Suchergebnisse

Having built much of their wealth, power, and identities on imperial expansion, how did the Portuguese and, by extension, Europeans deal with the end of empire? Postcolonial People explores the processes and consequences of decolonization through the histories of over half a million Portuguese settlers who 'returned' following the 1974 Carnation Revolution from Angola, Mozambique, and other parts of Portugal's crumbling empire to their country of origin and citizenship, itself undergoing significant upheaval. Looking comprehensively at the returnees' history and memory for the first time, this book contributes to debates about colonial racism and its afterlives. It studies migration, 'refugeeness,' and integration to expose an apparent paradox: The end of empire and the return migrations it triggered belong to a global history of the twentieth century and are shaped by transnational dynamics. However, they have done nothing to dethrone the primacy of the nation-state. If anything, they have reinforced it

1.7. Postcolonial France: Decolonization, Anticolonialism, and Debates on Colonialism1.8. Primary Sources; 1.9. Structure of this Book; 2 A New Concept of the World: The Third World in the Social Sciences and Politics; 2.1. A New Paradigm: The Social Sciences and the Third World in the 1950s; Formative Context and Plausible Reasons: Decolonization, the Cold War, and the Global Prosperity Gap; The Theoretical Core: Social Sciences, the Third World, and Modernization Theory; The Discovery of the Third World: Alfred Sauvy and the French Debate in the 1950s.

Building on original research and dialoguing with scholarly works on Portugal, France and the United Kingdom, this article argues that decolonisation and migrations from the (former) colonies triggered and moulded a new, post-imperial nation-building in Western Europe. Analysing the highly significant but hitherto much-neglected case of Portugal in its broader Western European context, this claim is substantiated by surveying how these migrations affected citizenship and notions of the national community, the welfare state and public memories. Comparative and relational in its approach, the article links the histories of white 'returnees' from Portugal's African colonies after the 1974 Carnation Revolution to those of non-white 'immigrants', arguing that we must situate in the same analytical field all those who migrated from (formerly) colonised territories to the metropole during the drawn-out end of empire.

In den langen 1960er-Jahren, im Kontext des Kalten Krieges und der Dekolonisierung, wurde das Konzept »Dritte Welt« weltweit bekannt. In Frankreich war es auch für linke Gruppen zentral, die sich durch radikalen Antikolonialismus auszeichneten. Sie halfen der algerischen Befreiungsbewegung, protestierten gegen den Vietnamkrieg und solidarisierten sich mit postkolonialen Arbeitsmigranten. Christoph Kalter untersucht diese neue radikale Linke und ihre Wahrnehmung der Welt als Revolutionsraum. Er rückt damit die 68er-Proteste in ein neues Licht und zeigt, wie sehr das Ende der Kolonialreiche auch Europa selbst veränderte. Ausgezeichnet mit dem Walter-Markov-Preis für Geschichtswissenschaften 2011.

Der Autor zeigt in seinem Beitrag, dass der Algerienkrieg für die im Jahre 1958 in der Bundesrepublik im Entstehen begriffene Neue Linke eine Bedeutung hatte, die mit jener des Vietnamkrieges um 1968 durchaus vergleichbar ist. Im Mittelpunkt seiner Analyse stehen daher folgende Fragen: Welche Lehren zog die frühe Neue Linke der "58er" aus Algerien? Welche Repräsentationen der algerischen Gesellschaft, der Konfliktparteien und des Kriegsgeschehens bestimmten ihre Aneignung des Algerienkrieges? Inwiefern funktionierte diese Aneignung als komplexes Zusammenspiel von Fremdwahrnehmung und Selbstauslegung, d.h. als simultane diskursive Konstruktion des Fremden und des Eigenen? Welche Prozesse führten schließlich dazu, die Lehrstücke Algerien und Vietnam in dieser Perspektive miteinander zu verbinden? Der Autor zeigt, dass die frühe Neue Linke ihre antikoloniale Programmatik am paradigmatischen Bezugsereignis Algerienkrieg entwickelte, der als spezifische Form einer "Kolonialrevolution" verstanden wurde. Dabei schufen die "58er" ein Repertoire diskursiver Konstruktionen von Kolonialismus und Dekolonisierung, das die spätere Protestbewegung von 1968 rezipierte und aktualisierte. Eine solche Kontinuität zeigte sich auch bei der Aneignung der aus der marxistischen Tradition stammenden drei "Metakritiken" Antikapitalismus, Antikolonialismus und Antifaschismus. (ICI2)

An innovative account of how the concept of the 'Third World' emerged in France from the mid-1950s through to the mid-1970s alongside a new leftist movement. The book reveals how, in an age of Cold War, decolonization and development thinking, French activists rose to prominence within the political Left, established transnational contacts, and developed a new global consciousness. Using the 'Third World' concept to reinvigorate anticolonial solidarity, they supported the Algerian FLN, the Cuban Revolution, and the liberation movements in Vietnam and Portuguese Africa. Insisting on the postcolonial character of France after the end of empire, they promoted new forms of cooperation with developing countries and immigrant workers. Examining the work of French leftists in publications such as Partisans, parties such as the PSU, and associations like the CEDETIM, Kalter sheds new light on a crucial moment in France's history, the global contexts that prompted it, and its worldwide ramifications

Decades after the massive student protest movements that consumed much of the world, the 1960s remain a significant subject of scholarly inquiry. While important work has been done regarding radical activism in the United States and Western Europe, events in what is today known as the Global South—Asia, Africa, and Latin America—have yet to receive the attention they deserve. This volume inserts the Third World into the study of the 1960s by examining the local and international articulations of youth protest in various geographical, social, and cultural arenas. Rejecting the notion that the Third World existed on the periphery, it situates the events of the 1960s in a more inclusive context, building a richer, more nuanced understanding of the era that better reflects the dynamism of the period