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In this article I take a critical look at the 'cultural archive', one of the key concepts in White Innocence (2016), for which Gloria Wekker drew methodological inspiration from Edward Said, who coined the term in Culture and Imperialism (1993), and from Ann Laura Stoler's observations on the 'ethnography of the archive' in Along the Archival Grain (2009). Drawing on debates in history, cultural analysis and memory studies, and using Rembrandt van Rijn's painting 'Two African Men' as case study, I wish to elaborate on Wekker's observations on what the cultural archive as a conceptual tool allows us to see about Dutch history, memory and society, and what it obscures. Despite its obvious advantages for recognizing and acknowledging structures of coloniality still present in Dutch society, I plead for a more historically grounded approach to the cultural archive that may enhance the productivity of future research on, or in, the cultural archive in order to identify further possibilities of change. [ABSTRACT FROM AUTHOR]

I use Edward Said's (in: Culture and imperialism, Vintage, 1993) theory, that nations 'are narrations: who owned land, could settle, plan its future, are all stories of imperialism. The history teacher could not only consider 'what to read', but also 'how to read' taking account of the processes of imperialism; of the macro-history of world systems and micro-history of individuals within these. I examine Said's theory in the context of New Zealand history, looking at four interconnected aspects: expropriation of land, trading in goods, appropriation of botanical knowledge, and the place of education in telling the story of the nation. I suggest that using this as a model, teachers can seek out local stories, ensuring several perspectives are heeded and linked to the bigger narratives of the colonial past and present. [ABSTRACT FROM AUTHOR]

The article focuses on the 2019 crime thriller film "Uncut Gems," directed by by Josh and Benny Safdie and starring Adam Sandler. The author explores the film through the lens of Victorian adventure stories, examines its use of imperialist ideology and colonial violence, and compares the film to H. Rider Haggard's "King Solomon's Mines."

Whereas zoological gardens and animal collections in North America and Western Europe are well researched from historical, philosophical, and cultural perspectives, surprisingly little attention has been paid to the history and legacy of these modernizing institutions in Eastern Europe. To bridge this gap in scholarship, I investigate the traffic in exotic animals to this region with a focus on a particular species. Historically, elephants have been considered prime symbols of the power and triumph of the colonial empire, and were thus often the jewels of colonial animal collections across Europe. In this article, I explore how the colonial origin of elephants as both big game and charismatic megafauna translates into a geopolitical context without direct overseas colonies, in order to trace the material links between species, race, transnational commodity networks, and structures of identity formation. Based on archival and bibliographic research focused on the Poznań Zoo in years 1871–1945, this article offers a critical analysis of the role of elephant performance in zoos, circuses, and travelling shows in mediating and mobilizing imperial longings. From this vantage point I suggest that studying public zoos in Eastern Europe offers a unique insight into a physical presence of colonial imperialism (via traffic in exotic species) in an area without overseas colonies, through a site where modernist models of citizenship, nationhood, and Europeanness are forged at the interface between science, education, and transnational politics. Given that zoos were crucial for the development of the biological perspective in the West, I posit a reconfiguration of zoos as 'contact zones' and primary sites for colonial encounter within the empire from a semi-peripheral perspective. [ABSTRACT FROM AUTHOR]

The author shares insight on the characteristics of Puritans that show the meaning of being American. She describes Puritans as stalwarts, freedom seekers, humble and weighty and with a sacred bond. She discusses the colonial origins theory, Puritan exceptionalism and decoupling of national from colonial America. She offers a view of American ethos as viewed by modern day Puritans such as the political invention of partial-birth abortion, the concept of millennialism and religious tolerance.

The article discusses the 1757 natural history three-volume book entitled "Memorias histórico, físicas, crítico, apologéticas de la América Meridiona," by Peruvian polymath José Eusebio Llano Zapata. The work embraced knowledge from European science, Jesuit studies, and traditional knowledge taken from Amerindians. Topics include cultural transfer and exchange on subjects including unicorns, mermaids, chocolate, and quina quina.

