AMERICAN HISTORY IN A GLOBAL AGE1

Historians around the world have sought to move beyond national history. In doing so, they often conflate ethical and methodological arguments against national history. This essay, first, draws a clear line between the ethical and the methodological arguments concerning national history. It then offers a rationale for the continued writing of national history in general, and American history in particular, in today's global age. The essay makes two main points. First, it argues that nationalism, and thus the national histories that sustain national identities, are vital to liberal democratic societies because they ensure the social bonds necessary to enable democratic citizens to sacrifice their immediate interests for the common good. The essay then argues that new methodological and historical work on the history of nations and nationalism has proven that nations are as real as any other historical group. Rejecting national history on critics' terms would require rejecting the history of all groups. Instead, new methods of studying nations and nationalism have reinforced rather than undermined the legitimacy of national history within the discipline.     

Strange associations: Elizabeth Bowen and the language of exclusion

Since The Last September was first published in 1929, the novel's style has been a major source of controversy amongst Elizabeth Bowen's critics, many of whom align the work with reactionary feeling among the Anglo-Irish community in early 1920s Ireland. This longstanding view ignores, I think, a complex but critically overlooked aspect not only of The Last September but also of Bowen's many opinions about the novel form: the author's fascination with the language of exclusion. In this essay I argue that Bowen's use of literary devices in The Last September that rely on exclusion – including ellipses, euphemism, rumour, overheard conversation, narrative digression, and lying – dramatise the ways in which war disorients figurative language and, in so doing, subverts and transforms the apparently stable metaphors through which the Anglo-Irish sought to reconcile events occurring in September 1920, that fitful last September of the Republic's colonial ties to England, with their historical role as settler-colonialists in Ireland. Further, Bowen's experimental style disorients the reader, thereby undermining any confidence in the legitimacy of Ascendancy protocol, or the morality of British colonialism, or the militant expression of Irish nationalism, and leads instead to an emergent, though ultimately unfulfilled, cosmopolitan vision of late modernist Ireland.     

Ordinary culture in a world of strangers: toward cosmopolitan cultural policy *

The image of Zwarte Piet, as part of Dutch Sinterklaas celebrations has caused heated debate in the past decade, which has polarized tensions between the ‘Dutch’ and ‘strangers’. This article argues that the debate cannot be resolved within a framework of a methodologically nationalist cultural policy. Building on Kwame Anthony Appiah’s book Cosmopolitanism: Ethics in a World of Strangers, I argue that a cosmopolitan framework for belonging is not only a normative but also a policy imperative. Cultural policy should recognize our shared global belonging, rather than building a national polis predicated on difference that sets us apart. However, a methodologically cosmopolitan cultural policy cannot be a blanket approach to replace or undermine national frameworks. It should embed the nation in a cosmopolitan public policy to accommodate cultural and religious diversity under globalization that has irrevocably eroded the illusion of a national unity.     

Ulrich Beck's Cosmopolitanisation Thesis: A Philosophical Critique

For Ulrich Beck, the Enlightenment project aimed to subordinate religious truth to the authority of reason in questions of the true and the good, and thus to replace religious conflict with peace. Although the ‘First Modernity’ delivered risks like climate change rather than progress like peace, Beck discerns signs of hope for the Enlightenment project in the processes of individualisation and cosmopolitanisation. I argue, first, that Beck exaggerates his claims about the relative influence of tradition on religion and reason; second, that his cosmopolitanisation thesis fails to identify triggers for a paradigm conversion; third, that the thesis relies upon essentialist commitments of the kind he condemns; and finally, that only the classicist view of essentialism is vulnerable to his attack.

在乌尔里希·贝克看来,启蒙的目的在于,在真善的问题上,让宗教真理服从于理性权威,用和平代替宗教冲突。尽管“最初的现代性”引发了气候变化之类的风险而不是和平之类的进步,贝克却在个人化与都市化过程中看到启蒙的苗头。笔者认为,1）贝克关于传统对宗教和理性的相对影响有些夸张;2）他的都市化理论无法找到范式转变的诱因;3）他的理论依赖于他所反对的原教旨态度;4）只有古典的原教旨观点才在他那里不堪一击。     

Cultural capitals and cosmopolitanism in eighteenth-century Italy: the historiography and Italy on the Grand Tour

This article reviews the most recent body of literature in the English language that revisits cultural developments of eighteenth-century Italy in light of the internationalism of the peninsula in that period. In particular, it seeks to show how a consideration of the rhetorical strategy of the Grand Tour has both generated a discrete field of study as well as informed the work of a broad range of cultural historians seeking to identify and account for those innovations unique to Italy's eighteenth century.     

