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The past is never dead. It's not even past

Not Even Past

The Eastern Mediterranean and the Making of Global Radicalism, 1860-1914 by Ilham Khuri-Makdisi (2010)

By Lior Sternfeld

The era of the late nineteenth century and early twentieth century in the Levant, became known as the period of the ‘Nahda’- the Arab renaissance. imageNew ideas flourished and the emergence of Arab nationalism is often attributed to this time and place. Ilham Khuri-Makdisi has written an intellectual history of this period from an angle neglected so far, that of radical-leftist thought. Khuri-Makdisi focuses on three cities: Beirut, Alexandria, and Cairo, which maintained special connections as cosmopolitan centers, and she links the roots of radical movements found in these cities with early globalization.

The narrative challenges previous perceptions that identified radical thought as a European product. As Makdisi shows, it started simultaneously in Europe, the Middle East, and the urban centers of Latin America. She chooses to focus on the Anarchist movement that both competed with Marxism as an international ideology and manifested itself in popular culture. More importantly, anarchism helped give rise to a new social order: the intellectual middle class. Under Sultan Abdul-Hamid II (ruled 1876-1909), the Ottoman Empire witnessed major social and political changes. Makdisi breaks down these changes to smaller components: the international networks that developed under anarchist notions, the development of the press, and the construction of institutions to disseminate anarchist ideas. The contributions of the anarchist movements in this period included mass education, mutual aid societies, and intellectual centers. The theatre, for example, functioned as a “subversive institution” used by the movement to raise general awareness about its international networks. Makdisi points to a play about the anarchist movement in Spain that gained great success in Beirut. She also dedicates part of the story to diaspora communities and their place in the international movement, thanks to the connections they had in their homelands. Abdul Hamid

Anarchist movements are often regarded as the most radical form of political and social activity; this book, however, reminds readers how significant and mainstream the institutions that they established are. The successful use of interesting and varied sources, the prose, and the engaging story make this book to a worthy read.

Further reading:

Ilham Khuri-Makdisi’s faculty page at Northeastern University.

H-Net review of The Eastern Mediterranean and the Making of Global Radicalism.

Anarchism and Islam.

A collection of articles on the subject.

Image caption: Ottoman Sultan Abdul-Hamid II photographed in 1867, via Wikimedia Commons

African Americans in Ghana: Black Expatriates and the Civil Rights Era by Kevin K. Gaines (2007)

by Joseph Parrott

In his response to the recent resignation of Hosni Mubarak of Egypt, President Barack Obama situated the event within a longer history of popular freedom struggles.image His references to Gandhi and the fall of the Berlin Wall evoked powerful images for most Americans, but Obama’s allusion to the small West African nation of Ghana may be less familiar. Yet in 1957, Ghana’s peaceful transition to independence heralded the end of European colonialism and served as an inspiration to oppressed peoples throughout the world.  Kevin Gaines’ American Africans in Ghana recovers the symbolic role that the young nation played in the African American freedom struggle, and the reasons why it stirred Martin Luther King to proclaim “There is something in the soul that cries out for freedom.”

Gaines (who taught in the History Department at UT Austin, 1997-99) argues that postcolonial Ghana under Kwame Nkrumah offered a unique instance in the history of black identity. The country acted as a symbol of pride and a haven for critics of Western racial hierarchies. The author follows the lives and writings of a number of black intellectuals who left the Americas to take up residence in or visit Ghana, including George Padmore, Julian Mayfield, and Malcolm X. The socialist, Pan-African thought advanced by Nkrumah helped mobilize global activists and inspire stringent social and economic critiques of segregated societies in the western hemisphere. In Ghana, the expatriates discovered a new sense of racial pride, which they applied to their own struggles for equality at home: “the legitimacy and salience of black and African heritage” became “the basis for their full participation in American life.” These men and women asserted their identity as citizens of a global society.

Yet Gaines also recognizes that the realities of postcolonial governing challenged this idealism, leading some black intellectuals to cling to their American associations. Author Richard Wright and civil rights campaigner Pauli Murray viewed Nkrumah’s traditionally influenced autocratic leadership with trepidation, advocating for modern secularism and an American-style system of jurisprudence, respectively. Both rejected a sense of “natural” racial solidarity with the people of Ghana, and Murray specifically adhered to an idealized vision of color-blind American liberalism. The tensions between Nkrumah’s autocratic socialism and opposing visions of the postcolonial state eventually led to his ouster, but Gaines believes that Ghana remained a symbol of hope for oppressed peoples. Nkrumah’s idealism lived on in sympathetic African Americans, who continued to articulate a “vision of an expansive, interconnected black world… and their conception of being in the world as peoples of African descent.”

Gaines offers a densely nuanced intellectual history that returns Ghana to its position as both innovator and inspiration within the larger discussion of transnational civil rights. Those willing to engage his ambitious argument will find a thought-provoking investigation of African American identity and the global ideals of equality and freedom that continue to shape contemporary events.

 

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