By Robert Curzon
Initially revealed in 1854, this books is an soaking up account of Ottoman provincial existence, ahead of the ultimate death of the Ottoman nation. Written by means of a student, statesman, and old-fashioned imperialist, Curzon displays at the harsh uplands of Ottoman Armenia. Humourous all through, he tells us concerning the virtues of tezek, the pitfalls of wintry weather commute, trout fishing at Tortoum, in addition to kin among neighborhood Armenians, Kurds and Turks. a few of his notions concerning the heritage of the sector, even if inaccurate, supply us insights onto eu perceptions at the moment. Curzon's Armenia: A 12 months in Erzeroom is an exellent creation to the geography, ethnography and politics of this turbulent region.
SPECIAL word: the current replica of Armenia: A yr in Erzeroom, and the Frontiers of Russia, Turkey, and Persia is from the 1854 book of this name by way of Harper & Brothers, manhattan.
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Extra info for Armenia: A Year in Erzeroom and on the Frontiers of Russia, Turkey, and Persia
But it also, second, entails pursuing the effects of bringing civil society to life at the personal level, in order to grasp how civil society has such power to move those who appropriate it. The book explores the practice of making civil society in the context of a personal-existential quest to become a samimi subject. Put differently, evoking civil society has social as well as personal-existential ramiﬁcations. Social legitimacy and recognition as a genuine subject can be viewed as two aspects of a quest for authenticity.
Bringing to the fore the relationship between the West and the rest and the new forms of power of the West in a postcolonial era is central to an understanding of why the Western concept of civil society has gained signiﬁcance as an image of a normatively desired social order across the globe (Hann 1996: 2; Comaroff 24 REFRACTIONS OF CIVIL SOCIETY IN TURKEY and Comaroff 1999: 1–2; Edwards 2004: 10). Civil society, it has been argued, is part of a global power structure through which the particular social order of Western modernity is both reproduced as a desirable mode of sociality and upheld as the dominant social order by structuring forms of resistance within nation-states (Chatterjee 1993: 238, 2004: 4, 37; Hansen and Stepputat 2001: 28).
Instead, it perceives civil society as a newly emerged form of power that restructures society and introduces new forms of sociality and subjectivity. The second line of critique against the dominant perception of civil society as a liberating force expands on this issue. A second, highly interesting line of critique likewise challenges the idea of civil society as resistance to power. But whereas the former critique springs from the postcolonial scrutiny of power relations between the West and its “others,” this line is a critique of the whole idea of civil society as a liberating and empowering force by way of reﬂecting on the way in which liberalism shapes and is dependent upon a certain kind of THE MAKINGS AND MAKING OF CIVIL SOCIETY 25 subjectivity.
Armenia: A Year in Erzeroom and on the Frontiers of Russia, Turkey, and Persia by Robert Curzon