Passionately internationalist: Fred Halliday and nationalism studies

The aim of this academic obituary is to briefly consider Fred Halliday's (1946‐2010) contribution to nationalism studies. The article will first discuss Halliday's understanding of nationalism, which he defines as a set of ideas that asserts that the world is divided into distinct peoples with a particular history and various entitlements, and his position in the theoretical debate on nationalism. It will then focus on Halliday's combat with the ethical doctrine of nationalism, more specifically the tension between the moral claims of the latter and what he loosely terms Enlightenment principles. The article will conclude by a brief discussion of Halliday's political commitments and his internationalism.     

Fred Halliday,Marxism and the Cold War

Though possibly best known today as a specialist on the Middle East and Islam, it is often forgotten how central the Cold War was in defining Fred Halliday's understanding of world politics before 1989 and indeed even after. Building on the earlier work of Isaac Deutscher and E. H. Carr, Halliday developed a distinct theory of the Cold War which afforded him great insights but ultimately failed in explaining the complexities of the East–West relationship, and why it came to an abrupt conclusion in the late 1980s.     

Perspectives on the family and social change: Asia and the Middle East

Hanley, Susan B., and Arthur P. Wolf, eds. Family and Population in East Asian History. Stanford: Stanford University Press, 1985, xx + 360 pp. including reference notes and index. $45.00 cloth.

Fernea, Elizabeth Warnock, ed. Women and the Family in the Middle East: New Voices of Change. Austin, Texas: University of Texas Press, xii + 356 pp. including chapter notes. $24.50 cloth, $11.95 paper.

Schrijvers, Joke Therese. Mothers for Life: Motherhood and Marginalization in the North Central Province of Sri Lanka. Delft: Eburon, 1985. xiv + 273 pp. including photographs,. glossary, and references, (n.p.)     

Taking sides: cosmopolitanism,internationalism and ‘complex solidarity’ in the work of Fred Halliday

Fred Halliday's life and work were intimately associated with the theory and practice of internationalism. In his later writings, the notion of ‘complex solidarity’ emerges as a key component of Halliday's worldview. This article explores the conceptual interconnections between different historical expressions of internationalism, cosmopolitanism and solidarity. It considers the intricate relationship between these categories and their place in our understanding of international affairs, emphasizing the divergence between liberal and revolutionary conceptions of internationalism and cosmopolitanism. The article discusses diverse understandings of ‘solidarity’ in International Relations, arguing that beyond the cosmopolitan and communitarian approaches, there exist other ‘Grotian’ and ‘republican’ ideas of solidarity. Halliday drew on these to present his own defence of universal human rights and solidarity, arguably developing a distinctive brand of republican internationalism. The latter part of the article gives content to ‘complex solidarity’ by suggesting it is built on three inter‐related components: a methodological internationalism, an egalitarian reciprocity and a critique of global capitalism. Overall, these guiding features of complex solidarity deliver a unique rendition of internationalism which reflect Halliday's eclectic combination of radical liberalism with a residual historical materialism.     

中东铁路 世纪的穿越

19世纪末20世纪初.俄国人通过和清政府签订不平等条约,在中国东北修建了一条呈T字形的大铁路.这条铁路经历了清末、民国、伪满、解放战争和新中国成立初期的沧桑岁月、是近代中国屈辱、抗争的见证.同时也是这条铁路催生了一批以哈尔滨.满洲里和绥芬河站为代表的近代城市和重要的铁路通商口岸,并留存下了大批具有俄罗斯风格、折衷主义风格和新艺术运动风格的历史建筑,吸引着无数爱好者为它倾倒.     

Gideon's Band: America and the Middle East since 1945

The people stared at us everywhere, and we stared at them. We generally made them feel rather small, too, before we got done with them, because we bore down on them with America's greatness until we crushed them….
If ever those children of Israel in Palestine forget when Gideon's Band went through there from America, they ought to be cursed once more and finished. It was the rarest spectacle that ever astounded mortal eyes, perhaps.
—Mark Twain, The Innocents Abroad
On a rainy Saturday in June 1867, Mark Twain scurried down Wall Street and boarded the S.S. Quaker City , a first-class steamer bound for the Holy Land, where he would witness one of America's earliest and best publicized encounters with the Middle East. Expecting to find a blend of Old World splendor and Christian asceticism in a setting as familiar as the nearest Bible, Twain's fellow travelers—self-styled pilgrims who hailed from Boston, St. Louis, and points west—stumbled instead into terra incognita. Appalled by scenes of oriental squalor, harried by constant demands for baksheesh, and astonished by how little nineteenth-century Arabs and Jews resembled idealized biblical figures, Twain's innocents abroad scrambled back aboard the Quaker City and steamed home, leaving the Middle East to the handful of American missionaries and merchants for whom the exotic region remained a life's work.     

War and Diplomacy in the Middle East

Book reviewed in this article: The Politics of Diplomacy: Revolution, War and Peace, 1989–1992, James A. Baker, III, with Thomas M. DeFrank The Iraqi Invasion of Kuwait: Saddam Hussein, his state and International Power Politics, Mussallam Ali Musallam