the Catholic faith in Central Europe in the aftermath of the First World War.     

The Ojibwe Renaissance: Transnational Evangelicalism and the Making of an Algonquian Intelligentsia, 1812–1867

Between the War of 1812 and the emergence of a self-sufficient Canadian Methodism in the 1850s, the combination of geopolitical instability, transatlantic evangelicalism, indigenous and settler enthusiasm for religious revival, and the ideas of romantic nationalism produced a distinctly Ojibwe Christianity. This Christianity is known to us primarily through the letters, journals, and publications of a small group of Algonquian-speaking intellectuals educated in American colleges who mobilized the ideology and institutional networks of the Protestant missionary project to mount a vigorous challenge to the encroachments of settler colonialism occurring on both sides of the Great Lakes. Ojibwe Christians participated in a movement to transform the world into a multiracial Christian commonwealth, a movement within which they could remain committed to a historiographical and nation-building project meant to establish an autonomous, or at least semi-autonomous, Indian polity within the imperialist state.     

The Limits of Multilateralism: Making Policy for the Philippines, 1945–1950

On 1 September 1969, Colonel Muammar Qaddafi seized power in Libya, abolishing a pro-Western monarchy and launching a revolution that combined elements of Nasserism and Islamic radicalism. American policymakers quickly came to regard the Libyan revolution as anathema after Qaddafi expropriated U.S. oil companies and forced the Pentagon to relinquish its air base outside Tripoli. Misinterpreting the new regime's increasingly radical nationalism as evidence of Soviet subversion and failing to appreciate the broad appeal of resurgent Islam, the Nixon and Ford administrations froze arms sales to Libya and provided covert support for anti-Qaddafi forces. After Jimmy Carter's bid to improve relations with Libya backfired, tensions escalated dramatically during the 1980s, when Ronald Reagan branded Qaddafi as a terrorist and a Soviet stooge and unleashed the Sixth Fleet and the CIA in an unsuccessful bid to effect regime change in Libya that was punctuated by the U.S. air raid on Tripoli in April 1986. Qaddafi's erratic behavior and his supersized ego, of course, always made dealing with him a diplomatic nightmare, but the blend of covert action and gunboat diplomacy that Nixon preferred and that Reagan perfected only made a bad situation worse.