The first chapter introduces and outlines the project of the book. As a point of departure, it discusses the logic of the nation-state and explains why this ideal is fundamentally unrealistic and, therefore, inadequate as a principle for political organization. Contra liberal nationalists, it argues that even where the “standard liberal package” is granted to all citizens, the nation-state remains intrinsically exclusionary and unjust. Moreover, the chapter discusses the limitations of existing approaches to national pluralism, including liberal multiculturalism and constitutional patriotism before laying out the ensuing research agenda. In order to recover an alternative to the nation-state, the book proposes to examine the theoretical relationship between nations and political organization prior to the rise of the nation-state in the early modern period. The chapter addresses both methodology and source selection.

Chapter 3 makes the case that education systems are almost universally situated in the public sector, and their role is profoundly shaped by economic and social power relations as reflected in the political structures of the nation-State. The chapter argues that the way power relations are reflected in the State provides the framework for a political theory of education The chapter lays out such a State theory and suggests how it helps explain the nature of conflicts over how much to spend on education, who gets the resources, and how they are used in schools. The theory further helps define the structure in which individuals from different social classes, races, ethnicities, and gender make decisions (exercise agency) regarding education. It also helps define the economic opportunities facing different groups and how the State in market economies defines educational norms, standards, and access to education. The chapter’s final sections discuss how economics of education debates – for example, on the efficiency of the public sector in providing education – are influenced by political ideology, and describe the politics of nation-States’ developing social capital to enhance the efficiency of education, often at the cost of individual rights.

The state concept is one of the oldest in the study of politics. It features prominently in the analysis of the founders of modern social science, Max Weber and Karl Marx, the former focusing especially on its inner workings (i.e., the state as organization), the latter on its relation to society. Since the early days of social science research on the state, the focus in Comparative Politics has been on both its role in economic development and in nation-building, resulting in the emergence of two research traditions, one centred on statecraft, the other on statehood. Much of the state literature has assumed the presence of an already cohesive political community, the nation-state. State formation in Europe and Asia was the outcome of the dissolution of empires. The emerging states in the early 20th century were all grounded in specific national identities. African states were also born as empires vanished, but they were not formed around nationalities. The colonial powers had assembled multiple pre-agrarian societies into territories with the purpose of conquest and development. Thus, when Africans gained independence, they had to accept a statehood that was not aligned to nationhood. Because the African state-nation is still a project in the making, the exercise of power relies heavily on such means as co-optation and mutual transactions. African leaders must balance the conflicting pressures from tribe and the larger political community, which limits the capacity of the instruments the state to conduct their business. Instead, it encourages modes of governance that are either rivalrous or monopolistic. Lasting political settlements tend to be transactional compromises involving power-sharing, rather than institutional arrangements that facilitate the conduct of state business. Success in the pursuit of such compacts often involves the use of informal institutions that help overcome the rigidity of formal rules.

The introduction to The Jewish Imperial Imagination provides an overview of Baeck’s life, and of the book’s ventral argument. It shows how the Jewish Question – the discussion about emancipation and the place of Jews in modern society – was intertwined with other questions throughout the nineteenth century, including the questions of colonialism and imperial expansion. Instead of focusing on the nation-state, it shows the need to look at the imperial context. This is valid for Baeck’s thought, and German-Jewish thought more broadly. Finally, the introduction offers a theoretical framework for such analysis by developing the concept of “Jewish imperial imagination” as a way of moving beyond a simple dichotomy of ascribing to or resisting hegemonic narratives.

Is nationalism compatible with Islamic belief and practice? Debates on this question began with the rise of modern nationalism in the Muslim world during the nineteenth century and continue in varying forms in the twenty-first century. The middle of the twentieth century marked an important moment in the evolution of these debates. Muslim leaders and activists worked to define the political and cultural identity of the Muslim countries that were becoming independent from European imperialism. They were also defining the possible relationships between Islam and nationalism. The broad spectrum of their views reflects the fundamental issues involved in deciding whether nationalism is compatible with Islam.

We can read Jean de Brunhoff’s 1931 children’s story The Story of Babar as a fable illustrating the contours of French imperial rule at a particular time in its history. Political scientists define empire simply—a polity based on asymmetrical contracting that preserves politically significant difference. If this definition provides a constant, the explanations behind it constitute the variables. The French had many explanations of just why they had an empire. This book recounts the history of those explanations, and of the contours of imperial rule that resulted from them. Resistance profoundly shaped imperial rule.

Chapter 2 starts with an overview of the modern phenomena of ethnicity, nationalism, and ethno-national conflicts, and about the probable causes and background conditions that provide fertile ground for their outbreak, as these understandings are essential for evaluating the prevailing theoretical assumptions about justice and democracy in places of ethno-national conflict. To deepen the understanding of the sociology of ethno-national conflicts, the chapter introduces the four conflicts of Bosnia and Herzegovina, Northern Ireland, Cyprus, and Israel–Palestine. This chapter singles out political exclusion, the struggle over public goods of the nation-state, and group inequalities along ethno-national lines as leading factors that explain the outbreak of violent conflicts.