This study examines localisation endeavours in contemporary Taiwan to explore the history of the Taiwanese localisation movement as a way of reimagining meanings of Taiwaneseness constructed under different historical circumstances. It focuses on the xiāngtǔ (nativist) literature movement in colonial Taiwan in the early 1930s that was initiated by Taiwanese intellectuals to create real Taiwanese literature on Taiwan and for the Taiwanese masses. Besides being a social education initiative to improve Taiwanese mass literacy, the xiāngtǔ literature movement was a localisation effort to reform Taiwanese language and preserve Taiwanese culture under Japanese occupation. The reform discourse made a turn towards specifically Taiwanese linguistic and cultural traditions, instead of pursuing modern Japanese and Chinese language and culture, which were the then available cultural impulses in colonial Taiwan. Local Taiwanese language and folk culture were essential curricular materials in the social education agenda that created particular meanings of Taiwaneseness for colonial Taiwan. [ABSTRACT FROM AUTHOR]

Since 2005 numerous initiatives have been established throughout Germany which study the significance and impact of colonialism locally. From an early stage the focus on »colonialism at home« was influenced by political and civil rights objectives. Today, the location of colonialism at a regional level has also reached parts of academia, because colonial discourse, colonial mentalities and practices of the actual colonial period, of the Weimar Republic and of NS-Germany as well as their significance and impact can best be studied locally. This article focuses on three leading questions with regard to local studies of colonialisms: What are the civil and political goals and objectives? Does the local study of colonialism lead to a new understanding of colonialism in academia? Do the different initiatives actually reach the »general public« and what is the »general public's« attitude towards these initiatives? Trying to answer these questions, it becomes evident that there are conflicting priorities, and attitudes concerning political and civic goals on the one hand and the perception of colonialism and its consequences by the »general public« on the other hand. [ABSTRACT FROM AUTHOR]

The article discusses the critical aspects of the postcolonialism method invented by comparative literature scholar Edward Said. It mentions works of British geographer Halford Mackinder related to Culture and Imperialism. It also discusses the impact of capitalism on integrating poverty with wealth and industrial urbanization with agricultural diminishment.

The article presents a literary criticism of the book "The Location of Culture" by Homi K. Bhabha discussing postcolonialism. Topics discussed include continuities between colonialism and the postcolonial time of globalization, the contradictions of the British empire in Western modernity, and the impact of imperialism on modernity.

E.D. Morel’s chapter, ‘The story of Southern Rhodesia’, in his signal textThe black man’s burden(1920), provides intertextual reference to Olive Schreiner’s workTrooper Peter Halket of Mashonaland(1897) in discussing libertarian thought and distinguishing aspects of male/female authorship.Schreiner’s feminist perspective affords her a wider purview of colonialist prerogatives than those exhibited by several contemporary male observers or commentators. The figure of Jesus, as pictured in her neglected political/moral parable, far from being ironic, sentimental or evangelical in purpose, embodies her ideal balance of female and male qualities. Schreiner relies on this redemptive icon both in an ethical and gendered sense to project new understanding and enlightenment onto the strife of the day, which allows her, in turn, to expose and critique Rhodes’s male deafness both to women and his own feminine nature. By contrast, Halket’s conversion, his feminisation, holds up the alternative of hope versus Rhodes’s predatory male soul and final moral damnation. [ABSTRACT FROM PUBLISHER]

Until the late nineteenth century, the history of international law was remarkably Eurocentric. In the early twentieth century, however, a number of Chinese intellectuals examined and demonstrated existence of international law through the Spring and Autumn and Warring States Period in China. They used international law as a symbol of civilisation to express a gesture of resistance toward the Western imperial oppression and cultural invasion. In this way, Chinese intellectuals hoped to maintain, publicise, or even resurrect China's rich cultural tradition in a global order governed by the West. Their endeavour represented an important variable in the European imperialist expansion process and constituted political interaction with western ideas to create a truly universal discourse. Unfortunately, most of their efforts have almost been forgotten. What the readers could perceive from these faded writings are not only academic assertions, but also the final splendour of an aged empire. [ABSTRACT FROM AUTHOR]

The article explores the aesthetic aspects of cricket as documented by author C. L. R. James in his book, "Beyond a Boundary." Emphasis is given to topics such as the impact of imperialism on West Indian culture, the concept of sports as art, appreciation of movement and style in athletics, and cricket players such as W. G. Grace and Learie Constantine.

