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Alexis Heraclides and Ada Dialla

and civilize and Christianize them, and by God’s grace do the best’. 118 One need not regard the religious touch as mere window-dressing or the epitome of hypocrisy. Apart from McKinley’s genuine religious feelings, 119 bringing together the sacred with the secular, however absurd it may appear to us today, is a proclivity in US foreign policy with a long tradition. 120 In any event, similar pronouncements, though more down to earth, were made by McKinley

in Humanitarian intervention in the long nineteenth century
Perspectives on civilisation in Latin America
Jeremy C.A. Smith

-​first century. It seems plausible to argue with Miller that ‘the themes of secular spirituality, participatory solidarity, integration of the past with the present, and hospitality’ were a common denominator of myriad Americanist discourses (2008: 19). Beginning with dependency theory and Latin American critiques of the 1960s, a major counterpoint emerged to contest the presumptions made about Western civilisation as the telos of secular modernisation. Modernisation analysis framed US policy advice to governments and shaped US foreign policy in the region up until the mid

in Debating civilisations
An introduction to the book
Colin Coulter

societies had followed much earlier. At some stage in this particular journey, there would come a fundamental moment of rupture when underdeveloped states would finally free themselves of the burdens of tradition and take their place in the exalted company of the genuinely ‘modern’. In the quarter century or so that followed the Second World War, the modernisation school enjoyed considerable currency and influence. Various modernisation theorists were, of course, intimately and personally connected to the conduct of US foreign policy during this period. In the late 1960s

in The end of Irish history?
Open Access (free)
The autonomous life?
Nazima Kadir

anti-nuclear energy, anti-apartheid, anti-militarism, and anti-fascism. Many worked on solidarity campaigns with Nicaragua and El Salvador and organized attacks on the US Embassy to protest US foreign policy and the presidency of Ronald Reagan. The women’s movement manifested in the squatters’ subculture through a number of squats that banned the presence of men, to the point that during alarms, they permitted men to stand in front of the house but did not allow them to enter the squat to defend it from eviction

in The autonomous life?