The Meaning of Things: Kipling’s Formative Journey ‘Home’ in 1889 and the Late Victorian Imperial Tour

The ‘seven years’ hard’ Rudyard Kipling spent as a journalist in north India are generally seen as the making of both his poetic and his politics. But, important as origin, community, identity and ‘my father’s house’ are to Kipling, he should also be seen as a wayfarer of no fixed abode. In 1889 he used his first royalties to return to metropolitan fame by the long way round: Burma, the Straits, Japan, the Pacific and a transcontinental journey past landmarks of his Americanophile boyhood reading. Both distressing and exhilarating, it was a journey that stimulated the productive tension in him between the parochial and the universal. If an upcountry Punjab station had impressed him with the necessity of colonial rule, it was this voyage that engendered his all-embracing imperial vision. If he had honed his eye for ‘local colour’, this trip intimated to him that his metier would lie in culturally translating disparate portions of the empire to one another. Anticipating Baden-Powell’s call to ‘look wider’, vagabonding proved to be an agreeable mode of existence, but metropolitan arrival was to hold its own unforeseen challenges and anxieties. At a time when English writers like Arthur Symons aestheticised their sensation of cultural rootlessness in the figure of the vagabond, Kipling sought to foreground his own vagabondism with a persuasive claim to belonging.     

“Mongrel City”: Cosmopolitan Neighbourliness in a Delhi Squatter Settlement

Abstract: This paper examines the construction of a “cosmopolitan neighbourliness” which emerges in a Delhi squatter settlement in the context of communal violence. Through interviews with over 80 inhabitants, I suggest that an openness to “others” in the settlement is produced in order to construct a home for oneself in an exclusionary city through a series of relational constructs—between the “cosmopolitan” city and the “parochial” village; between the “murderous” city and the “compassionate” slum; between the exclusionary urban public sphere and the “inclusive” neighbourhood sphere. The squatter settlement is internalised as a microcosm of a “mongrel city”, a place which through its set of oppositional constructs becomes inherently “urban”. “Cosmopolitan neighbourliness”, however, remains fragile and gendered. It is a continuous strategic practice that attempts to bridge across differences of caste and religion through gendered performances that avert and discourage communal violence even when the city becomes murderous.     

Negotiating belonging and perceptions of citizenship in a transnational world: Singapore,a cosmopolis?

The complex mappings of inflows and outflows of people, capital, images and ideas in global city spaces create particular challenges for nation-states that are deeply embedded in the international circuit of capital. Through an empirical study of Singapore, an aspiring global city-state, I offer an analysis of how the state-sponsored cosmopolitan project is contested by Singapore citizens. I also present evidence to highlight the contradictions of belonging and citizenship in a transnational world, with particular reference to the postcolonial racial and nationality dynamics that inflect these discourses.

Négocier l'appartenance et les perceptions de la citoyenneté dans un monde transnational: Singapour comme ville cosmopolite?

Les mappages complexes des mouvements des personnes, du capital, des images et des idées à travers les espaces urbains mondiaux posent un défi particulier aux états-nations qui sont très fortement intégrés dans le circuit international du capital. Singapour, ville-état mondiale en croissance, est le sujet d'une étude empirique dans laquelle je présente une analyse du projet cosmopolite soutenu par l'état et comment ce projet est contesté par les citoyens de Singapour. Je présente également des éléments de preuve pour faire ressortir les contradictions entre l'appartenance et la citoyenneté dans un monde transnational, en précisant entre autres les dynamiques qui touchent aux identités raciales et nationales postcoloniales qui pèsent sur ces discours.

Mots-clefs: appartenance, citoyenneté, mobilité transnationale, cosmopolitanisme, Singapour.

La negociación de pertenencia e ideas de ciudadanía en un mundo transnacional: Singapur, ¿un cosmópolis?

Los complejos mapeos de la entrada y salida de personas, capital, imágenes e ideas en los espacios de ciudades globales crean desafíos particulares para naciones-Estados, los cuales están estrechamente vinculados al circuito internacional de capital. Por un estudio empírico de Singapur, que aspira a ser reconocido como ciudad-estado global, ofrezco un análisis de cómo los ciudadanos de Singapur contestan este proyecto cosmopólito patrocinado por el Estado. También presento pruebas para destacar las contradicciones inherentes en las nociones de pertenencia y ciudadanía en un mundo transnacional, con referencia particular a la dinámica racial y de la dinámica de nacionalidad poscolonial que salpican estos discursos.

Palabras claves: pertenencia, ciudadanía, movilidad transnacional, cosmopolitanismo, Singapur.     

Unsocial Sociability in the Scottish Enlightenment: Ferguson and Kames on War,Sociability and the Foundations of Patriotism

Summary

This article reconstructs a significant historical alternative to the theories of ‘cosmopolitan’ or ‘liberal’ patriotism often associated with the Scottish Enlightenment. Instead of focusing on the work of Andrew Fletcher, Francis Hutcheson, David Hume or Adam Smith, this study concentrates on the theories of sociability, patriotism and international rivalry elaborated by Adam Ferguson (1723–1816) and Henry Home, Lord Kames (1696–1782). Centrally, the article reconstructs both thinkers' shared perspective on what I have called ‘unsociable’ or ‘agonistic’ patriotism, an eighteenth-century idiom which saw international rivalship, antagonism, and even war as crucial in generating political cohesion and sustaining moral virtue. Placing their thinking in the context of wider eighteenth-century debates about sociability and state formation, the article's broader purpose is to highlight the centrality of controversies about human sociability to eighteenth-century debates about the nature of international relations.