This article begins by reflecting on how the geopolitical configuration outlined in Edward Said'sCulture and imperialism(1993) has been radically altered both by the decline of the US empire and, in conjunction with it, by what Jean and John Comaroff describe, in the subtitle ofTheory from the south(2012), as Euro-America's evolution toward Africa. From there, the article turns toViva Riva!(2010) andDistrict 9(2009), two films that appropriate the conventions of Hollywood blockbusters to produce cinematic narratives set in contemporary African urban landscapes which lend themselves to be viewed through the lens of recent theoretical debates on the becoming global of the south. These films’ gazes produce an image of African cities that is legible as a dystopic vision of the global future. [ABSTRACT FROM PUBLISHER]

The literary critic, Edward Said (1935-2003), examined literature in light of social and cultural politics. He analyzed in his words the close connection between history and literature, and exile and history, a subject that occupied much of his life of the mind. Ironically, Said was totally silent about the force, the passion, the drive to write and invest texts with history in his approach to the writings of the German-Jewish philologist and literary critic Erich Auerbach (1892-1957). In discussing his works, Said gives no sense of the historical, ideological and philological context within which the famous philologist wrote his works, while nevertheless acknowledging that Auerbach always referred to the 'social environment' of a given writer. My goal is not only to illuminate the suspicious absence of historical and ideological context in Said's treatment of Auerbach's works, but also to offer possible answers why he did so. For Said was decisive in creating 'narratives of oppression,' and in epitomizing them as well. Thus it seems that his obsession with Western 'narratives of oppression' led him to ignore their content and form within the West, when another exiled scholar composed them. [ABSTRACT FROM AUTHOR]

An essay is presented which explores the history of preservation of the Grand Shrine of Ise architectural monument in Japan. The author reflects on the monument as a metaphor related to perceptions of antiquity in relation to modernity and national identity. Emphasis is given to topics such as the development of Japanese imperialism, global cultural heritage, and symbols of democratic nationalism following World War II.

The relationship between the British empire and the metropolitan populace remains a recurring point of debate for historians. Autobiographies, such as that of the nineteenth-century tailor James Carter (1792-1853), offer a means of moving beyond the question of working-class knowledge of the empire, to understand the ways in which workers perceived the role and significance of the empire within the context of their own lives. Analysis of Carter's autobiography yields a vision of a worker who, while far from ignorant of the empire's existence, perceived it as a largely distant entity, except in those moments when its influence manifested directly in his own personal and economic affairs. [ABSTRACT FROM AUTHOR]

This article outlines the regional interests and emphases in anthropological collection, research, and display at the American Museum of Natural History, during the first half of the twentieth century. While all parts of the world were eventually represented in the museum's collections, they came from radically different sources at different times, and for different reasons. Despite his identity as an Americanist, Franz Boas demonstrated a much more ambitious interest in world-wide collecting, especially in East Asia. During the post-Boasian years, after 1905, the Anthropology Department largely continued an Americanist emphasis, but increasingly the museum's administration encouraged extensive collecting and exhibition for the Old World cultures. For the most part, these collections and exhibits diverged from anthropological concerns, expressing imperialist messages, biological documentation, or artistic display. In thus constituting the 'stuff' of an anthropology museum, one can trace the transvaluation of objects, the importance of networks, institutional competition, and the role of disciplinary definitions. [ABSTRACT FROM AUTHOR]

‘Trophy’ photographs of African men and women who pose holding signs, either naked or in outrageously bizarre outfits and positions, are prized memetic images produced by ‘scambaiters’. The unusual activities staged in these photographs and videos, such as men wearing bras, hitting each other in the face with fish, and pouring milk on each other’s heads, invite viewers to enjoy and speculate about their origins. Scambaiter trophy images originate in sites devoted to users who wish to deter would-be scammers and they circulate widely on image-boards where they are often reposted without their original context. This visual staging of the savage African digitally extends previous visual cultures of the primitive, showing how durable these have proven, despite our current ‘post-racial’ moment. Scambaiter trophy images extend colonialism’s show-space, rendering it even more powerful and far reaching, and allowing it to migrate freely into multiple contexts. This article argues for a new digital media archaeology that would investigate or acknowledge the conditions of racial coercion and enforced primitivism that gave rise to these digital imaging practice pictures. The author examines how sharing affordances on image boards and social media sites encourage users to unknowingly circulate abject images of race and gender. [ABSTRACT FROM PUBLISHER]

With the rise of place-based models of education, credence needs to be given to epistemological traditions that curate individual understandings of and relations to the social world (i.e., places). The epistemological traditions that have been shared across generations of North American settler colonialists are at the center of this article. The dominant epistemology of settler society provides racialized, anthropocentric, and capitalistic understandings of places. Relations to place are cultivated through particular conceptions of nature, private property, and personhood, which remain at the epistemic foundation of Western society. These conceptions are concomitant to modes of domination like white supremacy and settler colonialism, and ultimately constitute an ideal white male settler actor. This article suggests that place-based education carries the potential to offer epistemic resistance to domination, but first needs to engage in a more comprehensive understanding of settler traditions of place. [ABSTRACT FROM AUTHOR]

