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Open Access (free)
World Heritage and modernity
Author: Jes Wienberg

Heritopia explores the multiple meanings of the past in the present, using the famous temples of Abu Simbel and other World Heritage sites as points of departure. It employs three perspectives in its attempt to understand and explain both past and present the truth of knowledge, the beauties of narrative, and ethical demands. Crisis theories are rejected as nostalgic expressions of contemporary social criticism. Modernity is viewed as a collection of contradictory narratives and reinterpreted as a combination of technological progress and recently evolved ideas. The book argues that while heritage is expanding, it is not to be found everywhere, and its expansion does not constitute a problem. It investigates the World Heritage Convention as an innovation, demonstrating that the definition of a World Heritage site succeeds in creating a tenable category of outstanding and exclusive heritage. The book introduces the term “Heritopia” in order to conceptualise the utopian expectations associated with World Heritage. Finally, it points to the possibilities of using the past creatively when meeting present-day and future challenges.

Open Access (free)
Jes Wienberg

inherited or passed on over time; that is, to something that lasts despite changes. The concept of heritage thus emphasises continuity with the past, whereas modernity suggests discontinuity. The concept of modernity refers to the new that is created in time; that is, to something that forms a break with that which lasts. Modernity carries connotations of change, progress, and the future, while heritage has associations with the old that has survived into the present, with permanence. Consequently, we rediscover the abstract question of the relationship between change

in Heritopia
Open Access (free)
Melissa Dickson, Emilie Taylor-Brown, and Sally Shuttleworth

disease in the context of burgeoning global modernities of the long nineteenth century. The concept ofmodernity’, often defined exclusively by its Western or European model, is of course a relative term, often predicated on a break with the past across social, cultural, political, and economic institutions, and conferred by historians as a means of determining major shifts in orientation. 20 L. S. Jacyna, in his recent work on medicine and modernism, contends that historians have typically employed this term in such a

in Progress and pathology
Author: Jacopo Pili

Anglophobia in Fascist Italy traces the roots of Fascist Anglophobia from the Great War and through the subsequent peace treaties and its development during the twenty years of Mussolini’s regime. Initially, Britain was seen by many Italians as a ‘false friend’ who was also the main obstacle to Italy’s foreign policy aspirations, a view embraced by Mussolini and his movement. While at times dormant, this Anglophobic sentiment did not disappear in the years that followed, and was later rekindled during the Ethiopian War. The peculiarly Fascist contribution to the assessment of Britain was ideological. From the mid-1920s, the regime’s intellectuals saw Fascism as the answer to a crisis in the Western world and as irredeemably opposed to Western civilisation of the sort exemplified by Britain. Britain was described as having failed the ‘problem of labour’, and Fascism framed as a salvation ideology, which nations would either embrace or face decay. The perception of Britain as a decaying and feeble nation increased after the Great Depression. The consequence of this was a consistent underrating of British power and resolve to resist Italian ambitions. An analysis of popular reception of the Fascist discourse shows that the tendency to underrate Britain had permeated large sectors of the Italian people, and that public opinion was more hostile to Britain than previously thought. Indeed, in some quarters hatred towards the British lasted until the end of the Second World War, in both occupied and liberated Italy.

Open Access (free)
Jacopo Pili

British imperialism in Fascist Italy is the work of Laura Cerasi. By analysing themes like the reappropriation of the myth of Rome and the concept of modernity, Cerasi tackles the issue of how the Fascist perception of the British Empire shaped the Fascist image of the role Italy had to play in the Mediterranean.9 However, while mottoes like ‘Goddamn the English,’ ‘Perfidious Albion’ or ‘the people of the five suppers’ are well known, there is no systematic study of the broader subject of the image of Great Britain in Fascist Italy.10 This book’s innovative approach

in Anglophobia in Fascist Italy
Zaira Lofranco

-economic status of inhabitants. New class inequalities interacting with the redefinition of duties among tenants in the private property system generated uncertainty about communal responsibilities and a concomitant categorisation of neighbours into those who care for the common good and those who do not. Notwithstanding this, neighbourhoods and hospitality seem not only to have lost centrality in daily informal interaction, but the absence of opportunities to socialise among building inhabitants caused by displacement, new housing systems and the commitment to a new concept of

in Migrating borders and moving times
Jes Wienberg

of the concept of modernity varies in different crisis interpretations. Second, examples are chosen that may strengthen a particular thesis concerning the past and modernity, while others are overlooked or deliberately excluded. Third, all change can create relics in need of protection and preservation, irrespective of whether a rise or decline of modernity is involved. An emerging modernity means new ideas, new monuments, buildings, places, and landscapes; but it also means that earlier ideas lose their relevance and that the older infrastructure is transformed

in Heritopia
Open Access (free)
An introduction
John J. Joughin and Simon Malpas

to generate knowledge and justice not from some metaphysical, historical or theological precondition but rather from the resources of reason itself. According to Jürgen Habermas, ‘the secular concept of modernity expresses the conviction that the future has already begun: It is the epoch that lives for the future, that opens itself up to the novelty of the future.’30 For modernity, then, reason becomes self-legislating and futureorientated: giving itself the rules for its own development and systematically discarding the beliefs and mystifications that had held it

in The new aestheticism
Open Access (free)
Masha Belenky

), p. 335. 7 On rethinking the concept of modernity in relation to nineteenth-century France, see the following studies: David Harvey, Paris, Capital of Modernity (New York: Routledge, 2005); Mary Gluck, Popular Bohemia: Modernism and Urban Culture in Nineteenth-Century Paris (Cambridge, MA: Harvard University Press, 2005); H. Hazel Hahn, Scenes of Parisian Modernity: Culture and Consumption in the Nineteenth Century (New York: Palgrave, 2009); Karen Bowie (ed.), La Modernité avant Haussmann: formes de l’espace urbain à Paris, 1801–1853 (Paris: Editions

in Engine of modernity
Jeremy C.A. Smith

take that step would require reformulation of the initial typology of Axial civilisations in order to incorporate major societies for which the crucial developments occur after the Axial Age. But this would raise further doubts about the categories of transcendental and worldly orientation to different civilisations across Eurasia. The second problematic is his concept of multiple modernities (Eisenstadt, 2000a). Eisenstadt has not been alone in infusing the concept of modernity 31 Currents and perspectives 31 with a consciousness of multiplicity. Gaonkar

in Debating civilisations