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The Construction of an Anglican Imperialism: British North America in the Eighteenth Century

Rowan Strong

in Anglicanism and the British Empire, c.1700-1850

A public theological discourse of how the English-British empire was to be understood was framed by the Anglican Society for Propagation of the Gospel in Foreign Parts in its original missionary ... More

A public theological discourse of how the English-British empire was to be understood was framed by the Anglican Society for Propagation of the Gospel in Foreign Parts in its original missionary engagement with the North American colonies in the 18th century. In its public sermons and missionary reports it constructed identities for the inhabitants of the empire, colonized and colonizers, and for the English themselves. It did so in partnership with the state, though this partnership was seen to be unsatisfactory in important dimensions.Less

Archaic Images, Utopian Dreams: Forms of Nineteenth‐Century Historical Consciousness

Veit Erlmann

in Music, Modernity, and the Global Imagination: South Africa and the West

At the end of the 19th century, the historical consciousness of people living in the metropolis and that of those at the colonial periphery were strangely intertwined. Although colonial discourse ... More

At the end of the 19th century, the historical consciousness of people living in the metropolis and that of those at the colonial periphery were strangely intertwined. Although colonial discourse represented the West as modern and the South African colonies as archaic and in need of modernization, the relationship between colonizers and colonized was only rarely a simple dialectic of domination and resistance. The experiences and narratives on either side of the divide frequently overlapped, drawing on and finding expression in ideologies of progress, Utopian dreams, and archaic images.Less

The Disciples in Texas: Beginnings

Daisy L. Machado

in Of Borders and Margins: Hispanic Disciples in Texas, 1888-1945

Colonizers from the U.S. began to enter the Texas borderlands in the 1820s when Spain and then the newly formed Mexican republic gave land grants to men like Moses Austin and his son Stephen Austin, ... More

Colonizers from the U.S. began to enter the Texas borderlands in the 1820s when Spain and then the newly formed Mexican republic gave land grants to men like Moses Austin and his son Stephen Austin, who worked as an empresario. The arrival of these U.S. colonizers also meant the arrival of Protestantism since Austin's colony claimed members, lay and clergy, from various denominational groups. Despite efforts by the Mexican government to keep Roman Catholicism as the only legally recognized religion in the Texas borderlands, Protestant missionary work could not be stopped. However, it quickly became clear that the Protestant colonizers had no idea of what the Texas borderlands were about. The borderlands people, culture, language, and faith were seen as “other.” Devalued and ultimately excluded, the Texas borderlands people became foreigners in their own land.Less

The Faintest Idea

Jan Brokken

in The Music of the Netherlands Antilles: Why Eleven Antilleans Knelt before Chopin's Heart

This chapter describes a concert attended by the author at which he hears the work of several local pianist/composers. It causes great surprise, this music seems to be a well kept secret – certainly ... More

This chapter describes a concert attended by the author at which he hears the work of several local pianist/composers. It causes great surprise, this music seems to be a well kept secret – certainly to the former colonizer, The Netherlands and it is a scandal that no more is known about it.Less

Funerals of Soldiers and Colonizers

Avner Ben-Amos

in Funerals, Politics, and Memory in Modern France, 1789–1996

Until around 1900, most of the military state funerals in France were given, accordingly, to republican high ranking army officers who had distinguished themselves in the 1870 war, some of whom ... More

Until around 1900, most of the military state funerals in France were given, accordingly, to republican high ranking army officers who had distinguished themselves in the 1870 war, some of whom served afterwards as governors of Paris. All of the funerals of the republican war heroes, with the exception of Denfert-Rochereau, were Catholic ceremonies, celebrated with full military pomp at the Invalides, culminating there in the church of Saint-Louis. The republican speakers in these ceremonies tended to concentrate on the patriotism and the military exploits of the dead heroes, and to mention their republicanism only in passing, thus giving the ceremony a national character. This chapter looks at the state funerals of French soldiers and colonizers, including revolutionary heroes such as Marceau, Lazare Carnot, La Tour d'Auvergne, Jean Baudin, and Rouget de Lisle, and colonizers like Admiral Courbet, Paul Bert, and Marshal Lyautey. It discusses the question of war commemoration after the 1870 war. The dual transfer of the remains of Léon Gambetta and of an Unknown Soldier to the Panthéon is also considered.Less

