By Dimitar Bechev, Kalypso Nicolaidis
The id of any countryside is inextricably associated with its borders and frontiers. Borders attach international locations and maintain notions of social unity. but also they are the websites of department, fragmentation and political clash. This bold learn encompasses North Africa, the center East, and South and South East Europe to check the emergence of kingdom borders and polarised identities within the Mediterranean. The authors examine the effect of political barriers upon the quarter, in addition to pressures from ecu and financial integration, the resurgence of nationalism, and refugee and safeguard matters. The authors discover the politics of reminiscence, and ask no matter if echoes from the imperial previous -- Ottoman and colonial -- may supply the root for clash solution, region-building and financial integration.
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Additional resources for Mediterranean Frontiers: Borders, Conflict and Memory in a Transnational World (Library of International Relations)
70 Jewish communities, once present on all shores of the Mediterranean, were decimated after the Ottoman collapse, destroyed in the Second 30 MEDITERRANEAN FRONTIERS World War, and all but wiped out with the establishment of Israel in 1948. 71 While the diasporic nature of Jewish communities is generally acknowledged, Islam is more often regarded as ‘the great “other”, le grand contraire, the opposite: the definer of what Europe was not’72 and hence seen as augmenting rather than traversing the Mediterranean divide.
The regionalizing moments – post-Imperial, European, post-colonial and post-communist – have created new regional sub-systems, destroyed cosmopolitan port societies and re-oriented centralizing economies from the harbour cities to the hinterlands. The intricate web of relations, especially within the Ottoman seascape, did not survive the age of nation-states, colonialism and European imperialism. Or, did it? Linkages and connectivity: Trans-national networks of interaction Connections in the Ottoman Mediterranean and beyond were infinite, in terms of economic interactions, cultures and communities.
5 Kinglake re-instated the theme of the seminal divide between the Roman Christian Orbis terrarum and the Dar al-sulh, the abode of the Pax Islamica. Yet, when he made this observation in 1834, he was not travelling from the territory of the nascent Greek state to the Ottoman lands further north. His final stop before the ‘splendour and havoc of the East’ was present-day Vojvodina, then part of Habsburg-held Hungary. The Ottoman fortress, which he depicted atmospherically in colours of gloom and foreboding, was not in ‘Asia’, but in Belgrade.