Nationalists think about the economy, Marvin Suesse argues, and this thinking matters once nationalists hold political power. Many nationalists seek to limit global exchange, but others prioritise economic development. The potential conflict between these two goals shapes nationalist policy making. Drawing on historical case studies from thirty countries – from the American Revolution to the rise of China – this book paints a broad panorama of economic nationalism over the past 250 years. It explains why such thinking has become influential, despite the internal contradictions and chequered record of many nationalist policy makers. At the root of economic nationalism's appeal is its ability to capitalise upon economic inequality, both domestic and international. These inequalities are reinforced by political factors such as empire building, ethnic conflicts, and financial crises. This has given rise to powerful nationalist movements that have decisively shaped the global exchange of goods, people, and capital.

Analyses economic nationalism as a set of ideas and policies that have shaped the modern world economy over the past 250 years.

Throughout his long career as a political thinker and activist, Mahatma Gandhi encountered the dilemma of either remaining faithful to his nonviolent principles and risking the failure of the Indian nationalist movement, or focusing on the seizure of political power at the expense of his moral message. Putting forward his vision of a "nonviolent nationalism," Gandhi argued that Indian self-rule could be achieved without sacrificing the universalist imperatives of his nonviolent philosophy. Conceived as a study in the history of political thought, this book examines the origins, meaning, and unfolding of Gandhi s dilemma as it played itself out in both theory and political practice. This discussion is inextricably linked to significant and timely issues that are critical for the study of nationalism, for Gandhi s vision raises the important question of whether it is indeed possible to construct a benign type of nationalism that is rooted in neither physical nor conceptual forms of violence.

Madrid 1939. Carlos Tejada Alonso y León is a Sergeant in the Guardia Civil, a rank rare for a man not yet thirty, but Tejada is an unusual recruit. The bitter civil war between the Nationalists and the Republicans has interrupted his legal studies in Salamanca. Second son of a conservative Southern family of landowners, he is an enthusiast for the Catholic Franquista cause, a dedicated, and now triumphant, Nationalist. This war has drawn international attention. In a dress rehearsal for World War II, fascists support the Nationalists, while communists have come to the aid of the Republicans. Atrocities have devastated both sides. It is at this moment, when the Republicans have surrendered, and the Guardia Civil has begun to impose order in the ruins of Madrid, that Tejada finds the body of his best friend, a hero of the siege of Toledo, shot to death on a street named Amor de Dios. Naturally, a Red is suspected. And it is easy for Tejada to assume that the woman caught kneeling over the body is the killer. But when his doubts are aroused, he cannot help seeking justice.

Evaluates and reconsiders how the human rights of vulnerable migrants are protected through Europe's supranational courts.

Throughout his long career as a political thinker and activist, Mahatma Gandhi encountered the dilemma of either remaining faithful to his nonviolent principles and risking the failure of the Indian nationalist movement, or focusing on the seizure of political power at the expense of his moral message. Putting forward his vision of a "nonviolent nationalism," Gandhi argued that Indian self-rule could be achieved without sacrificing the universalist imperatives of his nonviolent philosophy. Conceived as a study in the history of political thought, this book examines the origins, meaning, and unfolding of Gandhi s dilemma as it played itself out in both theory and political practice. This discussion is inextricably linked to significant and timely issues that are critical for the study of nationalism, for Gandhi s vision raises the important question of whether it is indeed possible to construct a benign type of nationalism that is rooted in neither physical nor conceptual forms of violence.