The Boundaries of Colonial Medicine

Heather Bell

in Frontiers of Medicine in the Anglo-Egyptian Sudan, 1899–1940

This book is about colonial medicine and its emphasis on colony. Colonial medicine suggests that we should understand overseas medical practice during the age of imperialism in the context of the ... More

This book is about colonial medicine and its emphasis on colony. Colonial medicine suggests that we should understand overseas medical practice during the age of imperialism in the context of the interwoven political, economic, and social institutions and interests that constituted each different colonial regime. Such an emphasis is particularly important because colonialism, even within the British empire, took on a wide range of forms. Certainties about the binary division between colonizer and colonized are being challenged as we come to appreciate the roles played by members of the ‘colonized’ population in colonial administrations. This book seeks to describe and define the ‘colonial’ and the ‘medical’ in Sudan between 1899 and 1940. Colonial officials, including doctors, worked at physical frontiers, between provinces, nations, peoples, and zones of infection and non-infection. Colonial medicine in Sudan involved employing non-European doctors and training African medical personnel. Colonial doctors recognized that one of the main ways in which colonial rule changed epidemiology was by influencing patterns of population movement.Less

Conclusion

in Networks in Tropical Medicine: Internationalism, Colonialism, and the Rise of a Medical Specialty, 1890–1930

This book explores tropical medicine as an inter-European international science and assesses the application of some of its leading scientists' ideas about how to address two major colonial health ... More

This book explores tropical medicine as an inter-European international science and assesses the application of some of its leading scientists' ideas about how to address two major colonial health problems in Africa: public health in urban colonial centers and the sleeping sickness epidemic. It focuses on a group of colonizers: what motivated them, what brought them together as a transnational community, how the colonies benefited their profession, and how their collective ideas were put into practice in specific locations.Less

“The House I Live in…a Language which Barks and Scorns at Me behind Every Corner”

Simon Lewis

in British and African Literature in Transnational Context

This chapter explores Abdulrazak Gurnah's works. The European colonizer/African colonized discourse is explicitly complicated in Zanzibar, the birth place of Gurnah, by a set of circumstances which ... More

This chapter explores Abdulrazak Gurnah's works. The European colonizer/African colonized discourse is explicitly complicated in Zanzibar, the birth place of Gurnah, by a set of circumstances which do not fit the Black Atlantic model. Two additional discourses in particular need to be factored into the discussion here: the history of the Cold War and how it played out in Africa between World War II and the collapse of communism in 1990, and the history of the Indian Ocean world and the various and complex circulations of people, things, and ideas within it—notably Islam. Furthermore, a reading of Gurnah's works supports the critique of mainstream Western discourse for writing and reading about Africa.Less

Introduction

Simon Lewis

in British and African Literature in Transnational Context

This book analyzes the deeper relationships between colonizer and colonized on the basis of the texts by authors from African and British backgrounds across a wide variety of political orientations. ... More

This book analyzes the deeper relationships between colonizer and colonized on the basis of the texts by authors from African and British backgrounds across a wide variety of political orientations. It brings issues of race, gender, class, and sexuality into the analysis, providing new ways for cultural scholars to think about how empire and colony have impacted one another from the late eighteenth century through the decades following World War II. In these comparisons, the text focuses on commonalities rather than differences. This book looks at the impact of British African colonies over the British culture and vice versa.Less

Can the Subaltern Joke? (To Open)

Christi A. Merrill

in Riddles of Belonging: India in Translation and Other Tales of Possession

It is perhaps easy to imagine why this exchange has been repeated so often in the intervening years, and with such glee: here, contained in a clever, sassy quip, is a most damning critique of the ... More

It is perhaps easy to imagine why this exchange has been repeated so often in the intervening years, and with such glee: here, contained in a clever, sassy quip, is a most damning critique of the uneven political and economic relationship between colonizer and colonized. Rather than assuming “civilization” to be a static, fixed entity that the British have possessed as a matter of course since time immemorial (or at least since the waning of the Roman empire) and rather than assuming that the British are necessarily in the superior position to help people in India (re)acquaint themselves — somewhat derivatively — with their own version of “civilization”, Gandhi's response points playfully to an imaginary future — mischievously conditional — with no such fixed logic of relation.Less

