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placing greater emphasis on the ways the meanings of the places and landscapes created by settler colonialism were contested. In their study of the relationship between land and cultural identity in South Africa and Australia, Kate Darian-Smith et al . argue that place and landscape are produced by culturally specific processes of ‘imagining, seeing, historicising and remembering’, which ascribe meaning

in Imperial spaces
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ambiguous identity. As an Irishman of mixed ancestry who held a commission in the service of the British sovereign, he was active in the pursuit of empire and espoused a socially exclusive and distinctly metropolitan world-view. In comparison, Parkinson’s career was decidedly opportunistic and driven by circumstance. Yet he, too, occupied a variety of liminal spaces that testify to the complexity of empire

in Imperial spaces
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Memory and history in settler colonialism

This collection focuses on the different ways in which the long history of contact between indigenous peoples and the heterogeneous white colonial communities which settled in Australia, Aotearoa New Zealand, Canada and South Africa has been obscured, narrated and embodied in public culture in the twentieth century, and the various contests over historical memory which have more recently emerged. I have limited the scope of the collection to these geographical instances, because these countries have a number of

in Rethinking settler colonialism
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managing their subjugated female status? What did whiteness as a lived identity mean in a racially ordered society? How was whiteness maintained, and what became of women who transgressed the norms of white society? How did whiteness shape the material experiences of white women of different social classes? This work argues that despite the brisk pace of recent scholarship on the complexity of gender as a key

in Engendering whiteness
The southern African settler diaspora after decolonisation

included in the new order and others rejected. Identities are performed through cultures of association, sociability, ceremony, accent and interior decoration; therefore, oral history evidence can help us to understand the ways in which decolonisation was experienced, negotiated and contested, by different communities and individuals caught up in the political transitions that marked the

in Cultures of decolonisation
Liverpool as a diasporic city, 1825–1913

actually a diverse ethnic, regional and religious mix, and even amongst the Catholic Irish there was diversity of origins, status, experiences, family strategies and identities. In day-to-day existence, identities amongst diasporic peoples were inevitably contested to a greater or lesser degree. The diasporic identity might count for much or for little but it was always in tension with the countervailing

in The empire in one city?
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Global Britishness and settler cultures in South Africa and New Zealand

Populi’ (‘voice of the people’), complained that seats in the gallery of the Provincial Council, ‘ public property ’, were being sold for ‘half-a-guinea each’. 8 Elites’ ability to control the symbolic space of the royal visit was openly and loudly contested by another British political tradition: radical and public protest. In the empire, the narrative of the royal tour was

in Royal tourists, colonial subjects and the making of a British world, 1860–1911

class cooperation and conflict, social status and identity, ethnic and cultural heritage, local politics, and cultural and economic contact with a larger world. 13 While non-British and non-English ‘outsiders’ did on occasion use the royal tour as a site of ethnic and sectarian contestation – where Canadian Catholics protested against the participation of Orangemen in 1860, for instance – they overwhelmingly used the moment to

in Royals on tour
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that distinguishes between earlier definitions of diaspora and its current critical rendition as transnational consciousness centres on the importance of locality as the locus of memory and identity within emigrant-descended communities. Imperial Spaces privileges ideas of place as an important referent in the construction of Irish and Scottish settler identities. Although these place

in Imperial spaces

diagnosis, and sorely in need of reinvigoration. 15 The History Workshop movement was increasingly turning its attention to the question of British identity – Britain itself a relative latecomer to this (still) burgeoning field of enquiry. And Edward Said’s pioneering work on the literary representations of the Orient in the late 1970s had spawned what would become a steady stream of work grouped loosely

in Writing imperial histories