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At the end of the First World War, the British government put into operation a Free Passage Scheme for ex-servicemen, ex-servicewomen and their dependants to emigrate to the colonies and dominions of the Empire. This scheme was driven by a complex network of interlinked beliefs and policies concerning both the relationship between the metropole and the Empire, and the perceived necessity for social stability in Britain and in the dominions and colonies. This article examines the Free Passage Scheme, paying particular attention to the ways in which it was envisaged as a means of restoring a gendered balance of the population in Britain, where young women outnumbered young men at the end of the war, and in the dominions, where men outnumbered women, and was also seen as a way of emigrating women whose wartime work experiences were understood to be in conflict with gendered identities in the post-war period. The article argues that the Free Passage Scheme needs to be understood as gendered, as it envisaged the transformation of female members of the auxiliary wartime services into domestic servants for the Dominions. The scheme's failure, it is argued, prefigures the failure of the far larger Empire Settlement Act of 1922 to emigrate large numbers of British women as domestic servants.

This paper looks at the conditions of the emergence of "race" as a new scientific category during the eighteenth century, arguing that two modes of discourse and visualization played a significant role: that on society, civility, and civilization -- as found principally in the travel literature -- and that on nature, as found in natural history writings, especially in botanical classifications. The European colonizing enterprise had resulted in an extensive flow of new objects at every level. Visual representations of these new objects circulated in the European cultural world and were transferred and transformed within travelogue and natural history writings. The nature, boundaries, and potentialities of humankind were discussed in this exchange within the conceptual grid of classifications and their visual representations. Over the course of the century the discourse on society, civility, and civilization collapsed into the discourse on nature. Humans became classified and visually represented along the same lines as flora, according to similar assumptions about visible features. Concurrently, these visible features were related necessarily to bundles of social, civilized, and cognitive characteristics taken from the discourse on society, civility, civilization, as found in the contemporaneous travelogue.

This paper presents a brief history of Palestinian mental health care, a discussion of the current status of mental health and health services in the occupied Palestinian territory, and a critique of the biomedical Western-led discourse as it relates to the mental health needs of Palestinians. Medicalising distress and providing psychological therapies for Palestinians offer little in the way of alleviating the underlying causes of ongoing collective trauma. This paper emphasises the importance of separating clinical responses to mental illness from the public health response to mass political violation and distress. Palestinian academic research reframes the mental health paradigm utilising an approach based on the broader framework of social justice, quality of life, human rights and human security. Recognising social suffering as a public mental health issue requires a shift in the emphasis from narrow medical indicators, injury and illness to the lack of human security and human rights violations experienced by ordinary Palestinians. Such a change in perspective requires a parallel change in mental health policies from short-term emergency humanitarian aid to the development of a sustainable system of public mental health services, in combination with advocacy for human rights and the restoration of political, historical and moral justice.

This article examines the delicate ideological maneuverings that shaped American colonial constructions of savagery, civility, and gender in the wake of the Bud Dajo massacre in the Philippines's Muslim south in 1906. It looks particularly at shifting notions of femininity and masculinity as these related to episodes of violence and colonial control. The article concludes that, while the Bud Dajo massacre was a terrible black mark on the American military's record in Mindanao and Sulu, colonial officials ultimately used the event to positively affirm existing discourses of power and justification, which helped to sustain and guide military rule in the Muslim south for another seven years.

This article is a close reading of Gustave D'Eichthal and Ishmayl Urbain's Lettres sur la race noire et la race blanche (1839), written during the decade prior to the "second" French emancipation in 1848. The article argues that the hierarchical gendering of race described in the letters is reflective of metropolitan concerns about potential for social disorder accompanying slave emancipation in the French colonies. In arguing for social reconciliation through interracial marriage and its offspring, the symbolically charged figure of the mulatto, the authors deployed gendered and familial language to describe a stable post-emancipation society.