In this paper I aim to contribute to the debate about hegemonic relations between the West European "core" and Southeast European "margins", by showing the links between mutually challenged and engendered quasi-anthropological traditions in the totalitarian projects of nation- building and empire-building. New aspects of a continuous resonance will be addressed regarding a politically instrumentalized German-writing tradition of Volks- and Völkerkunde grounded in Herderian Romanticism and the imperial ambitions of the nineteenth century. In the course of discussion, the successive German traditions of National-Socialist Volkskunde and Communist East German Ethnographie until the revised tradition of Europäische Ethnologie in the 1990 s are shown to operate from a historicist tradition rather than from a critical tradition as a reflexive successor to former Volkskunde. In this discussion particular attention is given to contextualizing the historical and current production of knowledge by the German and Austrian "West" on a Southeast Europeanand Albanian culture, which is reduced to its archaic or pre-modem "traditions" and its specific or antiquated "mentalities". [ABSTRACT FROM AUTHOR]

The article discusses the relationship between cinema and colonialism in the context of cinema in the May to November, 1931 Exposition Coloniale Internationale et des Pays d'Outre-Mer cultural exhibition in the Vincennes suburb of Paris, France. Topics mentioned include the use of cinema to promote concepts of the French colonial empire, the organization of pavilions during the exposition, and the construction of a film hall for the exhibition.

During the territorial period, elites and administrators in Hawai'i sought to Americanize their multiracial teaching force. This article argues that administrators applied cultural, legal, and linguistic filters to weigh teachers' potential to Americanize their students. Teachers' responses challenged elite notions of American identity and the role of education in a democracy. [ABSTRACT FROM AUTHOR]

Early twentieth-century Manila saw the motorisation of its urban transport system. This was a significant transformation not only because of the technological changes it brought about but more importantly because of its role in shaping the highly gendered discourse of colonial modernity. Motorised vehicles, like the streetcar and the automobile, were trumpeted as masculine and modern machines by America’s civilising mission. This colonial discourse was continuously shaped and subverted by a collision of masculinities coming from different directions. This essay will focus on four different male groups in an effort to understand how transport motorisation influenced their sense of masculinity. White American colonisers imagined themselves as modern men destined to bring civilisation to the colony through technology. The native elites used the coloniser as their model by appropriating the symbols of masculine modernity. While the male workers of the modern transport sector gained knowledge of and access to the domains of those in power, those in the traditional sector became targets of vilification by the native and colonial elites. Instead of a duel between two sets of masculinity (coloniser vs. colonised) what emerged was a complex set of relationships influenced by the socioeconomic differences that separated these four groups. [ABSTRACT FROM PUBLISHER]

In the 1850s, the British “discovered” a community of transgender eunuch performers, the hijras, and legislated for their surveillance and control under the Criminal Tribes Act (CTA) in 1871. This article examines how the British dealt with transgender colonial subjects and the implications for our understanding of colonial masculinities. In particular, I analyse colonial attempts to erase hijras as a visible socio-cultural category and gender identity in public space through the prohibition of their performances and feminine dress. This case study demonstrates, first, how masculinity intersected with a broad range of colonial projects, agendas and anxieties. Focusing on the problematic presence of cross-dressing and performing hijras in public space, I examine how colonial attempts to order public space and reinforce political borders dovetailed with discourses of masculinity, obscenity and contagion. Second, I argue that attempts to discipline masculinity and obscenity were uneven in practice, meaning the CTA had varying localised impacts upon hijras. The lack of interest of some British officials in regulating hijras, inadequate policing resources, and pragmatic compromises opened up gaps in surveillance that hijras grasped and expanded, frustrating colonial attempts to transform their bodies and behaviours. [ABSTRACT FROM PUBLISHER]

The article focuses on the exhibition of India and Indian goods in Scotland during the 19th century. The author discusses how empire impacted popular culture in Scotland, explores the economic relationship between Scottish craft production and the Indian textile industry, and examines how Indian exhibitions influenced Scottish cultural identity through all social classes.

