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demand to teach internationalism was contested on the grounds that the British empire constituted the noblest of international alliances. Notes 1 Ken Lunn, ‘Reconsidering “Britishness”: The Construction and Significance of National Identity in Twentieth Century Britain’, in B. Jenkins and S. Sofos (eds), Nation and

in Citizenship, Nation, Empire
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Insanity, identity and empire

‘Colonial’ identities also arguably erased subtle but important differences between the ethnicities of white Europeans; ‘encompassed within the white colonial other were … ambiguous and contradictory subaltern identities’ such as the Irish and the Scots in the dominance of the white ‘British’ ideals of empire. 50 This idea of the erasure of differences among white Europeans is a contested one inside

in Insanity, identity and empire
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Satadru Sen

the place of reality, i.e., of a “genuine” political contest. The theater of the “native” state in which the racial content of the prince’s identity was uncertain, in which there were multiple claimants upon the prince, and in which the prince had multiple audiences and access to multiple scripts, was a vital intersection in the politics of empire, nation and colony. As we relocate the colonial prince in active (or rather, substantial) politics, it becomes necessary that we re-examine the idea that whereas the

in Migrant races

singular and can only be regarded as an amalgam of inconsistent claims. Place of residence and ancestry are generally fluid markers, not easily discernible to others without enquiry and observable only when contested or problematised. 18 For obvious reasons, the granularity of these claims and other identity markers are difficult to merge across geographic boundaries, generally flowing with

in Scotland, empire and decolonisation in the twentieth century
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a privileged identity and in doing so, contest the limits of normative, feminine, white identities. Patriarchal rule was never so absolute as to deny possible resistance. This is demonstrated in the example of the attempts by St John’s Vestry to force young poor white women into apprenticeships, which provoked their mothers to resistance. Albeit constrained by various ideological, legal and social

in Engendering whiteness
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through which these contested ideas were defined. This campaign, therefore, had as much to do with English domestic as it did with Egyptian and British imperial politics. This book is a part of a growing field of scholarship which seeks to understand the development of English national identities in the context of British imperialism. Scholars such as Kathleen Wilson, Graham Dawson, Ian Baucom and Catherine

in The harem, slavery and British imperial culture
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national character made; it continues to be made and remade’. 51 National identity is not a monolithic entity. It is an elusive, slippery and contested concept: it is shaped by a variety of factors; it is moulded to meet political concerns; it is often defined by the nature of questions asked by the researcher. 52 In the case of the relationship between history teaching and national identity

in Citizenship, Nation, Empire
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the IODE in historical context, revealing its substantial contribution in the making of an Anglo-Canadian identity in the image of Britain. At a first glance the IODE appears as one of the many women’s philanthropic organizations that emerged from the second part of the nineteenth century onwards. With an increase in the status given to what was deemed women’s ‘natural’ work of

in Female imperialism and national identity

imperial citizenship to non-cooperation and contestation, reflect the changing nature of imperial politics for local peoples. The second half of the nineteenth century was a transitional period in the history of the British Empire, when notions of imperial identity and citizenship came to dominate (however briefly) the cultural and political landscape of imperial culture. This is not to

in Royal tourists, colonial subjects and the making of a British world, 1860–1911
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legislation and equally robustly contested. Moreover, the elision for many people between religious affiliation, cultural memory and consciousness, and regional if not national origins, ensured that these discursive and contested local negotiations possessed a distinctly ethnic flavour. Churches of all denominations became, in short, places where diasporic identities were continuously redefined. First, in

in Imperial spaces