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A microhistory of eighteenth-century systemic change that places ordinary French lives alongside global advances Provincializing Global History explores the subtle transformation of the coastal province of the Languedoc in the eighteenth century. Mining a wealth of archival sources, James Livesey unveils how provincial elites and peasant households unwittingly created new practices. Managing local political institutions, establishing new credit systems, building networks of natural historians, and introducing new plants and farm machinery to the region opened up the inhabitants of the province to new norms and standards. The practices were gradually embedded in daily life and allowed the province to negotiate the new worlds of industrial society and capitalism.
A microhistory of eighteenth-century systemic change that places ordinary French lives alongside global advances Provincializing Global History explores the subtle transformation of the coastal province of the Languedoc in the eighteenth century. Mining a wealth of archival sources, James Livesey unveils how provincial elites and peasant households unwittingly created new practices. Managing local political institutions, establishing new credit systems, building networks of natural historians, and introducing new plants and farm machinery to the region opened up the inhabitants of the province to new norms and standards. The practices were gradually embedded in daily life and allowed the province to negotiate the new worlds of industrial society and capitalism.
First published in 2000, Dipesh Chakrabarty's influential Provincializing Europe addresses the mythical figure of Europe that is often taken to be the original site of modernity in many histories of capitalist transition in non-Western countries. This imaginary Europe, Dipesh Chakrabarty argues, is built into the social sciences. The very idea of historicizing carries with it some peculiarly European assumptions about disenchanted space, secular time, and sovereignty. Measured against such mythical standards, capitalist transition in the third world has often seemed either incomplete or lacking. Provincializing Europe proposes that every case of transition to capitalism is a case of translation as well--a translation of existing worlds and their thought--categories into the categories and self-understandings of capitalist modernity. Now featuring a new preface in which Chakrabarty responds to his critics, this book globalizes European thought by exploring how it may be renewed both for and from the margins.
Global Urbanism is an experimental examination of how urban scholars and activists make sense of, and act upon, the foundational relationship between the 'global' and the 'urban'. What does it mean to say that we live in a global-urban moment, and what are its implications? Refusing all-encompassing answers, the book grounds this question, exploring the plurality of understandings, definitions, and ways of researching global urbanism through the lenses of varied contributors from different parts of the world. The contributors explore what global urbanism means to them, in their context, from the ground and the struggles upon which they are working and living. The book argues for an incremental, fragile and in-the-making emancipatory urban thinking. The contributions provide the resources to help make sense of what global urbanism is in its varieties, what's at stake in it, how to research it, and what needs to change for more progressive urban futures. It provides a heterodox set of approaches and theorisations to probe and provoke rather than aiming to draw a line under a complex, changing and profoundly contested set of global-urban processes. Global Urbanism is primarily intended for scholars and graduate students in geography, sociology, planning, anthropology and the field of urban studies, for whom it will provide an invaluable and up-to-date guide to current thinking across the range of disciplines and practices which converge in the study of urbanism. Chapter 36 of this book is freely available as a downloadable Open Access PDF under a Creative Commons Attribution-Non Commercial-No Derivatives 4.0 license available at http://www.taylorfrancis.com/books/e/9780429259593
Introduction : intimations of the planetary -- The globe and the planet. Four theses; Conjoined histories; The planet : a humanist category -- The difficulty of being modern. The difficulty of being modern; Planetary aspirations : reading a suicide in India; In the ruins of an enduring fable -- Facing the planetary. Anthropocene time -- Toward an anthropological clearing -- Postscript : the global reveals the planetary : a conversation with Bruno Latour.
The first comprehensive overview of the innovative new discipline of global history Until very recently, historians have looked at the past with the tools of the nineteenth century. But globalization has fundamentally altered our ways of knowing, and it is no longer possible to study nations in isolation or to understand world history as emanating from the West. This book reveals why the discipline of global history has emerged as the most dynamic and innovative field in history—one that takes the connectedness of the world as its point of departure, and that poses a fundamental challenge to the premises and methods of history as we know it. What Is Global History? provides a comprehensive overview of this exciting new approach to history. The book addresses some of the biggest questions the discipline will face in the twenty-first century: How does global history differ from other interpretations of world history? How do we write a global history that is not Eurocentric yet does not fall into the trap of creating new centrisms? How can historians compare different societies and establish compatibility across space? What are the politics of global history? This in-depth and accessible book also explores the limits of the new paradigm and even its dangers, the question of whom global history should be written for, and much more. Written by a leading expert in the field, What Is Global History? shows how, by understanding the world's past as an integrated whole, historians can remap the terrain of their discipline for our globalized present.