This article considers the development of the political thought of the lusophone African anti-colonial movements, and their engagement with negritude. Some of the leading figures of the lusophone African anti-colonial movements of Angola, Mozambique, Guinea-Bissau, Cape Verde, São Tomé and Príncipe were deeply engaged in poetry and literature, and during the 1950s and the 1960s some of them participated directly in some of the contexts of and debates over negritude. The article explores how the problems of race and culture in the struggles against colonialism came to be addressed and formulated in specific ways by and in the context of the lusophone African anti-colonial struggles which went beyond the limitations of negritude. It was the necessity of actual war and challenges of prolonged, popular armed struggle against the intransigent brutality of Portuguese colonial fascism which required a more revolutionary reformulation of the questions of race and culture in the struggle for independence. [ABSTRACT FROM PUBLISHER]

In Culture and Imperialism (1993) Edward Said argues that Verdi's 1871 opera Aida is a prime example of "a cultural discourse relegating and confining the non-European to a secondary racial, cultural and ontological status" (1993, p. 70). But is Aida as Orientalist a work as Said maintains? Building on earlier articles challenging Said's thesis by Robinson (1993), Bergeron (2002) and Guarracino (2010), and with particular reference to Osborne's 1969 book on Verdi's operas, this article explores three aspects of Said's analysis of Aida: the genesis of the work, the work as a symbol of European political aspirations in the Middle East, and the work as a contribution to the Europeanisation of Egypt. The article continues with a discussion of the music in the opera, a matter scarcely mentioned by Said. Again three aspects are explored: the so-called 'exotic' music, the triumphal music, and the intimate music for the three central characters. The author concludes that the opera is far more complex than Said indicates, and that a thorough investigation of the work yields more challenges to Said's thesis than evidence to support it. [ABSTRACT FROM AUTHOR]

The concept of nostalgia in relation to empire is usually analyzed as a longing for former imperial and colonial glory, thus eliding the full spectrum of hegemonic practices that are associated with empire. Focusing on the postindependence narratives and practices of France and Britain, this article distinguishes between imperial nostalgia and colonial nostalgia, arguing that the former is associated with the loss of empire-that is, the decline of national grandeur and the international power politics connected to economic and political hegemony-and the latter with the loss of sociocultural standing or, more precisely, the colonial lifestyle. [ABSTRACT FROM AUTHOR]

Policing in German Southwest Africa (1905–18) fell to a small force of German and African men called the Landespolizei. Charged with representing the colonial state and with claiming the monopoly of legitimate use of physical force, the policemen struggled to assert authority towards both the settler and the colonised population. The identities that emerged out of this uneasy position are the object of inquiry of this article. I argue that honour played a significant role in the way colonial rule was executed in the everyday. The policemen of the Landespolizei were modern men of guns and paper. Their honour was the product of the correct coordination of violence and bureaucracy. White, black and mixed-race policemen aspired to respectable social standing, although racial hierarchy was preserved within this collective identity. Moreover, depending on the situation, policemen accentuated either their military or their civil duty, either their heroic or their paternalistic masculinity in order to be perceived as honourable. Above all, to the men of the police force, being policemen meant being authorised by the state and simultaneously being authors of the state. And the reciprocal reinforcement of individual and state honour made possible a highly adaptable state formation that seemed plausible to the actors of the colonial environment. The German colonial state was adaptable to various situations exactly because honour's reliance on external affirmation required improvised renegotiation in the everyday. This dynamic produced an effective and powerful colonial state with deeply transformative and devastating effects on the local society. [ABSTRACT FROM AUTHOR]

The article reports on a conference on postcolonial perspectives in media studies and media theory, held in Braunschweig, Germany, from May 16-18, 2013. Topics of discussion included the interplay of sound and image in the film "Hiroshima mon amour" by French filmmaker Alain Resnais, the reflection of philosophical universalism and particularism in martial arts movies, and political and social implications of the connection between imperialism and the diffusion of alphabetic writing systems.

This article investigates the relationship between museums and decolonisation in the under-examined middle years of the twentieth century (c. 1945-1970). Focusing on London's Imperial Institute and its successor, the Commonwealth Institute, it argues that material culture and museums not only reflected wider political change, but exercised agency on processes of decolonisation. Museums helped multiple stakeholders in both metropole and (ex)colony to trial and enact forms of decolonisation, neo-colonialism, independence and anti-colonial resistance and acted as microcosms of wider political encounters: the practices of display and acquisition allowed the subjects of a crumbling empire to retain a sense of control over the process of decolonisation, but importantly they also provided an arena for emerging powers from the former colonies to assert their own agendas and forced staff at such institutions to take this influence seriously. Drawing on extensive archival material representing the perspectives of the Institutes' staff and their contacts in decolonising countries across the Commonwealth, the tensions, collaborations and ambivalence inherent in the relationship between museums and the high politics of decolonisation are explored. [ABSTRACT FROM AUTHOR]

