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In pre-Columbian times along the mighty Hudson River, extending in a radius of a hundred miles on either side from its point of origin in the north to its estuary [...]

Introduction Vojvodina is a province in the northern part of the Republic of Serbia. As a flat region along the mid-course of the Danube, Vojvodina is a geographic area with [...]

LAMONT DEHAVEN KING (*) ABSTRACT Despite scholarly assertions to the contrary, the dramatic increase in the scale and intensity of migration in Africa, since the fifteenth century, has made the [...]

Abstract: This article covers aspects of Bennelong's and Yemmerrawannie's sojourn in England between 1793 and 1795 not previously published and provides a different explanation concerning the illness that eventually led [...]

One of the central issues which shapes and agitates contemporary France, as well as other European countries, is that of identity. Multiple discourses on French identity are crisscrossing France today [...]

In the heterogeneous field of 'Orientalism', 'Europe's collective day dream' of the East,(1) a particularly prominent part has been played by the image of veiled women. The central importance of [...]

In August 1860, Aaron Columbus Burr, a leading New York jewelry merchant and importer, received a letter from James Grant of British Honduras, offering land for sale in Stann Creek [...]

The focus of this paper is a famous boys' boarding school in the North Indian city of Debra Dun. The Doon School was founded in 1935 and was soon hailed by a wide cross section of post-colonial Indian intelligentsia as the site for the production of the 'modern' Indian citizen. The discussion below suggests that contemporary social analysis needs to focus on specific sites of the production of the discourses of the nation and citizenship rather than simply announce their dissolution as an 'inevitable' by-product of 'globalisation'; this seems to be the stand taken by certain strands of theorisation in the so-called globalisation debate and in particular versions of cultural studies. I argue that rather than having simply dissolved, the 'national' emotion, at least in the Indian context, may have been transformed into the production of 'post-coloniality' as a differentiating category to distinguish the 'progressive' populations of the nation-state from its 'backward' counterparts. I employ Baudrillard's concept of the 'real' in order to argue for situated analyses of the contemporary global condition where analyses of the relationship between nation-states and of the asymmetries within them continue to be important political tasks., Introduction There are two 'framing' positions I want to invoke for this article. The first comes from Ahmad's recent book In Theory. 'Very affluent people may come to believe', Ahmad [...]

This article examines the 'postcolonialist' argument that, in considering the colonial encounter, analytical attention is most appropriately directed to emergent creolized cultures. Focusing on the Anglo-Indians, a 'hybrid' population in Madras, south India, over a period of several centuries, it demonstrates the porosity of cultural as well as social boundaries and the diversity of cultural practices both within and across the lines dividing the constituent groups which comprise the urban social order. In spite of such a creolized universe, bounded identities and pure cultures have been and continue to be asserted by sections of this hybrid community. The argument is that postcolonial or anthropological attributions of creolist or other similar labels to cultural melanges must leave space for local discourses which can reveal alternative and even contradictory self-identifications. The success or failure of purist rhetorics which deny a creolized condition is related to local and global power structures., While early postcolonial writings drew attention to the ways in which colonial discourse contributed to the separation, subordination and domination of non-Western others as colonized subjects (Said 1978), more recent [...]

The subject of Caribbean definition has occupied and engaged almost every writer of the Caribbean region. This is natural because in so many respects writing is a form of self-definition [...]

This essay shows how logical classifications -- such as good-bad, high-low, black-white -- become ordered into moral hierarchies that help create and legitimate social hierarchies of domination. It extends labeling theory and discourse analysis to macrosocial and intercivilizational phenomena, focusing on how classifications make what they pretend merely to describe. I examine devices by which cultural representation becomes ideological domination in specific cases: colonial encounters in the Americas, Africa, and India; parallel discourses of slavery in medieval Islam and the early United States; how British colonial ethnography in Afghanistan created an Other appropriate to the needs of exploration, frontier management, and imperial bureaucracy. Discourses of domination also dominate the masters, because the constitution of a colonized Alter requires reconstitution of the colonial Ego. Discourses of domination can also become rhetorics of resistance, inverting the master categories and reclassifying them into more embracing conceptions of the human, In the animal kingdom the rule is, eat or be eaten; in the human kingdom, define or be defined. Thomas Szasz (1974:20) Courageous are you, Spaniard and courteous as well [...]

In modeling the colonization of the Americas, Anderson and Gillam (2000) employ size estimates for vanguard forager bands that are of dubious reproductive viability in light of human incest prohibitions [...]

Like any other part of the world, Africa is not immune to the intermingling of cultures and civilizations, heritages and horizons, the endogenous and the exogenous, knowledge and imagery. The [...]