This article focuses on disparate sites and subjects to reflect on and problematize the relationship between sexuality and the archives in colonial north India. I dwell on how ‘recalcitrant’ and hidden histories of sexuality can be gleaned by not only expanding our arenas of archives, but also by decentering and recasting colonial archives. I do so by specifically investigating some of the “indigenous” writings in Hindi, through texts concerning homosexuality, sex manuals, the writings of a woman ayurvedic practitioner, didactic literature and its relationship to Dalit (outcaste) sexuality, and current popular Dalit literature and its representations of the past. The debate for me here is not about the flaws of archival uses but rather of playing one archive against another, of appropriating many parallel, alternative, official, and popular archives simultaneously to shape a more nuanced and layered understanding of sexuality.

This article examines the construction of a "population problem" among public health officials in India during the inter-war period. British colonial officials came to focus on India's population through their concern with high Indian infant and maternal mortality rates. They raised the problem of population as one way in which to highlight the importance of dealing with public health at an all-India basis, in a context of constitutional devolution of power to Indians where they feared such matters would be relegated to relative local unimportance. While they failed to significantly shape government policy, their arguments in support of India's 'population problem' nevertheless found a receptive audience in the colonial public sphere among Indian intellectuals, economists, eugenicists, women social reformers and birth controllers. The article contributes to the history of population control by situating its pre-history in British colonial public health and development policy and outside the logic of USA's Cold War strategic planning for Asia.

Representations of perpetual boyhood came to fascinate the late Victorians, partly because such images could naturalize a new spirit of imperial aggression and new policies of preserving power. This article traces the emergence of this fantasy through a series of stories about the relationship of the boy and the pirate, figures whose opposition in mid-Victorian literature was used to articulate the moral legitimacy of colonialism, but who became doubles rather than antitheses in later novels, such as R.L. Stevenson's "Treasure Island" and Joseph Conrad's "Lord Jim." Masculine worth needed no longer to be measured by reference to transcendent, universal laws, but by a morally flexible ethic of competitive play, one that bound together boyishness and piracy in a satisfying game of international adventure.

This article explores colonial representations of the crime of cattle poisoning and uses it as a starting point to investigate questions related to the formation of Chamar identity. Starting from the 1850s, it looks at the process whereby the caste group was imbued with certain undesirable traits of character. Simultaneously, it also explores the larger trend towards fixing the caste with certain occupational traits, so that it began to be identified completely with leather work by late nineteenth century. The role of new specialisms such as ethnography, toxicology and medical jurisprudence in the formation of new definitions about Chamars is also highlighted. The overall aim of the article is to reveal the complexities involved in the formation of colonial discourse about caste and caste groups.

This article presents new research on the impact and consequences of the incorporation of Puerto Rico into the American economic sphere of influence and how much change truly took place during the first decades of the twentieth century. As reconstructed here, Puerto Rico's social and economic structure did change after the American invasion. However, a closer look at the data reveals that, contrary to the generally accepted conclusions, land tenure did not become concentrated in fewer hands. Puerto Rico did experience profound changes with the rapid growth of US agribusiness and the penetration of American capital. In the process of arriving on the island, these two interests found a land tenure system in the firm control of local farmers (small, medium, and large). The American invasion and subsequent incorporation of the island into the American economic/political system as a non-incorporated territory provided the conditions for the numerical increase of farms and farmers in the island during the first three decades of the twentieth century.

For almost two decades between the close of the Second World War and Nigerian independence in 1960, the British colonial state which faced a crisis of legitimacy in Lagos upheld city ordinances that made itinerant trading by young children in Lagos a punishable status offense. Although anti-trading regulations were gender-neutral in their language, girls were disproportionately sanctioned for engaging in street trading and related activities. In defending their concentration on girl sellers over boy sellers, colonial welfare officials painted a picture of the urban context as an inherently dangerous context and of girls as being particularly at risk of violent assault in the city, making them particularly in need of protection from town life. Sources which show that parents generally resisted or ignored the street trading regulations and continued permitting their daughters to sell despite entreaties, warnings, or fines from colonial officials, suggest that African parents and British colonial officials may have had conflicting views on the inherent danger of the city, on what constituted child endangerment, and on the gendered nature of childhood. This article argues that the girl saving campaigns of development era Lagos were as much about the legitimization of a colonial state facing a crisis of legitimacy as they were about debates between African parents and colonial welfare officials in Lagos concerning ideas of children and childhood and the dangers of street trading by African girls.

