Search results

You are looking at 1 - 10 of 467 items for :

  • contested identities x
  • Manchester Studies in Imperialism x
Clear All
Abstract only

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
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
Ritual, routine and resistance in the British Empire

Much of the world today is governed by the clock. The project to incorporate the globe within a matrix of hours, minutes and seconds demands recognition as one of the most significant manifestations of Europe's universalising will. This book is an examination of the ways that western-European and specifically British concepts and rituals of time were imposed on other cultures as a fundamental component of colonisation during the nineteenth century. It explores the intimate relationship between the colonisation of time and space in two British settler-colonies and its instrumental role in the exportation of Christianity, capitalism and modernity. Just as the history of colonialism is often written without much reference to time, the history of time is frequently narrated without due reference to colonialism. Analysing colonial constructions of 'Aboriginal time', the book talks about pre-colonial zodiacs that have been said to demonstrate an encyclopedic oral knowledge of the night sky. Temporal control was part of everyday life during the process of colonization. Discipline and the control of human movements were channelled in a temporal as well as a spatial manner. In the colony of Victoria, missions and reserves sought to confine Aboriginal people within an unseen matrix of temporal control, imposing curfews and restrictions which interrupted the regular flow of pre-colonial patterns, rituals and calendars. Christianity had brought civilised conceptions of time to the Xhosa. Reports of Sabbath observance were treated by Britain's humanitarians as official evidence of missionary success in planting the seeds of Christianity, commerce and civilization.

Missions, the colonial state and constructing a health system in colonial Tanganyika

of Christianity, commerce and civilisation that the Livingstonean and Victorian imaginations of missionary enterprise had envisaged. But if by the 1910s and 1920s they had become, in effect, part of the mix of service providers, they could not be said to constitute a ‘sector’ in the sense of a collective identity, shared values and objectives and common interests. Reflecting the history of the

in Beyond the state

concerned with helping mothers within these local communities; certainly they were by the far the largest groups cited in the ZMA’s annual reports as using its midwives. 62 Even this provision was sometimes contested, however, with various religious and ethnic subgroups of the Arab and Indian communities sporadically complaining that funds were not being targeted at the specific communities for which they had been

in Beyond the state

Entanglement between humanitarian work and missionary infrastructures was not unique to religious humanitarian organisations like Christian Aid. Oxfam was similarly reliant on Christian agencies to distribute relief funds; they made extensive use of the existing networks of the Salvation Army, the United Free Church of Scotland, the Baptist Missionary Society, the Worldwide Evangelisation Crusade, and even the World Council of Churches. But the organisation's secular identity meant that they were under considerably less pressure to publicly address these dimensions of their

in British civic society at the end of empire
The short history of Indian doctors in the Colonial Medical Service, British East Africa

53 Charles Eliot, 1905, quoted in Gregory, India and East Africa , p. 46 54 Bruce Berman and John Lonsdale, Unhappy Valley: Conflict in Kenya and Africa, Book 1: State and Class , London, James Currey, 1991, p. 34; B.M. Du Toit, The Boers in East Africa: Ethnicity and Identity

in Beyond the state
The Church of England and the Expansion of the Settler Empire, c. 1790–1860

When members of that oft-maligned institution, the Anglican Church – the 'Tory Party at prayer' – encountered the far-flung settler empire, they found it a strange and intimidating place. Anglicanism's conservative credentials seemed to have little place in developing colonies; its established status, secure in England, would crumble in Ireland and was destined never to be adopted in the 'White Dominions'. By 1850, however, a global ‘Anglican Communion’ was taking shape. This book explains why Anglican clergymen started to feel at home in the empire. Between 1790 and 1860 the Church of England put in place structures that enabled it to sustain a common institutional structure and common set of beliefs across a rapidly-expanding ‘British world’. Though Church expansion was far from being a regulated and coordinated affair, the book argues that churchmen did find ways to accommodate Anglicans of different ethnic backgrounds and party attachments in a single broad-based ‘national’ colonial Church. The book details the array of institutions, voluntary societies and inter-colonial networks that furnished the men and money that facilitated Church expansion; it also sheds light on how this institutional context contributed to the formation of colonial Churches with distinctive features and identities. The colonial Church that is presented in this book will be of interest to more than just scholars and students of religious and Church history. The book shows how the colonial Church played a vital role in the formation of political publics and ethnic communities in a settler empire that was being remoulded by the advent of mass migration, democracy and the separation of Church and state.

Abstract only

, Nationalism, and Minority Rights ( Cambridge, 2004 ), p. 59. 35 Anthony P. Cohen, ‘Peripheral vision: nationalism, national identity and the objective correlative in Scotland’, in Anthony P. Cohen (ed.), Signifying Identities: Anthropological Perspectives on Boundaries and Contested Values

in Scottishness and Irishness in New Zealand since 1840