This globalization has been such that the national seems to substitute as well as prostitute the rational. Against arguments seeing the demise of nationalism as integral to the march to globalization, globalism or a cosmopolitan future on the one hand and its persistence regardless of globalization on the other, Footnote 1 it argues that what characterizes the world is the ‘globalization of nationalism’ (Greenfeld 2016a, b). First, in agreement with the contributions this volume consists of, it demonstrates the continuing force and reality of the nation form as the only mode of politics worldwide currently. The aims of this chapter revolve around three arguments. With a description of the volume’s manifold theoretical and methodological distinctions, the chapter concludes with an outline of chapters ahead. The second and third arguments thus outline arenas for future decolonial anthropological and other works on nationalism and culture more generally. 1949), activist-reformer and founder of Egypt’s Muslim Brotherhood. 1938), poet-philosopher of undivided India, and Hasan al-Banna (d. To this end, it discusses Muhammad Iqbal (d.
Third, in dialogue with Arjun Appadurai’s productive criticism of nationalism, it makes the contention that instead of being informed exclusively by the present and the diaspora (as in Appadurai’s writings), imaginings of a postnational world should equally account for the pre- and anti-national forms of thoughts prior to the World War II.
Second, by showing nationalism’s relationship with violence it underlines the need to interrogate the efficacy and morality of the nation state as a form of polis.
The first argument, which critically binds the volume together, is that rather than seeing contemporary politics in terms of globalization eroding the nation state or its persistence regardless of globalization, what characterizes the world is the globalization of the nation form. This chapter makes a set of three interconnected arguments.
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