This article discusses an anonymous letter published in the Philosophical Transactions in 1676 that reports the theories of American colonists about the cause of their warming climate (cultivation and deforestation), and offers Ireland's colonial experience as a counterexample: Ireland was a colony with decreased cultivation, but the same perceived warming. That such an objection seemed necessary to the author shows that anthropogenic climate change could be a subject of debate and that the concept of climate was tied into theories of land use and to the colonial enterprise. Since he was liminal to both the Royal Society of London and the intellectual circles of Dublin, his skepticism, contextualized here, questions both the elite discourse and the discourse at the colonial periphery.

The essay explores the hypothesis of colonial collecting processes involving the active addition of the colonial context and historical past to museum objects through the production of short stories. It examines the emergent historicity of collections through a focus on the "histories" that museum workers and colonial agents have been attaching to scientific collections of human skulls. Drawing on the notions of collection trajectory and historiographical work, it offers an alternative perspective from which to approach the creation of singular histories and individual archives for objects in collections.

This article examines the inter-relationship between psychiatry and sex, both fertile fields within the recent historiography of colonialism and empire. Using a series of case files pertaining to European patients admitted to the Mathari Mental Hospital in Nairobi during the 1940s and 1950s, this article shows how sexual transgression among colonial Europeans precipitated, and was combined with, mental distress. Considering psychiatric treatment as a form of social control, the article investigates a number of cases in which a European patient had been perceived to have transgressed the normative sexual behaviour codes of settler society in Kenya. What these files suggest is that transgressive sexuality in Kenya was itself framed by indices, as insistent as they were uncertain, of gender, race and class. While psychiatry as social control has some degree of purchase here, more valuable is an attempt to discern the particular ways in which certain forms of sexual behaviour were understood in diagnostic terms. Men who had sex with Africans, we see, tended to be diagnosed as 'depressed' on arrival at the hospital but were judged to be mentally normal consequently. Women, by contrast, were liable to be diagnosed as psychopathic, a diagnosis, I argue, that helped to explain the uniquely transgressive status of impoverished European women living alone in the margins of white society. Unlike white men, moreover, women did not have to have sex with non-Europeans to transgress sexual codes: this is because female poverty was a sexual problem in a way that male poverty decidedly was not. Poor white women were marked by uncertainty over their sexual behaviour—and dubious racial identity in its turn—and the problem of social contamination was described by reference both to the polluted racial ancestry of an individual and to the prospective contamination of healthy racial stocks. This article aims to address current historical debates around sex and empire, 'white subalternity' and the social history of psychiatry and mental health. All names have been changed to protect patient anonymity.

This article explores the lives of two Andamanese women, both of whom the British called “Tospy.” The first part of the article takes an indigenous and gendered perspective on early British colonization of the Andamans in the 1860s, and through the experiences of a woman called Topsy stresses the sexual violence that underpinned colonial settlement as well as the British reliance on women as cultural interlocutors. Second, the article discusses colonial naming practices, and the employment of Andamanese women and men as nursemaids and household servants during the 1890s–1910s. Using an extraordinary murder case in which a woman known as Topsy-ayah was a central witness, it argues that both reveal something of the enduring associations and legacies of slavery, as well as the cultural influence of the Atlantic in the Bay of Bengal. In sum, these women's lives present a kaleidoscope view of colonization, gender, networks of Empire, labor, and domesticity in the Bay of Bengal.

