The uprising of 1916 in Semirech’e

6 When the nomads went to war: the uprising of 1916 in Semirech’e Aminat Chokobaeva In August 1916, the native nomads of Semirech’e rose in a popular rebellion that for weeks reduced the colonial presence in the region to several beleaguered towns and settlements. Although colonial authority was restored already in September 1916, the fragile balance between the settlers and the native population was profoundly shaken.1 The loss of life on both sides and the scale of the uprising, which claimed over 3,000 victims in the settler society, and led to a massive

in The Central Asian Revolt of 1916
Open Access (free)
Governing Precarity through Adaptive Design

world is excluded. Within HPG’s ‘experience maps’ you will find no angry Arab refugees tearing down the razor-wire keeping them out of Europe. History’s awkward customers are absent – no stone-throwing Palestinians, no Hutu refugees, no Darfuri nomads. You will look in vain for the ground friction and anger shaping our present predicament ( Mishra, 2017 ). And without the negative, critique is impossible. Humanitarian innovation reflects progressive neoliberalism’s recoil from the negative. Determined to disavow the alterity of the Other

Journal of Humanitarian Affairs
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Indigenous–European Encounters in Settler Societies
Editor: Lynette Russell

Cross-cultural encounters produce boundaries and frontiers. This book explores the formation, structure, and maintenance of boundaries and frontiers in settler colonies. The southern nations of Australia, New Zealand and South Africa have a common military heritage as all three united to fight for the British Empire during the Boer and First World Wars. The book focuses on the southern latitudes and especially Australia and Australian historiography. Looking at cross-cultural interactions in the settler colonies, the book illuminates the formation of new boundaries and the interaction between settler societies and indigenous groups. It contends that the frontier zone is a hybrid space, a place where both indigene and invader come together on land that each one believes to be their own. The best way to approach the northern Cape frontier zone is via an understanding of the significance of the frontier in South African history. The book explores some ways in which discourses of a natural, prehistoric Aboriginality inform colonial representations of the Australian landscape and its inhabitants, both indigenous and immigrant. The missions of the London Missionary Society (LMS) in Polynesia and Australia are examined to explore the ways in which frontiers between British and antipodean cultures were negotiated in colonial textuality. The role of the Treaty of Waitangi in New Zealand society is possibly the most important and controversial issue facing modern New Zealanders. The book also presents valuable insights into sexual politics, Aboriginal sovereignty, economics of Torres Strait maritime, and nomadism.

The problem of nomadism in German South West Africa

addressed and dealt with in ways that allow them to resist the process of indenture and proletarianisation in appropriate ways. In the following, I wish to examine the intersection of the expansion of capital and the ambivalent mobility of bodies under the heading of nomadism, with reference to the colony of German South West Africa. My intention is to show how the concept of nomadism was

in Colonial frontiers
Migration, treechange and grey nomads

7 The quest for new lifestyles: migration, treechange and grey nomads The reason we chose Canberra, I didn’t know anything about Australia, and Sue [emigration agent], said: ‘What are you looking for?’ and because it was winter I was looking for the sunshine, I didn’t want wet and cold, I didn’t want too hot, you’re dripping, humid, hot, and ‘I want a good lifestyle’, so she said: ‘Canberra’s what you need’. So she, she chose it, really. (Elaine Jefford, emigrated to Canberra, 2005)1 Elaine Jefford, a senior nurse and midwife, echoed the climate

in Migrants of the British diaspora since the 1960S

or spaces of performance, for it is regarded as an uncontrollable and accidental ‘natural’ response, at best tolerated as an expression of a person’s fatigue or exhaustion (Reiss, 2014). In most theatre and performance theory, a spectator who sleeps is an absent spectator, and certainly a non-participant spectator. In the urban intervention Nomad City Passage, conceived by the visual artists Rebekka Reich and Oliver Gather, and performed in Düsseldorf, Linz and Cologne between 2005 and 2009, this premise is inverted. Participants were invited to spend a night

in The gestures of participatory art
Between state control and ‘collective-identity closure’

1970s did the Italian government start to experiment with new forms of ‘cultural protection’ explicitly directed to the Romani communities. These approaches were based on the premise that Romanies were ‘nomadic’ people. According to Bravi and Sigona, the very first form of ­recognition and protection of the ‘right to nomadism’ in Italy can be dated back to October 1973, when the Ministero dell’Interno issued the Circolare (internal administrative document) MIAC no. 17/73 (2006). While facilitating the temporary stay of the Romani people in special campsites (Sigona

in The politics of identity
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and thus creates a self-defining permanence and sense of entitlement of belonging. Place is often read in terms of ‘ownership’, ‘occupation’, and denial of the indigenous by those subscribing to this version of ‘home’-making. Note 4: The ‘nomad’ suggests a broader sense of place, points of belonging (and all points in between), wherein movement becomes witness and observation – displacing and replacing as a ‘continuum’. One might envisage a strong potential for a broader sense of impact of presence in many different forms on the biosphere. A spectrum of multiple and

in Polysituatedness

1 Travellers’ lives, 1900–45 The popular image of Gypsies in Britain, propagated by gypsiologists and other writers, was of a people who turned up out of the blue, camped on commons or byways in their bow-topped caravan, grazed horses, sold pegs and perhaps ‘tinkering’, ‘here today and gone tomorrow’. This conception painted Britain’s nomads as irredeemably rural, separate from the modern world and inexplicable. In this chapter I show how this ruralist image of Travellers has only ever been one part of the story of their lives in modern Britain. Using Okely

in A minority and the state
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Death, landscape and power among the Duha Tuvinians of northern Mongolia

3 The proper funeral: death, landscape and power among the Duha Tuvinians of northern Mongolia Benedikte Møller Kristensen The traditional funeral practice of the Duha reindeer nomads of northern Mongolia consists in placing corpses on the open ground in the wild forest (xer) to be eaten by wild animals. Under socialism, the Mongolian government issued a ban on open-air (il tavah) funerals and imposed compulsory burial of the dead in cemeteries (Delaplace 2006). This ban was a part of the Mongolian People’s Republic’s ‘dead-body politics’ (Verdery 1999) aimed

in Governing the dead