Greek Nationalism and European Revolution

Nationalism has long been a besetting problem within Eastern Christianity and attracts regular critical attention today, but it has roots that go back to the aftermath of the French Revolution and the revolutionary period in Europe from the late 18th to early 20th centuries. This is perhaps most clearly seen in Greece, about which we have a new book:The Greek Revolution: 1821 and the Making of Modern Europe Hardcover by Mark Mazower  (Penguin, November 2021), 608pp. 

About this book the publisher tells us this:

From one of our leading historians, an important new history of the Greek War of Independence—the ultimate worldwide liberal cause célèbre of the age of Byron, Europe’s first nationalist uprising, and the beginning of the downward spiral of the Ottoman Empire—published two hundred years after its outbreak

As Mark Mazower shows us in his enthralling and definitive new account, myths about the Greek War of Independence outpaced the facts from the very beginning, and for good reason. This was an unlikely cause, against long odds, a disorganized collection of Greek patriots up against what was still one of the most storied empires in the world, the Ottomans. The revolutionaries needed all the help they could get. And they got it as Europeans and Americans embraced the idea that the heirs to ancient Greece, the wellspring of Western civilization, were fighting for their freedom against the proverbial Eastern despot, the Turkish sultan. This was Christianity versus Islam, now given urgency by new ideas about the nation-state and democracy that were shaking up the old order. Lord Byron is only the most famous of the combatants who went to Greece to fight and die—along with many more who followed events passionately and supported the cause through art, music, and humanitarian aid. To many who did go, it was a rude awakening to find that the Greeks were a far cry from their illustrious forebears, and were often hard to tell apart from the Ottomans.

Mazower does full justice to the realities on the ground as a revolutionary conspiracy triggered outright rebellion, and a fraying and distracted Ottoman leadership first missed the plot and then overreacted disastrously. He shows how and why ethnic cleansing commenced almost immediately on both sides. By the time the dust settled, Greece was free, and Europe was changed forever. It was a victory for a completely new kind of politics—international in its range and affiliations, popular in its origins, romantic in sentiment, and radical in its goals. It was here on the very edge of Europe that the first successful revolution took place in which a people claimed liberty for themselves and overthrew an entire empire to attain it, transforming diplomatic norms and the direction of European politics forever, and inaugurating a new world of nation-states, the world in which we still live.

On the Uses of Historical Memory

As I have often noted on here over the past two years especially, the questions of the uses to which the past is often put are very important ones that often reveal abuse, nostalgia, and romanticism all bound up together, thereby underscoring Adam Phillips' observation that “memories always have a future in mind.”

Three new books will shed further light on all these questions after their publication later this fall:  Judith Pullman, Memory in Early Modern Europe, 1500-1800 (Oxford UP, 2017), 256pp.

About this book we are told:

For early modern Europeans, the past was a measure of most things, good and bad. For that reason it was also hotly contested, manipulated, and far too important to be left to historians alone.

Memory in Early Modern Europe offers a lively and accessible introduction to the many ways in which Europeans engaged with the past and 'practised' memory in the three centuries between 1500 and 1800. From childhood memories and local customs to war traumas and peacekeeping , it analyses how Europeans tried to control, mobilize and reconfigure memories of the past. Challenging the long-standing view that memory cultures transformed around 1800, it argues for the continued relevance of early modern memory practices in modern societies.

The second book is an edited collection: How the Past was Used: Historical cultures, c. 750-2000, eds. Peter Lambert and Bjorn Weiler (OUP, 2017), 450pp. About this collection we are told:

This book explores how societies put the past to use and how, in the process, they represented it: in short, their historical culture. It brings together anthropologists, historians, and literary scholars to address the means by which societies, groups, and individuals have engaged with the past and expressed their understanding of it.

The utility of the past has proven almost as infinitely variable as the modes of its representation. It might be a matter of learning lessons from experience, or about the legitimacy of a cause or regime, or the reputation of an individual. Rival versions and interpretations reflected, but also helped to create and sustain, divergent communities and world views. With so much at stake, manipulations, distortions, and myths proliferated. But given also that evidence of past societies was fragmentary, fragile, and fraught with difficulties for those who sought to make sense of it, imaginative leaps and creativity necessarily came into the equation. Paradoxically, the very idea that the past was indeed useful was generally bound up with an image of history as inherently truthful. But then notions of truth proved malleable, even within one society, culture, or period.

Concerned with what engagements with the past can reveal about the wider intellectual and cultural frameworks they took place within, this book is of relevance to anyone interested in how societies, communities, and individuals have acted on their historical consciousness.

