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The Veda as an alternative to the Bible

to provide answers for questions regarding European identity. India enabled Europe to discover its supposedly ‘true’ past. Nowhere was this process more apparent than in the attempt of Voltaire (1694–1778) to rewrite the history of religions and compare world mythologies. In particular, it was in his understanding of the Fall of Man that Voltaire's true need to construct an Indian alibi (Latin: ‘elsewhere’) surfaced. Voltaire compared what he perceived as the Indian version of the Fall to the classical myth relating the revolt of the Titans and

in Chosen peoples
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diversity of personal meaning. Just as the pastoral cartographies created by settler capitalism offered opportunities to memorialise the settlers’ diasporic past through place naming ( chapter 6 ), so too, towns offered the possibility of complex and contested semiotics of place. Naming settler towns and villages was as important in shaping meaning and building identity as bounding and naming the colonists’ pastoral properties. In

in Imperial spaces
Jamaican beauty competitions and the myth of racial democracy, 1955–64

the construction of a multiracial modern Jamaican identity. Though the nationalist planners of the ‘Jamaica 300’ commemorations sought to circumnavigate overt references to British conquest and domination, the beauty contest would nevertheless invoke a legacy of inventing and objectifying racialised female bodies that had begun with the colonial encounter. While nationalists plotted a path to postwar modernity through political and economic development, they in fact drew upon the European project of expansion that had launched the age of (European) modernity and had

in Imagining Caribbean womanhood
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founding in 1922 until its monopoly was broken in 1954, the BBC was the central site where national identity in Britain was produced, projected, and contested. Due to its nature and structure, the BBC did project a unitary and consensual version of Britishness. The BBC’s national networks, the prewar National Programme and the post-war Light Programme, reached nearly every corner of the British Isles. Through these networks, the BBC re­inforced Britishness by creating a community of listeners who could experience programs, especially important national events

in The BBC and national identity in Britain, 1922–53
Claudia Jones, the West Indian Gazette and the ‘Carnival Queen’ beauty contest in London, 1959–64

5 ‘Colonisation in Reverse’: Claudia Jones, the West Indian Gazette and the ‘Carnival Queen’ beauty contest in London, 1959–64 Wat a joyful news, Miss Mattie, I feel like me heart gwine burs Jamaica people colonizin Englan in Reverse By de hundred, by de tousan From country and from town, By de ship-load, by de plane load Jamica is Englan boun. Dem a pour out a Jamaica, Everybody future plan Is fe get a big-time job An settle in de mother lan. What an islan! What a people! Man an woman, old an young Jus a pack dem bag an baggage An turn history upside dung

in Imagining Caribbean womanhood
New Zealand’s British Empire and Commonwealth Games, 1950–90

elements highlighted the awkward and contested nature of the manner in which imperial identity was being refashioned. In particular, they revealed a persistent concern that racial animosity had not been eliminated from the competition – or the Commonwealth – and highlighted intergenerational tensions that threatened to lay bare competing ideals of Commonwealth identity

in New Zealand’s empire

state. The ‘home and the world split’ which has been identified as the base of the national(ist) identity 14 was certainly severely challenged by such a reform proposal, precipitating moral contestation and political turmoil. Interpreted as a virtual assault on indigenous rights to self-definition, objections came not only from shastric 15 individuals but also from others

in Gender and imperialism
Biblical literacy and Khoesan national renewal in the Cape Colony

He continued, ‘My nation is poor and degraded, but the Word of God is their stay and their hope … The Bible makes all nations one. The Bible brings wild man and civilised together. The Bible is our light. The [Khoekhoe] nation was almost exterminated, but the Bible has brought the nations together, and here am I before you.’  8 During the early nineteenth century, the public sphere in the Cape Colony was fraught with contesting views and rival opinions over notions of identity

in Chosen peoples
Cultural revolution and feminist voices, 1929–50

’s publications, Newday, Webster’s beauty competitions stimulated a flurry of questions that would continue to surround the competition in years to come. Audiences asked especially, who could be defined as typical, and who had the authority to choose a j 37 J imagining caribbean womanhood national representative.102 However, Webster’s Post and the ‘Miss British Caribbean’ contest revealed the beginnings of the marriage of cultural nationalism to the ideal of mixed-raced female beauty. The progressive West Indian identity Webster espoused would come into being through the

in Imagining Caribbean womanhood
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The Royal Society and the governance of post-war British science

implications of this ‘independence’ for the RS’s role in the governance of post-war British science. ‘Independence’, I argue, shaded into irrelevance – and both were the achieved outcomes of deliberate positioning work. Establishing relevance, projecting identity: renewing the Royal Society The RS emerged from the war on the institutional side-lines. The immediate post-war framework of scientific governance was dominated by the research councils (the Department of Scientific and Industrial Research (DSIR), the Medical Research Council (MRC) and the Agricultural Research

in Scientific governance in Britain, 1914–79