The visits to France of King Sisowath (1906) and Emperor Khai Dinh (1922)
Politicians, the press and the public flocked to see the King of Siam, the paparazzi following his every move, and the politicians discussing the international relations of one of the few Asian countries to escape European colonisation. The king's visit was particularly delicate because of recent armed clashes between the Siamese and the French in Southeast Asia and because of the ambition of some to make Siam a French colony or protectorate. This chapter examines tours by two Southeast Asian monarchs: King Sisowath of Cambodia in 1906, and Emperor Khai Dinh of Annam in 1922. The Vietnamese dynasty, Khai Dinh's son Bao Dai remained in France as a student after the 1922 tour, and returned to Paris after a trip to Hué for his coronation in 1926. The French recruited Vietnamese as soldiers for the European theatre and as labourers in munitions factories and other wartime industries in the metropole.
This chapter explores the complete cyclopaedia that represents the plurality of metropolitan life, conceptualized by Pierce Egan. In the early years of the nineteenth century artists and writers broke with classical modes of representation of plurality and presented a fundamental shift in the status of the observing subject. Obvious manifestations were the changes in imagery promoted by new systems of representation, but more fundamental was the massive reorganization of knowledge that impacted on human capacities to produce, desire and perceive. A new observer operating in a range of social and artistic practices, and scientific and philosophical domains of knowledge attempted to appropriate the dislocating experiences of urban environments. This ambulatory observer shaped by a convergence of new urban spaces, technologies and new economic and symbolic functions of images and products abandoned the dominant, fixed and seemingly stable perceptions of the previous century, and sought a truth abstracted from any founding site or referent.
The doctrine that had allowed the East India Company to annex states with empty thrones before 1857 was thereafter abjured by the British government. Among the crowds of political exiles, the ex-monarchs' situation was exceptional, in large part because of their royal status, one that both British monarchists and French republicans still allowed their prisoners. Colonialism, in Europe and conquered territories, embodied a certain type of statecraft in which the government, frequently of a monarchical sort, of one country imposed overrule on another country, commonly one also governed under hereditary principles. Though Europeans addressed those they dethroned with deference and attended solicitously to their needs, the colonisers had reduced the ousted monarchs to captives, prisoners of war or political prisoners, and wards of the state whose fate depended on decisions taken in London or Paris.
The Conclusion examines the contemporary fragmented construction of an Anglo-Canadian identity based upon mimicking Britain, while also revealing the considerable continuity with, and re-presentation of, the past that exists. The IODE has played a key role in the making of Anglo-Canada in the image of Britain, and has been an important part of British imperial and Canadian national history. In focusing on the IODE, this study makes a contribution to the new area of female imperialism. The IODE's unique position, as the oldest and largest female imperialist organisation, is easy to argue for. The IODE was by far the most active organisation of those composed of twentieth-century female imperialists, encompassed the most diverse membership and carried out the widest variety of projects. Having originated in Canada, it constitutes an intervention in British imperialism and in the developing nationalism of the white settler societies, because imperial histories have often seen imperialist attitudes as originating in Britain rather than in other parts of the Empire. The IODE's history shows how British imperialism and settler nationalism worked in one twentieth-century white dominion.
This chapter provides a conclusion on the series of measures applied by British observers to accumulate knowledge about India. The internal coherence and integrity of evangelical narratives and the common objective of mission work to provide spiritual salvation to heathen populations created strong homologies. The emphasis on spiritual rather than political or material salvation, particularly, when confronted by constituencies that seemed impervious to their influence, did not override social or cultural differences, but did engender a degree of stability and continuity at times of profound political change. Travel writings were less coherent. They drew contradictorily and differentially upon longer traditions to produce epistemologically insecure visions of both metropolis and colony. Overarching both genres—and arguably the field of knowledge production as a whole—were narratives of progress. It was these that at times of political unease and perceived crisis in the information order engendered racialized and totalizing visions, which eventually rendered obsolete the projects of travellers and evangelicals to create knowledge of India.
