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  • Manchester Studies in Imperialism x
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, Australian ecofeminist Val Plumwood argues that for Europeans to become prey to non-human animals ‘involves the forbidden mixing of these hyper-separated categories, the dissolution of the sacred–human into the profane–natural’. 3 The prospect – and spectacle – of claws and incisors violating white bodies undermines precarious presumptions of dominion while valorising the violent

in Venomous encounters
A Maori tribal response to Te Papa: the Museum of New Zealand

holds exclusive customary authority over specifically defined estates taonga any tangible or intangible item, object or thing that represents a kin group’s genealogical identity in relation to its estates and resources and is passed down through generations tapu protect; sacred; prohibition; set apart; indication of presence of ancestors which, if transgressed, can inflict ill-fortune – its balancing state is noa , meaning profane, common

in Rethinking settler colonialism
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Crossing the seas

settling of accounts in which the slave, forced by a profane, unforgiving history to do what the master himself cannot do, creates a future in which both slave and master discover new freedoms. In its local, specific setting, when former-colonisers confronted former-colonised in the conflagrations on the streets of metropolitan cities (in Brixton, Toxteth, Bristol), these were powerful and unusual words

in West Indian intellectuals in Britain

’, a term whites used almost as often as prestige. Should one African roll his eyes at his memsahib, refuse his master’s order, not step aside for a white person on a path, or laugh at a white person’s foibles, prestige was called into question. As Durkheim explained in another context, ‘a sacred thing profaned no longer seems sacred if nothing new develops to restore its original nature. One doesn

in The souls of white folk

those that he regarded as complementary to Christianity, and criticised Englishmen who flouted them. For instance, he described as ‘profane’ and ‘ill-mannered’ an Englishman who violated the Begum of Oudh’s purdah by gazing upon her while she walked from her palanquin to a train carriage. 39 This recognition of the existence of alternative forms of polite society to those of

in ‘The better class’ of Indians

Leopold’s death on 17 December 1909, no damnatio memoriae was inflicted upon him. On the contrary, Belgian political, economic and cultural elites immediately established a profane ‘cult’ of the deceased sovereign, praising his ‘genius’ and farsightedness in establishing the Belgian colony. 2 Successive Belgian kings invariably stressed the unbreakable bond, created by their predecessor, between monarchy and colony. The

in Royals on tour

John Severn, Architects of Empire: The Duke of Wellington and His Brothers (Norman: University of Oklahoma Press, 2007 ), p. 11. 31 Patrick Eyres, ‘British Naumachias: The Performance of Triumph and Memorial’, in Michael Conan, Performance and Appropriation: Profane Rituals in Gardens and Landscapes (Washington

in Country houses and the British Empire, 1700–1930

, tending to a breach of the Peace... all profane cursing or swearing, obscene or other indecent language ... all playing of Cricket or other like Game or Games, on the said Parades, or in or near the said Parades, or in or near the said Streets and Highways, and all Flying of Kites or other like pastimes in or near the same ... are hereby declared to be

in Policing the empire
The enforcement of the liquor laws in Hamilton, Ontario, c. 1870–1900

Mackenzie was publicly charged with having beaten up a man named McGrath and arresting him without a warrant. Eventually, having been defended by the city solicitors, the charges against him were dropped. Then in 1891 another member of the force reported Mackenzie for being drunk, using profane language and threatening to handcuff the constable concerned. Mackenzie’s denial was upheld by the commissioners

in Policing the empire

seas. 22 And finally, from the humble ‘pallias’ at the necropolis of the Jhareja Raos of Cutch, in their capital of Bhuj, in the farthest western corner of Gujarat, 23 Tod concludes that the Jharejas had developed their own monumental particularity in their ‘pallias’: enclosure of the necrological monument within ‘a stone screen or lattice, as if to keep out the profane

in Knowledge, mediation and empire