Dipesh Chakrabarty combines a history of the jute-mill workers of Calcutta with a fresh look at labor history in Marxist scholarship. Opposing a reductionist view of culture and consciousness, he examines the milieu of the jute-mill workers and the way it influenced their capacity for class solidarity and "revolutionary" action from 1890 to 1940. Around and within this empirical core is built his critique of emancipatory narratives and their relationship to such Marxian categories as "capital," "proletariat," or "class consciousness." The book contributes to currently developing theories that connect Marxist historiography, post-structuralist thinking, and the traditions of hermeneutic analysis. Although Chakrabarty deploys Marxian arguments to explain the political practices of the workers he describes, he replaces universalizing Marxist explanations with a sensitive documentary method that stays close to the experience of workers and their European bosses. He finds in their relationship many elements of the landlord/tenant relationship from the rural past: the jute-mill workers of the period were preindividualist in consciousness and thus incapable of participating consistently in modern forms of politics and political organization.
Sacred kingship has been the core political form, in small-scale societies and in vast empires, for much of world history. This collaborative and interdisciplinary book recasts the relationship between religion and politics by exploring this institution in long-term and global comparative perspective. Editors A. Azfar Moin and Alan Strathern present a theoretical framework for understanding sacred kingship, which leading scholars reflect on and respond to in a series of essays. They distinguish between two separate but complementary religious tendencies, immanentism and transcendentalism, which mold kings into divinized or righteous rulers, respectively. Whereas immanence demands priestly and cosmic rites from kings to sustain the flourishing of life, transcendence turns the focus to salvation and subordinates rulers to higher ethical objectives. Secular modernity does not end the struggle between immanence and transcendence—flourishing and righteousness—but only displaces it from kings onto nations and individuals. After an essay by Marshall Sahlins that ranges from the Pacific to the Arctic, the book contains chapters on religion and kingship in settings as far-flung as ancient Egypt, classical Greece, medieval Islam, Mughal India, modern European drama, and ISIS. Sacred Kingship in World History sheds new light on how religion has constructed rulership, with implications spanning global history, religious studies, political theory, and anthropology.
In The Postcolonial Orient, Vasant Kaiwar presents a far-reaching analysis of the political, economic, and ideological cross-currents that have shaped and informed postcolonial studies preceding and following the 1989 moment of world history. The valences of the ‘post’ in postcolonialism are unfolded via some key historical-political postcolonial texts showing, inter alia, that they are replete with elements of Romantic Orientalism and the Oriental Renaissance. Kaiwar mobilises a critical body of classical and contemporary Marxism to demonstrate that far richer understandings of ‘Europe’ not to mention ‘colonialism’, ‘modernity’ and ‘difference’ are possible than with a postcolonialism captive to phenomenological-existentialism and post-structuralism, concluding that a narrative so enriched is indispensable for a transformative non-Eurocentric internationalism.
In this pathbreaking book, Pierre Charbonnier opens up a new intellectual terrain: an environmental history of political ideas. His aim is not to locate the seeds of ecological thought in the history of political ideas as others have done, but rather to show that all political ideas, whether or not they endorse ecological ideals, are informed by a certain conception of our relationship to the Earth and to our environment. The fundamental political categories of modernity were founded on the idea that we could improve on nature, that we could exert a decisive victory over its excesses and claim unlimited access to earthly resources. In this way, modern thinkers imagined a political society of free individuals, equal and prosperous, alongside the development of industry geared towards progress and liberated from the Earth’s shackles. Yet this pact between democracy and growth has now been called into question by climate change and the environmental crisis. It is therefore our duty today to rethink political emancipation, bearing in mind that this can no longer draw on the prospect of infinite growth promised by industrial capitalism. Ecology must draw on the power harnessed by nineteenth-century socialism to respond to the massive impact of industrialization, but it must also rethink the imperative to offer protection to society by taking account of the solidarity of social groups and their conditions in a world transformed by climate change. This timely and original work of social and political theory will be of interest to a wide readership in politics, sociology, environmental studies and the social sciences and humanities generally.