Alexandre Dumas as a French Symbol

African Studies 10, 2 (2018): 1-20. 
28
Etiénne Balibar, “The Nation-Form,” in Race, Nation, Class: Ambiguous 
Identities, eds. Etiénne Balibar and Immanuel Wallerstein (New York: Verso, 1991), 
86. 
29
Mikael Hjerm and Annette Schnabel, “Social Cohesion and the Welfare State: 
How Heterogeneity influences Welfare State Attitudes,” in The Future of the 
Welfare State: Social Policy Attitudes and Social Capital Europe, eds. Ervasti, 
Heikki, Jørgen Goul Andersen, Torben Fridberg, and Kristen Ringdal (Cheltenham: 
Edward Elgar, 2012), 174. 
30
Ernst Bloch, although writing regarding fascism, expressed this geo-psychology 
of contemporaneity and non-contemporaneity in 1932: “Not all people exist in the 
same Now. They do so only externally, through the fact that they can be seen today. 
But they are thereby not yet living at the same time with the others.” See: Ernst 
Bloch, Heritage of Our Times, trans. and ed. Neville Plaice and Stephen Plaice 
(Berkeley: University of California Press, 1991), 97. 
31
See: Wolf Schäfer, “Global History and the Present Time,” in Wiring Prometheus: 
Globalisation, History, and Technology, eds. Peter Lyth and Helmuth Trischler 
(Aarhus, Denmark: Aarhus University Press, 2004), 103-125; Wolf Schäfer, 
Ungleichzeitigkeit als Ideologie: Beiträge zur Historischen Aufklärung (Frankfurt 
Am Main, Germany: Fischer Sozialwissenschaft, 1994); Johannes Fabian, Time and 
the Other: How Anthropology Makes Its Object (New York: Columbia University 
Press, 1983); Stephen Kern, The Culture of Time and Space, 1880-1918 (Cambridge: 
Harvard University Press, 1983); Wolf Schäfer, “Global Civilization and Local 
Cultures: A Crude Look at the Whole,” International Sociology 16, 3 (September 
2001): 301-319. 
32
Marc Augé, An Anthropology for Contemporaneous Worlds, trans. Amy Jacobs 
(Stanford: Stanford University Press, 1999); Bruce Mazlish, The Idea of Humanity 
in a Global Era (New York: Palgrave Macmillan, 2008); Roland Robertson, 
Globalization: Social Theory and Global Culture (Thousand Oaks, CA: Sage, 
1992), 58-59. 
33
As Richard Mansbach has argued, “much of the global interconnectedness that we 
take for granted was produced by European imperialism.” Colonial empires created 
political, cultural, and social links between individual European states and the non-
contemporaneous world that forged them into a single entity, reinforced “by 
revolutions in transportation and communication.” David F. Bell has argued that 
colonial empires were made possible through a monopoly of the communication and 
transportation networks “that brought together far-reaching and disparate regions of 

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Alexandre Dumas as a French Symbol since 1870 
xxiii 
the globe under the controlling power of nation states.” See: Richard W. Mansbach, 
The Globle Puzzle: Issues and Actors in World Politics, 2
nd
ed. (Boston and New 
York: Houghton Mifflin, 1997), 29; David F. Bell, Real Time: Accelerating 
Narrative from Balzac to Zola (Urbana and Chicago: University of Illinois Press, 
2004), 130.
Also worth noting is that Bell’s examination of how rapidly developing 
transportation and communication networks affected nineteenth-century 
Frenchman’s perception of time-space compression as demonstrated in the works of 
Balzac, Stendhal, Dumas, and Zola argues that Dumas’s Count of Monte Cristo 
possesses “mastery of time and distance” in chapter 4. 
34
Wolf Schäfer, “Lean Globality Studies.” Globality Studies Journal 7 (28 May 
2007), 23; Wolf Schäfer, “The New Global History: Toward a Narrative for Pangaea 
Two,” Erwägen, Wissen, Ethik 14, 1 (2003), 75. 
35
Raymond Grew, “Global History and Globalization,” in Globalization,