Julie Evans, Patricia Grimshaw, David Philips and Shurlee Swain
This chapter concludes a study on the circumstances under which British settler colonists accorded or denied political rights to Indigenous peoples in Canada, Australia, New Zealand and South Africa from the 1830s to 1910. The developments discussed in the chapter show that while White settlers in all four countries gained powers of self-government and the vote, in none of these countries did the Indigenous peoples get fully equal powers. The processes by which these issues were fought out and negotiated in the four countries were very different, as were the outcomes. By the early twentieth century, the Maori of New Zealand had achieved the most in terms of access to conventional White parliamentary power – with both men and women enfranchised and Maori men able to sit in parliament and government – and Aborigines in Australia probably the least. Indigenous Canadians and South Africans (depending on the province in which they lived) had very limited voting rights, but were a very long way from anything approaching true equality. During the 1830s, in the British colonies of settlement, there was at least a theoretical assumption that British colonies did not enshrine any form of color bar excluding people on the grounds of race; yet, by 1910, all four countries had limited access to the franchise, to varying degrees, on racial criteria.
This chapter looks at Cold War Canada, including the often-ignored gendering of democracy, and considers the effects of the perceived Communist threat on Canadian identity. It argues that the IODE's representation of democracy changed during the Cold War and that this change involved an ideological as well as a spatial shift away from Britain towards North America. The IODE believed that Communism within Canada posed a severe threat to Canadian citizenship, and its women and mothers sought to rigorously ‘sweep away the Communist stain’. The IODE's reaction to the Cold War reflected a forced reconsideration of Canadian identity. While the IODE promoted democratic principles of progressive conservatism, its methods and attitude to Communists were influenced by individualism and a politics more often associated with the USA, and with an ideal of home and motherhood as ‘private’ gendered spaces. The IODE consistently expressed clear organic sentiments, emphasising the importance of training future generations in its construction of Canadian identity. In the Cold War, it was against the Communist threat rather than the USA that these beliefs were directed. During the Cold War, the IODE's response to perceived threats to Canada caused a shift whereby colonial attachments weakened and there was a move to a focus on Canadian space. This shift was influenced by diverse ideologies from Britain and the practices of the USA.
Imperial progress on the fronts of slavery, poverty and colonialism was conceptualized by agents operating across their narrowly defined boundaries using an intellectual and linguistic repertoire forged from the transformation in human consciousness that occurred late in the eighteenth century. Structural barriers were perceived, but these tended to assume less significance than the threats posed by the persistence of paupers and colonial subjects. How these threats were constructed discursively in the long nineteenth century as a means of understanding and hence controlling them is addressed. This chapter focuses on the problem of metropolitan poverty. Reasonably secure understanding of its structural underpinnings in the modern era can append the complex epistemology of the eighteenth and nineteenth century.
In the nineteenth century, the French were seeking an outpost in Southeast Asia to compete with the well established British, Dutch and Spanish, and at the end of the 1850s, gunboat diplomacy secured a foothold in Saigon. French occupation of Hué sparked four years of armed resistance in Annam and Tonkin that targeted the foreigners and Vietnamese Christians, the Can Vuong movement. From the emperor's hideout, an imperial edict was issued in Ham Nghi's name and under his seal. French residents of Vietnam appeared little troubled by the tempests. The French nevertheless maintained support for the throne in Hué, though with the sovereign reduced to virtual impotence. The circumstances of the exile of Ham Nghi in the 1880s, Thanh Thai in 1907 and Duy Tan in 1916 illustrate the difficult coexistence of a paramount colonial power and a vassal 'protected' monarchy.
Tours developed a personal relationship between sovereign and colonial subjects, such as, viceregal officials, settlers, indigenous peoples and diasporic migrants. The expansion of European colonial empires provided a strengthened imperative for royal tours. Royal tours have also produced more official accounts by court chroniclers, often published in illustrated commemorative albums. Libraries, museums and private collections, and even landscapes, thus abound with evidence of royal tours. Tours by 'native' monarchs from Africa, Asia and Oceania presented, arguably, an even more complex scenario than those by Europeans. Partly because of risks and reservations, long-distance travel by European monarchs and other royals really emerged as a phenomenon only in the mid-1800s. The royal visitor was the central actor in a tour, but was surrounded by an entourage of other people and a store of paraphernalia that played essential roles.