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Pakistan had never been a place of serious and nuanced debate and contestation of politics of postcolonial critique, that is, the continuity of economic, political, and cultural dependency of newly independent countries (NICs) on ex-colonizers as pointed out by neocolonialism, dependency theory, and postcolonial theory, respectively. Instead, Pakistan is presented by extant liberal academic literature as a “failed nation” and a state dominated by the military and plagued by religious extremism. As opposed to this, through the literary and activists writings of Aziz-ul-Haq, this chapter will try to illustrate how cultural contestation of the nation-building project postindependence from British rule was a lot more complex and interesting in Pakistan. This was so because the nation-building project of Pakistan was, on the one hand, an amalgamation of Indo-Persian, Arab, Indian, and Western colonial and civilizational influences and, on the other hand, entailed suppression of resilient local and national cultures of its constituent nationalities developed over centuries. This was later expressed in ethno-nationalist politics. However, when it came to the politics of the marginalized in the late 1960s, there were important political, theoretical, and literary insights which caused a change in the direction of political practice in Pakistan, which paralleled the politics expressed by writers like Fanon and early Subaltern Studies influenced by the Naxal Movement in India. The contestation and confusion arising from this dialectic also entered Pakistan's literary and cultural sphere. This chapter not only tries to give a different postcolonial critique of the failure of nation-building project in Pakistan but, though at a preliminary level, is an attempt to separate the original postcolonial theory in its radical tradition from contemporary postmodern/poststructuralist postcolonial theory marked with pessimism and resignation.

Although Leutwiler's initiative in taking to the field has been well-documented by scholars and the University of Illinois alike, the role of the UPenn figure, “Benjamin Franklin” or alternately in Illinois narratives “William Penn,” has received little attention (Spindel, 2001; King & Springwood, 2001). Leutwiler's adoption of the “Chief Illiniwek” persona, which will be discussed in-depth later, was not a response to inquiries by the UPenn band who hoped to utilize their articulated personae of “Benjamin Franklin” during a halftime skit as other scholars have suggested. Leutwiler adopted the untitled personae that became the basis for the “Chief” two years earlier during experiences as a Boy Scout and for performances at his alma mater, Urbana High School.⁶ Although the University of Pennsylvania solicited the Illinois band and assistant director Raymond Dvorak in particular, to create its own figure to interact with “Benjamin Franklin” in a show of “good sportsmanship,” Lester Leutwiler was already performing as an “Indian” before the supposed 1926 inception.⁷ In fact, his performance was so well known to his classmates at Urbana High School that the yearbook contained multiple references to Leutwiler's penchant for dressing as his Indian persona at school events (Urbana High School, 1925). Importantly, then the UPenn invitation can be read as the opening of a new arena for performances of Indianness – the sports field – not as an inciting event in the creation of “Chief Illiniwek.” Focusing on “Chief Illiniwek” as a sports mascot has eroded the larger cultural context of performances of Indianness that was being undertaken in local and national venues including Urbana High School.

The purpose of this paper is to set out three dilemmas that challenge historians of education who write for both professional and academic audiences. It focuses on the example of using fiction as a source for understanding the informal education of girls in the twentieth century. It contributes to the debate over the purpose of history of education and the possibilities that intersecting and contested analytical frameworks might contribute to the development of the discipline.

The paper discusses the rules of engagement and the duties of a historian of education. It reforms current concerns into three dilemmas: audience, method and writing. It gives examples drawn from research into girls’ school stories between 1910 and 1960. It highlights three authors and stories set in Australia, England and an international school in order to explore what fiction offers in getting “inside” the classroom.

Developed from a conference keynote that explored intersecting and contested histories of education, the paper sets up as many questions as it provides answers but re-frames them to include the use of a genre that has been explored by historians of childhood and literature but less so by historians of education.

The vast quantity of stories set in girls’ schools between 1910 and 1960 necessarily demands a selective reading. Authors may specialise in the genre or be general young people’s fiction authors. Reading such stories must necessarily be set against changing social, cultural and political contexts. This paper uses examples from the genre in order to explore ways forward but cannot include an exhaustive methodology for reasons of space.

This paper suggests fiction as a way of broadening the remit of history of education and acting as a bridge between related sub-disciplines such as history of childhood and youth, history and education. It raises practical implications for historians of education as they seek new approaches and understanding of the process of informal education outside the classroom.

This paper suggests that the authors should take more seriously the impact of children’s reading for pleasure. Reception studies offer an insight into recognising the interaction that children have with their chosen reading. While the authors cannot research how children interacted historically with these stories in the mid-twentieth century, the authors can draw implications from the popularity of the genre and the significance of the legacy of the closed school community that has made series such as Harry Potter so successful with the current generation.

The marginal place of history of education within the disciplines of history and education is both challenging and full of possibilities. The paper draws on existing international debates and discusses future directions as well as the potential that girls’ school stories offer for research into gender and education.

