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This is the first feminist and postcolonial analysis of Galician cultural nationalism and its relation to the Spanish state and Spanish centralism.
John Hirst has drawn on previously unexplored material to write a history of the long, sometimes difficult and ultimately "sentimental" process of Australian Federation, published on the eve of the Centenary of Federation.
Is there an Australian national character? What are its distinguishing features? Over the years, how have insiders and outsiders summed up this country and its people, and how have Australians responded to outside criticism? In The Australians, John Hirst gathers together the key assessments of the national character, on topics as diverse as sport, war, mateship, humour, put-downs, suburbia and going native. There is celebration and criticism. There is humour and insight. There is the difference between what Australians think of themselves and what they are really like. Contributors include Winston Churchill, Ned Kelly, Tim Flannery, Henry Lawson, Peter Cosgrove, Germaine Greer, Charles Darwin, Charles Dickens, Captain James Cook, David Malouf, Mark Twain, H.G. Wells, Patrick White, Oscar Wilde and Tim Winton.
Empire of Hope asks how emotions become meaningful in political life. In a diverse array of cases from recent Japanese history, David Leheny shows how sentimental portrayals of the nation and its global role reflect a durable story of hopefulness about the country's postwar path. From the medical treatment of conjoined Vietnamese children, victims of Agent Orange, the global promotion of Japanese popular culture, a tragic maritime accident involving a US Navy submarine, to the 2011 tsunami and nuclear disaster, this story has shaped the way in which political figures, writers, officials, and observers have depicted what the nation feels. Expressions of national emotion do several things: they construct the boundaries of the national body, they inform and discipline appropriate expression, and they depoliticize messy problems that threaten to produce divisive questions about winners and losers. Most important, they work because they appear to be natural, simple and expected expressions of how the nation shares feeling, even when they paper over the extraordinary divergence in how the nation's citizens experience each incident. In making its arguments, Empire of Hope challenges how we read the relations between emotion and politics by arguing—unlike those who build from the neuroscientific turn in the social sciences or those developing affect theory in the humanities—that the focus should be on emotional representation rather than on emotion itself.
Historians often assert that Confederate nationalism had its origins in pre-Civil War sectional conflict with the North, reached its apex at the start of the war, and then dropped off quickly after the end of hostilities. Anne Sarah Rubin argues instead that white Southerners did not actually begin to formulate a national identity until it became evident that the Confederacy was destined to fight a lengthy war against the Union. She also demonstrates that an attachment to a symbolic or sentimental Confederacy existed independent of the political Confederacy and was therefore able to persist well after the collapse of the Confederate state. White Southerners redefined symbols and figures of the failed state as emotional touchstones and political rallying points in the struggle to retain local (and racial) control, even as former Confederates took the loyalty oath and applied for pardons in droves. Exploring the creation, maintenance, and transformation of Confederate identity during the tumultuous years of the Civil War and Reconstruction, Rubin sheds new light on the ways in which Confederates felt connected to their national creation and provides a provocative example of what happens when a nation disintegrates and leaves its people behind to forge a new identity.
More than an ancient means of transportation and trade, the canoe has come to be a symbol of Canada itself. In Canoe Nation, Bruce Erickson argues that the canoe’s sentimental power has come about through a set of narratives that attempt to legitimize a particular vision of Canada that overvalues the nation’s connection to nature. From Alexander Mackenzie to Grey Owl to Pierre Elliott Trudeau, the canoe authenticates Canada’s reputation as a tolerant, environmentalist nation, even when there is abundant evidence to the contrary. Ultimately, the stories we tell about the canoe need to be understood as moments in the ever-contested field of cultural politics.
What are the qualities at the heart of Australian culture? How did they arise? What distinguishes us from other nations beyond a fondness for calling each other ‘mate’? And what do such national quirks reveal about our society, our past and our attitudes towards it? Looking for Australia is a fascinating collection of essays by historian John Hirst. Together they form a multi-faceted portrait of Australia as a distinctive nation, with its own political culture, character and style, and particular ways of seeing itself. Among other subjects, Hirst considers the effects of convict origins on national character, what drove the bushrangers to their daring deeds, and why Australia has compulsory voting. He examines whether Aborigines played a part in the origins of Australian Rules football, and asks whether Curtin was indeed our greatest prime minister. He discusses how best to tell Australia’s history, and, after reflecting on our past as a British dependency, makes a stirring case for a future, fully independent republic. “He brings a critical, discerning eye to all aspects of Australian history...incisive and compelling” - the Courier Mail “A powerful controversialist … a brilliant historian”—Australian Book Review “This is a brilliant book.” - the Mercury “Hirst’s genius and sincerity shine through, and his easy prose combined with his unorthodox views make for compelling reading.” – Canberra Times “highly recommended” - Bookseller+Publisher “exceptionally subtle and meticulous” - Sydney Morning Herald
This text analyses cultural forms to demonstrate the centrality of masculine sentiment in American literary and cultural history. They analyze sentimentalism not just as a literary game but as a structure of feeling manifested in many areas.
A dedicated deer hunter “writes with humor and insight” about his adventures—and misadventures—in the wild (Orlando Sentinel). Every autumn, millions of men and women across the country don their camo, stock up on doe urine, and undertake a quintessential American tradition—deer hunting. The pinnacle of a hunter’s quest is killing a buck with antlers that “score” highly enough to qualify for the Boone and Crockett record book. But in all his seasons on the trail, Pete Bodo, an avid outdoorsman and student of the hunt, had never reached that milestone. Sadly, he had to admit it: He was a nimrod. Whitetail Nation is the uproarious story of the season Pete Bodo set out to kill the big buck. From the rolling hills of upstate New York to the vast and unforgiving land of the Big Sky to the Texas ranches that feature high fences, deer feeders, and money-back guarantees, Bodo traverses deep into the heart of a lively, growing subculture that draws powerfully on durable American values: the love of the frontier, the importance of self-reliance, the camaraderie of men in adventure, the quest for sustained youth, and yes, the capitalist’s right to amass every high tech hunting gadget this industry’s exploding commerce has to offer. Gradually, Bodo closes in on his target—that elusive monster buck—and with each day spent perched in a deer stand or crawling stealthily in high grass (praying the rattlesnakes are gone), or shivering through the night in a drafty cabin (flannel, polar fleece, and whiskey be damned), readers are treated to an unforgettable tour through a landscape that ranges from the exalted to the absurd. Along the way Bodo deftly captures the spirit and passion of this rich American pursuit, tracing its history back to the days of Lewis and Clark and examining that age old question: “Why do men hunt?”