|February 9, 2012|
Colonies of the second French colonial empire (1830–1960) published in Le Monde Illustré in 1891.
From Le Monde Diplomatique:
Why, in 2011, think about empires? We live in a world of nation-states — over 200 of them, each with their seat in the UN, their flag, postage stamps and governmental institutions. Yet the nation-state is an ideal of recent origin and uncertain future and, for many, devastating consequences.
Empire did not give way to a secure world of nations with the end of Ottoman, Austro-Hungarian, Romanov or German rule after the first world war or, in the 1940s-1970s, with decolonisation (by the French, British, Dutch, Belgian and Portuguese). Many recent conflicts — Rwanda, Iraq, Israel, Afghanistan, ex-Yugoslavia, Sri Lanka, the Congo, the Caucasus, Libya, etc — emerged from failures to find viable alternatives to imperial regimes, after 1918, 1945 and 1989.
It is not a question of sinking into imperial nostalgia: sentimental evocations of the British Raj or French Indochina have nothing to offer to our present political thinking. Similarly, imperial name-calling — invoking “empire” or “colonialism” to discredit US, French or other interventions — cannot help us analyse or improve today’s world. But an exploration of the histories of empires, old and new, can expand our understanding of how the world came to be what it is, and the organisation of political power in the past, the present and even the future.
Not long ago, my husband was working on a plaster sculpture, and when he removed his rubber gloves, he saw that his gold ring had disappeared. I came to pick my husband up at his studio and discovered him pale, bleary-eyed, babbling. I found the ring, camouflaged on a patch of beige carpet, and my husband cried with relief.
Teleology Rises from the Grave
Stephen T. Asma
It turns out that there are a few different teleology traditions, but the Anglo-American conversation has been blithely unaware of all but the simplest. The simple and loud version is the “natural theology” tradition, which claims that adaptation in nature must be the result of a supreme Designer because chance alone cannot account for gills in water, lungs on land, complex eyes and cell flagella.
The Death of Romance in the Shadow of the Colossus
These are the two modalities through which you engage the world of Shadow of the Colossus: In the journey, you are the lost soul; in the encounter, you become the lover and the warrior, carried by your passions into mortal struggles with the Colossi. These guardian monsters, your adversaries, fill in the emotional frame established by your travels through the Forbidden Land.
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The Victorian photographer Julia Margaret Cameron is currently undergoing a revival with a recent exhibition of her work at the Metropolitan Museum in New York. She has long evoked interest not only because of her distinctive style but also because of her eccentric personality, her dominant — very dominant — role in a circle that in many ways prefigured the Bloomsbury of her grandniece, Virginia Woolf. But there was another strand in her life that was quintessentially Victorian: the imperial. She was daughter, wife and mother of Empire.
On the morning of November 14, 1889, John Brisben Walker, the wealthy publisher of the monthly magazine The Cosmopolitan, boarded a New Jersey ferry bound for New York City. Like many other New Yorkers, he was carrying a copy of The World, the most widely read and influential newspaper of its time. A front-page story announced that Nellie Bly, The World’s star investigative reporter, was about to undertake the most sensational adventure of her career: an attempt to go around the world faster than anyone ever had before.