In my recent study of Talal Asad's insights, I stumbled upon a fascinating observation regarding the Romantic era and its impact on people's perception of the past. Asad highlighted how individuals interpreting literature during that period developed a distinct nostalgia for a bygone era, fostering a sense of disenchantment with their present reality. This sentiment often glorified certain aspects of the past, birthing the notion of revivalism.
Reflecting on Asad's thoughts about the Romantic era led me to hypothesize a crucial link between nostalgia and the surge of populism. In today's urban societies, shaped by modernization, experiences of conflict, terrorism, state-sponsored violence, and upheaval have created a yearning for a perceived 'better' past. This sentiment, pervasive in conversations I've had in Bangladesh and with some individuals in Downtown New York, manifests as a belief that the past was superior while an unending decline mars the present and future.
This narrative serves as fertile ground for the emergence of revivalist politics. The rapid pace of change in their familiar world, lacking stability, fuels a longing for a time perceived as more secure and comforting. This sentiment echoes in slogans like "Make America Great Again," which resonates not merely as a simplistic phrase but as a symbolic appeal to a traditional, legendary construct—a time of perceived stability.
The populace, fatigued by the repetitive rhetoric of the global war on terrorism, seeks a savior from the chaos. Simplified expressions of anger, humor, and sorrow find resonance among those uninterested in the eloquent yet complex rhetoric of liberal politicians. The straightforward language of the populace aligns with their mythic, legendary ideals, shaping their outlook on daily life and politics.
This longing for a past itself is not the making of nostalgia alone but a feeling that the world has lost its glory. This feeling about the past is the making of the narrative, remembrance and longing about the past expressed in the retelling of narratives about the mythic and legendary, thus shaping the repertoire of nostalgia. Their thoughts are highly influenced by the rhetoric used in the mythic stories and hence, nostalgia itself is a socio-religious and cultural construct.
Methodology in Understanding Societal Dynamics of Nostalgia
Asad's critique of ethnography as synonymous with anthropology raises pertinent questions about the broader scope of anthropology beyond ethnography alone. However, I diverge from Asad's view that labels ethnography as a pseudo-scientific method. The effectiveness of ethnography hinges on how one defines and distinguishes it within anthropology. Margaret Mead's subjective interpretation of Samoan people's coming of age does lend credence to Asad's argument. In my research, immersion in the social sphere has been crucial. It's through living within and understanding a community that I've gleaned insights into their culture and dynamics.
How can I collect data about nostalgia? Keeping in mind the criticism of ethnography by Talal Asad and also the criticism of Margaret Mead, it is important to also draw on research conducted by researchers who did not employ ethnographic research. When it comes to sourcing research data, the approach of scholars like Ali Riaz, who built theories based on secondary data and reports, does possess merit. Yet, Riaz's conclusions about the rise of radical Islam could have been enriched by firsthand participant observation among the Bangladeshi diaspora. My experiences within this community have revealed a complex narrative—where mosque construction abroad reflects not just religious fervor but also a demonstration of social status.
Maintaining unbiased fieldwork, building rapport, and employing ethnography yield valuable, real-time data. However, it's crucial to remain open to evolving conclusions based on findings. Mead sought solutions in Samoa for American youth problems, while Riaz's preconceived notions about Islamic terrorism and Wahhabism colored his interpretations. This underscores the importance of addressing biases in research.
Ethnography, despite its potential for bias and misrepresentation, remains an indispensable tool. It allows researchers to engage authentically with human subjects in their evolving cultural and historical context, capturing the nuances necessary for comprehensive analysis. Ethnography recognizes the humanity within the research subjects, acknowledging their changing realities and everyday experiences.
Therefore, broadly understanding the nostalgia of how people see the past and why they connect with Donald Trump would be an important aspect of the research I am building on. This would certainly refer to the idea of articulation outside the modernist-liberalist worldview and, hence, once again making folklore and ethnography an important arsenal for the research; although the discipline underwent and is undergoing existential question these days based on the question of decolonization, plurality and overall with the crisis marked by both tendencies of decolonization and pluralization.
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