The memory and awareness of a long colonial past are central to postcolonial European identity—and Italy is no exception to this rule. Yet contemporary Italy seems to have forgotten its own colonial history in Africa and this is precisely the issue addressed by Simone Brioni in two interesting multimedia publications, Somalitalia and Aulò! Aulò! Aulò! (Rome, Kimerafilm, 2012). [ABSTRACT FROM AUTHOR]

The article explores two intertwined ideas: that the United States is a settler colonial nation-state and that settler colonialism has been and continues to be a gendered process. The article engages Native feminist theories to excavate the deep connections between settler colonialism and heteropatriarchy, highlighting five central challenges that Native feminist theories pose to gender and women's studies. From problematizing settler colonialism and its intersections to questioning academic participation in Indigenous dispossession, responding to these challenges requires a significant departure from how gender and women's studies is regularly understood and taught. Too often, the consideration of Indigenous peoples remains rooted in understanding colonialism as an historical point in time away from which our society has progressed. Centering settler colonialism within gender and women's studies instead exposes the still-existing structure of settler colonialism and its powerful effects on Indigenous peoples and settlers. Taking as its audience practitioners of both "whitestream" and other feminisms and writing in conversation with a long history of Native feminist theorizing, the article offers critical suggestions for the meaningful engagement of Native feminisms. Overall, it aims to persuade readers that attending to the links between heteropatriarchy and settler colonialism is intellectually and politically imperative for all peoples living within settler colonial contexts. [ABSTRACT FROM AUTHOR]

This study emphasizes the concept of variform universality and considers whether colonialism may be one of the cultural drivers of such divergence. We use a well-established methodology to explore the personal entrepreneurial networks of Cypriots with those of their Greek and English counterparts. We suggest that entrepreneurial networking exhibits variform universality, whereby patterns evident across nations are moderated by culture. We conclude by relating these tentative findings to other work suggesting that power-related phenomena may be important in shaping variform universality in entrepreneurial networks. We recommend post-colonial theory as a promising path to explore these in-between social spaces where the entrepreneurship of the dominated is enacted. [ABSTRACT FROM PUBLISHER]

In the early 21st century, platforms, known as digital media intermediaries, have greatly influenced people's daily lives. Due to the importance of platforms for the digital economy and culture, including intellectual property and participatory culture, several countries have developed their own social network sites and Web portals. Nonetheless, a handful of Western countries, primarily the U.S., have dominated the global platform market and society. This paper aims to historicize the concept of imperialism in the globalized 21st century. It investigates whether the recent growth of American-based platforms has resulted in a change to the fundamental idea of the imperialism thesis by analyzing the evolutionary nature of imperialism towards platform imperialism. It then addresses whether we are experiencing a new notion of imperialism by mapping out several core characteristics that define platform imperialism, including the swift growth and global dominance of SNSs and smartphones. It pays close attention to the capitalization of platforms and their global expansion, including the major role of intellectual property rights as the most significant form of capital accumulation in the digital age. It eventually endeavors to make a contribution to the platform imperialism discourse as a form of new imperialism, focusing on the nexus of great powers. [ABSTRACT FROM AUTHOR]

The article discusses the challenges that African nations face due to linguistic diversity. Topics include the imposition of European colonial languages, including French, English, and Portuguese; the economic impact of linguistic policy; and literacy rates in various nations. Also addressed are the conflicts between European languages and mother tongues, the role of language in economic relations with nations such as France, Brazil, and the U.S., and the official use of English in Rwandan schools.

This introductory essay identifies the major themes of the special issue, emphasizing both indigenous peoples' anticipation of how imperial modernity hailed them and their determination to work with as well as against it. The mobility, and restlessness, of the actors examined in the essays that follow helped to guarantee this defensive agency and to produce a shared grammar of engagement and resistance across disparate native communities in the nineteenth and twentieth-century worlds they travelled through. [ABSTRACT FROM AUTHOR]

