Estranging Ireland: The underground self of the Irish free state in Joseph O’Neill’s Land Under England

Land Under England is an out of print, rarely-cited Irish science fiction novel by the author Joseph O’Neill. Written at a time of crisis in Irish society in the 1930s, the novel has been relatively ignored in studies of the literature of the period. Although critics of science fiction tend to situate the novel as a purely anti-fascist work, taking its cues from events happening in Europe, this article places the novel firmly within its postcolonial Irish context, opening up the text to alternative readings based on the writings of Irish historians, as well as Marxist, cultural materialist and postcolonial critics. The article also utilises documents such as work written by O’Neill in his capacity as a civil servant, letters to the author from the controversial author Francis Stuart, and reviews contemporary to the publication of the novel.     

Conceptions of Reinhart Koselleck's Theory of Historical Time in the Thinking of Michael Oakeshott

In recent years students of politics have begun to recognise Reinhart Koselleck's practice of Begriffsgeschichte, the study of conceptual history, as a useful approach for investigating key concepts in political ideologies and the history of ideas. But his theory of historical time—the temporal dimension to his semantic project and his broader theorising of the historical discipline—is often overlooked and underused as a heuristic device. By placing the thinking of Michael Oakeshott alongside Koselleck's theory of historical time, this article brings his thinking on temporality to the forefront, fashioning a conversation between the two thinkers about the place for history and the formal criteria necessary for ordering the past properly. In doing so, it juxtaposes Koselleck's reflections on historicity and his theory of historical time with Oakeshott's philosophical enquiry on the historical mode of understanding. It identifies important convergences and divergences between the two thinkers' theories, focusing in particular on questions regarding the potential for representing the past as multilayered and plural historical times. The article then suggests that their respective thoughts on the theory of history are in part a reaction to the modern politicisation of historical time and comprise a shared critique of radical political change.     

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.     

Caught between extremes: the culture and economics of traditional mask art in contemporary Sri Lanka

In contemporary Sri Lanka, the commodification of local mask production resulting from cultural tourism has caught the traditional mask artisan in a tight spot between “tradition” and “modernity”. The impacts of tourism are diversely received and interpreted within the local mask artisan community, with tourism simultaneously resulting in what can be called a “cultural discovery” and “cultural decline”. Within this cultural debate, this paper is an attempt to understand how the traditional mask artisan arrives at a balance between “tradition” and “modernity”, and culture and commerce. Qualitative research conducted in southern Sri Lanka shows that tradition and modernity are shifting conceptions. Negotiating a balance between tradition and modernity is, therefore, largely a matter of meaning and interpretation. When cultural commodification occurs, tradition and modernity are continuously redefined and reinvented by both the traditional mask artisan and cultural consumer to fit their own needs and agendas. Cultural commodification contributes to the survival and revival of Sri Lanka's mask tradition, a strategy that is simultaneously welcomed and contested within the local mask artisan community.     

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.     

Act and idea in the Nazi Genocide

The opening reference to masturbation in Jonathan Swift’s Gulliver’s Travels (1726) provides evidence of not only an embedded cultural commentary on the masturbatory tendencies of modernity but also specific contempt for the novel as a masturbatory literary form. The same point is made elsewhere in Swift’s poetry and his parody of the erotic scene of female masturbation that continued to be a staple of amatory fiction. Yet the same body of writing reveals Swift’s recognition that he too was guilty of producing literary fuel for masturbation, as were the Ancients themselves whose works continued to invite a sexualized response from readers. As such, Swift reveals an ironic point of agreement with female authors of amatory fiction such as Delarivier Manley and Eliza Haywood, who represent instances of the poetry of the Ancients being put precisely to this use, providing tacit excuse for their own erotically charged writing. In his later notorious diagnosis of Swift as a chronic masturbator literary physician Thomas Beddoes is arguably responding at least in part to Swift’s own sense of entrapment within masturbatory modernity.     

The tourist landscape paradox

This paper is about tourist practices of landscape. Landscape has long been a key reference point in the construction of tourist imaginaries and, to this day, plays an important role in tourists' experience of travelling and their encounters with Otherness. Yet the ambivalent ways in which tourists conceptualize landscape is inherently paradoxical; indeed, it is by travelling that tourists try to overcome the tension produced by such a paradox. Putting into practice two alternative conceptions of landscape at once—a ‘Vidalian’ landscape-as-essence and a ‘Cosgrovian’ landscape as ‘way of seeing’—the tourist inevitably falls into an intriguing epistemological trap. Tourists' embodiment of the landscape experience becomes an attempt to evade that trap. In this paper, I note how this is exemplified in the ways in which tourist rhetoric frames the idea of Morocco and, in particular, the Jamaa el Fna square in Marrakech, the most ‘landscaped’ (and photographed) tourist site in the Maghreb. To help unpack this paradox, I take a brief look at what tourists actually do in the Jamaa el Fna, in order to reproduce, in place, their landscape-driven idea of Moroccan cultural space. The spatial practices of most tourists in that iconic place reveal, indeed, that the landscape paradox that drives tourist readings of the Jamaa el Fna cannot be avoided, but only endlessly performed, for this paradox is constitutive of the very formation of the Modern travelling European subject.     

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.     

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.