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sanctioned versions of history. Whereas Chapter 1 shows how queer writers embraced the fragmentary and suggestive nature of archaeological materials to unearth silenced histories and represent non-normative desire, Chapter 3 examines how figures both within and far outside academic and museum institutions, and those associated with radical politics and anarchism, turned for similar reasons to archaeology and archaeological forgery. Familiar
intelligibility on his words as they are inserted into new social contexts or related to new political circumstances: Zarathustra is, by a natural kinship, a prophet of the Anarchists, but he hated Anarchism; by a strange transformation, the genius of a certain school of Socialists, but he despised Socialism. German officials in
of secular faiths. 2 According to Nietzsche, his contemporaries sought cures in anarchism, socialism, communism, nationalism, and other mass movements that were only so many means to avoid recognising the full consequences of the disease. The catastrophic events of the war years had further shaken the secular faith in social and scientific progress, along with the Christian faith in a benevolent God
bucket sold to the British Museum. He was arrested in Paris in 1903 for anarchism and imprisoned for five months. While imprisoned, authorities searched his home. While they found no explosives, they found around two million francs’ worth of antiquities. 86 These included many medieval church ornaments—in Hoving’s tongue- in-cheek words, ‘dozens upon dozens of beautiful medieval church implements and
scandalous implications of Tanner’s ‘Revolutionist’s Handbook’, Ramsden begins to seethe about the younger man’s relationship with Ann Whitfield, whom the older man sees as far too accommodating. As he speaks with the dreamy poet, Octavius, Ramsden ‘fumes down to Herbert Spencer’: ‘there are limits to social toleration. You know that I am not a bigoted or prejudiced man … But I draw the line at Anarchism
. Within the novel, anarchist activity is rife, as several characters attempt to resist the inexorable march of capitalism, and anarchist violence is felt across the world. The phenomenon is first encountered in the bizarre context of Pugnax, a dog aboard the ‘Chums of Chance’ airship, reading The Princess Cassamassima, an 1886 novel by Henry James that pivots on the conflicting impulses of political revolution and aestheticism. As Noseworth, one of the Chums, remarks, James’s subject ‘is the inexorably rising tide of World Anarchism, to be found ‘I believe in incursion
his strength’ (Law, 1891a); Tom Mann was restless, enthusiastic, and a born organiser, yet completely unforgiving once crossed (Law, 1891c); while the adventurous Cunninghame Graham had an artistic bent that inclined him towards anarchism rather than socialism or Marxism (Law, 1891d). However, it was the sketch of the strike’s publicist and chief negotiator, Henry Hyde Champion, that cut closest to the bone. Secretive, independent-minded, and sometimes regarded with suspicion by his allies and followers, Champion is depicted as inexorably bound to his own class
London through this play on an idea of estranged vision. However, The Princess Casamassima, serialised in the Atlantic Monthly in 1885–86, is his only attempt to depict the world of urban poverty and political activism and to consider the estrangement of vision in London as a matter of socio-economic division, rather than as an effect of foreignness for the American abroad. The Princess Casamassima is a story of anarchism in London. The novel follows the fortunes of a refined young bookbinder, Hyacinth Robinson, who presumes himself the illegitimate son of an
tendencies, which is why he senses a wry solidarity with Nordau, whose Zionism followed from the general denunciation of modernist degeneration. Huneker combined an appreciation of the French literary avant-garde that comprised accurate and original readings of Stendhal, Baudelaire and Flaubert, with a German genealogy of philosophical anarchism that went from Max Stirner, the radical Left-Hegelian, to Nietzsche, Huneker’s favourite philosopher. He reconstituted a systematic doctrine of egoism: ‘Nietzsche is the poet of the doctrine, Stirner is its prophet, or, if you
–20. 11 See for example Pierre-Joseph Proudhon, What is Property? trans. Donald Kelley and Bonnie Smith (Cambridge: Cambridge University Press, 1994) and Rudolf Rocker, ‘The Nation as Community of Language’, in Nationalism and Culture [1933], trans. Ray E. Chase (Montreal, New York and London: Black Rose Books, 1998), 276–97. For accounts of both, see George Woodcock, Anarchism: A History of Libertarian Ideas and Movements, 2nd edn (Ontario: Broadview, 2004). For an analysis of Kelman’s anarchism, see H. Gustav Klaus, ‘Anti-authoritarianism in the Later Fiction of