This article examined i) how traditional medico-pharmaceutical custom from the late 19th century influenced such changes, ii) how medical laws of Daehan Empire and early colonial period influenced the differentiation of medico-pharmaceutical profession, and iii) what the responses of medico-pharmaceutical professionals were like, and arrived at following conclusions. First, in late Chosun, there was a nationwide spread of pharmacies (medicine room, medicine store) as general medical institutions in charge of prescription and medication as well as diagnosis. Therefore, Koreans' perception of Western medicine was not very different from that of traditional pharmacy. Second, Western pharmacies were established by various entities including oriental doctors, Western doctors and drug manufacturers.Their business ranged from medical consultation, prescription, medication and drug manufacture. This was in a way the extension of traditional medico-pharmaceutical custom, which did not draw a sharp line between medical and pharmaceutical practices. Also, regulations on medical and pharmaceutical business of Daehan Empire did not distinguish oriental and Western medicine. Third, clinics attached to pharmacy began to emerge after 1908, as some Western pharmacies that had grown their business based on selling medicine began to hire doctors trained in Western medicine. This trend resulted from Government General's control over medico-pharmaceutical business that began in 1908, following a large-scale dismissal of army surgeons trained in medical schools in 1907. Fourth, as specialization increased within medico-pharmaceutical business following the colonial medical law in early 1910s, such comprehensive business practices as Western pharmacy disappeared and existing businesses were differentiated into dealers of medical ingredients, drug manufacturer, patent medicine businessmen and herbalists. And private practice gradually became the general trend by establishment of medical system with doctors at the pinnacle and spread of modern Western medicine, and support of capitalists.

In the last years of the eighteenth century, Egypt famously witnessed the practice of European sciences as embodied in the members of Bonaparte's Commission des sciences et des arts and the newly founded Institut d'Egypte. Less well known are the activities of local eighteenth-century Cairene religious scholars and military elites who were both patrons and practitioners of scientific expertise and producers of hundreds upon hundreds of manuscripts. Through the writings of the French naturalist Etienne Geoffroy Saint-Hilaire (1772-1844) and those of the Cairene scholar and chronicler Abd al-Rahmān al-Jabartī (1753-1825), I explore Egypt as a site for the practice of the sciences in the late eighteenth century, the palatial urban houses which the French made home to the Institut d'Egypte and their role before the French invasion, and the conception of the relationship between the sciences and social politics that each man sought. Ultimately, I argue that Geoffroy's struggle to create scientific neutrality in the midst of intensely tumultuous political realities came to a surprising head with his fixation on Paris as the site for the practice of natural history, while al-Jabartī's embrace of this entanglement of knowledge and power led to a vision of scientific expertise that was specifically located in his Cairene society, but which--as Geoffroy himself demonstrated--could be readily adapted almost anywhere.

We examine the creation and functioning of the "Pasteur Institute in Palestine" focusing on the relationship between biological science, health policy, and the creation of a "new society" within the framework of Zionism. Similar to other bacteriological institutes founded by colonial powers, this laboratory was developed in response to public health needs. But it also had a political role. Dr. Leo Böhm, a Zionist physician, strived to establish his institution along the lines of the Zionist aspiration to develop a national entity based on strong scientific foundations. Even though the institute enjoyed several fruitful years of operation, mainly during World War I, it achieved no lasting national or scientific importance in the country. Böhm failed to adapt to new ways of knowledge production, scientifically and socially. The case study of the "Pasteur Institute in Palestine" serves as a prism to view the role of the public health laboratory in the history of Palestine with its ongoing changes of scientific, organizational, and political context.

Drawing on the rich but mostly overlooked history of Guatemala's anti-smallpox campaigns in the 1780s and 1790s, this paper interweaves an analysis of the contribution of colonial medical knowledges and practical experiences with the construction and implementation of imperial science. The history of the anti-smallpox campaigns is traced from the introduction of inoculation in Guatemala in 1780 to the eve of the Spanish Crown-sponsored Royal Maritime Vaccination Expedition in 1803. The paper first analyses the development of what Guatemalan medical physician José Flores called his 'local method' of inoculation, tailored to material and cultural conditions of highland Maya communities, and based on his more than twenty years of experience in anti-smallpox campaigns among multiethnic populations in Guatemala. Then the paper probes the accompanying transformations in discourses about health through the anti-smallpox campaigns as they became explicitly linked to new discourses of moral responsibility towards indigenous peoples. With the launch of the Spanish Vaccination Expedition in 1803, anti-smallpox efforts bridged the New World, Europe and Asia, and circulated on a global scale via the enactment of imperial Spanish health policy informed, in no small part, by New World and specifically colonial Guatemalan experiences with inoculation in multiethnic cities and highland Maya towns.