Argues that changing context to post‐communist pluralism and possible civil war brings the textual ambiguities and current relevance of Milovan Djilas′ political thought into a sharper focus. From this angle Djilas is provocatively Janus‐like, sounding simultaneously “liberal” on policy issues, and “revolutionary existentialist” in literary and biographical genres. In deconstructing Djilas, methods of post‐modern discourse analysis and post‐communist political analysis converge. Shifting language from pragmatism to absolutism is expected in Yugoslavia. Djilas′ originality lies in making the rules of applicability for each mode of discourse clearer.

This chapter is an introduction to the English version of Karl Kautsky’s essay “Theories of Crises,” which in turn is a review of Michael von Tugan-Baranowsky, Studien zur Theorie und Geschichte der Handelskrisen in England (Studies on the Theory and History of Commercial Crises in England), published in 1901. The chapter contextualizes Kautsky’s essay in the framework of the ongoing revisionist controversy within the Social Democratic Party of Germany and the Second International, and well as of the debate between Marxists and Populists in Russia.

This chapter aims to analyze whether European security shapes future American grand strategy or not. For restrainers, the present American grand strategy has to be revisited due to the fact that there is no balance of power logic for further American presence in Europe. Moreover, China is a great power to be balanced in Asia. The chapter problematizes the assumptions provided by restrainers. It will argue that the United States has been acting in Europe as the pacifier, and it has a deep-seated interest in European peace. European security has been built upon the American preponderance of power, and a potential imbalance of power is a threat to the United States. While Russia is a revisionist power in Europe intended to change the status quo in Europe, China is a great power in Asia. However, the United States has both sufficient material power and allies to balance Russia and China simultaneously, and pivoting to Asia requires no American pullback in Europe.

The question of how we know when censorship occurred has several sides. Problems of evidence of censorship do not only arise from practical obstacles, but also from its very nature as a knowledge-related phenomenon. Scarcity and abundance of information about censorship may be determined by the extent of the censors’ success or by uneven research efforts. These factors often make it complicated to demarcate censorship from similar restrictions and to identify patterns and trends in the relationship between power and freedom. The present chapter looks into this epistemological problem by mapping the set of concepts governing and surrounding censorship in the particular field of history. It draws up a mini-dictionary with definitions of 26 key concepts related to, larger than, and different from the censorship of history. As these definitions are interrelated, the set in its entirety forms a taxonomy.

This article traces the history of a continuous tradition of Marxian stage theory from the beginning of the twentieth century until the present day. The resolution of the first crisis of Marxism was found in the work of Hilferding on finance capital, Bukharin on the world economy and Lenin on imperialism as a new stage of capitalism. Hilferding's, Bukarin's and Lenin's analysis was carried into the post–World War II era through the work of Sweezy and Mandel. A second wave of Marxian stage theorizing emerged with the end of the post–World War II expansion. Mandel's long wave theory (LWT), the Social Structure of Accumulation Framework (SSAF), and the Regulation Approach (RA) analyzed the stagflationary crises as the end of a long wave of growth. This long wave was underpinned by the emergence of a postwar stage of capitalism, which was analogous to the reorganization brought about by monopoly capital at the turn of the century. These new schools were reluctant to predict the non-resolution of the current crisis, thus opening up the possibility of further stages of capitalism in the future. This elevated Lenin's theory of the highest stage to a general theory of capitalist stages. The last decade has seen a substantial convergence in the three perspectives. In general, this convergence has reaffirmed the importance of Hilferding's, Bukarin's and Lenin's (HBL's) initial contributions to the stage theoretic tradition. The article concludes with some thoughts on the necessity of stage theory for understanding of the current period of globalization.

More than 20 songs by Spanish and non-Spanish bands about the Castilian lord and epic hero Rodrigo Díaz de Vivar, El Cid, account for the topicality of the Hispanic Middle Ages in heavy metal. This chapter explores how diversely El Cid is addressed in 10 of these songs, in particular, from the perspectives of reception theory and both the cultural background of the band (Spanish or non-Spanish) and the language in which the lyrics are written (Spanish or English). Through detailed textual analysis and contextualisation, I will examine how, for Spanish (and Spanish-American) bands, El Cid serves the purpose of naturalising the stereotypical heavy-metal medieval knight, thereby functioning as a vindication of Hispanic cultural heritage within what is perceived to be an Anglo-American (and Germanic-Nordic) dominated musical scene. By contrast, non-Spanish bands resort primarily to El Cid to refresh the overused motif of the medieval knight, but sometimes in a more connoted manner as well, in which his iconic value as a Moor-slayer and a defender of the Western white Christian principles is highlighted. Moreover, I will discuss the appropriation and re-appropriation of El Cid by, respectively, non-Spanish and Spanish heavy metal bands, from the point of view of cultural appreciation and appropriation, and Islamophobia.