Petsamo: bringing modernity to Finland’s Arctic Ocean shore 1920–1939

In the Peace Treaty of Tartu 1920 Finland was given a corridor to the Arctic Sea. This area of 10,000 km² called Petsamo, was situated along the eastern side of the present Russo-Norwegian border. For many Finns Petsamo was seen as part of a Greater Finland expansionist ideology. Petsamo remained part of Finland until 1944, and during that time tourism was intensified to this new Arctic Ocean part of Finland. However, the most significant single project for bringing modernity and the young Republic of Finland to Petsamo was the Kolosjoki nickel mine. Kolosjoki was a piece in a larger international struggle for natural resources to be used for economic and political gains both in times of war and peace. The Kolosjoki mine can be compared with other similar mining communities in the Arctic and Siberia. When compared with the Soviet Russian Piramid mining community on Svalbard, differences in architectural style also become a signifier. The Kolosjoki mining village was built in a functionalistic style that was eagerly adopted by Scandinavia and Finland at that time. An Arctic dimension, connected explicitly to the Arctic Ocean presence of Finland at that time, is mostly lacking in later Finnish collective history culture.     

Introduction: global perspectives on gender–water geographies

This introduction summarizes the work featured in the themed section of Gender, Place and Culture titled ‘Global geographies of gender and water’. It brings into dialogue scholars investigating a variety of gender–water relationships at different scales, including: poisoned waterscapes; fishing practices; and the implications of neoliberal water policies. The authors featured purposefully engage with the multi-faceted ways in which experiences, discourses and policies of water are gendered, and how gender is created through processes of access, use and control of water resources. In bringing these articles together, we have consciously aimed to support inclusive, feminist collaborative work and to prioritize diversity.     

Renewing the Political Perspective: Reflections on James Ceaser,Political Science,and Liberal Democracy

Abstract

This is a response to the contributions to the symposium on David Walsh's trilogy on modernity: After Ideology (1990), The Growth of the Liberal Soul (1997), and The Modern Philosophical Revolution (2008). After expressing appreciation for the careful reading the work has received, it enters into a reflection on the underlying unity of the studies. This is intended to address the common concerns that center on the issue of how the modern world is to be understood. It emphasizes the impossibility of separating the attempt to understand modernity from the need to take responsibility for it. This is the perspective that has illuminated the totalitarian catharsis, the durability of liberal political regimes, and the existential turn within modern philosophy. In the latter part of the essay, a response is offered to specific objections and characterizations that individual symposiasts raise.     

Murphy's Moral Economy of Labor

Abstract

Throughout its history, the institution of the Catholic Church has been at odds with the social and political changes of modernity. However, many scholars claim that after Vatican II, the Church began to accept modernity's political regnancy, and subsequently embraced doctrines such as separation of Church and State and religious freedom. In fact, some scholars go so far as to claim that in recent decades, the Catholic Church has led political crusades that resulted in the political, economic, and social liberation of many, such as its spearhead movement against Communist countries and the liberation theology movements in Latin America. The purpose of this article is not only to examine such claims but to look more closely at the political implications of the thought of Pope Benedict XVI. I propose that Benedict XVI does not simply embrace modernity, but he challenges it from within and presents political society with an alternative foundation for political liberalism. To this effect, I examine the main tenets of his social thought, including his political anthropology and concept of personhood, his idea of secularity, and his understanding of the role of political institutions. I assess whether his ideas can be universally accepted by liberal, secular societies or whether the character of these ideas will appeal only to those who embrace Christianity.     

Responding to the Mystery of Human Existence: David Walsh and Some Contemporaries for and Against Modernity

Abstract

An analysis of David Walsh's critique of modern liberalism based primarily on two of his works, The Growth of the Liberal Soul (1997) and The Third Millennium: Reflections on Faith and Reason (1999). Walsh's assessment of the advantages and disadvantages of modernity are discussed, and comparisons are drawn to the analyses of Eric Voegelin, Pierre Manent, Charles Taylor, and Michael Oakeshott.     