The Semple antirabies vaccine was developed by David Semple in India in 1911. Semple introduced a peculiarly British approach within the Pasteurian tradition by using carbolized dead virus. This article studies this unique phase of vaccine research between 1910 and 1935 to show that in the debates and laboratory experiments around the potency and safety of vaccines, categories like "living" and "dead" were often used as ideological and moral denominations. These abstract and ideological debates were crucial in defining the final configuration of the Semple vaccine, the most popular antirabies vaccine used globally, and also in shaping international vaccination policies.

With increased attentiveness to social justice and the social and economic inequities that shape health, well-being, and health care access, nurse researchers, particularly those positioning their work as emancipatory, negotiate the dialectic of analysis and advocacy. Drawing on postcolonial feminism, we explore this dialectic and associated ramifications for scientific integrity. Staying true to critical foundations shifts the focus from advocacy as "speaking on behalf of" to rigorous reflexive analysis that decenters dominant discourses to open up the possibility for those who have been marginalized to exercise human agency and work alongside researchers toward social justice for all.

This article discusses three aspects of the history of astrology in seventeenth-century Peru that are of larger interest for the history of science in Latin America: Creole concerns about indigenous idolatry, the impact of the Inquisition on natural philosophy, and communication between scholars within the Spanish colonies and the transatlantic world. Drawing mainly on the scholars Antonio de la Calancha, Juan de Figueroa, and Ruiz de Lozano, along with several Jesuits, the article analyzes how natural and medical astrology took shape in Peru and how they fostered astronomical investigations of the southern skies. While natural and medical astrology, showing New and Old World influences, oscillated between orthodoxy and heterodoxy, and between scholasticism and new science, judicial astrology remained undeveloped. Toward the end of the seventeenth century the discourse about astrology took an unexpected turn, reflecting a newly invigorated moral and Christian reading of the heavens that was in part a response to a deep-rooted dissatisfaction with the failure of the extirpation of idolatry campaigns. Inscribing divine and cardinal virtues, the Virgin Mary, Christian saints, and Greco-Roman allegories into the heavens was considered a way to finally solve the problem of idolatry and to convey Creole greatness.

Attitudes of Catholic religious orders towards children and adults with an intellectual disability in postcolonial Ireland The purpose of this paper is to examine the intersecting roles of Catholic religious orders and psychiatrists in the development of residential care for people with an intellectual disability in Ireland during the fifty-year period after political autonomy from the UK in 1922. The context is the postcolonial development of the country and the crucial role played by the Catholic Church through several of its religious orders in developing and staffing intellectual disability services. The paper will consider the divergent positions of church and psychiatry in the foundation and contemporary position of what was originally known as the care of people with a mental handicap nursing in the 1960s. The development of this form of nursing during the mid-twentieth century can be seen as part of a wider postcolonial response to health and social care by the newly independent Irish state. The author argues that intellectual disability nursing in Ireland has been nuanced by association with the nation's struggle for self-determination from colonial oppression through adoption of a religious identity. This conflation of education and social care combined with a specific form of Catholic nursing has left an enduring legacy on the service provision to people with an intellectual disability in contemporary Ireland.

This is a literature-based historical analysis that uses Michel Foucault's technique of tracing epistemological change over time to understand the epistemological changes and their outcomes that have occurred in Nunavik, the Inuit region of Northern Quebec, with the introduction of modern techniques and technology of childbirth in the period after the Second World War. Beginning in 1986, in the village of Puvurnituq, a series of community birthing centres known as the Inuulitsivik Maternities have been created. They incorporate biomedical techniques and technology, but are incorporated into the Inuit epistemology of health, in which the community is the final arbitrator of medical authority. This epistemological accommodation between modern biomedicine and the distinctly premodern Inuit epistemology of health has led to the creation of a new and profoundly non-modern approach to childbirth in Nunavik.

