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Scripts for slavery’s endings

would have a particular loyalty to the British greater even than manumitted slaves. He wrote optimistically that ‘knowing the great ransom that has been paid for them, they must feel a greater obligation than those who have purchased their own freedom’.52 The second two Commissioners, Gannon and Bowles, had also disagreed, to the point of violence between them.53 Gannon submitted his own report in which he took a more utilitarian approach to the issue of voluntary labour. He viewed the Africans as ‘persons who could acquire their livelihood … by their own industry and

in Emancipation and the remaking of the British imperial world

has concentrated power into fewer and fewer hands’: Labour instead proposed to ‘protect Britain’s democratic traditions against any future government which seeks to abuse its power’. England and Wales were treated together, with the staged development of regional administrations in England to be followed by elected bodies by the end of the first term of a Labour government. The power and structure of the Welsh Assembly was kept vague – it would ‘reflect the separate administrative structure in Wales’.25 This resonated with the utilitarian approach in NEC

in The art of the possible

’s ability to pass for various members of the dominant culture and his utilitarian approach to impersonation as problematic for the well-being of both Old Christians and Moriscos. When Ricote first encounters Sancho on his way back to La Mancha, Sancho does not suspect in the least that the German pilgrim before him is his neighbour. It is only when Ricote speaks to him in flawless Castilian that Sancho realises that the man is his Morisco neighbour. Sancho ‘looked at him more carefully and the figure of the man became familiar to him, and then, he recognised him

in The anxiety of sameness in early modern Spain

, as ‘successful’ ceremonies, while those that dealt unsuccessfully with complex policy issues could be deemed ‘failures’. However, this sort of utilitarian characterisation of ceremonies is simply not appropriate since their work was in the infinitely less quantifiable realm of staging the relationships that formed the bedrock of the ancien régime. Though kings and their ministers perhaps seemed to confirm the utilitarian approach by at times conducting their legislative business for some years without recourse to a lit de justice – eleven years for Louis XVI

in Death and the crown
Open Access (free)

1990s and early 2000s –​and different too from the glossy palate he established in JFK and Nixon. The cinema-​vérité style that framed Castro, Chávez and the Palestinian and Israeli leaders was notably different from the didactic approach employed in the subsequent Untold History series, yet both shared a utilitarian approach to structure and presentation that perhaps only Errol Morris has matched. The comparison of Untold History with, say, Eugene Jarecki’s Why We Fight (2005) is interesting too. Jarecki’s film found many plaudits and nothing like as much disquiet

in The cinema of Oliver Stone
Invented traditions and ideologies...

-Sudanese style found its way from metropolitan Europe back to the AOF, but that so, literally, had the building itself! The metal framework of Sandaga’s structure underwent a secondary use in that it was lifted from the AOF’s pavilion at the Marseille colonial exhibition in 1922. This was in spite of the exceptionally utilitarian approach of the colonial mind that this kind of import implies, as the head of

in French colonial Dakar

United Kingdom Edmund Burke’s ideas of the importance of organic institutional development and cultural integrity, Adam Smith’s views of markets, morals and progress, and Jeremy Bentham’s advocacy of rational (a-historical?) utilitarian approaches to law and government became resources for debate or policy. They were debated in a growing middle-class periodical literature and in the radical press, as well as in the canonical works of those authors.32 This happened in a context where ideas of religiously sanctioned social and political practice, and of the role of

in Empire and history writing in Britain c.1750–2012