Yet as Mazower has emphasized in his earlier 2009 No Enchanted Palace, this was not our UN. Many of the men who played a crucial role in the formation of the organization, from Roosevelt to Churchill to Jan Smuts to Alfred Zimmern (not to mention Stalin) were keenly attuned to the realities of Great Power politics.
Prognoses of American decline were already in vogue prior to the attacks on the U.S. Consulate in Benghazi, but ever since the wave of such terrorist attacks and protests across the Muslim World in early September, the Obama Administration has seemed rudderless in articulating what it wants, not just in its relations with Muslim-majority countries, but in terms of international order more broadly. Administration advocates for the Libyan adventure like Samantha Power have been nowhere to be heard from in some time.
Watch here in the coming days for Timothy Nunan's review of Mark Mazower, Governing the World: The History of an Idea (New York, 2012). The review will appear on this blog in five installments, which we look forward to bringing you.
Our new issue is a dossier on social rights in the twentieth century, beautifully curated by Małgorzata Mazurek, Paul Betts, Andreas Eckert, Stefan-Ludwig Hoffmann, and Sandrine Kott. Start by reading the preface by Mazurek and Betts, and don't miss Fred Cooper's concluding reflections on the essays.
The 1970s are remembered in the Global North as a time of stagflation, malaise, and political drift. But from the point of view of much of the Global South, this same epoch was a time of unprecedented economic prosperity and political ambition. Particularly for primary producers in the wake of the OPEC oil price hikes, the 1970s were a time of unparalleled hopes for a rebalancing of global power relations and institutional authority. One manifestation of the new global mood was a profound shift in the understanding of global responsibilities for achieving development in the South.
Ayça Çubukçu: Considering the impressive common ground shared by what you differentiate as liberal and antiliberal ideologies of empire, why would it be incorrect to interpret what you name an anti-liberal ideology of empire as an articulation internal to liberal imperialism? What are your criteria for distinguishing between liberal and antiliberal ideologies of empire on the one hand, and “techniques” and “ideologies” of imperial practice, on the other?
Ayça Çubukçu: In contradistinction to nationalist projects that would be fashioned during the colonial modern, in a formation you distinguish as the early modern, various “native” figures in British India—among them Rammohan—were campaigning for liberty and equality as subjects of the British Crown, with a certain kind of faith in the emancipating mission of British rule. What is the significance of such early modern imaginaries of political community, which you observe to have been “doomed”? Why do they resist attempts to subsume them in nationalist historiographies of modernity?
Ayça Çubukçu: How would you describe the field and the genre which The Black Hole of Empire fits, or else, wishes to inspire? What is the craft you practiced when writing The Black Hole? Is this a book in Anthropology and Asian Studies as the Princeton University Press catalogue claims?
Congratulations to Samera Esmeir, Humanity editorial board member, on the publication of her new book, Juridical Humanity: A Colonial History (Stanford University Press). Here's the publisher's description:
When Siraj, the ruler of Bengal, overran the British settlement of Calcutta in 1756, he allegedly jailed 146 European prisoners overnight in a cramped prison. Of the group, 123 died of suffocation.