In this paper I outline a brief period in the history of the British Empire, during which colonial lunatic asylum policy began to be formulated. I begin with a scandal that erupted in Jamaica and suggest that this set in motion processes that led to critical changes in asylum administration. The first of these processes was an audit of hospitals and asylums in the colonies. The results of the audit and the policy that emerged from it marked the beginning of systematic regulation of lunatic asylum practice across the British Empire. It revealed a formulation of policy that was intended to cut across the self-governing regimes that had up to this point been allowed to evolve. Drawing on the work of Michel Foucault and Nikolas Rose, I argue that the policy and the practices associated with it contribute to an understanding of the emergence of the psy-sciences in colonial settings. They illustrate the establishment of a panoptic gaze on previously neglected insane spaces. Systematic surveillance constituted government at a distance and made colonial lunacy administration a governable discursive space. The regulation of the medical officers, lunatic attendants, and hospital boards began the process of creating a professional psychiatric workforce. I conclude with a discussion of the implications and the mixed impact of this policy change for the mentally ill across the empire, over the ensuing decades.

This work explores the effects of European contact on Andean foodways in the Lambayeque Valley Complex, north coast Peru. We test the hypothesis that Spanish colonization negatively impacted indigenous diet. Diachronic relationships of oral health were examined from the dentitions of 203 late-pre-Hispanic and 175 colonial-period Mochica individuals from Mórrope, Lambayeque, to include observations of dental caries, antemortem tooth loss, alveolar inflammation, dental calculus, periodontitis, and dental wear. G-tests and odds ratio analyses across six age classes indicate a range of statistically significant postcontact increases in dental caries, antemortem tooth loss, and dental calculus prevalence. These findings are associated with ethnohistoric contexts that point to colonial-era economic reorganization which restricted access to multiple traditional food sources. We infer that oral health changes reflect creative Mochica cultural adjustments to dietary shortfalls through the consumption of a greater proportion of dietary carbohydrates. Simultaneously, independent skeletal indicators of biological stress suggest that these adjustments bore a cost in increased nutritional stress. Oral health appears to have been systematically worse among colonial women. We rule out an underlying biological cause (female fertility variation) and suggest that the establishment of European gender ideologies and divisions of labor possibly exposed colonial Mochica women to a more cariogenic diet. Overall, dietary change in Mórrope appears shaped by local responses to a convergence of colonial Spanish economic agendas, landscape transformation, and social changes during the postcontact transition in northern Peru. These findings also further the understandings of dietary and biocultural histories of the Western Hemisphere., ((c) 2009 Wiley-Liss, Inc.)

Imperial expansion is recurrent in human history. For early empires, such as in ancient China, this process generally is known from texts that glorify and present the perspective of vectors. The legacy of the Qin king, Shihuangdi, who first unified China in 221 BC, remains vital, but we have few details about the consequences of his distant conquests or how they changed the path of local histories. We integrate documentary accounts with the findings of a systematic regional survey of archaeological sites to provide a holistic context for this imperialistic episode and the changes that followed in coastal Shandong.

This article examines the historical parallels and convergences between ideas of racial difference in the Anglo-American psychiatric community and concrete practices of inmate management in mental institutions in the postemancipation United States and colonial sub-Saharan Africa. It maps the theories and rhetoric of racial hierarchy that characterized psychiatrists' thought regarding the etiology of mental illness among people of African descent and the specific pathologies to which they were subject. Taking a closer look at Saint Elizabeths Hospital, a federal mental institution in Washington, D.C., the article explores the ways in which these theories of racial hierarchy translated into the actual management of black bodies. It ultimately argues that in order to fully comprehend the role of race in the history of the asylum in the United States, historians need to familiarize themselves with the history and historiography of colonial psychiatry.

In critiquing methodologies of the "global" as a spatial unit of analysis or a receptacle for influence across the planet, this essay positions India so as to assess the role and forms of science in the modern world. By taking the mid-nineteenth century as a moment of departure, it asks why, under what conditions, and to what effects Indians accepted science, but not biomedicine, in the high noon of colonialism. Existing imperial histories of science that are primarily fixated on the eighteenth century cast science as a site of exchange and dialogue, thus replicating the narrative of European expansion overseas. Instead, the power of science is here understood in the context of the politics of religion and rationality. In a synoptic overview, the essay assesses the archaeology of science and the blurred practices between religion and science, described here as "insurgent." It argues that science in India was a form of enchantment, while religion had become a form of disenchanted but rational knowledge. Unlike in Europe, and contrary to orientalist positions, science in India neither declared the death of God nor became "spiritualized" via religion. Instead, science inflected religion; and religion, in turn, facilitated a rational mediation between science and man. This specific relationship accounts for the "soft landing" of science in India and its usurpation in the service of an unapologetic national modernity.