The third will perhaps be the most controversial: Nikolay Koposov, Memory Laws, Memory Wars: The Politics of the Past in Europe and Russia (Cambridge UP, 2017).
About this book the publisher tells us:

Laws against Holocaust denial are perhaps the best-known manifestation of the present-day politics of historical memory. In Memory Laws, Memory Wars, Nikolay Koposov examines the phenomenon of memory laws in Western and Eastern Europe, Ukraine, and Russia and exposes their very different purposes in the East and West. In Western Europe, he shows how memory laws were designed to create a common European memory centred on the memory of the Holocaust as a means of integrating Europe, combating racism, and averting national and ethnic conflicts. In Russia and Eastern Europe, by contrast, legislation on the issues of the past is often used to give the force of law to narratives which serve the narrower interests of nation states and protect the memory of perpetrators rather than victims. This will be essential reading for all those interested in ongoing conflicts over the legacy of the Second World War, Nazism, and communism.

The Habsburg Empire Reconsidered

This year marks the centenary of the death of the Austro-Hungarian Emperor Franz Josef, who died in Schönbrunn Palace, whose magnificent gardens (pictured right) and "Palm house" (below) I toured one lovely evening while in Vienna earlier this month.

I was struck, when in Vienna, by the number of posters in the subway of one of the last and most famous portraits of Franz Josef, advertising a new exhibit reconsidering the imperial legacy a century after it more or less ended. Though it would get you lynched in any number of academic circles today, still I regard the question as one worth asking: were all forms of imperialism and colonialism the oppressive forces they are so often simplistically and reductively made out to be? My cursory knowledge of the history of the Habsburg Empire, especially in Galicia, and especially as it affects the Ukrainian Greco-Catholic Church, would suggest very much that the answer to my question is of course negative. There was much in the empire to commend it, then and since, and I am looking forward next month, when my teaching ends, to reading a new history: Pieter Judson, The Habsburg Empire: a New History (Belknap Press, 2016), 592pp.

About this book we are told:

In a panoramic and pioneering reappraisal, Pieter Judson shows why the Habsburg Empire mattered so much, for so long, to millions of Central Europeans. Across divides of language, religion, region, and history, ordinary women and men felt a common attachment to “their empire,” while bureaucrats, soldiers, politicians, and academics devised inventive solutions to the challenges of governing Europe’s second largest state. In the decades before and after its dissolution, some observers belittled the Habsburg Empire as a dysfunctional patchwork of hostile ethnic groups and an anachronistic imperial relic. Judson examines their motives and explains just how wrong these rearguard critics were.

Rejecting fragmented histories of nations in the making, this bold revision surveys the shared institutions that bridged difference and distance to bring stability and meaning to the far-flung empire. By supporting new schools, law courts, and railroads, along with scientific and artistic advances, the Habsburg monarchs sought to anchor their authority in the cultures and economies of Central Europe. A rising standard of living throughout the empire deepened the legitimacy of Habsburg rule, as citizens learned to use the empire’s administrative machinery to their local advantage. Nationalists developed distinctive ideas about cultural difference in the context of imperial institutions, yet all of them claimed the Habsburg state as their empire.

The empire’s creative solutions to governing its many lands and peoples―as well as the intractable problems it could not solve―left an enduring imprint on its successor states in Central Europe. Its lessons remain no less important today.

European Encounters with Islam

John Tolan is an important, if not entirely well-known, scholar in France (originally from the US) whose articles on Islam and Christianity in English and French I have read with great profit over the years. He is the lead author of this forthcoming paperback version of an important book published in 2012: Europe and the Islamic World: A History (Princeton UP, 2015), 488pp.

About this book we are told:

Europe and the Islamic World sheds much-needed light on the shared roots of Islamic and Western cultures and on the richness of their inextricably intertwined histories, refuting once and for all the misguided notion of a "clash of civilizations" between the Muslim world and Europe. In this landmark book, three eminent historians bring to life the complex and tumultuous relations between Genoans and Tunisians, Alexandrians and the people of Constantinople, Catalans and Maghrebis--the myriad groups and individuals whose stories reflect the common cultural, intellectual, and religious heritage of Europe and Islam.

Since the seventh century, when the armies of Constantinople and Medina fought for control of Syria and Palestine, there has been ongoing contact between the Muslim world and the West. This sweeping history vividly recounts the wars and the crusades, the alliances and diplomacy, commerce and the slave trade, technology transfers, and the intellectual and artistic exchanges. Here readers are given an unparalleled introduction to key periods and events, including the Muslim conquests, the collapse of the Byzantine Empire, the commercial revolution of the medieval Mediterranean, the intellectual and cultural achievements of Muslim Spain, the crusades and Spanish reconquest, the rise of the Ottomans and their conquest of a third of Europe, European colonization and decolonization, and the challenges and promise of this entwined legacy today.

As provocative as it is groundbreaking, this book describes this shared history in all its richness and diversity, revealing how ongoing encounters between Europe and Islam have profoundly shaped both.