Explore the vast range of titles available.

This essay makes an argument about the relationship between political life and the familiarity and repetitiveness of exile in postcolonial Rwanda and Burundi. I argue, first, that the memory, recurrence, and anticipation of displacement constitute central aspects of postcolonial nationhood and life in both countries. With each cycle of forced expulsion, the boundaries of the nation are unmade and remade. Second, this rhythm of repeated collective exile makes for specific forms of political subjectivity and activism that though tethered to the geography of the nation also always exceed it, making exile a constitutive aspect of postcolonial nationhood.

This article traces the contours of a comparative, global, crossdisciplinary, and multiparadigmatic field that construes ethnicity, race, and nationhood as a single integrated family of forms of cultural understanding, social organization, and political contestation. It then reviews a set of diverse yet related efforts to study the way ethnicity, race, and nation work in social, cultural, and political life without treating ethnic groups, races, or nations as substantial entities, or even taking such groups as units of analysis at all.

Equaliberty in the Dutch Caribbean is a collection of essays that explores fundamental questions of equality and freedom on the non-sovereign islands of the Dutch Caribbean. Drawing on in-depth ethnographic research, historical and media analysis, the study of popular culture, and autoethnographic accounts, the various contributions challenge conventional assumptions about political non/sovereignty. While the book recognizes the existence of nationalist independence movements, it opens a critical space to look at other forms of political articulation, autonomy, liberty, and a good life. Focusing on all six different islands and through a multitude of voices and stories, the volume engages with the everyday projects, ordinary imaginaries, and dreams of equaliberty alongside the work of independistas and traditional social movements aiming for more or full self-determination. As such, it offers a rich and powerful telling of the various ways of being in and belonging to our contemporary postcolonial world.

Peter Ackroyd’s historiographic metafictional novel (2006) entails a critical return to history – critical in the sense that it questions the essence of historical knowledge and revisits the past in order to comment on the politics of national identity. Beneath a façade of historicity, the novel explores the continuity of English cultural identity and narrates a fictional story that centres on the conflict of Catholicism and Protestantism in the context of post-Restoration emigration of Puritans from England to New England. The “old faith”, although marginalized, continued to exist in post-Reformation England. The novel ties the significance of Catholicism to a thorough sense of Englishness. Catholic faith is shown as an ancient anchor of English identity. Peter Ackroyd delves into the collective memory of his race in search of a sense of commonality, believing in the continuity of English national identity. Challenging humanist assumptions about historical authenticity, the novel calls into question the idea of religious homogeneity, offering a different narrative as equally valuable.

In the postwar period, projects of social justice have often drawn upon ideas of national solidarity, calling upon shared national identities to mobilize support for the welfare state. Several commentators have argued that increasing immigration, and the multiculturalism policies it often gives rise to, weaken this sense of national solidarity. This creates a potential “progressive’s dilemma”, forcing a choice between solidarity and diversity. My aim in this paper is two-fold: first, to argue for the importance of national solidarity as a progressive political resource; and second, to discuss how it can be reconciled with support for immigration and multiculturalism. I will try to identify the prospects for a multicultural national solidarity – a multicultural welfare state, if you will – and to contrast it with the two obvious alternatives: a neoliberal multiculturalism that champions mobility and diversity at the expense of national solidarity; and a welfare chauvinism that champions national solidarity at the expense of immigrants and minorities.

The paper evaluates the prevailing anxieties gnawing at the Nigeria nation-state, deriving from the Fulani herdsmen's genocidal campaign. These anxieties are painstakingly reflected in insecurity, chaos, violence, banditry, and uncertainty that have built up in recent times to complicate the Nigeria nation-state's fragile sovereignty. Embedded in the poetics of the selected poems is the repudiation of the postcolonial contradictions, which highlight egregious inequity as foreshadowed in the northern Caliphate's domination of the middle-belt and the southern federating units. The emergence of varied ethnic nationalisms becomes a political fallout from a rejection of the northern Caliphate's domination. Years of accrued resentment against this domination will be contextualized in the paper, to explicate the possibility of ostensible Nigeria nation-state's disintegration. Frenzied calls for the country's disintegration culminated when middle-belt and southern Nigeria are being continually plundered by the Fulani herdsmen to perpetrate the most horrendous genocidal killings on a daily basis. The paper intends not only at drawing attention to possible causes of Nigeria nationhood's failure thematic but to also interrogate the Fulani herdsmen's killings within the context of a genocide framework. Further, the paper foregrounds a condemnation of the insidious pressures of Fulani-inspired ethnic cleansing in the poetry of diverse Nigerian poets.

Despite a succession of advances and setbacks observed here and there, the suppression of regular religion in the age of revolution represented a definitive and irreversible process of the ascendancy of new social groups and classes and, at the same time, the suppression of the power of the two pillars of the ancien régime: the clergy and the nobility. It was also the nation that asserted itself as a “new historical actor”, with a new political and social agency of its own, and also with a new ambition for property and patrimony.

This article draws on 60 semi-structured interviews conducted in 2015 to explore how ordinary people produce and reproduce boundaries of Norwegian nationhood in their everyday lives. This is achieved by unpacking the entangled relationship between individuals’ perceptions of nationhood and their everyday experiences. The finding is that individuals are inconsistent when producing and reproducing boundaries of nationhood in their everyday lives, drawing on various symbolic resources at different times and places. Exposing the inconsistency – both within and between individuals – challenges the structures and preconceived notions of a fixed and stable boundary demarcating Norwegian nationhood. When boundaries are produced or reproduced, they are clear; however, by approaching boundary-making as a contingent event, the uncertainty of where, why and if a boundary will be produced and/or reproduced blurs people’s perceptions and experiences of these very boundaries. The study examines this contingency through individuals’ unique and changing circumstances and along public and private dimensions.

In this research we examine the role of the nationalist ideology ofswadeshiin a contemporary anticonsumption movement and show that its deployment is linked to the experiences of colonialism, modernity, and globalization in India. Specifically, we offer a postcolonial understanding of reflexivity and nationalism in an anticonsumption movement opposing Coca‐Cola in India. This helps us offer an interpretation of this consumer movement involving spatial politics, temporal heterogeneity, appropriation of existing ideology, the use of consumption in ideology, and attempts to bring together a disparate set of actors in the movement.