Scholars in imperial and science studies have recently begun to examine more systematically the different ways knowledge systems around the world have intersected. This essay concentrates on one aspect of this process, the codification of research into "primitive" or "indigenous" knowledge, especially knowledge that was transmitted orally, and argues that such investigations were a by-product of four interrelated phenomena: the globalization of the sciences themselves, particularly those fields that took the earth and its inhabitants as their object of analysis; the professionalization of anthropology and its growing emphasis on studying other cultures' medical, technical, and natural knowledge; the European push, in the late nineteenth century, toward "global colonialism" and the ethnographic research that accompanied colonial state building; and, finally, colonized and marginalized peoples' challenges to scientific epistemologies and their paradoxical call that scientists study their knowledge systems more carefully. These phenomena came together on a global scale in the decades surrounding the turn of the twentieth century to produce a subgenre of research within the sciences, here labeled "vernacular science," focused explicitly on "native" knowledge.

Despite the centralised nature of the fiscal system in colonial India, public education expenditures varied dramatically across regions with the western and southern provinces spending three to four times as much as the eastern provinces. A significant portion of the inter-regional difference was due to historical differences in land taxes, an important source of provincial revenues in the nineteenth and early twentieth century. The large differences in public spending, however, did not produce comparable differences in enrollment rates or literacy in the colonial period. Nonetheless, public investments influenced the direction of school development and perhaps the long run trajectory of rural literacy.

Although the Jewish community of Palestine was an extremely family-oriented society and the institute of the family played a major role in the establishment of the new Zionist nationhood, the historiography has henceforth paid little attention to its role, images, and functions. This article will examine the diverse and often contradictory perceptions and influences that have shaped the Zionist period. Traditional Jewish perceptions intertwined with modern, bourgeois, and revolutionary notions of the family, whether national or socialist. These contradictory perceptions were manifested in the contested professional and public discourse regarding the many dysfunctional urban families in Tel Aviv, who were treated by welfare authorities and mental health specialists during the 1930s and 1940s.

Cricket tours provide an excellent insight into the relationship between the colonies and England during the Imperial era. New Zealand has never had much of a cricketing legacy, but the game was still cherished and English tours were enthusiastically followed because they provided a link with 'home'. Two English cricket teams visited New Zealand in the Edwardian age, the Lord Hawke XI in 1902-03 and the MCC in 1906-07. These tours were intended to be a panacea for a struggling local game while providing an extension of the cultural bonds of Empire. Both tours were rich in Imperial code and ceremony but their impact was lost in translation. The Lord Hawke XI, although all conquering, failed to win the hearts and minds of the New Zealand public because of a series of on-field moments of poor sportsmanship, and the public response to the treatment of the professionals in the team. The MCC team provided a fair challenge to New Zealand team, but lacked the star appeal of the Lord Hawke team, leaving the public somewhat underwhelmed. Both tours exemplify the difficulty in balancing the ideals inherent in the game with the realities of colonial sporting expectation.

Established in 1902, the West African Medical Staff (WAMS) brought together the six medical departments of British West Africa. Its formation also followed the foundation of schools of tropical medicine in London and Liverpool. While the 'white' dominions were at the centre of Joseph Chamberlain's ambitions of erecting a system of imperial preference, the tropical colonies were increasingly tethered to the future security and prosperity of Greater Britain. Therefore, politicians and businessmen considered the WAMS and the new tropical medicine important first steps for making Britain's West African possessions healthier and more profitable regions of the empire. However, rather than realising these goals, significant structural barriers, and the self-interest and conservatism this helped breed among medical officers, made the application of even the most basic public health measures extremely challenging. Like many policies emanating from Whitehall during this period, what made the WAMS and the new tropical medicine thoroughly imperial was nothing accomplished in practice, but the hopes and aspirations placed in them.

