The book is a comparative analysis of Scotland, Ireland and Wales’s participation in the English East India Company between c.1690 and c.1820. It explains the increasing involvement of individuals and networks from these societies in the London-based corporation which controlled contact between the early modern British and Irish Isles and one hemisphere of world trade. Scottish, Irish, and Welsh evidence is used to consider wider questions on the origins, nature and consequences of the early modern phase of globalisation, sometimes referred to as ‘proto-globalisation’. The book contributes to such debates by analysing how these supposedly ‘poorer’ regions of Europe relied on migration as an investment strategy to profit from empire in Asia. Using social network theory and concepts of human capital it examines why the Scots, Irish and Welsh developed markedly different profiles in the Company’s service. Chapters on the administrative elite, army officers and soldiers, the medical corps and private traders demonstrate consistent Scottish over-representation, uneven Irish involvement and consistent Welsh under-representation. Taken together they explore a previously underappreciated cycle of human capital that involved departure to Asia, the creation of colonial profits, and the return back of people and their fortunes to Britain and Ireland. By reconceptualising the origins and the consequences of involvement in the Company, the study will be of interest to historians of early modern Scotland, Ireland, Wales and Britain, the East India Company and the early phases of British imperialism in Asia.
is also deliberately pursued. World Heritage can thus be designated as glocal; that is, a phenomenon that combines the global and the local. But glocality as a concept is not an exhaustive answer, since the World Heritage Convention with its list of World Heritage sites crosses borders in several respects: in its intentions; in relation to the categories of nature and culture; in respect of World Heritage themes; and with regard to chronology, geography, and engagement.
The fundamental intention of the World Heritage Convention is to protect and preserve
This study explores the shared history of the French empire from a perspective of material culture in order to re-evaluate the participation of colonial, Creole, and indigenous agency in the construction of imperial spaces. The decentred approach to a global history of the French colonial realm allows a new understanding of power relations in different locales. Traditional binary models that assume the centralization of imperial power and control in an imperial centre often overlook the variegated nature of agency in the empire. In a selection of case studies in the Caribbean, Canada, Africa, and India, several building projects show the mixed group of planners, experts, and workers, the composite nature of building materials, and elements of different ‘glocal’ styles that give the empire its concrete manifestation. Thus the study proposes to view the French overseas empire in the early modern period not as a consequence or an outgrowth of Eurocentric state building, but rather as the result of a globally interconnected process of empire building.
even more ungrounded, as most global populations are constrained by walls and uncrossable borders, and unrestrained mobility is a privilege reserved for a tiny few (→ B is for (no) borders ), that leave an enormous ecological and social → footprint .
It is not surprising that critical curators, such as Maria Lind, disagreed with this ideology of independent mobility and engaged in creating glocal institutions (such as Tensta Konsthalle, a small institution placed at the outskirts of Stockholm) that mediate between the global networks of
In this broad sweep, Mayo explores dominant European discourses of higher education, in the contexts of different globalisations and neoliberalism, and examines its extension to a specific region. It explores alternatives in thinking and practice including those at the grassroots, also providing a situationally grounded project of university–community engagement. Signposts for further directions for higher education lifelong learning, with a social justice purpose, are provided.
repeating the act of physical colonisation by one of
ideological imperialism. Pan-Asian gothic is a manifestation of
globalgothic rather than global gothic. One way of understanding this is
by thinking about globalgothic as glocal gothic, as the concept of the
‘glocal’ which has largely displaced simplistic theories
of the global ‘encapsulates the interaction and fusion of global
influences and idioms with
Coinciding locales of refuge among Sahrawi refugees in North
-made citizens of their nation-state ‘in waiting’, and their external visitors, who together make these camps a pivotal point of ‘glocal’ engagement. Theoretical debates about heterotopia (Foucault), friction (Tsing) and cool grounds (Allen) help to discern the conceptual importance of observing an intriguing globality being reproduced in these refugee camps. This interplay makes the camps a simultaneous site of different ‘refuges’. At ground level, while these refugees are technically the primary benefactors of refuge, in actuality they are the chief providers of it, having
globalgothic than its mythologised
In its negotiations of local connectedness and global
boundlessness, Goth lacks and evades the geographical spread implied in
globalisation. Goth operates outside the global/local dichotomy, and
therefore qualifications like glocal or translocal do not convincingly
apply. While these concepts reflect the conflation of the global and the
‘Poor’ Europe’s pathways to empire and globalisation
’s European workforce, the case of Wales provides unique insights. The relative Welsh absence from empire in Asia in terms of direct human involvement is a telling example of an early modern society adjusting to global forces in ways directly determined by its own pre-existing geographic, linguistic and socio-economic condition. 11 The country’s experience is an example of glocalism’s capacity to generate radically different modes of interaction with, and partial disconnection from, seemingly generic and homogenising imperial dynamics.
If Irish society increasingly
postmodern and the global appear as relatively familiar bedfellows.
To be fair to Cairns Craig, he does begin to acknowledge
that tendencies in contemporary Scottish culture have a
‘glocal’ component. With reference to Iain Banks’ novel,
Espedair Street (1987), he writes: ‘the weirdness of
the collision between global, multi-cultural capitalism, and the texture
of an intensely local and highly regional