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Editor: Donal Lowry

The neo-classical troopers' memorial of New Zealand, together with others around the former British Empire, illustrates the manner in which the South African War became a major imperial. This book explores how South Africa is negotiating its past in and through various modes of performance in contemporary theatre, public events and memorial spaces. Opinion on the war was as divided among white Afrikaners, Africans, 'Coloureds' and English-speaking white South Africans as these communities were from each other. The book analyses the Truth and Reconciliation Commission (TRC) as a live event and as an archive asking throughout how the TRC has affected the definition of identity and memory in contemporary South Africa, including disavowed memories. It surveys a century of controversy surrounding the origins of the war and in particular the argument that gold shaped British policy towards the Transvaal in the drift towards war. The remarkable South African career of Flora Shaw, the first woman to gain a professional position on The Times, is portrayed in the book. The book also examines the expensive operation mounted by The Times in order to cover the war. While acknowledging the need not to overstress the role of personality, the book echoes J. A. S. Grenville in describing the combination of Milner and Chamberlain as a 'fateful partnership'. Current renegotiations of popular repertoires, particularly songs and dances related to the struggle, revivals of classic European and South African protest plays, new history plays and specific racial and ethnic histories and identities, are analysed.

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Testimony, memoir and the work of reconciliation
Gillian Whitlock

In Australia and Canada over the past decade reconciliation has become a pre-eminent framework for promoting the rights of indigenous peoples. In the last two decades of the twentieth century more that 30 Truth and Reconciliation Commissions were set up around the world as reconciliation became a powerful discourse in the pursuit of human rights. Although it has always been the case that ‘[i]ndigenous peoples continue to experience “the frontier” everywhere’, 1 their experiences of dispossession

in Rethinking settler colonialism
Charles-Philippe Courtois

réconciliation insaisissable: le mouvement de la bonne entente, 1916–1930’, Mens , 8:1 (2007), 67–125. 29 Talbot, ‘Une reconciliation insaisissable’, p. 89. 30 Ibid. , p. 115. 31

in Exiting war
The tragic story of theAboriginal prison on Rottnest Island, Western Australia, 1838–1903
Ann Wood

settlers to attempt reconciliation rather than confrontation. It could guarantee the amelioration of the condition of Aborigines and at the same time ‘our lives and property may be secure from hazard – so that their procurement of subsistence may be compatible with our enjoyment of the soil’. 19 Moore’s hopes for effective conciliation were not to be realised. Two months after Stirling returned from

in Humanitarianism, empire and transnationalism, 1760–1995
Felicity Jensz

Ibid., p. 113. 75 See, for example, an overview in: Stephen J. Minton (ed.), Residential schools and indigenous peoples: From genocide via education to the possibilities for processes of truth, restitution, reconciliation, and reclamation (London: Routledge, 2019

in Missionaries and modernity
The Edinburgh World Missionary Conference, 1910
Felicity Jensz

Krige, ‘“Trustees and agents of the state”? Missions and the formation of policy towards African education, 1910–1920’, South African Historical Journal , 40 (1999), 81. 26 For the Canadian experience see, for example, the final reports of the Truth and Reconciliation Commission of

in Missionaries and modernity
Legal history and the recognition of Aboriginal customary law
Mark D. Walters

incorporate native and non-native legal and historical methodologies, a reconciliation that the courts are only just beginning to attempt. 2 It might be thought that the common law, informed by its imperial and colonial heritage, is incapable of adopting an appropriate cross-cultural outlook to perform this task. Setting its assumed content to the side, however, it is possible to

in Law, history, colonialism
Negotiations at the end of British rule in the Shan States of Burma (Myanmar)
Susan Conway

After her victory in the 2015 elections, Aung San Suu Kyi announced a plan of reconciliation after decades of ethnic conflict in Myanmar. In 1947 her father had attempted a similar plan, culminating in the Panglong Agreement signed in London with Clement Attlee and the Panglong Conference held in the town of that name in the Shan States. This chapter examines the historical and cultural background to these negotiations from the point of view of the minority Shan people and their rulers. It reveals how the Shan reacted to the tensions and conflicts that surrounded the signing and why they felt that the British failed them.

in Monarchies and decolonisation in Asia
Matthew P. Fitzpatrick and Peter Monteath

, sometimes revived and positioned as ‘authentic’ traces of the pre-colonial world, have often revealed how the epistemic violence of empire has rendered their original role and social logic irretrievable. 5 In this environment, definitive forms of postcolonial reconciliation remain elusive, as the descendants of Europe's colonisers and the colonised indigenous peoples of the world wrestle with the meanings of the colonial past. Globally, empire remains an unhealed

in Savage worlds
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The tense of citizenship
Ben Silverstein

or Rescued and at What Cost?’, Cultural Studies Review , 15:2 (2009), 49; Strakosch and Macoun, ‘The Vanishing Endpoint of Settler Colonialism’, p. 52; Elizabeth Strakosch, ‘Beyond Colonial Completion: Arendt, Settler Colonialism and the End of Politics’, in Sarah Maddison, Tom Clark, and Ravi de Costa (eds), The Limits of Settler Colonial Reconciliation: Non-Indigenous People and the Responsibility to Engage (Singapore: Springer Nature, 2016), p. 16

in Governing natives