Taking examples from South Asia, this article shows how British colonial knowledge about the non-European "other" hinged substantially on the participation of sections of that other, especially in the context of liminal groups, for whom no ready standardised formula of identification was available. Development of a colonial episteme often involved active intervention from the colonised body, thereby dispelling any strict notion of coloniser-colonised alterity and mere top-down governance. This process of identity construction took place in several arenas and also involved negotiations in courts of law, where rival sections of the amorphous colonised body fought for competing ideals of selfhood. Complementing this legal construction were ethnographic formulations, internally diverse, and often relating to broader politico-intellectual concerns and debates of the Empire, at different planes in different ways. The article explicates their theoretical bases and practical modalities.

This paper examines how Gotō Shinpei (1857-1929) sought to develop imperial networks emanating out of Tokyo in the fields of public health, railways, and communications. These areas helped define colonial modernity in the Japanese empire. In public health, Gotō's friendship with the bacteriologist Kitasato Shibasaburō led to the establishment of an Institute of Infectious Diseases in Tokyo. Key scientists from the institute took up positions in colonial medical colleges, creating a public health network that serviced the empire. Much of the empire itself was linked by a network of railways. Gotō was the first president of the South Manchuria Railway company (SMR). Communication technologies, especially radio, helped to bring the empire closer. By 1925, the Tokyo Broadcasting Station had begun its public radio broadcasts. Broadcasting soon came under the umbrella of the new organization, the Nippon Hōsō Kyōkai (NHK). Gotō was NHK's first president. The empire would soon be linked by radio, and it was by radio that Emperor Hirohito announced to the nation in 1945 that the empire had been lost.

Medical literature in colonial India, written mainly for the guidance of colonial personnel, became an important tool for dissemination of western medical knowledge and information but also reinforced wider colonial agendas. Focused mainly on men's health, only few books or sections in this genre of literature addressed white middle class women's health issues. This article examines several medical manuals within the wider parameters of race, class, gender and imperialism, seeking to understand their construction of women, health and empire with a focus on the social history of health management in the colonial home. The medical guidance that these manuals offered as well as the various health issues they touched upon are tested in relation to the racialised gender ideologies underpinning these medical narratives. A careful re-reading of these sources suggests that both the memsahib and her native support staff, specifically the "native" Indian wet nurse as a virtual milch cow, were put into the service of the Empire by the reinforced colonial agenda of such writing.

Nineteenth-century European colonialists of Papua New Guinea brought western ideas and government, along with diseases that decimated the population. They received in exchange the killing endemic diseases of the country and all nineteenth-century settlers suffered severely. As doctors were few, and medicines did little, and as sick children could not attend school, sixty years of prewar medical services and education had little impact. However over those same years there was an expansion of medical science and the challenge in 1946 was to use these advances to reduce the high morbidity and mortality and ensure healthy children for educators to prepare for eventual national self sufficiency. Epidemiological research within the Public Health Department was an essential component in generating management and prevention strategies for all the significant diseases. The principal outcomes by 1975 were a raised life expectancy from 34 years to 56 years, a doubled population, many university graduates, and nationhood.

This essay suggests a colonial and Enlightenment genealogy for racial ideas more commonly associated with the nineteenth and twentieth centuries. Nelson exposes unfulfilled pseudo-eugenic plans, focused on the French Caribbean colony of Saint-Domingue, in which racial engineering through controlled "breeding" was seen as a solution to challenges to stability after the Seven Years' War.

The purpose of this paper is to present the theoretical and philosophical assumptions of the Nursing Manifesto, written by three activist scholars whose objective was to promote emancipatory nursing research, practice, and education within the dialogue and praxis of social justice. Inspired by discussions with a number of nurse philosophers at the 2008 Knowledge Conference in Boston, two of the original Manifesto authors and two colleagues discussed the need to explicate emancipatory knowing as it emerged from the Manifesto. Our analysis yielded an epistemological framework based on liberation principles to advance praxis in the discipline of nursing. This paper adds to what is already known on this topic, as there is not an explicit contribution to the literature of this specific Manifesto, its significance, and utility for the discipline. While each of us have written on emancipatory knowing and social justice in a variety of works, it is in this article that we identify, as a unit of knowledge production and as a direction towards praxis, a set of critical values that arose from the emancipatory conscience-ness and intention seen in the framework of the Nursing Manifesto.