This article concerns the protest of an Aboriginal Australian man, Anthony Martin Fernando, who during an international gathering of Rome Catholics in the Jubilee year of 1925 handed out flyers outside St Peter's Cathedral in Rome. By protesting against conditions for Aboriginal people in Australia, Fernando brought the question of settler colonialism in Australia directly and in person to the Roman Catholic community arriving from around the world. Where the Vatican's ethnographic exhibition of that year rehearsed the more usual representation of injustices towards Australia's indigenous people as integral to an unruly nineteenth-century colonial frontier, Fernando aimed to link Australian settler colonialism with the British world in the present - a world he characterized as yet to be brought to account for its actions towards colonized peoples, particularly the Aborigines of Australia. The audacity of that protest, as well as the literal presence of an Aboriginal man living by himself on the streets of interwar Europe, forces us to reconsider Aboriginal Australian activism in the twentieth century. It requires firstly a more genuinely transnational account of the history of indigenous politics in Australia, and secondly a more dynamic account of the diversity of often-ephemeral forms of black political activism carried out within and beyond colonial settings in the modern era. [ABSTRACT FROM AUTHOR]

This afterword argues for the importance of an historical consciousness in thinking about the contemporary era. The articles in this special issue suggest a much more complicated and entangled relationship between concepts of the indigenous and modernity. Attention to the lives of Sarah Winnemucca, Joseph Brant, Robert Kerr, Anthony Martin Fernando and Kahgegagahbowh suggestively recasts our understandings of rights and modernity away from a central starting-point in the metropole to much more fluid and multiple sites of generation in different locales. [ABSTRACT FROM AUTHOR]

The visible emergence of gender/sexual identities in many postcolonial societies has raised complex questions regarding the relation between historical precursors of same-sex desire and gender variance and emergent forms of gender/sexual identification. In this context, this article examines the relation of hijra and kothi, two vernacular and putatively indigenous categories of gender/sexual difference in India, with postcolonial processes of identity formation. Through multi-sited ethnographic fieldwork, the article proposes that collusions between subcultures and postcolonial institutions result in the translocal consolidation of gender/sexual identities like hijra and kothi. This continuity between subcultural and institutional processes of identity formation results in historical discontinuities where emergent standardised definitions increasingly elide local variations in community and identity. [ABSTRACT FROM AUTHOR]

The article addresses cultural memory in the Netherlands and Indonesia about mass violence committed during Dutch colonialism in the nineteenth and twentieth century. In both cases it questions the conception, expressed by various observers of both countries, that colonial violence has been forgotten in the sense that there are no traces of it left in the public sphere. In the case of the Netherlands, it is argued that colonial violence is again and again experienced as ‘absent’ because of issues with what I will call its ‘memorability’: the degree to which a past is memorable, easy to remember within certain frames of remembrance. Using Ann Laura Stoler's notion of ‘cultural aphasia’, which indicates a lack of language in a culture to address certain issues, I argue that traces of colonial violence are widely present in the Netherlands, but that there is a difficulty to give them a meaning within a national framework. With this analysis, I depart from an intentionalist perspective on cultural memory in which there are specific groups in society that through conspiracies create a cover-up of colonialism, and I want to show that in fact the victims of Dutch colonialism are not memorable within the mnemonic community of the Netherlands because dominant discourses do not produce them as belonging to Dutch national history. In the Indonesian case, with a special focus on Aceh, it is argued that far from being absent, memory of colonial violence is highly contested. [ABSTRACT FROM PUBLISHER]

A rare document, the diary of a slave raider, offers a unique view into the sociopolitical situation at the turn of the nineteenth century in the colonial backwater of North Cameroon. The Fulbe chief in question, Hamman Yaji, not only kept a diary, but was by far the most notorious slave raider of the Mandara Mountains. This article supplements the data from his diary with oral histories and archival sources to follow the dynamics of the intense slave raiding he engaged in. This frenzy of slaving occurred in a ‘colonial interstice’ characterized by competition between three colonial powers – the British, the Germans and the French, resilient governing structures in a region poorly controlled by colonial powers, and the unclear boundaries of the Mandara Mountains. The dynamics of military technology and the economics of this ‘uncommon market’ in slaves form additional factors in this episode in the history of slavery in Africa. These factors account for the general situation of insecurity due to slave raiding in the area, to which Hamman Yaji was an exceptionally atrocious contributor. In the end a religious movement, Mahdism, stimulated the consolidation of colonial power, ending Yaji's regime, which in all its brutality provides surprising insight in the early colonial situation in this border region between Nigeria and Cameroon. [ABSTRACT FROM PUBLISHER]

