The 20th century has witnessed crucial changes in our perceptions of Europe. Two World Wars and many regional conflicts, the end of empires and of the Eastern Bloc, the creation and expansion of the European Union, and the continuous reshaping of Europe’s population through emigration, immigration, and globalization have led to a proliferation of images of Europe within the continent and beyond. While Eurocentrism governs current public debates in Europe, this book takes a special interest in literary and cinematographic imaginings of Europe that are produced from more distant, decentred, or peripheral vantage points and across differences of political power, ideological or ethnic affinity, cultural currency, linguistic practice, and geographical location. The contributions to this book demonstrate how these particular imaginings of Europe, often without first-hand experience of the continent, do not simply hold up a mirror to Europe, but dare to conceive of new perspectives and constellations for Europe that call for a shifting of critical positions. In so doing, the artistic visions from afar confirm the significance of cultural imagination in (re)conceptualizing the past, present, and future of Europe. This book was originally published as a special issue of the Journal of Postcolonial Writing.

In the 18th century the idea of the landscape garden, which had originated in England, spread all over Europe. The geometry of the Baroque park was abandoned in favour of a 'natural' design. At the same time the garden became "The land of illusion": Chinese pagodas, Egyptian tombs, and Turkish mosques, along with Gothic stables and Greek and Roman temples, formed a miniature world in which distance mingled with the past. The keen interest in a fairy-tale China, which was manifested not only in the gardens but also in the chinoiseries of the Rococo, abated in the 19th century. The increasing expansion of the European colonial powers was reflected in new exotic fashions. While in England it was primarily the conquest of the Indian subcontinent that captured the imagination, for France the occupation of Algiers triggered an Orient-inspired fashion that spread from Paris to encompass the entire Continent, and found its expression in paintings, novels, operas, and buildings. This 'Orient', which could not be clearly defined geographically, was characterised by Islamic culture: It extended around the Mediterranean Sea from Constantinople to Granada. There, it was the Alhambra that fascinated writers and architects. The Islamic styles seemed especially appropriate for "buildings of a secular and cheerful character". In contrast to ancient Egyptian building forms, which, being severe and monumental, were preferably used for cemetery buildings, prisons or libraries, they promised earthly sensuous pleasures. The promise of happiness associated with an Orient staged by architectural means was intended to guarantee the commercial success of coffee houses and music halls, amusement parks, and steam baths. But even extravagant summer residences and middle-class villas were often built in faux-Oriental styles: In Brighton, the Prince Regent George (George IV after 1820) built himself an Indian palace; in Bad Cannstatt near Stuttgart, a 'Moorish' refuge was erected for Württemberg's King Wilhelm I; and the French town of Tourcoing was the site of the Palais du Congo, a bombastic villa in the Indian Moghul style that belonged to a wealthy perfume and soap manufacturer.

Walter Pater's European Imagination addresses Pater's literary cosmopolitanism as the first in-depth study of his fiction in dialogue with European literature. Pater's short pieces of fiction, the so-called 'imaginary portraits', trace the development of the European self over a period of some two thousand years. They include elements of travelogue and art criticism, together with discourses on myth, history, and philosophy. Examining Pater's methods of composition, use of narrative voice, and construction of character, the book draws on all of Pater's oeuvre and includes discussions of a range of his unpublished manuscripts, essays, and reviews. It engages with Pater's dialogue with the visual portrait and problematises the oscillation between type and individual, the generic and the particular, which characterises both the visual and the literary portrait. Exploring Pater's involvement with nineteenth-century historiography and collective memory, the book positions Pater's fiction solidly within such nineteenth-century genres as the historical novel and the Bildungsroman, while also discussing the portraits as specimens of biographical writing. As the 'Ur-texts' from which generations of modernist life-writing developed, Pater's 'imaginary portraits' became pivotal for such modernist writers as Virginia Woolf and Harold Nicolson. Walter Pater's European Imagination explores such twentieth-century successors, together with French contemporaries like Sainte-Beuve and followers like Marcel Schwob.

Memory and the future of Europe examines the role of collective memory in the origins and development of the European Union. It traces Europe’s political, economic and financial crisis to the loss of the remembrance of the rupture of 1945. As the generations with personal memories of the two world wars pass away, economic welfare has become the EU’s sole raison d’être. If it is to survive its future challenges, the EU will have to create a new historical imaginary that relies not only on the lessons of the past but also builds on Europe’s ability to protect its citizens against the power of global market forces. Framing its argument through the critical theory of the Frankfurt School, this volume will attract readers interested in political and social philosophy, collective memory studies, European studies, international relations and contemporary politics.

This book proposes that the idea of the Jews in European cultures has little to do with actual Jews, but rather is derived from the conception of Jews as Christianity's paradigmatic Other, eternally reenacting their morally ambiguous New Testament role as the Christ-bearing and -killing chosen people of God. Through new readings of canonical Russian literary texts by Gogol, Turgenev, Chekhov, Babel, and others, the author argues that these European writers—Christian, secular, and Jewish—based their representation of Jews on the Christian exegetical tradition of anti-Judaism. Indeed, Livak disputes the classification of some Jewish writers as belonging to "Jewish literature," arguing that such an approach obscures these writers' debt to European literary traditions and their ambivalence about their Jewishness. This work seeks to move the study of Russian literature, and Russian-Jewish literature in particular, down a new path. It will stir up controversy around Christian-Jewish cultural interaction; the representation of otherness in European arts and folklore; modern Jewish experience; and Russian literature and culture.

This book explores the meanings of European peripheries in postcolonial literary imagination. While colonial discourses have constructed Europe as the centre, the continent is internally divided into centres and peripheries. Approaching the question of European peripherality in a variety of geographical and linguistic contexts and across national and diasporic literary traditions of postcolonial writing, the contributions in this volume attest to the entangled and relational character of the centre/periphery nexus. Acknowledging the unbalanced power structures between centres and peripheries, the volume sets out to challenge conventional ideas about peripheries and places European peripheral loci at the centre of postcolonial literary inquiry. The chapters in the volume draw on diverse theoretical and conceptual frameworks in order to address, among others, the link between peripherality and provincialism, the relations between intra-European and colonial peripheries, and the progressive potential of European peripheries as postcolonial spaces. The chapters in this book were originally published in the Journal of Postcolonial Writing.

European Multiplicity does not conform to the expectations of a narrow EU studies agenda wherein European integration is seen as the destiny for the continent, each country (including non-members) being compelled to seek a place in an unfolding order “united in diversity”. Rather, the book demonstrates the benefits of an agenda shift, away from an overriding concern with integration towards a consideration of the possibility that a singular ‘Europe’ may not exist and that the multiplicity of Europe is all around us. As the chapters in this volume highlight, multiplicity reveals itself across the range of EU studies as a key dimension in Europe’s transformation. Multiplicity is evident both in cases where official EU policy exists (labour migration, citizenship, regional policy) and in areas which are central to European life more generally (multiculturalism, multilingualism, the public sphere, Euroscepticism). The idea of “European multiplicity” also challenges the established notion that plurality can be accounted for in terms of identity politics. Moreover, it confronts the tendency to see Europe in terms of binaries, such as East/West, old/new, North/South, core/periphery, Christian/Muslim, EU members/non-members, and top-down/bottom-up. A core feature of this book is the establishment of the viability of an approach to studying Europe which does not rely on the binaries upon which thinking about identity is all-too-often based. “Many Europes” is one of the growing issues in EU scholarship, no longer confined to the margins of European Studies. The book makes a compelling case for the idea that Europe is best understood in terms of its inherent multiplicity.