For much of the twentieth century, a certain dominant interpretation of the political history of the late Habsburg monarchy established itself in historical circles. This interpretation stressed nationalism and other divisive forces that made much of central Europe difficult to govern and prepared the way for the end of the empire and the emergence of successor states in the post-1914 period. This older literature had a certain teleological component to it; the end of a multilingual, multinational empire after several centuries of political union demanded explanation. This interpretation had its virtues and compelling storyline, but, like most historiographical approaches, was a product of its time and focused on decline, decadence, and the eventual dismemberment of an old, and supposedly, tottering empire.

Over the course of the last fifteen to twenty years, new interpretations of the late Habsburg monarchy have emerged that provide multiple perspectives on the politics, culture, and social history of modern central Europe. Some scholars have taken seriously the institutional and structural strengths and possibilities of the Habsburg state, even as it was under stress in the late imperial period. Daniel Unowsky's important new book is a good example of this new perspective. By looking at imperial celebrations during the reign of Francis Joseph (1848–1916), he highlights the popular and political associations between emperor and people as elements that gave cohesion and stability to the state. He demonstrates that the Habsburg house could be flexible and even intelligent in presenting itself as ruler and servant of the state. Unowsky's approach to imperial celebrations is subtle and fascinating. He is careful to show how important change over time in the presentation of the ruler was in the Habsburg case. Joseph II and Ferdinand as rulers were either reluctant or incapable of using court ritual as a tool of statecraft and political identity. Francis Joseph was a different style of monarch; from the outset of his reign, he understood how important the person of the emperor could be to a state that needed to update and modernize its image. His public appearances could be used to build support for the state, political policies, charitable functions, the military, or other causes. Thus, the reign of Francis Joseph witnessed a certain revitalizing and reinvention of court ritual in an effort to control and influence public policy and perceptions. This was an immensely important development as the Habsburg lands became more modern and literate in the second half of the nineteenth century. As Unowsky shows, the “selling” and “consuming” of a figure such as the emperor was an elaborate process conducted in numerous ways: through newspaper announcements and commentary, the issuing of commemorative articles such as postcards and stamps, the organization and order of processions, and even in stylized confectionary creations. Moreover, he demonstrates that virtually every aspect of this process of commemoration and celebration was complicated and often contested. He does not work with an undifferentiated mass of Austrian people as the “audience” for simply witnessing the rituals of the state, be they imperial inspection tours or jubilee-year celebrations. In fact, a singular strength of the book is its emphasis on the role played by local and provincial political groups and economic and civic associations in shaping imperial events. Every imperial appearance and celebration offered the opportunity not only for the emperor and the state to present themselves, to create loyalty to the Habsburg dynasty and cohesion to the state it ruled, but also for a wide variety of provincial and local interests to pursue their political, economic, and civic interests through contributing to or even controlling aspects of these imperial performances. By comparing and contrasting imperials visits to Galicia (territory with which Unowsky is well acquainted) in the 1850s and 1860s to later trips there, for example, the author is able to indicate ways in which substantial control of the staging of imperial events passed from Viennese to Galician authorities and individuals. This is another example of change over time in Unowsky's analysis of Habsburg celebrations and appearances.

Nevertheless, it would be wrong to suggest that the power of staging imperial performances had shifted primarily or exclusively to provincial and local officials by the end of Francis Joseph's reign. Such a view would reinforce the older interpretation of the Habsburg monarchy as a place overwhelmingly divided by national, linguistic, and class-based tensions in the years leading up to the First World War. Without denying or even discounting these tensions, Unowsky helps us understand that the figure of the Habsburg emperor and the state he represented could still command loyalty and allegiance, beyond simple respect and sympathy for an old monarch who had suffered greatly, in the early twentieth century. Moreover, he could still be used to generate support for productive civic and economic policies to the end of his reign.

Daniel Unowsky's work helps us not only to understand much about politics and culture in the late Habsburg empire, but it also contributes to our understanding of ritual and commemoration (an important historical field as such) in the modern period. He and the editors of Purdue University Press should be thanked that they have also included numerous prints and photographs—some taken by the author himself—in the text; a book that focuses on ritual and performances should be visually rich, and The Pomp and Politics of Patriotism fits this description. In addition to being of interest to scholars of central European history, culture, and politics, this text could be used in the classroom not only for understanding the late imperial period of the Habsburg monarchy, but also for learning much about the relationship of the state to modernizing forces, such as political parties, newspaper culture, civic associations, and local interest groups.