The Chosen People

Kenneth M. Bilby

in True-Born Maroons

This chapter examines the notion that the Jamaican Maroons are special people. It suggests that for generations no other Jamaicans shared the glorious history of the Maroons in standing alone to ... More

This chapter examines the notion that the Jamaican Maroons are special people. It suggests that for generations no other Jamaicans shared the glorious history of the Maroons in standing alone to seize their freedom from the British colonizers nearly a century before slavery was abolished in Jamaica. According to the Maroons today, the special knowledge, skills, and spiritual powers that brought the early fighters victory were bequeathed only to their descendants, and remain their exclusive property. This chapter looks at excerpts from Maroon oral history narratives and sacred songs related to their fight for freedom against the British.Less

Underwritten with Blood

Kenneth M. Bilby

in True-Born Maroons

This chapter examines the treaty between the Jamaican Maroons and the British colonizers. It discusses the difficulty for the colonial government to enter into diplomatic relations and negotiating a ... More

This chapter examines the treaty between the Jamaican Maroons and the British colonizers. It discusses the difficulty for the colonial government to enter into diplomatic relations and negotiating a peace settlement with their former slaves for the cessation of hostilities. It suggests that the idea of making peace with those who had caused them tremendous suffering was equally distasteful for the Maroons.Less

Veils, Harems, and the Mission to Civilize

Sahar Amer

in What Is Veiling?

This chapter looks at veiling during the nineteenth century, a period that saw European imperial powers make incursions into and take control over much of the Middle East. It examines how European ... More

This chapter looks at veiling during the nineteenth century, a period that saw European imperial powers make incursions into and take control over much of the Middle East. It examines how European views of Muslim-majority societies and of veiled Muslim women of this time have shaped the way Muslim women, especially veiled ones, are perceived in Euro-American societies today. It begins by discussing the portrayal of Middle Eastern women with veils and the imagined interiors of harems in European and American paintings throughout the nineteenth century, in photographs and postcards in the early twentieth century, and in early Hollywood films. It then explores how European colonisers used Muslim women's veiling and the perceived evils of Islam to justify their civilizing missions.Less

Empire, the Environment, and the Growth of Georgic

Ken Hiltner

in What Else Is Pastoral?: Renaissance Literature and the Environment

This chapter focuses on the emergence of georgic approaches, ethics, and discourse. It argues that the pastoral mode was not generally all that useful a tool for the colonial project. After all, ... More

This chapter focuses on the emergence of georgic approaches, ethics, and discourse. It argues that the pastoral mode was not generally all that useful a tool for the colonial project. After all, literature that emphasized otium as an ideal would be of little help in generating interest in the hard work that colonization required. Although conceiving of a prospective colony as a locus amoenus might capture the imagination of a potential colonizer, once the colonial project was underway, a new ethic was needed to exploit the colonized place. Enter the georgic. In his Georgics, Virgil boldly and famously declared that agricultural “Labor omnia vicit” (“Labor conquers all”). In the sixteenth century, writers such as Julius Caesar Scaliger began to praise georgic labor while condemning pastoral otium. What we can call the “georgic ethic” also played a major role both in motivating the enormous fenland reclamation projects of the seventeenth century, as well as the even more massive efforts to colonize new lands.Less

Going Native in Nineteenth-Century History and Literature

Patrick Brantlinger

in Taming Cannibals: Race and the Victorians

This chapter surveys some of the many forms of “going native”—when supposedly civilized white people mimic “the natives.” The standard image of “the imperial race,” evident in countless texts in many ... More

This chapter surveys some of the many forms of “going native”—when supposedly civilized white people mimic “the natives.” The standard image of “the imperial race,” evident in countless texts in many genres, is of the unflinching British hero, braving the attacks and temptations of savages and barbarians. The “natives” are supposed to mimic their betters, not the other way around. But whatever views of other races and cultures the colonizers harbored, they often blurred or transgressed the boundaries of their own culture by imitating and even joining the natives. This was just as true of the British in the 1800s as it was of all the other European conquerors and colonizers.Less