You might expect a textbook on Australian politics to begin with a discussion of contemporary Australian politics taking place in a strangely shaped building in Canberra, or with a somewhat esoteric discussion of colonial parliaments. What we will explore in this first chapter are two connected ideas: what is politics and why do we study it. There will, of course, be an overview of the political institutions, as well as discussion of some important terms, and a peek at what challenges might lie ahead for Australian political structures.

So how should we think about with an examination of contemporary politics in Australia? We should begin with acknowledging that the politics we study now is the product, one way or another, of a series activities, actions and interactions that stretch far back in time. The real politics and history of Australia starts somewhere between 50,000 and 65,000 years prior to white settlement – although how far back is not clear. If we acknowledge the past, we can understand how it has shaped our contemporary society.

Chapter 1 focuses on framing research with strong grounding in theory and previous scholarship. This chapter introduces the book’s methodology and sources, as well as providing an overview of the book’s chapters and main arguments. This work claims two central arguments: first, the modern nation-state of Iran was established in 1979 with the revolution that instilled an indigenous and independent nationalism and eradicated all vestiges of foreign power, including the shah; second, the national identity created by the people during the decades preceding the revolution was the most resonant and inclusive because it infused the Shiite symbols ignored by the Pahlavi dynasty, and overused by the Islamic Republic, into populist elements of Iranian society. Despite the political turmoil of the Islamic Republic, that fusion and plurality endure. While the various chapters explore their own specific themes, these ideas run as threads throughout the work to tie the pieces together.

This chapter presents a snapshot of all of Europe in 1450, when the climate was colder and wetter than it had been several centuries earlier, which led to poor harvests and recurring famine. Most people lived in small villages in households organized around a marital couple, and never traveled very far. Cities were growing in many parts of Europe, however, with some urban dwellers becoming wealthy and powerful, though the nobility remained the dominant group. In some areas nation-states were slowly coalescing, and everywhere warfare was common, with gunpowder weapons becoming increasingly important. The invention of the printing press with movable metal type spurred the expansion of literacy in vernacular languages, though advanced education was in Latin, and limited to men. The Christian Church in central and western Europe was a wealthy, hierarchical, bureaucratic institution headed by the pope. Most people living in Europe were Christian, and engaged in a variety of religious rituals throughout the year and across their lifespans, as did Jews and Muslims. Production of most commodities was organized through guilds, but cloth-making and mining were increasingly organized along capitalist lines, with an investor providing money for tools, and workers paid for their labor.

In On the Rights of War and Peace, Hugo Grotius (1583–1645) pushes natural law thinking into an international law form, shaping not only the origins of international law but a particular vision of the nation-state as the primary political form of modernity. Along the way, he frames the conditions through which just war thinking will move from being a tradition into becoming a theory (with its preoccupying focus on jus ad bellum and jus in bello criteria) and the modern self will become the primary political agent. One implication of his revolutionary thought is that it gives license to colonizing powers to use military force to acquire and defend property, especially the resources of the new world, thereby shaping modern understandings of the natural world as composed of things that can become owned. Another is that it makes refugees all-but-invisible, which will create increasingly acute problems as climate change and violence, together, will dramatically increase the number of displaced persons in the world.

After a year spent in Algeria, composer and music pedagogue Émile Jaques-Dalcroze returned to his native Switzerland, where he developed a series of movement exercises to help students learn the rhythmic and harmonic principles of (Western) music. Known as “eurhythmics,” the method drew from insights the former Paris bohemian discovered in the Arab music and Islamic mysticism he encountered in French-occupied Algiers. Chapter 3 demonstrates how eurhythmics gave visual form to both musical and social relations at the turn of the twentieth century, outlining a map of “social harmony” that helped consolidate group identities and affiliations. While Nazi pageants such as Rudolf Laban’s A Spring Wind and a New Joy (1936) modeled themselves after Jaques-Dalcroze’s own civic festivals to express the organic unity of a collective social body through uniform mass movements, other modernist works - such as W. E. B. Du Bois’s Star of Ethiopia pageant (1913, 1915, 1916, 1925), and the Ballet Russes’s Le Sacre du Printemps (1913) - set complex movement patterns on performers to enact both consensus and difference within a nationalizing body politic.

Joseph Capizzi lays out Catholic just war theory and its tie to the Church’s teaching on conscience. The scriptural context for just war teaching is Jesus’ discourse in John 14, in which he promises to give peace, but not as world gives. The world’s peace is often tainted with the temptation to sacrifice neighbors and innocents. War can be an expression of conscience, but only if ordered toward peace, guided by morality, and open always to the conversion of self and neighbor. The just war approach excludes objectives such as vengeance. It prohibits direct harm to noncombatants. Both sides in a conflict are potential members of the community for whom peace is a goal. As against any duty of military service, US law currently protects the conscience of conscientious objectors (COs) who oppose all wars on the basis of religion or nonreligious morals. It does not, however, protect “selective conscientious objectors” (SCOs), those who oppose only unjust wars. Finally, consistent application of conscience protection instructs that soldiers with moral agency as rational beings with a conscience, should refuse to follow orders against their conscience and the moral law.