Red Tory: How Left and Right Have Broken Britain and How We Can Fix It

Abstract

Responding to my generous critics, I attempt to clarify my view of reason’s responsibility and its limits, and I underline my agreement with Strauss on the insuperability of political thinking and thus the impossibility of any neat separation between theory and practice or of any trans-political doctrine of transcendence. Finally, I resist invitations to overcome tensions between vertical and horizontal transcendence and thus to go beyond responsibility to autonomy.     

HAMMER TIME

Espen Hammer's exceptionally fine book explores modern temporality, its problems and prospects. Hammer claims that how people experience time is a cultural/historical phenomenon, and that there is a peculiarly modern way of experiencing time as a series of present moments each indefinitely leading to the next in an ordered way. Time as measured by the clock is the paradigmatic instance of this sense of time. In this perspective time is quantifiable and forward‐looking, and the present is dominated by the future. Hammer argues that this manner of experiencing time provides a way of living that brings with it not only the basis for great successes in technology, but also great costs—specifically, what he calls the problems of transience and of meaning. Hammer goes about his task by considering the ways some of the great modern philosophers have characterized present‐day temporality and have responded to the problems he has identified. Specifically, he considers what Kant, Hegel, Schopenhauer, Nietzsche, (early) Heidegger, Habermas, Bloch, and Adorno provide in response to our peculiarly modern predicaments. The book is remarkable for its clarity and perceptiveness, but in the process in crucial places it simplifies the matters at hand or fails to push its insights as far as it ought, and in the end promises more than it can deliver. In this it betrays a rationalist confidence in the power of reason that founders on what in many ways remains a mystery.     

Re-emerging China and Consequences for Economic Geography

A noted specialist on the spatial dimensions of China's economy surveys questions and opportunities for economic geography raised by the re-emergence of China. He explores the ways in which the rise of China may alter economic geography's object of study (the organization of the world economy), force re-conceptualization of some fundamental concepts and theories, and affect the way the discipline conducts its work. The paper argues that cooperation of Western and Chinese scholars in forging a new economic geography is contingent on a redirected focus away from concerns relevant only to the West and the discarding of research frameworks that bracket China off from experiences in the West.     

Oskar von Miller and the Art of the Electrical Exhibition: Staging Modernity in Weimar Germany

Within the larger framework of understanding how modernity wasframed within and through the domestic sphere, this articleconsiders the efforts of Bavarian electrical engineer Oskarvon Miller to electrify and modernize Germany against the backdropof Weimar reform movements. Unlike modernist reformers associatedwith such projects as the Bauhaus or the Werkbund, Miller wasa practical systems-builder who sought to encourage consumptionwithin traditional frameworks of home and Heimat. For Miller,exhibiting the benefits of technology was a key element in securingits success, and his reliance on consumers rested on a corporatistideal that would create a new kind of community centred on technology.Whereas in the Imperial era Miller focused on Handwerker andsmall machines as the guarantors of both progress and socialstability, in the Weimar era he turned to housewives and housework.Through his involvement in electrification schemes as well asin his work in founding the Deutsches Museum, one of the firstmuseums of science and technology in Europe, Miller createda powerful narrative of technological progress that was bothtraditional and modern.     

MODERNITY: A PROBLEMATIC CATEGORY IN THE HISTORY OF EMOTIONS

Emotions in History: Lost and Found by Ute Frevert is a lively introduction to some of the issues that historians must address when writing about emotions. Emotions in History notes some of the uses emotions have had in both public and private life, and it charts the changing fate of several emotions—particularly acedia, honor, and compassion—that have been either “lost” or “found” over time. Nevertheless, it suffers from a notion of modernity that obscures rather than clarifies. Making “modernity” the cause of changes in emotional ideas, comportment, and feeling, it cuts today's society off from its earlier roots and fails to see the continuities not only in emotions themselves but also in the mechanisms by which emotions have changed over time. Frevert's assumption that only the modern world has been interested in emotions is belied by eloquent learned writings on the topic in the medieval period (though not using the term “emotions”). Further, modernity is not alone in having effective mechanisms by which ideal standards of emotions and their expression are transmitted to a larger public.