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  • Manchester Studies in Imperialism x
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African objects, West African trade and a Liverpool museum
Zachary Kingdon and Dmitri van den Bersselaar

of the need to gain access to imported trade goods, the circulation of which underpinned West Africa’s political and social stratification. 10 Furthermore, trade often amounts to unequal exchange, conducted in the context of asymmetrical economic or military power relations. Indeed, the trading relations in nineteenth-century West Africa in which the Liverpool traders took part have been

in The empire in one city?
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Diane Robinson-Dunn

form of newly established Muslim communities and outspoken advocates for and sympathisers with the faith. Considering these four narratives together helps to illuminate the process of cultural exchange within an imperial system characterised by increasingly aggressive British involvement in the Islamic world and more frequent and intimate contact between English people and Muslims. Through encounters in Egypt, new

in The harem, slavery and British imperial culture
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Georgina Sinclair

number killed. Towns were often ransacked … The gang had stolen items from the District Assistant’s office, run down the new Kenyan flag from the flagstaff outside the Government offices in the centre of town, and destroyed the telephone exchange and post office. 30 Repeated attacks by Somali

in At the end of the line
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Nellie’s dance
Chloe Campbell

the cultural history of empire. Central to this book is the idea of empire as a cultural system through which thoughts and practices were exchanged and modified. In the case of the eugenics movement in colonial Kenya, Britain began as the source in this imperial system of exchange of ideas, but a more complex interaction developed between the metropole and colony. The Kenyan eugenicists started to

in Race and empire
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Benjamin B. Cohen

’s who of Indian imperial history: Lords Curzon, Minto, Hardinge, Chelmsford, Irwin, and Linlithgow – all viceroys of India. The following description suggests that club events mirrored to some degree the Indian practices of durbar and darshan – the guest of honor is set in a special place ( durbar ) to meet with local patrons brought before him for an audience ( darshan ) and brief exchanges

in In the club
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Gender, sexual morality and the state in early Van Diemen’s Land
Kirsty Reid

destroying the fabric of the state. Provisioning of the inhabitants was explicit in the colony’s design. An assumption of mutuality between governor and governed was part of the contract between state and subject in Van Diemen’s Land: protection and paternalism were to be exchanged for duty, loyalty and respect. By making their way along the quickly worn paths between their rudimentary homes and the

in Gender, crime and empire
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James Whidden

‘British’ never fixed. 7 Method This study takes Edward Said's theory of colonial culture as a first reference and follows his method of analysing various cultural products, mostly produced by the British, that involved some sort of cultural exchange. 8 As Said demonstrated, this exchange placed more value on some cultural ideas, some

in Egypt
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The Empire and Commonwealth in the ‘second Elizabethan age’
Peter H. Hansen

in a war against China by trading weapons with Tibet in exchange for permission to climb Everest. Nepal remained closed to foreigners. After a reconnaissance of Everest from Tibet in 1921, the British tried to climb the peak in 1922 and 1924, when George Mallory and Andrew Irvine disappeared high on the mountain. The deaths of Mallory and Irvine gave the British the sense that Everest was their

in British culture and the end of empire
The British anti-slavery campaign in Egypt
Diane Robinson-Dunn

characterised by harem slavery ceased to be a model of domestic social organisation. It was replaced by a new ideal, that of the middle-class home, which contemporary Egyptians believed would provide a foundation for the new nation. 120 Through the encounters and exchanges in the course of the anti-slavery campaign, Egyptians, like the British officials stationed among them, recreated identities for themselves

in The harem, slavery and British imperial culture
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James Tod’s role in knowledge exchanges with the Rajputs
Florence D’Souza

institutions attentively throughout his stay of twenty-two years in India. After his return to England in 1823, Tod assembled the information he had gathered on the Rajputs in a series of publications that appeared in London between 1827 and 1839. It is these publications by Tod that form the basis of my study of Tod’s role as a participant in knowledge exchanges with the Rajputs for the benefit of the reading

in Knowledge, mediation and empire