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Humanitarianism in a Post-Liberal World Order

practicality prevents it). This is the same foundational commitment that animates human rights work. The humanist core to both of these forms of social practice is a similar kind of belief in the ultimate priority of moral claims made by human beings as human beings rather than as possessors of any markers of identity or citizenship. What differences exist between humanitarianism and human rights are largely sociological – the contextual specifics of the evolution of two different forms of social activism. I have argued elsewhere, for example, that the

Journal of Humanitarian Affairs
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Time and space

This chapter is cast as a personal narrative. It unravels how I arrived at inklings and understandings of space and time – alongside those of disciplines and subjects, modernity and identity – that were explored in the Introduction and which lie at the core of this book. At stake are intimations that are at once familiar and strange. For, born to anthropologist parents, I

in Subjects of modernity
Missions, the colonial state and constructing a health system in colonial Tanganyika

of Christianity, commerce and civilisation that the Livingstonean and Victorian imaginations of missionary enterprise had envisaged. But if by the 1910s and 1920s they had become, in effect, part of the mix of service providers, they could not be said to constitute a ‘sector’ in the sense of a collective identity, shared values and objectives and common interests. Reflecting the history of the

in Beyond the state
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Contextualising colonial and post-colonial nursing

. Digby, ‘Race, identity and the nursing profession in South Africa, c. 1850–1958’, in B. Mortimer and S. McGann (eds), New Directions in the History of Nursing: International Perspectives (London: Routledge, 2005), pp. 109–24. 18 Nestel, ‘(Ad)ministering angels’, 258. 19 J. and J. Comaroff, ‘Cultivation, Christianity and colonialism’, in J. de Grunchy (ed.), The London Missionary Society in Southern Africa (Cape Town: David Phillip, 1999), p. 81. 20 The comparative differences between nurses working for the ‘colonial enterprise’ such as the Colonial Nursing Association

in Colonial caring
American colonial and missionary nurses in Puerto Rico, 1900–30

Printing Office, 1900), p.  486, http:// books.google.com/books?id=bqcdAQAAIAAJ (accessed 18 February 2015).  8 S. S.  Gotay, Protestantismo y política en Puerto Rico, 1898–1930:  hacia una historia del protestantismo evangélico en Puerto Rico (San Juan, PR: Editorial de la Universidad de Puerto Rico, 1997).  9 A. B. Wills, ‘Mapping Presbyterian missionary identity in The Church at Home and Abroad, 1890–1898’, in D.  H. Bays and G.  Wacker (eds), The Foreign Missionary Enterprise at Home:  Explorations in North American Cultural History (Tuscaloosa: University of

in Colonial caring
Emigration and sectarian rivalry

, based on zero-sum assumptions that ‘the Protestant interest’ was strengthened by every Catholic departure and vice versa. It was manifested most virulently in the middle decades of the century and was inextricably bound up with the contemporaneous efforts of evangelical Protestants to convert Catholics in the so-called ‘Second Reformation’. Partly by mining the wealth of controversial written material produced by Protestant missionaries and their Catholic counterparts during this period, this chapter will attempt to ascertain how clergy believed their churches might

in Population, providence and empire
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Identities and incitements

This chapter focuses on questions and contentions of identity and modernity, entailing stipulations of time and space. Instead of approaching identity as an already given entity that is principally antithetical to modernity, in speaking of identities my reference is to wide-ranging processes of formations of subjects, expressing not only particular personhoods but also collective

in Subjects of modernity
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object of inquiry, it is difficult to support the argument that it was seen differently by women. ‘There is no specifically female gaze’, concludes Indira Ghose in her comprehensive survey of female travel writings on India, ‘for the simple reason that gender is only one of a multiplicity of factors that determine identity.’ 47 Jemima Kindersley was married to an officer in the Bengal

in The other empire
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Association and distinction in politics and religion

collective identity. 60 Whichever it is, the cultivation of the identity of the elite has as a necessary aspect a narrative about the identity of the mass of ordinary people. If the elite bans or persecutes the use of the language of a group or caste or community whom it wishes to assimilate under its control or influence, it uses language as a missionary tool. If the elite, conversely, sets itself apart from the mass by its use of cultivated French, or ecclesiastical Latin, or European English, then language becomes a mark of both superiority and subordination. The

in Cultivating political and public identity
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2 Cultivating identity Taking people seriously; what you see is what you get A can of paint can be sold with the slogan ‘It does just what it says on the tin.’ People are more than paint, but what can be seen and heard matters in social life. I have made the democratic empirical assumption that feathers and flags, clothes and gestures, voice and manners, and all the other expressions and features of identity, are not signs of who people are; they are what people, as social beings, are, and constitute their social identity

in Cultivating political and public identity