By John Robertson
This quantity of scholarly essays explores the information of union and empire present on the time of the Union among Scotland and England in 1707. It demonstrates for the 1st time the broader importance of the Union in Europe and through the English-speaking international. it's a significant contribution to the turning out to be curiosity in "British" background, yet also needs to be of substantial curiosity to all scholars of political and monetary unions, a subject matter of accelerating significance and seen relevance in modern Britain, Europe and North the US.
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Extra resources for A Union for Empire: Political Thought and the British Union of 1707
The Filipino diaspora differs from the Jewish or the Chinese experience in form and substance. Since the Filipino homeland has long been appropriated by Western powers (such as Spain and the United States), and remains necolonized or partly alienated, Filipinos identify not with a fully self-determined and adequately imagined nation but with regions, localities, and networks of languages and traditions. Poverty, injustice, and violence have driven millions to seek work abroad, sublimating their desire to return by remittances or balikbayan gifts; long-distance communication and occasional visits also defer the final homecoming, if it is ever on the horizon of their hopes and dreams.
Fighters of the Moro Islamic Liberation Front (MILF) are now branded “terrorists” and are subject to harassment (recently at the Muslim compound in Barangay Culiat, Tandang Sora, Quezon City). It is expected that the MILF will be classified as a “foreign terrorist organization”—foreign, of course, to Americans, but not to Filipinos. Proof of the panicked response of the Arroyo regime to the Moro resurgence is the ruthless murder of twenty-two Muslim captives in Bagong Diwa Prison on March 15, 2005.
Vincent Crapanzano’s critique of Geertz seems appropriate here, as he argues that the method of “thick description” “offers no understanding of the native from the native’s point of view, . . no specifiable evidence for his attributions of intention, his assertion of subjectivity, his declarations of experience” (San Juan 2002, 234). Earlier I took notice of epistemological and pedagogical excesses committed by assorted American knowledge-producers. One symptom of this tendency to mystify the historical trajectory of the Moro struggle—a form of symbolic violence unleashed by a Eurocentric theoretical organon—is the failure of these ethnographic accounts to include the enabling paradigm that valorizes the ummah, or the solidarity constituted by Islam.