Before the arrival of colonialism in 1881, Tunisia was based mainly on the agriculture. Despite the early settlement of the nomadic population, major urban centers, with the exception of the capital, Tunis, were almost rare. Tunisian towns that were built by the style of Moroccan Arabic cities were simultaneously known as the religious, political, economical (and especially commercial) center of the country and they were under the command of the Bey. The city could be opened to the main directions and join the widespread cultivation of citrus and olive plantations. At the time, Agriculture and Business were the foundation of life for the city. In this case, the Tunisian residents had practical and economical experiences from the trees. In this paper, the transformation of the concept of public space since the pre-colonial period (late 19th century) to the present time in Tunisia is followed with a focus on significant times of history. Therefore, it tries to discuss the relationship of trees and the city in these special times; from the time when it was a part of private space ( the time where there were no public spaces), to the time when it carried a new function in common spaces and displayed a new relationship between the citizens and public spaces in the colonial period. The colonialism changed the public opinion about public spaces. Before tree colonialism; this natural element was absent in the tradi-tional culture of public spaces and the commercial and religious activi-ties were predominant in these spaces. There was a different relationship between a person and a tree in the private space of a traditional Tunisian house. This semi-hidden and simple relationship which was also known as a public (common) imagination of citizens was pretty worthy. The pub-lic space only had meaning in religious buildings such as mosques and schools. No tree was seen in public spaces because these spaces were allocated to religious and commercial (market) activities. Trees were lo-cated in houses especially in patios to offer a relaxing space. In this case, not only the functional aspect (beauty, freshness, fragrance, fruit) were considered, but also they reminded a paradise in Islamic tradition. Increasing of trees in Europeanized city began during French colonial-ism by relying on the concept of public space and its role in the struc-ture of urban spaces. That resulted in organized cities with linear roads, streets and squares full of planted trees and open spaces, which were appropriate for impeding diseases such as cholera and plague, unaware of traditional central cities. The new decorative function of trees in new urban spaces and their network structures (streets) was the new policy of colonialism for companying the traditional culture of public spaces in Tunis with the concept of public space required for rapid communication, readability and interaction. Since the officials believed that the modern form of the city did not con-flict their demands, there were a little change in the urban structure of colonial period after the independence of Tunisia. As a result, no basic changes were made in spatial organization neither of the city nor in the exterior spaces of Europeanized city. The migration of the rural population to urban spaces was noticeable since 1970. Consequently, the officials began to build new urban spaces and two main interventions were con-ducted in the North and West sides of the city. Tunis City has been constantly developing mostly in northern and south northern regions since 1980. New neighborhoods almost had the qualities of the adjacent neighborhoods as the northern developments included rich neighbors and west developments were allocated to poor ones. The northern part of the city continued developing in form of villas, buildings and other forms of housing. Therefore, after Tunisia's independence, the «Europeanized» city de-velopment was mainly focused on the concepts of public space which were planned in future urban organization in colonial period. The conse-quent was a duality in the concept of space; a treeless traditional city and a functional, beautiful and useful public space with plenty of trees which reminds the colonial period. [ABSTRACT FROM AUTHOR]

ABSTRACT In this historical study the author argues that the most influential pre-World War I educational theorists subscribed to different forms of the recapitulation theory that conceptualized non-White cultures as childlike, prior steps toward the more advanced, industrialized West. The author demonstrates how the pedagogies of William Torrey Harris, Frank Lester Ward, Charles McMurray, John Dewey, Charles Hubbard Judd, and G. Stanley Hall all reflected some form of the recapitulation approach. Therefore, racism was built right into the underlying structure of almost all of the proposed reforms of the new education and appeared in some of the most widely used educational materials of the period (1894-1916). [ABSTRACT FROM AUTHOR]

The article focuses on the history of the colonial ideology embraced by Spain from 1450 to 1700. Notable reigns of the empire discussed include the joint rule of Queen Isabel and King Ferdinand of Spain; Holy Roman Emperor Charles V, also known as King Charles I of Spain; and King Philip II of Spain. The role of the Catholic Church in the administration of the Spanish empire is considered. Other topics include Humanism, Neoplatonism, the Reformation, the 1563 Council of Trent, and Catholic Church teachings regarding the Fifth Monarchy.

This article is an attempt to explore the issues of online representations of orphans in China and India in the intersection of power, voice, and placement. Textual and visual representations of orphans at www.homeofhopeindia.org and www.homeofhope.org are analyzed using the theoretical frameworks of voicings, Whiteness, and the colonial (technological) gaze. We examine how online networks are spaces for discursive reproduction of existing offline hegemonies. We pay particular attention to the reproduction and representation of the so-called voiceless Other in online settings. [ABSTRACT FROM PUBLISHER]